Stem f^e £{6rari5 of (profesBor n3?iffi<:im J^^^^S (Breen QBequeaf^e^ fig ^im fo f ^e &i6rari5 of (Princeton t^eofogtcaf ^eminarj? THE WOEKS OF JOIO OWEN, D.D, EDITED BY THE REV. WILLIAM H. GOOLD, EDINBURGH, AND KEV. CHARLES W. QUICK, PHILADELPHIA. YOL. XYI. AN EXPOSITION OF THE EPISTLE TO THE HEBREWS. WITH PHELIMINARY EXERCITATIONS. GRACE BE WITH ALL THEM WHO LOVE THE LORD JESP8 CHRIST IN SINCERITY." EPH. vi. 24. OFFICE FOR THE SALE OP THE LEIGHTON PUBLICATIONS, 1225 SANSOM STREET, PHIL A DELPHI A. 18 69. "take heed unto thyself, and unto the doctrine; continue in them: for in doing THIS thou SHALT BOTH SAVE THYSELF, AND THEM THAT HEAR THEE." .', Timothy, iv. 16. This edition of the Works of Owen will consist of seventeen volumes. The first seven volumes will be the same as the cor- responding volumes of the London and the Edinburgh edition of the Eev. W. H. Goold, D.D., 1850. The eighth will be identical with the eleventh volume of that edition. The ninth volume Avill be compiled from the ninth, tenth, and sixteenth volumes of the same edition. Volumes tenth to the sixteenth will contain Owen's exposition of the Epistle of St. Paul to the Hebrews, according to the edition of Dr. Goold. A^olume seven- teen will contain an index to the whole series taken from Dr. Goold's index as far as applicable, and embracing references tc the matter contained in the Exposition of the Epistle to the Hebrews. OOI^TEl^TS. Vol. I. Life of Dr. Owen, by Rev. Dr. Andrew Thomson. 1. On the Person of Christ. 2. Meditations and Discourses on the Glory of Christ. 3. Meditations and Discourses on the Glory of Christ applied to Sinners and Saints. 4. Two Short Catechisms. " II. 1. On Communion with God. 2. Vindication of the Preceding Discourse. 3. Vindication of the Doctrine of the Trinity. " III. Discourse on the Holy Spirit ; His Name, Nature, Personality, Dispensation, Operations, and Effects— His Work in the Old and New Creation explained, and the Doctrines Vindicated. The Nature and Necessity of Gospel Holiness : the difference between Grace and Morality, or a Spiritual Life unto God in Evangelical Obedience, and a course of Moral Virtues, stated and declared. *' IV. 1. The Reason of Faith. 2. Causes, AVays, and Means, of understanding the Mind of God, as revealed in His Word, with assurance therein. And a declaration of the perspicuity of the Scriptures, with the external means of the interpretation of them. 3. On the Work of tJie Holy Spirit, in Prayer : with a brief inquiry into the nature and use of Mental Prayer and Forms. 4. Of the Holy Spirit and His Work, as a Comforter and as the Author of Spiritual Gifts. (3) 4 CONTENTS. Vol. V. 1. The doctrine of Justification by Faith. 2. Evidences of the Faith of God's Elect. " VI. 1. On the Mortification of Sin. 2. On Temptation. 3. On Indwelling Sin in Believers. 4. Exposition of Psalm CXXX. " VII. 1. On the Nature and Causes of Apostasy, and the Punish- ment of Apostates. 2. On Spiritual Mindedness 3. On the dominion of Sin and Grace. " VIII. The Doctrine of the Saints' Perseverance explained and con- firmed. " IX. Miscellaneous Works, Treatises, and Sermons. 1. The Divine Original and Plenary Inspiration of the Scrip* tures. 2. On the Death of Christ. 3. Posthumous and Sacramental Discourses. " X. Exercitations on the Epistle to the Hebrews. 1. Concerning the Epistle itself. 2. Concerning the Messiah. 3. Concerning the Institutions of the Jewish Church referred to in the Epistle. " XI. Exercitations continued. 1. Concerning the Sacramental Office of Christ. 2. Concerning a Day of Sacred Kest. 3. Summary of Observations, drawn from the Exposition of the Epistle. «' XII.— XVI. An Exposition of the Epistle to the Hebrews. " XVII. An Index to the whole Series. A^ EXPOSITION EPISTLE TO THE HEBREWS. CHAPTER XL The general nature of this epistle, as unto the kind of writing, is parenetical or hortatory; which is taken from its end and design. And the exhortation proposed is unto constancy and perseverance in the faith of the Lord Jesus Christ and profession of the gospel, against temptations and persecutions. Both these the Hebrews had to conflict withal in their profession; the one from the Judaical church-state itself; the other from the members of it. Their temp- tations to draw back and forsake their profession, arose from the consideration of the Judaical church-state and Mosaical ordinances of wor^ip, which they were called unto a relinquishment of by the gospel. The divine institution of that state, with its worship; the solemnity of the covenant whereon it was estabUshed; the glory of its priesthood, sacrifices, and other divine ordinances (as Rom. ix. 4), with their efficacy for acceptance with God; were continually proposed unto them and pressed on them, to allure and draw them off from the gospel. And the trial was very great, after the incon- sistency of the two states was made manifest. This gave occasion unto the whole doctrinal part of the epistle, whose exposition, by divine grace and assistance, we have passed through. For therein declaring the nature, use, end, and signification, of all divine insti- tutions under the old testament, and allowing unto them all the glory and efficacy which they could pretend unto, he evidently de- clares, from the Scripture itself, that the state of the gospel-church, in its high priest, sacrifice, covenant, worship, privileges^ and efii- cacy, is incomparably to be preferred above that of the old testa- ment; yea, that all the excellency and glory of that state, and all that belonged unto it, consisted only in the representation that was made thereby of the greater glory of Christ and the gospel, witiiout 4 AN EXPOSITION OF THE [CHAP. XI. which they were of no use, and therefore ruinous or pernicious to be persisted in. After he hath fixed their minds in the truth, and armed theno against tlie temptations which they were continually exposed unto, the apostle proceeds to the second means whereby their steadiness and constancy in the profession of the gospel, which he exhorted them unto, was already assaulted, and was yet like to be so with greater force and fury; and this was from the opposition which be- fell them, and persecutions of all sorts that they did and were like to undergo, for their faith in Christ Jesus, with the profession thereof and observance of the holy worship ordained in the gospel. This they met withal from the obstinate members of the Jewish church, as they did the other from the state of that church itself An account hereof the apostle enters upon in the close of the foregoing chapter; and withal declares unto them the only way and means, on their part, whereby they may be preserved and kept con- stant unto their profession, notwithstanding all the evils that might befall them therein; and this is by faith alone. From their temp' tations they were delivered by the doctrine of truth; and from the opposition made unto them, hy faith in exercise. But whereas they were things grievous and dreadful that were like to befall them, which would at length probably arise to blood, or the loss of their lives, chap. xii. 4, it was necessary to know what this faith is, and what evidence can be produced to prove that it is able to effect this great work of preserving the souls of men in the profession of the truth under bloody and destructive persecu- tions. To comply with and give satisfaction on this necessary inquiry, the apostle in this whole chapter diverts to give a description or declaration of faith in general, whence it is meet and suited to pro- duce that effect in the minds of believers; as also, to confirm by instances, tliat it had formerly, even from the beginning of the world, wrought effects of the same nature, or those which in greatness and glory were pnrallel thereunto. And hereon he takes advantage, ac- cording unto his constant method in this epistle, to make a full transition unto the hortatory part of the epistle, which gives life unto the whole; and which he made provision for, and some entrance into, chap. x. 19, as hath been declared. And that this is the design of the apostle, is evident beyond con- tradiction, in the inference which he makes from his whole discourse hereon, with the exhortation he presseth from it, in the beginning of the next cliapter, verses 1-3, " Wherefore seeing we also are com- passed abcuit with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us ruu with patience the race that is set before us, looking unto Jesus, the VER. 1.J EPISTLE TO THE HEBREWS. " 5 author and finisher of our faith; who for the joy that wa's set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied, and faint in your minds," etc. This is that which he designed to effect in their mind by his discourse of the nature of faith, and the instances given of its efficacy. The principal way whereby faith worketh in this case, of encountering the difficulties which lie in the way of constancy in profession unto the end, is patience preserving the soul from fainting and weariness. This he had before proposed in the example of Abraham, chap. vi. 15; whereof see the exposition. This being the design of the apostle, the missing of it hath caused sundry contests among expositors and others about the nature of justifying faith, which is not here at all spoken unto. For the apostle treats not in this place of justification, or of faith as justify- ing, or of its interest in justification ; but of its efficacy and opera- tion in them that are justified, with respect unto constancy and perseverance in their profession, notwithstanding the difficulties which they have to conflict withal; in the same way as it is treated of James ii. The instances which he chooseth out unto this purpose, in a long season and tract of time, even from the beginning of the world unto the end of the church-state under the old testament, about the space of four thousand years, as unto the variety of their seasons, the dis- tinct nature of the duties, and the effects expressed in them, with their influence into his present argument and exhortation, shall, God willing, be considered in our progress. This only we may observe in general, that it is faith alone which, from the beginning of the world, in all ages, under all dispensations of divine grace, and all alterations in the church-state and worship, hath been the only principle in the church of living unto God, of obtaining the promises, of inheriting life eternal; and doth continue so to be unto the consummation of all things. For the recording here of what it hath done, is only to evidence what yet it will con- tinue to do. Faith can do all things that belong unto the life of God; and without it nothing can be done. Spiritual life is by faith, Gal. ii. 20; and victory, 1 John v. 4; and perseverance, 1 Pet. i. 5 ; and salvation, Eph. ii. 8, 1 Pet. i. 9 : and so they were from the beginning. Verse 1. The first verse gives such a description of the nature of faith, as evidenceth its fitness and meetness unto the eftectiug of the great work assigned unto it, namely, the preservation of believers in the profession of the gospel with constancy and perseverance. 6 AN EXPOSITION OF THE [CHAP. XL Ver. 1. — ""Eari 5« mang I'k'jriZ^ofj.svuv v'Trodraeig, irpayiMaruv 'iXiyyog ou The Vulgar translation placeth the comma after vpa.y^cnuv ; " sperandarum sub- stantia rerum," excluding "rerum" from the last clause. Both i'hTri^ofiiuau and (iMTTo/^ivuv being of the neuter gender, may either of them agree with Trpxy/^ocTuv, and the other be used absolutely. " Sperandorum ;" that is, " quie sperantur." '"[viarttdig. " Substantia," Vulg. Lat. So we, "the substance;" Beza, "illud quo subsistunt;" others, "id quo extant;" that whereby things hoped for exist or subsist. Syr., ^}','?;°^ VH? "jtll i;" ^'? ^'^f^t^ T^T''*""! TT^ ^? ^?:f , "a per- suasion of the things that are in hope, as if they were unto them in effect;'* which goes a great way towards the true exposition of the words. "ET^iyx^^- Vulg- Lat'j "argumentum illud quod demonstrat ;" or "quae demon- strat;" " that which doth evidently prove or declare." Syr., ''J^,.?, " the revelation of things that are not seen." ' Tx-oo-T«(7/s- is a word not used in the Scripture, but 2 Cor. ix. 4, xi. 17, and in this epistle, wherein it three times occurs. In the first it is applied to express 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. See the exposition of those places. Here we render it substance. More properly it is a real subsistence: T«v ev dipt (p»vrcc(rfiix.r6jv, t» ft,iv Int xxr tfi- (pctaiv, T« Vi Kaff v-Troarctaiv, Aristot. de Mundo; — " Of the things that are seen in the air, some have only an appearance, others have the real subsistence" of nature; are really subsistent, in contradiction unto appearing phantasms. As it is applied to signify a quality in the minds of men, it denotes confidence, or presence of mind without fear, as in the places above, 2 Cor. ix. 4, xi. 17. Poly- bius of Codes, Ov)(, ovra tyi» ivvxiaiv, ag tviv vvoaroiatv otiiTov, etc.; — " They won- dered not so much at his strength, as his boldness, courage, confidence." The first sense is proper to this place ; whence it is rendered by many, " that whereby they exist," And the sense of the place is well expressed in the Greek scholiast: Ettj/O'^ ya.p Ttx. h ihTnaiv oLvvTroarccroc iariu ug riu; fivj vxpot/rx, ^ -Triarig omioc rt; uiiTcov Kcii UTToaTccai; yimrat, dvcci uvzoi x,cci Tcupfiveti rpoTrov riuoi TrxpoKTKevci^ovaoi' — "Whereas things that are in hope only have no subsistence of their own, as being not present; faith becomes the subsistence of them, making tliem to be present after a certain manner," I shall retain in the translation the word "substance," as it is opposed unto that w hich hath no real being or subsistence, but is only an appearance of things, 'FMypcog is usually a "conviction" accompanied with a reproof ; "redargutio:" and so the verb is commonly used in the New Testament; as the noun also: Matt, xviii. 15; Luke iii. 19; John iii. 20, viii. 4G, xvi. 8; 1 Cor. xiv. 24; Eph, V. 11, 13; 1 Tim. v. 20j Tit. i. 9, 13; 2 Tim. iii. 16. Sometimes it is taken absolutely, as ccttoQu^i;, a " demonstration," a convincing, undeniable proof and evidence: that which makes evident. Syr., "the revelation;" the way or means whereby they are made known.' * Exposition.— Griesbach and Knapp adopt the following punctuation of Ileb. xi. 1: Eart oe ^iW/j, thTci^of^huu virooraaig, etc.: which is probably cor- rect; for the following verses, to which the first is an introduction, do not "point out the evidence of the 'Triarig, but its existence (together with its Idissful conse- quences), in the holiest men of the Old Testament history. Besides, yap, in verse 2, would be wholly superfluous, if we translated, wit'h most interpreters, •' Faith is the suliS.ance" or "evidence." Punctuated as above, the whole is con- sistent, and the parts well connected: thus, "There is a faith," a "confilence," etc ; "for by it the elders ohtained a good report." It should not be overlooked th.tt 'iazi stands in the be-innnig of the verse; tliough this in itself is by no me.ms decisive. — Winer. Henry Stephens quotes this verse with the punctuation which is commended by Winer. See his Thesaurus. — Ed. VER. 1.] EPISTLE TO THE HEBREWS. 7 Ver. 1. — ^ovr faith is the substance of things hoped for, the evidence of things not seen. First, The respect and connection of these words unto the pre- ceding discourse is in the particle Bb, which we render "now:" for it is not adversative or exceptive in this place, as it is usually, but illative, denoting the introduction of a further confirmation of what was before declared : ' That is, faith will do and effect what is ascribed unto it, in the preservation of your souls in the life of God, and constancy in profession; for "it is the substance," etc/ The observation of the design of the apostle dischargeth all the disputes of expositors on this place about the nature and definition of faith, seeing he describes only one property of it, with respect unto a peculiar end, as was said before. Secondly, The subject spoken of is "faith," that faith whereby the just doth live; that is, faith divine, supernatural, justifying, and saving, — the faith of God's elect, the faith that is not of ourselves, that is of the operation of God, wherewith all true believers are endowed from above. It is therefore justifying faith that the apostle here speaks concerning; but he speaks not of it as justifying, but as it is effectually useful in our whole life unto God, especially as unto constancy and perseverance in profession. Thirdly, Unto this faith two things are ascribed: 1. That it is " the substance of things hoped for." 2. That it is " the evidence of things not seen." And, — 1. We must first inquire what are these things; and then what are the acts of faith with respect unto them. These things for the substance of them are the same, the same Various Reading.— There is a great preponderance of critical authority m favour of Xc^As/,— Grie.bach, SrhoIz,L:ichmann, and Tischendorf. Ebrard m con- firmation of this reading left-r.-, to Ileb. xii. 24. as somewhat p .ralKl, an^l remarks that Cain "is spoken of" as well as Abel, so that to read AaAs/r*/ would txpre^s no distinction. — Et». 22 AN EXPOSITION OF THE CHAP. XI. Ver. 4. — By faith Abel offered unto God a more excel- lent [acceptable] sacrifice than Cain ; by which he ob- tained witness that he was righteous, God testifying of [unto or concerning] his gifts ; and by it he being dead yet speaketh, [or is spoken of]. 1. The person instanced in is Ahel, the second son of Adam, and first son of the promise, and that under the considerations men- tioned before. 2. It is afl&rmed of him, that he " offered sacrifice nnto God." 8. The manner of it is declared in comparison with that of Cain ; he " offered a more excellent sacrifice/' 4. Hereon there was with respect unto him a double consequent: (1.) When he was alive, that "he obtained witness that he was righteous;" (2.) When he was dead, that " he yet speaketh." 1. The 'person instanced in is Abel ; he who was witliout example, without outward encourajrement, without any visible theatre, without any witness of his sufferings to transmit them unto others, but God alone; the first in the world who suffered death in the cause of Christ and his worship. And this he did from his own brother, from one that joined with him in the outward acts of divine worship ; to give an example of the two churches, the suffer- ing and the persecuting, to the end of the world. This Imth made him famous in all generations; which, as Chrysostom thinks, is in- tended in the last clause of the words, hi "kakuTai, " he is yet spoken of ;" that is, with fame and renown. Ohs. I. Every circumstance in suffering shall add to the glory of the sufferer; and those who suffer here tor 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 righteous shall be had in everlasting remembrance ;" and nothing that is done or suffered for God shall be lost for ever. 2. That which is affirmed in general of this person is, that " lie offered sacrifice to God," and that he did it " by faith." An account hereof is given us. Gen. iv. 3-5, which the apostle hath respect unto. And it is there declared, — (L) What time he offered this sacrifice; it was CP! Ti^.P, — that is, " after the expiration of some time" or days, namely, after he and Cain were settled in their distinct callings, verse 3. Until then they had been under the instruction of their parents; but being now fixed in their own peculiar stations and callings, they made their distinct solemn profession of the worship of God ; which is the sense of the place, though not observed by any expositors. (2.) The matter of his offering was " the firstlings of his flock, and of the fat thereof" [1.] It was of living creatures, and thei^e- fore was made by mactatiou, or the shedding of blood; whence thf YER. 4.] EPISTLE TO THE HEBREWS. 23 apostle calls it Sutr/a, " a sacrifice by mactation;" nat^ though in tlie text it comes under the name of '^0?'?, which he renders by d(Lpov, "a gift." [2.] It was of tlie best. Ist. AVhilst they were aUve, " the Jii^stlings of the flock;" which God afterwards took as hispor- lion, Exod. xiii. 12, 2dly. When it was dead, it was of "the fat of them;" which God also claimed as his own, Lev. iii. 16, vii. 25; — that is, the fat of those firstlings. For his sacrifice was a holo- caust, wherein, after the blood was shed at the altar, and offered unto God, the fat was burned on the altar, and the Avhole body at a distance from it. It appears, therefore, that the sacrifice of Abel was, as unto the matter of it, both in itself and in Goii's esteem, of the most precious and valuable things in the whole creation, subject unto man and his use. And even hence it may be called -rrXf/ova ^vGiav '^rocfcc Kd'iv, " a more excellent sacrifice than that of Cain," which was only "of the fruit of the ground," and that, it may be, gathered " raptim,"— without choice or judgment of what was most meet to be offered unto God. And it is for ever dedicated as a rule for the church in all ages, that, — Ohs. II. We are to serve God with the best that we have, the best that is in our power, with the best of our spiritual abiliiies; which God afterwards fully confirmed. (3.) And he offered this sacrifice "to God," ruj QiSj, ^j'^"'?. Gen. iv. 3. This was, from tlie first institution of it, the highest and most peculiar way of ownmg and paymg homage unto the Divine Being. Unto whomsoever sacrifice is offered, he is owned as God. And therefore when the Gentiles sacrificed to the devil, as tliey did, 1 Cor. x. 20, they owned him thereby as " the god of this world," 2 Cor. iv. 4. And there are many supersti- tious observances in the Papac}'^ that intrench on this idolatry. (4.) He offered it " by faith." . Now faith herein respects, [1.] The institution of the worship; and, [2.] The heart or mind of the worshippers. [1.] He did it by faith, because he had respect in what he did unto God's institution, which consists of a command and a promise, which faith hath regard unto. It was not a service that he himself invented ; for if it were, he could not have performed it in faith, unto whose formal nature it belongs to respect a divine command and promise. [2.] He did it in faith, in that he did it in the exercise of saving faith in God therein. He did it not hypocritically, he did it not in a mere attendance unto the outward duty; but it was kindled in his own heart by the Holy Spirit, before it was fired on the altar from heaven. For, — Obs. III. God gives no consequential approbation of any duties of believers, but where the principle of a living faith goes previously in their performance. 24 AN EXPOSITION OF THE [CHAP. XL 8. It is observed by the apostle, that he thus offered " a better, a , ,„ choicer, a more excellent sacrifice than Cain;" for the " plurimam " of the Vulgar Latin is not capable of any good interpretation. And the reason whence it was so must be inquired into. And, — (I.) We observed before, that as to the onatter 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 unto it, as that on the account thereof Abel should obtain such accept- ance with God, and a testimony from him, " Firstlings of the flock, and their fat," were better than ordinary " fruits of the ground ;" but yet not so as to constitute such a difference. Besides, the de- sign of the apostle is to declare the efficacy and prevalency of faith, and not of any especial kind of sacrifices. Wherefore hi" rj;, " for which," or "whereby," in the next words, is to be referred unto 'x-iaru, " faith," and not unto Suff/av, or " sacrifice," though that be the next antecedent. Wherefore, — (2.) This difference was from his faith. And two things did depend thereon: [1.] That his person was justified in the sight of God antecedently unto his sacrifice, as we shall see immediately. [2.] On the account thereof his sacrifice was grateful and acceptable unto God, as is commonly observed from the order of the words, " The Lord had respect unto Abel and to his offering," But yet it is not evident where the great difference lay. For Cain also no doubt brought his offerinoj in faith: for he believed the being of God, that God is, with his omnipotent power in the creation of the world, as also his government of it with rewards and punishments; for all this he professed in the sacred offering that lie brought unto the Lord. And it is a vain fancy of the Tar- gumist, who introduceth Cain and Abel disputing about these things, and Cain denying them all: for he made profession of them all in his offering or sacrifice. Wherefore it is certain that the faith of Abel and Cain differed, as in their especial nature, so in their acts and objects. For, — (1.) Ca\n considered God only as a creator and preserver, whereon he offered the fruits of the earth, as an acknowledgment that all these things were made, preserved, and bestowed on man, by him; but he had no respect unto sin, or the way of deliverance from it revealed in the first promise. The faith of Abel was fixed on God, not only as a creator, but as redeemer also; as him who, in infinite wisdom and grace, had appointed the way of redemption by sacrifice and atonement intimated in the first promise. Wherefore his faith was 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. And this he testified in the VER. 4.] EPISTLE TO THE HEBREWS. 2o kind of his sacrifice, which was by death and blood; in the one owning the death which himself by reason of sin was obnoxious unto; in tiie other the way of atonement, which was to be by blood, the blood of the promised Seed, (2.) They differed in their especial nature and acts. For the faith of Abel was saving, justifying, a principle of holy obedience, an effect of the Holy Spirit in his mind and heart: that of Cain was a naked, barren assent unto 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 offerings. And these are the things which still make the hidden difference between the professors of the same faith and worship in general, whereof God alone is the judge, approving some, and rejecting others. So from the foundation of the world there was provision laid in to warn the church in all ages, that the performance of the outward duties of divine worship is not the rule of the acceptance of men's persons with God. A distinction is made from the inward principle whence those duties do proceed. Yet will not the world receive the warning unto this day. Nothing is of a higher provo- cation, than that the same duty should be accepted in some, and rejected in others, and that because the persons of the one are accepted, and not of the other. Many have no greater quarrel at religion, than that God had respect unto Abel and his offering, and not to Cain and his. 4. As to the consequences of Abel's faith, — The first consequent of this efficacy of faith in Abel is, that " he obtained witness that he was righteous." " By which:" that is, by which faith, as we showed beiore. "He was testified unto;" " he obtained witness;" — that is, from God himself. And this was so famous in the church, , that he seems commonly to be called by that name, "the righteous Abel;" as he is by our Saviour, speaking of him. Matt, xxiii. 35. But we do not find any such testimony in express words given unto him in the Scripture. Wherefore the apostle proves his assertion by that wherein such a testimony is virtually contained. " For God," saith he, " testified unto his gifts;" wherein he allegeth those words in Moses, "The Lord had respect unto Abel and to his offering." He testified, in the approbation of his offering, that he had respect unto his person: that is, that he judged, esteemed, and accounted him righteous; for otherwise God is no respecter of persons. Whomsoever God accepts or respects, he tes- tifieth him to be righteous; that is, to be justified, and freely accepted with him. This Abel was by faith antecedently unto 26 AN EXPOSITION OF THE [CHAP. XI. his offering. He was not made righteous, he was not justified by his sacrifice; but therein he showed his faith by iiis works: and God by acceptance of his works of obedience justified him, as Abraham was justified by works; namely, declaratively ; he declared him so to be. Obs. IV. Our persons must be first justified, l^efore our works of obedience can be accepted with God ; for by that accejitance he testifies that we are righteous. By what way God gave this testimony unto the gifts or sacrifice , of Abel, is not expressed. Most do judge that it was by causing fire to fall from heaven to kindle and con- sume his sacrifice on the altar. Certain it is that it was by some such assured token and pledge, as whereby his own faith was strengthened, and Cain provoked. For God did that with respect unto 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 slew him. And here we have the prototype of the believing and malignant churches in all ages; — of them who, under the profession of religion, are "born after the Spirit," or after the promise; and those that are "born after the flesh" only. Tlien that began which the apostle affirms still to continue: "He that was born after the flesh perse- cuted him that was born after the Spirit; even so it is now," Gal. iv. 29. This was the first public, visible acting of the ennjity be- tween the seed of the woman and the seed of the serjjent; for " Cain was of the wicked one" (the seed of the serpent), " and slew his brother," 1 John iii. 12. And a pledge or representation it was of the death of Christ himself from the same principle. And it being the first instance, and consequently the pattern and example of the two seeds in all ages, we may give a brief account of it. (1.) The foundation of the difference lay in their inward different principles. The one was a true believer, born of the Spirit, and heir of the promise; the other was of the evil one, under the power of the principles of sin and malice. Yet notwithstanding these dif- ferent internal principles, they lived together for a season in outward peace, as believers and unbelievers may do, and as yet do. (2.) The occasion of acting this enmity in Cain, was the visible worship of God. Until that was undertaken and engaged in, he carried things quietly with his brother; as others vv'alking in his way and spirit continue to do. But from hence, on many accounts, they take occasion to act their enmity. (3.) In this public worship Abel attended diligently unto the mind of God and conduct of faith, as we have showed; Cain trusted VER. 4.] EPISTLE TO THE HEBREWS, 27 unto the formality of the outward work, without much reo-ard to either of them. And there is nothing wherein true believers do more carefully act faith according to the mind of God than in liis solemn worship, according to the example of Abel, others adherincr for the most part unto their own inventions. (4.) Hereon God manifested his approbation of the one and his disapp)rohation of the other; which provoked Cain to exercise his rage and malice unto the death of his brother. Their worship was diiferent in the matter and manner of it. This provoked not Cain; he liked his own way better than his brother's. But when there was testimony given of God's acceptance of his brother and his wor- ship, with a disapprobation of him and his, this he would revenge with the blood of his brother. God did not afterwards continue to give, nor doth he now give, any outward testimony of the approbation of one, and the disapprobation of another. Howbeit, a secret sense and fear hereof ariseth in the hearts of evil men, whence Satan fills them with envy and malice, and stirs them up unto persecution. For in themselves they find nothing of that spiritual advantage and refreshment which ariseth in the true worship of God unto sincere believers. And they on the other side do openly avow such a satis- faction in an apprehension of God's acceptance of them, as that they can undergo any persecutions on the account thereof. This provokes the world ; this was the rise, this is the progress of persecution. And we may learn, — Ohs. V. That those whom God approves must expect that the world will disapprove them, and ruin them if it can. Ohs. VI. Where there is a difference within, in the hearts of men, on the account of faith and the want of it, there will for the most part be unavoidable differences about outward worship. So there hath been always between the true church and false worshippers. Ohs. VII. God's approbation is an abundant recompence for the loss- of our lives. All which are plan in this instance of Al)el. The second consequent of the efficacy of the laith of Abel, was after his death : " And by it he being dead yet . , „ . Ai (tUTT);. speaketh." " By it;" — that is, by the same faith; by the means of that faith that was the ground of his acceptance with God, whereon that which is ascribed unto his faith doth depend. And this is, that " he, being dead, yet speaketh." Aa- ^ "KsTrai, being of a middle form, may be rendered either ^^.y^^^r^ " he speaketh," or " he is spoken of." And accordingly this expression is variously interpreted. Some take it for the good fame and report that Abel had in all generations; he was cele- brated, well spoken of, and yet eontinueth so to be. And this way the word is applied by most of the ancients. But it is not accord- ing to the mind of the apostle. For, (1.) It is evident that he 28 AN EXPOSITION OF THE [CHAP. XI. ascribes something peculiar unto Abel, wherein others were not to be joined with him ; but this of a good report is not so, but common to him with Noah, Abraham, an(i all the patriarchs, — they were spoken of, and their praise celebrated in the church no less than Abel's. (2.) The apostle plainly proceeds in representing the story concerning him, and what fell out after his death, as expressed in the words of God himself. Gen. iv. 10, "The voice of thy brother's blood crieth unto me from the ground." This is the speaking of Abel after his death which is here intended ; and this was peculiar imto him, it is not affirmed of any one besides in the Scripture. (3.) The apostle interprets himself, Heb. xii. 24, where he directly ascribes this speaking unto the blood of Abel, as we shall see on that place, if God permit. Obs. VIII. There is a voice in all innocent blood shed by violence. — There is an appeal in it from the injustice and cruelty of men unto God as 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 perpetiated, are openly avenged sooner or later by God himself For his honour and glory are concerned to appear, upon the appeal to his justice which is made by innocent blood. Especially he is so, when men, in taking away the lives of others, would entitle him unto it, by doing it under a pretence of judgment (which is his), — by wicked judges and false witnesses, as it was in the case of Naboth ; which he will not bear withah Where- fore this voice, this speaking of blood, ariseth from the eternal law which God hath given unto mankind for the preservation of life from violence, whereof he hath taken on himself the supreme con- servation and guarantee. Gen. ix. 5, 6. But there is somewhat more in this speaking of the blood of Abel. For by the record of the Scripture God hath designed it unto other ends, in the way of an ordinance; as, (1.) That it should be a type of the future persecutions and sufferings of the church. (2.) That it might be a pledge of the certain vengeance that God will take in due time on all murderous persecutors. Abel, being dead, speaketli these words of our Saviour, " Shall not God avenge his own elect, which cry day and night unto him? I tell you that he will avenge them speedily," Luke xviii. 7, 8. (3.) That it might be instructive unto faith and patience in suffering, as an example approved of God, and giving evidence unto future rewards and punishments. And from this first instance the apostle hath given a mighty con- firmation of his intention concerning the power and efficacy of faith, enabling men with blessed success to do and suff.r according to the mind of God. For Abel did, by faith alone, 1. Obtain the blessing VER. 5.] ' EPISTLE TO THE HEBREWS. 29 of the promise from his elder brother, as did Jacob afterwards. 2. By it, as apprehending the promise, his person was justified and accepted with God. 3. He was directed thereby to ivorship God, both as to matter and manner, according unto his own will. 4. He had a divine testimony given both as unto his person as righteous, and his duties as acce[)ted, to his unspeakable consolation, 5. He had this honour, that God testified his respect unto him when he was dead, and made his blood as shed an ordinance unto the instruciiou of the church in all ages. From these considerations this example was of great force to con- vince the Hebrews, that if indeed they were true believers, as he supposed of them, chaj). x. SO, that faith would safely carry them through all the difficulties they had to conflict withal in their pro- fession, unto the glory of God and their own eternal salvation. And we may learn, that, — Obs. IX. Whatever troubles faith may engage us into in the pro- fession of it, with obedience according to the mind of God, it will bring us safely off from them all at last (yea, though we sliould die in the cause), unto our eternal salvation and honour. Verse 5. His second instance is in Enoch; for he is the second man unto whom testimony is personally given that he " pleased God," and was accepted with him. Others no doubt before him did so, and were so accepted; for he was "the seventh from Adam:" but as Abel was the first, so he is the second who was so peculiarly testified unto: and therefore the apostle instanceth in him in the second place, after Abel. Yer. 5. — TilSTu 'Evu^ ju,STsridri ro\J fin ibuv ^(ivarov, xal ou^ iiipigxiro, hifiTi fiiTidriTisv a\jrh 6 ©go's* 'Trpb 'yap ttjS fiiradiStug aiiroD fie/xapruf'r}Tai tv7ipiiyrr)X.Bvai rui Qiui. Yer. 5. — By faith Enoch was translated that he should not see death; and was not found, because God had translated him : for before his translation lie had this testimony, that he pleased God. This Enoch hath a double testimony given unto him in the Scrip- ture ; one in the Old Testament, the other in the New. .^^^^ That in the Old Testament is unto his faith and holi- ness, Gen. V. Tliat in the New, is unto his being a jn-ojjhet, and what he prophesied, Jude 14, 15. But it is probable that all the holy fathers before the flood were prophets and preachers; as Enoch was a prophet, and Noah was a preacher of righteousness, 9 Pet. ii. 5. In their ministry did the Spirit of God strive with men; which at the flood he put an end unto, Gen. vi. 3. Yea, by the Spnit of 30 AN EXPOSITION OF THE [CHAr. XL Christ, which was in them, 1 Pet. i. 11, he preached repentance unto them, hefore they were cast into their eternal prison, 1 Pet. iii. 19. And these seem to have had a (Hfferent ministry, for the dechuation of the wliole counsel of God. Noah was " a preacher of righteous- ness," one that proposed the righteousness of God through the pro- mise, to encourage men unto faith and repentance ; -as we sa}^ a gospel-preacher. And Enoch preached 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 sub- stance of his prophecy or sermon recorded in the Epistle of Jude. And he seems to have given liis name unto his son in a spirit of prophecy; for he called him np^'^DD^ Gen. v. 21; — that is, "when he dieth," there shall be a " dismission," namely, of mankind from the earth ; for he died just before the flood. The first of these testimonies the apostle here makes use of, and so expounds it as to take away sundry difficulties that in itself it is liable to. Q'O^^f i^X Hi^^^ " God took him;" which the author of the Book of Wisdom expounds in a severe sense, " God took him away, lest wickedness should alter his understanding," chap. iv. 11, ground- lessly. The apostle renders it by " translated him ;" that is, into a more blessed state. And l^.^'^l, "and he was not," which some of the Jews would have to intimate his death, the apostle renders by, "he was not found,"^ — that is, any more amongst men; and gives the reason of it, namely, " becau.se God had translated him" into another world. And as unto what is affirmed in the story, that he " walked with God," the apostle interprets it as a testimony that " he pleased God;" which makes plain the mind of the Holy Ghost in the words of Moses. Of this Enoch it is affirmed, 1. That he was " translated ;" 2. The end of that translation is declared, "that he should not see death;" 3. Tlie consequent of it, " he was not found ;" 4. The efficient cause of that translation, and the reason of that consequent, he was not found, "because God had translated him;" 5. The means of this translation on his own part, it was *' by faith ;" 6. The proof hereof, *' for before his translation he had this testimony, that he pleased God:" which must be opened briefly. 1. It is affirmed of him that he was "translated;" 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 state oi faith and obedience here in this world. This Enoch lived in three hundred years; so long he lived and *' walked with God." To " walk with God," is to lead a life of faith in covenant obedience unto God. '^.?i]^'l, "he walked;" the same word whereby God prescribeth covenant obedience unto Abraham, '^5c' '=1.^']^''^, Gen. xvii. 1. The word in both places, in the same con* VEK. 5.] EPISTLE TO THE HEBKEWS. S] jugation of Hitlipael, signifies a "continued walk up and down," every way. So to walk with God, is in all our ways, actions, and duties, to have a continual regard unto God, by faith in him, depend- ence on him, and submission to him. This state Enoch had lived in and passed through. (2.) The other state is a blessedness in the enjoyment of God. No other state of good men is once intimated in the Scripture, or consistent with God's covenant. Wherefore Enoch being trunslated from the one, was immediately instated in the other, as was Elijah afterwards. As unto any further conjec- tures of the particular place where, or condition wlierein he is, the Scripture leaves no room for them ; and those that have been made have been rash and foolish. Some things we may observe, to ex- • plain this translation. (1.) It was of the whole person, as unto state and condition. *' Enoch was translated;" his whole person, soul and body, was taken out of one condition, and placed in another. (2.) Such a translation, without a dissolution of the person, is pos- sible; for as it was afterwards actually made in Elijah, so the apostle intimates the desirable glory of it, 2 Cor. v. 4, " We groan, not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life." (3.) Unto this translation there is a change required, such as they shall have who will be found alive at the coming of Christ: " We shall not all sleep, but we shall all be changed," 1 Cor. xv. 51. The same change in the bodies of them that are translated as there is in those that are raised from the grave is necessary unto this transla- tion. They must be made incorrupt, powerful, glorious, spiritual, 1 Cor. XV. 42-44. So was it with the body of Enoch, by the power of God who translated him; his body was made in a moment, in the twinkling of an eye, incorrupt, spiritual, immortal, meet for the blessed habitation above. So was Enoch translated. (4.) If any one shall ask why Enoch was nut joined with Elijah, who was afterwards in like manner translated, at his appearance with the Lord Christ in his transfiguration, but Moses rather, who died. Matt. xvii. 3; I say, although I abhor all curiosities in sacred things, yet it seems to be agreeable unto the mind of God, that, — the discourse which they had then with the Lord Jesus Christ being about the accomplishment of the law in his death, as it was, — Moses who was the lawgiver, and Elijah the most zealous defender of it, should be employed in that service, and not Enoch, who was not concerned therein. 2. The next end of this translation was, "that he should not see death ;" or this was the effect of it, that he should x.u fth Hut not die. Death being the great object ot sensible con- Ba^arov. sideration, it is expressed by words of sense, seeing it tasting VOL. XVI.— 3 32 AN EXPOSITION OF THE [CHAP, XL it, and the like. And two things are intended herein: (1.) That this translation was without death, it was not by death. The He- brew word np7, " took," "God took him/' Gen. v. 24, being applied unto his taking away a person by death, Ezek. xxiv. 16, 18, doth not necessarily prove that he died not. But it is here interpreted by the apostle that this taking away was by a translation from one state unto another, without the intervention of death. (2.) That, in a way of eminent grace and favour, he was freed from death. The great Lawgiver put in an exception unto the general sanction of the law, that all sinners should die: and this being in itself and its own nature penal, as also destructive of our present constitution, in the dissolution of soul and body, an exemption from it was a signal grace and favour. And this was a divine testimony that the body itself is also ca- pable of eternal life. When all mankind saw that their bodies went into the dust and corruption universally, it was not easy for them to believe that they were capable of any other condition, but that the grave was to be their eternal habitation, according to the divine sentence on the entrance of sin, " Dust thou art, and unto dust shalt thou return." 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 life and blessedness was confined unto such as never dieJ, it could not be a convincing pledge of the resurrection of bodies over which death once had a dominion. This, therefore, was reserved for the resurrection of Christ. 3. Another consequent of this translation is,that"hewas not found." Ill the text of Moses it is only ^^T^], " and he was not." Km eux ivpi- jjg -went away, and was no more among men ; as David expresseth his departure from among men, Ps xxxix. 14, ^irsi !]^S D^n3,_" before I go away, and I be not;" that is, in this world any more. But in the exposition of the apostle something further is intimated. Enoch was the principal patriarch in the world, and besides, a great prophet and preacher. The eyes of all men about were upon him. How God "took him " is not declared. Whether there was any visible sign of it, as there was unto Elisha in the taking up of Elijah, 2 Kings ii. 11, is uncertain. But doubt- less, upon the disappearing of so great a person from tlie world, there was great inquiry after him. So when Elijah was taken up into heaven, though there was a visible sign of it, and his divine rapture was evident, yet the sons of the pn^phets, because of the rarity of the thing, would search whether he were not let down again on Borne mountain, or in some valley; "and they sought three days, and found him not," verses 16, 17. The apostle seems to intimate some such thing in the old world upon the disappearance of Enoch: VER. 5.] EPISTLE TO THE HEBREWS. 33 they made great search after him, but " he was not found." Aud therefore, — 4. He adds the reason why he couhl not be found on the earth, namely, " because God had transhited him" into another state and condition. And herein he gives us the prin- &^y.=v airiv i cipal efficient cause of his translation ; it was an act of '=*"'• God himself, namely, of his power, grace, and favour. And when he did no more appear (^^^''X)^ when he was not found {ol-^^ tupie- xsTo), this was that which all the godly were satisfied in, — it was because God had translated him; whereof there was such evidence as was sufficient security for their faith, although at present we know not what it was in particular. But the apostle doth not only declare the truth of the thing, but also that it was a matter known unto the church in those days; whereon its use did depend. 5. This the apostle (which was alone unto his present purpose), ascribes unto his faith: "By faith he was translated." He was so, (1.) Not efficiently; faith was not the effi- cient cause of this translation; it was an immediate act of divine power. (2.) Not meritoriously; for it is recorded as an act of sove- reign grace and favour. But, (o.) Instramentally only, in that thereby he was brought into that state and condition, so accepted with God, as that he was capable of so great grace and favour. But his being made an instance of this divine grace, for the edifica- tion of the church in all ages, was an act of sovereignty alone. And this is peculiar unt') these first two instances of tb.e power of faith; that in the one it led him unto death, a bloody death; in the other it delivered him from death, that he did not die at all. In the field of conjectures used on this occasion, I judge it pro- bable, (1.) That his rapture was visible, in the sight of many that feared God, who were to be witnesses of it unto the world, that it might be his ordinance for the conviction of sinners, and the strength- ening of the faith of the church, as also an exposition of the first promise. (2.) That it was by the ministry of angels, as was that of Elijah, (o.) Tliat he was carried immediately into heaven itself, and the presence of God therein. (4.) That he was made partaker of all the glory which was allotted unto the heavenly state before the ascension of Christ; concerning which see our discourse ot the Person of Christ.^ But, — Obs. I. Whatever be the outward different events of faith in be- lievers in this world, they are all alike accepted with God, approved by liim, and shall all equally enjoy the eternal inheritance. Obs. II. God can and doth put a great difference, as unto outward ' Vol. i. of miscellaneous works. — Ed. •3* AN EXPOSITION OF THE [CHAP. XL things, between such as are equally accepted before him. — Abel shall die, and Enoch shall be taken alive into heaven. 1 am fully satisfied, from the prophecy of Enoch, recorded by Jude, that he had a great contest with the world about faith, obe- dience, the worship of God, with the certainty of divine vengeance on ungodly sinners, with the eternal reward of the righteous. And as this contest for God against the world is exceeding acceptable unto him, as he manifested afterwards in his taking of Elijah to himself, who had managed it with a fiery zeal; so in this translation of Enoch upon the like contest, he visibly judged the cause on his side, confirming his ministry, to the strengthening of the faith of the church, and condemnation of the world. Wherefore, although it be a dream, that the two witnesses men- tioned Rev. xi. 8-5 are Enoch and Elias personally, yet because their ministry is to bear testimony for God and Christ against the world, thereby plaguing and tormenting the men that dwell on the earth, verse 10, as they also did, there may be an allusion unto them and their ministry. And whereas there are two ways of the confirma- tion of a ministr}'; first. By suffering, and that sometimes to death, as did Abel, and, secondly, By God's visible owning of them, as he did Enoch : both these are to befall these two witnesses, who are first to be slain, and then taken up into heaven; first to suffer, and then to be exalted. Ohs. III. There is no such acceptable service unto God, none that he hath set such signal pledges of his favour upon, as zeal- ously to contend against the world in giving witness to his ways, his worship, and his kingdom, or the rule of Christ over all And, — Ohs. IV. It is a part of our testimony, to declare and witness that vengeance is prepared for ungodly persecutors, and all sorts of impe- nitent siimers, however they are and may be provoked thereby, Ohs. V. The principal part of this testimony consists in our own personal obedience, or visible walking with God in holy obedience, according to the tenor of the covenant, 2 Pet. iii. 11, 14. And, — 6. Tiiis the apostle affirms of Enoch in the last place: " For before his translation he had this testimony, that he pleased God." These words are an entrance into the proof of the apostle's as- sertion, namely, that it was " by faith Enoch was translated ;" which he pursues and confirms in the next verse. He was trans- lated by faith; for before that translation he had that testimony. xifo yaf, Tw For it is said of him, that " he walked with God three (urccS'iinut a.u- hundred years;" after which he was translated. The *"*"■ apostle doth not say that this was testified of him before his translation, as signifying the time of the giving that testimony unto him; for it was not until many generations afterward: but VER. 5.] EPISTLE TO THE HEBREWS. 35 this testimony, when given him, did concern the time before his translation, as it doth evidently, Gen. v. 22, 24. That of " walking with God," in Moses, the apostle renders by "pleasing of God;" for this alone is well-pleasing to him. His pleasure, his delight is in them that fear ^^y"^^>^i- him, that walk before him. And the apostle gives us ' ' the whole sense of the divine testimony, that he walked with God, namely, so as that his walk with God was well-pleasing unto him, — that it was accepted with him, and his person therein. And this also is peculiar unto these first two instances, that they had an especial testimony from God, as unto the acceptance of them and their services. So it is testified of Abel, that " the Loud had respect unto him and to his offering ;" and of Enoch, that " he pleased God;" both of them being declared to be righteous by faith. And we may observe from the whole, that, — Obs. VI. It is an effect of divine wisdom, as to dispose the works of his providence and the accomplishment of his promises unto an ordinary established rule, declared in his word, which is the only guidance of faith; so sometimes to give extraordinary instances in each kind, both in a way of judgment and in a way of grace and favour. — Of the latter sort was the taking of Enoch into heaven ; and of the former was the firing of Sodom and Gomorrah from heaven. Such extraordinary acts, either the wicked security of the world or the edification of the church doth sometimes make necessary. Obs. VI I. Faith in God through Christ hath an efficacy in the procuring of such grace, mercy, and favour in particular, as it hath no ground in particular to believe. — Enoch was translated by faith; yet did not Enoch 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 withal, as unto their actual communication unto us; but yet, keeping itself within its bounds of trust and reliance on God, and acting by patience and prayer, it may be, and is, instrumental in the procurement of them. Obs. VIII. They must walk with God here who design to live with him hereafter, or they must please God in this world who would be blessed with him in another. Obs. IX. That faith which can translate a man out of this world, can carry him through the difficulties which he may meet withal in the profession of faith and obedience in this world —Herein lies the apostle's argument. And this latter, the Lord Jesus Clirist hath determined to be the lot and portion of his disciples. So he tes- tifies, John xvii. 15, "I pray not that thou shouldest take them ou' of the world ; but that thou shouldest keep them from the evil." S6 AN EXPOSITION OF THE [CIIAP. XL In these two instances of Abel and Enoch we have a representa- tion of the state of the old world before the Hood. There were two sorts of persons in it; — believers, and such as believed not. Among these there were differences about religion and the worship of God, as between Abel and Cain. Some of them were approved of God, and some were not. Hence arose persecution on the part of the world; and in the church, the wicked, scoffing, persecuting world, was threatened by predictions of judgments and divine vengeance to come, as tbey were in the preaching and prophecy of Enoch. God in the meantime exercised patience and long-suffering towards them tliat were disobedient, 1 Pet, iii. 20; yet not without some in- stances of his especial favour towards believers. And thus it is at tliis day. Verse 6. There being no direct mention made of faith in the testimony given unto Enoch, but only that by walking with God he pleased him, the apostle in this verse proves from thence that it was by faith that he so pleased God, and consequently that thereby he obtained his translation. Ver. 6.— Xwp/5 ds T/gTScag ablivarov svapearTJeai' v/arsuffai yap bii rlv Tpo- old world before the flood, it was left in Noah as his right and inheritance, which he carried along with him into the new world after the flood. Righteousness did not utterly perish; Noah had a title unto it, and continued in the possession of it.' But there is somewhat more in this expression. The way whereby we come to be made partakers of this righteousness, is by gratuitous adoption. This is by faith, John i. 12. Whatever we receive upon or by virtue of our adoption belongs unto our inheritance; thereof we are heirs. See Rom. viii. 15-17. So in justification, forgiveness of sin and the inheritance go together, Acts xxvi. IS. And this inheritance is by the promise, not by the law or works, Gal. iii. 18, 19; Rom. iv. 14. Wherefore 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 and right unto the righteous- ness which is tendered m the promise, whereby it is conveyed unto us as an inheritance. And whereas it is said that he " became" so, if respect be had unto his faith in building of the ark, the meaning is, that he was then evidenced and declared so to be. As Abraham was said to be "justified when he offered Isaac," who was personally justified long before; so also was Noah, by the testimony of God himself, before he was warned to build an ark. And we may learn, — Ohs. XY. That all right unto spiritual privileges and mercies is by gratuitous adoption. Obs. XVI. That the righteousness of faith is the best inheritance for thereby we become " heirs of God, and joint heirs with Christ." Verse 8. The apostle hath now passed over the first period of Scripture records, namely, from the beginning of the world unto the flood ; and therein he hath consi'lered the examples of all concerning whom it is testified in particular that they " pleased God," and were ac^ 56 AN EXPOSITION OF THE [CIIAP. XI. cpteJ with liira in their obedience. And two things he proves from them with respect unto his present purpose: 1. That tliey all pleased God and were righteous by faith. 2. That their faith was effectual to secure them in that state of divine favour, by enabling them unto all duties of obedience, notwithstanding the difficulties and oppositions which they met withal. Hereby he makes good his design with respect unto these Hebrews, namely, to convince them that if they did not persevere in their profession, it was because of their unbelief, for that true faith would certainly carry them through with constancy and perseverance, whatever difficulties they should meet withal, oivinfj them encouragement from^vhat it wrouiiht in others from the beginning. Hence he proceeds unto the next period of time, from the flood, and the renovation of the world in the family of Noah, unto the giving of the law ; so to manifest that in every state of the church the way of pleasing God was one and the same ; as also, that faith still re- tained its efficacy under all alterations. He who, in this period of time, is first testified unto in the Scrip- ture, is he whose example on all accounts was most forcible with these Hebrews, which he had before at large proposed unto them and insisted on, chap. vi. 11-15; the exposition of which place may be consulted, to give light to this context. This is Abraham; whose example, by reason of the emiuency of his person, the relation of the Hebrews unto him, from whom they derived all their privi- leges temporal and spiritual, the efficacy of his faith, with the various successful exercises of it, he declares and urgeth at large from hence unto the end of the 19th verse. Ver. 8. — nidTsi TtaXohiiivog ' AZpaaft, vvtjxovgev s^sXdsTv tig rov roTot KctAov^^syoj ' AQpxeifi. Vulg. Lat., " qui vocatur Abraham;" Rhem., "he who is ciilleil Abraham:" which c;in no way be reconciled unto the text. Those who will adhere unto that translation do suppose that the change of his name is here intimated, when from Abram he was called Abraham : but that is not '" vocatus," but " cognominatus;" not xci'hQvfMvos, but Tcpaactyoptv^iii. And if x.x'Kovi^iuos wei'e ever used in such a sense, as it is not, it should have been og ix.'KYiS-t], and not y.oCKwi^ivog, without any article. Besides, as the apostle had no reason I':* speak of Abraham in that manner, "he who is called Abraham," as if he were a person but little known to them, so this interpretation takes away the whdle foundation of the faith of Abraham, and of all the effects of it, and so of the whole argument of the apostle, which was his divine call, which he refers unto. 'Whereft)re all other translations avoid this mistake. Syr., ^"^Ifr?? ""^j "when he was called." " Evocatus," " called forth." 'Tv/iKov^jiv i^i'hklv, "obedivit exire," "obeyed to go forth." Syr., " dicto aiidiens fuit," " auscultavit ut exiret," " ut abiret," " ut emigraret ;" " hearkened," "obeyed to go forth," "to wander away." Some supply "Deo "to "auscul- tavit;" wh ch may be better supplied to " called," "called of God." VER. 8.] EPISTLE TO THE HEBKEWS, 5*^ Our English translation makes a transposition of the words: instead of "he obeyed to go forth " unto the place, it refers IgsA^s?!/, •' to go forth, " unto xaX&i/. fiivog, being " called to go out" unto a place ; and so refers " obeyed " alterwards not only to the call of Abraham, but also unto what he did in compliance there- with il. 'T'TTviKovaiv, " auscultavit," " dicto audivit;" a word proper to answer xaXov- ^wo?: •' being called," he so " heard" as to yield obedience. So " to hearken or hear " is frequently used in the Scripture. Ver. 8. — By faith Abraham, being called [of Gocl], obeyed to go out into a place which lie should after receive for an inheritance; and lie went out, not knowino- whither he went. In Abraham there was a foundation laid of a new state of the church after the flood, more excellent than that which preceded. He was the first also after the flood unto whom testimony was given in particular that he pleased God. He was the progenitor of the Hebrews, from whom they derived all their privileges, in whose person they were initiated into the covenant, with a right unto the promises. He was also by promise " the father of all that believe." And therefore it was the great concerninent of those Hebrews then, and is so now of us, to consider aright the example of his faith and obedience. Designing to ^ve many illustrious instances of the power and efficacy of the faith of Abraham, the apostle begins with that which was the beginning and foundation of them all, namely, the call of God, and his compliance therewithah And the nature, life, and power of faith, are represented in three words in this instance: -r/ffre/, xaXov/j^svog, •jv/ixovgi. It respects the call of God, which it rests upon, and which it is resolved into; and it acts itself in obedience to all the commands of God. This alone is that faith which the apostle celebrates, and whereunto he ascribes the great effect of our pleasing God. In the words of the verse there is proposed unto us, 1. The foun- dation of the faith and obedience of Abraham, which was his call of God. 2. What he was called unto, which was a journey or pilgrim- age; described, (1.) By the term from whence he went, "go out;" and, (2.) From the term whither he went, " unto a place," etc. 3. The exercise of his faith, and the effects of it, " he obeyed." 4. The commendation of his faith, from the difficulty wherewith his obedience was accompanied, with respect unto what he was called unto, " not knowing," etc. First, He was " called;" that is, of God, by an imme- Kax.<;>«»«. diate word of command from him. 1. He did it not without a command. He did not leave all his present satisfactions, he did not put himself on innumerable hazards 58 ' AN EXPOSITION OF THE [CHAP. XL for the future, merely of his own accord. Had he not had a divino call, there had been no work for faith. Where there is no call from God, there can be no faith or trust in God. Where the call is general, 0,3 in our ordinary occasions, so is our faith in God, resigning all cir- cumstances unto his disposal ; but this especial call of Abraham re- quired a special faith. 2. Concerning this call of Abraham, there are many difficulties arising from the record of it, Gen. xii. 1-3, with its repetition by Stephen, Acts vii. 2-4. For Gen. xii., it is reported as made after the death of Terah, his father, in Haran, chap. xi. 31, 32 ; by Stephen it is assigned unto his being in Mesopotamia, bef(ye he left the land of the Chaldees. Besides, Haran, or Charran, was in Mesopotamia; where, in the relation of Stephen, he is said to dwell after he left Mesopotamia, Wherefore some say he was twice called, once in the land of the Chaldees, and again in Haran. Otliers say his call was but one; but then some say it was at Ur of the Chaldees, before he first went thence with his father; others, at Haran, after his father's death. It will not consist with my design, nor the nature of an exposi- tion, to insist at large on these things. Some few observations will clear the whole difficulty, so far as is necessary unto our purpose; as, — (1.) Mesopotamia is in good authors sometimes taken largely for all that part of Asia which is separated from Syria by the river Euphrates, comprehending both Assyria and Chaldea; and some- times strictly and properly for the counti'y between the two rivers of Euphrates and Tigris, whence it hath its denomination. Hence, Avhen Stephen affirms that "the God of glory appeared unto Abraham in Mesopotamia," he takes it in the largest sense, compreliending Chaldea, wherein Ur was, as is plain, verses 2, 4. And Abraham coming thence unto Haran, came into a city of Mesopotamia pro- perly so called, and that near to Euphrates, which he was to pass over into Syria. (2.) By assigning the appearance of God unto Abraham before he left the land of the Chaldees, Stephen directly affirms his call to have been whilst he was there, before he departed with his father and came to Haran. And this is evident from the story in Moses, when it is said that he and his father " went forth from Ur of the Chaldees, to go into the land of Canaan," Gen. xi. 31 ; for they could have no design to leave their native country, with all their posses- sions and relations, to go into so remote and unknown a country, without some especial call and direction from God. (3.) Wherefore those words of Moses, D"33S-^X ninj noxn, Gen. xii. 1, are well rendered by our translators, "Now the Lord ha i said unto Abram;" that is, he had so whilst he was in Ui of tho \'ER. 8.] EPISTLE TO THE HEBREWS. 59 Chaldees, before he antl liis father departed thence to go into the land of Canaan, chap. xi. 31. And because this call had no re.spect unto Terah, but unto Abraham onl}'^, Moses first records his journey with his father toward Canaan, and then, on the death of his father, takes up again and particidarly expresseth his call, chap. xii. 1. The pursuit whereof from thence he distinctly declares, (4.) And this is evident from the call itself, " Get thee out of thy country, and from thy kindred, and from thy father's house," Gen. xii. 1. For Abraham had all these in Ur of the Chaldees, and not in Haran. Wherefore this ^all of Abraham was but one, and given at once; namely, whilst he was in Ur of the Chaldees, before his going out from thence with his father, and the death of his father thereon ; which place Stephen, reckons to Mesojootamia in the large notation of it. And this one call is particularly recorded, Gen. xii. 1-3, after the death of Terah, when he only remained who was alone concerned therein. But the reader may see these things fully discoursed, with a just reconciliation of Moses with Stephen, in our Exercitations on the first volume of the Exposition, Exerc. xix. Of this call of Abraham there were two parts: (1.) A command, Gen. xii. 1, "Get thee out of thy country,"' etc. (2) A promise, verses 2, 3, " And I will make of thee," etc. Of this promise there were two parts: [1.] A temporal blessing, in the multiplication of his seed, verse 2. [2.] A spiritual blessing, in confining the pro- mised blessing Seed unto him and his family, in whom all the fami- lies of the earth were to be blessed, verse 3. And it is a thing most absurd, and contrary to the whole design of the Scripture and the dis- pensation of the covenant, to confine the faith of Abraham unto the land of Canaan, and the glory of his posterity therein. For the life of the promise made unto him on his call, whereby his faith was animated, was in the blessing of all the families of the earth in him ; which was in Christ alone, the promised seed, as all but infidels must confess. Secondly, The apostle takes notice only of the first part of the call, namely, the command. And therein two things are consider- able: 1. From what he Avas to go and depart. 2. What he was to 00 unto. He was to go out: xa?.oi^£vo5 s^iXkh. He ,^„,.- was "called to go out;" so our translation uisposeth the words: or, being called, i-rrKoyaiv :-^i>Jt7v, " he obeyed to go out," or " in going out," as they lie in the original. They are both to the same purpose. In the latter way, " obeyed" is immediately referred to faith; in the former, " going out" is so; his faith wrought by obe- dience in his going out. 1. It is said he was "called to go out." From whence and from what, we are referred unto the story: Gen. xii. 1, "Get thee 60 AN EXPOSITION OF THE [CHAP. XT. C; ^v> "vade tibi") "out of thy country, and from thy kindred, and from thy father's house;" — that is, ' leave and forsake all things that are pleasant, useful, desirable unto thee;' for these three things, " country, kindred, and father's house," comprise them all. And they fall under two consispe], tliey rove up and down in their rniuds and affections for a season, and then return to the state or phice from which they came out, (which the patriarcus refused to do, verse 15,) or else perish in their wan- derings. Tliis ])lace whereunto he went is described by his /»^u?'e relation unto it and interest in it; he was "afterwards to receive it for au inheritance." At present he received it not, but only in right and title, nor during his life. He, nor his posterity for some genera- tions, had no inheritance in it; only he bought a burying-place in it of the children of Heth, whereby he took seizin of tlie whole. But he received it afterwards in his posterity, as is known. And he is said to "receive" it. It was given unto him, bestowed on him by way of a free gift, or donation. He did only Kfi amv. (4j.g(,g^yp" \^^ ^^^ gQ it ig ^fj{\\^ respect unto all good things betwixt God and us; he is the free donor of them, we are but passive recipients. And he received this country " for an inheritance." And unto an inheritance there is required right and title unto it, A,K npovofiiciK ^j^^^ ^ ^^^^^ ^^^^ j^^ ^ lawful possessor of it. Now, this country was before possessed by others, who enjoyed it by a pre- scription from its first plantation. But God, as the great possessor of heaven and earth, as the sovereign Lord of all things, transferred their riirht and title unto that land, and invested it in Abraham. So it is frequently repeated, that God gave them this or that land. Obs. VI. There is no right, title, or possession, that can prescribe against the righteousness of God in the disposal of all inheritances here below at his pleasure. — Whatever single persons, whatever whole nations, may think or boast of their title and right, as unto God, they are all but tenants at will and pleasure. He can disin- herit and disseize them of all as he sees good; and when he will do so, (as he gives instances of his so doing in all ages,) no plea will be admitted against his right, and the exercise of it So do kings hold their crowns, nations their soil, and private men their posses- sions. Obs. VII. God's grant of things unto any is the best of titles, and most sure against all pretences or impeachments. Judg. xi. 24<, ' We will possess what the LoPtD our God gives us to possess.' Obs. VIII. Possession belongs unto an inlieritance enjoyed. — This God g;ive unto Abraham in his posterity, with a mighty hand and stretched-out arm; and he divided it unto them by lot. Obs. IX. An inheritance is capable of a limited season. The title unto it may be continued imto a prefixed period. So was it with this inheritance; for although it is called an "everlasting inheritance," yet it was so only on two accounts: (1.) That it was VZR. S.] EPISTLE TO THE HEBREWS. 63 typical of that heavenly inheritance which is eternal. (2.) Because, as unto right and title, it was to be continued unto the end of that limited perpetuity which God granted unto the cliurch-state in thai land; that is, unto the corning of the promised Seed, in whom all nations shoidd be blessed, which the call and faith of Abraham did principally regard. Until that time was expired, although many incursions were made into and upon this inheritance of Abraham, yet were all that made them oppressors; and they were punished for their usurpation. But when the grant of it to tliem expired, and those wicked tenants of God's vineyard forfeited their right unto it by their unbelief, and murdering of the true Heir, God dis- inherited them, dispossessed them, and left them neither right nor title to, nor any interest in this inheritance; as it is at this day. It is no more the inheritance of Abriiham; but in Christ he is become " heir of the world," and his spiritual posterity enjoy all the pri- vileges of it. Wherefore the grant of this land, for an inheritance unto Abra- ham in his posterity, had a season limited imto it. Upon the expi- ration of that term, their right and title unto it were cancelled and disannulled. And thereon God in his providence sent the armies of the Romans to dispossess them ; which they did accordingly, unto this day. Nor have the present Jews any more or better title unto the land of Canaan than unto any other country in the world. Nor shall their title be renewed thereunto upon their conversion unto God. For the limitation of their right was unto that time wherein it was typical of the heavenly inheritance: that now ceasing for ever, there can be no especial title unto it revived. And we see herein, — Ohs. X. That it is faith alone that gives the soul satisfaction in future rewards in the midst of present difficulties and distresses. — So it did to Abraham, who, in the whole course of his pilgrimage, attained nothing of this promised inheritance. And, — Obs. XL The assurance given us by divine promises is sufficient to encourage us unto the most difficult course of obedience. Thirdly, The last thing in the words is, the commendation of the faith of Abraham, from his ignorance of the place wliither he was to go upon the call of God. He had only said unto him that he should go into a land that he would show him, Gen. xii. 1. 1. But of what nature the land was, how or by whom inhabited, or what way he was to go into it, he told him not. It should seem, indeed, that God had told him from the beginning that it was the land of Canaan which he designed ; for when he first left Ur of the Chaldees, he steered his course towards Canaan, Gen. xi. 31 : but it is yet said that " he knew it not." He did J* ' not understand any thing of the circumstance? of it, nor wliat in that land he was called unto, nor where it was; so that VOL. XVI. — 0 * 64 A.N EXPOSITION OF THE [cHAP. XI. it may be well said that he went whither he knew not. The sura is, that lie wholly committed himself unto the power, faithfulness, goodness, and conduct of God, without the least encouragement from a prospect of the place whither he was going. 2. All these things being put together, namely, what he was called from; what he was called unto; his readiness in obedience; the ground of his whole undertaking, namely, the call of God, which he received, and obeyed by faith: here is not only an eminent in- stance of his faith recorded, but an invincible encouragement given unto those Hebrews unto whom the apostle wrote, and unto us with them, that faith is able to carry us through all tiie 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 call of God, through a view of his greatness and sovereign authority, forego all that he had at present, but engaged himself unto absolute obedience, without any prospect what it might cost him, or what he was to undergo on the account of it, or what was the reward proposed unto him. And the same is required of us. Verse 9. Having declared the foundation of the faith of Abraham, and given the first signal instance of it, he proceeds to declare his pro- gress in its exercise, first in general, and then in particular acts and duties; wherein he intermixeth some especial, acts of it, whereby he was enabled and encouraged in and unto all other duties of it. That which he ascribes unto his faith in general is laid down in this verse; whereunto he adjoins that encouraging act of it which enabled him in his duty, verse 10. Ver. 9. — Hi'arii <7raf'wy.r\Siv eig r^v yijv Trjg svayyeXiag ug aWorpictv, iv 6'/.rivaTg xaroizyiaag fisra 'laaax xai 'la.x.uQ ruiv o'yyx>.?3^oi/&',awi' TYJg tcrayyi'kias rjjs avTijg. Ilxpuy.Yiaiu. Syr., ''rv'"'!' *'"^', "he was a stran^^er," "a sojourner." Vulg. Lat., " demoratus est," "he tanit-d." Rhem., " he abode." Erasm., " commi- gravit;" that is, /^iruKriaev, saiih Beza, "he went," or "wandered," to answer the preposition it; following, " he went into the land." Beza, " commoratus est," "he abide;" and then it must refer unto x»Toix.viaec(, "he dwelt in tents." Others, "advena fuit;" he was " a stranger," "a guest," " a sojourner." Heb., "^7 ''hi "he was a stranger," or •^ij, " he sojourned." . 'E» iTx.nva.lg. Vulg. Lat., "in casulis." Rhem., "in cottage^." "In ten- toriis," "in tents" or " tabernacles." Ver. 9. — By faitli he sojourned in the land of promise as [m] a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise. VER. P.] EPISTLE TO THE HEBREWS. 65 1. That which is assigned in general unto the faith of Abraham is, that "he sojourned." 2. The place where is added; "in the land of promise." 3. How he esteemed of that land, and how he used it; "as in a strange country." 4. Who were liis companions therein; namely, "Isaac and Jacob," on the same account with him- self, as " the heirs of promise." 1. " He sojourned." na^c/xfw is "commoror," "to abide;" but it is to abide as a stranger. So it is used Luke xxiv. 18, 2y /i6vo; rrapotzi/g iv IspovffaXri/Mi — Art tnou only a stranger in Jerusalem ?" a sojourner there for a season, not an in- habitant of the place. And it is nowhere else used. Thence is <^dpoixog, "a atvangev," "a sojourner:" Acts vii. 6, " Thy seed shall be ';r(i.poixov sv yf! aXKoTpicc," — "a stranger;" "should sojourn in a strange land." So 'TrdpniKoi are joined with irapi'Tribnitot, 1 Pet. ii. 11, "Strangers and pilgrims;" and with |l>o/, Eph. ii. 19, "foreigners;" and are opposed to -rciX/ra/, "citizens," or the constant inhabitants of any place. \pdvog -TrupoiKiag, is the " time of our pilgrimage " here, 1 Pet. i. 17. Wherefore capwxjjffs is, "he abode as a stranger," not as a free denizen 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 inhabitant or house dweller, but as a stranger, that moved up and down as he had occasion. His several motions and stages are recorded ])y Moses. 2. Tliere is the jJ^^ice of his sojourning; " in the land of promise," — s/'s TTj]) yriv for h rfj yfj, " into" for " in the land." So Acts vii. 4, " The land sic r,v v/Ms?g vuv xaror/Mn," — "wherein ye now dwell;" Heb., P^?. And from the use of the Hebrew 3, ug is frequently put for iv in the New Testament, and on the contrary. Wherefore not the removal of Abraham into that land, which he had mentioned in the foregoing verse^ but his abode as a stranger, a foreigner, a pilgrim in it, is intended. And this was " the land of promise;" that ,T"^ i-^ayyi- is, which God had newly promised to give unto him, and wherein itU the other promises were to be accomplished. 3. He sojourned in this place " as in a strange land." He built no house in it, purchased no inheritance, but only a , , burying-place. He entered, indeed, into leagues of peace and amity with some, as with Aner, Eshcol, and Mamre, Gen. xiv. 13; but it was as a stranger, and not as one that had any thing of his own in the land. He reckoned that land at pre- sent 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, nor was so to be, Gen. XV. 13. The manner of his sojourning in this land was, that he "dwelt E;f T?i» y^t €6 AN EXPOSITION OF THE [CHAP. XL in tabernacles;" " in cottages," saith the Vulgar Latin, absurdly It was no unusual thing in those days, and in those parts V ff-x>iva<= ^£. ^j^g world, for many, yea some nations, to dwell iii such movable habitations. Why Abraham was satisfied with this kind of life the apostle declares in the next verse. And he is said to dwell in tabernacles, or tents, because his family re- quired more than one of them; though sometimes they are called a tent only, with respect unto that which was thii peculiar habita- tion of the master of the family. And the women had tents unto themselves. So Isaac brought Rebekah into his mother Sarah's tent. Gen. xxiv. 67. So Jacob and his wives had all of them dis- tinct tents, Gen. xxxi. S3. These tents were pitched, fixed, and erected only with stakes and cords, so as that they had no founda- tion in the earth; whereunto the apostle in the next verse opposeth a habitation that hath a foundation. And with respect unto their flitting condition in these movable houses, God in an especial manner wys said to be their dwelling-place, Ps. xc. 1. 4. He thus sojourned and dwelt in tents " with Isaac and Jacob." MsT« 'iffaax. It is evidout that Abraham lived until Jacob was sixteen Kai 'UxuQ or eighteen years old; and therefore may be said to live with him, as unto the same time wherein they both lived. Nor is there any force in the objection, that Isaac had a separate tent from Abraham ; for it is not said that they lived in the same tents, but that at the same time they all lived in tents. Yet there is no need to confine it unto the same time; the sameness of condition only seems to be intended. For as Abraham was a sojourner in the land of Canaan, without any inheritance or possession, living in tents, so was it also with Isaac and Jacob, and with them alone. Jacob was the last of his posterity who lived as a sojourner in Canaan ; all those after him lived in Egypt, and came not into Canaan until they took possession of it for themselves. And they were " heirs with him of the same promise ;" for not only did they inherit the promise as made unto Abrti- fov'of^wf tT,; s- ham, but God distmctly renewed the same promise nnto vrayyiXiuiTn; them both ; — unto Isaac, Gen. xxvi.S, 4 ; and unto Jacob, avrnt. Gen. xxviii. 13-15. So were they heirs with him of the very same promise. See Ps. cv. 9-11. The sense of the words being declared, we may yet further con- sider the matter contained in them. We have here an account of the life of Abraham after his call. And it fell under a twofold consideration: 1. As unto the internal princijile of it; so it was a life of faith. 2, As unto the external manner of it; so it was a pilgrimage, without a fixed, settled habi- tation. Both are proposed in the first words of the text, " By faith he sojourned." VER. 9.] EPISTLE TO THE HEBEEWS. 67 1. As unto the internal principle of it, it was a life of faltli. (1.) The Hfe which he now led was a life of faith with respect unto things spiritual and eternal. For he had for the foundation and olject hereof, [1.] Tlie promise of the blessed Seed, and the spiritual blessing of all nations in him, as a confirmation of the first fundamental promise to the church, concerning the Seed of the woman that was to break the serpent's head. And, [2.] God entered expressly into covenant with him, confirming it with the seal of ciicumcision, wherein he obliged himself to be his God, his God almighty, or all-sufficient, for his temporal and eternal good. To suppose that Abraham saw nothing in this promise and covenant but only things confined unto this life, nothing of spiritual grace or mercy, nothing of eternal reward or glory, is so contrary to the analogy of faith, to express testimony of Scripture, so destructive of all the foundations of religion, so unworthy of the nature and pro- perties of God, rendering his title of "the father of the fliithful," and his example in believing, so useless, as that it is a wonder men of any tolerable sobriety should indulge to such an imagination. (2.) It was a life of faith with respect unto things temporal also. For as he was a sojourner in a strange land, without friends or rela- tions, not incorporated in any political society or dwelling in any city, he was exposed unto all serfs of dangers, oppression and vio- lence, as is usual in such cases. Besides, those amongst whom he sojourned were for the most part wicked and evil men, such as, being fallen into idolatry, were apt to be provoked against him for his profession of faith in the most high God. Hence, on some occur- rences of his life that might give them advantage, it is observed, as a matter of danger, that "the Canaanite and the Perizzite dwelled then in the land," Gen. xiii. 7, xii. 6. And this he feared, chap. XX. 11. Moreover he had sundry particular trials, wherein he ap- prehended that his life was in imminent danger. Gen. xii. 11-1 3, XX. 2. In all these dangers and trials, with others innumerable, being helpless in himself, he lived in the continual exercise of faith and trust in God, his power, his all- sufficiency, and faithfulness. Hereof his whole story is full of instances, and his faith in them is celebrated frequently in the Scripture. (3.) In things of both sorts, spiritual and temporal, he lived by faith, in a constant resignation of himself unto the sovereign will and pleasure of God, when he saw no way or means for the accom- plishment of the promise. So was it with him with respect unto the long season that he lived without a child, and under the com- mand he liad to offer him for a sacrifice, when he had received him. On all these accounts he was the father, the pattern, or example of believers in all generations. We saw before the foundation of his 68 AN EXPOSITION OF THE [CHAP. SI. faith and the entrances of his believing; here we have a progress of them proposed unto our imitation. And that wherein we are in- structed hereby is, that when we are once engaged, and have given up ourselves to God in a way of believing, there must be no choice, no dividing or halting, no halving; but we must follow him fully ^ wJwlbj, and universally, living by faith in all things. 2. For the external part, or manner of his life, it was a pilc/rim- age, it was a sojourning. Two things are required unto such a state of life: (1.) That a man be in a strange country; (2.) That he have no fixed habitation of his own. If a man be free from either of these, he is not a pilgrim. A man may want a habitation of his own as his inheritance, and yet, being in his own country, not be a pilgrim; and a man may be in a strange country, and yet, having a fixed habitation of his own therein, he may not be a pilgrim : but when both these concur, there is a state of pilgrimage. And so it was with Abraham. He was in a strange land. Though it was " the land of promise," yet having no interest in it, no relation, no pos- session, no inheritance, it was unto him a strange land. And he did but sojourn in any place, having no habitation of his own. And this of all others is the most disconsolate, the most desolate estate, and most exposed unto dangers; wherefore he had nothing to trust unto or rest upon but divine protection alone. So are his state and protection described, Ps. cv. 12-15. And we may observe, — Ohs. I. That when faith enables men to live unto God as unto tlieir eternal concernments, it will enable them to trust unto him in all the difficulties, dangers, and hazards of this life. — To pretend a trust in God as unto our souls and invisible things, and not resign our temporal concernments with patience and quietness unto his dis- posal, is a vain pretence. And we may take hence an eminent trial of our faith. Too many deceive themselves with a presump- tion of faith in the promises of God, as unto things future and eter- nal. They suppose that they do so believe as that they shall be eternally saved ; but if they are brought into any trial as unto things temporal, wherein they are concerned, they know not what belongs tmto the life of faith, nor how to trust in God in a due manner. It was not so with Abraham; his faith acted itself uniformly with re- spect unto the providences as well as the promises of God. Where- fore,— Ohs. XL If we design to have an interest in the blessing of Abraham, we nmst walk in the steps of the faith of Abraham. — Firm affiance in the promises for grace, mercy, and eternal salva- tion, trust in his providence for preservation and protection in this world, with a cheerful resignation of all our temporal and eternal concerns unto his disposal, according to the tenor of the covenant, are required liereuuto. And they are all indispensably necessary VER. 10.] EPISTLE TO THE HECUFWS. fiO unto that obedience wherein we are to walk \vit1) Gd, as he dhL The faith of most men is lame and iialt in the ])rincipal parts and duties of it. Ohs. III. When faith is once duly fixed on the promises, it will wait patiently under trials, afflictions, and temptations, for their full accomplishment; as did that of Abraham which is here celebrated. See the exposition on chap. vi. 12, 1."). Ohs. IV. Faith discerning aright the glory of spiritual promises, will make the soul of a believer contented and well satisfied with the smallest portion of earthly enjoyments, etc. Verse 10. The apostle gives a full indication in this discourse that Abraham was very well satisfied with the state and condition of a stranger and pilgrim in the world, without possession, without inheritance, which God had called him unto. And therefore he proceeds in the next place to declare the grounds and reasons whereon he was so satisfied. VeT. 10. — 'E^ids^STO yap r^v revs ^i/MtXiovg 'kyoMGav <7rdy.iv, ijg rs^- vtTrjg xai br^fLicupyhg 6 &s6g. Ver. 10. — For he looked for a city \^//iat citt/^ which hath foundations, whose builder and maker [fs] Grod. The conjunction yap intimates that a reason is given in these words why Abraham behaved himself as a sojourner on the earth; it was becau.se he knew that his portion did not lie in the things here below, but he looked for things of another nature, which by this means were to be obtained. For it is the end that regulates our judgment concerning the means. And there are in the words, 1. What is a.ssigned unto Abraham, or his faith, namely, an expectation, a looking for somewhat more than at present he enjoyed. 2. Wiiat he so looked for, which is " a city;" in opposition unto those tents or movable habitations which he lived in. 3. That city is described, (1.) From the nature of it, it " hath foundations;" (2.) From the builder and framer of it, which is " God." Our first inquiry must be, what that "city" was; and then how he " looked for it." 1. Some late expositors, not for want of wit or learning, but out of enmity unto the efficacy of the office of Christ under the old testa- ment, and the benefit of the church thereby, have laboured to cor rupt this testimony ; some by wresting that word, " the city," the object of Abraham's expectation; and others that of his looking foi or expecting of it: which must therefore be vindicated. 70 AN EXPOSITION OF TUE [CHAP. XL " That city." The article prefixed denotes an eminency in this , , city. " That is Jerusalem " saith Grotius; and so in- terprets the words: "He hoped that his posterity should in those places have, not wandering habitations, but a city that God would prepare for them in an especial manner." But he is herein forsaken by his follower. Nor do the Sucinians dare to embrace that interpretation, though suited unto their design. But,— (1.) This is expressly contrary unto the exposition given by the apostle himself of this expression, or. rather the repetition of the same thing, verse 16, "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." The " city" and " country" which they looked for was " heavenly;" and that in opposition unto the land of Canaan, and Jerusalem the metropolis thereof. (2.) It is not suitable unto God's dealing with Abraham, unto his promise unto him, unto the nature and effects of his faith, that he should have nothing to encourage him in his pilgrimage, but a hope that after many generations his posterity should have a city to dwell in in the land of Canaan, wherein the condition of most of them was not better than his in tents. (3.) Whereas the framing and making of this city respects the being and substance of it, there is no reason why the building of that Jerusalem should be so ascribed unto God, as to exclude the work and workmanship of men, by wliom indeed it was built. For the sense of that expression, " Whose builder and maker is God," is the same with that of chap. viii. 2, " Which the Lord pitched, and not man." (4.) It is plain that this was the ultimate object of the faith of Abraham, the sum and substance of what he looked for from God, on the account of his promise and covenant. To suppose that this was only an earthly city, not to be possessed by his posterity until eight hundred years afterwards, and then but for a limited time, is utterly to overthrow his faith, the nature of the covenant of God with him, and his being an example unto gospel believers, as he is here propoh^ed to be. This city, therefore, which Abraham looked for, is that heavenly city, that everlasting mansion, which God hath provided and pre- pared for all true believers with himself after this life, as it is declared, verse 16. It is also sometimes called a house, sometimes a tabernacle, sometimes a mansion, 2 Cor. v. 1, Luke xvi. 9, John xiv. 2; it being the place of their everlasting abode, rest, and re- freshment. And herein is comprised also the whole reward and glory of heaven, in the enjoyment of God. With the expectation hereof did Abraham and the following patriarchs support, reiiesh, VER. 10.] EPISTLE TO THE HEBREWS. 71 and satisfy themselves, in the midst of all the toil and labour of their pilgrimage. For, — Ohs. I. A certain expectation of the heavenly reward, grounded on the promises and covenant of God, is sufficient to support and encourage the souls of believers under all their trials in the whole course of their obedience. Ohs. II. Heaven is a settled, quiet habitation ; a suitable dwelling for them that have had a life of trouble in this world. (1.) The first part of the description of this city is taken from the nature of it, namely, that it is such as " hath founda- tions." It is generally granted that there is an oppo- ,, ""!, *'"*' sition herein unto the tents or tabernacles, such as wherein Abraham sojourned, which had no foundation, being sup- ported only by stakes and cords. But the especial nature of the foundations of this city is intended, m comparison wherewith the foundations of other cities, laid in stone and mortar, are none at all. For experience hath manifested that they all are fading, tem- porary, and subject to ruin. But these foundations are such as give perpetuity, yea eternity, unto the superstructure, even all that are built upon them. Wherefore these foundations are the eternal power, the infinite wisdom, and immutable counsel of God. On these is the heavenly city founded and established. The purpose of God in his wisdom and power to make the heavenly state of believers immutable and eternal, subject to no change, no alteration, no opposition, is the foundation of this city. For, — Ohs. III. All stability, all perpetuity in every state, here and hereafter, ariseth from the purpose of God, and is resolved there- into. (2.) The second part of the description of this city is from " the builder and maker of it;" that is, God. Most expositors judge that both the words here used are of the same signification; and indeed the difference between them is not material, if there be any. Properly, ziyvirri; is " artifex," he who in building projecteth, contriveth, and designeth the whole frame and fabric, that regularly disposeth of it according to the rules of art. And dri/MiovpySg is " conditor," the builder or maker ; that is, not he whose hands are employed in the work, but he whose the whole work is, at whose charge, on whose design, and for whose service it is made. So are "condo" and "conditor" always applied in Latin authors. Between these two, namely, "artifex" and "conditor," the contriver and the chief author and disposer of the whole, there is in other buildings an interposition of them that actually labour in the work itself, the workmen. Here is nothing said of them, because they were supplied in this building by a mere word of infinite and sove- 72 AN EXPOSITION OF THE [ciIAl' III. reign power, without labour or toil; he said, 'Let it be so/ and it was so. Wherefore God alone is the only contriver, framer, and erector of the heavenly city, without the least concurrence of any other agents, without the least use of any instrument. Next unto the constitution of the person of Christ, and the taber- nacle which he pitched therein, this was the greatest instance of his infinite wisdom and skill in architecture. Heaven, with respect unto the visible fabric of it, with its im- mense spaces, luminaries, and order, is the principal means of the demonstration of the divine glory unto us, among all the works of creation. But here it is considered as the habitation of (5od him- self, with all that enjoy his presence, and the polity or order wliich is therein. And this is the most ineffable effect of infinite wisdom and power. And, — • Obs. IV. This is that which recommends unto us the city of God, the heavenly state, that it is, as the work of God alone, so the prin- cipal effect of his wisdom and power. 2. Of this city it is said that Abraham by faith "looked for it;" , that is, he believed eternal rest with God in heaven, ■^ ^°' whereon he comfortably and constantly sustained the trouble of his pilgrimage in this world. This expectation is an act and fruit of faith, or it is that hope proceeding from faith whereby we are saved; or rather, it is a blessed fruit of faith, trust, and hope, whereby the soul is kept continually looking into and after the things tliat are promised. This was in Abraham a signal evidence of his faith, as also of the power of his faith in his supportment, and the way whereby it did support him; — the same with what the apostle ascjibes unto all believers, 2 Cor. iv. 16-18, "For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen : for the things which are seen are temporal ; but the things which are not seen are eternal." This is a full description of the faith of Abraham, in the operation and effect here ascribed to it by the apostle. And herein it is exemplary and encouraging unto all believers under their present trials and sufferings ; which is the apostle's present design. Schlichtingius takes great pains to prove that indeed Abraham did not by faith look for a heavenly city or eternal reward, in direct contradiction unto the express words and argument of the apostle. Some general notions and apprehensions of the future reward he grants he might have, from the goodness and j)o\ver of God ; but faith of an eternal estate he had not, because God had not revealed nor promised it Why theu is it said that he expected it, or looked VER. 11.] EPISTLE TO THE HEBREWS. 73 for it ? " Because God did purpose in himself to do it in liis time, it was as certain as if Abraham had beheved it; whence he is said to expect it." But to suppose that Abraham, who had the first jDromise of a DeUverer and deliverance from all the effects of sin, even the promise of Him in whom all nations should be blessed, and was entered into that covenant with God wherein God engaged himself to be his God after this life, as our Saviour expounds it, should have no faith of eternal life, is to deny the faith of God and the church. And we may observe, that — Ohs. V. A constant expectation of an eternal reward argues a vigorous exercise of faith, and a sedulous attendance unto all duties of obedience; for without these it will not be raised nor preserved, 2 Cor. iv. 16, 17; 1 John iii. 2. Verse 11. The instances of the faith of Abraham insisted on by the apostle in this discourse may be referred unto two heads: first. Such as re- spect his call; secondly, Such as respect the promise made unto him. Those of the first sort are tv/o: 1. His obedience unto the divine call, in leaving his country and father's family; 2. His patience in enduring the troubles of a pilgrimage all his days, in a land wherein he was a stranger. The consideration of both these we have r)assed through. Here he proceeds unto the instances of his faith with respect unto the promise made unto him, namely, that in his seed all the nations of the earth should be blessed. And these also are two: 1. That which concerned the birth of Isaac, by wdiom the promise was to have its accomplishment; 2. What he did by faith on the command of God, in offering up of the son of the promise. In the first of these, or what concerned the birth of Isaac, the son of the promise, Abraham was not alone, but Sarah his wife was both naturally and spiritually no less concerned than himself. Wherefore the apostle in the midst of his discourse concerning Abraham and his faith, in this one instance introduceth Sarah in con junction with him, as on many reasons she ought not to have been omitted. Ver. 11. — Tlisrsi y.ai avrij Sccfpa (^srsTprx, oWa) ddva/xiv iig xaraQoXriV ff-lf/Aaro; iXaii, 71.0.1 '^afo, xaif>bv rjXixiag srexsv, iini '^iGrov rjyylaaTO rov i'a'a'y'yitXd/j.ivov. Irslpx. ovaoc, " being barren." Vulg. Lat., "sterilis." Syr., ^'V. ^^'y'r'.l. , "who was barren." And tho words are retained in many vulgar translations. We omit them, for they are found only in two copies of the original; nor are they ' Various Readings. — ^The words arupcc ovaoe, and mxs* are now omitted in all the critical editions of the New Testament. — Ed. 74« AN EXPOSITION OF THE [CHAP. XT. talien notice of by the ancient scholiasts. And it is far more probable that these words were inserted in one or two copies, than that they were left out of all the rest: for there is no colour of reason why they should be omitted ; but the addi- tion of them, especially containing a truth, teems to set out more fully the great- ness of the instance proposed. E/j JcuT ciZoK'/iv (77r£/3,£4«To?. Vulg. Lat., "in conceptione feminis." Rhem.. "received virtue in conceiving seel." Ai^i/ss^/f is properly '"vis, '" strength, "power." The Vulgar renders it here "virtutem;" proper enough in Latin, but "virtue" is very improper in our language, as unto this use of the word. '' In the conception," for " to conceive." " Ad concipiendum semen,"" ad retinendum semen," "ad concipiendum et retinendum semen." Syr., '^•JTe "'l^'jTl, " ut sus- ciperet semen." The inquiries and disputes of expositors on these words, as unto their precise signitication with reference unto Sarah, are useless, and some of them offensive. Strength to conceive a child, after the manner of other ■women, is all that the apostle intends. "'E.nx.iv is absent in one ancient Greek copy; which supplies it by to riKvliaui, after sTiosSs, to "beget children." It is omitted in the Vulgar, which reads the •words " etiam praeter tempus jetatis;" " yea, past the time of age." The Syriac retains M,^!"^"!,, " in-ought," or "bare a child." Those who omit it, refer the whole to the cause, or her conception ; those who retain it, express the effect also, in child-bearing. 'IhAdccTO. Vulg., "credidit," she "believed." So the Syriac, ^7^^1, "be- lieved assuredly." " Reputavit," "judicavit;" "accounted," "judged." Ver. 11. — Tlirouoli faitli also Sarah herself received strensfth to conceive seed : and was delivered of a child when she was past age; because she judged him faithful who had promised. 1. The person whose faith is here proposed as exemplary, is Sarah. But many expositors suppose that it is not Sarah's faith, but Abraham's, which wrought this effect by Sarah, that is com- mended. Tlie reasons which I have seen on the one side and the other are light, and easily answered. But there are those wliich are cogent to convince that it is the faith of Sarah that is intended. For,— (1.) The manner of expression is a certain determination of her person to be the subject spoken of: Ka/ ahrri lappa., — 2^p/l!' ''"^^ "and," or "also, Sarah herself" The words plainly signify the introduction of another person in the same order, or unto the same purpose with him before spoken of (2.) As Abraham was the father of the faithful, or the church, so she was the mother of it, so as that the distinct mention of her faith was necessary. She was the free-woman from whence the church sprang, Gal. iv. 22, 23. And ail beUeving women are her daughters, 1 Pet. iii. 6. See Gen. xvii. \Q. (3.) Her working and obedience are pro- posed unto the church as an example, and therefore her faith may justly be so also, 1 Pet. iii. 5, 6. (4.) She was equally concerned in the divine revelation with Abraham, and was as sensible of great VER. 11.] EPISTLE TO THE HEBREWS. 75 difficulties in its accotnplisliraent as Abraham, if not more so. (5.) The blessing of the promised Seed was confined and appropriated unto Sarah no less than unto Abraham: Gen. xvii. 16, "1 will bless her, yea, I will bless her, and she shall be a mother of nations." See Gen. xvii. 19, xviii. 10. Herein her faith was necessary, and is here recorded. Some things may be observed in the proposition of this instance and example; as, — (1.) That it is i\\e faith of a woman that is celebrated. Hence that sex may learn, even that they also may be examples of faith unto the whole church, as Sarah was. And it is necessary for their en- couragement; because, [1.] Of the especial concernment of their sex in the first entrance of sin, which the apostle animadverts upon, for their instruction in humility and subjection unto the will of God, and makes it a matter of especial grace, that " they shall be saved," 1 Tim. ii. 9-15. [2.] Because of their natural weakness, subject in a peculiar manner unto various temptations; which in this example they are encouraged to conflict withal and overcome by faith. Whence it is that they are "heirs together" with their believing husbands " of the grace of life," 1 Pet. iii. 7. (2.) Here is a signal commendation of the faith of Sarah, even in that very instance wherein it was shaken and failed, though it re- covered itself afterward. For whatever working there might be of natural affections in the surprisal which befell her on the promise of a son, whereon she laughed, yet there was a mixture of unbelief in it, as appears from the reproof given her, " Is any thing too hard for the Lord?" Gen. xviii. 18, 14. But being awakened by that reproof, and receiving a fuller evidence that it was the Lord which spake to her, she recovered herself, and rested by faith in his power and truth. Wherefore, — Obs. L Faith may be sorely shaken and tossed with difficulties, at their first appearance, lying in the way of the promise, which yet at last it shall overcome. — And there be many degrees of its weak- ness and failure herein; as, [1.] A mere recoiling with some disor- der in the understanding, unable to apprehend the way and manner of the accomplishment of the promise. This was in the blessed Virgin herself, who, on the promise of her conception of a child, re- plied, " How shall," or " can this be, seeing I know not a man ?" Luke i. 34. But she immediately recovered herself into an aequi- escency in the power and faithfulness of God, verses 37, 38, 45. [2.] It ariseth unto a distrust of the event of the promises or their accomplishment, because of the difficulties that lie in the way. So was it with Zacharias, the father of John Baptist; who thereon had his own dumbness given him for a sign of the truth of tlie promise, Luke i. 18, 20. So was it with Sarah on this occasion; for which 76 AN EXPOSITION OF THE [CHAP. XL she was reproved. This is denied of Abraham, " He staggered not at the promise of God through unbelief/' Rom, iv. 20. And this at times is found in us all. [3.] When there is for a season an actual jjrevalency of unbelief. So it was with the apostle Peter, when he denied his Master; who yet Avas quickly recovered. It is therefore our duty, [1.] To watch that our faith be not surprised, or shaken by the appearance of difficulties and oppositions. [2.] Not to de- spond utterly on any degree of its failure; for it is in its nature, by the use of means, to recover its vigour and efficacy. (3.) The carriage of Sarah is twice repeated by the Holy Ghost, here and 1 Pet. iii. 6; and in both places only what was good in it, — namely, her faith toward God on her recovery after her reproof, and lier observance of her husband, whom, speaking to herself, she called " lord," — is mentioned and proposed, without tiie least re- membrance of I'.er failing or miscarriage. And such will be the judgment of Christ at the last day concerning all those wliose faith and obedience are sincere, though accompanied with many failings. 2. The second thing in the words is, what is here ascribed unto the faith of Sarah, or what she obtained by virtue of it: " She re- ceived strength to conceive seed." (1) She "received" it. It was not what she had in or of herself; she had it in a way of free gift, whereunto she con- tributed nothing but a passive reception. (2.) That which she received was " strength ;" that is, power and ability for the especial end aimed at: this she had lost "'"'""' through age. And I do believe that this was not a mere miraculous generation, but that she received a general resto- ration of her nature unto an ability for all its primitive operations, which was before decayed. So was it with Abraham afterward, who after this, after his body was as dead, received strength to have many ciiildren by Keturah. (3.) What she received this strength for by faith ; " to conceive seed." There is no need to debate the precise signifi- /Sox^v ff-ripfAK- cation of the worci KaraZokn in this place, as elsewhere. '^«*- The arguings of some about it are offensive. It may suffice, that the meaning of the phrase is, to conceive a child in the womb alter a natural way and manner, such as there was not in the conception of our Lord Jesus Christ in the womb of the blessed Virgin. Wherefore it is most probable that the holy Virgin con- ceived in her womb immediately upon the angelical salutation de« daring it unto her. But Sarah conceived not until some good while after the divine revelation made unto her that she should have a child. See Gen. xvii. 21, xxi. 2. Here some copies read CTiTpa, oZsa, "being barren;" which was true, and increaseth the miracle of her conception; — that whereas she VER. 11.] EPISTLE TO THE HEBREWS, 77 had been Larren all the usual and ordinary time of women's bearing children in the course of their lives, she should now in her old ao-e conceive seed. It is observed, indeed, that " Sarai was barren," Gen. xi. 30. But yet when the trial of her faith came, the ditliculty did not arise from a natural barrenness, but that the time of life for bearing of children was now past with her. She was old, " and it ceased to be with her after the manner of women," Gen. xviii. 11, 12; or, as the apostle expounds it, her womb was dead, Rom. iv. 19. And this is that whicii here the greatness of this effect of faith is ascribed unto, namely, that she was " delivered of a cliild when she was past age." If we read srsus, with most copies, " she was delivered of a cliild," or she " childed," she " bare a child," then the particle , xa/ is conjunctive, and denotes an addition unto what was said of her conceiving seed, namely, that she " also childed," or brougiit forth a child. If it be absent, it is to be rendered by ** even," to denote a heightening circumstance of what was before effected. " She received strength to conceive seed, even wlien she was past age." But the former is to be followed; she conceived, and accordingly bare a son. Gen. xxi. 2. That which was eminent herein, manifesting that it was a mere effect of faith, is, that it was thus with her crapa xaiphv hXiKiac, " after the season of age was past." So the ^^"j^" *"''""' apostle expounils that passage in Moses, " Sarah was old, and well stricken in age; and it ceased to be with Sarah after the manner of women," Gen. xviii. 11. She was ninetij years old at that time, chap. xvii. 17. And this was that which at tirst shook her faith, for want of a due consideration of the omnipotency of God; for that the improbability hereof, and the impossibility of it in an ordinary way of nature, was that whicli shook her faith for a season, is evident from the reply made by God unto her, " Is any thing too hard for the Lord?" Gen. xviii. 14. She considered not that where divine veracity was engaged, infinite power would be so also to make it good. And we may observe, that, — Obs. 11. Although God ordinarily worketh by his concuning blessing on the course of nature, yet is he not obliged thereunto. Yet,- Obs. III. It is no defect in f;dth, not to expect events and blessings absolutely above the Ui-e of means, unless we have a particular war- ranty for it, as Sarah had in this case. Obs. IV. The duty and use of faith about temporal mercies are to be regulated by the general rules of the word, where no especial provitlence doth make application of a promise. Obs. V. The mercy here spoken of, concerning a son unto Abraham by Surah his wife, was absolutely decreed, and absolutely proiniiied; 73 AN EXPOSITION OF THE [CHAP. XL yet God indispensably requires faith in them for the fulfilling of that decree, and the accomplishment of that promise. The great engine whereby men have endeavoured to destroy the certainty and efficacy of the grace of God is this, that if he have ab- solutely decreed and promised any thing which he will accomplish, then all our duty with respect unto it is rendered unnecessary. And if this be so, all the faith of the church under the old testament concerning the promised Seed, or coming of the Messiah, was vain and useless, for it was absolutely decreed and absolutely promised. So wouhl have been the faith of Sarah in this case; nor could she have deserved blame for her unbelief But it is no way inglorious unto the methods of God, as unto his own grace and our obedience, that they are unsuited unto the carnal reasonings of men. S. The last thing in the words is the ground of the effect declared, or the nature of that faith whereby she obtained the mercy men- tioned. And this was, " Because she judged him faithful who had promised." 'Ets/, " quoniam," " because." It doth not intimate the meri- torious cause of the thing itself, nor any procuring cause of it; it only shows the reason of what was before as- serted, namely, that it was by faith that she obtained a child, — " For she Judged," etc. That which is ascribed unto her on this occasion, which contains the general nature of that faith whereby she received strength, is, that " she judged him faithful who had promised," etc. (1.) The act ascribed unto her is, that " she judged," she reckoned, esteemed, reputed him so to be. Vulg. Lat. and Syr., yTi(raro. iCg-[^Q jjelievcd :" which is true; but there is more in this word than a naked assent, there is a determinate resolution of the mind and judgment, on a due consideration of the evidence given for its assent unto any truth. And herein the nature of true faith in general doth consist, namely, in the mind's judging and deter- mination upon the evidence proposed. Sarah's faith in this case was the issue of a temptation, a trial. When she first heard the promise, she considered only the thing promised, and was shaken in her faith by the improbability of it, being that which she had lost all expectation and even desire of But when she recollected her- self, and took off her mind from the thing promised unto the Pro- miser, faith prevailed in her. (2.) This is manifest in the especial object of her faith herein ; and that was, "He that promised," — that is, God himself in. Tov irayyii- j^^g promiso. She first thought of the thing promised, and this seemed unto her altogether incredible; but at length, taking off' her tlioughts from the consideration of all second causes, she fixed her niiud on God hiniself who had promised, and VER. 11.] EPISTLE TO THE HEBREWS. 79' came unto this resolution, whatever difficulties or oppositions lay in the way of the aceoniplishment of the promise, he that made it was able to remove them all; and such was his faithfulness, that he would make good his word wherein he had caused her to put her trust. (3.) So it is added in the last place, that "she judged hiva. faithful." She resolved her faith into, and rested upon the vera- city of God in the accomplishment of his promises; which is the immediate proper object of faith, Tit. i. 2. But yet also she joined with it the consideration of almiglity power; for she thus recollected herself upon those words of God, '• Is any thing too hard for the Lord?" And we may see, — Ohs. VI. That the formal object of faith in the divine promises is not the things promised in the first place, but God himself in his essential excellencies of truth or faithfulness, and power. — To fix our minds on the things th-«j"i- ... . . . ffavT-f. whether we do it willingly or unwillingly. But that is not the sense of the word as here used; it hath another signification. 'O/xoXoyi'a is the " profession" that we make of our faith and hope, 2 Cor. ix. 13; 1 Tim. vi. 12; Heb. iii. 1, iv. 14, x. 23. And it is applied unto the witness which the Lord Christ gave unto himself and his doctrine, 1 Tim. vi. 13. So is the verb, o/^oXoysu, constantly used, " to avow publicly," " to profess openly" what is our faith and hope, especially when we meet with danger on the account of it. See Matt. x. 32; Luke xii. 8; Rom. x. 9, 10. That, therefore, which is ascribed unto these believers is, that on all occasions they avow- edly professed that their interest was not in nor of this world ; but they had such a satisfactory portion in the promises wliich they em- braced, as that they publicly renounced a concernment in the world like that of other men, whose portion is in this life. And, — Obs. XIL This avowed renunciation of all other things besides Christ in the promise, and the good-will of God in him, as to the repose of any trust or confidence in them for our rest and satisfac- tion, is an eminent act of that faith whereby we walk with God, Jer. iii. 23, 24; Hos. xiv. 2, 3. That, in particular, which they thus professed of themselves is, that " they were strangers and pilgrims on the earth." Rest, or home, is the perfection of our natures or beings; and "'"'t '"^' it was originally intrusted with powers of operation for the attaining of it. But by sin those powers are lost, and the end is no more by them attainable. Yet we cannot but continue still to seek after it; and the most of men do look for it in this world, in this life. This, therefore, is their home, their country, their city of habitation. These believers professed that it was not so with them, that this was not their rest; they did but wander about in the world for a season. This profession made Abraham, Gen. xxiii. 4 ; and Jacob, Gen. xlvii. 8, 9; and David, 1 Chron. xxix, 15, Ps. xxxix. 12. And that all believers are such, the apostle Peter declares, 1 Epist. ii. 11. If we distinguish these two sorts; ^im, " strangers," are such as are always moving, having no abiding place at all, — such as was the state of our Lord Jesus Christ during his ministry, when he " had not where to lay his head ;" vapiTridrif/.oi, or " pilgrims," are such as take up an abode for a season, without an intermixture with the rights, duties, or privileges of the place wherein they are. This they are said to be " on the earth," during their , , ^ _ ■ • 1 • 11*1 • • ^'^' '■"' 'y^' whole contmuance here m this world. And an intima- tion is given of that other state which they looked for, and wherein their interest did lie, namely, heaven. 90 AN EXPOSITION OF THE [CHAP. XL The sum of the whole is, that they profess;^d themselves called out of the world, separated from the world, as unto interest, design, rest, and reward; having placed their faith, hope, and trust, as unto all these things, in heaven ahove, and the good things to come. What it is to be "strangers and pilgrims" in this world; what actings of faith, what frames of spirit ought to be in them that are so; what evils and dangers they shall be assuredly exposed unto; what duties the consideration hereof is a motive unto; what use they may make of the world, and tlie things of it; what is required to state them in the heavenly polity, whereby, although they are pilgrims, yet they are not vagabonds; would be here too long to explain. Verse 14. From the profession of these patriarchs, that they were " strangers and pilgrims on the earth," the apostle makes an inierence from what is contained therein, which doth more expressly declare their faith than the words themselves which they were said to use. y^r. 14.-^-0/ ya? roiaiira Xsyovrsg sjxpav/'/^nvSiv on irarpiha IviZriroZsi. Ver. 14. — For they that say such things, declare plainly that they seek a country. "For they that say such things;" — be they who they will that speak such things as these sincerely. Or, these persons, ' '"*''' in their circumstances, saying such things as they are recorded in the Scripture to have spoken and publicly avowed. " Declare plainly;" they make it manifest and evident unto all: that is, there is this plain, open meaning and sense in ''""'■ their words. This is that which may easily be known to have been their mind, and what they designed in their words or expressions. And this was, that they did " seek a country," or " a city for themselves," as the Syriac expresseth it ; that they " diligently inquired after it," as the word signifies, or sought it with diligence. There is an entrance in these words on a train of evident conse- quences, one upon and from another, which he pursues in the next verses. For from their profession he concludes that they " desired a country." And if they did so, it must be either that from whence tliey came, or some other. That from whence they came it could not be, for the reason he assigns. And if some other, it must be a letter than either that from whence they came or where they were;' which could be no other but a "heavenly country," — that is, heaven itself. VER. 14.] EPISTLE TO THE HEBREWS. 91 And some few things we may observe ou this first inference of the apostle; as, — Ohs. This is the genuine and proper way of the interpretation of the Scripture, when from the words themselves, considered with relation unto the persons speaking them, and all their circum- stances, we declare what is their determinate mind and sense. — • Hereunto, on the due apprehension of the literal sense of the words themselves, the studious exercise of reason, in all proper ways of arguing, is required. Some there are who deny all exposition of the Scripture ; which IS to say, that it ought not to be understood. Some are feigned to suppose that there is nothing needful hereunto bat " spiritual illu- mination." And some think there is no need of any such thing thereunto, but only the common use of our rational faculties, as in the understanding of other arts and sciences. The vanity of all which imaginations I have at large elsewhere discovered and dis- proved.^ The inference of the apostle from these words of the patriarchs is so evident and uncontrollable, that he affirms themselves to " declare plainly " what he declares to be the sense contained in their words. And indeed, take the words precisely, without a consideration of the mind wherewith they were spoken, the circumstances in which, and the end for which tbey were spoken, and they do not express any peculiar act or fruit of faith; for the very heathen had an ap])rehen- siou that this life is but a kind of pilgrimage. So speaks Cicero, "De Senectute," cap. xxiii. : "Ex vita ita discedo tanquam ex hospitio, non tanquam ex dome. Commorandi enim natura diversorium nobis, non habitandi locum dedit." But under their circumstances, there must be another sense in the words. For they speak them not as the common condition of mankind, but as their peculiar portion in the world, with respect unto the promises of God. And herein in gene- ral they declare a sense of want, of an indigent condition ; that it is not with them as Vv'ith others, who have their portion in this life. And whoever declares a sense of want, at the same time declares a desire of a suitable supply of that want; which is included in the sense of it. And the want which they so declared consisting in this, that in this world they were "strangers and pilgrims," — the only supply whereof is a country of their own for them to inhabit and enjoy, with all its rights and privileges, — they declared plainly therein that they sought a country: that alone is wanting to any as they are strangers and pilgrims; that aione will cause them to cease so to be. Most men do meet with and are sensible of sundry wiints, yet they are sach as may be supplied in the place where they are in ' See vol. iv. of miscellaneous worlis, book vi. part ii. of Pneumatologia. — Ed. 92 AN EXPOSITION OF THE [CHAP. ST. this world; and their great desire, with tlieir utmost endeavour, is, that they may he here siipphed. Such persons, be they never so poor, so indigent, so harhourless, are not " pilgrims on the earth ;" tliis is their home, although they are but ordinarily provided for. Much less are they so who have an affluence of all things unto their satisfaction, though they sometimes meet with a pinch or loss. They only are so who live always in a sense of such wants as this world cannot supply. Verse 15. Whereas these patriarchs did thus express their desire of a country, and diligently sought after it, it may be because, having lost their 0W71 country, their relations, and enjoyments, meeting with the difficulties of a wandering course of life, they had a desire to return home again, where they might have quiet habitations. This o\)jee- tion, wliich, if of force, would overthrow his present design, the apostle obviates and removes in this verse. Ver. 15. — Kal St [iiv iXiUrig e/xvri/xoviuov d©' rjg i^^Xdov, u^ov dv xaiph Ver. 15. — And truly, if they had been mindful of that from whence they came out, they might have had op- portunity to have returned. There is in the words, 1. A supposition that these pilgrims had originally a country of their own w hereunto they did belong. 2. An assertion, first, That they left this country of their own accord; secondly, That in the profession they made of their being strangers and pilgrims, they had no respect unto the country they left, nor desire to return unto it. Which, 3. Is proved by tlie possibility and facility of such a return. 1 Originally they had a country of their own. This was Ur of , , , , the Chaldees, Gen. xi. 'SI: called also Mesopotamia, Ej /Hit ixtitu;. K i. •• a r^ ■ \ i Acts vu. 2, Gen. xxiv. 10; the country "on the other side of the flood," Josh. xxiv. 2. Wherefore respect may be had either unto Ur of the Chaldees, which Abraham first left with his father; or unto Haran on the other side of Euphrates, where he first dwelt. 2. From this country they tuent out; they left it, they departed from it upon the command of God. That is, Abraham A(^ r,} il- ^^^j Sarah did so; and Isaac with Jacob continuing to TjArflV. O follow them in obedience unto the same call, are said to do so also. And they went forth of it not for want, or to in- crease their riches, for Abraham had possessions and goods therein; iior were they driven out by external force or pfrsecution, as the VER. 15.] EPISTLE TO THE HEBREWS. 93 Jews fancy; but in an obediential compliance with the call of God. And this secured them from all desires of a return. S. In their profession of being strangers and pilgrims, they had not respect unto this country. E/ l/i^jj/Ao'i/fuov, " si me- ininissent," " si memores fuissent," " si recordarentur/' ^' -y-^^f^" ' , tivov, "■ si mentionera f cissent." Syr., "si quserentes essent." We render it well, "if they had been mindful;" that is, remembered it with a mind and desire after it. It is natural unto all men to remember, to mind and desire their own country. Nothing is more celebrated amongst all sorts of ancient writers, nor more iUustrated by examples, than the love of men unto their country, and their fervent desire after the enjoyment of it. Especially it was made evident in many when they came to die: — " Et dulces morions rcminiscitur Argos." — Virg. JEn. x. 782. This love unto, this desire after their native soil, was mortified in these holy persons by faith, acting in obedience to the call of God, so as that no remembrance of their first enjoyments, no impressions from their native air, no bonds of consanguinity among the people, no difficulties they met. withal in their wanderings, could kindle in them any peculiar love unto or desire after this country. They minded it not. Obs. I. It is in the nature of faith to mortify not only corrupt and sinful lusts, but our natural affections, and their most vehement inclinations, though in themselves innocent, if they are any way uncompliant with duties of obedience unto the commands of God. — Yea, herein lies the jDrincipal trial of the sincerity and power of faith. Our lives, parents, wives, children, houses, posse-^sions, our country, are the principal, pro|>er, lawful objects of our natural affections; but when they, or any of them, stand in the way of God's couunands, if they are hinderances unto the doing or suffering any thing according to his will, faith doth not only mortify, weaken, and take off tliat love, but gives us a comparative hatred of them. Matt. X. o7; Luke xiv. 26; John xii. 25. 4. That they had not respect unto this country in the profession they made, the apostle proves from hence, that they miglit have re- turned unto it if they had had any mind thereunto. Wherefore should they thus complain, when they might have gone home when ihey would ? F.J^ov uv, "they might have had;" or, as some copies read, only eJ';)^oi', they " had ;" — which better expresseth the mind ^^ „ of the apostle; for not only they might have had, but '^ really they had (as we shall see), sundry opportunities of returning. Kuiff\ "tempus." Vulg. Lat., " opportunitatem;" "a season," a fit and meet time so to do. For, (1.^ From the call of Abraham to 9i AN EXPOSITION OF THE [CHAP. XI. the deatli of Jacob there were tivo hundred years; so that they bad tune enough for a return, if they had had a mind unto it. (2.) There "was no external difficulty thereunto, by force or opposition. (.3,) The way luas 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 would not, on any oppor- tunity, return thither; for the text in the best reading grants that such opportunities they had. So when Abraham sent his servant to take a wife for Isaac from thence, upon his servant's inquiry wliether, if the woman would not come with him, he should engage his son to return thither, when so great an opportunity was offered, replied, " Beware that thou bring not my son thither," namely, 'unto the land from whence I came,' Gen. xxiv. 5, 6. And after- wards, when Jacob, going thither on the like occasion, was increased there greatly, with a numerous family, wives, children, goods, riches and cattle in abundance; yet there he would not stay, but through , , innumerable hazards returned again into Canaan, Gen. mxrc^ a.1. ^^^^j^ It is therefore most evideut, that no Opportunity could draw them to think of a return into their own country; and therefore it could not be tJiat with respect whereunto they professed themselves to be strangers and pilgrims, — that was not the country which they did seek and desire. Ohs. 11. And it appears hence, that when the hearts and minds of believers are fixed on things spiritual and heavenly, as theirs were, it will take them off from inordinate cleaving unto things otherwise greatly desirable. Verse 16. The apostle hereon draws another inference, wherein he express- eth the true, real object of their faith and desires, Avith the great advantage and dignity which they obtained thereon. Ver. 16. — Nyw hi '/.piiTTOvog hpiyovrat, tout 'isTiv irroupaviov dio ovx. i-:taisyJjviTot,i auTobg b Qihg, &ihg s'zrKaXsTo^ai auTuiv r}Totf/,aGi yap auToJ'g Nfi/i Is, "atqui," "nunc antem." Syr , ^'^''T. V!! ^'i''^, " but now it is known," or "certain;" it appears by the event. KpsiTTOuoc, "meliorem;" the Syr. adds ^^^^j'^than that;" "better than (he countrv which they came from." Beza, " potiorem;" the same witli the Syr. 'Opsyoi/TXi, " uppetunt," " expetunt," " desiilerant;" "earnestly desire," in the ijreseiit tense, speaking historically of what was then done. 'Ex6s/(7;o!/v£T«<. Vuig. Lat., " confunditur;" Rhem., "is not confounded to be called iht'ir God:" very improperly. ''Non pudet," " non erube.cit." Syr., ?;: s^j "abstained, refr;iineii not." 'ETTiKct'Kiiadcti. Vuly-. Lat., " vocari," " cognonjnari;" to have this title of "liieir God" to be a.dded to his name. TEE. 16.] EPISTLE TO THE HEBREWS. 95 Ve)\ IG. — But now tliey \earnestli/^ desire a better ^cou7itri/^, that is, an heavenly. Wherefore God is not ashamed to be called their God ; for he hath prepared for them a city. Here at length the apostle declares what was the acting of their faith in tliat confession which they made, that they were "strangers and pilgrims on the earth." For, 1. It was not a mere complaint of their present state and condition; nor, 2. Did it include a desire after any other earthly country, — not that in particular from whence they came, where were all their dear concernments and relations: wherefore, 3. It must be another country, of another sort and kind, that they desired and fixed their faith upon; which is here declared. There are three things in the words: 1. What their faith was exercised in, under tlie profession which they made, namely, that they did "desire a better country, that is, an heavenly." 2, What was the consequent thereof: "God is not ashamed to be called their God." 8. The ground and evidence hereof: "For he hath pre- pared for them a city." I. In the first, the apostle declares that in the midst of the world, and against the world, which contemns things future and invisible in comparison of those which are of present enjoyment and use, they lived in the hope, desire, and expectation of a future, invisible, heavenly country. And in this profession testimony is borne unto the truth and excellency of divine promises. Yea, — ■ Obs. I. To avow openly in the world, by our ways of walking and hving, with a constant public profession, that our portion and inhe- ritance is not in it, but in things invisible, in heaven above, is an illustrious act and fruit of faith. — But then, it is incumbent on us that we do not in any thing contradict this testimony. If we love the world like others, use it and abuse it like others, we destroy our own profession, and declare out faith to be vain. In the first part of the words we may consider, (1.) The manner of their introduction; "but now." (2.) The way of the acting of their faith; it was by " desire." (8.) The object of that desire; " a better, that is, an heavenly country." (1.) " But noAv." NiJi/, " now," is not in this place an adverb of time, but an illative particle; and joined with d's, " but," signifies an adversative inference, as ^^P is used in the Hebrew, Ps. ii. 10, " Be wise now, therefore." * It was not so with them, they desired not a return into their country; "but they desired."' (2.) Their faith acted by desire, earnest desire; so opsyo^aai signi- fies. It is twice used by our apostle in his First Epistle , , to limothy, and nowhere else. In the one place it is applied to the desire of episcopacy, chap. iii. 1 ; and in the other VOL. XVI.— 7 96 AN EXPOSITION OF THE [cHAP. XI. unto that of money, chap. vi. 10;- — which usually are vehement; in the latter place we render it by " coveted," a craving desire. They had an earnest, active desire, which put them on all due ways and means of attaining it. Slothful, inactive desires after things spi- ritual and heavenly, are of little use in or unto the souls of men. And this kind of earnest desire includes, [1.] A sense of want, and unsatisfied ness in things present. [2.] A just apprehension of the worth and excellency of the things desired; without which none can have an earnest desire after any thing. [3.] A sigltt of the tvay and means whereby it may be attained; without which all desire will quickly fade and ffiil. Such a desire in any, is an evidence of faith working in a due manner. (3.) That which they thus desired, was "a better, that is, an heavenly ;" — " a better," more excellent " country," '.f.irrov ;. ^yj-,[(.|^ jg ^q ]jg supplied: not that wherein they were, the land of Canaan ; not that from whence they came, the land of the (^haldees; (in the one they were pilgrims, unto the other they would not return;) but another, a " better." " Better," may respect degrees or kinds; — a country better in degrees than either of them; better air, better soil; more fruitful, more peaceable: but there was no such on the earth, nor any such did they desire; wherefore it respects a country of another kind, and so the apostle expounds it, " that is, an heavenly." He had before declared that they " looked for a city that had foundations, whose framer and builder is God," verse 10. , '^''"'^, '"''^" Here he expresseth where that city is, and what it is: iToupccvieu, ' _ . . . namely, heaven itself, or a habitation with God in the everlasting enjoyment of him. The apostle iiere cleai'ly ascribeth unto the holy patriarchs a faith of immortality and glory after this life, and that in heaven above with God himself, who prepared it for them. But great endeavours are used to disprove this faith of theirs, and overthrow it. If we may believe the Papists, they were deceived in their expec- tation. For whereas the apostle teacheth that when they died they looked to go to heaven, they affirm that they came short of it, and fell into a liinbus they know not where. The Socinians grant a state of immortality and glory to be here intended ; but they say that these holy men did not look for it, nor dt-sire it, by virtue of any promise of God. But they are said to do so, because it was that which in the purpose of God would ensue; but they had no ground to believe it. There is herein not only boldness, but wantonness in dealing with the Scripture. For this exposition is not only expressly contradictory unto the words of the apostle in their only sense and meaning, but also destructive of his wliole argument and design. For if he proves not that their faith VER, ]d.j .EPISTLE TO THE HEBllEWS. 97 wrought in the desire and expectation of heavenly things^ he proves nothing at all unto his purpose. Grotius and his follower would have the country intended to be the land of Canaan, and the city to be Jerusalem, — which yet in a mystical sense were typical of heaven, — for these were promised unto their posterity; than which notliing can be more remote from the mind of the Holy Ghost. For, [1.] That which they looked for and earnestly desired, they did at last enjoy, or their faith was vain, and their hope such as made them ashamed; but they never personally possessed Canaan or Jerusalem. [2.] This country is directly opposed unto that wherein they were pilgrims, which was the land of Canaan, and called " a better country" in opjiosition unto it; and so could not be the same. [3.] The city which was prepared, was that whose only framer and builder was God; that is, heaven itself. [4.] This country is said to be heavenly; which the land of Canaan and the city of Jerusalem are never said to be, but are opposed unto heaven, or that which is above. Certciinly men follow prejudices, and are under the influence of other corrupt opinions, so as that they advise not with their own minds, who thus express themselves concerning these holy patriarchs. Shall we think that those who were testified unto to have lived by faith, to have walked with God, who gave themselves unto prayer and meditation continually, who denied themselves as unto all worldly accommodations, whose faith produced inimitable instances of obedience, rose no higher in their faith, hope, desires and expec- tations, than those earthly things wherein their posterity were to have no share comparable unto that of many of the worst enemies of God; the whole of it being at this day one of the most contemp- tible provinces of the Turkish empire? I no way doubt, but on the promise of the blessed Seed, they lived in that faith of heaven and glory which some that oppose their faith were never acquainted withal. But we see here, that — Ohs. II. Faith looks on heaven as the country of believers, a glorious country, an eternal rest and habitation.— Thence they de- rive their original. They are born from alcove; there is their portion and inheritance. God is the one and the other. Tiiereunto they have right by their adoption, that is prepared for them as a city, a house full of mansions; therein they have their conversation, and that do they continually long after whilst they are here below. For, — Ohs. III. In all the groans of burdened souls under their present trials, there is included a fervent desire after heaven and the enjoy- ment of God therein. So was there in this complaint of the pa- triarchs, that they were strangers and pilgrims. Heaven is in the bottom of the sighs and groans of all believers, whatever may out- wardly give occasion unto them, Horn. viii. 2-3. 98 AN EXPOSITION OF THE [CHAP. XI. 2. The consequent or effect of their faith acting itself in their ear- nest desires of a heavenly country, is, that " God is not ashamed to be called their God/' (1.) The word " wherefore" denotes, not the procuring or meri- torious cause of the thing itself, but the consequent, or what ensued thereon, as it doth frequently. (2.) The privilege granted hereon was, that God would be "called their God." He doth not say that he would he their God, for that he was absolutely in the first call of Abraham; but that he would be so styled, called, — he v/ould take that name and title to himself So the word signifies, not *' vocari," but " cognominari." And the apostle respects what is recorded Exod. iii. 6, 15, "I am the God of Abraham, the God of Isaac, and tiie God of Jacob : this is my name for ever, and this is my memorial imto all generations." He assumes unto himself this title, whereby he will be known and called on, as by his own name. And this was the greatest honour that they could be made partakers of He who is the great possessor of heaven and earth, the God of the whole world, of all nations, of all creatures, would be known, styled, and called on, as their God in a peculiar manner; and he distinguisheth himself thereby from all false gods whatever. It is true, he hath revealed himself unto us by a greater and more glorious name; he hath taken another title unto himself, unto the manifestation of his own glory and the comfort of the church, far above it, namely, " The God and Father of our Lord Jesus Christ:" howbeit, by reason of the covenant made with them, he is yet known by this name. And whilst this name stands upon record, there is yet hope of the re- covery of their posterity from their present forlorn, undone condition, Ohs. IV This is the greatest privilege, honour, advantage, and security that any can be made partakers of, that God will bear the name and title of their God. And thus is it with all believers, by virtue of their relation unto Christ, as he declares, John xx. 17, "1 ascend unto my Father, and your Father; and to my God, and your God.' See 2 Cor. vi. 16-18. The privileges and benefits which depend hereon cannot be numbered. Their honour and safety in this life, their resurrection from the dead, as our Saviour proves, and eternal life, flow from thence. Ohs. V. God's owning of believers as his, and of himself to be their God, is an abundant recompence for all the hardships which they undergo in their pilgrimage. (3.) There is the way whereby he came to be so called ; he was "not ashamed" to be so called, to take that name upon him- t;«rl '**''" ^^^^' ^^^ sundry things are intimated in this expres- sion; as, — [1.] Infinite condescensioru Though it seems to be a thing in- VER. 16.] EPISTLE TO THE HEBREWS. 99 finitely beneath his glorious majepty, yet he is not ashamed of it. It is a condescension in God to take notice of, '* to behold the thino-.s that are done in heaven and in the earth/' Ps. cxiii, 5, 6. How much more doth he so humble himself in taking this title on him! This infinite condescension is intimated in this peculiar expression, " He is not ashamed." [2.] It is so, that it would be unto him a matter of reproach. So it was in the world; innumerable gods were set up in opposition to him. — idols acted and animated by devils; but all agreed to reproach and despise the God of Abraham, Isaac, and Jacob, three poor pil- grims on the earth. Whilst those idols multiplied unto themselves great swelling titles of vanity, their best conceptions of him were, that he was "the unknown God," — "incerti Judse Del" But not- withstanding all the reproaches and contempt of the world, God was not ashamed of them, nor of the title which he had assumed unto himself; nor did he disuse it until he had famished all the gods of the earth, and vindicated his own glorious being and power. But, — [3.] It is usual that in such negative enunciations the contrary positive is included. 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 knowledge and faith of it were his honour, as he everywhere expresses himself. So, " God was not ashamed;" that is, he took this title to himself as his honour and glory. If it be asked, how this title could be any glory unto God ; I say, it was so, in that by virtue thereof, and to fill it up, he glorified his grace, his goodness, his truth, and power, above all that he did besides in the world. For he gives him- self this name in the confirmation of his covenant, in and by which he glorifies himself in the communication of all good things, temporal and eternal. Wherefore, to know God as "the God of Abraham," etc., is to know him as he glorifies all the holy properties of his na- ture in the confirmation of the covenant. Therefore he takes this title as his honour and glory. Besides, in being thus their God, he doth such things in them and for them, that they shall be a glory to him. For until his own Son came in the flesh, he could not be more glorified on the earth by the obedience of his creatures, which is his glory, than he was in that act of Abraham which the apostle immediately instanceth in. Their graces, their sufferings, their obedience, were his glory. And there- fore, as it is said that " he will be for a crown of glory, and for a- diaclem of beauty unto his people," Isa.xxviii.5, — his owning of them shall be their crown and diadem; so is it also said that they " shall be a crown of glory in the hand of the Lord, and a royal diadem in the hand of their God," Isa. Ixii. 3. He will, by his Spirit and graces in them, make them his crown and diadem; which he will hold in bis hand, to show it unto all the world. Well, therefore, is it said. 100 AN EXPOSITION OF THE [CHAP. XL that " He is not ashamed to be called their God." And we may ob- serve, that, — Ohs. VI. Divine wisdom hath so ordered the relation between God and the church, that that which is in itself an infiaite condescension in God, and a reproach unto him in the wicked, idolatrous world, . should also be his glory and honour, wherein he is well pleased. — To trace the steps and declare the mystery of this wisdom, is the principal subject of the Scripture, — too large a subject to be here entered into. Obs. VII. When God, in a way of sovereign grace, so infinitely condescends, as to take any into covenant with himself, so as that he may be justly styled their God, he will make them to be such as shall be a glory to himself. And, — Obs. VIII. We may see herein the woful condition of them who are ashamed to be called his people, and make that name a term of reproach unto others. 3. The last clause of the verse, " For he hath prepared for them a city," doth either give a reason why he was not ashamed to be called their God, or contains an evidence that he was so called. In the first way, the causal conjunction, " 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, pilgrims on 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 herein respect unto their present state and condition, but that which he had provided for them.' Or it may be an evidence that he was not ashamed to be called their God, in that he did wjiat might be- come that relation. The thing itself, which is either the cause or evidence of that title, is, that " he hath prepared for them a city." What this city is, we have already declared and vindicated, namely, that city whose framer and bulkier is God, — the same with the heavenly country which they desired. Hereof it is said that God hath " ]3''^P^^6^ " '^^ ^^^ them ; — an allusion taken from the disposing of colonies into cities HTci/za.(r*¥ ,^^^^ towns, where all things are ready prepared for their habitation and entertainment. And the word here used is constantly applied unto the preparation of heaven and glory for believers, Matt. xx. 23, xxv. 34; Mark x. 40; John xiv. 2, 3; 1 Cor. ii. 9. And two things are included in it. (1.) The eternal destination of glory unto all believers: Matt. xxv. 34, "The kingdom prepared for you from the foundation ol the world ;" that is, ' designed, destinated unto you in the eternal counsel of God.' Thus God had prepared a city for these pilgrim.^ m his eternal purpose, to bring them unto rest and glory. VER. 17-19.] EPISTLE TO THE HEBREWS. ]01 (2.) It denotes the fitting and suiting of that city unto tliem, as the means of their eternal rest and blessedness. It is such, so ordered, so furnished, so made meet for them, as to answer all the ends of God's being their God, and being so called. So our blessed Saviour useth the word, John xiv. 2, 3, " I go to prepare a place for you;" his entrance into heaven being prerequisite unto that glori- ous state which is promised unto the believers of the new testament, as I have showed elsewhere. This preparation, therefore, of a city denotes, (1.) An eternal act of the will and wisdom of God, in designing heaven and glory unto the elect. (2.) An act of his power and grace, in the actual pro- ducing and disposing of it of that nature as may be an everlasting habitation of rest and glory. Thus, — Ohs. IX. Eternal rest and glory are made sure for all believers in the eternal purpose of the will of God, and his actual preparation of them by grace; which being embraced by faith, is a sufhcient sup- portment for them under all the trials, troubles, and dangers of this life, Luke xii. 32. Verses 17-19. Having spoken of the faith of the first patriarchs in the third period of time, the second from the flood, in general, with respect unto their peculiar state as pilgrims in the land of Canaan, he now singles them out in particular, giving particular instances of their faith, beginning with Abraham. Ver. 17-19.— n/oTE/ vpoaivrivoyiv ' AZpaa,Uj rlv'laaax vnpaZ^ofitvo;, xai rlv /Motioyi)/^ ntfosifipiv 6 Tag s'TrwyyO.toi.g uvudi^dfjjsnog' rrpog ov i\a}^ri&ri, 6V/ iv 'iGaax x7^r,0yi6i:Ta! dot ff-sf/xa* y.oyiouiMivog or/ xa/ 'iTi vixpuv s'yiipn¥ bwarhg 6 ©tog, oi)iv avrov xai h vapa^oAri ixo/iiaaro. Ilpti(fi(pipiv. Svr., ^i;?"?: P??, "he lifted him upon the altar;" to intimate, it may be, the event, that he was not actually sacrificed; but the word is the same with th;it i^efore. Il(ipa.i:^6(Mvog, "tentatus," "cum tentaretur:" "when he was tried," say we; more prupeilv, "when he was tenipteil," to answer the original word, wherein it is said, "' Go 1 did tempi Abrah.iin." ' O rot-g iT^ocyyihictg dvx'hi^ix.pi.ivog, ^J'''^'^^ ^"^l ^zxl, " him whom he had received by promise." But it is the receding of the promise, and not the accompUshme^it of it in the birth of Isaac, tiiat the apostle intends; for he considers it as that which include.-> the blessing Seed, as well as the type of it in Isaac. Vidg. Lat., " in quo susceperat promissioiies," " in whom he received the promises;" against the words and sense of the place. Iljoos- o;/ sX«X'/j^>i, " ad quem dictum erat," "to whom it was said." Others, "respectu cujus dictum est," "with respect unto whom," or "concerning whom it was said." For oi/, " \Nhom," may be referred either unto Abrnham or Isaac; i^it was said unto Abrah.mi, or it was said concerning Isaac, namely, unto hira. We follow the latter sense, " of whom;" that is, concerning whom. 102 AN EXPOSITION OF THE [CIIAP. XI. A»yi(jDt.f^svoi;. Vulg., " arbitrans," " thinkino." It leacheth not the force of the wnnl, " Ratiocinatus," "reasoning, computing, jmiging." Syr. '^'C**?. MrEsa sin^ "j^g thought," or "computed in his own mind," he reasoned in him- self; properly. AvvctTOi 6 Qioi, " posse Deura," "that God could." Others, " potentiil prajdi- tum esse," "to be endued with power;" that is, to be able. Syr., "that there was faculty," ability or power, "in the hands of God." 'Ev TTxpot'Zo'Xfi. Vulg., "in parabolam." Rhem., " for a parable." " Simili- tudine." Syr., "in a type." We, "in a figure;" namely, such a figure as re- presents somewhat else.' Ver. 17-19. — By faith Abraham, when he was tried, [being tempted,^ offered up Isaac : and he that had received the promises offered up his only-begotten, of whom it was said, That in Isaac thy seed shall be called, [or, a seed shall be called unto thee.~\ Account- ing that God \ivas] able even to raise [/^fm] up from the dead; from whence also he received him in a figure. We may consider in these words, 1. The person whose faith is instanced in, which is Abraham. 2. The circumstance of time, and occasion of this exercise of his faith, "when he was tried" or " tempted.'" 3. The act and effect of his faith, the offering of Isaac. 4. The amplification of the exercise of his faith herein; (1.) From the person of Isaac, he was " his only-begotten son ;" (2.) From the consideration of his own person, in that " he had received tlie pro- mises;" (3.) From the sul)ject-matter of these promi.ses, which was concerning a seed by Isaac. 5. The reconciliation that faith made in his mind between the promises and the present duty which he was called unto, " accounting," etc. 6. The event of his faith and duty, " from whence he received him in a figure." 1. The person instanced in is Abraham, the father of the faith- , , ful: and the instance is such as became him who was to be an example in believing unto all that should suc- ceed him; that whereon he was renowned, and esteemed blessed in ' Exposition. — These words, h 'Trxpoi.Qo'^Ji, are particularly difficult. C.ilvin, CastaHo, Btza, Schl.chting, Grotius, Limiioreh, Kuinoel, Idetk, etc., take izupa,- /SoXsj in the well-known signification, " figure, " but tlien refer iv Trix.pot.Zo'Krt to ohu, and obtain this sense: thence, as it were, (namely, ix, vacpuu, as it were fiMm the grave,) he " received him back." Others, as Theodoret, Erasmus, Luther, Caluv, Bohme, Ol^hausen, take vctpccQoKvj likewise in the signification of "_/?r/i/re," I ut with this explanation, " wherefore he received him back as a symbol," (or in symbol). A third class, Camerarius, Ernesti, Tholuck, etc., take h TrctpotQoT^ri as equal to -irupctQo'hus, "against expectation," (comp. Rom. iv. 18,) vup' tXTr/oss. So tar Ebrard, who accompanies this synopsis of these three different views with an expression of his preference for the •■econd of them. Wolf brings out the meaning thus: "Abraham not ordy received Isaac back alive, but obtaii;ed this additional benefit, that his recovery was a figure of Christ's resurieciion." — Eu. VER. 17-19.] EPISTLE TO THE HEBREWS. 103 all generations, — such, so high, so glorious, as nothing under the old testament did equal, nothing under the new can exceed. This was that act and d'uty of the faith of Ahraham whereon he had that signal testimony and approhation from heaven, Gen. xxii. 15-18. Hereon a close was put unto all his trials oi temptations, and an end unto the repetition of the promise. *' Now I know," saith God, "that thou fearest me;" — ' It is enough; thou shalt be put to no more difficulties; walk now in assured peace unto the end of thy days.' And the greatness of this instance, with the season of it, teacheth us, — Obs. I. That God alone knows how to prescribe work and duty proportionate unto the strength of grace received. — He knew that Abraham's faitli would carry him through this trial, and thereon he spared him not. As he will enjoin nothing absolutely above our strettgth, so he is not obliged to spare us in any duty, be it never so grievous, or of what difficult exercise soever it be, which he will give us strength to undergo ; as he did here to Abraham. Obs. II. That ofttimes God reserves crreat trials for a well-exer- cised faith, — So this trial befell Abraham when his faith had been victorious in sundry other instances. So he hath called many to lay down their lives by fire, blood, and torments, in their old age. 2. The occasion and season of this exercise of the faith of Abra- ham, was his being tried, or tempted : " When he was tried." So it is recorded. Gen. xxii. 1, " God did tempt Abraham," — nD3 D^■^bx^] On'J^^'.nN. The word is frequently used for to " tempt," often in an evil sense; but it is in itself of a middle signification, and denotes to " try," as unto any end, or with any design good or bad. But, whereas that which is here ascribed imto God is not without its difficulty, it must be inquired into, and not be left covered under the word " tried," which hides the difficulty from the English reader, but doth not remove it. God is said to "tempt Abraham;" but the apostle James saith expressly that " God tempteth no man," chap. i. 13. And if these things should be spoken of the same kind of temptation, there is an express contradiction in them. Wherefore I say, — (1.) That the temptation intended by James is directly unto sin as sin, in all its pernicious consequents; as he fully declares in the next words, " But every man is tempted, when he is drawn away of his own lust, and enticed." So God tempteth no man. (2.) Both the Hebrew and Greek word are of an indifferent sig- nification, including nothing that is evil, but only in general to make a trial; and the Hebrew word is used most frequently in that sense. (3.) The formality of an active temptation ariseth from an evil design and end. When one is put by another on that which is evil, if his design tlierein be also evil, that is a formal temptation unto lOi AX KXrosiTION OF THE [CHA1\ XT. sin. From this design and end in all his actings, Satan is called "the tempter," Matt, iv 3. Thus God tempts no man: all his designs are holy, just, and good. (4.) The temptations ascribed unto God are of two sorts: [1.] In express command of that which is evil unto us. [2.] In liis p?'o- mdential disposal of things, their circumstances and objects of actions, so as men may take occasion to act according unto their own principles and inclinations. (5.) In these temptations from God, which are always outward, and about men's outward concerns, God acts three ways: [1.] Posi- tively, by supplies of grace to enable those who are tempted to over- come their temjDtations, or to discharge their duty notwithstanding their temptations; [2.] Negatively, by withholding such supplies; [3.] Privatively, by induration and hardening of the hearts of men, whereon they precipitate themselves into the evil which the temp- tation leads unto; as we may see in instances of each sort. [1.] The temptation of Abraham was of the first sort, — it was by a positive command that he should sacrifice his son; which was unlawful for him to do of his own accord, both as it was a sacrifice that God had not ordained, and he had no such power over the life of an obedient son. But in this commiand, and by virtue of it, God, in an act of his sovereign right and authority over all, changed the nature of the act, and made it lawful, yea a duty, unto 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 trans- lating the right and title unto them from the one people unto the other, Exod. xii. 35, 36. Wherefore it was no part of Abraham's trial, that what he was to do had any thing of sin in it; for he knew full well that God's command had made it not only lawful, but his indispensable duty; his trial arose, as we shall see, from other con- siderations. And the internal work of God under this temptation, was the corroboration of the faith of Abraham unto a blessed vic- tory, which was in his design from the beginning. [2.] Of the second sort of temptations by providences, was that of Hezekiah, 2 Chron. xxxii. 31. The coming of the ambassadors of the king of Babylon unto him was ordered by divine providence for his trial ; and it was his temptation. His trial was, whether he would magnify God, who had wrought the miracles in his land of slaying the Assyrians, and the going backward of the sun on the dial; or set forth his own greatness, riches, and power: which latter way he closed with. And so God doth continually by his provi- dence present unto men various occasions and objects, whereby what VER. 17-19.] EPISTLE TO THE HEBREWS, ] 0,' is prevalent in them is excited and drawn out into exercise. x\ll opportunities for good or evil, all advantages of jjrofit, power, honour, service, reputation, are of this nature. Now, in this case of Hezekiah, — and it is so in many others continually, — God acts internally, only negatively; not supplying them with that grace which shall be actually and effectually victorious, but leaving them unto their own strength, whereby they fail and are overcome. So it is said of Hezekiah, that *' God left him," (that is, to himself and his own strength, without supplies of actual grace,) " to try him, that he might know all that was in his heart." [3.] But in this case of temptations by outivard providences, especially towards evil men, set on sin in their own hearts and minds, according to their power and opportunities, God acts by the indu- ration or hardening of their hearts, whereon they rush with violence and fury into destructive evils; the way wliereof is not here to be inquired into. (6.) Tills temptation of Abraham is said to be for his trial. And it is so carried in the story, as if God had done it for his own satis- faction in the faith and love of Abraham; for so he says, on the issue of it, " Now I know that thou fearest God," Gen. xxii. 12. But these things are spoken after the manner of men. God knew the faith of Abraham what was the strength of it, as also the sincerity of his love, for they were both from himself; he knew what would be the issue of the trial of them, and what he had himself deter- mined concerning the life of Isaac : and therefore " Now I know," is no more but 'Now I have made known,' namely, 'unto thyself and others.' Thus, therefore, he was tried. God by his command, which could not be obeyed but by a vigorous, victorious faith, fervent love, and a reverential fear of God, made it known unto Abraham for his comfort, and to all the church for their example, unto his everlasting honour, what power of grace was in him, and by what principles he was entirely acted in his walking before God. (7.) The time of this trial of Abraham is marked in the story: " It came to pass after these things," Gen. xxii. 1. That which is the most remarkable is, that it was after the casting out of Islunael, which is reported in the foregoing chapter; so that, he being gone from his family, he had no other son but Isaac only, in whom all his expectations did centre, as we shall see immediately. It was also before the death of Sarah, who probably knew nothing of this matter until afterwards; for it was not her trial, but Abraham's only that was intended. And we may hence observe, — Ohs. III. That faith must be tried; and, of all graces, it is most suited unto trial. Ohs. IV. That God proportions trials for the most part unto tho etrenoth of faith. 106 AN EXPOSITION OF THE [CHAP. XL Ohs. V. Yea, great trials in believers are an evidence of great faitli in them, though not understood either by themselves or others before such trials. Obs. VI. Trials are the onl}' touchstone of faith, without which men must want the best evidence of its sincerity and efficacy, and the best way of testifying it unto others. Wherefore, — Ohs. VII, We ought not to be afraid of trials, because of tlie ad- mirable advantages of faith in and by them. See James i. 2-4; 1 Pet. 16,7. And,— Obs. VIII. Let them be jealous over themselves who have had no especial instances of the trial of their faith. And, — Obs. IX. True faith being tried, will in the issue be victorious. S. The third thing considerable in these words is the act and effect of his faith, " He offered up Isaac;" and who Isaac w.-is, TipoTivwoxif ^^y\^Q,t was his relation unto him, and what were his cir- cumstances, he afterwards declares. Ihe command was to " offer him for a burnt-offering;" which was. first to be slain, and then consumed with fire. Accordingly, the apostle affirms that he offered him, whereas we know how he was delivered. But the meaning is, that he actually and fully obeyed the command of God herein. He did it in will, heart, and affections, though it was not eventually done; and the will is accepted for the deed. But the true meaning of the words is, that \\e fully obeyed the command of God. God comm.anded him to offer him, and he did so unto tho uttermost of what was required in the command. Neither did the command of God respect the event, nor was Abraham obliged to believe that he should actually be offered in sacrifice. But he be- lieved that it was his duty to obey the command of God, and he did it accordingly. Look, therefore, in what sense God commanded Isaac to be offered, in the same did Abraham offer him ; for he ful- filled the command of God. And we may see his full compliance with the divine command in the particulars of his obedience. For, — (1.) He parted with his own interest in him, and gave him up wholly unto God and his will; which was the principal thing in ever^ 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. xxii. 12. (2.) He complied with the way designed in the command for the giving him up unto God, namely, as a sacrifice by blood and fire, wherein himself was to be the offerer. • Herein was the greatest con- vulsion of nature; his faith had an exercise above it, and beyond it. But this was that which put nature unto it to the utmost, — to have an only-begotten son slain by the effusion of his blood, visibly under his eyt's, yea, to do it with his own hand, and to stand by his con- sumption in the fire, was an unparalleled trial. We read, indeed. VER. 17 19.] EPISTLE TO THE HEBREWS. 107 in heathen stories, and in holy writ with reference unto Moloch, that some in overwhelming distresses, inward and outward, for their sup- posed advantage and deliverance, have saciificed some of their chil- dren 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 afEuence of all other things unto the utter- most of his desires. His son had relation unto him in all those sin- gular circumstances which we shall consider. On all accounts he Was dear unto him, unto as great a height as it is possible for natural affection to rise unto. Being every way sedate in his mind, with- out hope or expectation of advantage, yea, to the utter ruin of his family and posterity, he complies with the command for the offering him with his own hand 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 offered. He I'ooked on him as dead under his eye; and thence, as we shall see, he is said to " receive him in a figure.'' He wa.s, as unto 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 consequents, resolving to venture Isaac, posterity, truth of promises, all, upon the authority of -God; wherein he is principally proposed as our example. Whereas, therefore, the obedience of Abraham did every way answer the command of God, that being that he should offer his son Isaac, he is justly said to have done it accordingly, though as unto his death actually God otherwise disposed of things in the event. What in the meantime was the working of the faith of Abraham with respect unto the promise, we shall afterwards inquire. The things we are taught herein are, — Obs. X. Where tliere is a divine command, evidencing itself unto our consciences so to be, it is the wisdom and duty of faith to close its eyes against whatsoever seems insuperable in difficulties or inex- tricable in consequents. — Faith may and ought to consider the diffi- culties that are in obedience, so far as to be prepared for them, pro- vided against them, and resolved to conflict with them. But in case there appear that in them which seems to be overwlielming, Avhich reason cannot contend withal, and when it can by no means look through the consequents of obedience, whether they will be good or no, it will commit the whole unto the authority and veracity of God in his commands and promises, casting out all objections that it cannot solve. For this is the faith of Abraham celebrated, not only in the offering of Isaac, but with respect unto his birth also. " Against hope he believed in hope He considered not his own bouy," Honi. iv. 18, liJ. 108 AN EXPOSITION OF THE [CHAP. XL Ohs. XI. Divine revelations did give such an evidence of their being immediately from God unto those who received them, that though in all things they contradicted their reason and interest, yet they received them without any hesitation. — If there had been the least room left for a scruple whether the command given unto Abra- ham was immediately from God or no, whether it was such as, either unto its original or means of communication, might be subject unto any mistake, he could never with any satisfaction have com- plied with it. See my discourse of the Divine Authority of the Scriptures.^ Ohs. XII. The great glory and commendation of the faith of Abraham consisting in this, that without all dispute, hesitation, or rational consideration of objections to the contrary, by a pure act of his will, he complied with the authority of God, — which in som.e sense may be called hlind obedience, wherein the soul resigns the whole conduct of itself unto another, — it is a height of blasphemy and profaneness in the popish votaries, especially in the order of the Jesuits, that by vow and oath they oblige themselves unto the same kind of obedience to the commands of those who are their superiors; which their founder, in his Epistle ad Fratres Lusitanos, had the impudence to confirm with the example of Abraham. And hence is it come to pass, that whereas this honour and prerogative are ascribed solely unto God, namely, that his commands are to be obeyed in all things, without examination, reasonings or considera- tion, as to the matter of them, the righteous government of the world is absolutely provided for; seeing he neither will nor can command any thing but what is holy, just, and good: so, since the asciiption of such an authority unto men as to secure blind obedience unto all their commands, as innumerable evils have ensued thereon, as murders, seditions, and the like; so it takes away all grounds of peace and security from mankind. For who knows what a crew or sort of men called " the Jesuits' Superiors," known only by their rest- less ambition and other misdemeanours among mankind, will com- mand their vassals, who are sworn unto blind obedience vmto them, to perpetrate and execute whatever they enjoin. Let princes an^l others flatter themselves as they please, if these men, as they pro- fess, are no less obliged in conscience to execute whatever their su- periors shall command and enjoin, than Abraham was to obey God in his command for the sacrificing of his only son, they hold their lives on the mercy and good nature of these superiors, who are always safe out of the reach of their revenge. This ascription of a Godlike power to require a hlind obedience unto their commands, to be yielded without any exercise or debate of reason, is that which it * See vol. xvi. of niiscellaneoas works. — tJD. VER. 17-19.] EPISTLE TO THE HEBREWS. 109 is a marvel how it is endured among mankind, especially since tliey have had such experience of its fruits and effects. Yea, though it be that which is absolutely due unto the infinite sovereignty of the Divine Being, yet God designing to govern us according to the prin- ciples, powers, and faculties of our natures, which he himself hath given us unto th's end, that we may comply with his rule in a way of obedience, requires nothing from us but what is "reasonal)]e service." But what may be expected from these men, known only by their evil designings, who can tell? Ohs. XIII. It is a privilege and advantage to have an offering of price to offer to God, if he call for it. — And such are our lives, our names, our reputations, our relations, estates, liberties; as Abraham hail his Isaac: it is so, I say, if we have hearts to make use of it. Obs. XIV". Obedience begun in faith, without any reserves, but with a sincere intention to fulfil the whole work of it, is accepted with God as if it were absolutely complete. — So the confessors of old, delivered by divine Providence from death, when the sentence of it was denounced against them, were always reckoned in the next degree to martyrs. 4. The fourth thing to be considered, is the amplification of this obedience of Abraham, in the various circumstances of it ; as, — (1.) From the {jerson of Isaac, whom he so offered. He was his " only -b( gotten." In what sense Isaac is said to be the only-ljegotten of Abraham, who had one son before him antl many after him, is declared partly in the following words, " Concerning whom it was said, In Isaac shall thy seed be called." He is that only son in whom the promise of the seed shall be ac- complished. Further to clear the reason of this expression, it may be observed, [1.] That the sons of Abraham by Keturah were not yet born. [2.] Ishmael, who was born, was before this, by the com- mand 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. [o.] He was his only-begotten by Sarah, who was concerned in all this affair between God and him no less than liimself. [4.] The Holy Ghost taketh into consideration the whole state of things between God and Abraham, in his call, in his sep;rrHtion from the world, in the covenant made with him, in what he was designed unto in the promise made unto him concerning the blessed Seed ; in all which Isaac alone had any concernment; and if he had failed, though Abraham had had an hundred children,, they must have all fallen to the ground. Therefore, as Abraham was placed in these circumstances, he was his only-begotten son. [5.] This expression is used in the Scripture sometimes for as much as peculiarly and entirely beloved, above all others, Prov. iv. 3; and there is great respect had heieuuto. 110 AN EXPOSITION OF THE [ciIAr. XL The trial of the faith of Abraham may be referred unto two heads: first, Wiiat it was exercised withal; and secondly, What arose from the opposition that seemed to be between the command and the promise. And it is here distributed by the apostle into these two parts. For the conflict which he had with his own na- tural affections, it is intimated in this expression, " His only-begutteu son," whom he most dearly and entirely affected. Abraham was very remote from being a person savage or cruel, like Lamech, that could boast of his killing and wounding, Gen. iv. 23. Nor did he design that stoical apathy which was so falsely and foolishly boasted of by some of old. Nor was he ciarof^yog, "without natural affection;" which the apostle reckons among t.e 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, until God comforted him in it, Gen. xxi. 11-13. What now must the working of his heart needs be towards Isaac, a son whom he had so long waited for, and [jrayed for; the only child of his dear wife, the companion of all his wan- derings, troubles, and trials ; who was now grown up, as is most probable, unto the age of sixteen or seventeen years, and had engaged his affections by all ways possible; the stay of his age, the life of his family, — his only hope and comfort in this world? And how was he to deal with him? Not to send him out of his family with some jDrovision and a guide, as he sent Ishmael; not to part with him for a time into a foreign country; but to take him himself, to bind him, slay him with a knife, and then to burn him unto ashes. Who can conceive what convulsions of nature must needs be occa- sioned hereby? Who can put himself into these circumstances without tremblins: and horror? The advantages also which Satan might hence take to excite unbelief with respect unto the command of God, are obvious to all. How easy was it for him, under that hurry which naturally his affections were subject unto, to make that ensnaring inquiry which he did unto Eve, " And hath God said so?" and to prevent the working of faith, as he did then, by a sudden reply unto his own question, ' Nay, but God knoweth that it is other- wise, that it is not the death of thy son that he requires;' or, * It is not God that gave the command. Can it be thought that he who is infinitely good, benign, and gracious, should command one who fears him and loves him thus to tear and rend his own bowels, to devour his own offspring, his only son? Hearken a little unto the outcries of love, fear, and sorrow, and be not too hasty to be the executioner of all thine own joy.'' Here, then, the divine power of faith manifested itself under all that storm of disorder which his affections were exposed ujito; and in the midst of all the temptations whereunto from thence he vvaa VER. 17-19.] ■ EPISTLE TO THE HEBREWS, 111 liable, it preserved the mind of this holy person, quiet, sedate, under an annihilation of his own Avill, unto a destruction of all disorder in nature, in security against tlie power of temptations, in an entire re- signation of himself and all his concernments unto the sovereign pleasure and will of God. " It is the Lord," prevented all mur- murings, silenced all reasonings, and preserved his mind in a frame fit to approach unto God in his holy worship; whereas Moses him- self, on far less provocation, resented it so far as not to sanctify the name of God aright in the administration of an ordinance. Num. XX. 10-12. And it is hence evident, that, — Ohs. XV. Tlie power of faith in its conflict with and conquest over natural affections, when their unavoidable bent and inclination are contrary unto the will of God, whereby they are exposed to re- ceive impressions from temptations, is an eminent part of its glory^ and a blessed evidence of its sincerity. — Such is its trial in the loss of dear relations, or their irrecoverable misery in this world, wherein natural affections are apt to indispose the mind, and to hinder it from a quiet submission unto the will of God; whereby David greatly failed in the case of Absalom. But another instance like this of Abraham there never was, nor ever shall be. And all less cases are contained in the greater. (2.) The excellency of the faith and obedience of Abraham is set forth by the consideration of his own circumstances with re- spect unto Isaac. And this is expressed, [1.] In general, that "he had received the promises;" [2.] In particular, as unto that part of the promises wherein liis present fact was immediately concerned, namely, that " in Isaac should his seed be called." [1.] It is expressed, as that which recommends his obedience, that he had "received the promises;" which needs t«; i^ay some explanation. yi>.!tts. 1st. It is twice said in this chapter, that neither he nor any other believer under the old testament did "receive the promise," verses 13, 39; but here it is afiirmed that he "did receive the promises.'" The solution is easy. For in those two other places, by " the pro- mise," the thing promised is intended. And this sufficiently dis- covers the vanity of those expositors who would have these promises to respect principally, yea only, the land of Canaan, with the nume- rous posterity of Abraham therein ; for this was fully enjoyed by them under the old testament, as much as ever it was to be enjoyed, then wdien the apostle 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. 2cUi/. The Scripture calleth the same thing indifferently "the pro- vph<^" or "the promises." Usually it is called the "promise," Aclc VOL. XVI.— 8 112 AK EXPOSITION OF THE [CHAP. XL li. 39, xiil. 32, Rom. iv. 14, 16, 20, Gal. iii. 17; sometimes "the promises," Rom. ix. 4, xv. 8. For, (]st.) It was originally one single promise only, as given unto Adam. (2dlij.) The grace that is in it is one and the same, (odly.) The principal subject of them all is one, namely, Christ himself. But here is mention of " promises," {\st^ Because the saine promise was several times renewed unto Abraham, so as i\\n,t formally he received many promises, though materially they were but one. (^dly) Sundry tilings being contained in the same promise of different natures, they do constitute distinct pro- mises. An account of the nature, subject, and design of these pro- mises, see in the exposition on chap. vi. 13-18. [2.] There is the application of these promises as unto their ac- complishment unto Isaac. For whereas they concerned a seed, it was said of him that '*in Isaac his seed should be called," Gen. xxi. 12. He had not only a promise that he should have a son by Sarah his wife, whence he was called the child or son of the promise, Gal. iv. 23, 28; but also the accomplishment of the promise was expressly confined unto him, by God himself. Ver. 18. — '' Of whom it was said, That in Isaac shall thy seed be called." *'0f whom it was said." "Of" or "concerning whom;" — that is, of Isaac unto Abraham ; not unto Abraham concern- ^°' "'' ing Isaac, though both be equally true. The words were spoken unto Abraham concerning Isaac; but the word " whom " immediately relates to Isaac. "It was said;" — that is, by God himself; it was not a con- clusion that he made out of other promises, it was not told him by any other, but was expressly spoken unto him by God himself, and that on the occasion of sending Ishmael out of his family, that he might have full assurance of the accom- plishment of the promises in him. And this was that which gave the greatest exercise unto his faith, as we shall see immediately. The Hebraism in the original, V\\ ^^ N^i?^. i'OV'?, " In Isaac shall a seed be called unto thee," is preserved by the apostle, " ■'"'^^'" 'Ef laaax KXvd)ig!Toi,i coi arsp/LLrx, — that is, 'The seed pro- mised unto thee from the beginning shall be given in him ; the traduction of it into the world shall be through Jiim and no other.' (3.) It remains, then, only to consider what was the seed so pro- mised, or what was the principal subject of these promi.ses. Grotius with his follower, and the Sociuian expositors, reduce these pro- mises unto two heads: [1.] That of a numerous posterity. [2.] That this |)osterity should inhabit and enjoy the land of Canaan tor an inheritance. But this is directly to contradict the apostle, who VER. 17-19.] EPISTLE TO THE HEBREWS. 113 affirms, that when they had possessed the land of Canaan alinost unto the utmost period of its grant unto them, they had not received the promises; that is, the accomplishment of them, verse 39. I do not deny but that these things also were in the promises an- nexed unto that which was principal in them, as means and pledges of its accomplishment, as I have at large elsewhere demonstrated; but the principal subject-matter of the promise was no other but Christ himself, with the whole work of his mediation for the redemp- tion ami salvation of the church. This is so evident, from the re- spect herein unto the first promise given unto our first parents, and the faith of the church therein, riot to be weakened by promises of an inferior nature; from the repeated words of the promise, namely, that "in this seed all the nations of the earth should be blessed," which have nothing of truth in them but with respect unto Christ; from the faith of all the saints of the old testament, with all their institutions of worship; and from the exposition given of it in the New Testament, as Acts ii. 38, 39, Gal. iii. 16; that it needs no con- firmation. Supposing, therefore, what we have spoken before concerning the exercise of faith from his natural affections, with reference unto his only son, and this was the present case of Abraham: — God had called him from all his relations and enjoyments, to follow him, and live unto him in all things. To encourage him hereunto, he solemnly promise th unto him that from his loins the blessing Seed, the Re- deemer of himself and the world, should proceed ; which was the highest privilege that he could possibly be made partaker of : as also, -that as vmto the way and means of thti accomplishment of this promise, he should have a numerous posterity, whom God would fix and preserve in the land of Canaan, until the original promise should be actually accomplished. In this promise of God did he place his whole temporal and eternal felicity; wherein he was blessed, and without which he was most miserable. In process of time he hath a son born, according to this promise, concerning whom God ex- pressly declares, that in and by him this promise should be accom- plished. Hereby the whole truth and all the benefit of the promise did absolutely depend on the life and posterity of Isaac, without which it could not be fulfilled. Add hereunto, that before this Abraham had prayed that the promise might be preserved in Ish- mael; which God expressly denied him. Gen. xvii. IS, 19, confining it unto the son of Sarah. In this state of things, when he was un- der a full persuasion, and the highest satisfaction, that he saw and enjoyed the assured means of the accomplishment of the jDromises, God commands him to take this Isaac, and offer him for a burnt- oftedng; that is, first slay him, and then burn him to ashes. Who can conceive with what heart Abraham received the thunder 11.4 AN EXPOSITION OF THE [CHAP. XL of tliis command? what perplexities lie was cast into, or at least would have been so, had not faith carried him through them all? He seems to be pressed unavoidably with one or the other of the greatest evils in the world, either of them eternally ruinous unto him. either he must disobey the command of God, or he must let go his faith in the promise; either of them being filled with eternal ruin. What was the faith of Abraham in particular, how his thoughts wrought in him, is not expressed in the original story: yet are two things plain therein; [1.] That he was not cast into any distraction of minil, any disorderly passions, complaints, or repinings; [2.] That he immediately, without delay, addressed himself to yield punctual obedience unto the command of God, Gen. xxii. 1-3. As unto the promise of God, there is no intimation in the story of what his thoughts were concerning it; only it appears in general, that lie left unto God the care of his own truth and veracity, concluding, that as sure as he who had commanded was to be obeyed, so he that bad promised was to be believed, he being more concerned in the ac- com[)lishment of the promise than Abraham himself could be. Wherefore, confirming himself against suggestions, temptations," fleslily reasonings, and giving himself up wholly unto the sove- reignty of God, he proceeded in his obedience. Howbeit, our apostle makes a more particular discovery of the working of Abraham's faith under this trial in the next verse, where we shall consider it. And we see here,- — Ohs. I. That in great and inextricable difficulties, it is the duty, wisdom, and nature of faith, to fix itself on the immense properties of the divine nature, whereby it can eftect things inconceivable and incomprehensible. — So was it in this case of Abraham. See Isa. xl 28-31. Ohs. II. God may justly require the assent and confidence of faith unto all things which infinite power and wisdom can effect, though we can neither see, nor understand, nor comprehend the way whereby it may be accomplished. — For faith being placed and fixed on him as God, as God almighty and infinitely wise, it is our duty to believe whatever infinite power and wisdom can extend unto, if it be re- quired of us in any instance, as it was here of Abraham, by divine revelation. See Isa. 1. 10. Ohs. III. God's dealings with his church sometimes are such, as that unless we shut our eyes and stop our ears unto all objections and temptations against his promises, opening them only unto divine sovereignty, wisdom, and veracity, we can never abide in a comfort- able course of obedience. — So is it at this day, wherein all the whole state of things in the world consists in a combination against the accomplishment of divine promises towards the church. See Ezek. xxxvii. 1, 2, 11-14. VER. 17-19.] EPISTLE TO THE HEBREWS. Ho Obs. lY. This is the glory of faith, that it can spiritually compose the soul in the midst of all storms and temptations, under darkups-; as unto events, so as that it shall in a due manner attend unto ail duties of worship and oL'edieuce, so as to sanctify the name of God in them, and not to provoke him with any irregularities of mind or actions; as once it fell out with Moses. Obs. V. In any surprisal with seemingly insuperable difficulties, it is our duty immediately to set faith at work; not to consult with flesh and blood, nor hearken unto carnal reasonings or contrivances, which will but entanfde us and increase our distress. — So did Abraham, who immediately, upon tlie command of God, applied himself unto his duty. In such cases, whatever arguings or reason- inofs do arise in our minds before faith hath had its due exercise in resignation, trust, and acquiescuncy in the will of God, are pernicious unto the soul, or destructive unto its comforts. They weaken it, entangle it, and make it unfit to do or suffer. But when faith hath had its work, and hath brought the soul unto a due composure in the will of God, it may take a sedate consideration of all rational means of relief unto its advantage. Obs. VI. There may sometimes, through God's providential dis- posal of all things, be an appearance of such an opposition and in- consistency between his commands and promises, as nothing but faith bowing the soul unto divine sovereignty can reconcile, Geo. xxxii. 8-12. These, and sundry other things of the like nature, we may learn from this great example of the faith of the father of the faithful, here proposed unto us: all which deserve to be handled more at large than the nature of the present work will allow. The especial working of the faith of Abraham in this case of dis- tress, with the event of it, is declared, verse 19. Ver. 19. — " Accounting that God [was] able to raise [him] up even from the dead; from whence also he received him in a figure." 1. The immediate object of his faith in general was the power ol God; that " God was able." 2. The application of that power by faith, was unto the resurrection of the dead; "to raise him from the dead." 8. The manner of its effectual working in him; it was in a way of reasoning, or of computing one thing from another. 4. The event hereof was, (1.) The reception of his son back again unto himself, whom he had offered in the manner before described. i,2.) The manner oi it; it was "in a figure." Which things must be explained. 1. [The immediate object of his faith was the power of God.] But unto the right understanding of this, some things must be premised which are supposed in the words; as, — 116 AN EXroSlTlOX OF THE [ClIAR XT. (1.) Abraham firmly believeJ, not only the immortality of the souls of men, but also the resurrection from the dead. Had he not done so, he could not have betaken himself unto this relief in his distress. Other thinG^s he misfht have thoufrlit of, wherein God might have exerted his power; but he could not believe that he would do it in that which itself was not believed by him. And it is in vain to inquire what especial revelation Abraham had of these things; for the resurrection from the dead, which includes the other, was an essential })art of the first promise, or no relief is ten- dered therein against tlie curse, which was a return unto the dust. And,— Obs. I. It is good for us to have our faith firmly l)uilt on the fun- damental articles of religion, such as these are; without which we cannot act it on particular occasions and trials, wherein an applica- tion is made of such fundamental principles unto our present cases. (2.) He owned the omnipotency of God, as able to 2:)roduce in- conceivable effects. He did not limit God, as they did Avvaros « ■ ^] wildcmess, as the psalmist at large describes Bio;. ' ^ ^ their unbelief, Ps. Ixxviii. 19, 20, 40, 41. He rested on this, that the power of God could extend itself unto things by him past finding out and incomprehensible. This was the life and soul as it were of the 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 neither conceive nor understand the way whereby it was to be done. And, — This is the life of faith at present in all that truly believe. Every thing in the world seems to lie cross unto the accomplishment of most eminent divine promises, and wherein the church, next unto things eternal, is most eminently concerned ; but yet though things are very dark and dreadful, they are not in such a dismal strait as they were when the father of the faithful had his knife at the breast of him on whose life the accomplishment of all the promises did depend. Yet he rested in the power of God to secure his own veracity; and so may we do also at present. Wherefore, — (3.) Abraham still firmly believed the accomplishment of the great promise, although he could not discern the way whereby it would be fulfilled. Had his faith failed herein, his obedience had been needless and useless. And this is the last anchor of faith. It cleaves unto and rests upon the truth of God in his promises, against all objections, temptations, and oppositions, although they are such as reason in its highest exercise can neither conflict with nor con- quer. And unto this end, God, who permits such objections to arise against it, or what he hath promised, yea, disposeth such trials and difficulties unto it, as shall be insuperable unto all the rational powers of our souls, givuth tecurity in and from him?elf alone VER. 17-19.] EPISTLE TO THE HEBREWS. 1 1 7 against them all. " God who cannot lie hath promised," Tit. i. 2. And in further confirmation hereof unto us, "he sware by himself," Heb. vi. 13. And that faith which cannot rest in God himself, and tlie consideration of his properties engaged for the accomplish- ment of his promises, without other iielps or corroborating testi- monies, yea, against all conclusions and determinations of sense and reason, is weak, if it be sincere, Is:i. 1. 10. On these principles, which were fixed immovably in his mind, he, — 2. Reasoned within himself as unto the way and man- ner whereby the powei of God would make good his truth in the accomplishment of the promise: "Accounting;" that is, computing, reasonivg in himself from the principles of faith that were fixed in his mind. God making a covenant with him, or taking him into covenant with himself, had peculiarly revealed him- self unto him by the name of God Almighty, Gen. xvii. 1. This, therefore, did Abraham pjrincipally consider in all his walking be- fore him. And now he thought was the season wherein he should see an instance of the almighty power of God. How this would work and exert itself, as yet he could not understand; for he had no reserve in his mind that Isaac should not die. This, therefore, on the aforesaid principles, first presented itself unto him, that if there were no other way, yet after he had slain him, and burnt him to ashes, God could again raise him from the dead. o. The manner of the expression declares the greatness of the matter spoken of, in his apprehension : " Even from the dead." It is not said, as we supply it, '' to raise him ^psJ'L^L.J'.^' up from the dead," but only, " to raise from the dead." The resurrection of the dead is that which is proposed as the object of his faith; the applicytion of it unto Isaac, and at that season, is included in what is expressed. This, then, is that which he reckoned upon in himself: (1.) That God was able to raise the dead in gene- ral. (2.) That he could so raise up Isaac after his death ; which in ]this reasoning he supposed, (o.) That after this resurrection, if it should so fall out, it would be the same individual person that was offered; whereby the word which he spake unto his servants, that he and the lad would go and worship and come again to them, Gen. xxii. 5, would be made good. But these reasoninss were not immediate acts of faith, as unto the object of them, in their application unto Isaac, but effects of it. The conclusions he made were true and right, but the thing itself, or the raising of Isaac from the dead, was not the object of faith ; for it was not to be, and nothing but what is true, and what will be eventually true, can be believed with faith divine. No man ever was or can be obliged to believe that to be, which is not; or tiiat that shall be, which shall never be. Only, whereas there was nothing 118 AN EXPOSITION OF THE [CHAP. XI. ].ereln that was inconsistent with any divine revelation, he did so iar assent unto the possibility of this event, as to quiet his mind in. the work and duty which he was called unto. 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 would raise him from the dead. 4. Lastly, The event of things is expressetl, answering the faith of Abraham absolutely, and his reasonings also, in a figurative com- pliance with them: "From whence also he received him in a figure." (1.) The promise was absolutely secured; Isaac was preserved alive, that in him his seed miglit be called. (2.) Abraham's obedience was fully accomplished. For he had parted fully with 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 unto him alone, as devoted; and God gave him again unto Abraham. (3.) Isaac was considered in the state of the dead, — that is, under the command of God, and in his father's determination; so as that the apostle says he " offered him;" and therefore it is said that he " received him" from that state. " Whence also:" One expositor conjectures that respect is Jiad herein unto Ahrahanis first receiving of Isaac at his nativity from the luomb of Sarah, which tuas as dead; than which nothing can be more re- mote from the sense of the place, unless it be some other conjectures of the same expositor on the like occasions. (4.) But wliereas Isaac did not die, was not actually dead, he is said to "receive him" from that state only "in a figure." See the va- jious translations of the word here used before. Conjectures have been multiplied about the meaning of this word: "in a figure, a parable, a representation, a resemblance." I shall not trouble the reader with them; it is not my manner. Nor have I here any thing to add unto what was first fixed on by the most judicious Calvin, vvlio hath herein been followed by all sober expositors: " He re- ceived him as from the dead, in a figure or resemblance of the resur- rection from the dead." For whereas he had offered him up in faith, and thereon looked on him as dead, resting his soul in the power of God alone to raise him from the dead, his restoration, or giving him unto him again, had a complete representation of the resurrection of the dead at the last day. So have I briefly passed through this great instance of the faith of the father of the faithful, with some considerations of the conflicts which he had with temptations, and his conquest over them. And these tilings, I confess, require a more full search into and contem- plation olj if the nature of my present design would admit of it. VER. i7-19.J EPISTLE TO THE HEBREWS. 119 But yet, when I should have done my uttermost, I can easily discern how short I should fall, not only of discovering the depth of the treasures of divine wisdom herein, but also of the workings and trans- actions of faith in and by all the faculties of his soul in Abraliam himself. I leave them, therefore, as objects of their meditation who have more skill and experience in these divine mysteries than I have attained unto. Some things we may yet observe from the whole; as, — Obs. II. The privileges and advantages that Abraham obtained on this trial, exercise, and victory of his faith. For, 1. He had hereon the most illustrious immediate testimony from heaven of God's acceptance and approbation of him that ever any one had in this world, unless it were Jesus Christ himself. Gen. xxii. 11, 12. 2. The promise was solemnly confirmed unto him by the oath of God, which gave him absolutely infallible security that there was no reserved condition in it, on which, its accomplishment was suspended, verses 16-18. 3. He was constituted "heir of th • world," verses 17, 18; and, 4. The " father of the faithful." And, 5. An end was put unto all his trials and temptations. After t.a.s lie was exercised with no more difficulties, but walked in peace unto the end of his days. And we may be assured that, — Obs. III. Faith obtaining the victory in great trials (as suffering for the truth), and carrying us through difficult duties of obedience, shall have a reward even in this life, in many unspeakable spiritual privileges and advantages. This one instance is sufficient in itself to confirm the assertion of the apostle and his whole intention, namely, as unto the power and efficacy of faith in carrying believers through all difficulties and op- positions which they may meet withal in the profession of the gospel and the course of their obedience. For if we consider both parts of Abraham's trial, 1. As unto nature, in the sacrificing of his only son, for whose sake he had undergone a wearisome pilgrimage; 2. As unto grace and faith itself, in the dread of the command, and open appearance of the defeatment of the promise; nothing equal to it can befall us in our profession. Obs. IV. This example was peculiarly cogent unto the Hebrews, who gloried in being the children of Abraham, from whom they de- rived all their privileges and advantages. Wherefore they Avere justly pressed with this instance, as they were before by our Saviour, when he told them that " if they were the children of Abraham, they would do the works of Abraham," John viii. 39. And an encou- ragement it was unto them, to abide in that faith wherein he had had such glorious success. Obs. V. We may also consider, that, 1. If we are children of Abraham, we have no reason to expect an exemption from the great- J 20 AN EXPOSITION OF THE [CHAP. XL est trials, that the same faith which was in him is able to conflict withal. 2. We have no reason to be afraid 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. 3. Difficult duties of obedience warranted by divine command, and successes of faith under trials, shall have a present reward in this life. " In keeping thy commandments there is great reward." 4. Though death should seem to pass on any of the promises concerning the church, yet no- thing need shake our faith, whilst we can believe the resurrection of the dead. They will be given as in a figure of it. Verse 20. HiSni TTspi [jjiXKoMTo^v vjXoyriSiv 'isaax rov lazojZ xai rov 'Htfau. Ver. 20. — By faith Isaac blessed Jacob and Esau con- cernino: tliinirs to come. Isaac was a holy person, who, though a pilgrim, yet, as far as ap- peareth, spent most of his time in peace, 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. Howbeit there is no doubt but that this son of the promise led his life in the faith of the promise ; and the promiae was particularly renewed unto him, Gen. xxvi. 4. The apostle chooseth to instance in his faith with respect unto the blessing of his sons, which was in his old age, and was the most emi- nent act of it, because of the conveyance of the promise unto his seed made thereby. The story which he reports is recorded Gen. xxvii. And there is none in the Scripture filled with more intricacies and difficulties, as unto a right judgment of the thing related, though the matter of fact be clearly and distinctly set down. The whole represents unto us divine sovereignty, wisdom, and faithfulness, working effectually through the frailties, infirmities, and sins of all the persons concerned in the matter. It was taken for granted by them all, that, by God's institution and appointment, the promise, with all the benefits and privileges of it, was to be conveyed by paternal benediction unto one of the sons. Hereon there had been sundry indications of the mind of God, as unto the person to whom it was to be communicated. There was so in the answer of God unto Rehekah, when the children strove in her womb, when he said unto her, " The elder shall serve the younger," Gen. xxv. 23. And an immediate indication hereof was given in their birth, wherein Jacob laid hold on the heel of Esau, as being to supplant him, verse 26. It was further manifest when they grew up, partly by the pro- faneness of Esau, evidenced in marrying evil and idolatrous wives; VEU. 20.] EPISTLE TO THE HEBREWS. 121 and parti}' in liis selling liis birthright for a mess of pottage, verses S2-3-i. Yet did not all this prevent the miscarriages of them all in the communication and obtaining this blessing; namely, of Isaac, Rebekah, and Jacob. For, — ■ 1. Whatever may be spoken in excuse of Isaac, it is certain he failed greatly in two things: (1.) In his inordinate love unto 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. (2.) In that he had not 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 contra- dicted it. But this arose from want of diligent inquiry by prayer into the mind of God. 2. As for Rebekah, there is no doubt but that she was infallibly certain that it was the mind and will of God that Jacob should have the blessing. So far she had a sufficient ground of faith. But her contrivance for the obtaining of it, when she ought to have com- mitted the event unto the providence of God, whose word was engaged for it, cannot be approved; nor is what she did to be made an example for imitation. 3. Jacob also had, no doubt, sufficient evidence that the birth- right was conveyed unto him; yet although he followed his mother's instructions, and obeyed her commands in what he did, his miscar- riages in getting the conveyance of it by his father's blessing, which were not a few, are not to be excused. But under all these mistakes and miscarriages we may observe two things: — 1. That true faith acted itself in all the persons concerned. The faith of Isaac was true and right in this, that the promise was sure to his seed by virtue of the covenant, and that he was instrument- ally, in the way of external evidence, to convey it by his solemn benediction. The lirst was express in the covenant: the other he had by immediate revelation and inspiration; for his blessing was a " prophecy of things to come," as it is in the text. But he missed it in the application of it unto the object in his own intention, though in matter of fact, by the divine disposal of circumstances, he was in the right. This mistake hindered not but that he blessed Jacob in faith. One expositor, who abounds in conjectures, and is as unliappy in them as any man well can be, would have it that the blessing of Jacob in faith doth not belong, or is not to be ascribed unto that solemn blessing which he pronounced upon him when he mistook the person, supposing him to be Esau, Gen. xxvii. 27-29, but unto 122 AN EXPOSITION OF THE [CHAP. XI. wliat he said afterwards concerning him unto Esau, verse oo, " I have blessed him, and he shall be blessed;" than which nothing can be more remote from the mind of the Holy Ghost. For in these words to Esau he directly affirms that he had blessed him, and now only declares the consequent of it, namely, that he should enjoy the blessing, — " He shall be blessed." Now this hath respect unto that former blessing; which was therefore in faith, notwithstanding the previous mistake of the person, which he now understood, by what he had done, as being under the immediate conduct of the Sj)irit of God. So did true faith act itself both in Rebekah and Jacob, and they were in the right, from divine revelation, that the pi'omises did belong to Jacob. Howbeit they variously miscarried in the way they took for obtaining a pledge of it iu the paternal benediction. Wherefore it cannot be denied but that sometimes, when true faith is rightly fixed on divine promises, those in whom it is, and who truly believe, may, through darkness, infirmities, and temp- tations, put themselves on irregular ways for the accomplishment of them. And as in these ways they may fail and miscarry, unto the scandal of relioion and a dantjjerons concussion of their own faith ; so if they do succeed in such ways, as Jacob did, yet are not their ways accepted or approved of God, as they will quickly under- stand. But although these mistakes may be such as to vitiate their works, and render them unacceptable unto God, yet shall they not condemn their persons in the sight of God, neither here noi hereafter. Whereas, therefore, there yet remain many promises to be accom- plished concerning the churcb, and its state or condtiion in this world; as it is our duty firmly to believe them, so it is our wisdom, not, upon any temptations, provocations, or advantages, to attempt their accomplishment in any unwarrantable way and undertaking. 2. 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. So did God accom- plish his purjDose and promise unto Jacob, by ordering the outward circumstances of the irregular actings of him and his mother unto his own blessed ends. And although he neither commanded nor approved of these irregularities in them, yet whereas there was true faith in the persons themselves, though misguided as unto some outward actions; and that acted, as they judged, in compliance with his will, without the least design of injury unto any others (for they aimed at nothing but wdiat was their own by his grant and dona- tion); he accepted their persons, pardoned their sins, and effected the matter accordins to their desire. VER. 20.] EPISTLE TO THE HEBREWS. 123 And we may yet observe, — Ohs. That the failure, error, or mistake of any one leading 'per- son, with respect unto divine promises and their accomplishment, may be of dangerous consequence unto others; — as here the failing of Isaac was the occasion of casting Jacob and Rebekah into all their irregularities. These things being premised, as unto the story which respect is here had unto, the words themselves may be briefly opened. And there are three things in them: 1. What is ascribed unto Isaac; namely, that "he blessed his sons." 2. How he did it; and that was, " by faith." 8. What was the subject-matter of his blessing ; and that was, " things to come." 1. He blessed them. Those patriarchal blessings were partly euctical, or prayers; partly prophetical, or predictions. . And the matter of them was the promise made unto them, with what was contained in them, and nothing else. They dill not pray for, they could not foretell, any thing but what God had promised. They were authoritative applications of God's pro- mises unto the persons unto whom they did belong, for the confir- mation of their faith. So far as they were merely euctical, or consisted in solemn prayer, they were an effect and duty of the ordinary parental ministrij, and as such ought to be used by all parents. Not as some, by the trifling custom of daily asking and giving blessing, whilst perhaps a curse is entailed on families by wretched examples; but by solt^mn reite- rated prayer unto that purpose. But there were two things extra- ordinary in them: (1.) A certain determination of the promise unto particular persons, as was here done by Isaac; which falls not within the compass of the ordinary paternal ministry. We may fail in our most earnest desires and sincere endeavours for the com- munication of the promise unto this or that child. (2.) Prediction of particular future events, falling within the compass and verge of the promise. So was it in the solemn blessings ol I^auc, Jacob, and Moses. Herein were they acted by a spirit of prophecy and imme- diate revelation. 2. Thus he blessed his sons; and he did it "by faith." But yet there is a difficulty that ariseth on both hands, from the ^, ^^^ one blessing and the other. For the blessing of Jacob was from immediate inspiration, and not intended by Isaac to be applied unto Jacob ; both which considerations seem to exclude his faith from any interest in this benediction. And the blessing of Esau related only unto temporal things, and that not with respect unto any especial promise. I answer. That as unto the first, or the blessing of Jacob, (1.) Tliere was a proper object of his faith, which it was fixed on, 124 AN EXPOSITION OF THE [CHAP. XI. namely, the promise of the covenant, that God would be a God to h'un and his seed, and that iu his seed all tlie nations of tiie earth should be blessed. Herein was liis faith exercised in his blessinar of Jacob; which was no way impeded by liis mistake of the person. Faith was acted by the promise, and was guided as to its object by God's providence. (2.) 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 immediate inspiration guided him to act according unto it. And, (S.) As for the blessing of Esau, although it respected only temporal things, yet he gave it him in faith also, in that it was the fruit of his prayer for liim, and contained predictions which he had received by divine revelation. 8. The subject-matter of both these blessings were things to come; that is, thincTS that were not vet, nor vet to liave their nipi uiXXovTuii. T 1 -n 1 rill present accomphslmient. for that part oi the bless- ing of Jacob, that lie should be lord of his brethren, as it is ex- pressed iu the blessing of Esau, " Thou shalt serve thy brother," was not fulfilled iu their days, there being a great appearance of the contrary. Wherefore the things contained in these blessings, absolutely considered, were future, and yet for to come, in the days of, and 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 be- tween the land of Canaan and that of Edom, but as it did comprise also the numerous posterity of Jacob, their quiet habitation, power and dominion iu the land of Canaan : so the principal subject of it was the enclosure of the church, the confinement of the covenant, and the enjoyment of the promise of the blessed Seed unto him and his offspring. And it was the contempt hereof, and not of a double portion of earthly things, for which Esau is stigmatized as a " pro- fane person." Verse 21. Tllsni 'laxwS avoOvrjsxuv sxaarov ruv v'luv 'Iwffj^p ixt'ko'yrtCt, xai 'Tcpost- r.uvi^ai'j i'zi rh aapov rrjg paZdov ahrou. * hvudv'/iax.uv, "moriens," "moriturus," "cum moreretur;" " when he drew nigh to death," — the present tense; that which wa-- then in the next dispo-ition unto the actu.il death that shortly ensued; probal)iy a few days before his death. "Ex.«t(rTOi/, " singulos filiorum," for ey.oiTipou or oipt,(pu, "each" or " hotli." "Utrunique." Svr., "'D '.??, "every one." "Both the sons of Joseph" dis- tinctly. 'Ew! TO ei>cpov TJjf px^oov uvtov. VuIe^. Lat., " et adoravit fastigium virgae ejus," " he adored the top of his rod." Leaving out the preposition iTri, " on," it corrupts the sense, and forceth the meaning of the words to be, of Joseph's VER. 21.] EPISTLE TO THE HEBREWS. 125 rod; whence a vain and foolish opinion hath been fancied about adoring or wor- shipping of creatures, — as remote from the sense of this place as from truth. The Syriac properl}', "Tf " '^^1 '? "'?.?], " he bowed" (or "adoi-ed") " on the top of hii own staff." Beza suuplies " innixus," which we render "leaning."' Ve?\ 21. — By faith Jacob, when he was dying, blessed both the sons of Joseph, [each of them,^ and wor- shipped, [leaning^ on the top of his staff. Tliere are two things mentioned in the words: 1. That "Jacob blessed the sons of Joseph." 2. That he " worsliipped, leaning on the top of his staff." But they did not fall out in the order whereiu they are here expressed. The latter of them is recorded before the former, Gen. xlvii. o\, "And Israel bowed himself upon the bed's head." To which is added, that after these things Joseph brought his children unto him, cliap. xlviii. 1. From chap, xlvii. 29 unto the end of the Book of Gene.sis, an account is given ns of the dying of Jacob, and what he did iu order thereunto, — as the apostle expresseth it, " when he was , dying." What space of time, or how many days it took up, is uncertain; probably not many. The first thing he did in Older hereunto, was to send for his son Joseph, to give him charge concerning his burial in the land of Canaan; which was an act and duty of faith with respect unto the promise, verses 29-ol. This being done, it is said that " Israel bowed himself upon the bed's head;" that is, he bowed himself, and worshipped God. This is but once mentioned in the whole story; but an intimation is given therein of what Jacob did on the like occasions, especially in all the passages of his dying acts and words. When he had spoken or done any thing, his way was to retire immediately unto God with acknowledgment of his mercy, and requests of more grace. And such, indeed, is the frame and carriage of holy men in their dying seasons. For as they have occasion to attend unto other things sometimes, so on all advantages they bow down their souls and bodies so far as they are able, in acts of faith, j)rayer, and thankfulness. First, T\\Q person here whose faith is instanced in is Jacob; but there is some difficulty in the choice of the particular act , , . , , 11 1 • • • la.y.caZ. or duty which the apostle cliooseth to give instance m. ' ExPOSiTTON. — In regnrd to the discrepancy hetween the meaning of the Ma^oretic text and the LXX. translation of the Hebrew passage, see vol. i. of thii; Exposition, pp. 116, 117. Ebrard supposes the aposile quoted the words, not so much as illustrative of the faith of Jacob in praying at; his lieath, as in order to call to the minds of his readers, who were familiar with the Pentateuch, the con- te.rt, in which Jacob gives orders to carry his bones to Canaan; an(l hence the natural transition to the analogous command of Joseph meniioned in verse 22. —Ed 126 AX EXPOSITION OF THE [CIIAP. XL For Jacob, as he al)OunJeJ in trials and temptations above all the other patriarchs, 80 he gave sundry illu.striou.s testimonies of his faith, seeming to be of greater evidence than this of blessing the sons of Joseph. Especially, that was .so which is recorded by the Holy Spirit in Hos. xii. 3, 4, " By his strength he had power with God : yea, he had power over the Angel, and prevailed : lie wept, and made supi)lication unto him: he found him in Beth-el, and there he spake with us/' In comparison hereof this act of blessing the sous of Joseph is of an inferior consideration. This is the only difficulty of this place; which yet by expositors is taken no notice of. But if we look into the thing itself, we shall find that it was divine wisdom in the apostle 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, he makes a recapitu- lation of all the principal concernments of his life, as it was a life of faith; and we shall therefore consider some of those circumstances, which manifest how pioper this instance was unto the purpose of the apostle. 1. It was the exercise of his faith in his old age; and not only so, but then when he had a certain prospect of the sudden approach of his death, Gen. xlvii. 29, xlviii. 21. We have therefore herein a testimony, that notwithstanding all the trials and conflicts which he had met withal, with the weaknesses and disconsolations of old age, he abode firm in faith, and vigorous in the exercise of it. His natural decay did not cause any abatement in his spiritual strength. 2. In this blessing of Joseph and his sons he did solemnly re- cognise, plead, and assert the covenant 'made with Abraham: " God, before whom my fathers Abraham and Isaac did Avalk," Gen. xlviii. 15; that is, with whom God made the everlasting covenant, and who walked therein before him all their days. This is the life of faith, namely, to lay hold on the covenant; which he did herein expressly. 'S. As he made a solemn achnoidedgment of all spiritual mercies by virtue of the covenant, so he added thereunto that of all temporal mercies also: "'The God which fed me all my life long unto this day." It was a work of faith, to retain a precious, thankful remem- brance of divine providence, in a constant provision of all needful temporal supplies, from first to last, 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 faith in them all: " Redeemed me from all evil." Now all his dangers are past, all his evils conquered, all his fears removed, he retains by faith a sense of the goodness and kindness of God in rescuing him out of them alL 5. In particular, he remembers the acting of his faith in the matter recorded by Hosea, before mentioned, and therein of his faith VER. 21.] EPISTLE TO THE HEBREWS. 1-27 in the Son of God in an especial manner, as he was the Angel of the covenant, the Angel the Redeemer: "The Angel," saith he, "that redeemed me from all evil, bless the lads," That iiy this Angel, the person of the Son of God, as he was to be the Messenger of the covenant, and the Redeemer of the church, is intended, I have proved elsewhere, and it was the sense of all the ancient writers of the church; however, some of the Roman church would abuse this testi- mony to give countenance unto the invocation of angels, — which is little less than blasphemy. Wherefore, in the recognition hereof did faith most eminently act itself. 6. The discerning of the sons of Joseph one from the other when he was blind ; the disposal of his hands, his right hand unto the head of Ephraira, and his left unto the head of Manasseh, contrary to the desire of their father; and -the proposal of them unto him; with the prediction of their future condition many ages after; were all evidences of the especial presence of God with him, and conse- quently of his own faith in God. 7. There were other circumstances also that rendered this bene- diction of Jacob an eminent act of ifiith: as, (1.) That he laid the foundation of it in an especial revelation. Gen, xlviii. 3: "And Jacob said unto Joseph, God Almighty" (God in covenant with me) "ap- peared unto me at Luz in the land of Canaan, and blessed me," etc. (2.) That he did solemnly, by divine warrant, adopt Ephraim and Manasseh to be his children ; whereby they became to have the in- terest of distinct tribes in Israel, verse 5, And hereby (3,) He gave the right of the birthright, as unto a double portion, forfeited by Reuben, unto Joseph, (4.) He remembers the kindness of God in this, that whereas his beloved wife Rachel died immaturely of her second son, verse 7, yet God would give him a numerous posterity by her, — the thing which both he and she so greatly desired. On all these considerations, it is evident that the apostle for great and weighty reasons fixed on this instance of faith in Jacob, that he '* blessed both the sons of Josieph." And we may see, that, — Obs. I, It is an eminent mercy, when faith not only holds out unto the end, but waxeth strong towards the last conflict with death , as it was with Jacob. Obs. II, It is so also, to be able by faith, in the close of our pil- grimage, to recapitulate all the passages of our lives, in mercies, trials, afflictions, so as to give glory to God with respect unto them all; as Jacob did in this place. Obs. III. That which enlivens and encourageth faith as unto all other things, is a peculiar respect unto the Angel the Redeemer, by whom all grace and mercy are communicated unto us. Obs. IV. It is our duty so to live in the constant exercise of faith, as that we may be ready and strong in it when we are dying. VOL,. XVI.— 9 128 AX EXPOSITION OF t;:k [chap. xi. Ohs. V, Though we sliouM die (iaily, yet tlieru is 'p, which may have a different pronunciation by a different supply of vowels; and so a different signification. If we read it " mittah," it signifies a " bed," as we render it in Gene.sis; if we read it " matteh," it signifies a " stafi'" or a "rod," on wliich a man may lean; both from the same verb, •^9^, to "extend," to "incline." And hence doth the ditlerence arise. And we may observe concerning it, — • (1.) It is certain that in the days of Jerome the Hebrew reading was unquestionably " mittah," a " bed," as it is now ; for he blames the LXX. for misinterpreting the word. Qusest. Hebr. (2.) Hereon some say, that the translation of the LXX. being in common use among the Jews in all their dispersions, and even in Judea itself, the apostle freely followed it, in compliance with them, there being nothing in it discrepant from the truth as to the sub- stance of it. What is my judgment of this conjecture, I have elsewhere declared. (3.) Others, say, the apostle makes use of this variety in expres- sion to represent tlie entire posture and action of Jacob in this adoration. For whereas he was very weak and infirm, being near the time of his death, (which is observed in the story,) upon the coming of Joseph to him he sat upon the side of his bed, with his staff in his band ; a posture which he may be easily conceived to be in. At the end of his discourse with him, addressing himself unto the solemn adoration of God, he so bowed towards the bed's head as that he supported himself with his staff, to preserve himself in a posture of reverence for his divine meditation. Wherefore, — (4.) Although I will not contend that the word in that place hath a double signification, of a "bed" and a "staff," yet this is the true solution of this difficulty. The apostle did not design a precise trans- lation of the words of Moses, but intended only to express the same thing. And whereas that was undoubtedly the posture of Jacob in the worshipping of God which we have declared, the apostle useth his liberty in expressing it by his " leaning on his staff." For that he did both, namely, " bow towards the head of the bed," and at the same time " lean on his staff," we are assured by comparing the divine writers together. (5.) There is an expression like unto it concerning David, 1 Kings i, 47/23L"'Dn-^J? Ti^isn ^nrir'?1^_" And the king bowed himself on his bed " that is, he bowed down towards the bed's head in his great weakness, so to adore and worship God. And Jacob's leaning on his staff' therewithal, completes the emblem and representation of his reverence and faith: by the one he bowed down, by the other ^ 30 AN EXPOSITION OF THE [CIIAP. XL he sustained himself; as Avhatever doth sustain and snj^poit is in llie Scrifjture called a staff. And we may observe, that, — Obs. VI. In all acts of divine worship, whether stated or occa- sional, it is our duty to dispose our bodies into such a posture of reverence as may represent the inward frame of our minds. — So did Jacob here, and it is reckoned as an act and duty of faith. Obs. VII. There is an allowance for the infirmities of i\ge and sickness, in our outward deportment in divine worship, so as that there be no indulgence unto sloth or custom, but that an evidence of a due reverence of God and holy things be preserved. — Those postures which are commended in Jacob, would not, it may be, be- come others in their health and strength. So David affirms, that he would rise at midnight out of his bed, to give thanks unto God, Ps. cxix. 62. Veese 22. TliCTii 'lo}Sri

y an oath. So Abraliam gave charge and command to Eliezer his servant about taking a wife for Isaac, with an oath, Gen.xxiv. 2, 8, 9. And these kinds of oaths, in things lawful, for a good end, not arbitrarily imposed, bnt entered into by consent, are good in themselves, and in some cases necessary. The apostle saith only, that " he gave commandment concerning his bones," and doth not declare what it was that he gave in charge concerning them. But this is expressed in the story, namely, that when God visited them, and delivered them out of Egypt, they should carry his bones along with them into Canaan, Gen. 1. 25. In order hereunto, " they embalmed him, and put him in a coffin in Egypt," verse 26. Probably the Egyptians left the care of his funeral unto his brethren, and his cuflin remained in the custody of their posterity, perhaps his own in particular, until the time of tlieir departure. Then Moses took them into his care, Exod. xiii. 19. And the issue of the whole was, that into the land of Canaan they were safely carried, according to the oath of the people, and were buried in Shechem, in a parcel of ground whereof Jacob had made a purchase, and left it in legacy unto the children of Joseph, Josh. xxiv. 32. Thus was it as unto the story; but an inquiry may be made into the reasons why Joseph gave this charge concerning his bones unto his brethren, whereas all their bones rested in Egypt, were not translated into Canaan, nor ditl they take any care that they shouhl be so. But there were some things peculiar unto Joseph, which caused his faitli to act in this way about the disposal of his bones. For, — (1.) He had been of great power, authority, and dignity among the Egyptians. His fame and reputation, for wisdom, righteous- ness, and law-making, were great among the nations. He might therefore justly have feared, that if he had not thus openly re- nounced all cognation and alliance with them, he might among posterity have been esteemed an Egyptian; which he abhorred. Therefore he established this lasting monument of his being of tho seed and posterity of Abraham, and not an Egyptian. IS-i AN EXPOSITION OF THE [ciIAP. XI. (2.) As it is supposed tliat God buried the body of piloses wliere it should not be known by any, lest the peoplp, prone to supersti- tion and idolatry, should have worshipped it, as they did afterwards the brazen serpent; so had the bones of Josejjh been continued in Egypt, they might have been turned into an idol by that foolish people, which hereby was prevented. Yea, it is generally thought that in after ages they did worship him under the name of Serapis, and the symbol of an ox. But this, what lay in him, he prevented by tlie removal of his bones. (3.) He did it plainly to encourage the faith and expectation of his brethren and their posterity as unto the certainty of their future deliverance; as also to take them off from all designing to fix or plant 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. (4.) He might also have respect herein unto the kindness of his father, who gave him a peculiar lot of inheritance in the land of Canaan, wherein, out of a remembrance of his faith in God and love unto him, he would be buried. However it be, it is most evident that this holy man lived and died in faith, being enabled thereby to prefer the promise of God above all earthly enjoyments. The frame of his spirit now he was dying is a sufficient indication of what it was in the Avhole course of his life. He is not solicitous about the disposal of his wealth and revenues, which no doubt were very great; but his mind is wholly on the promise, and thereby on the covenant with Abraham. It is highly probable that he had converted his wife, Asenath, a woman of a jorincely family, from idolatry, unto the knowledge of Go i and faith in him. Hereon, as is likely, she also was contented that her children and posterity should fall from their parental honour and revenues, to take up their portion among the affiicted jseople of God. The mighty working of his faith shines out in all these .things. And if a voluntary relinquishment of all earthly enjoyments, by preferring the promises of God before and above them all, be no less glorious and acceptable in the sight of God, a no less eminent effect of faith, than patiently to undergo the loss of them by the power of persecuting enemies; then is this instance of the apostle eminently suited unto the argument which he hath in hand. The plea of some of the Roman church from this place, for the preservation and veneration of relics, or the bones of saints departed, is weak unto the utmost contempt. For besides that this charge of Joseph concerning his bones and their disposal was singular, such a fiuit of faith as could have no place in any other person, nor ever can there be the like occasion in the world, all that was done in VER. 23.] EPISTLE TO THE HEBREWS. 185 compliance with that charge, was but the carrying of them shut up in a coffin into the land of Canaan, and there decently burying of them. To take an example from hence of digging men's bones out of their graves, of enshrining and placing them on altars, of carrying them up and down in procession, of adoring them with all signs of religious veneration, applying them unto miraculous operations, in curing diseases, casting out of devils, and the like, is fond and ridi- culous. Verse 23. In searching the sacred records for eminent examples of the power and efficacy of faith, the apostle is arrived unto that of Moses. And because this is the greatest instance, next to that of Al)rahani, he in- sists on sundry acts and fruits thereof. And indeed, if we consider aright his person and his circumstances; the work which he was called unto; the trials, difficulties, and temptations he had to con- flict withal; tiie concernment of the 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 power of faith than what was given in him. For this cause the apostle takes one step backward, to declare the faith of his parents in his preservation in his infancy, whereon his future life and all that he was called unto did depend. For ofttimes, when God designeth persons to a great work, he giveth some previous indication of it, in or about their nativity: hot by a fictitious horoscope, or the position and aspect of planets, a thing common to all born at the same time unto the most different events; but by some peculiar work and divine warning of his own. So was it in the birth of Samson, of Samuel, John the Baptist, and others. And so was it in the birth and pre- servation of this Moses, as it is declared in this verse. ahroZ, btori lidov udrsTov to vaihiov, Kal oux sfoQrjSrisuv to did.Twy/j.a ro\J 8a- eiX'sctig. Ver. 23. — By faith Moses, when lie was born, was hid three months of his parents, because they saw \_he was^ a proper child ; and they were not afraid of the king's conim and men t. It is the faith of the parents of Moses that is here celebrated. But because it is mentioned principally to introduce the discourse of himself and his faith, and also that what is spoken belongs unto his honoui", it is thus peculiarly expressed. He saith not, 'By faith the parents of Moses, when he was born, hid him;' but, "By lailh 136 AN EXPOSITION OF THE [CHAP. XL Moses, wlien lie was born, was hid;" that is, by the faith of his parents, who hid him. Tiiis birth of Moses fell out in the very height and fury of the persecution. After that Pharaoh failed in his design of destroying the male children of the Hebrews by the midwives, he gave the execution of it in charge unto all the people, — that is, the officers among them ; who no doubt were sufficiently diligent and officious in the work committed unto them. About the very entrance of this new, effectual way of the destruction of the male children, — when their rage was most fierce, no way abated by compassion, nor wearied by long continuance, nor weakened by any conviction of want of success, wliich use to abate the edge of persecution, — in the wise disposal of divine Providence, Moses is born and preserved, who was to be the deliverer of the whole people out of all their misery. How blind are |X)or, sinful mortals, in all their contrivances against the church of God ! When they think all things secure, and that they shall 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, as that God himself can hardly deliver it out of their hands; — He that sits on high laughs tliem to acorn, and with an almighty facility lays in provision for the de- liverance of his church, and their utter ruin. Joseplius, giving an account of the nativity of Moses, tells us that Amram his father had a revelation from God, or a divine oracle, that of him and his wife Jochebed he should proceed and be born by whom the people should be delivered out of bondage. And that hereon, seeing the eminent beauty of this child when it was born, he and his wife used the utmost of their industry, with the venture of their lives, for his preservation; for they firmly believed that the divine oracle shoidd be accomplished. And because it is said that they hid him by faith, some expositors do judge that in their faith they had respect unto some immediate divine revelation. But we shall see that they had a sufficient ground of faith for what they did without-any such immediate revelation, which is not necessary unto the exercise of faith on all occasions. And as for Josephus, it is mani- fest that in the account he gives of the life of Moses, before his flight out of Egypt, he records many things without sufficient war- rant, and some of them inconsistent with the Scripture. Tiiere are five things to be considered in the exposition of the words: 1. Who they were whose faith is here commended; the parents of Moses. 2. Wherein they acted and manifested their faith ; they " hid him three months." 3. What was their motive hereunto; "they saw he was a proper child." 4. How they did this; " by faith." 5. What was the power of that faith enabling them unto this duty; " they were not afraid of the king's commandment." VER. 23. ] r.ri.^TLE TO THE HEBREWS. 157 1. The p Tsons Intended were the parents of Mosos. Tlrx.ripiz, " fathers," is sometimes used in the common gender for yoviTg, " parents," as it is here. In the story there is ^|^^7«Tr. J"' mention only of his mother, Exod. ii. 2. And that was, because the execution of the counsel or advice was committed unto her; wherein she used also the help of her daughter, as verse 4. But it is plain in this place, that his father was no less engaged in this work and duty than his mother. He was in the advice and counsel, as also in the hazard of what was done, no less than she. And this had an influence into the success. For, — Ohs. I. Where there is an agreement between husband and wife, in faith and the fear of the Lord, it makes way unto a blessed suc- cess in all their duties: when it is otherwise, nothing succeeds unto their comfort. And, — Ohs. II. When difficult duties befall persons in that relation, it is their wisdom each to apply themselves unto that part and share of it which they are best suited for. — So was it in this case; Amrani no doubt was the principal in the aJvice and contrivance, as his wife was in its actual execution. 2. They hid him three months: He was "hid by them three months." Herein they acted and exercised their faith. 'E Kpvifi rft- fin^ov. And this they seem to have done two ways: (1.) They concealed his birtli as much as they were able, and did not let it be known that a male child was born in the family. (2.) They kept him not in the usual place where children were disposed of, but hid him in some secret part of the house. Here he abode three months; about the end of which time probably the report be- gan to grow that there was a male child born there; which would have occasioned an immediate strict search and scrutiny, from which they could not have preserved him. And, — Ohs. III. This is the height of persecution, when private houses are searched by bloody officers, to execute tyrannical laws; — when the last and utmost retreat of innocency, for that protection which is due unto it by the law of God and nature, with the common rules of human society, cannot be a shelter against wicked rage and fury. No doubt but during this season their diligence was accompanied with fervent cries unto God, and the exercise of trust in him. The occasion was great on all hands, and they were not wanting unto any part of their duty. The outward act of hiding the child was but an indication of the internal working of their faith. o. That which was their motive and encouragement to the exer- cise of their faith in this way of hiding the child, is, " Because they saw he was a proper child." A/oV/, some render "quia" ^^,^^ or " quoniam," some "quum;" " iecaitse they saw," or " when" or " whereas they saw." It doth not include the whole ISS AN EXPOSITION OF THE [CHAP. XI, cause of wliat they did, as though this were the only reason or ground whereon they did it; but it respects that impression on their minds which the sight of the child gave unto them, exciting them unto that duty whicli they had other grounds and reasons for, as we shall see immediately. It is granted, therefore, that the sight of the child (whose countenance was twice instrumental in the saving of its life, first by the smiles of its beauty, and then by its weeping, Exod. ii. 2, 6) did greatly excite their natural affections, by which their minds were made the more ready to engage in the hazard which faith called them unto for his preservation. They " saw that he was a proper child." Heb , ^5^^ nlD"^?. "Tob," in the Hebrew, is applied to every thing that is on any 'A^Tt7o> TO account approvable and excellent in its kind. The word it is whereby God approved of all his works of creation, and declared their perfection, Gen. i. 31. And it is ap- plied in particular unto beauty of countenance: Gen. xxiv, 16, Re- bekah was '^^■?P ^?'^, " good of countenance." It is in this place rendered by the LXX. dffreros,— that is, " elegans, venustus, festivus, scitus, bellus, pulcher." We render it here "proper," "a proper child ;" whether properly or no, the use of our language and custom in speaking nmst determine. The word signifies " comely, beauti- ful, goodly;" d/a^&'s, naXog. Holy Stephen expresseth the force of the Hebrew word by aartTog tOj Qiu, " fair to God," or in the sight of God, Acts vii. 20; which we render *' exceeding fair." No doubt but an unusual natural elegancy, sweetness, and beauty of counte- nance are intended. And not only so, but I am persuaded, from that expression of Stephen, that there was ^sTi'v r/, an appearance of some- what divine and supernatural, which drew the thoughts and minds of the parents unto a deep consideration of the child. They quickly thought it was not for nothing that God had given such a peculiarly gracious, promising countenance unto the infant. This not only drew their affections, and engaged them, but moved their minds and judgments to endeavour all lawful ways for its preservation. And, — • Ohs. IV. It is well Avhen any thing of eminency in our children doth so engage our affections unto them, as to make them useful and subservient unto diligence in disposing of them unto the glory of God. Otherwise a fondness in parents, arising from the natural endowments of children, is usually hurtful, and oftentimes ruinous unto the one and other. 4. The principle of their actings for his preservation, in hiding of him, as also in the means afterwards used, was their "'^"' " faith." But how and on what grounds they acted faith herein, must be inquired into. And, — (1.) I take it for granted that they had no especial, particular revelation concerning the life and work of this child. None such VER. 23.] EPISTLE TO THE HEBREWS. 139 is mentione(], no sucli was needful for the acting of faith in this matter; and the manner of their deportment in the whole manifests that no such they had. (2.) They had a firm faith of the deliverance of the people out of bondage in the appointed season. This they had an express pro- mise for, and were newly engaged in the belief of it by the witness given unto it by Joseph, and his charge on them to carry his bones with them. And with respect hereunto it is that they are said in the close of the verse not to fear the king's command, which is the effect of their faith; which may now be spoken unto. It was a biaTayij^a, "an ordinance, a statute, an edict," which had the force of a standing law; and that established „, ,. ^. by the king, with the counsel of the kingdom, as is de- 3„?r of sedition from them against the state, Exod. i, 9, 10. This is the usual pretence. The true cause of their rage is, their profession that they are the people of God, and have a right unto all the jjrivileges accompanying that title. (o.) This people of God is proposed to Mo'^esas under " affliction," so as that if he will join himself to them, it must be with a partici- pation of the outward evils that they were subject unto. ^vy/.uTioijyuaOai. The word is used only in this place. . ")-»«*»«»- It signifies " to be vexed and pressed with things evil and grievous." And our expression, of being " afflicted," or " suffer- ing affliction," according to the common understanding of that ex- pression, scarce reacheth unto the emphasis of the original word, — " to be pressed, vexed, distressed with things evil, burdensome, destructive to nature." What were the afflictions and sufferings of the people of God at that time, is known. It is not only related m the Scripture, with their sighs, sorrows, and cries under them, but they are frequently mentioned afterwards as the highest distresses that human nature could be exposed unto. But it may be inquired, how a participation in tliese sufferings was proposed unto Moses, seeing it was not required of him, nor was he called unto it, to work in the same kilns and furnaces with his brethren. I say, it is not at all here intimated that he was so; but only, considering their woful condition, he cast in his lot among them, to take that portion which fell to his share. He made no bargain or contract for himself, but choosing their condition, referred himself for his part antl share unto the guidance of divine Provi dence. And this fell out in the danger of his life, his fligiit out of i ^0 AN EXPOSITION OF THE [CHAP. XL E'^ypt, his long poor condition in Midian, with all the evils that be- foil him afterwards. Secondly, That which was proposed unto hitn in opposition here- „ , unto was, as we render the words, " to enioy ihe lileasures ilpoo'xa.tiov ' ' i) ^ 1 'i-ciiv ccf^ajtrla.; of sin for a season," — to have the temporary enjoyment a,7roXavff,v. of biu. ' kvo'Kaustg js " fruitiou" or " enjoyment." and is usually applied to signify such a fruition as hath gust and relish in it, yielding delight and pleasure unto them tliat have it; as all en- joyment in some measure doth, nor is any man said to enjoy that which he doth not take some satisfaction in. Hence we have ren- dered it " pleasures," in the plural number. For the best that sin, 01 any thing that is enjoyed with sin, can pretend unto, is but pre- sent, transitory pleasure. To clear the meaning of the words, we must observe, (1.) That no man makes sin, as sin, under its formal notion, to be the object of his desires, nor can be said to have or pijssess the fruition of it. (2.) That the things here intended are those which accompanied his being the son of Pharaoh's daughter, called " the treasures of Egypt" in the next verse. (3.) That those things might absolutely and in themselves be enjoyed and used without sin; and so they were by him, until the appointed time came wherein he was called from them. (4.) They would therefore have become sin unto him, not in themselves, but in their enjoyment; and that for two reasons: [1.] Because they would have hindered liim from the performance of a duty necessary unto the glory of God and his own salvation, as we shall see immediately. [2.] Because he could not so enjoy them without a conjunction with the Egyptians, it may be, in their idolatries, but, to be sure, in the persecution and oppression of the people of God. Wherefore, to have or hold the fruition of sin, in this place, is to continue in the enjoyment of all outward advantages by the rueans of the greatest sin imaginable, namely, the neglect of the only great duty incumbent on us in this world, or the profession of faith in God and the true religion on the one hand, and persecuting the church of God on the other. This enjoyment of sin is said to be rrpocxaipog, " temporary," " for a season ;" subject unto a thousand interruptions in this life, and unavoidably ending with it. Tiius were things truly represented and proposed to the thoughts of Moses. They were so by himself He hid not his eyes from the worst on the one hand; nor did he suffer himself to be imposed on by the flattering appearances on the other. He omitted no circum- stances that might influence a right judgment in his choice. Hp considered the worst of the people of God, which is their afiiction; and the best of the world, which is but the evanid pleasure of sin; and preferred the worst of the one above the best of the other. 2. The wuik of his faith is expressed in the act of his mind with VER. 24 20.] EPISTLE TO THE HEBREWS. 151 respect unto these different oljects. He chose the one rather than the other. They were proposed unto the elective power or faculty of his soul; that whereby, upon the due con- ^'«^^'>' »^«- sideration and pondering of things and their reasons, it is able to embrace that which is truly good unto it or best for it, and refuse whatever stands in competition with it. His choice hereby, on mature deliberation, may be expressed in the conclusions which he made in his own mind on this occasion ; as, — ■ (1.) That those two opposite states were divinely proposed unto his consideration, as those wherein his concernment did lie, and unto one of which he must associate himself He found that he could not be happy alone, nor perform his duty, nor enjoy things that were good and desirable.- And these two sorts are always in the world, and are made conspicuous in a time of persecution. Some think they may pass their time here without a relation unto, or a conjunction with either of these societies. They will neither join themselves, as they suppose, to the persecuted church nor to tlie persecuting world. But they deceive themselves; for if they choose not the one, they do belong unto the other. (2.) That those vStates, and an interest in them, were irreconcil- able, so as that he could not enjoy the good things of them Ijoth, but adhering unto the one, he must renounce the other. If he cleave to " the treasures of Egypt," he must renounce " tiie people of God;" and if he join himself unto the people of God, he must renounce all his interest in Egypt. This he saw necessary, from that profession which God required of him, and from the nature of the promise whioh that profession did respect. (3.) He passed a right judgment concerning the true nature and end of those things, which were to be enjoyed in his continuing as the son of Pharaoh's daughter. Notwithstanding all their glittering appearance, they were in themselves temporary, fading, jDerishing; and unto him would be sinful, pernicious, and destructive. (4.) Hereon he was determined in his mind, and actually made his choice of the state and condition which he would embrace. He " chose rather to suffer affliction," etc. The reason of which judg- ment and choice is more fully expressed in the next verse. And we may observe, — Obs. V. That in a time of great temptations, especially from furious persecutors, a sedate consideration of the true nature of all things wherein we are concerned, and their circumstances on every hand, is necessary to enable us unto a right choice of our lot, and a due performance of our duty. — The things we are to lose, in hous s, lauds, possessions, liberty, and life itself, make an appearance of a desirableness not to be overcome. And the distresses, on the other hand, of a persecuted estate, appear very terrible. If the mind leave itself unto the conduct of its affections in this matter^ it will never 152 AN EXPOSITION OF THE [CHAP. XI. make a right choice and determination. Faith enables the soul to divest the thinffs on either side of their flatteiintr or friohtening appearances, and to make a right judgment of them in their proper nature and ends. Obs. VI. No profession will endure the trial in a time of perse- cution, but such as proceeds from a determinate choice of adliering unto Christ and the gospel, with a refusal and rejection of whatever stands in competition with them, on a due consideration of the respective natures and ends of the things jDroposed unto us on the one hand and the other; — that is, the loss of all temporal good tilings, and the undergoing of all that is temporally evil. Those who engage unto a profession on such light convictions of truth, or other inferior grounds, as it were at peradventures, will scarce endure when it comes unto a trial, like that which Moses underwent. Obs. VII. He chose to be afflicted with the people of God ; and so must every one do who will be of them unto his advantage. — Our Lord Jesus Christ warns us, that some will entertain the gospel, but when persecution ariseth for the word, immediately they fall away. They would have him, but not with his cross; and his gospel, but not with its burden. And of the same Samaritan sect there are multitudes in every age. They would be accounted of the people of God, but they will have nothing to do with their afflictions. They have ways of compliance to keep their own peace and wealth, it may be their places and profits, witliout being concerned in the afflictions of the people of God. But those who will not have their afflictions shall never have their privileges; and so it is all one whether they profess themselves to belong unto them or no. Obs. VIII. Men fearfully delude themselves, in the choice they make about profession in times of persecution. — The choice which they have to make is really and singly between the pleasures of sin, and those to be enjoyed but for a little while; and present sufferings attended with an eternal reward, as the next verse declares. But for the most part men have other notions of things, and suppose they may come off with some distinctions or limitations, like that of Naanian, and save themselves. Thirdly, The grounds whereon Moses proceeded are expressed in the next verse. Ver. 26. — " Esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompence of the reward." The words contain the ground and reason of the choice of Moses, mentioned in the foregoing verse. And tliis is, the '"' " "^ * judgment which he made concerning the things which he chose and those v/hich he refused, being compared one with the VF.R. 24 2(3.] EPISTLE TO THE HEBREWS. 153 other. " Ebteeming," or having esteemed, dett^'iTiIned and judged. And, — 1. There are the things themselves expressed concerning which he passed a judgment, namely, "the reproach of Christ" on the one hand, and "the treasures of Egypt" on the other. 2. The common notion under which he considered them both, and by an especial interest wherein the one was preferred before the other; and this was "riches," — he judged one to be "greater riches" than the other. 8. The especial reason whereby the things which he chose approved themselves in his mind to be greater riches than the other, namely, from "the recompence of the reward" which belonged unto them, and was inseparable from them. 1. The thing which he chose he calls " the reproach of Christ." This must be the same with what he calls being " af- flicted with the people of God," in the verse foreo'oing, - t' °'''' f^'* only with an addition of a consideration under which it was peculiarly eligible. What is this " reproach of Christ," we must inquire. Much endeavour hath been used by some to remove the consi- deration of Christ, as then proposed unto the church in the promise, out of the words. Grotius and his follower would have " the re- proach of Christ" to be only such kinds of reproach, sufferings, and iifflictions, as Christ himself afterwards, and Christians for Christ, did undergo. Of the same mind is Crellius, who feigns at least a eatacliresis in the words, arising out of sundry tropes and metaphors. But he thinks that chiefly the afilictions of the people of Israel were called the reproach of Christ, because they were a type of Christ, that is, of Christians in some sense. So unwilling are some to admit any faith of Christ, or knowledge of him, into the religion of the ancient patriarchs. But, — (i.) *0 Xp/ffro's, as here, is never used for any type of Christ, for any but Christ himself. (2.) If Moses underwent reproaches as the type of Christ, and knew that he did so, then he believed in Clirist; which is the thing they w^ould deny. (3.) The immediate reason of the persecution of the Israelites was, because they would not coalesce into one people with the Egyptians, but would still retain and abide by their distinct interests and hopes. Now, their perseverance herein was grounded on their faith in the promise made unto Abraham, which was concerning Christ. So these things have nothing of solidity in them. But the mind of the apostle is evident in this expression. For,— (1.) From the first promise concerning the exhibition of the Son of God in the flesh, Christ was the life, soul, and the all of the cliurch, in all ages. From him all was derived, and in him all cen- 154 AN EXPOSITION OF THE [CHAP. XL tred: "Jesus Christ, the same yesterday, to day, and for ever;" — a " Lamb slain from the foundation of the world." To deny this, ia to destroy the whole mystery of the wisdom of God under the old testament, and in particular, to overthrow the whole apostolical ex- position of it in this epistle. (2.) Being so, he was the original cause or occasion of the suffer- ings of the church in all ages. All the persecutions of the church arose from the enmity between the two seeds, which entered upon the promise of Christ. And the adherence of believers unto that pro- mise is the only cause of that separation from the world, which is the immediate cause of all their persecution. Wherefore, " the re- proach of Christ/' in the first place, signifies the reproach which upon the account of Christ, or their faith in him, they did undergo. For all outward observances in the church, in all ages, are but the profession of that faith. (3.) Christ and the church were considered from the beginning as one mystical body; so as that what the one underwent, the other is esteemed to undergo the same. Hence it is said, that " in all their affliction he was afflicted," Isa. Ixiii. 9. And the apostle Paul calls his own sufferings, "that which is behind of the afflictions of Christ," Col. i. 24,^ — namely, which belonged unto the full allotment of suf- ferings unto that mystical body whereof Christ is the head. And in this sense also the afHictions of the church are the afflictions of Christ. (4.) Somewhat of that which is here called "the reproach of Christ" IS called by the same apostle " the marks of the Lord Jesus in his body," Gal. vi. 17; or the stripes which he endured, with the marks of them that remained, for the sake of Jesus Christ. And so are all the sufferings of the church the reproach of Christ, because it is for his sake alone that they undergo them, and it is he alone whom they lay in the balance against them all. 2. All the sufferings of the people of God for the sake of Christ are called his " reproach." For all sorts of afflictions, persecutions, and oppressions from men, on the account of the profession of the truth, are intended. And they are so called on a double account: (1.) Because the foundation of them all is always laid in reproach. The world can neither justify nor countenance itself in its persecu- tions of the church, unless they first cover it all over with reproaches. So dealt they with our Lord Jesus Christ himself They attempted not to take away his life, before the rage of the people was by all manner of reproaches stirred up against him. So it is in all the persecutions and sufferings of the church. They ai-e always repre- sented as heretics, schismatics, or seditious persons, opposite to all good order in church and state, before they are exposed to violence. And this also is usually accompanied with coutempt, scorn mock- VER. 24-26.] EPISTLE TO THE HEBREWa, 155 ing, and false accusations. Wherefore, all the sufferiugs of believers may be denominated from this rise and entrance of them. (2.) There is nothing in sufferings that is more sharp and terrible unto ingenuous souls than this reproach is; nothing that hath more of a severe trial in it Hence the psalmist, in the person of Christ, com- plains that " rejiroach liad broken his heart," Ps. Ixix. 19, 20. And the apostle mentions '" cruel mockings," verse 36 of this chapter, Avhere we shall speak of them. (3.) They are so called, because all the persecutions of the church do arise from the enmity, hatred, scorn, and contempt, which the world hath of and towards Christ himself, or the mystery of the wisdom of God for the salvation of sinners in and by liim. And we may observe in our passage, that, — Obs. I. Reproach hath in all ages, from the beginning of the world, attended Christ and all the sincere professors of faith in him; which in God's esteem is upon his account. — One of his last acts in this world was his conflicting with ignominy and shame; which he overcame with contempt, Heb. xii. 2, 3. And his apostles began their ministry with " suffering shame for his name's sake," Acts v. 41. But when the mystery of iniquity began to work, one great design in it was, for the rulers of the church and their adherents to quit themselves of this reproach and scorn from the world; which in- deed they did not deserve. ' Wherefore, they contrived all ways whereby they might attain wealth, honour, grandeur, and venera- tion in the world ; wherein they succeeded, unto the ruin of Christian religion. 3. That which Moses compared herewithal was "the treasures of Euvpt;" the treasures that were in Eijypt. "Tiea- „~ , sures" properly are liches in gold, silver, precious stones, yum^ S»«-at/- and other things higliiy valuable, that are stored, hid, f""- and laid up. But when there is mention of the treasures of a nation, they include all those profits and advantages of it also whence those treasures are gathered. In both respects, Egypt, whilst it flourished, was behind no kingijom in the world; What was, and what might be, the interest of Moses in these treasures, we before declared. But in this matter he doth not so much, or at least not onl}^ consider them as unto his own share and interest, but also absolutely what they were in themselves. He considered what they were, what they would amount unto, what might be done with them or attained by them, and prefers the reproach of Christ above them all. For, — Obs. II. Let the things of this world be increased and multiplied into the greatest measures and degrees imaginable, it alters not their kind. — They are temporary, fading, and perishing still; such as will stand men in no stead on their greatest occasions, nor with respect unto eternity. 156 AN EXPOSITION OF TUE [CHAP. XI. Now, these things were not considered by Jloses in the notion of them, but he saw them daily exempHfied before his face. He saw "the treasures of Egypt," with tlie state, glory, gallantry, and power of the court, by whom they were enjoyed, and what supply they had for all their lusts and desires. And he saw the poor, oppressed, scorned people uf God, in their bearing "the reproach of Christ." Yet in this present view of them, when it most highly affected him, he did in his mind, judgment, and resolution, prefer the latter before the former, so as to choose it and embrace it. This is that which faith will effect. Let us go and do likewise. •i. These things Moses considered under the notion of " riches." He " esteemed the reproach of Christ to be greater Msj?;«va riches." Riches, oi^ulency, wealth, contain all that men love and value in this world ; all that is of use unto them for all the ends of life ; all that they desire, and place their happiness in, — at least so far, that they judge they cannot be Jiappy without them. Hence two things are denoted in the word: (1.) Tliat which is the principal means of sil] the ends of life. (2.) An abundance of it. On these accounts the word is frequently used by the Holy Ghost to denote the spiritual things which God pre- pares for and gives unto believers, with the greatness, the abun- dance, the excellency of them. They are called " riches," *' durable substance," "treasures;" and are said to be "richly" or "abundantly communicated," for there is in them an all-suthciency, in all things, for all the ends of man's life and blessedness. So doth the apostle here call them " riches," with an especial respect also to " the trea- sures of Egypt," which were their riches. Obs. III. There is therefore an all-satisfactory fulness in spiri- tual tilings, even when the enjoyment of tliem is under reproach and persecution, unto all the true ends of the blessedness of men. 5. Lastly, There is in the words the ground whereon Moses made his judgment concerning these things, and what it was which influ- enced his mind into that determination. For although he might on some accounts prefer " the reproach of Christ " unto " the trea- sures of Egypt," yet it doth not easily occur on what ground he should judge that it was "greater riches" than they, or more suffi- cient unto all the ends of men's lives and blessedness. Wherefore tiie ground of this judgment being taken from a due consideration of what did accompany this reproach of Christ, and was inseparably annexed unto it, is expressed in these words, "For he had respect unto the recompence of the reward." "He had respect," dr^iO^sn, "intuitus est;" he looked on, he saw b}^ the eyes of faith, as represented in the promise; he took into consideration "VER. 24-26.] EPISTLE TO THE HEBUEV.'S. 157 "The recompenco of the reward;" " prsemii retrlhutionem/' *' largitionem;" "'rnercedis redditionem;" the gratui- tous reiuard that God hath annexed unto faith and -^V ^"'^"' obeditnce, not merited or deserved by them, but infalhbly annexed unto them, in a way of sovereign bounty. The causal conjunction, " for," is introductive of the reason whereon Moses made the judgmentbeforedeclared. Schlichtiugius is mute as unto this reward, not knowing, as it should seem, how to avoid the force of this plain testimony con- cerning the faith which believers under the old testament had of eternal rewards, by virtue of God's promise. Grotius is bold, in his usual manner, and refers it to the possession of the land of Canaan. Hammond forsakes his euiJe, and extends it unto things eternal. Nor can there be any thing more improbable than the conjecture of Grotius; for neither did Moses ever enter into the land of Canaan, nor was the interest of his posterity therein to lie any way compared with the treasures of Egypt But the apostle gives us here a pregnant in.stance of that descrip- tion of faith which he gave us in ttie first verse of the chapter, namely, that it was " the substance of things hoped lor, ami the evidence of things not seen;" for both these were seen in this faith of Aloses. It aave him an evidence of the invisible thiniis of the eternal reward ; and caused them so to subsist in their power and foretaste in his mind, as that he chose and preferred them above all things present and visible. And, — Obs. IV. Such signal exem{)lifications of the nature and efficacy of faith in others, especially when victorious against mi-hty oppo- sitions, as they were in Moses, are high encouragements unto us unto the like exercise of it in the like circumstances. Now whereas, as was said, and as is plain in the text, this is the ground whereon Moses made the judgment declared, it is evi- dent that the whole thereof, and of his faith therein, is resolved into this certain and immovable truth, that God in his purjDuse, promise, and constitution of his word, hath immulably annexed a blessed reward unto the reproach of Christ, or the undergoing of it by believers. We must therefore inquire, (1.) What this "recumpence of re- ward" is; and, (2.) How Moses had " respect unto it.'"' (1.) Tliat this "reconipence of reward" includes in it, yea, princi- pally respects, the eternal reward of persecuted believers in heaven, is out of question. But whereas God is in his covenant a ^jre^ejvi reiuard unto them, Gen. xv. 1 ; and that in the present keeping of his commandments there is a great reward, Ps. xix. 11; as also, that the spiiitual wisdom, grace, mercy, and consolation, that be- lievers receive in this world, are "riches," "treasures," and "duruLlH 158 AN EXrO.SITLON OF 'J HE [CIIAP. XL snLstance;" I doul)t not Imt the blessed peace, rest, and satisfaction "vvhich they havi--, in a conifortahle persuasion of their covenant- interest in God, are also included herein. But even these also have their ])o\ver and efficacy from their inseparable relation unto the eternal reward. (2.) This reward he had ** respect" unto; which compriseth throe things: [1.] He believed it upon divine revelation and promise; and that so steadfastly and with such assurance, as if he held it, or had seen it with his eyes. [2.] He valued it according to its worth and desert, as that which was to be preferred incomparably above all present things. [3.] He brought it into reckoning and account, in the judgment which he was to make concerning tiie reproach of Christ and the treasures of Egypt. And this was the victory whereby he overcame the world, even his faith. And sundry observations, for our own use and instruction, we may take fiom this exam[)le of the faith of Moses and its success. But we must first of all observe in general, that the consideration of this example is principally required of us in those seasons wherein we are brought into the like circumstances with him, — that is, a time of great distress, oppression, and persecution of the church; and unto such a season is this example here applied by the apostle. So we may learn, — Obs. V. It is our duty, in the whole course of our faith and obedi- ence, to have respect unto the future recompence of reward, but it is so especially in times of great persecution and oppression of the church, wherein we are and resolve to be sharers; — a respect, not as unto that which we shall deserve by what we do or suffer; nor as that which principally intiuenceth us unto our obedience or suffer- ing, which is the love of God in Christ; nor as that between which and what we do there is any proportion, like that between work and wages; but only as unto that which divine bounty hath pro- posed unto us for our encouragement, or as that which becomes the divine goodness and righteousness freely to grant unto them that believe and obey. See our exposition on chap. vi. 10. But this I add, that we are to have this respect unto the future reward principally, or to have faith in exercise about it, in the times of danger, persecution, and oppression. Nor is this respect unto the reward anywhere mentioned in the Scripture, but it is still with re- gard unto sufferings and tribulations. See Matt. v. 11, 12, x. 39; Luke vi. 35; Heb. x. 35; Rev. xxii. 12. For as in such a season we do stand in need of that view and consideration of the future reward which we may lay in the balance against all our present sufferings; so it becomes the greatness, goodness, and righteousness of God, that those who suffer from the world for him, and accord- ing to his will, should have that proposed and assured unto theuv, VEH. 24 2G.] EPJKTL3 TO THE HEBREWS. 159 for their encouragement, which is incomparably greater in goodness and blessedness than what they can suffer from the world is in evil, loss, and trouble. And therefore frequently where believers are encouraged with an expectcition of this reward, they are so also with being minded of that recompence of reward, in vengeance and punishment, which shall befall their wicked persecutors; both of them being on many accounts alike suited unto their encourage- ment. See Phil. i. 28; 2 Thess. i. 4-10. Ohs. VI. It is faith only that can carry us through the difficul- ties, trials, and persecutions, which we may be called unto 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 trials and difficulties, had not faith had the rule and government of his mind and heart, had he not kept it in exer- cise on all occasions. And in vain shall any of us, in such a season, expect deliverance or success by any other way or means. A thou- sand other things may present themselves unto our minds, for our relief or preservation in such a season; but they will all prove fruit- less, dishonourable shifts, or snares and temptations, unto the ruin of our souls. We are " kept by the power of God through faith unto salvation." Ohs. VII. Faith in exercise, will carry us safely and securely through all the trials which we have to undergo for Christ and the gospel. — As there is no other way for our safety, success, and victory, so this will never fail us. Consider all circumstances, and it is almost impossible that our temptations and trials should be greater than those of Moses: howbeit faith carried him safely through them all, as we shall see further in the next verses. How it doth it, whence it derives its power and efficacy for this end; what are the ways of its working, and how it engageth all our graces unto its assistance; by what means it resists, refels, and conquers oppositions; how it strengthens, relieves, and comforts the souls of them that believe; is not my present work to declare: I only, with the apostle, propose an example of what it hath done, as a document and evi- dence of what it will do in like cases. Ohs. VIII. Faith is highly rational, in all its acts of obedience to- wards God.- — It reckoneth, computeth, judgeth, chooseth, deter- mineth, in the most exalted acts of reason. All these things are here ascribed unto Moses in the exercise of his faith. I would will- ingly insist hereon, to vindicate the honour of faith from the im- putations that are cast on all its actings in the world, as weak and foolish; or that it is nothing but an engine or pretence set up unto the ruin of reason, and the use of it in the lives of men. And it we cannot prove that the wisdom of faith, and the reason wherewith and whereon it always acts, are the most eminent that our natinA VOL. XVI.— 11 160 AN EXPOSITION!? OF THE [CHAP. XI. is capable of in this world, and that whatever is contrary to them or inconsistent with them is arrant folly, and contrary to the pri- migenial light of our nature, and all the principles of reason truly so called, we shall freely give up ti)e cause of faith unto the vainest pretences of reason that foolish men can make. But a resolution not to engage in such discourses, on this occasion, will not allow me to enter on a further demonstration of this truth. Vebse 27. TllsTii xaTiXiTiv A^ywrrov, fiij (poZri&iig rov ^i/iov tou ^affiXsCfjg' rhv yap doparov oj; bfcov £}iaf>~sp7j(f£» Tou ^vuov. Vitlg-, Lat., " animositatem;" which the Rhemists translate, "fierce- ness." Syr., ^r"f~ '(?.•, "from the fury of the king." " Iram," "iracundiani;' or as we. very properly, " the wrath." 'EKctpTip-/i(7S. Vulg. Lat., "invisibilem tanquam videos sustinuit." Rhem., "for him that is invisible he sustained, as if he had seen him;" very improperly, and wiih'iut any due sense. Tliey make sKxpripmi to be a verb transitive, and. to affect " hi n that is invisible;" whereas il is plainly used in a neutral sense, or it hith none at all. Nor is the phrase of " sustinere Deum" any\\here u^ed. Syr., "t'?'], "and he hoped," or " trusted, as one who saw him who is invisible." " Fortiter obduravit;" " forti animo fuit." We properly, " endured." Ve)\ 27. — By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. Having declared the f;\ith of Moses with respect unto the suffer- ino's of the people of God, the apostle proceedeth in like manner to instance in the power and acting of it with respect unto their de- liverance; which here he mentions in general, and afterwards insists on in some particulars. There are three things in the words ascribed unto the flxith of ]!i,Ioses: 1. What he did, " He left Egypt." 2. The manner how he did it: "Not fearing the wrath of the king." 3. The reason or ground of his so doing it: " For he endured," etc. 1. That which he did is, that "he left Egypt;" and he did it "by fiiith." Moses did twice leave Egypt; first when he „ '^'^"•^"^" ]iad slain the Egyptian, and fled upon its discovery, Exod. ii. 14, 15; and a second time when he canied awav the people with him out of Egypt, which he entered into, chap. X. 29. Some think that the apostle intends his first departure, and that on this reason, because it is mentioned before the celebration of the passover, wliereas it is evident in tiie story that his last departure was after it. And they suppose they can reconcile what is affirmed in Exodus, namely, that "he feared," to wit, " the wrath of the king," VER. 27.J EPISTLE TO THE HEBREWS. 161 who sought to slay him, chap. il. 14, 15; and what is here declared by the apostle, that " he feared not the wrath of the king." For they say, that although he had a natural fear which moved him to use the proper means for the preservation of his life, yet he had no such fear as should overthrow his fjiith, or hinder him from com- mitting iiimself to the providence of God for his preservation, when he fled from so mighty a monarch, who had long hands to reach him wherever he was. But it is not likely, nay, it is not true, that the apostle intends that first departure out of Egypt. For, (1.) It is said there expressly, that he " fled from the face of Pharaoh ;" that is, in haste and with fear: here, that he "left Egypt;" which expresseth a sedate act of his mind, and that with respect unto the whole country and all the concerns of it. (2.) It is not likely that the apostle would take his instance of the victorious faith of Moses from that fact and place wherein there is no mention made of his faith, but of that which was contrary unto it, namely, his fear. " By faith he left Egypt," is not a proper interpretation of " He feared, and fled from the face of Pharaoh." (3.) That which the rq^ostle intends was accompanied with, or immediately followed by, his keeping of the passover, which was forty years and somewhat more after his first flight out of Egypt. Wherefore, although this leaving of Egypt may be a general ex- pression of his whole conduct of the people thence into the wilder- ness, yet the apostle hath a peculiar respect unto what is recorded, Exod. X. 28, 29 : " And Pharaoh said unto him. Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said. Thou hast spoken well; I will see thy face again no more." Never was there a higher expression of faith, and spiritual courage thereon : whence it is said, chap. xi. 8, that he threatened Pharaoh, that all his servants should come and bow down before him ; and so "■ went out from him in a great anger," or the height of indignation against 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 unto him; but he was so far from being terrified, or declining his duty in the least, that he professeth his resolution to proceed, and denounceth destruction to the tyrant himself 2. This was the manner of his leaving Egypt: "He feared not the wrath of the king." And assigning it unto this act ,,v . . ,. and carriage of his, wherein he may justly and properly t^ Sf/^ov rtS be said to leave Egypt, when he renounced a continu- l^»"^'-<"f- ance therein and addressed himself unto a departure, it is properly placed immediately before his keeping of the passover; which suffi- 162 AN EXPOSITION OF THE [CIIAr. XI. ciently resolves the difficulty proposed on the behalf of the first opinion. And we may observe the different frames of mind that were in Moses on these several occasions. In the first of them, when it was reported that Pharaoh sought to slay him, it is said, " He i'eared and fled;" but here, when probably another Pharaoh, no less power- ful, cruel, and bloody than the former, threatened him with present death, he is so far from being moved at it, that he declares his reso- lution to persist in his duty, and threatens the tyrant himself. And the reason of this difference was, that on the first occasion Moses had made an attempt into what he apprehended his duty, without a sufiicient call and warranty from God ; wherein he could not stir up faith unto an exercise, which will not move without a divine word for its warranty; and natural courage would not carry him out in his undertaking: 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. Ohs. I. In all duties, especially such as are attended with great difficulties and dangers, it is the wisdom of believers to take care not only that the works of them be good in themselves, but that they have a just and due call unto their performance. — When they have so, and are satisfied therein, there is nothing that faith will not conflict withal and conquer; but if they are weak in this foundation of duty, they will find that faith will not be engaged unto their assistance. Ohs. II. Even the wrath of the greatest kinfjs is to be disreoarded, if it lie against our duty towards God. — See the great and glorious instance, Dan. iii. 13-18. 3. Lastly, The ground and reason of what he did, with the in- ward frame of his spirit in doing of it, is expressed: " He endured, as seeing him who is invisible." The word sxapTipnss, which we render " endured," is not used in the New Testament but in this place only. It is derived irom xparo; (by the transposition ot a letter), which is " strength, power, and fortitude." The use of it in other authors, is " to bear evils, or to undergo dangers with patience, courage, and resolution, so as not to wax weary or faint under them, but to hold out unto the end." KapTtpm: " forti animo sum, non cedo malis;" — a word singularly suited to express the frame of mind that was in Moses with respect unto this work of faith in leaving Egypt. For he met with a long course of various difficulties, and was often threatened by the king; besides Avhat he had to conflict with from the unbelief of the people. But he strengthened and confirmed his heart with spiritual courage, and resolution to abide in his duty unto the f'nd. VEE. 27.] - EPISTLE TO THE HEBREWS. 1 63 So is xaprspia, joined with dvdpia, " fortitude," as of the same nature; and opposed to /la^axia, an " easy softness of nature," that betrays men into a relinquishment of their duty. And as the ve;b, xapripsM, is used sometimes with a dative, sometimes with an accu- sative case, sometimes with prepositions, 'TrpSg, iiri, en, sometimes without; so it is also neutrally, without affecting any other persons or things: KaprspsTv ds y^pvi xal aXXuv rralduv sXirlhi, Thucyd., lib. ii. cap. xliv. So that there was no need for the Vulgar to join it unto Tov a(ipoiTov, " invisibilem sustinuit." Wherefore this enduring by faith, is not a mere bare continuance in duty; but it is an abiding in it with courage and resolution, without fear and despondency. Ohs. III. There is a heroic frame of mind and spiritual fortitude required unto the due discharge of our callings in times of danger, and which faith in exercise will produce: 1 Cor. xvi. 13, TpnyopiTrt, arr}Xiri iv rfi 'Trisrei, avdpfC,se!h, xparaioZcdi. That which preserved Moses in this frame was, that " he saw him who is invisible." God is said to be invisible (as he is absolutely) in respect of his essence, and is often , ,"- ""'*''"' so called in the Scripture, Rom. i. 20, Col. i. 15, 1 Tim. i. 17; but there is a peculiar reason of this description of him here. Moses was in that state and condition, and had those things to do, wherein he stood in need continually of divine power and assistance. Whence this should proceed, he could not discern by his senses. His bodily eyes could behold no present assistant; for God is invisible. And it requires an especial act of the mind in expecting help from him who cannot be seen. Wherefore this is here ascribed to him. " He saw him who is" in himself " in\isible;" that is, he saw him by faith whom he could not see with his eyes. " As seeing," is not, ' as if he saw him,' but seeing of him really and indeed; only in such a way and by such means as left him stiil in himself invisible, but represented him a present help no less than if he had been seen. A double act of the faith of Moses is intended herein: (1.) A clear, distinct view and apprehension of God in his omnipresence, power, and faithfulness. (2.) K fixed trust in him on their account, at all times and on all occasions. This he rested on, this he trusted to, that God was everywhere present with him, able to protect bin), and faithful in the discharge of his promise; which is the sum of the revelation he made of himself unto Abraham, Gen. xv. 1, xvii. 1. Hereof he had as certain a persuasion as if he had seen God work- ing with him and for him by his bodily eyes. This sight of God he continually retreated unto in all his hazards and difficulties; and thereon endured courageously unto the end. And, — ■ Ohs. IV. There is nothi'ug insuperable unto faith, whilst it can 164 AN EXPOSITION OF THE ^ [CIIAP. XI. keep a clear view of the power of God and his faithfulness in his promises, — And unless we are constant in this exercise of faith, we shall faint and fail in great trials and diflficult duties. Prom hence we may fetch reviviugs, renewals of strength, and consolations on all occasions, as the Scripture everywhere testifieth, Ps. Ixxiii. 25, 26; Isa. xL 28-31. Verse 28. Tliani Vi'Toirixs rh 'raffia xai ttjv Vfoa^vffiv rdZ u'liarog, Iva fi^ 6 oXo- ^l^sv'jjv.Ta, Tp'jjToroxa '^ly/j auTuiv. HiTrciUyti TO -praaxoi, " he wrought," " he made the passover." So the Syriac, "??! '*'j-f.?. yu\g., •' celebravit pascha:" Rhera., "he celebrated the passuver." "Fecit," "peregit;" "he performed," "kept." 'E'!rx(7x,07roin7e, iupTUui, "he kept the feast." Kul T'/iv -TTpiaxvaiv to? «7^«toc, Syr., ''^I C?'?5, "and he sprinkled blood." Vidg., " et aii'usionem sanguinis." Rhem., "and the shedding of the blood;" adhering to a corrupt translation, which took Tirp6a)(,vaii for the same with 'ix-yyati, not only against the original, but the plain, express meaning of the Holy Ghost. For it is not the shedding of blood, which was done in the killing of the lamb, but the sprinkling of it on the doors and posts, that is intended. " And that affusion," " pouring on," or " sprinkling of blood." 'O ohbSpivuv ru, ■TrpuToroKec. Vu!g., " qui vastabat primitiva," "he that wasted the firstlings;" which is the best sense that word will bear. The Rhemists ren- der it, " tlie first-born," " Qui perimebat," " who slew." " Qui destruxit," "who destroyed." ^T"'?''?'!!, " the destroyer;" cKodpivrin. 1 Cor. x. 10. ©/yjj ctiiTuu. Syr., T~? ^-Ijr?, "should come nigh them." Ver. 28. — By faith he kept the passover, and the sprink- ling of blood, lest he that destroyed the first-born should touch them; [or, that sprinkling of blood, that the destroijer of the first-born should not touch them.^ The story which the apostle hath respect unto is recorded at large, Exod. xii,; which it doth not appertain unto us here to insist upon. There are two things in the words: 1. The commendation of the faith of Moses, from the due observation of a double divine ordi- nance of worship. The one whereof was to be standing, and of 'perpetual use in the church, namely, the passover; the other was temporary, suited unto that season only, namely, the sprinkling of blood; or it may be esteemed a temporary addition unto the other. 2. The effect or consequent of his faith, in the observance of these ordinances, whereof they were a sign ; " that he who destroyed," etc. 1. The first thing ascribed unto him as the fruit of his faith, is, that " he kept the passover." The word used (TjTro/jjx?) is of a large signification. We render it, *' he kept." But that doth not comprise its whole sense: for it refers no less to the sprinkling of blood than to the passover; and it is not proper to VER. 28.] EPISTLE TO THE HEBREWS. IGo say, lie kept the sprinkling of blood. He " wronglit,' he " per- formed " the whole sacred dut}^; that is, of killing the passover and sprinkling the blood. The "passover." The Greeks call it rrdff^a, "pascha;" which some would derive from -Traff^stv, " to suffer," because the lamb suffered when it was slain; — very foolishly; " '^'''^'^' for the word is of a Hebrew original, only used by the Greeks after the Chaldee dialect, wherein it is usual to add N unto the end of words. So of the Hebrew ^03 came the Chaldee ^0??, and thence the Greek matsya. The Hebrew word " pesach" is from npS), " pasach," to " |)ass over." Not that '* pasach " doth properly or commonly signify "transire," to "pass over" or away, which is "^^V; but a peculiar passing over, by a kind of leaping or skipping, taking one thing and leaving another. Hence it is like the going of a lame man, rising up and falling down. And such a one is called D??, " piseach," Lev. xxi. 18, Mai. i. 23; " claudus," — *' one that limpeth." The word was chosen to intimate the manner of the dis- tinction that God made by the destroying angel between the houses of the Egyptians and the Israelites, when he passed over one un- touched, and entered into another, it may be next unto it, with death. Sundry things did the faith of Moses respect in his keeping or observance of the passover: (1.) Its institution. (2.) The command for its observation. (3.) Its sacramental nature, wherein a divine promise was included. (4.) Its mystical or typical signification. (1.) He had respect unto the original institution of this ordi- nance, which he had by divine revelation. God revealed unto him the ordinance itself, with all its rites and ceremonies; which was its institution. And this faith respects in the first place; nor will it move or act towards any thing in the worship of God but what it hath the warranty of divine institution for. This is recorded Exod. xii. 1—4, etc. (2.) Unto the command for its perpetual observance, which he was then to initiate the people into, verse 14: " Ye shall keep it a feast unto the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever." For although divine institution be a sufficient warranty for the observance of any thing in the wor- ship of God, yet, to secure and encourage our faith, God did always confirm it by a command of obedience. So our Lord Jesus Christ did not only institute the ordinance of the holy supper, but com- manded all his disciples to observe it in the remembrance of him. And with respect hereunto did the faith of Moses work in the way of obedience. And an active obedience unto the authority of Christ in his commands is expressly required in all that we do in divine worship. (3.) He had respoct by fuith unto the sacramental nature of it. i6Q AN EXPOSITION OF THE [CIIAP. XL wherein the promise was included. For this is in the nature of sacraments, that in and by a visible pledge they contain a promise, and exhibit the thing promised unto them that believe, Tliis is expressed Exod. xii. 11, where, speaking of the lamb to be slain and eaten, with all its rites and ceremonies, God adds, " It is the Lord's passover;" where the application of the name of the thing signified unto the sacramental sign of it is consecrated unto the use of the church. So was it taken for granted by our Saviour in the institution of the sacrament of his supper, when he sa3's of the bread and wine that they are his body and blood; applying the names of the things signified unto those which were appointed signs of them by divine institution. And herein was the promise in- wrapped and contained of the deliverance of the people; which was exemplified and represented unto their faith in all the rites and cir- cumstance§ of it. And the accomplishment of this promise was that which they were obliged to instruct their children and posterity in, as the reason of keeping this divine service, verses 24-27. (4.) He had respect unto the mystical or typical signification of it. For what Moses did of this kind, it was " for a testimony of those things which were afterwards to be declared," Heb. iii. 5. See the exposition. And those testimonies of Moses concerning Christ, which are so frequently appealed unto in the New Testament, con- sist more in what he did than in what he said. For all his institu- tions were representations of him, and so testimonies unto him. And this of the paschal lamb was one of the most illustrious types of his office. Hence the apostle expressly calls Christ " our passover:" " Christ our passover is sacrificed for us," 1 Cor. v. 7. He in his sacrifice was that really and substantially, whereof the paschal hmib was a type, sign, and shadow. And it may not be a useless diver- sion to name some of those things wherein the typical relation be- tween Christ in his sacrifice, and the paschal lamb or passover, did consist; as, — [1.] It was a lamb that was the matter of this ordinance, Exod. xii. 3; and in allusion hereunto, as also unto other sacrifices that were instituted afterwards, Christ is called "the Lamb of God," John i, 29. [2.] This lamb was to be taken oat from the flock of the sheep, verse 5: so was the Lord Christ to be taken out of the flock of the church of mankind, in his participation of our nature, that he might be a meet sacrifice for us, Heb. ii. 14-17. [3.] This lamb, being taken from the flock, was to be shut up separate from it, verse 6: so although the Lord Christ was taken from amongst men, yet he was "separate from sinners," Heb. vii. 26; that is, absolutely free from all that contagion of sin which others are infected withal. [4.] This lamb was to be tuitJiont blemish, verse 5; whicli is applied unto thf Luid ClirisL 1 Pet, i. 19, "A Lamb without blemish, and VER. 28.] EPISTLE TO THE HEBREWS. 1C7 without spot." [5.] This lamb was to be slam, and was slain ac- cordingly, verse 6: so was Christ slain for us; " the Lamb," in the efficacy of his death, " slain from the foundation of the world," Rev. xiii. 8. [6.] This lamb was so slain as that it was a sacrifice, verse 27, — "It is the sacrifice of the Lord's passover;" and "Christ our passover was sacrificed for us." 1 Cor. v. 7. [7.] The lamb being slain, was to be roasted, verses 8, 9; which signified the fiery wrath that Christ was to undergo for our deliverance. [8.] Tiiat not a hone of him should he hrolcen, verse 46, was expressly to declare the manner of the death of Christ, John xix. 33-36. [9.] The eating of him, which was also enjoined, and that wholly and entirely, verses 8, 9, was to instruct the church in the spiritual food of the llesh and . blood of Christ, in the communication of the fruits of his mediation unto us by faith. And sundry other things of the same nature might be observed. With respect unto all these things did Moses by faith keep the passover. And, — Ohs. I. There is always an especial exercise of faith required unto the due observation of a sacramental ordinance. 2. The second thing ascribed unto the faith of Moses is, " the sprinkling of blood." This, whether it was a peculiar, f,;,^ ^^^g.. temporary ordinance, or an observation annexed unto x""'" "^"^ '"- the first celebration of the passover, is all to the same i"""^^'- purpose. That it was not afterwards repeated is evident, not only from hence, that it is nowhere mentioned as observed, but princi- pally because the ground and reason of it did utterly cease. And God will not have any empty signs or ceremonies in his worship, that should be of no signification. However, that first signification that it had was of constant use in the church, as unto the faith of believers. The institution is recorded, Exod. xii. 7. The blood of the lamb when it was slain 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-post 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 was to abide for ever in its mystical signification, as the present use of it is declared in the next words by the apostle. But unto this day we are hence taught, — Ohs. II. That whatever is not sprinkled with the blood of Clirist, the Lamb of God who was slain and sacrificed for us, is exposed unto destruction from the anger and displeasure of God. As also, — Ohs. III. That this alone is that which gives us security from him that had the power of death. See the exposition on chap, iu 14. 15. ins AK EXrOSlTIOX OF THE [CHAP. XI Lastly, The end of this institution was, " that he who destroyed the first-born might not touch them." (1.) The agent employed in this work was o oXcdpsvcav or o}.o()ps-jT?]g, 1 Cor. X. 10; "the destroyer;" — that is, an angel whom God employed in that work, as the executioner of his judgments; as he did one afterwards in the destruction of Sennacherib's army, as before in that of Sodom. There is therefore no reason to think, with some of the Jews, that it was an evil angel whom thev call '•'TIDt^'X, "Ash- modceus," in the Book of Tobit ; and usually ^)}?>i God on impenitent sinners. I do grant, that in the infliction of the plagues on the Egyptians in general, especially in the work of hardening their hearts, and seducing them, unto their deserved destruction, God did make use of the activity of evil angels unto such ends; for so the psalmist affirms, " He sent evil angels among them," Vs. Ixxviii. 49 : but this work of slaying their first-born is so peculiarly and frequently ascribed unto God himself, that I rather judge he employed a good angel therein. And, — Obs. IV. God hath always instruments in readiness to execute the severest of his judgments on sinners, in their greatest security. — They were all in their midnight sleep in Egypt, when this messenger of death came amongst them. And, — (2.) "He destroyed the first-born;" rot, TpuroroKa, in the neuter gender, — that is, ysvv/iiiaTa. For the destruction was extended unto 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, chap. xi. 4, xii. 29, 30. Obs. V. Such is the great power and activity of these fiery minis- tering spirits, that in the shortest space of time imaginable they can execute the judgments of God on whole nations, as well and as easily as on private persons, 2 Kings xix. 35. The close of the words gives us the use of the sprinkling of blood on the posts of the door, namely, that it might be a sign and token unto 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 shall be to you for a token upon the Louses where ye are." And what is added, that when 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 diligence and reverence to observe his sacred institution; for their deliverance was suspended on the condition thereof, and had they failed therein, any of them, they had perished with the Egyptians. *' Should not touch them ;" that is, the Israelites and their cattle VEU. 29.] EPISTLE TO THE HEBREWS. 1 69 For although they are not mentioned before, yet are they necessarily understood. And it is thus expressed, " Not touch them," to declare the absolute security which they ^-^ '^^ """ were to enjo}' whilst the Egyptians were smitten. The destroyer made no approach unto their houses ; they had no fear of him. So, not to touch is used for the same with doing no harm, or being remote from it: Ps. ev. 15, "Touch not mine tinointed, and do my prophets no harm." 1 John v. 18, " The wicked one toucheth him not." Ohs. VI. 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 destruction. — Though a man had been really an Israelite, and had with others made himself ready that night for a departure, which was a high profession of faith, yet if the lintel and posts of his door 'ij«,a not been sprinkled with blood, he would have been destroyed. And on the other hand, where there is this sprinkling of blood, be the danger never so great or so near, there shall be certain deliverance. " The blood of sprinkling speaks better things than the blood of AbeL" Yerse 29. Having fixed the foundation and beginning of the deliverance of the church on the exercise of faith in the observance of the holy institutions of divine worship, prescribed to be the signs and tokens thereof, the apostle proceeds to give an instance in one of the most remarkable passages of divine providence that befell them in the way of their deliverance. Ver.29. — liiCnt dilZricav rnv^Epvdpav SaXaffffav, us 3;a ^ripag' ni ViTpav "KaZovTig o'l Aiy{j':rTioi, xarsTo'tJ^jtfan. Tviu 'Y.pvdpxv isahct-aaokv. The Syrlac retains the Hebrew name, fl"'^''. >'^!I, " the Reeily Sea," the sea of reeds or canes, as this sea is called constantly in the Scripture. Ui7p»u y^ct'^ovrs;. Vul^., "experti," " making a trial." " Periculo f;icto," "venturin'.r to do;" as we, '-assaying." Syr., "'v??. '''T!!.':?? ""?, "when they durst," or emboldened themselves " to enter it." Ka.Ti'Troe/Kfxv, '• devorati sunt." Vulg. Lat., " fibsorpti sunt." Syr., properly, ** were swallowed up," overwhelmed, drowned, suffocated. Ver. 29. — By faith they passed through the Eed Sea as by dry [lajid:'] which the Egyptians assaying, [inaking a trial of,'\ were drowned, [or swallowed upj] A greater instance with respect unto the work of divine Provi- dence, of the power of faith on the one hand, and of unbelief with 170 AN EXPOSITION OF THE [CHAP. XL obflnrate presumption on the other, there is not on record in the whole Book of God. Here we have the end and issue of the long controvers}'' that Avas between those two people, the Egyptians and the Israelites; — a cer- tain type and evidence of what will be the last end of the contest between the world and the church. Their long conflict shall end in the utter destruction of the one, and the complete salvation of the other. 1. The persons whose faith is here commended are included in that word, they passed; that is, the whole congregation of the Israelites, under the conduct of Moses, Exod. xiv. And the whole is denominated from the better part; for many of them were not believers in state, unto the sanctification of tlieir persons. For " with many of them," as the apostle speaks, " God was not well pleased," though they were " all baptized unto Moses in the cloud and in the sea," 1 Cor. x. 2, 5. But in a professing society, God is pleased to impute the faith and obedience of some unto the whole; as, on the otlier hand, judgments do oftentimes befall the whole for the provocations of some, as it frequently hap- pened unto that people in the wilderness. It is therefore the duty of every man in church society to endeavour, on the one hand, the good of the whole in his own personal faith and obedience; as also, on the other, to keep them in what lies in him from sin, that he fall not with them under the displeasure of God. 2. Their faith wrought in their passing through the sea: not in dividing of the waters, — that was an act of immediate almighty power; but by faith they passed through when they were divided. It is true that God commanded Moses to divide the sea, Exod. xiv. 16; but this was only ministerially, in giving a sign thereof by stretching forth his rod, verse 21. And concerning their passage by faitli some things may be observed. (1.) It was the Red Sea that they passed through; that part of the Ethiopic Ocean which lieth between Egypt and Balt'c^Z!^^' Arabia. In the Hebrew it is constantly called RIO'd:, " the Sea of Sedsjes," reeds or canes, from the multitude of them growing on its shore; as it is unto this day. The Greeks call it 'EfvdpaTos or 'Ep\jdpd, the word here used by the apostle. And it was so called, not from the red colour of the waters, appearing so from the sand or the sun, as some have fancied, but from a king whom they called Erythrceus; that is, Esau, or Edom, who fixed his habitation and rule towards this sea. For whereas that name signifies " red," they gave him a name of the same signification in their language. Thence came the sea among them to be called the " Red Sea," which the Hebrews called " Yam Suph." (2.) This sea they passed through from the Egyptian unto the TER. 29.] EPISTLE TO THE HEBIIEWS. 171 Arabic shore. For what some hav^e imaguied, that they entered into the sea, and, making a semicircle, caiiie out again on the same side, leaving Pharaoh and his host drowned behind them, is incon- sistent with the narrative of Moses, that they passed through the sea. Nor is there any countenance given hereunto from what is affirmed, Num. xxxiii. 6-8, namely, that before they entered the sea they pitched in Etham, and that after they had passed through the midst of it, they went three days' journey in the wilderness of Etham. For all that tract of land wherein tlie Red Sea issues and ends, from which end of it they were not far remote, belonged unto the wilderness of Etham both on the one side of the sea and the other, as is evident in the story. (3.) It is said that they passed through as on dry land, Exod. xiv. 21, 22, 29. Some think that the bottom of the sea being sand, was fit and meet to go upon, on the mere _ "^ ^^' separation of the waters; others, that this was the effect of the mighty wind which God also used in the dividing of the waters, though he put forth in it an act of his almighty power. See Isa. Ixiii. 11-13. For no wind of itself could produce that effect, much less keep the parted waters standing like walls; yet it is said directly that the east wind made the sea dry land, Exod. xiv. 21, 22. However it was, the ground was made fit and meet for them to travel on, and pass through the waters without difficulty or im- pediment. (4.) The division of the waters was very great, leaving a space for so great a multitude to pass orderly between the divided parts, per- haps unto the distance of some miles. And their passage is judged to have been six leagues from the one shore unto the other; by some much more. (5.) The Israelites had light to discern this state of things; and no doubt the appearance of it was very dreadful. The waters must of necessity be raised unto a very great height on each side of them ; and although they were, and proved, by the power of God, a wall unto them on the right hand and on the left, yet was it in them a high act of faith to put themselves between such walls, as were ready in their own nature to fall on them unto their destruction every moment, abiding only under an almighty restraint. But they had the command and promise of God for their warranty and security, which will enable faith to overcome all fears and dangers. (6.) I doubt not but that Moses first entered himself at the head of them. Hence it is said that God led them through the sea by the right hand of Moses, Isa. Ixiii. 11-13; — he entering before them into the channel of the deep to guide and encourage them. Sonie of the Jews say that this was done by Amminadil), captain of tl.t' host of Judali, who, when all the rest of the people were afraid, lir.-.l, 172 AN EXPOSITION OF THE [CHAP. XL entered, with his tribe; wlience mention is made of "the chariots of Animinadib," Cant. vi. 12. But, alas! they had neither chariot nor horse with them, but went all on foot. From all these difficulties and dangers we may observe, — Obs. I. Where God engageth his word and promise, there is no- thing so difficult, nothing so remote from the rational apprehensions of men, but he may righteously require our faith and trust in him therein. Whatever almighty power can extend unto, is a proper ob- ject for faith; in reliance whereon it shall never fail. Obs. II. Faith will find a way through a sea of difficulties, under the call of God. Obs. III. There is no trial, no difficulty, that the church can be called unto, but there are examples on record of the power of faith in working out its deliverance. — There can be no greater strait tlian the Israelites were in, between the host of the Egyptians and the Red Sea. 8. It remains that we consider the other people, with what they did on this occasion, and what end they came unto. The people were " the Egyptians.'' So they are called here in general. But in the account given us by Moses, it ap- lyurrioi. ^^^^^ ^^i^i Pharaoh himself, the king, was there present in person, with all the nobility and power of his kingdom. It was he in an especial manner whom God had undertaken to deal withal ; yea, he raised him up for this very purpose, that he might show his power in him, and that his name thereby might be declared through- out the earth, Exod. ix. 16, Rom. ix. 17. Accordingly, he carried it for a long time with intolerable pride and obstinacy. Hence the contest betwixt God and him, with the issue of it, was so famous in the world that the glory of God was exceedingly exalted thereby; and the terror of it made way for the people in their entrance into Canaan, the hearts of the inhabitants failing because of them. Here the contest came to an issue, in the utter ruin of the proud tyrant. For there is none so great, so proud, so obstinate, but it" God undertake to deal with them, he will be victorious in the end. See Exod. XV. 3-10. This Pharaoh with his Egyptians (that is, his whole army, horses, and chariots) "assayed to do'"' what they saw the chil- fis'vrl-"' ^' ^^^''^ ^^ Israel do before them ; namely, to pass through the sea whilst the waters of it were divided. And this was the greatest height that ever obdurate infidels could rise unto in (his world. They had seen all the mighty works which God had wrought in the behalf of his people among them, — they and their C(juiitry were almost consumed with the plagues and judgments that were inflicted on them on their account; and yet now, beholding this wonderful work of God in ouening the sea to receive them from VER. 29.] EPISTLE TO THE HEBREWS. 173 their pursuit, they would make a venture, as the word signifies, to follow them into it. Now, although this presumptuous attempt of the Egyptians he to he resolved into that judiciary hardness which was upon them from God, that they might be destroyed, yet no doubt but some things did occur to their minds that might lead them unto the hardeiiiiio- of themselves; as, (1.) That they might not know for a while tl.ut they were entered into the channel of the sea, the waters being re- moved far from them ; but they might go on perhaps in the night, without once thinking that the people whom they pursued were gone into the midst of the sea. (2.) When they discovered any thing extraordinary therein, they might suppose it was only by some extraordinary natural cause or occasion; of which sort many things fall out in the ebbing and flowing of the sea. But, (3.) That which principally animated them was, that they were continually near or close upon the Israelites, reaily to se^ze on them; as is evident in the story. And they did perfectly believe that they should fare as well as they. And for this reason it was that God began to disturb them in their passage, that they should not overtake the people, but abide in the sea unto their ruin. Bat however these and the like considerations might serve to blind their minds in some measure, that they should forget all former in- stances of divine severity against them in the same cause, and not discern the imminent destruction that was prepared for them, the principal cause from whence they precipitated themselves into the punishment wluch they had deserved was the eflficacy of that blind- ness and hardness of heart wherewith they were plagued of God. And herein, as was said, we have the most signal example and in- stance of the power of unbelief, confirmed by judiciary hardness of heart, that is upon record in the whole book of God; nor doth any monument of an equal folly and blindness remain among other me- morials of things done in this world. And we may observe, that, — Obs. IV. God knows how to secure impenitent sinners unto their appointed destruction, by giving them up unto hardness of heart, and an obstinate continuance in their sins, against all warnings and means of repentance.^ — The devils are reserved for judgment under the chains of their own darkness. See Rom. i. 24, 28, 29- Obs. V. God doth not give up any in a judiciary way unto sin, but it is a punijshment for preceding sins, and as a means to bring on them total ruin and destruction. Obs. VI. Let us not wonder that we see men in the world obsti- nate in foolish counsels and undertakings, tending unto their own inevitable ruin, seeing probably they are under judiciary hardness from God, Isa. vi. 9, 10, xxix. 10, xix. 1 1-14. Obs. VII. There is no such blinding, hardening lust in the minds l^-i AN EXPOSITION OF THE [CITAP. XI. or hearts of men, as hatred of the people of God and desire of their ruin. — Where tliis prevails, as it did in these persecuting Egyptians, it deprives men of all wisdom and understanding, that they shall do things against all rules of reason and policy, (which commonly they pretend unto,) brjtishly and obstinately, though apparently tending unto their own ruin and destruction. So it Avas with these Egyp- tians; for although they designed the utter extirpation of the people, that they should be no more in the world, — which they atten)pted in the law for the destruction of all the male children, which in one age would have totally exterminated them out of Egypt, — yet now they will run themselves on imminent, universal destruction, to bring them back again into Egypt. Obs. VIII. When the oppressors of the church are nearest unto their ruin they commonly rage most, and are most obstinate in their bloody persecutions. — So is it at this day among the anti- christian enemies of the church; for notwithstanding all their pride and fury, they seem to be entering into the Red Sea. Lastly; The event of this essay or undertaking of the Egyptians, was, that they " were drowned," they were swallowed up. The account hereof is given us so gloriously in the triumphant song of Moses, Exod. xv., that nothing needs to be added in its further illustration. And this destruction of the Egyptians, with the deliverance of Israel thereby, was a type and pledge of the victory and triumph wdiich the church shall have over its antichristian adversaries, E,ev. xv. 2-4. Verse 30. In this verse the apostle adds another instance of the faith of the whole congregation, in the sense before declared; for although re- spect no doubt be had unto the faith of Joshua in an especial man- ner, yet that of the whole people is expressed. Ver. 30. — Ulsrsi r« nl^ri 'Ispi^u sVsffs, y.vTiXcijO'-vTa sTi STrra 7jiM':pa<;. Ver. 30. — By faith the walls of Jericho fell down, after they were compassed about seven days. The apostle in these words gives us a compendium of the history of the taking and destruction of Jericho, wdiich is at large recorded in the sixth chapter of the Book of Joshua, with what was spoken before concerning the spies, in the second chapter. I shall not need to report the story, it is so well known. Only I shall observe some few things, wherein the faith of the people did concur unto this great work of divine Providence, wdien I have a little opened the words. The thing ascribed unto their faith, is the fall of "the walls of T« Ttlxi- VER. 30.] EPISTLE TO THE HEBREWS. 175 Jericho." 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 probal)ly it was fortified and encompassed with walls of great height and strength; with which the spies sent by Moses out of the wilderness were terrified, Num. xiii, 28. And in all probability the Israelites were destitute of any engines of war for the casting of them down, or making a breach in them. And because the king of the place neither endeavoured to hinder the passage of the Israelites over Jordan, which was but a few miles from the city, when he knew that they designed his de- struction; nor did once attempt to oppose them in the field before they sat down about the town, as did the men of Ai; it is probable that he placed his confidence in tlie strength of the walls and their fortifications. And it is uncertain how long it was besieged by the Israelites before God showed imto them the way of demolishing these walls; for the town was beleaguered by Joshua it may be for some good while before he had the command to compass it, Josh, vi. 1. These walls, saith the apostle, " fell down." They did so unto the very ground. This is signified in that expression, ^'^^] n^Pinn noinn^ Josh. vi. 20;— "And the wail fell down ''^'''"' under it." Which, although it doth not prove that the wall sunk into the ground, as some of the Hebrews judge, (yea, that notion is inconsistent with the words whereby its fall is expressed,) yet it in- timates the utter casting it down flat on the earth, whereby the people went over it with ease into the city. And therefore this fall was not by a breach in any part of the wall, but by the dejection of the whole. For the people being round about the city when it fell, did not go from one place unto another to seek for an entrance, but " went up into the city, every one straight before him," in the place where he was; which utterly deprived the inhabitants of all advantages of defence. Yet need not this be so far extended as that.no part nor parcel of the wall was left standing, where the fall of it was not of any advantage unto the Israelites. So that part of it whereon the house of Kahab was built was left standing; for in the fall of it she and all that were with her must have been de- stroyed. But the fall was such as took away all defence from the inhabitants, and facilitated the entrance of the Israelites in all places at once. This, saith the apostle, was done "after they were compassed' about seven days." "Compassed about;" that is, by the army of the Israelites marching round the town in the order de- scribed, Josh. vi. 2, 3, etc. And this was done " seven . F""^' "^''* days." The first command of God was to have it done six times in the space of six days, verse 3; but an especial com- VOL. XVI.— 12 176 AN EXPOSITION OF TUK [CHAP. XL mand and direction was given for that of the seventh day, because it was then to be done seven times, verse 4. This seventh day pro- bal)!}- was the Sabbath. And somewhat of mystery is no doubt intimated in the number of seven in this phice. For tliere were to be seven priests going before the people, having seven trumpets of rams' horns to sound with ; and the order was to be observed seven daj^s, and on the seventh day the city was to be compassed seven times, — which thing was of divine designation. The reader may, if he please, consult our discourse of the original and institution of the Sabbath, wherein these things are spoken unto. The apostle takes no notice of the compassing it seven times on the seventh day, but only of its being compassed seven days. And some things there are wherein the Israelites did manifest their faith herein. 1. It was on the command of God, and his promise of success therein, 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 weakened the inhabitants. Here they made the first experiment of the presence of God with them in the accomplish- ment of the promise made to Abraham. 2. They did so in their readiness to comply with the way pre- scribed unto them, of compassing the town so many days with the noise of trumpets, without the least attempt to possess themselves of it. For, without a respect by faith unto the command and pro- mise of God, this act was so far from furthering them in their design, that it was suited to expose them to the scorn and contempt of their adversaries. For what could they think of them, but as of a com- pany of men who desired indeed to possess themselves of their city, but knew not how to do it, or durst not undertake it? But this way was prescribed unto them of God, to give them a distinct apprehension that the work of the conquest of Canaan was his, and not theirs. For although he required of them therein to use the utmost of their courage, prudence, and diligence, yet he had taken upon himself the effecting the work itself, as if they had contributed iiotliing thereunto. And the compassing of the city once every day for the space of six days, and the entrance into it on the seventh, had respect unto the work of the creation. For God was now entering into his rest with respect unto his worship, in a new way of settlement and solemnity, such as he had not erected or made use of from the beginning of the world. Hence he frequently calls it his rest, as hath been declared in the exposition on the fourth chapter, Ps. xcv. 11, cxxxii. 8, 14; Heb. iii. 11, iv. 3, 11. And it was a type of the new creation, with the rtst of Christ thereon, and of believers in him. Therefore wouhl God give here a resemblance of that first woik in the labour of the six days, and the reward they received on the seventh. Ecsides, hereby he took possession as it were of the VER. 31.] EPISTLE TO THE HEBREWS. 177 city for himself, not intending to allow the people any share in the spoil of it; for it was wholly devoted. S. In the triumphant shout they gave, before the walls stirred or moved. They used the sign of their downfall before the thing signified was accomplished; and triumphed by faith in the ruin of the walls, whilst they stood in their full strength. Wherefore the apostle might justly commend their faith, which was acted against so many difficulties, in the use of unlikely means, with a constancy and persistency unto the time and event designed. For,— Obs. I. Faith will embrace and make use of means divinely pre- scribed, though it be not able to discern the effective influence o^ them unto the end aimed at. — On this consideration was Naaman induced to wash himself in the waters of Jordan for the cure of his leprosy, 2 Kings v. 13, 14. Obs. II. Faith will cast down walls and strong towers, that lie in the way of the work of God.— It is true, we have no stone walls to demolish, nor cities to destroy: but 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, Heb. xiii. 5. And there are strongholds of sin in our minds, which nothing but faith can cast to the ground. Verse 31. Hitherto we have had the examples of men, with one woman only, in conjunction with her husband. In this verse the apostle puts a close unto his particular instances in that of one single woman, accompanied with many eminent circumstances, as we shall see. Ver. 31.- — UiGTSi 'PaaC 7} rrSpvrj oii euiiu':ruXiTO rcTg uvuH'/iClaat bi^afievrj Ycr. 31. — By faith Eahab the harlot perished not with tliem that believed not, [or were disobedictit,^ when she had received the spies with peace. The story concerning this Rahab, her faith and works, is at large recorded in the second and sixth chapters of Joshua. What con- cerns 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 observations; as, — ■ 1. This Rahab was by nature a Gentile, an alien from the stock and covenant of Abraham. Wherefore, as her conver- , ,^ sion unto God was an act of free grace and mercy m a peculiar manner, so it was a type and pledge of calling a church from among the Gentiles; as ihey all were who were convened 17S AN EXPOSITION OF THE [CIIAP. XI. unto God after the outward confinement of the promise unto the family of Abraham by the covenant and the token thereof. 2. She was not only a 0 entile, but an Amorite; of that race and seed which in general was devoted unto utter destruction. She was therefore an instance of God's sovereignty in dispensing with his positive laws as it seems good unto him; for of his own mere y)lea- sure he exempted her from the doom denounced against all those of her original and traduction. 3. She was a harlot; that is, one who for advantage exposed her person in fornication. For what the Jews say, that '^°^"'' mi: signifies also a " victualler," or one that kept a house for public entertainment, they can prove by no instance in the Scripture, the word being constantly used for a harlot; and she being twice in the New Testament, where she is highly commended, called expressly t6>h3, which is capable of no such signification, it must be granted that she was a harlot, though, it may be, not one that did commonly and promiscuously expose herself: n^-in ^ " nobile scortum." But that also she kept a public house of entertainment is evident from the spies going thither; which they did as into such a house, and not as into a mere stew. And herein have we a blessed instance both of the sovereignty of God's grace and of its power; — of its freedom and sovereignty, in the calling and conversion of a person given up by her own choice to the vilest of sins; and of its power, in the conversion of one engaged in the serving of that lust, and the habitual course of that kind of sin, which of all others is the most effectual in detaining persons under its power. But nothing, no person, no sin, is to be despaired of, in whose cure sovereign, al- mighty grace is engaged, 1 Cor. vi. 9-11. 4. She was converted unto God before the coming of the spies unto 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 tliat the report of these things should be an effectual ordi- nance, as to terrify obstinate unbelievers, so to call others to repent- ance and to conversion from their idols; unto which end, no doubt, it was effectual on others as well as on Rahab, — as it was on the Gibeonites in general. For he declares that he did, and would do, such things to make his power known and his name exalted, that others might know that he alone was God, and that by grace he had taken Israel to be his people. Hence those who perished are said to be unbelievers: " She perished not with them that To7; a.-7nt- i^giieved not," or " who were disobedient." For they had a sufficient revelation of God and his will to ren- der their faith and obedience necessary, as we shall see in the ac- count that Kahab gives of herself; the things whereof were known to them, as well as unto her, and that by the same means. And had VEB. 31.] EPISTLE TO THE HEBREWS 17.9 they believed and repented, they might have been saved. For a.l- thoucfh this, as unto the event, could not be with respect unto entire nations (although their lives also might have been spared, had they, according to their duty, sought peace with Israel on God's terms), yet multitudes of individuals might have been saved who perislied in their unbelief. Wherefore, although their destruction was just, upon the account of their former sins and provocations, yet the next cause why they were not spai^ed was their unbelief. And therefore are they so described here by the apostle, " Those who believed not." And their destruction is ascribed unto the hardening of their hearts, so as tuat they should not make peace with Israel, Josh. xi. 19, '20. Wherefore, — - Obs. I. Although unbelief be not the only destroying sin (for the wages of every sin is death, and many are accompanied with pecu- liar provocations), yet it is the only sin which makes eternal destruc- tion inevitable and remediless. And, — Obs. II. Where there are means granted of the revelation of God and his will, it is unbelief that is the greatest and most provoking sin, and from whence God is glorified in his severest judgments.- — Tiierefore the apostle, mentioning the destruction of the Canaanites, passeth by their other sins, and represents them as obstinate unbe- lievers. And, — Obs. III. Where this r^elation of the mind and will of God is most open, full, and evident, and the means of it are most express, and suited unto the communication of the knowledge of it, there is the highest aggravation of unbelief — If the inhal)itants of Jericho perished in their unbelief, because they believed not on the report that was brought unto tiiem of the mighty works of God, what will be the end of them who live and die in their unbelief under the daily, constant preaching of the gospel, the most glorious revelation of the mind and will of God for the salvation of men ! Heb. ii. 3. Obs. IV. Every thing which God designs as an ordinance to bring men unto repentance, ought to be diligently attended unto and com- plied withal, seeing its neglect, or of the call of God therein, shall be severely avenged. — Such were his mighty works in those days; and such are his judgments in all ages. 5. Eahab, upon the first opportunity, made an excellent confession of her faith, and of the means of her conversion to God. This con- fession is recorded at large. Josh. ii. 9-11. She avows the Lord Jehovah to be the only " God in heaven above, and in earth be- neath;" wherein she renounced all the idols which before she had worshipped, verse 11. And she avows her faith in him as their God, or the God of Israel, who had taken them to be his people by pro- mise and covenant; which in this confession she lays hold on by faith: "The LoRD your God, he is God." And she declares the 180 AN EXPOSITION OF THE [CHAP. XL means of her conversion ; which was her hearing of the mighty works of God, and what he did for his people, verse 10. And she adds moreover the way and means whereby her faith was confirmed, namely, lier observation of the effect which the report of tliese things had upon tlie minds and hearts of her wicked countrymen: 'Their hearts hereon did melt, and they had no more courage left in them,' verse 11. As she had an experience of the divine power of grace in producing a contrary effect in her, namely, that of faith and obedience; so she plainly saw that there was a hand of God in that dread, terror, and fear, which fell upon her countrymen. Their hearts did melt, faint, fall down: and it is an infallible rule in all affairs, especially in war, " Qui animis cadunt, excidunt omnibus re- bus bonis;" — "They that fall in their hearts and spirits, fall from every thing that is good, useful, or helpful." By the observation hereof was her faith confirmed. So, on the first occasion after her conversion, she witnessed a good confession. Hereby the rule is con- fiimed which we have, E.ora. x. 10. Obs. V. It is in the nature of true, real, saving faith, immediately, or at its first opportunity, to declare and protest itself in confession before men; or confession is absolutely inseparable from faith. — Where men, on some light and convictions, do suppose themselves to have faith, yet through fear or shame do not come up to the ways of expressing it in confession prescribed, in the Scripture; their reli- gion is in vain. And therefore our Lord Jesus Christ, in the Gospel, doth constantly lay the same weight on confession as on believing itself. Matt. x. 33; Luke ix. 26. And " the fearful," — that is, those who flee from public profession in times of danger and persecution, — shall be no less assuredly excluded from the heavenly Jerusalem than unbelievers themselves. Rev. xxi. 8. 6. She separated herself yro??i the cause and interest of her own people among whom she lived, and joined herself tiw^o the cause and interest of the people of God. This also is a necessary fruit of faith, and an inseparable concomitant of profession. This God called her unto, this she complied withal, and this was that which rendered all that she did, in receiving, concealing, and preserving the spies, though they came in order unto the destruction of her country and people, just and warrantable. For although men may not leave the cause and interest of their own people to join with their enemies on li^ht grounds or reasons, since the light of nature itself manifesteth how many obligations there are on us to seek the good of our own country, yet where the 2)ersons whereof it consists are obstinate ido- laters, and the cause wherein they are engaged is wicked, and in direct opposition unto Goil, there a universal separation from them in interest, and a conjunction with their enemies, is a duty, honour- able and just, as it was in her. Wherefore, although it may seem VER. 31.] EPISTLE TO THE HEBREWS. 181 soraetLing hard, that she, being Lorn and living in the town, a citi- zen of it, and sulject of the king, should stn(]ious.ly and indnstiiously receive, conceal, give intelligence unto, and convey away in safety, spies that came to find out a way for the total destruction of the place; yet she, on the call and connnand of God, having renounced an interest in and relation unto that wicked, idolatrous, unbelieving people, whom she knew to be devoteii to utter destruction, it was just and righteous in her to be assisting unto their enemies. Obs. VI. This separation from the cause and interest of the world is i-equired in all believers, and will accompany true faith wherever it be. — I speak not of the differences that may fall out between nations, and the conjiuiction in counsel and action with one people against another; for in such cases we cannot desert our own country without perfidious treachery, unless warranted by sucli extraordinary circum- stances as Rahab was under: but I intend that wicked, carnal inte- rest of the world, and its corrupt conversation, which all believers are obliged visibly to separate themselves from, as a necessary part of their profession. 7. She showed, testified, manifested her faith by her works. She " received the spies with peace." In these few words doth the apostle comprise the whole story of her receiv- ^^^, xItITx!'- ing of them, her studious concealing them, the intelli- «"? f^^r £/'/;«- gence she gave them, the prudence she used, the pains ""*■ she took, and the danger she underwent in the safe conveyance of them to their army; all which are at large recorded, Josh. ii. This work of hers is celebrated there, and also James ii., as an eminent fruit and demonstration of that faith whereby she was justified. And so it was. That it was in itself lawful, just, and good, hath been declared. For what is not so cannot be rendered so to be on any other consi- deration. Again, it was a work oi great use and importance to the church and cause of God. For had these spies been taken and slain, it would have put a great discouragement on the whole people, and made them question whether God would be with them in their un- dertaking or no. And it is evident that the tidings which they car- ried unto Joshua and the people, from the intelligence which they had by Rahab, was a mighty encouragement unto them. For they report their discovery in her words. They said unto Joshua, "Truly the Lord liath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us," Josh. ii. 24. And it was a work accompanied with the utmost liazard and danger unto herself. Had the matter been discovered, there is no doubt but that she, and all that she had, had been utterly destroyed. And all these things set a great lustre upon this work, whereby she evi- denced lier faith and her justification thereby. And as this instance is exceedingly ap[)0site unto the purpose of 182 AN EXPOSITION OF THE [CHAP. XI the apostle, to arm and encourage believers against the difficnlties and dangers which they were to meet withal in their pr()fessi(jn; so it is sufficient to condemn multitudes among ourselves, who, after a long profession of the truth, are ready to tremble at the fiist approach of danger, and think it their wisdom to keep at a distance from them that are exposed to danger and sufferings, 8. The fruit of this faith of Rahab was, that " she perished not," — she was not destroyed. Tiie matter of fact is de- oi ^.va^^- ^i^^gj jQg|.j_ ^j_ 25 " And Joshua saved Rahab the harlot alive, and her father's household, and all that she had ; and she dwelleth in Israel unto this day." It is good, and sometimes useful, to have relation unto them that believe; as it was with the kindred and household of this Rahab. But what is added of her dwelling in Israel, plainly intimates her solemn conjunction unto the people of God in faith and worship. Yea, I am persuaded that from henceforward she was as eminent in faith and liT)liness as she had been before in sin and folly; for it was not for her wealth that she was afterwards married unto Salmon the son of Naasson, the prince of the tribe of Judah, Matt. i. 5, coming thereby to have the honour of a place in the genealogy of our blessed Saviour, and of a type of the interest of the Gentiles 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 obedi- ence, gives such an approbation of her as testifies her to have been eminent and exemplary in these things. And herewith the apostle shuts up his particular instances, pro- ceeding unto a more general summary confirmation of the truth concerning the power and efficacy of faith, which he had undertaken to demonstrate. Verse 32. In this verse, and unto the end of verse 38, he sums up the re- maining testimonies which he might further have insisted on in particular; with intimation that there were yet more of the like kind upon record, which he would not so much as name. But he changeth the method which he had hitherto observed. For he doth not single out his witnesses, and ascribe unto each of them distinctly that wherein the exercise of their faith did appear; but he proposetli two things to confirm in general: 1. Tha^t faith will do and effect great things of all sorts, when we are called unto them. 2. That it will also enable us to suffer the greatest, the hardest, and 7nost terrible things, which our nature can be exposed unto. And with tlie in- stances of this latter sort he closeth his discourse, because they were most peculiarly accommodated to strengthen his especial design: this was, to animate and encourage the Hebrews unto suffering for VER. 82.] EPISTLE TO THE HEBREWS. 1S3 the gospel; giving them assurance by these examples that faith would carry them victoriously through them all. Kow, whereas he handles these things distinctly, in the proof of the first, or the great things faith will do, first he names the 2)ersons in whom it did so of old, and then adds the things which they did; not distributing them particularly to each one by whom they were done, but leaving that to be gathered out of the sacred story. It was sufficient unto his purpose that they were all to be found amongst them, some performed by some of them, and some by others. And as unto the second, or the great things which faith will enable believers to undergo and suffn-, which he enters upon verse 35, he names the things that were suffered, but not the pej^sons that suffered them; because, as I suppose, their names were not re- corded in the Scripture, though the things themselves were noto- riously known in the church. And us unto the fi7'st we may observe two things: 1. That in the naming of them, Gideon, Barak, Samson, Jephthah, David, and Samuel, he doth not observe the order of time wherein they lived ; for Barak was before Gideon, and Jephthah before Samson, and Samuel before David. 2. He doth not reckon up the things they did in the same order wherein he had named the persons; so as that the first thing mentioned should be ascribed unto him that was first named, and so on in order. But he useth his liberty in setting down both the names of the persons and the things ascribed unto them, an exact order and distribution of them no way belonging unto his purpose. Yea, the proposing of the persons with their names at once, and then amassing together the great and mighty fruits of their faith, gives a persuasive efficacy unto the example. Agam it must be remarked, that although in the first part he reckoneth up the names of many of them who wrought these works of faith, yet he intimates that there were more of them; and therefore the things which he mentioneth cannot all of them absolutely be ac- commodated and applied unto the persons named, but some of them were wrought by others whose names he doth not express. Having given this account of the scope and argument of tlie apostle, 1 shall be very brief in the exposition of the particulars. Ve7\ 32. — Kai ri 'in "k'syu; 'Et;Xs/'-v|/£/ yap (ii diyiyou/JLivov 6 ypovog rrfi i Tidiuv, BapuTi Ti, Kai 2a/A-4/a)V, xai 'IspiJccs, Aavtd re xai ^a/xouriX, /.ui ruv '^po«Vavr<. fold exposition of these words, with respect unto a three- ^i>cceioiru^>iK fold state of life and a threefold righteousness, namely, military, moral, and political. (1 .) In the first way, to work righteousness is as much as to execute judgment, namely, the judgment of God on tlie enemies of the church. But the phrase of speech will scarcely bear this interpre- tation, nor is it anywhere used unto this purpose. But if this be the meaning of the word, it is fullyj^leclared, Ps. cxlix. 6-9 : " Let the high praises of God be in their mouth, and a two-edged sword in their baud ; to execute vengeance upon the heathen, and punish- ments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written: this honour have all his saints. Praise ye the Lord." (2.) In a moral sense it compriseth a respect unto all the duties of the second table. And so sfyd^ia^ai dixaioavniv is the same with 'TToiih dr/.aicci'\/riv, 1 John iii. 7, to "do righteousness;" tiiat is, "deny- ing ungodliness and worldly lusts, to live soberly, righteously, and godly, in this present world," as Tit. ii. 12. And this also is a fruit of faith. Men may do actions that are good, righteous and just in thenrselves, as many did among the heathen; but universal rigltte- ousness, from right principles, and with right ends, is a fruit of faith alone. But whereas this is in its measure common unto all believers, it doth not seem to be that which in a peculiar manner is ascribed unto these worthies. (o ) To work righteousness in di political sense, is to be righteous in rule and government, to administer justice and jmlgment unto all that are under their rule. Now the persons mentioned expressly being all ot them rulers or judges, and this righteousness being of such eminent use unto the church and to the world, it is likely to be 190 AN EXPOSITION OF THE [CflAP XL that v*'l\icli is here ascribed unto them. An account hereof David gives in himself, Ps. ci. throughout; who is therefore here intended. As is Samuel also, whose working of righteousness in this kind is recorded, 1 Sam. vii. 15-17. And a fruit of faith it is for rulers and judges thus to work righteousness, considering the manifold temptations they have unto partiality, by bribes and acceptation of persons ; as also the opposi- tion which they shall be sure to meet withal in many instances of their (hity. And it is the want of faith that is the cause of all the injustice and oppression that are in the world. 3. It is said of them, that they "obtained promises." Sundry ex- positors have taken pains to reconcile this with what is said verse 3.9, as though " they obtained promises," and " they received not the promise," were contradictory. But they make a difficulty them- selves where there is none; which when they have done, they can- not easily solve. For irreru^ov s'^rayysXiojv, " they obtained promises," namely, the things which were peculiarly promised unto them in their occasions, may well consist with oux Izoti'iaavro rnv ivayyiXiav, "they received not that" great "promise" of the coming of Clirist in the flesh, namely, in the actual accomplishment of it. Where- fore the promises here intended, which by faith they obtained, were such as were made particularly unto themselves; — as unto Joshua, that he should conquer Canaan; unto Gideon, that he should de- feat the Midianites ; and unto JDavid, that he should be king of all Israel. And they are said to " obtain" these promises, because of the difficulty that was in their accomplishment, yea, and sometimes a seeming impossibility. How often was the faith of Joshua tried in the conquest of Canaan ! yet at length he " obtained the promise." Gideon was put on a great improbability, when he was commanded with three hundred men to attempt and set upon an innumerable host ; and yet he " obtained the promise," in their destruction. And it is known how long and by what various ways the faith of David was tried and exercised, before the promise made to him was fulfilled. Ohs. I. There is nothing that can lie in the way of the accom- plisliment of any of God's purposes, but it is conquerable by faith. — Or, whatever difficulties any one may have to conflict withal in the discharge of his duty, if he abide in faith, he shall in the issue ob- tain the promises; that is, the things promised which he doth believe. 4. It is ascribed unto them, that they "stopped the mouths of lions." Stopping the mouths of lions, may intend the preventing them from destroying and devouring, by any means whatever. It is with their mouths that they devour, and he that hinders them from devouring may well be said to stop their mouths. In this sense it may be ascribed unto Samson, who, when a young lion roared against him VER. 84, 35.] EPISTLE TO THE HEBREWS. 191 in an approach to devour him, stopped his mouth by rending him to pieces, Judges xiv. 5, 6. In Hke manner David stopped the mouth of a Hon, when he slew him, I Sam. xvii. 34, 35. But if the word be to be taken in its proper signification, to put a bridle or stop to the mouth of a lion, so as he shall neither hurt nor devour though he be kept alive and at liberty, then it is applied unto Daniel only; for so it is said of him expressly, when he was cast into the den of lions, that God had sent his angel and shut the lions' mouths, that they did not hurt him. He " stopped the mouths of lions," Dan. vi. 22. And he did it by faith; for although the minis- try of angels was used therein, yet it was done " because he believed in his God," verse 23. And, — Obs. II. That faith that hath thus stopped the mouths of lions, can restrain, disappoint, and stop the rage of the most savage op- pressors and persecutors of the church. Verses 34, 35. "EaQsffav dvvafiiv rrvphg, sxvyo)) erofiara jiayjiifat;^ hihuvaiiuiQrioav avh affdivi/aCj syivrj67}sav is^vpoi h iroXifiw, 'Ttapi^MZoXag iKXivav d'AXorpiuv iXuQov ■yvvar/Lic l^ dvocerdffsug roug vsy.povg avruv. Ver. 34, 35. — Quenched the violence [the power] of fire; escaped [Jledfrotnj the edge [edges] of the sword ; out of weakness were made strong ; waxed [icere made] vali- ant [poicerful, strong] in fight ; turned to flight the armies of the aliens, [or, overthrew the tents or camps of the aliens.] Women received their dead \hij a resur- rection] raised to life again. Six more instances of the power of faith are added unto those foregoing; and these taken from things of all sorts, to let us know that there is nothing of any kind whatever, wherein we may be con- ' earned, but that faith will be useful and helpful in it. 1. The first instance is, that they " quenched the violence of fire/* He doth not say they quenched the fire, which may be done bv natural means ; but they took off, abated, re- Es-e£»-ay S«- strained the power of fire, as if the fire itself had been utterly quenched. This, therefore, belongs unto the three com- panions of Daniel, who were cast into " the burning fiery furnace," Dan. iii. 23. The fire continued still, and had its burning power in it, for it slew the men that cast them into the furnace ; but by faith they " quenched" or restrained the pov/er and violence of it to- wards themselves, so as that " not an hair of their head was singed," verse 27. And the faith of these men was considerable, in that it did not VOL. XVI.— 13 192 AN EXPOSITION OF THE [CHAP. XL consist in an assurance that they should be so miraculously delivered, but only in committing themselves unto the omnipotency and sove- reignty of God in the discharge of their duty; as it is declared, verses lb"-18. A resolution to perform their duty, whatever was the event, committing the disposal of themselves unto the sovereignty of God, with a full persuasion of his power to do whatever he pleased, and that he would do whatever was for his own glory, was the faith whereby they "■ quenched the violence of fire." And, — As this faith is imitahle in us (for though a miracle ensued on it, yet was it not the faith of miracles), so it will never fail of those blessed effects which tend unto the glory of God and good of the church. 2. They "escaped the edge of the sword;" the edges of it,^ — swords , with two edfjes. In the Greek it is, "the mouths of the fir^ra liccxoii sword;" from the Hebrew, ^nn 3; and a two-edged f"''- sword they call " a sword of mouths;" as in the Greek lj.dyja.ipa dlaro/Mog, Heb. iv. 12. "They escaped:" Vulg. Lat., " effu- gaverunt," by an escape, for " effugerunt." The way of their escape from death, when in danger of it by the sword, is intimated, namely, by flight from the danger; wherein God was present with them for their deliverance and preservation. So was it frequently with David when he fled from the sword of Saul, which was at his throat several times, and he escaped by flight; wherein God was Avith him. So did Elijah, when he was threatened to be slain by Jezebel, 1 Kings xix. 3. Now, this should seem rather to be the effect oifear than oi faith; however, it had good success. But, — 06.9. I. It is the wisdom and duty of faith to apply itself unto all lawful ways and means of deliverance from danger. — Not to use means, when God affords them unto us, is not to trust in him, but to tempt him. Fear will be in all cases of danger, and yet faith may have the principal conduct of the soul. And a victory is sometimes obtained by flight. 3. Some of them " out of weakness were made strong." ' Aaknicx. ,^ ^ , is any kind of weakness or intirmitv, moral or corporeal. ^vi,corxU. The Syriac interposeth Vr??, " induti," "amicti," " clothed;'* which is nf'''»'^,«ary unto the sense. Vulg. Lat., " in melotis." All suppose that translator luidei stood not the sense of the Greek word, and so retaintd it. And VER. 35-37.] EPISTLE TO THE HEBREWS. UU.S Erasmus makes himself very merry in reflpctins^ on Thomas, who gives some wild interpretations of it. MiiXo;/ is '• a sheep." "In sheep-skins." Ev xlyiioig Up/nuati/. The Syriac transposeth this word, and prefixeth it unto the other, "in the skins of sheep and goats;" without necessity, for ^n'AcurT; is "a sheep-skin." ' TdTipovfCivot. Vul?., "egentes; Syr., VI:''??!!; "wanting," "poor;" properly, "destitute," " deprived of all." ©A/co^£j/o/. Vulg. Lat., " angustati," " straitened." Syr., r"-?^?**.* "oppressed." " Pressi," " iifflicti ;" " pressed,""" iifflicted." Kiit,x.ovxovy.ivoi. Vulg. Lat., " afflieti." Syr., T^'-r^j " conquassati," " con-, turbati ;" " shaken," " troubled." " Male habiti," " male vexati." " Tormented," say we, as I suppose not properly. " Evilly-entreated," vexed with evils. Ver. 37. — They were stoned, tliey were sawn asunder, were tempted, were slain with the sword, [died hij . slaughter of the sivord:~\ they wandered about in sheep- skins and goat-skins, being destitute, afflicted, tor- mented, \evilly-entreated.^ Two sorts of persons and two sorts of sufferings are here repre- sented unto us: 1. Such as fell under the utmost rage of the world, suffering by death itself. 2. Such as, to escape death, did expose themselves to all sorts of mi.series to be undergone in this life. The same faith works equally, in them that die by violence, and them who, to escape death, expose themselves to other miseries, pro- vided that the call unto the one or the other be of God. 1. Those of the first sort were killed three ways, or died three kinds of death; that is, some of them one way, and some of them another, as the Syriac translation distinguisheth them, by prefixing " some," or " others," to each sort: " Some were stoned, some were sawn asunder, some were slain with the sword." Amongst these outward sufferings of the body, the apostle interposeth the inward suffeiings of their minds, — "They were tempted;" or whether this denoteth a peculiar kind of suffering, we shall afterwards consider. (1.) The first way of their suffering death, was that they were *' stoned." This kind of death was peculiar unto tlie , , ^ people or the Jews. And thereiore it is not amiss ap- plied unto Naboth, 1 Kings xxi. 13; and Zechariah, 2 Chron. xxiv. 20, 2 1 . This punishment was appointed by law for blasphemers, idola- ters, false prophets, and the like profaners of the true religion only. But when the persecuting world grew unto the height of impiety, it was applied unto those that were the true professors of it. So was the blood of the first Christian martyr shed under pretence of that law, Acts vii. 59. And indeed the devil is never more a devil, nor more ' Various Reading. — ^V.'Kitpa.G&moLv: unable to account for this word in an enumeration oi' physical surtVrinys, critics have proposed other readings. Walce- iield suggests e7riipri6m»y, '' transfixed witli stakes;" and Junius, Beza, and others suggrest 'fTtvpctadyiaccv or tT^vpuS-fiaau, " were burned. " — Ed. 204) AN ExrosTTiox OF Tiis [chap. XI. outrogeous, tlian when lie gets a pretence of God's weapons into his hands. Such hath been the name of " the church," and the lil^e. (2.) They were " sawn asunder." Some were so, although their names and the particular fact are not recorded. A savage kind of torture, evidencing the malice of the devil, with the brutish rage and madness of persecutors. (3.) It is added, they were " tempted." This seems to be a trial of another kind than those wherewith it is joined; for it IS mentioned among various sorts ot violent deaths. But we are not to question the order or method of the apostle's words. The expression may denote either a distinct kind of suffer- ing, or what befell them under their other sufferings, with which it is joined. In the first way, it lets us know how great a trial there is in temptations in a suffering season, and what vigour of faitli is required to conflict with them. They are- the fiery darts with which Satan in such a season fights against the souls of believers; and whereby ofttimes he more prevails than by outward and bodily pains. And when a season of persecution approaclieth, there is no- thing we ought to be more prepared for and armed against. Or the word may denote the temptations wherewith they were tempted by their persecutors under their sufferings, and the threatenings of death unto them. For, as Ave declared before, in all such seasons the craft and malice of the devil and his instruments, ignorant of the hidden power of faith, endeavoured to work upon human frailty, by persuading them to spare themselves, requiring but little of them for their deliverance, with promise of rewards if they would forego their profession. And that this proceeds from the subtilty of Satan, our Lord Jesus Christ declares, in that when his apostle Peter would have dissuaded him from suffering, he lets him know that it was not from himself, but from the suggestion of the devil. Matt. xvi. 22, 28. This temptation, therefore, was the engine whereby he wrought in all those sufferings, — that which gave them all their j^ower and efficacy towards his principal end, which was the destruc- tion of their souls. For he will willingly spare the lives of many, to ruin the soul of one. Well, therefore, might this be reckoned among their trials, and in the conquest whereof their faith was emi- nent. And therefore it is an especial promise of our Lord Christ, that when persecution cometh, he will keep his from the hour and power of temptation. Rev. iii. 10. This word, therefore, may keep its station in this place against all objections. (■i.) The third instance of the ways whereby they suffered death, .^ , is, tliat they were "slain with the sword," or "died by X"-'i^''-i ai^£^«- the slaughter of the sword/ The sword intended, is »" either that of injustice and oppression in form of law, or of violence and mere force. Sometimes they jDroceeded against VER. 35-37.] EPISTLE TO THE HEBREWS. 205 those holy martyrs in form of law, and condemned them unto decolla- tion, or the cutting off their heads by the sword ; a way of punishment in use among the Grecians, and the Romans afterwards. And if this be intended, it refers probably unto the days of Antiochus, wherein many were so destroyed. Or it may intend tlie sword of violence, when persecutors in their rage have pursued, fallen upnn, and destroyed multitudes by the sword, for their profession. So Jezebel slew the proj)hets of the Lord with the sword, 1 Kings xix. 10. And in all times of the general prevalency of ))ersecution, multitudes have been so destroyed. And the same course hath been continued under the new testament. Many have been "beheaded for the testimony of Jesus," Rev. xx. 4; as his forerunner John the Baptist was, Luke ix. 0. And innumerable multitudes have been slain both under the pagan and antichristian tyranny with the sword. So have all sorts of death been consecrated to the glory of God in the sufferings of the church. Christ himself, God's great martyr, the amen and faithful witness, was crucified ; John the Baptist, his forerunner, was beheaded; Stephen, his first witness by death, was stoned. Nero first invented torments in the case of religion, wliich afterwards the devil and the world placed their greatest hopes of prevalency in. But, — Obs. I. No instruments of cruelty, no inventions of the devil or the world, no terrible preparations of death, that is, no endeavours of the gates of hell, shall ever prevail against the faith of God's elect. 2. The latter part of the verse gives us an account of others, who, though they escaped the rage of their adversaries, as unto death in all the ways of it, yet gave their testimony unto the truth, and through ffiith bare that share in suffering which God callcil them unto. And two things, the apostle declares concerning thtm: (1.) What they did; and, (2.) What was their inward and outward estate in their so doing. (L) As unto what they did, "they wandered about in sheep-skins and goat-skins." [L] Tliey " wandered about." They went about from place to place. To " wander," as we have rendered the word, is to go about from place to place without any fixed residence, or design of any certain, quiet habitation. So was it with them. They were driven from their own houses by law or violence. Cities, boroughs, corpora- tions, were made unsafe for them, yea, and sometimes villages also, on one pretence or another. This cast them on this course of life, to wander up and down, sometimes fleeing from one city unto an- otlier, sometimes forced to forsake them all, and betake themselves unto the wilderness, as the apostle immediately declares. Hovv- ever, they had not any fixed, quiet habitation of their own. Tiie 20G AN EaPositiox 07 t;ie [chap. XL best interpretation of this word and place is given us by the apostle in the instance of himself, 1 Cor. iv. 11: ' Aararovfiiv, — 'We "wander;" we have no abiding place, but move up and down, as men altogether uncertain where to fix.' And indeed the repre- sentation he makes of the state of the apostles in those days, 1 Cor. iv. 9-13, and 2 Cor. xi. 23-27, is a full and plain exposition of this place. And, — Obs. II. It is no small degree of suffering, for men by law or vio- lence to be driven from those places of their own habitation which the providence of God and all just right among men have allotted unto them. — A state whereof many in our days have had experience, who, being conscious imto themselves of no evil towards any sort of men, yet merely for the profession of the gospel and exercise of their ministry, have been driven from their own houses, driven from all places that might accommodate them with any refreshment, to wander up and down that they might find a place to lodge a night in peace. [2.] But it may be said, that although they did thus go up and down, yet they travelled in good equipage, and had all manner of accommodations ; which is not the worst kind of sojourning here in this world. But all things were otherwise with them. They .. thus wandered " in sheep-skins and goat-skins." There iv aiyuo'i; oip/Lca- is uo moro intended in these expressions, but that in '^"- their wandering their outward condition was ^joor, mean, and contemptible. For as he declares it fully in the next words, so he gives an instance of it in the garments they wore, which were of the meanest and vilest sort that can be made use of, the un- Avrought skins of sheep and goats. Some, indeed, did voluntarily use these kinds of garments, as a testimony of their mortified condi- tion. So did Elijah, who was said to be "an hairy man, girt with a girdle of leather;" not from the hair of his face or body, but from the kind of his garments, 2 Kings i. 8. So John the Baptist " had his raiment of camel's hair," while " his meat was locusts and wild honey," Matt. iii. 4. And therefore the false prophets that were among the people did many of them wear garments of hair, which we render " rough garments," Zech. xiii. 4 ; to beget an opinion of that mortification which they pretended unto. Nothing here is in- timated of choice, but necessity. They were poor men, that wan- dered up and down in poor clothing. So have the saints of God in sundry seasons been reduced unto the utmost extremities of poverty and want which any man can be exposed unto. And there is a proclamation herein to all the wor],d of these two things: 1st. That there is a satisfaction in faith and obedience to God; there are such internal consolations in that state as do outbalance all the outward evils tliat may be undergone lor VER. 35-37.] EPISTLE TO THE HEBREWS. 207 the profession of them. "Without them the world may know, if they please, that those who do expose themselves unto the.se straits and difficulties for the preservation of their consciences entire unto God, do know as well as themselves how to value the good things of this life, which are needful to the refreshment of their natures, Idly. That ther6 is ^future state, that there are eternal rewards and punish- ments, which will set all things aright, unto the glory of divine jus- tice and the everlasting glory of them that have suffered. (2.) The apostle more particularly declares their state in those expressions, " destitute, afflicted, tormented," or evilly-entreated. [1.] He useth many words to express the variety of their suffer- ings in their wandering condition. Nothing was absent that might render it troublesome and afflictive. Wherefore, although, it may be, we may miss it in the especial intention of each word or expres- sion, yet we cannot do so as unto the general intention, which is to declare all the properties and concomitants of a calamitous condi- tion. And they are here so set forth, that no believer at any time may faint or despond on the account of any thing which may fall under the power of the world to inflict upon him. [2.] In particular, they are said, — \st. To be " destitute." The Syriac and Vulgar render the word by " egentes," or " indigentes," "pauperes;" "poor," " needy," " wanting." All good Latin interpreters <''^V»''/««>""' render it by " destituti:" which word is by use more significant in our language than any to the same purpose; for which cause we have borrowed it of the Latin, as we have done other words innu- merable,— " destitute." 'TanpiM and boTipso/xai are used in the New Testament sometimes in their proper signification, which is "to come behind," and so to fall short, or to be cast behind, E,oni. iii. 23, 1 Cor. i. 7, 2 Cor. xi. 5; but most commonly "to want" or "lack" in any kind, " to be deprived" of what we stand in need of, Luke XV. 14, Phil. iv. 12, Being referred, as it is here, to a ourse of life, it is "to want," "to be deprived" of necessary accommoda- tions,— to be kept without friends, relations, habitation, and such other supplies of life as others do enjoy. So i/m/^jj^a is " penuria," "poverty," a poor, wanting condition, Luke xxi. 4. That I judge which is most particularly intended in this word, is want of friends, and all means of relief from them or by them. And tliis, as some know, is a severe ingredient in suffering. But as our Lord Jesus Christ told his disciples, they should all forsake him and leave him alone, yet he was not alone, for the Father was with him, John xvi. 32 ; so is it with suffering believers : though they are outwardly destitute, left and forsaken of all means of comfort and relief, yet they are not utterly so; they are not alone, for Christ is with them. VOL. svi.— 14 208 AN EXPOSITION OF THE [CHAP, XL ^dly. In this condition they were "afflicted." The former word ^, declares what was absent, what they had not, namely, outward supplies and comforts; this declares what they had, what was present with them, — they were straitened, or afflicted. The Vulgar renders the word by "angustiati," " brought into straits:" the Syriac by " pressi" or " oppressi ;" " pressed," " oppressed :" we constantly render this word, in all its variations, by " affliction" and " afflicted." But this is of a general signification, every thing that is grievous, evil, or troublesome. Here the word seems to have peculiar respect unto the great straits which they were brought into, by the great dangers that continually pressed on them. This state was very afflictive; that is, grievous, pressing, and troublesome unto 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 affected with the evils we undergo, that the power of faith may be evident in the conquest of them. odbj. It is added, that they were " tormented." So we render the word; the Vulg. Lat. reads "afflicti;" which is the aKovx^uH- "»'• pj.Qpgf. meaning of the foregoing word : the Syriac by " conquassati," " conturbati ;" "shaken," greatly troubled: others properly "male habiti," or " mal^ vexati;" "evilly-entreated," which is the signification of the word, and not " tormented," as we have rendered it. In this wandering condition they met with very ill treatment in the world. All sorts of persons took occasion to vex and press them with all sorts of evils. And this is the constant entertainment that such wanderers meet withal in this world. Whatever is judged evil and vexatious unto them is on all occasions cast upon them. Reproaches, defamations, revilings, threatenings, contempt, are the things they continually meet withal. And, — - Ohs. 111. He will be deceived who at any time, under a sincere profession of the gospel, looks for any other, any better treatment or entertainment in the world. Verse 38. The apostle hath not yet finished his account of the sufferings of these worthies; yet he thought meet to interpose a character of their persons. For men in this course of life miglit be looked on, and were so by some, as the " offscouring of all 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 in another kind of testimony concerning them, and so proceeds unto the end of his account concerning their suffer- ings:— Yer. .SB. — ■^li' chx ijv a^iog 6 jfotf/z-og* h ipr},u>iaig vXavuiiMtvoi, xai opsai, xa.} a-rfkaioig, x.ai raTg o'Traig rrt; yrig. VER. 38.] EPISTLE TO THE HEBREWS. 209 Ver. 38. — Of whom the world was not worthy: they wandered in deserts, and [m] mountains, and [in] dens and caves of the earth. There are two things in these words: 1. The character which the apostle gives of these sufferers; " The world was not worthy of them." 2. The remainder of their sufferings which he would repre- sent; " They wandered in deserts," etc. 1. Their character is, that " the world was not worthy of them."' By "-the world," not the fabric of heaven and earth is intended. For in that sense God hath appointed '"'^f^'i- this world for the habitation of his people ; it is therefore meet for them and worthy of them, whilst their mortal life is continued. And therefore our blessed Saviour affirms, that he did not pray that God would take them out of this world, but only that he would keep them from the evil that is in it, John xvii. 15. Nor by "the world" is merely intended mankind living in the world. For under that consideration they are meet for society, and may have good done unto them by the people of God, Micah v. 7. But by " the world" is understood the inhabitants of it, in their interests, de- signs, ends, and actings, their successes in them, and advantages by them, as they are opposite unto the true interest of the cliurch and people of God, In this sense, "the world" hath a 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: the world in its power, pride, pomp, enjoyments, and the like. Of this world it is said, that it was " not worthy" of those suf- ferers. It was not so in the acjes and seasons wherein they lived ; nor is so of them wlio suffer in any other y^^^ ' ""* " age whatever. The world thinks them not worthy of it, or to live in it, to enjoy any name or place among the men of it Here is a testimony given to the contrary, — that the world is not worthy of them. Nor can any thing be spoken to the greater pro- vocation of it. To tell the great, the mighty, the wealth}^, the rulers of the world, that they are not wortliy of the society of such as in their days are poor, destitute, despised, wanderers, wliom they hurt and persecute, as the " offscouring of all things," is that which fills them with indignation. There is not an informer or apparitor but would think himself disparaged by it. But they may esteem of it as they please; we know that this testimony is true, and the world one day shall confess it so to be. And we must see in what sense it is here affirmed. Chryso^tom and the Greek expositors after him, suppose that a comparison is here made between the worth of the world and that of suffering believers; and that the apostle affirms that these saf- 210 -A^N EXPOSITION OF THE [CHAP. XL ferers, yea, any one of them, is more worth than the whole world. Tills may be true in some sense; but that truth is not the sense of this place. For the design of the apostle is to obviate an objection, tliat these persons were justly cast out, as not worthy the society of mankind ; which he doth by a contrary assertion, that the world was not worthy of them. And it was not so in two respects: (1.) It was not worthy of their society, or to have converse with them ; no more tlian slaves are worthy of or meet for the society of princes. For he speaks of the world as it is engaged in persecution; and so it is un- worthy of the converse of persecuted saints. (2.) It is not worthy of those 'mercies and blessings which do accompany the presence of this sort of persons, where they have a quiet habitation. And, — Ohs. I. 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 accom- panied. And, — Ohs. II. God's esteem of his people is never the less for their out- ward sufferings and calamities, whatever the world judgeth of them. — They cannot think otherwise of them in their sufferings than they thought of Christ in his. They did " esteem him stricken, smitten of God and afSicted," Isa. liii. 4; as one rejected of God and man. Such is their judgment of all his suffering followers; nor will they entertain any other thought of them. But God is of another mind. 2. Having given this character of these poor sufferers, he proceeds to issue his account of their sufferings, and that in a further descrip- tion of that wandering course of life which he had before ascribed unto them. And first he asserts again, that they " wandered," and then gives an account of the places wherein they wandered, and where tliey disposed of themselves in their wanderings. That which he had before expressed by mptl^^.Oov, they " went up and down," he here doth by 'x'kavuiij.ivor, that is, di- xvufiifu. j.gg^|y^ ^Yiey had an " erratical motion," — wandered without any certain rule or end, as unto any place of rest. I showed before how they were driven from cities, boroughs, towns corporate, and villages also, partly by law, partly by force. What now remains for them to betake themselves unto but deserts, solitary and unin- habited places. But whereas the continuance of human life is not capable of perpetual actual wandering up and down, but nuist have some place of rest and composure, the apostle distributes the places of their wandering state under two heads, suited unto these two acts of motion and rest. Of the first sort were " deserts and mountains," uninhabited wastes; and of the latter, were the " dens and caves" that were in them. By deserts and uninhabited mountains, all know what is intended ; and they did abound in those parts of the earth wherein these things were acted. There is no need of any VER. 39, 40.] EPISTLE TO THE HEBREWS. 211 exact distinction of dens and caves, neither will the signification of the words afford it; though possibly one may signify greater, the other lesser subterraneous receptacles: but the common use of the first word seems to denote such hollow places under the ground as wild beasts have sheltered themselves in from the pursuit of men. This was the state of these servants of the 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 shelter. And instances of the same kind have been multiplied in the pagan and antichristian persecutions of the churches of the new testament. That no colour is hence given unto a hermitical life by volun- tary choice, much less unto the horrible abuse of its first invention in the Papacy, is openly evident. And we may learn, that, — Obs. III. Ofttimes 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 sava^-e world, inflamed by the devil into rage and persecution. Obs. IV. Though the world may prevail to drive the church into the wilderness, to the ruin of all public profession in their own ap- prehension, yet it shall be there preserved unto the appointed sea- son of its deliverance; the world shall never have the victory over it. Obs. V. It becomes us to be filled with thoughts of and affections unto spiritual things, to labour for an anticipation of glory, that we faint not in the consideration of the evils that may befall us on the account of the gospel Verses 39, 40. Kai euro/ "ravrsj, iJLapr\jpri&hrii dia rrj; T/Vrrw^, oiix ixo/x/ffavro rriv I'za/y- yiXlar toj Qiou <7npi tj/j^uiv XfiTrTov r/ TrpoQ^.i-^a/Mhov, 'ha /i'/j X'^p'g TjfiSiv TiKiKtl&Oiai. Ver, 39, 40. — And these all, having obtained a good report through faith, received not the promise; God having provided some better thing for us, that they without us should not be made perfect. There are, in this close of the apostle's discourse, which is an ob- servation concerning all the instances of the faith of believers under the old testament, and his judgment concerning their state, four things considerable: 1. Who they are of whom he speaks; and that is, " All these." 2. TTAa^ Ae a/^ows and ascribes unto them : "They obtained a good report through faith/* 3. What he yet denies unto them; which is the receiving of the promise: "They received not the promise." 4. The reason of 'it; whicii is God's sovereign disposal 212 AN EXPOSITION OF THE [CHAP. XL of the states, times, seasons, and privileges of the church : " God having provided," etc. There is not any passage in this whole epistle that gives a clearer and more determinate sense of itself than this doth, if the design and phraseology of the apostle be attended unto with any diligence. But because some have made it their business to bring difficulties unto it, that it might seem to comply with other false notions of their own, they must in our passage be discarded and removed out of the way. 1. The persons spoken of are, "All these." "That is," saith Schlichtingius, " all these last spoken of, who underwent tro, Tccvrts. ^^^^ hardships, and death itself. For they received not any such promises of deliverance as those did before mentioned, who had great success in their undertakings." He is followed in his conjecture (as almost constantly) by Grotius: " Others," saith he, " received promises, verse 33 ; but these did not, who could not abide peaceably in the promised land." To which Hammond adds, " They did not in this life receive the promise made to Abraham, had no deliverance in this life from their persecution." But, under favour, there cannot be a more fond interpretation of the words, nor more contrary unto the design of the apostle. For, (1.) 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 beginning of it, verse 2, that " by faith they ob- tained a good report;" — that is, all those did so whom at the begin- nincr he intended to enumerate; and all those did so whom in the close he had spoken of: of any distinction to be made between them, there is not the least intimation. (2.) It is said expressly of Abraham, Isaac, and Jacob, that " they received not the pro- mises," verse 13, as well as of those now mentioned. (3.) It is one thing to " obtain promises," sTayysXlag, indefinitely, promises of any sort, as some are said to do, verse 33, and another to receive r>]» iTayyiyJav, that signal promise which was made unto the fathers. (4.) Nothing can be more alien from the design of the apostle, than to ap})ly the promise intended unto temporal deliverance and free- dom from suffering. For if it be so, God did not " provide some better thing for us," that is, the Christian church, than for them; for the sufferings of Christians, without deliverance from their per- secutions, have been a thousand times more than those of the Jewish church under Antiochus, which the apostle hath respect unto. Wherefore the " all these " intended, are all those who have been reckoned up and instanced in from the beginning of the world, or the giving out of the first promise concerning the Saviour and Eedeemer of the church, with the destruction of the works of the devil. VER. 39, 40.] EPISTLE TO THE HEBREWS, 213 2. Of all these it is affirmed, that tliey " obtained a good report through faitli." They were " well testified unto." They ., ., were God's martyrs, and he was theirs, — he gave witness rishaTn; -xla- unto their faith. See the exposition of verse 2. That "*'*• they were all of them so testified unto upon the account of their faith, we need no other testimony but this of the apostle ; yet is tliere no doubt but that, in the several ages of the church wherein they lived, they were renowned for their faith and the fruits of it in what they did or suffered. And, — Ohs. It is our duty also, not only to believe, that we may be justified before God, but so to eviilence our faith by the fruits of it, as that we may obtain a good report, or be justified before men. 8. That which he denies concerning them, is the receiving of the promise: " Tliey received not the promise." And what promise this was we must inquire. (1.) It is affirmed of Abraham, that " he received the promise," verse 17. And that promise which was given, which was^ade unto him, is declared by the apostle to be the great fundamental promise of the gospel, Heb. vi. 13-18; the same promise which is the object of the faith of the church in all ages. Whereas, there- fore, it is said here that " they received not the promise," the pro- mise formally considered, as a promise, must in tiie first place be intended; and in the latter it is considered materially, as unto the thing itself promised. The promise, as a faithful engagement of future good, they received; but tiie good thing itself was not in their days exhibited. (2.) Some say, the promise here intended is the promise of eter- nal life. Hereof, th* say, believers under the old testament bad no promise; none made unto them, none believed by them. So judgeth Schlichtingius; who is forsaken herein by Grotius and his follower. But this we have before rejected, and the folly of the imagination hath been sufficiently detected. (o.) Others, as these two mentioned, fix on such an account of the promise as I would not say I cannot understand, but that I am sure enough they did not understand themselves, nor what they in- tended; though they did so as to what they disallowed. So one of them explains, or rather involves himself, on verse 40, after he had referred this promise which they received not unto deliverance from their persecutors: " God having determined this as the most congruous time, in his wisdom, to give the utmost completion to all those prophecies and promises, to send the Messiah into the world, and, as a consequent of his resurrection from the dead, to grant us those privileges and advantages that the fathers had riot enjoyed, — a rest after long persecution, a victory over all opposers of Christ's church; that so what was promised unto Abraham's seed, Gea 214 AN EX1>0SITI0N OF THE [cHAP. XI. xxii. 17, that "they should possess the gates of their enemies/' being but imperfectly fulfilled to the fathers, might have the utmost completion in the victory and flourishing of the Christian faith over all the enemies thereof." Besides what is insinuated about the effects of Christ's mediation, or consequent of his resurrection, — which whose shop it comes from we well know, — the promise here intended is expounded not to be the promise made to Abraham, which it was, but that made to his seed, of victory over all their enemies in this world; which, as it seems, they received not, because it was not completely fulfilled towards them, but is to be so unto the Christian church in the con- quest of all their adversaries. And this in the verse foregoing is called a deliverance from their persecutors. But wiiatever this pro- mise be, the apostle is positive that they did not receive it, but that the Chiistians or believers in Christ in those days had received it But we know, that not only then, but nearly three hundred yesus after^Christians were more exposed to persecutions than ever the church of the Jews was; and so did less receive that promise, if any such there were, than they. Something is indeed interposed about the coming of Christ, further to cloud the business; but this is re- ferred only unto the time and season of the accomplishment of this promise, not unto the promise itself Wherefore such paraphrases are suited only to lead the mind of the readers from a due consider- ation of the design of the Holy Ghost. (4.) It is therefore not only untrue and unsafe, but contrary unto the fundamental principles of our religion, the faith of Christians in all ages, and the design of the apostle in this whole epistle, to in- terpret this promise of any thing but that of^he coming of Christ in the flesh, of his accomplishment of the work of our redemption, with the unspeakable privileges and advantages that the church re- ceived thereby. That this promise was made unto the elders from the beginning of the world; that it was not actually accomplished unto them, being necessarily confined unto one season, called " the fulness of time," only they had by faith the benefit of it com- municated unto them; and that herein lies the great difference of the two states of the church, that under the old testament, and that under the new, with the prerogative of the latter above the former; are such sacred truths, that without an acknowledgment of them, nothing of the Old Testament or the New can be rightly under- stood. This, then, was the state of believers under the old testament, as it is here represented unto us by the apostle : They had the promise of the exhibition of Christ, the Son of God, in the flesh, for the re- demption of the church. This promise they received, saw afar off as to its actual accomplishment, were persuaded of the truth of it, VER. 89, 40.] EPISTLE TO THE HEBREWS. 215 and embraced it, verse 13. The actual accomplishment of it they de>ired, longed for, looked after and expected, Luke x. 24; inquir- ing diligently into the grace of God contained therein, 1 Pet. i. 10, 11. Hereby they enjoyed the benefits of it, even as we. Acts XV. 11. Howbeit they received it not as unto its actual accomjJish- ment in the coming of Christ. And the reason hereof the apostle gives in the next verse. Ver. 40. — " God having provided some better thing for us, that they without us should not be made perfect."" Havingr declared the victorious faith of believers under the old testament, with what it enabled them to do and suffer, and given an account of their state as unto the actual accomplishment of that promise which they lived on and trusted unto, in this last verse of this chapter he compares that state of theirs with that of believers under the gospel, giving the pre-eminence unto the latter, with the reason whence so it was. And there is in the words, — ]. The reason of the difference that was between the two states of the church; and this was God's disposal of things in this order: " God having provided." 2. The difference itself, namely, " some better thing" that was so provided for us. 3. A declaration of that better thing, in a negation of it unto them: " That they with- out us should not be made perfect." In the exposition of these words, Schlichtingius proceeds on sun- dry principles, some whereof are embraced by his followers, as others of them are rejected by them: 1. That the promise intended, verse 39, is the promise of eternal life. 2. That under the old testament believers had no such promise, whatever hopes or conjectures they might have of it. 3. That both they and we at death do cease to be, in soul and body, until the resurrection, none entering before into eternal life. 4. He inquires hereon how God did provide some better thing for us than for them; which he pursues with such in- tricate curiosities as savour more of the wit of Crellius than his own. But the whole of it is senseless and foolish. For if when any one dies he is nothing, or as nothing, so as that unto him it is but as one moment between death and the resurrection, as he contends, the state of all as unto eternal life and an entrance thereinto is ab- Bolutely the same, nor is the one in any thing better than the other, although they should die thousands of years one before another. But as ail these things are openly false, and contrary to the chief principles of Christian religion, so they are utterly remote from the mind of the apostle, as we shall see in the exposition of the words. Those of the church of Rome do hence fancy a limbus, a subter- raneous receptacle of souls, wherein they say the spirits of believers under the old testament were detained until after the resuiroctioa 21 G AN EXPOSITION OF THE [CIIAP. XI. of Christ, so as that they without us were not made perfect. But that the saints departed from the beginning of the world were ex- cluded from rest and refreshment in the presence of God, is false and contrary unto the Scripture. However, the apostle treats not here at all about the difference between one sort of men and another after death, but of that which was between them who lived under the old testament church-state whilst they lived, and those that live under and enjoy the privileges of the new ; as is evident in the very reading of the epistle, especially of the seventh chapter, and is expressly declared by himself in the next chapter to this, verses 18-24, as, God willing, we shall see on the place. . These open corruptions of the sense of the words being rejected, we may be the more brief in the exposition of them. 1. The first thing in them is the reason of the difference asserted. And that is, God's providing things in this order. The ToZeiov^p,. ^^,^j.j properly signifies "foreseeing." But God's pre- vision IS his provision, as being always accompanied with his preordination: his foresight Avith his decree. For " known unto him are all his works from the foundation of the world," Acts xv. 18, Now this provision of God is the ohovo/iia toj irXripuifLaroi ruv xaipuv, Eph. i. 10, — the dispensation or ordering of the state, times, and sea- sons of the church, and the revelation of himself unto it; which we have opened at large on the first verse of the epistle, whereunto the reader is referred. And, — Obs. I. The disposal of the states and times of the church, as unto the communication of light, grace, and privileges, depends merely on the sovereign pleasure and will of God, and not on any merit or preparation in man. — The coming of Christ at that time when he came was as little deserved by the men of the age wherein he came as of any age from the foundation of the world. Obs. II. Though God gives more light and grace unto the church in one season than in another, yet in every season he gives that which is sufficient to guide believers in their faith and obedience unto eter- nal life. Obs. III. It is the duty of believers, in every state of the church, to make use of and improve the spiritual provision that God hath made for them ; always remembering, that unto whom much is given, of them much is required. 2. That which God hath thus provided for us, — that is, those who in all ages do believe in Christ as exhibited in the flesh, according to the revelation made of him in the gospel, — is called f-r-^"' "something better;" that is, more excellent, a state above theirs, or all that was granted unto them. And we may inquire, (1.) What these " better things," or this " better thing" is; (2.) How with respect thereunto " they were not made perfect without us." VER. 39, 40.] EPISTLE TO THE HEBREWS. 21 7 (1.) For the first, I suppose it ought to be out of question with all Cluistians, that it is the actual exhihition of the Son of God in the flesh, the coming of the promised Seed, with his accomplishu)ent of the work of the redemption of the church, and all the privileges of the church, in light, grace, liberty, spiritual worship, with boldness in an access unto God, that ensued thereon, which are intended. For were not these the things which they received not under the old testament? were not these the things which were promised from the beginning; which were expected, longed for, and desired by all be lievers 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 and consum- mated, the things alone wherein our state is better than theirs? For as unto outward appearances of things, they had more glory, and costly, ceremonious splendour in their worship, than is appointed in the Christian church; and their worldly prosperity was lor a long season very great, much exceeding any thing that the Christian church dotli enjoy. To deny, therefore, these to be the " better things" that God provided for us, is to overthrow the faith of the old testament and the new. (2.) We may inquire how, with respect hereunto, it "ha /^n x"- is said that " they without us were not made perfect. And I sa}'', — [1.] " Without us," is as much as without the things which are actually exhibited unto us, the things provided for us, and our par- ticipation of them. [2.] They and we, though distributed by divine provision into distinct states, yet with respect unto the first promise and the reno- vation of it unto Abraham, are but one church, built on the same foundation, and enlivened by the same Spirit of grace. Wherefore, until we came in unto this church-state, they could not be made perfect, seeing the church-state itself was not so. [3.] All the advantages of grace and mercy which they received and enjoyed, it was by virtue of those better things which were ac- tually exhibited unto us, applied by faith, and not by virtue of any thing committed unto them and enjoyed by them. Wherefore, — [i-.] That which the apostle affirms is, that they were never brought unto, they never attained, that perfect, consummated spiri- tual state which God had designed and prepared for his church in the fulness of times, and which they foresaw should be granted unto others, and not unto themselves, 1 Pet. i. 11, 12. [5.] What this perfect, consummated state of the church is, I have so fully declared in the exposition of the seventh chapter, where tlie apostle doth designedly treat of it, that it must not be here repeated; and thereunto I refer the reader. pis r,fj.u 218 AN EXPOSITION OF THE [CHAP. XIL I cannot but marvel tliat so many have stumbled, as most have done, in the exposition of these words, and involved themselves in difficulties of their own devising. For they are a plain epitome of the whole doctrinal part of the epistle; so as that no intelligent, judicious persons can avoid the sense which they tender, unless they divert their minds from the whole scope and design of the apostle, fortified with all circumstances and ends; which is not a way or means to assist any one in the right interpretation of the Scripture. And to close this chapter, we may observe, — Ohs. IV. God measures out unto all his people their portion in service, sufferings, privileges, and rewards, according to his own good pleasure. — And therefore the apostle shuts up this discourse of the faith, obedience, sufferings, and successes of the saints under the old testament, with a declaration that God had yet provided more ex- cellent 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 all these things as he pleaseth. Obs. V. It was Christ alone who was to give, and who alone could give, perfection or consummation unto the church, — He was in all things to have the pre-eminence. Obs. VI. All the outward glorious worship of the old testament had no perfection in it; and so no glory comparatively unto that which is brought in by the gospel, 2 Cor. iii. 10. Obs. VII. All perfection, all consummation, is in Christ alone. For "in him dwelleth all the fulness of the Godhead bodily; and we are complete in him, who is the head of all principality and power." Mo'cijJ rift QsSj bo^cc. CHAPTER XIL This chapter contains an application of the doctrine, declared and confirmed in the foregoing chapter, unto the use of the Hebrews. Doctrine and use were the apostle's method; and must, at least vir- tually, be theirs also who regard either sense, or reason, or expe- rience, in their preaching. It would be an uncouth sermon that should be without doctrine and use. And there are three general parts of the chapter: 1. A pressing of the exhortation in hand from the testimonies before insisted on, with new additional motives, encouragements, and directions, unto the end of the 1 1th verse. 2. A direction unto especial duties, neces- sary unto a due compliance with the general exhortation, and sub- servient unto its complete observance, verses 1 2-1 7. 8. A new VER. 1.] EPISTLE TO THE HEBREWS. 219 cogent argument unto the same purpose, taken from a comparison between the two states, of the law and the gospel, with their ori- ginal, nature, and effects ; unto the end of the chapter. In the first general part, or enforcement of the exhortation, there are four things: 1. The deduction of it from the foregoing instances and examples, verse 1. 2. The confirmation of it from the consider- ation of Christ himself, and his sufferings, verses 2, 3. 3. The same is pressed from their known duty, verse 4. And, 4. From the nature of the things which they were to undergo in their patient perseverance, as far as they were afEictive; with the certain advan- tages and benefits which they should receive by them, verses 5-11. Verse 1. Having insisted long on a multitude of instances, to declare and evidence the power and efficacy of faith to carry and safeguard be- lievers through all duties and difficulties that they may be called unto in the way of their profession, he proceeds thereon to press his exhortation on the Hebrews unto a patient perseverance in the profession of the gospel, notwithstanding all the sufferings which they might meet withal. And his discourse on this subject is ex- ceedingly pregnant with arguments unto this purpose. For it both declares wdiat hath been the lot of true believers in all ages from the beginning, which none ought now to be surprised with, or think strange of; what was the way wdiereby they so carried it as to please God ; and what was the success or victory which they obtained in the end : all which were powerful motives unto them for the diligent attendance unto and discharge of their present duty. Ver. 1. — To/yapovv xa! fifisTg, rosovrov s^ovng rrspixsi/j^svov yijuv v'lipos fiaprvpuv, oyKOv a<7rod'sfMnoi 'jrdvToc xai r^v iU'Trspicrarov afiapricv, di' b'^o/io- vrjg rps^ufiiv rhv irpoKi'ifiivov yj/mTv dyuvoc ToiyxpoZu, " ideoque," " quamobrem," " igitur," " proinde," '• quoniam;" Syr., "propter hoc," " for this cause;" — a vehement note of inference. Toaovrou, etc., " we also, who have all these witnesses, w ho compass us about as a cloud." UspiKsipisvou. Vulg. Lat., " impositam nubem;" Rhem., "a cloud put upon us;" — that is, ivtKili/.ivov, which here liath no place, but is very improper. 'Oy/,ov ci7ro6ef/,svoi ■TTuvra. Vulg. Lat., " deponentes omne pondus;" Rhem., "laying away all weight," for "every weight." '■' Abjecto omni pondere," " casting away every weight." Others, " deposito omni onere," " laying aside every burden," a weight that is burdensome, and s(j a hinderance. Syr., " loosing ourselves from all weight." 'EvTirepi7rciTov xfiaprixv. Vulg. Lat,, " et circum- stans nos peccatum;" Rhem., " and the sin that compasseth us,'' "that stands round us." Beza, " peccatum ad nos circumcingendos proclive:" which we ren- der," the sin that doth so easily beset us;" that is, to oppose and hinder us in our progress, which is to beset us. Syr., " the sin which at all times is ready for us;" that is, to act itself in us or against us. Erasmus, " tenaciter inhoerens peccatum," "the sin that doth so tenaciously inhere or cleave to us;" perhaps to the sense of the place, though it mistakes the precise signification of the word. 220 AN EXPOSITION OF THE [CHAP XII. Smiil., "peccato facile noxio," " the sin that doth so easily hurt us;" to comply V, ith the exposition of the words which he embraceth. The mind of the Holy Ghost in this expression we must further inquire into. Tpix^i/jciv Tov vpoKiifisuov iif^lu dyZiva,. Vulij. Lat., " curramus ad proposi- tum nobis eertamen ;" Rhem., " let us run to the fight that is proposed unto us." But oiyuv is not properly a fight; and the interposing of the preposition ad, " to,"' corrupts the sense: though the Syriac retaining the Greek word seems to own it, >*3"'*'*?, " leagona." " to the race," course. But we are to run the race, not run to it. ' kyuuct, "stadium," " the race;" "eertamen," the contest in the race or course. Ver. 1. — Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside \cast awaif\ every weight \_or burden], and the sin that doth so easily beset \us\, and let us run with patience the race that is set before us. Some things may be observed concerning these words, as unto the manner of speech used in them; as, ] The whole of it is figurative, consisting in sundry metaphors, drawn out of that which is the principal, namely, the comparison of our patient abiding in the profession of the gospel unto running or contending in a race for a prize. 2. That the allusions being plain and familiar, as we shall see, they convey a great light unto the understanding, and have a great efficacy upon the affections. 8. It being so, the expo- sition of the words is not so much to be taken from the precise sig- nification of them, as from the matter plainly intended in them. 4. The structure of tlie words is pathetical, beconung an exhortation of so great importance. There is in the words themselves, 1. A note of inference from the preceding dificourse, intimating the influence which it hath into what follows: "Wherefore;" — 'Seeing it is thus with us in respect unto them who went before us, whose faith is recorded for our use and example.' 2. An exhortation unto patient perseverance in the pro- fession of the gospel, notwithstanding all difficulties and oppositions; metaphorically expressed by "running with patience the race that is set before us." 3. A motive and encouragement thereunto, taken from our present state with respect unto them who went be- fore us in the profession of the faith, and whose example we are obliged to follow: "Seeing we also are compassed with so great a cloud of witnesses." 4. A declaration of something necessary unto a compliance with this exhortation, and the duty required in us; which is, to "cast off every weight, and the sin that doth so easily beset us." I shall open the words in the order wherein they lie in the text 1. The first thing expressed, is the motive and encouragement given unto our diligence in the duty exhorted unto: " Seeing we VEIL 1.] EPISTLE TO THE HEBREWS. 221 also are compassed about with so great a cloud of witnesses/' ' We haviug so great a cloud of witnesses placed about us.' (1.) The jyersons spoken of are "we," "we also," or "even we." The apostle joins himself with these Hebrews, not only the better to insinuate the exhortation into their minds, "' "'"'"' by engaging himself with them, but also to intimate that the greatest and strongest of believers stand in need of this encourage- ment. For it is a provision that God hath made for our benefit, and that such as is useful unto us and needful for us. Wherefore this expression, "even we," compriseth all believers that were then in the world, or shall be so to the end of it. (2.) Tiiat which is proposed unto us is, [1.] Tiiat we have " wit- nesses." [2.] That we have a " cloud " of them. [3.] That they are placed " about " us, or we are " compassed " with them. These witnesses are all the saints of the old testament whose faith is re- corded in the Scripture; both those mentioned by name by the apostle, and all others who in general are testified unto. And how these are said to be witnesses, with respect unto us, must be in- quired into. [1.] Witnesses are of two sorts: 1st. Such as behold the doing of any thing, and give their testimony unto it when it is done. "Idli/. Such as testify unto any tiling, that it ought to be done; or unto any truth that it is so, whereby men may be engaged unto what it directs unto. If the sense of the word be to be regulated by the metaphorical ex- pression of the duty exhorted unto, namely, running in a race, then the witnesses intended are of the first sort. For at the striving and contest in those public games which are alluded unto, there were multitudes, clouds of i^pectators, that looked on to encourage those that contended by their applauses, and to testify of their successes. So is it with us in our patient perseverance; all the saints of the old testament do as it were stand looking on us in our striving, en- couraging us unto our duty, and ready to testify unto our success with their applauses. They are all placed about us unto this end ; W8 are "compassed" with them. And they are so in the Scripture; wherein they, being dead, yet see, and speak, and bear testimony. The Scripture hath encompassed us with them; so that when we are in our trials, which way soever we look in it, we may behold the face of some or other of these worthies looking on us, and encourasf- ing of us. So the apostle chargeth Timothy with his duty, not only "before God, and the Lord Jesus Christ," unto whom he was to give his account, but "before the elect angels" also, who were to be witnesses of what he did therein, 1 Tim. v. 21. And it is not unuseful for us, in all our trials for the profession of the faith, to consider that the eyes as it were of all that have go^ie before us in 222 AN EXPOSITION OF THE [CHAP. XII. the same, or the hke, or greater trials, are upon us, to bear witness how we acquit ourselves. But the intention of the apostle may be better taken from his general scope, which requireth that the witnesses be of the second sort, namely, such as testify unto what is to be done, and the grounils of trutli whereon It ouglit to be done. For he intends especially tlie persons whom he had before enumerated: and that which tliey r.estily unto is tliis, that faith will carry believers safely through all {\v\t they may be called to do or suffer in the profession of the gos|w I; which even we, therefore, ought with all patience to abide in. Tiiey all jointly testify unto these things: — that it is best for us to believe and obey God, whatever may befall us in our so doing; that faith, where it is true and sincere, will engage those in whom it is to venture on the greatest hazards, dangers, and miseries in the world, ratlier than to forego their profession; and that it will eafely carry us througli them all. Those that testify these tilings are important witnesses in this cause. For when, upon the ap- proaches of danger and trouble, it may be death itself, we are brought to contest things in our own minds, and to dispute what is best for us to do, — wherein Satan will not be wanting to increase our fears and disorders by his fiery darts, — it cannot but be an un- speakable advantage and encouragement to have all these holy and blessed persons stand about us, testifying unto the folly of our fears, the falseness of all the suggestions of unbelief, and the fraud of Satan''s temptations; as also unto the excellency of the duties whereunto we are called, and the certainty of our success in them through believing. And in this sense do I take the witnesses here intended, both be- cause of the scope of the place, and that we know by experience of what use this kind of 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 or end of it, as the great agonothetes, the judge and rewarder of those that strive lawfully, and acquit themselves by perseverance unto the end. All the saints departed divinely testified unto stand and sit on every side, looking on, and encouraging us in our course; which was wont to be a mighty provocation unto men to put forth the utmost of their strength in their public contests for victory. Both these senses are consistent. [2.] Of these witnesses there is said to be a "cloud;" and that not positively only, but a great cloud, — " so great a cloud. A cloud in Hebrew is called ■^V ; that is, " a thing thick, perplexed, or condensed." And Aristotle says, To viOos vd^og dT//,uid-g avvicrf-a/j./j^vm, De Mundo, cap. iv.; — "A cloud is a VER. 1.] EPISTLE TO THE HEBREWS. 223 thick conglomeration of humid vapours." So God compares the sins of his people unto "a cloud," and "a thick cloud," because of their multitude, the vapour of them being condensed like a cloud, Isa. xliv. 22. And in all authors, a thick body of men, or soldiers compacted together, is usually called a cloud of them. So Horn. Iliad. 4, "A/ia ds v'sfo; siTiro -tts^Si/, — " With him followed a cloud of foot-men," So Livy, "Peiitum equitumque nubes;" — "a cloud of horse and foot." Wherefore, "so great a cloud," is a metaphorical expression for 'so great a number:' 'so great a multitude at once appearing together to witness in this cause.' And he doth at once in this word represent unto us the force of his preceding discourse, wherein he had called out many of his witnesses by name, and then made a conglomeration or gathering of them into one body, like a great cloud, chap. xi. 32-35, etc. [3.] ' This cloud,' saith he, ' we are " encompassed with," — it is placed about us;' where and how is not expressed. But it is placed in the Scripture, wherein it is set round , pv'*«'/*«'»» about us to behold. For what is done in the Scripture for our use, is immediately done unto us; and what is spoken in it, is spoken unto us. So verse 5, those words in the Book of Proverbs, " My son, despise not thou the chastening of the Lord," he affirms to be an exhortation spoken unto us. And the recording of those witnesses in the Scripture is the actual compassing of us with them. For our life and our walk being in the Scripture, that which is placed therein for our use, we are compassed withal. And there is a great emphasis in the expression. For when a great multitude do encompass men, in any cause, drawing about them, and near unto them, to give them encouragement, they cannot but greatly countenance and further them in their way. So doth this cloud of witnesses them that do believe. And as to our own instruction, we may hence observe, — Obs. I. In all Scripture examples we are diligently to consider our own concernment in them, and what we are instructed by them. — This inference the apostle makes from the collection he had made of them : " Even we also." Ohs. II. God hath not only made provision, but plentiful provi- sion, in the Scripture for the strengthening of our faith and our en- couragement unto duty: " A cloud of witnesses." Obs. III. It is an honour that God puts on his saints departed, especially such as suffered and died for the truth, that even after their death they shall be witnesses unto faith and obedience in all generations. — They continue, in a sense, still to be martyrs. The faithful collection of their sufferings, and of the testimony they gave therein unto the gospel, hath been of singular use in the church. So hath the Book of Martyrs been among ourselves, though now VOL,. XVI.— 15 224 AN EXPOSITION OF THE [chap. xir. it lie despised by such as never intend to follow the examples con- tained in it. Ohs. IV To faint in our profession whilst we are encompassed with such a cloud of witnesses, is a great aggravation of our sin. — These things are proposed unto us that we faint not. 2. The second thing in the words is the prescription of the means whicli we must use, that we may discharge the duty we are exhorted unto. And this is, that we " east off every weight, and the sin that doth so easily beset us." There is no doubt but that, in the exposition of these words, re- spect is to be had unto the metaphor whereby the apostle express- eth the duty exhorted unto; namely, that we should "run with patience the race that is set before us." Those who were to run in a race did always free themselves from all those things which might hiuder them therein. And they were of two sorts: (1.) Such as were a weight or burden upon them; any thing that was heavy, which men cannot run withal. (2.) Such as might entangle them in their passage; as long clothing, which cleaving unto them, would be their continual hinderance in every step they should take. In compli- ance with this similitude, the apostle enjoins our duty under these two expressions, of laying aside, (1.) " Every weight;" and, (2.) " The sin that doth so easily beset us:" and what he intends in particular we must inquire, both as. to the manner of laying aside, and then as to the things themselves. (1.) The manner of the performance of this duty is expressed by " laying aside," or' as others render the word, " casting xo i/itvoi. Q^y^^yj' 'A';ror/^?j,«./ is once used in the New Testament with respect unto things natural: Acts vii. 58, " The witnesses aorf- ^svTo t6c i/jjdrta auruv," — " laid down" (that is, " put off," and laid down) "their clothes:" which gives light unto the metaphor. In all other places it is used with respect unto vicious habits, or causes of sin, which we are to part with, to cast away, as hinderances in our way and work. So Eph. iv. 22, 25; Col. iii. 8; James i. 21 ; 1 Pet. ii. 1. It is the word wherewith our duty with respect unto all vicious habits of mind, especially such as are effectual hinderances in our Christian course, is expressed. For in every place where it is used it doth not absolutely respect things themselves to be laid aside, but as they are obstructions of our faith and obedience; as the apostle doth here, as we shall further see immediately. Naturally such things are signified as are in us, on us, and do cleave unto us; as are great hin- derances in our Christian race. Let no man be confident in himself. He hath nothing of his own, but what will obstruct him iii his way of holy obedience. Unless these things are depnsed, laid aside, cast away, we cannot run the race with success whereunto we are called. How this is to be done, shall be afterwards declared. VER. 1.] » EPISTLE TO THE HEBREWS. 225 (2.) The words wherein the things themselves to he laid aside are expressed being metaphorical, and not used anywhere else in the Scripture unto the same purpose, occasion hath been taken for vari ous conjectures about their sense and precise intendment. Especi ally the last word, iyji^ipiaraTog, being used but this once in the New Testament, and scarce, if at all, in any other author, hath given ad vantage unto many to try their critical skill to the utmost. I shall not concern myself in any of them, to approve or refute them. Those which are agreeable unto the analogy of faith may be received as any shall see reason. This I know, that the true exposition of those words, or the application of them unto the purpose intended, is to be taken from other Scripture rules, given in the same case and unto the same end, with the experience of them who have been exercised with trials for the profession of the gospel. These I shall attend unto alone in the interpretation of them ; which will give us a sense no way inconsistent with the precise signification of the words them- selves, which is all that is necessary. [1.] That which we are first to lay aside, is " every weight." The expression will scarce allow that this should be confined ^ unto any one thmg, or things or any one kind. JNo more seems to be intended, but that we part with every thing, of what kind soever it be, which would hinder us in our race. And so it is of the same importance with the great command of self-denial, which our. Saviour Gjives in such strict charire to all who take on them the profession of the gospel, as that without which they would not persevere therein, Matt. xvi. 24, 25. We may have the cross laid upon us, whether we will or no, but we cannot take it up, so aa to follow Christ, unless we first deny ourselves. And to deny our- selves herein, or to this purpose of taking up the cross, is to take ofi our minds from the esteem and value of all things that would hinder us in our evangelical progress. This is to " lay aside every weight" in a metaphorical expression, with respect unto our obedience as a race. And as this sense is coincident with that great gospel-rule given us in the same case, so it is suited unto the experience of them that are callSd to suffer. They find that the first thing which they have to do, is universally to deny themselves; which if they can attain unto, they are freed from every weight, and are expedite iu their course. And this exposition we may abide in. But because there is another great gospel rule in the same case, which restrains this self-denial unto one sort of things, which the word seems to point unto, and which falls in also with experience, it may have here an especial regard. And this rule we may learn from the words of our Saviour also, Matt. xix. 23, 24, " Jesus said unto his disciples, Vtrily I say unto you. That a rich man shall liardly enter into the kingdom of heaven. And again I say unto you, It is 226 AN EXPOSITION OF THE - [CHAP. XIL 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 exceed- ing greatness of the power of God and his grace can carry a rich man safely, in a time of suffering, unto heaven and glory. And it is confirmed by the apostle, 1 Tim. vi. 9, 10, " But they that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition,'' etc. The riches of this world, and the love of them, are a peculiar ob- struction imto constancy in the profession of the gospel, on many accounts. These, therefore, seem to be a burden, hindering us in our race in an especial manner. And these things are called a " weight," not from their own na- tm-e, for they are light as vanity, but from the consequent of our setting our hearts and affections upon them. When we so embrace them, so adhere unto them, as to take them into our minds and affections, they are a weight wherewith no man is able to run a Christian race. If when we are called to sufferings, the love of this world, and the things of it, with our lives in the enjoyment of them, be prevalent in us, we shall find them such a weight upon us as will utterly disenable us unto our duty. A man may burden himself with feathers or chaff, as well as with things in themselves more ponderous. That which remains imto the exposition of these words, is, how this weight should be laid aside; which although it be the principal thing to be regarded, yet is it wholly overseen by expositors, as most things practical are. Suppose the weight to be laid aside to be the good things of this life, with the engagement of our affections unto them; then unto this laying them aside, — 1st. It is not ordinarily required that we should absolutely part with them, and forego our lawful possession of them : I say, it is not so ordinarily. But there have been, and may be seasons, wherein that direction of our' Saviour unto the young man, " Go sell what thou hast, and give to the poor, and follow me," must take place. So many in the primitive times sold their possessions, distribut- ing what they had to the poor, Acts iv. And that example may be obliging, where there is a coincidence of great persecution in any one nation, and great opportunities of propagating the gospel else- where, as the case then was. But ordinarily this is not required oi us. Yea, there are times wherein some men's enjoyments and pos- session of riches may be no hinderance unto themselves, and of great use unto the whole church, by their contributions unto its relief; which are frequently directed by the apostles. And in the discharge of this duty will lie a decretory determination of the sincerity of theii faith and profession. VER. 1.] EPISTLE TO THE HEBREWS. 227 Idly. This laying them aside includes a willingness, a readiness, a resolution, to part with them cheerfully for the sake of Christ and the gospel, if called thereunto. So was it with them that " took joyfully the spoiling of their goods." When this resolution is pre- valent in the mind, the soul will be much eased of that weight of those things which would hinder it in its race. But whilst our hearts cleave unto them with an undue valuation, whilst we cannot attain unto a cheerful 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 unto us in our course. For hence will the miml dispute every dangerous duty, hearken to every sinful contriv- ance for safety, be surprise^l out of its own power by every appear- ing danger, and be discomposed in its frame on all occasions. Such a burden can no man carry in a race. Zdly. Sedulous and daily mortification of our hearts and affec- tions, with respect unto all things of this nature, is that which is principally prescribed unto us in this command of laying them aside as a weight. This will take out of them whatever is really burdensome unto us. Mortification is tiie dissolution of the conjunc- tion or league that is between our affections and earthly things, which alone gives them their weight and cumbrance. See Col. iii. 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 race, or unwieldy or inexpedite in it. This is that whicli is enjoined us in this expression; and therefore, to declare the whole of the duty required of us, it were necessary the nature of mortifica- tion in general, with its causes, means, and effects, should be opened ; which because I have done elsewhere at large, I shall here omit.^ 4:thly. There is required hereunto continual observation of ivhat difficulties and hinderances these things are apt to cast on our minds, either in our general course, or with respect unto particular duties. They operate on our minds by love, fear, care, delight, contrivances, with a multitude of perplexing thoughts about them. Unless we continually watch against all these ways of engaging our minds, to obviate their insinuations, we shall find them a weight and burden in all parts of our race. These are some of the ways and means whereby those who engage their hearts unto a constant, patient perseverance in the profession of the gospel, may so far lay aside the weight of earthly things, and disentangle their affections from them, as that they may comfortably pass on, and go through with their engagement. And the days wherein we live will give us a better understanding of the duty here prescribed unto us, than any we are likely to learn ' See vol. vi. of ihe author's miscellaneous works. — Ed. 228 AN EXPOSITION OF THE [CHAP. XII. from the conjectures of men at ease about the precise signification of this or that word, which, being metaphorically used, is capable of various applications. But the world is at present filled with fears, dangers, and persecutions, for the gospel. Those who Avill live godly in Christ Jesus must expect persecution. Loss of goods, estates, liberties, lives, are continually bi fore them. They, and no others, know how far the minds of believt rs are solicited with these things, what impressions they make on thein, and what encumbrance they design to be, and in some measure are, unto them in their progress; and they alone understand what it is to lay aside the weight of them, iu the exercise of the graces and duties before mentioned. Faith, prayer, mortification, a high valuation of things invisible and eternal, a continual preference of them unto all things present and seeu, are enjoined in this word, of " laying aside every weight." [2.] The second thing to be laid aside, is " the sin that doth so Tw ccfjittf- easily beset us." I intimated before, that by reason this rial) iivip'tffTa- -word is nowhcro else used in the whole Scripture, many *''"■ ha^ c multiplied their conjectures concerning the mean- ing of it. I shall, without any great examination of them, make that inquiry into the mind of the Holy Ghost herein which God shall direct and enable unto. \st. The great variety of translations in rendering the word make it apparent that no determinate sense could be gathered from its precise signification. For otherwise, both in its original and its double composition, the words themselves are ordinary, and of com- mon use. See the various translations before mentioned, whereunto many others may be added, scarce two agreeing in the same words. '2,dly. 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 the full and proper signification of it in this place. And it is evident unto me from hence, in that those who have made the most diligent inquisition into it, and traced it through all its forms, are most remote from agreeing what is, or should be the precise sig- nification of it, but close their disquisitions with various and opposite conjectures. And, which is yet worse, that which mostly they fix upon is but a sound of words, which conveys no real sense unto the experience of them that do believe. Hovvbeit, it was no part of the design of the apostle to give us a perplexity, by the use of an am- biguous word; but tlie thing he intended was at that time commonly known, and not obscured by the new clothing given it, to accommo- date the expression of it unto the present metaphor. odly. I shall therefore attend unto the guides before mentioned, namely, other Scripture directions and rules in the same case, with the experience of believers, who are exercised in it, and the use of those other words with which this awac, "KiyoiLivov is here joined. VER. 1.] EPISTLE TO THE HEBREWS. 229 1st. The word airoridrnu, to "lay aside/' is never used in the Scri[)ture, with respect unto that which is evil and sinful, but with regard unto the original depravation of nature, and the vicious habits wherein it consists, witli the effects of them. The places are these alone: Eph. iv. 22, 'AvoQiedai lfj.ag, — "That ye put off, con- cerning the former conversation, the old man, which is corrupt ac- cording to the deceitful lusts." None douhts but that it is the original pravity of our nature that is here inteutled. Verse 25, Aih ccto^j- fisi/oi TO -^ivdog, — "Wherefore put away lying;" a branch springing from the same root. Col. iii. 8, tiwi ds U'Trtf-eh xa! O/asTj to, '^avra, — • "But now ye also put off all thest;;" that is, the things which he discourseth of, or original corruption, with all the fruits ami effects of it. James i. 21, A/o ccTrod'titivoi iraaav pvvaf'iav, — "Wherefore lay apart all filthiness and superfluity of naughtiness;" which is the same. 1 Pet. ii. 1, ' A'7roi)':fjLivoi ouv 'kusu.v zaxlav, — "Laying aside all mahce;" to the same purpose. Elsewhere this word is not used. It is therefore evident, that in all other places it is applied only unto our duty and acting with reference unto the original pravity of our nature, with the vicious habits wherein it consists, and the sinful effects or consequents of it. And why it should have another inten- tion here, seeing that it is not only suited unto the analogy of faith, but most agreeable unto 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. 'Idbj. The general nature of the evil to be deposed or laid aside, is expressed by aiMapria., and that with the article prefixed, rriv aixap- r'lav, " that sin." Now this, if there be nothing to limit it, is to he taken in its largest, most usual, and eminent signification. And that this is the original depravation of our nature, cannot be denied. So it is in an especial manner stated, E,om. vii., where it is con- stantly called by that name: Verse 1-3, n aij^upria, "sin;" that is, the sin of our nature. And the ?? oliiovaa b s/mo! ccftapTia, ver^^e 17, "the sin tliat dwelleth in me," is of the same force and significa- tion with ^ a/xapTta iu'rrspia-arog, " the sin that doth so easily beset us;" though the allusions are various, the one taken from within, the other trom without. See verses 20, 23. But, — Sdli/. I do not judge that ouiginal sin is here absolutely in- tended, but only with respect unto an especial way of exerting its efficacy, and unto a certain end; namely, as it works by unbelief to obstruct us in, and turn us away from, the profession of the 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, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." To depart from the living God, 230 AN EXPOSITION OF THE [CHAP. XIL and to forsake the course of our profession, are tlie same. And the cause of them is, an " evil heart of unbelief" For so it is expounded in the next verse, "That ye be not hardened through the deceitful- ness of sin." And the like rule is given us in this chapter, verse 15, The sin therefore intended is indwelling sin; which, with respect unto the profession of the gospel and permanency therein with patience, worketh by unbelief; whereby it exposeth us unto all sorts of temptations, gives advantage unto all disheartening, weakening, discouraging considerations, still aiming to make us faint, and so at length to depart from the living God. These things being fixed, it is all one whether we interpret fUTs- p'lCrarog, " that which doth easily beset us," that is in a readiness always so to do; or "that doth easily expose us to evil;" which are the two senses of the word with any probability contended for. Both come to the same. There are two things yet remaining for the exposition of these words: \st. How this sin is said easily to beset us; and, 2dli/. How we must lay it aside. 1st. And the first is. spoken of it, because it hath all advantages to solicit and draw off our minds from this duty, as also to weaken us in the tlischarge of it. This is confirmed by the experience of all who have been exercised in this case, who have met with great dif- ficulties in, and have been called to suffer for the profession of the gospel. Ask of them what they have found in such cases to be their most dangerous enemy, what hath had the most easy and fiequent access unto their minds, to disturb and dishearten them, of the power whereof they have been most afraid : they will all answer with one voice, it is the evil of their own unbelieving hearts. This hath continually attempted to entangle them, to betray them, in taking part with all outward temptations. When this is conquered, all things are plain and easy unto them. It may be, some of them have had their particular temptations, which they may reflect upon ; but any other evil by sin, which is common unto them all, as this is unto all in the like case, they can fix on none. And this known experience of the thing in this case I prefer before all conjectures at the signification of the word, made by men who either never suffered, or never well considered what it is so to do. This sin is that which hath an easy access unto our minds, unto their hinderance in our race, or doth easily expose us unto danger, by the advantage which it hath unto these ends. For, — (\st.) It is always present with us, and so never wanting unto any occasion. It stands in need of no help or furtherance from any outward advantages to attempt our minds. Dwelling in us, abiding with us, cleaving unto us, it is always ready to clog, to hinder, and disturb us. Doth any difficulty or danger appear in the way? it is VER. 1.] EPISTLE TO THE HEBREWS. 231 at hand to cry, '* Spare thyself," working by fear. Is any sinful compliance proposed unto us? it is ready to argue for its embrace- meut, working by carnal wisdom. Doth the weariness of the flesli decline perseverance in necessary duties ? it wants not arguments to promote its inclinations, working by the dispositions of remaining enmity and vanity. Doth the whole matter and cause of our pro- fession come into question, as in a time of severe persecution ? it is reaiy to set all its engines on work for our ruin; fear of danger, love of things present, hopes of recovery, reserves for a better 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 perseverance. (2dli/^ It hath this advantage, because it hath a remaining inte- rest in all the faculties of our souls. It is not in us as a tlisease that attempts and weakens one single part of the body, but as an evil habit that infects and weakens the whole. Hence it hath a readi- ness to oppose all the actings of grace in every faculty of the soul. *' The flesh," always and in all things, " lusteth against the Spirit." But the whole discourse, which I have long since published, of the Nature and Power of the Remainders of Indwelling Sin in Be- lievers, being only a full exposition of this expression, " The sin that doth so easily beset us," I shall not further here again insist on it.^ 2dly. The last inquiry is, how we may " lay it aside," or put ii from us. One learned man thinks it a sufficient reason to prove that the sin of nature is not here intended, because we cannot lay that aside whilst we are in this life. But I have showed that the word is never used, when a duty is in it enjoined unto us, but it is with respect unto this sin. Wherefore, — {Ist.) We are to lay it aside absolutely and universally, as unto design and endeavour. We cannot in this life attain unto perfec- tion in holiness, yet this is that which we are to endeavour all the days of our lives : so, though we cannot absolutely and perfectly destroy the body of death, crucify the old man in its lusts utterly by a total death, and so lay aside indwelling sin, yet it is our duty to be endeavouring of it all our days. So the apostle proposeth both these equally unto us, 2 Cor. vii. 1, " Let us cleanse ourselves from all pollution of the flesh and spirit, perfecting holiness in the fear of God." We must equally watch unto both, and work for both, though in neither we can attain absolute perfection in this hfe. This we are always to aim at, and pray for, 1 Thess. v. 23. {2dly.) We ought actually to lay it aside in such a measure and degree, as that it may not be a prevalent hinderance unto its in any of the duties of Christian obedience. For it may have various ' See vol. vi. of miscellaneous works. — Ed. 232 AN EXPOSITION OF TUB [CHAP. XII. degrees of power and efficacy in us, and hath so, according as it is neglected or is continually mortified. And it ofttimes takes advan- tage, by a conjunction with outward temptations, unto our unspeakable prejudice. We ought to labour in the lessening of these degrees, in the weakening of its strength, so as that, although it will fight and rebel against the law of the Spirit of life in our minds, it shall not prevail to hinder, entangle, or weaken us in any spiritual duty, nor either so vex us or defile us as to deprive us of that holy confidence in our walk before God which we ought to preserve. And this is actually attain- able in this life ; and it is from our woful neglect and sin, where it is otherwise. And if the mortification of it be neglected in any one branch, or any of its puttings forth of power, if any 07ie sin be indulged unto, it will ruin all strength and resolution in and for suffering on the account of the gospel. So we see by daily expe- rience; one is ruined by one lust, another by another. Hence after the apostle hath given in charge this mortification in general, he Applies it unto all sorts of particular sins, Eph. iv. 22-32. And we may observe, — Obs. V. Tiiat universal mortification of sin is the best preparative, preservative, and security, for constancy in profession in a time of trial and persecution. — Whatever may be our purposes, resolution, and contrivances, if unmortified sin in any prevalent degree, as love of the vi'orld, fear of man, sensual inclinations to make provision for tlie flesh, do abide in us, we shall never be able to hold out in our race unto the end. Ohs. VI. Whereas the nature of this sin, at such seasons, is to work by unbelief towards a departure from the living God, or the relinquishment of the gospel and profession of it, we ouglit to be continually on our watch against all its arguings and actings towards that end. — And no small part of our spiritual wisdom consists in the discovery of its deceitful working; which the apostle gives us severe cautions about, Heb, iii. And the way whereby it principally ma- nifests 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," that is, unto our let and hinderance, an allusion is taken from a long garment ; which if a man wear in the running of a race, it will hinder, perplex, and entangle him, and sometimes cast him to the ground; so that unless he cast it away he can have no success in his race. 3. The last thing expressed is the duti/ itself directed and exhorted unto, " Let us run with patience the race that is set before us." What is the duty in general intended hath been suf- ficiently declared; but whereas the terms wherein it is expressed, all but tliat word, " with patience," are metaphorical, they must be. opened. VER. 1.] EPISTLE TO THE HEBREWS. 233 (].) That with respect ^hereunto we are exhorted, is ayw, " certa- men," — " a strife or conflict." It is used for any thing, . _ work or exercise, about which there is a striving and contending unto the utmost of men's abilities, — such as were used when men contended for mastery and victory in the Olympic games: and so it is applied unto all earnest spiritual endeavours in any kind, Pliil. i. 30; Col. ii. 1 ; 1 Thess. ii. 2; 1 Tim. vi. 12. In all which places it is used to express the earnest endeavours of the preachers and ministers of the gospel for the conversion of souls and edifica- tion of the church, in the midst of all difficulties, and against all oppositions. And the apostle expresseth the whole course of his ministry and obedier}ce by it, 2 Tim. iv. 7, Thv dyuva rhv xaXov iyi^- viaij^ar. which we render, " I have fought a good fight;" ' I have gone through that contest, against all oppositions, which is allotted unto me, unto a victory.' Here the sense of the word is restrained unto the particular instance of a race, because we are enjoined to run it; which is the means of success in a race. But it is siJch 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 " cur- sus," but " certamen." And by the verb our whole contest for heaven is expressed, Luke xiii. 24, ' AymiZ^isQi ilaXdeTv, — " Strive to enter." We render it, " striving for the mastery," 1 Cor. ix. 25 ; where tlie apostle hath the same allusion unto the Olympic games. And in the same allusion it is called a "wrestling." "Ecr/v ti/mTv jj ■^raAjj, — " There is a wrestling assigned unto us," appointed for us, Eph. vi. 12; which was the principal contest in the old trials for mastery. And what is required thereunto the apostle doth most excellently declare in that place, verses 10-13. Wherefore sundry things are intimated in this metaphorical expression, of our Christian obedience and persevei-ance therein. [1.] That it is a matter of great difficulty, whereunto the utmost exercise of our spiritual strength is required. Contending with all our might must be in it; without which all expectation of success in a race for mastery is vain and foolish. Hence the apostle pre- scribes, 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 we have all those things to con- sider which they had who strove for mastery in those games, from whence the allusion is taken : as there is the judge or (SpaQivryig, the " rewarder" of them which overcome, — which is Christ himself; and there is the reward proposed, — which, as the apostle tells us, is an incorruptible crown of glory; and there are encouraging specta- tors, even all the holy angels above, and the church below; with sundry other things which might be usefully improved. 234! AN EXPOSITION OF THE [CHAP. XIL [3.] It being a race, it is of no advantage for any one merely to "begin or Tnake an entrance into it. Every one knows that all is lost in a race, where a man doth not hold out unto the end. (2.) 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 pro- . ,n^'*''>«'">' iection ; but it is set before us. He that sets it before us is Christ himself, who calls us unto i\iith and obe- dience. And a double act of his is intended in this setting of the race before us: [1.] Preparation, or his designing, preparing, and appointing of it. He hath determined what shall be the way of obedience, limiting the bounds of it, and ordering tlie whole course, with all and every one of the duties that belong thereunto. There are races that men have chosen, designed, prepared for themselves ; which they run with all earnestness. Such are the ways of will- worship, superstition, and blind, irregular devotion, that the world abounds with. Believers attend unto that race alone which Christ hath designee^ and prepared for them; which is therefore straight and holy. [2.] Proposition : it is by him proposed unto us, it is set before us in the gospel. Therein he declares the whole nature of it, and all the circumstances that belong unto it. He gives us a full prospect of it, of all the duties required in it, and all the diffi- culties we shall meet withal in the rumiingof it. He hides nothing from us, especially not that of bearing the cross ; that our entrance into it may be an act of our own choice and judgment. Whatever, therefore, we meet withal in it, we can have no cause of tergiversa- tion or complaint. And both these he confirms by his own example, as the apostle shows in the next verse. This is that which believers both reprove and refresh themselves withal, when at any time they fall into tribulation for the gospel. * Why do you faint? why do you recoil? Hath he deceived you, who calls you to follow him in obedience? Did he hide any thing from you? Did he not set these tribulations before you, as part of the race that you were to run?' So they argue themselves into a holy acquiescency in his wisdom and will. This is the great encouragement and assurance of believers in their whole course of obedience, that whatever they are called unto is appointed for them and prescribed unto them by Jesus Christ. Hence the apostle affirms, that he did not " fight uncertainly, as one 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 ])roposed to me, and set before me/ are soul-quieting considerations. (8.) Our whole evangelical obedience being compared to a race, our performance of it is expressed l)y " running," which is proper and necessary unto a race. And the obedience of faith is often so VER. 1.] EPISTLE TO THE HEBREWS. 235 expressed: Ps. cxix. 32; Cant. i. 4; Isa. xl. 31; 1 Cor. ix. 24; Gal. ii. 2; Phil. ii. 16; Gal. v, 7. And there are two things required unto running: [1.] Strength; [2.] Speed; the one unto it, the other in it. There is nothing that more strength is required unto than unto running in a race: " E-ejoiceth as a strong man to run a race/' Ps. xix. 5. He had need be a strong man, who undertakes to run a race for a prize or victory. And speed is included in the significa- tion of the word. To " run," is to go swiftly and speedily. The first is opposed unto weakness, and the other to sloth and negligence. And these are the things required unto our Christian race: [l.J Strength in grace ; [2.j Diligence with exercise. The due per- formance of gospel obedience, especially in the times of trial and temptation, is not a thing of course, is not to be attended in an ordinary manner. Spiritual strength, put forth in our utmost dili- gence, is required unto it. Stieing, therefore, that we are called unto the running of a race, we should greatly consider the things which may enable us so to do, that we may " so run as that we may obtain." But our weakness, through our want of improving the principles of spiritual life, and our sloth in the exercise of grace, for the most part, cannot suffi- ciently be bewailed ; and I am sure are inconsistent with this exhor- tation of the apostle. (4.) The last thing to be considered in the words, is the neces- sary adjunct or concomitant of this running the race, namely, that it be " with patience." Patience is either ' " "'"'"'* a quiet, submissive suffering of evil things, or a quiet waiting for good things future with perseverance and continuance, unto the con- quest of the one, or the enjoyment of the other. The word here used is by most translated " tolerantia," and so principally respects the suffering of evil and persecution, which they were to undergo. But these things may be distinguished, though they cannot be separated, where patience is a fruit of faith. He who suffereth quietly, submis- sively, with content and satisfaction, what he is called unto fo'r the profession of the gospel, doth also quietly wait for and expect the accomplishment of the promises made unto them which so sujQfer, which are great and many. There are sundry things supposed unto this prescription of pati- ence in our race; as, [1.] That the race is long, and of more than ordinary continuance. So it is, and so it seems unto all that are en- gaged in it. [2.] That we shall be sure to meet with difficulties, oppositions, and temptations in this race. [3.] That these things will solicit «.9 to desist, and give over our race. With respect unto them all, patience is prescribed unto us; which, when it hath its " per- fect work," will secure us in them all. See the exposition on chap, vi. 12, 15. And,— 236 AN EXPOSITION OF THE [CHAP. XII. Obs. VII. The reward that is proposed at the end of this race is every way worthy of all the pains, diligence, and patience, that are to be taken and exercised in the attainment of it. Verse 2. The apostle here riseth unto the highest direction, encourage- ment, and example, with respect unto the same duty, whereof we are capable. Hitherto he hatii proposed unto us their example who had and professed the same faith with ourselves; now, he proposeth Him who is the autlior and finisher of that faith in us all. And therefore their faith is only proposed unto us for our imitation; his person is proposed unto us as a ground also of hope and expectation. Ver. 2. — \\riiKot.rcit.(fpou'/}uot.g. Vulg. Lnt., "confusione contempta." Rhem., "con- temning confusion." Syr., ^?"p?? '*'^'7~t "'?!, "and e.xposed himself unto confu- sion." " He despised the shame." " Ignominia contempta," " scornful shame." P%r. 2. — Looking unto Jesus, the author and finislier of the faith ; who, for the joy that was set before hiin, en- dured the cross, despising the shame, and is set down at the right hand of the throne of God. Herein, as I said, the apostle issues his encourngmg exhortation unto perseverance in the faith and obedience of the gospel. He had before gathered up particular instances for our example, fiora the beginning of the world. And he chose out those })ersuns which were most eminent, and those things wherein their faith was most eminent, wherein they have witnessed unto the truth which he con- firms. Some did it by doing, and some by suffering; some one way, some another. But he ascends now unto Him who had all in VER. 2.] EPISTLE TO THE HEBREWS. 237 himself, and gave a universal example of faith and obedience in every kind. From our companions in believing he leads us unto "the author and finisher of our faith." And therefore he doth not pro- pose him unto us in the same manner as he did the best of them, as mere examples, and that in this or that particular act of duty; hut lie proposeth his person in the first place, as the object of our faitii, from whom we might expect aid and assistance for conformity unto himself, in that wherein he is proposed as our example. And I shall first open the words, and then show wherein the force of the apo^^tle's argument and exhortation doth consist. 1. There is a peculiar way or manner of our respect unto him prescribed; which is not so with respect unto the wit- , nesses l)efore called out. This is " looking" to him. ^"""^ " And Ijeing put in the present tense, a continued act is intended. In all that we do, in our profession and obedience, we are constantly to be looking unto Christ. " Looking," in the Scripture, when it respects God or Christ, de- notes an act of faith or trust, with hope and expectation. It is not a mere act of the understanding, or consideration of what we look on; but it is an act of the whole soul in faith and trust. See Ps. xxxiv. 4-6. Isa. xlv. 22, " Look unto him, and be saved, all the ends of the earth ;" that is, by faith and trust in him. Such is the look of believers on Christ as pierced, Zech. xii. 10. See Heb. xi. 10, ix. 28. Mic. vii. 7, " I will look unto the LoRD; I will wait for the God of my salvation: my God will hear me." Wherefore the Lord Jesus is not proposed here unto us as a mere example to be considered of by us; but as him also in whom we place our faith, trust, and confidence, with all our expectation of success in our Christian course. Without this faith and trust in him, we shall have no benefit or advantage by his example. And the word here used so expresseth a looking unto him, as to include a looking off from all other things which might be discou- ragements unto us. Such are the cross, oppositions, persecutions, niockings, evil examples of apostates, contempt of all these things by the most. Nothing will divert and draw off our minds from discouraging views of these things but faith and trust in Clnist. Look not unto these' thin^js in times of suffering;, but look unto C li !■ i st. W h ere fo re, — Obs. I. The foundation of our stability in faith and profession of the gospel, in times of trial and suffering, is a constant looking unto Christ, with expectation of aid and assistance; he having encouraged us unto our duty by his example, as in the following words. — 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. 238 AN EXPOSITION OF THE [CHAP. XIL 2. The object of this act or duty is proposed unto us; (1.) By his name, "Jesus," (2.) By his office or work; "the author aud finisher of our faith/' (1.) He is here proposed unto us by the name of "Jesus." I , , _ have before observed more than once, that the apostle in this epistle makes mention of him by all the names and titles whereby he is calle'd in the Scripture, sometimes by one, and sometimes by another; and in every place there is some pecu- liar reason for the name whicb he makes use of. The name Jesus minds lis of him as a Saviour and a sufferer: the first, by the signi- fication of it, Matt. i. 21 ; the latter, in that it was that name alone whereby he was known and called in all his sufferings in life and death, — that is, in that nature signified in that name. As such, under this blessed consideration of his being a Saviour and a suf- ferer, are we here commanded to look unto him: and this very name is full of all encouragements unto the duty exhorted unto. Look unto him as he was Jesus; that is, both the only Saviour and the greatest sufferer. (2.) He is proposed by his office or work: "The author and TsvT^fw/V- finisher of our faith." He is so, and he alone is so; •nas apxnyov and he may be said so to be on various accounts. '"' "^^-^''''- [1.] Of procurement and real efficiency. He by his obedience and death procured this grace for us. It is "given unto us on liis account," Phil. i. 29. And he prays that we may re- ceive 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 unto him, "Lord, in- crease our faith," Luke xvii. 5. See Gal. ii. 20. So he is the " author " or beginner of our faith, in the efficacious working of it in our hearts by his Spirit; and "the finisher" of it in all its effects, in lilierty, peace, and joy, and all the fruits of it in obedi- ence: for "without him we can do nothing." [2.] He may be said to be so with respect unto the revelation of the object of our faith, that which under the gospel we are bound to believe. So " grace and truth came by him," in that " no man hath seen God at any time, the only-begotten Son, which is in the bosom of the Father, he hath declared him," John i. 1 7, 1 8. So he affirms of himself, " I have manitested thy name unto the men which thou gavest me out of the world," John xvii. 6. And in distinction from all revelations made by the prophets of old, it is said, that "in these last days God hath spoken unto' us by his Son," Heb. i. 1, 2, Hence he is called "The apostle of our profession," Heb. iii. 1. See the exposition. So he began it, or was the author of that faith which is peculiarly evangelical, in his prophetical office, — the word which "began to be spoken by the Lord," Heb. ii. 3; and VER, 2."! EPISTLE TO THE HEBREWS. 239 which he hath so finished and completed that nothing can be added thereunto. But this alone is not sufficient to answer these titles. For if it were, Moses might be called the author, if not the finisher also, of the faith of the old testament. [3.] Some think that respect may be had unto the example which he set us in the obedience of faith, in all that we are called to do or suffer by it or on the account of it. And it was so, a full and complete example unto us; but this seems not to be intended in these expressions, especially considering that his example is im- mediately by itself proposed unto us. [4.] He is so by guidance, assistance, and direction. And this is certainly intended; but it is included in that which was in the first place insisted on. It is true, that in all these senses our faith from first to last is from Jesus Christ. But that [mentioned] in the first place is the proper meaning of the words; for they both of them express an efficiency, a real power and efficacy, with respect unto our faith. Nor is it faith objectively that the apostle 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 ;" that is, of the faith treated on in the foregoing chapter, in them that believed under the old testa- ment, as well as in themselves. And, — Obs. II, It is a mighty encouragement unto constancy and per- severance in believing, that He in whom we do believe is " the author and finisher of our faith." — He both begins it in us, and car- ries it on unto perfection. For although the apostle designs pecu- liarly to propose his sufferings unto us for this end, yet he also shows from whence his example in them is so effectual, namely, from what he is and doth with respect unto faith itself. Obs. III. The exercise of faith on Christ, to enable us unto per- severance under difficulties and persecutions, respects him as a Saviour and a sufferer, as the author and finisher of faith itself 3. The next thing in the words, is the ground or reason whereon Jesus did and suffered the things wherein he is pro- 'a,^; ^^^ posed as our example unto our encouragement; and rrfOKUfiivyn a.u- this was, " for the joy that was set before him." '^'*' ^"''°'*- The ambiguous signification of the preposition avTi hath given occasion unto a peculiar interpretation of the words. For most commonly it signifies, " in the stead of," one thing for another. Thereon this sense of the words is conceived, * Whereas all glory and joy therein did belong unto him, yet he parted with it, laid it aside; and instead thereof chose to suffer with ignominy and shame.' So it is the same Avith Phil. ii. 5-8. But there is no reason to bind up ourselves unto the ordinary use of the word, when the contexture wherein it is placed requires VOL. XVI.— 16 240 AN EXPUSITION OF THE [cTTAP. XII. nnother sense not contrary tlierennto. Wherefore it denotes here the finai movincj causi? iu the mind of Jesus Christ for the doinc: ^vllat he did. He did it on the account of "the joy that was set before him." And we are to inquire, (I.) What this "joy" was; and, (2.) How it was "set before him." (1.) "Joy" is taken for the things wherein he did rejoice; which he so esteemed and vahied as on the account of them to " endure the cross and despise the shame;" that is, say some, his own glorious exaltation, But this is rather a conse- quent of wliat he did, than the motive to the doing of it; and a3 such is expressed in the close of the verse. But this joy which was set before him, was the glory of God in the salvation of the churcli. The accomplishment of all the counsels of divine wisdom and grace, unto the eternal glory of God, was set before him; so was the sal- vation of all the elect. These were the two things that the mind of Christ valued above life, honour, reputation, all that was dear unto him. For the glory of God herein was and is the soul and centre of all glory, so far as it consists in the manifestation of the infinite excellencies of the divine nature, in their utmost exercise limited by infinite wisdom. This the Lord Christ preferred before, above, and beyond all things. And tlia-t the exaltation of it was committed unto him, was a matter of transcendent joy unto him. And so his love unto the elect, with his desire of their eternal sal- vation, was inexpressible. These things were the matter of his joy. And they are contained both of them in the promise, Isa. liii. 10-12, " When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand," etc. See how he expresseth his joy herein, Heb. x. 5-9, with the exposition, (2.) Our second inquiry is, How was joy "set before him ?" It is an act, or, acts of God the Father, the sovereign Lord of this whole affair, tliat is intended. And respect may be had unto three things herein: [1.] The eternal constitution of God, tliat his sufter- ins: and obedience should be the cause and means of tht^se things; namely, the eternal glory of God, and the salvation uf the church. In this eternal decree, in this counsel of the divine will, perfectly known unto Jesus Christ, was this joy set before him, as unto the absolute assurance of its accomplisliment. [2.] Unto the covenant of 7-edemption between the Father and the Son, wherein these things were transacted and agreed, as we' have at large elsewhere declared. [3.] To all the i^romises, j^fophecies and predictions, that were given out by divine revelation, from the beginning of the world. In them was this joy set before Christ. Wlience he makes it the ground of his undertaking, that in the vohnne, or head of the Book of God, it was written of iiim, that he should do his will, VEK. 2.] i:?i.:.Ti.::.TO Tii^: uebuews. 241 Hfl). X. Yea, these things were the piiacipal subject and substance of all divine revelations, 1 Pet. i. 11, 12, And the respect of Christ unto these promises and prophecies, with his doing things so as that they might be all fulfilled, is frequently mentioned in the evan- gelists. So was the joy set before him, or proposed unto him. And his f lith of its accomplishment, against oppositions, and under all his sufferings, is illustriously expressed, Isa. 1. 6-9. Obs. IV. Herein is the Lord Christ our great example, in that he was influenced and acted, in all that he did and suffered, by a con- tinual respect unto the glory of God and the salvation of the church. And,— Obs. V. If we duly propose these things unto ourselves, in all our sufferings, as they are set before us in the Scripture, we shall not faint under them, nor be weary of them, 4. The things themselves wherein the Lord Jesus is proposed as our exam[)le are expressed: " 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 in common reputa- tion, nor in the thing itself, wherein he that suffered was in his dying hours exposed publicly unto the scorn and contempt with insultation of the worst of men. It were easy to manifest how ex- treme they were both in the death of Christ, on all considerations, of his person, his nature, his relations, disciples, doctrine, and repu- tation in them all. And the Scripture doth insist more on tlie latter than on the former. The reproaches, taunts, cruel nrockings, and contempt, that were cast upon him, are frequently mentioned, Ps, xxii. and Ixix. But we must not here enlarge on these things. It is suhicient that under these heads a confluence of all outward evils is contained, — the substance of all that can Ijefall any if us on the account of the profession of the gospel. Neitlier Paganism nor Popery can go f trther than painful death, shameful hanging, and tiie like effects of bloody cruelty. With respect unto the first of these, it is said "he endured it" He " patiently endured it," as the word signifies. The iuvincibl*^ patience of our Lord Jesus Christ, enduring the cross, was mani frsted, not only in the holy composure of his soul in all his suffer- ings to tlie last breath, expressed by the prophet, Isa. liii. 7 ; but in this also, that during his torments, being so unjustly, so ungrate- fully, so villanously dealt withal by the Jews, he neither reviled, rej)roached, nor threatened them with that vengeance and destruc- tion wliich it was in his power to bring upon them every m(jment; but he pitied them, and prayed for them to the last, that if it were possible their sin might be forgiven, Luke xxiii. oi; 1 Pet. ii. 2l-'2&. 242 AN EXPOSITION OF THE [CHAP. XII. Never was any sucli example of patient enduring given in the world, before nor since; nor can any equal to it be given in human nature. Ohs. VI. This manner of Christ's enduring the cross ought to be continually before us, that we may glorify God in conformity there- imto, according to the measure of our attainments, when we are called unto sufferings. — If we can see the beauty and glory of it, we are safe. As unto the second, or shame, " he despised it." Unto invin- cible patience he added heroic magnanimity. A}GyJ)vr^ Ai(rxuy»s """ is " ignominy, contempt, shame, from reproach and scorn ;" such as the Lord Jesus in his death was exposed unto. An ignominy that the world, both Jews and Gentiles, long made use of, to countenance themselves in their unbelief This he " despised;" — that is, he did not succumb under it; he did not faint because of it; he valued it not, in comparison of the blessed and glorious effect of his sufferings, which was always in his eye. Obs. VII. This blessed frame of mind in our Lord Jesus in all his sufferings, is that which the apostle proposeth for our encourage- ment, and unto our imitation. And it is that which contains the exercise of all grace, in faith, love, submission to the will of God, zeal for his glory, and compassion for the souls of men, in their highest degree. And, — Ohs. VIII. If he went so tlirough his suffering, and was victorious in the issue, we also may do so in ours, through his assistance, who is " the author and finisher of our fiiith." And, — Obs. IX. We have the highest instance that faith can conquer both pain and shame.' Wherefore, — Obs. X. We should neither think strange of them nor fear them, on the account of our profession of the gospel, seeing the Lord Jesus hath gone before, in the conflict with them and conquest of them; — especially considering what is added in the last place, as unto the fruit and event of his sufferings, namely, that he is " set down at the right hand of the 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 chap. i. 3, viii. L In the whole, we have an exact delineation of our Christian course in a time of persecution: 1. In the blessed example of it, which is the sufferings of Christ. 2. In the assured consequent of it, which is eternal glory: "If we suffer with him, we shall also reign with him." 8. In a direction for the right successful discharge of our duty: which is the exercise of faith on Christ himself for assistance, (1.) As a sufferer and a Saviour; (2.) As the author and finisher of our faith. 4. An intimation of the great encouragement, which we ought to fix upon under all our sufferings; namely, the joy and glory that are set before us, as the issue of them. ter. 8.] epistle to the hebrews. 243 Verse 3. And the apostle carries on the same argument, with resjject unto an especial improvement, of it in this verse. Ver. 3. — ' Avay.oyieadDi yap rov roiauTTiv u'?ro,(Msfisvr}x6ra ut6 toiv a,arip- TuT'.utv sis avTOV avTiXoylav, I'va /x5i xa/AJjre, raTg •vj/u^a/'s v/j,uv S/iXu6fi(voi ^ KvoChoyiaxaDi. Svr., "'IlI, " see," " I'ehdlii." Vulg., « recogitate." Rhem., "think diligently on;" not unfitly. Beza, " reputate quis ille sit," "counting," " refkomng." "judging who he is;" referring it to the person of Christ. Yap. Vulg., " enim." Syr., ^''?7s " therefore;" for in some copies of the Greek it i-- wv\ but when y«p is a note of inference from what was Paid, and not red- ditive of the reason of what was said, it is better rendered in Latin by " nam" thjn "enim," and includes the force of ov:/, "therefore." 'YaiKintw oi,vrih(tyiat,u. Syr., '*'??, "quantum" or "quanta," "how great things;" referring unto the sufferings of Christ. And indeed a.yri'hoyix signifies not only a "contradiction in words," but an "opposition in things" also, or el-e the trans- lator quite left out this word, rendering rQict'jrnv by >'!Jt'. "Vulg., " talem contra- dictionem." "such contr.-idiction." 'Ttto ruv ctf^ocprcShZiv. Syr., "p^i^ '*.?r'!? It?, "from those wicked ones;" referring it to them by wiiom he was crucified. E/f cii/Tov, " adversus semet ipsum," " acrainst himself." The Syriac here departs from the original, V'^r?:? *';?^?? ^'H V'v"^? "who were enemies" or "ad* vei-saries unto tiieir own souls;" intimating the ruin that the persecutors of him brought on themselves. 'Iva. fiv} Kcif^Yire. Syr., T=? l^^"? ^l'',, "that ye be not \\eary," that it be not irksome unto you. Vulg. Lat , " ut ne fatigemini." Rhem., "that ye be not weari' d, ' in a passive sense: " fatiscatis," " faint not." 'ExAt/o^:4£i/o<, "deficientes," " fracti," "remissi;" " faint," " be broken in your minds." We read the words, "lest ye be wearied, and faint in your minds;" but "and" is not in the original, and the introduction of it leads from the sense or' the words: for that which is e.\horted against is expressed in >cci.^u.r,ri, to be "wearied," or "faint;" and the other w(jrds express the cause of it, which is the sinking of our spirits, or the breaking of our resolution, or fainting in uUr minds. Yer. 3. — For consider liim [call things to account concern- ing him] that endured such [so great] contradiction of sinners against himself, that ye be not wearied through fainting ni your minds. The introduction of the close of this exhortation from the looking unto Jesus, is by yap. This renders not a reason of what was spoken before, but directs unto an especial motive unto the duty exhorted unto. Some copies read oZv, "there- fore," in a progressive exhortation. The peculiar manner of the respect of faith unto Christ is ex- pressed by avakoykaah, which we render " consider." So we are directed to consider him, Heb. iii. 1. But there in the original it is Y-aravantsaMi, — a word of another form, used again chap, x, 24. So we also render Ssw^s/Vs, chap. vil. 4. This word is nowhere else used 244i AN EXPOSITION OF THE [CHAP. XII. in the New Testament. ' AmXny'ia, from whence it is taken, is so once onl}^ Rom. xii. 6; where we render it "proportion," "the pro- portion of faith:" and so is the word used in mathematical sciences, wliereunto it doth belong; the due proportion of one thing unto another; so that the verb is to compare things by their due propor- tion one to another. Whether it respects the person of Christ, or his sufferings, we shall see immediately. The object of this consideration is, " him that endured." Of this enduring we spake in the verse foregoing. But whereas mention is made oi him wlio endured, and of luhat he endured, we must in- quire where the emphasis lies tliat determines the object of tlie computation by proportion whereunto we are directed, though neither of them be excluded. In the first way, the force of the apostle's exhortation is taken irora the person of Christ; in the latter, from his sufferinrjs. As, 1. '" Consider him;" " qualis sit;" make a just estimate between him and us. If lie suffered, if he endured such things, why should not we do so also? For he is the Son of God, "the author ami finisher of our faith." He had all glory and power in his own hand.' And, 2. As to the event of his sufferings, he is set down at the right hand of God. ' Compute thus with yourselves, that if he, being so great, so excellent, so infinitely exalted above us, yet " endured such contra- diction of sinners," ought we not so to do, if we are called there- unto?' In the latter way, supposing the proposal of his person unto us in the foregoing verse, he calls us unto the consideration of xuhat he mfferedin particular, as unto the "contradiction of sinners;" "such," so great " contradiction." And the word is applied unto all man- ner of oppositions, and not to contradiction only, and so may in- clude all the sufferings of Christ. These he calls us to consider, by comparing our own with them. And this sense the following words incline unto, '"For ye have not yet resisted unto blood," as be 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 unto our diligent consideration and computation of thein, with respect unto us and our sufferings. There is in this verse, 1. A caution against, or a dehortation from, an evil that is contrary to the duty exliorted unto, and destructive of it; " that ye be not wearied." 2. The luay whereby we may fall into this evil ; and that is by "fainting in our minds." 3. The means to prevent it, and to keep us up unto our duty; which is the dili- gent consideration of the Lord Christ, whom we are to look unto: and that, (1.) As unto the excellency of his person; and, (2.) As unto his sufferings in one peculiar way, of "enduring the contradic- TER. 3.] EPISTLE TO THE HEBREWS. 245 tion of sinners." (3.) As unto the greatness of that contradiction, — " 6'uc/i contrailictioii," or so great. 4. The force of this considera- tion unto that end is to be expliined. 1. That which we are cautioned about is, "that we be not wearied." Kd'j,vca is "to hdxnir so as to brinir on weariness;" and '■to be sick," which is accomi)anied with weariness, ►« a«»i *«- James v. Jo, 2'jjasi rhv xd/j,vovTa, — " Sliall save the sick;" and " to be spent with laljour, so as to give over:" so here, and Bev. ii. o; in which places alone the word is used. K£y./4?3X6Vg5, in war and games for victory, are opposed to ax/^^rsg, " those that are courageous and successiul;" signifying "such as despond, faint, and give over." Lucian in Hermot. cap. xl.: Ka/ 'isn toZto ov /xixpa ihr-oyja rov ddXriTou, TO fi'fKXiiv az/x^ra toTc xix,a^K6(ri aufj^-iricusiiai^ — " It is no small good foitune of a cliampion, when he that is bold and courageous, falls in contention with faint-hearted ])ersons." And the apostle treating before of a race, and our conflict therein, may easily be supposed to have resprct unto such as Tainted tlirough weariness in those con- tests. But the sense of the word is fully explained in that other place, where it is used in the same case, Rev. ii. 3, "Thou hast borne, and hast patience, and for my name's sake, hast laboured, and hast not fainted." To abide and persevere in suffering and labour 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 with the greatness or length of difficulties am.! trials as to draw back, to give over partially or totally from tiie profession of the gospel. For there is such a weariness, as whereon men do not absolutely give over the work or labour wherein they are engaged, but it grows very uneasy and tedicms unto them, that they are even ready so to give over. And this I judge to be the irame of mind here cautioned against by the apostle, namely, the want of life, vigour, and cheer- fulness in profes.sion, tending unto a relinquishment of it. And it is hence evident, — Ohs. I. That such things may befall us, in the way of our profes- sion of the gospnl, as are in themselves apt to weary and burden us, so as to solicit our minds unto a relinquishment of it. — Such, in par- ticular, are the mentioned reproaches and contradictious of men, making way unto further sufferings. Ohs. II. When we begin to be heartless, desponding, and weary of our stiff rings, it is a dangerous disposition of mind, towards a defection from the gospel. So it hath been with many, wdio at first vigorously engaged in profession, but have been wrought over unto a co'd'ormity with the world, by weariness of their trials. And, — Ohs. III. We ouglit to watch against nothing more diligently than the insensible, gradual prevailing of such a frame in us, if we intend to be faithful unto the end. 246 AN EXPOSITION OF THE [CHAP. XIL 2. There is the tuay whereby we fall into this dangerous condition, Ta?? ■v^w- ^^ ^^^ ^^st words of the verse; it is by " tainting in our xa.7s i/fiZt ix- minds." For so I take the mind of the apostle to be- Xvofiitoi. ^~ ^^J^■^ sKXUsdai, is *' anirao defici et concidere ;" " to have the strength and vigour of the mind dissolved, so as to faint and fall;" to be like a dying man, to whom "solvuntur frigore mem- bra," by a dissolution of all bodily strength. And wherein this doth consist we must inquire. There is a spiritual vigour and strength required unto persever- ance in profession in the time of persecution. Hence our duty herein is prescribed unto us under all the names and terms of pre- paration for a severe fight or battle. We are commanded to " arm ourselves with the same mind that was in Christ," 1 Pet. iv. 1 ; to " take to ourselves the whole armour of God, that we may be able to resist and stand," Eph. vi. 13; to "watch, to stand fast in the faith, to quit ourselves like men, to be strong," 1 Cor. xvi. 13. And it is the constant, vigorous acting of faith that is required in all these things. Wherefore this " fainting in our minds," consists in a re- mission of the due acting of faith by all graces, and in all duties. It is faith that stirs up and engageth spiritual courage, resolution, patience, perseverance, prayer, all preserving graces and duties. If it fail herein, and our minds are left to conflict with our difficulties in their own natural strength, we shall quickly grow Aveary of a per- secuted profession. Here lies the beginning of all spiritual declen- sions, namely, in the want of a due exercise of faith in all these graces and duties. Hereon our spiritual strength is dissolved, and we wax weary. And, — Obs. IV. If we design perseverance in a time of trouble and per- secution, it is both our wisdom and our duty to keep up faith unto a vigorous exercise; the want whereof is the fainting in our minds. — This is like the hands of Moses in the battle against Amalek. 3. The third thing in the words is that which is laid down in the beginning of the verse; which is, the way and means of our preserva- tion from this evil frame, and danger thereon. And this is, the dili- gent consideration of the person of Christ and his sufferings, or of his person in his sufferings. The meaning of the words hath been before spoken unto. The duty itself enjoined is built on the direction in the foregoing verse, to look unto him. So look unto him, as to consider diligently both who he is, and what he suffered; and so consider it as to make ap- plication of what we find in him and it unto our own case. Are we called to suffer? let us weigh seriously who went before us herein. The excellency of his person, with respect unto his sufferings, is in the first place to be called unto an account, and adjusted as unto our Bufferings. This our apostle fully proposeth unto us, Phil. ii. 5-11. VER. 3.] EPISTLE TO THE HEBREWS. 247 And as unto his sufferings, he proposeth the consideration of thera in one especial instance, and therein every word is einpliatical: (1.) It was contradiction he underwent. (2.) It was such, or so great, as is not easy to be apprehended. (3.) It was the contradiction of sinners. (4.) It was against /ii'mse?/' immediately. (1.) He endured "contradiction." The word, as was observed, is used for any kind of opposition, in things as well as , words, and so may include the whole suffering of Christ from men, both in the cross and in the shame thereof; but no doubt the apostle hath peculiar respect unto the reviliiigs and reproaches which he underwent, the opposition made unto his doctrine and ministry, proclaiming himself to be a deceiver, and his doctrine to be a fable. And yet more especially, regard may be had to their triumpliing over him when he was crucified: "Let the King of Israel come down from the cross, and we will believe. He saved others, himself he cannot save." Thus was it with him. And,— (2.) The apostle intimates the severity and cruelty of those con- tradictions; and herein he refers us unto the whole story of what passed at his death. " Such contradiction," — so bitter, so severe, so cruel: whatever the malicious wits of men, or suggestions of Satan could invent or broach, that was venomous and evil, was cast upon him. (.3.) It was the " contradiction of sinners;" that is, such as gave no bounds to their wrath and malice. But withal, the apostle seems to reflect on them as unto their state and , '^'^\~ ''"" condition. For it was the priests, the scribes, and Pha- risees, who from first to last managed this contradiction; and these all boasted themselves to be just and righteous, yea, that they alone were so, all others in comparison with them being sinners. Herewith they pleased themselves, in the height of their contradiction to Jesus Christ. And so it hath been and is with all their successors in the persecution of the church. But they did deceive theiiaselves; they were sinners, the worst of sinners, — and had the end of sinners. (4.) It was an aggravation of his sufferings, that this contradiction against him was immediate, and as it were unto his luce. Ifiere is an emphasis in that expression, sig airov, "against himself" in person: so they told him openly to his face that he had a devil, that he was a seducer, etc. All this he " patiently endured," as the sense of the word was de- clared on the foreffoinw verse. 4. Lastly, The consideration hereof, namely, of the Lord Christ's patient enduring these contradictions against himself, is proposed as the means to preserve us fiom being weary and fainting in our minds. It is so, (1.) By the way of motive; for if he, who in himself and 21-8 AN EXrO?lTIOX OF THE [CHAP, XIL in his own person was infinitely above all opposition of sinners, as the apostle states the case, PhiL ii. 5-8, yet for our sakes would un- dergo and conflict with them all, it is all the reason in the world that for Ids sake we should submit unto our portion in them. (2.) By the way of precedent and example, as it is urged by Peter, 1 Epist. ii. 21, 22. (3.) By the way of deriving 2^ower from him; f )r tlie due consideration of him herein will work a conformity in our minds and souls unto him in his sufferings, which will assuredly preserve us from fainting. And we may observe, — Obs. V. That the malicious contradiction of wicked priests, scribes, and Ptiarisees, against the truth, and those that profess it, on the aocouut thereof, is suited to make them faint, if not opposed by the vigorous acting of faith on Clirist, and a due consideration of his suti'criiigs in the same kind. Obs. VI. Whoever t'ney are, who by their contradictions unto the trutli, aaid them that do profess it, do stir up persecution against them, let them pretend what they will of righteousness, they are sinners, and that in such a degree as to be obnoxious unto eternal death. Obs. VII. If our minds grow weak, through a remission of the vioorous actino; of faith, in a time of great contradiction unto our piufession, they will quickly grow weary, so as to give over, if not timely recovered. Obs. VIII. The constant consideration of Christ in his sufferings is the best means to keep up faith unto its due exercise in all tiuies of triah Verse 4). Ver. 4. — Ye have not yet resisted unto blood, striving against sin. o Having proposed the great example of Jesus Christ, and given directions unto the improvement of it, the apostle proceeds unto more g>-ne'ral arguments, for the confirmation of his exhortation unto patience and perseverance in the times of suffering. That in this verse is taken from the consideration of their present state, and what 3'et tliey might be called unto, in the cause wherein they were en- iiaied. For what can redeem them from ruin under greater trials who faint under the less? The argument being taken from comparing their present state with what they might justly expect, the consideration of the things ensuing is necessary unto the exposition of the words: 1. What was their present state with respect unto troubles. 2. Vi^hat they mighi; T/XaTElTTJJTt. XFAl. 4..] EPISTLE TO THE ITEUREWS. 219 yet he called unto. 3. The cause whence tlieir present and fiitnre sufferings *J"? '';p^^?, "of that doctrine." " Exhortationis," "adhortationis;" "of the exhortation." "Ht;?. The Svriac having rendered the word by "that doctrine," adds next, •' whiih v\e have spoken unto you, as unto chiMren;" referring it unto some in- structions given by the apostle. llaihiiu;. Vulg., " discipHnam/' "the discipline." Syr., f^!;;l"';'? ," cor- rection," '• reliuke;" " castigationem," "the chastisement." 'ExAi/oy. Yulg., " ne tatigemini:" " be not weary;" " ne sis remissus;" "faint not." ^CKiyoirst. Vu!g., '' ne negl-gas:" so others, "neglect not:" we, "despise not,'' properly: for not only doth the word itself signify " to- set light by," but the Hfhrew ~>?"'?"'?, Prov. iii. 11, is "to repudiate, to reject and contemn." And "5*"^ is properly "correction." Yer. 5. — And ye have forgotten the exhortation -wliich speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint [or wax wear//'\ wlien thou art rebuked of him. / Th#' apostle in these words proceeds unto a new argument, whereby to press his exhortation imto jiatience and perseverance under suffer- ings. And this is taken from the nature and end, on the part of God, of all those sufferings which he sends or calls us unto. For they are not only necessary, as testimonies unto the truth, but as unto us they are chastisements and afflictions, wdiich we stand in need of, and wherein God hath a blessed design towards ns. And this nigument he enforceth, with sundry considerations, unto the end of verse 13. / Obs. I. This is a blessed effect of divine wisdom, that the sufferings which we undt-rgo from men, for the profe.'^sion of the gospel, sliall be also chastisements of love from God, unto our spiritual advantage. And. — Obs. II. The gospel never requires our suffering, but if we examine ourselves, we shall find that we stand in need of the divine chastise- ment in it. And, — 066'. III. When, bv the wisdom of God, we can discern that what VER. 5.] EPISTLE TO THE HEBREWS. 253 we suffer on the one Land is for the glory of God and the gospel, and on the other is necessary unto our own sanctification, we shall be prevailed with unto patience and perseverance. And, — • Obs. IV. Where there is sincerity in faith and obedience, let not men despond, if they find theniselves called to suffer for the g'>-p'-!, when they seem to be unfit and unprepared for it; seeing it is the design of God, by those sufferings whereunto they are called, on a public account, to purify and cleanse them from their present evil frames. This multitudes have found by experience, that their outward pressing sufferings, between them and the world, have been })ersi)rud, j)urifying chastisements between God and their souls. By tlu-m have they been awakened, revived, mortified unto the world, and, as the ajiostle expresseth it, made partakers of the holiness of God, unto their inexpressible advantage and consolation. And,— Hereby doth God defeat the covmsels and expectations of the w^orld, having a design to accomplish by their agency which they know nothing of For those very reproaches, imprisonments, anil stripes, with the loss of goods, and danger of theii lives, which the world applies unto their ruin, God at the same time makes use of for their refining, purifying, consolation, and joy. In all tliese things are the divine wisdom and goodness of God, in contriving and effecting all these things unto the glory of his grace and the salvation of the church, for ever to be admired. In tlie words we may consiiler, 1. The connection of them unto those foregoing. 2. The introduction of a new argnment, by a re- ference unto a divine testimony; and the nature of the argument, which consists in an exhortation unto duty. 3. Their former want of a due consideration of it. 4. Tiie manner of the exdortation ; it " speaketh as unto sons:" and, 5. The matter of it, expressed in two brunches, containing the substance of the duty exhorted unto. J. The connection is in the conjunctive particle, " for." It denotes a reason given of what went before. Wherefore there is in the foi'egoing words a tacit rebuke, namely, in that they were ready to faint under the lesser trials wherewith they were exercised. And the apostle gives here an account how and whence it was so with them; and makes that the means of the introduction of the new argument which he designed; as is his manner of ];ro- ceeding in this whole epistle. ' The reason,' saitli he, ' why it is so with you, that you are so ready to faint, is, because you have not attended unto the direction and encouragement which are piovided for you/ And this, indeed, is the rise of all our miscarriages, namely, that we attend not unto the provision that is made in tlie Scripture lor our preservation from them. 2. The intruduction of his argument is by reference unto a divine 254 AN EXPOSITION OF THE [CHAP. XIT. testimony of Scripture, wherein it is contained, and that appositely inito liis purpose; for it is proposed in the way of an exhortation. And as this was of great force in itself, so the Hebrews might see therein that their case was not peculiar; that it was no otherwise with them than with others of the children of God in former ages; and that God had long before laid in provision for their encourage- ment: which things give great weight unto the argument in hand. And it hath force also from the nature of it, which is hortatory in the name of God. For divine exhortations unto duty, — wherein He entreats wlio can and doth command, — are full of evidences of love, condescension, and concernment in our good. And it is the height of pride and ingratitude not to comply with God's entreaties. S. The apostle reflects on tlieir former want of a due consideration of this exhortation, " Ye have forgotten." What we mind not when we ought, and as we ought, we may justly be said to have forgotten. So was it with these Hebrews in some measure; whether by "the exhortation" we understand the di- vine words themselves, as recorded in the Scripture, or the things ex- horted unto, the subject-matter of them. Under their troubles and persecutions they ought in an especial manner to have called to mind this divine exhortation, for their encouragement, and preservation from fainting. This, it seems, they had not done. And, — Obs. V. The want of a diligent consideration of the provision that God hath made in the Scripture for our encouragement unto duty and comfort under difficulties, is a sinful forgetfulness, and of dan- gerous consequence unto our souls. — We shall be left to fainting. 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. Again; in their trials, and to prevent their fainting, the apostle sends these Hebrews unto the Scriptures: which, as it proves that they ought to be conversant in them, demonstrates the springs of all spiritual strength, direction, and consolation, to be con- tained iu them. And if this be the mind of Christ, then he that would deprive the people of the constant, daily use of the Scriptures, is Antichrist. .,„ , ~ - 4. In the manner of the exhortation, " Which speak- vUTs omKiyi- eth unto you as unto children," there are sundry things '■'*'• very remarkable. (1.) It is said to speak. The Scripture is not a dumb and silent letter, as some have blasphemed. It hath a voice in it, — the voice of God himself. And speaking is frequently ascribed unto it, John vii. 42, xix. 37; Rom. iv. 3, ix. 17, x, 11; Gal. iv. SO; James iv. 5. And if we hear not the voice of God in it continually, it is because of our unbelief, Heb. iii. 7, 15. VER. 5.] EPISTLE TO THE HEBREWS. 255 (2.) The word which was spoken so long before by Solomon unto the church in his generation, is said to be spoken unto tiiese He- brews. For the Holy Ghost is always present in the word of the Scripture, and speaks in it equally and alike unto the church in all ages. He doth in it speak as immediately unto us as if we were the first and only persons unto whom he spake. And this should teach us with what reverence we ought to attend unto the Scrip- ture, namely, as unto the way and means whereby God himself speaks directly unto us. (3.) The word here used is peculiar, and in this only place applied unto the speaking of the Scripture. A/aXs/sra/, — it "argues," it "pleads," it maintains a holy conference with us. It presseth the mind and will of God upon us. And we shall find the force of its arguing, if we keep it not off by our unbelief. (4.) There is the infinite condescension of God in it, that " he speaketh unto us as sous:" which is proved by the application of the text, " My son." The words are originally the Avords of Solo- mon; not as a natural father, speaking to his own son after the flesh; but as a prophet and teacher of the church, in the name of God, or of the Holy Ghost, which speaks in him and by him. It is a repre- sentation of the authority and love of God as a father.. For whereas these words have a respect unto a time of trouble, affliction, and chastisement, it is of unspeakable concernment unto us to consider God under the relation of a father, and that in them he speaks unto us as sons. The words spoken by Solomon, were spoken by God himself. Although the words, " My son," are used only to denote the per- sons to whom the exhortation is given, yet the apostle looks in the first place unto the grace contained in them. 'He speaketh unto us as unto sons.' This he puts a rema>rk upon, because our gratuitous adoption is the foundation of God's gracious dealings with us. And this, if any thing, is meet to bind our minds unto a diligent com- pliance with this divine exhortation, namely, the infinite condescen- sion and love of God, in owning of us as sons, in all our trials and afflictions. And, — Obs. VI. Usually God gives the most evident pledges of their adoption unto believers when they are in their sufferingSj and under their affliction^. — Then do they most stand in need of them ; then do they most set off" the love and care of God towards us. " My sou," is an appellation that a wise and tender lather would make use of, to reduce his child to^ consideration and composure of mind, when he sees him nigh unto disorder or despondency,, under pain, sickness, trouble, or the like: ' "My son," let it not be thus with thee/ God sees us, under our aflSictions and sufferings, ready to fall into discomposures, with excesses of one kind or auutherj VOL. XVI.— 17 256 AN EXPOSITION OF THE [CHAP. XIL and thereon a])plies himself unto us with this endearing expression, *' My children." ' But if God have this kindness for believers, and no affiiction or suffering can hef dl them but by his ordering and disposition, why doth he not prevent them, and preserve them in a better state and condition ?' I answer, that the wisdom, the love, the necessity of this divine dispensation, is that which the apostle declares in the following verses, as we shall see. 5. The exhortation itself consisteth of two parts: (1.) "Not to de- spise the chastening of the Lord." (2.) " Not to faint when we are rebuked of hiui." Although it be God himself principally that speaks the words in the first person, yet here he is spoken of in the third ; — " of the Lord," and " of him;" for "my," and " by me:" which is usual in Scripture, and justifieth our speaking unto God in prayer sometimes in the second, sometimes in the third person. All our miscarriages under our sufi'erings and afflictions may be reduced unto these two heads. And we are apt to fall into one of these extremes, namely, either to despise chastisements, or to faint imder them. (L) Against the first we are cautioned in the first place; and the word of caution being in the singular number, we have well ren- dered it, " Despise not thou," that every individual person may conceive himself spoken unto in particular, and hear God speaking these words unto him. And we may consider, [1.] What is this " chastening of the Lord." [2.] What it is to " despise it." [1.] The wonl is variously rendered, "doctrine," "institution," "cor- rection," " chastisement," " discipline." And it is such correction as is used in the liberal, ingenuous education of children by their parents, as is afterwards declared. We render it "nurture," Eph. vi. 4; where it is joined with vov0(eia, that is, "instruction." And 2 Tim. iii. lb", it is distinguished both from "reproof" and "correction;" whence we render it "instruction." And vaihxjca, the verb, is used in both these senses; sometimes "to teach," or "to be taught, learned, instructed," Acts vii. 22, xxii. 3; 1 Tim. i. 20; 2 Tim. ii. 25: sometimes "to correct" or "chastise," Luke xxiii. Ifi, 22; 1 Cor. xi. 32; Rev. iii, 19. Wherefore it is a "correction for instruction." So it is expressed by the psilmist : " Blessed is tlie man whom thou chastenest, 0 Lord, ami teachest him out of thy law," Ps. xciv. 12. So doth God deal with his children; so is it necessary that he should do. It is needful that divine institution or instruction should be accompanied with correc- tion. We stand in need of it in this world. But tiiat which I would principally look on in the words, is the application of this exhortation unto us under sufferings, troubles, VER. 5.] EPISTLE TO THE HEBREWS. 257 and persecutions for the gospel, which is here used by the apostla. For whereas we can see nothing in them but the wrath and rage of men, thinking them causeless, and perhaps needless /they are indeed God's chastisements of us, for our education and instruc- tion in his family. And if we duly-conslder them as such, applying ourselves to learn what we are taught, we shall pass through them more to our advantage than usually we do/ Let us bend our minds unto that which is the proper work that in our persons we are called unto, and we shall find the benefit of them all. ^ [2.] That which we are cautioned against, with respect unto chas- tening for this end, is, that we " despise it not." The word is nowhere used in the Scripture but in this place • ' ^^ '• only. It signifies " to set lightly by, to have little esteem of, not to value any thing according to its worth and use," The Hebrew word wliich the apostle renders hereby is D^9; "which is commonly ren- dered by u'xoboxiiMa.Z^iiv, "to reprobate, to reject, to despise;" some- times by s^oudevih, "pronihilo reputare," "to have no esteem of." We render the apostle's word by "despise;" which yet doth not intend a despising that is so formally, but only interpretatively. Directly to despise and contemn, or reject, the chastisements of the Lord, is a sin that perhaps none of his sons or children do fall into But not to esteem of them as we ought, not to improve them unto their proper end, not to comply with the will of God in them, is in- terpretatively to despise them. Wherefore the evil cautioned against is, \st. Want of a due regard unto divine admonitions and instruc- tions in all our troubles and afflictions. And that ariseth either from, (\st.) Inadvertency ; we look on them, it may be, as common accidents of life, wherein God hath no especial hand or design: or, (2dly.) Stout- heartedness ; it may be they are but in smaller things, as we esteem them, such as we may bear with the resolution of men, without any especial application unto the will of God in them. 2dly. The want of the exercise of the wisdom of faith, to discern what is of God in them; as, {\st.) Love unto our persons; (2dly.) His displeasure against our sins; (Sdly.) The end which he aims at, which is our instruction and sanctitication. lidly. The want of a sedulous application of our souls unto his call and mind in them; (Is^.) In a holy submission unto his will ; {idly) In a due refor- mation of all things wherewith he is displeased ; (-^dly.) In the exercise of faith for supportment umler them, etc. Where tliere is a want of these things, we are said interpretatively to " despise the chastening of the Lord;" because we defeat the end and lose the benefit of them no less than if we did despise them. Obs. VII. It is a tender case to be under troubles and afflictions, which requires our utmost diligence, watchfulness, and caie about it 258 A^ EXPOSITION OF THE [CIIAP. XII. — God is in it, acting as a father and a teacher. If he he not duly attended unto, our loss hy them will be inexpressible. (2.) The second caution is, that we " faint not wdien we are re- proved;" for this is the second evil which we are liable unto, under troubles and afflictions. [1.] The word, both in the Hebrew and in the Greek, signifies "a reproof by rational conviction." The same thing mate- lyx"/^^""- j,^^}jy ^yj^i^ ^^^^^ Qf "chastisement" is intended; but under this formal consideration, that there is in that chastisement a convincing reproof. God, by the discovery unto ourselves of our hearts and ways, it may 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, Hab. ii. 1-4; namely, to accept of his reproof, to humble ourselves before him, and to betake ourselves unto the righteousness of faith for relief. [2.] That which we are subject unto, when God makes his chas- tisements to be reproofs also (which is not always, but wdien we are uncompliant with his will in a peculiar manner, for which we are reproved) is to " faint." The word hath been opened on verse 3. And this fainting under God's reproofs consists in four things, : Isf. Despondency and heartless dejection in our own minds; which David eneourageth himself against, Ps. xlii. 5, 6, xliii. 5. 2t%. Heartless complaints, to the discouragement of others. See Heb. xii. 1 2, 13. 'Mly. ■Omission, or giving over our necessary duty ; which befalls many in times of persecution, Heb. x. 25, 26. Uldy. In judging amiss of the dealings of God, either as unto the greatness or length of our trials, or as unto his design in them. Isa. xl. 27-31. And we may learn, — Ohs. VIII. That 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 cheerfully apply ourselves unto his mind and calls. — Tliis is the hardest case a believer can be exercised withal, namely, when his troubles and afflictions are also in his own conscience reproofs for sin. Ohs. IX. A sense of God's displeasure against our sins, and of his reproving us for them, is consistent with an evidence of our adop- tion, yea, may be an evidence of it, as the apostle proves in the next vorses. The sum of the instruction in this verse is, that, — Ohs. X. A due consideration of this sacred truth, namely, that all our troubles, persecutions, and afflictions, are divine chastisements and reproofs, whereby God evidenceth unto us our adoption, and his instructing us for our advantage, is an effectual means to preserve u? VER. 6.] EPISTLE TO THE HEBREWS. 259 in patience and perseverance unto the end of onr trials. — They who have no experience of it, have no knowledge of these things. Yerse 6. "Ov yup aya-a Kvf^iog, rraidi-jtr fiueriyoT ds crai/ra viov ov TrapuMyjrai. The apostle, proceeding with the divine testimony unto his pur- pose recorded by Solomon, retaining the sense of the whole exactly, changeth the words in the latter clause. For instead of J5~^^? ^^3^ f^V"]'!, " and as a father the son in whom he delighteth/' with whom he is pleased ; he SU^DJ^tlies (xaanyoT hi Tavra y/'ov ov irapab'iyjrai, " and scourgeth every son whom he receiveth.'' In the Proverbs the words are exegetical of those foregoing, by an allusion unto an earthly parent: " For whom the Lord loveth he correcteth, even as a father the son in whom he delighteth." In the apostle they are farther explanatory of what was before affirmed; but the sense is the same. And the reason of the change seems to be, because the apostle would apply the name of " son," irom whence he argues, unto them prin- cipally intended, namely, the children of God; and not unto them who are occasionally mentioned in the allusion, which are the chil- dren of earthly parents. Or we may say, that the apostle makes this addition, confirming what was before spoken; seeing he fully explains the similitude of the latter clause in the original, in the following verses. However, the sense in both places is absolutely the same. The Syriac in the latter clause rea'ds '^.^^fr, in the plural num- ber, "the sons;" and in the last words retain the Hebraism, ^?)' "1^"^ J^'^f , " in whom he willeth," from ^Tl, that is, " is w^ll pleased." There may be a double distinction in reading of the last clause. Some place the iacisum, or note of distinction, at -ravra; and then the sense is, " He scourgeth every one, whom he receiveth or ac- knowledgeth as a son:" some at v'lov, as we render it, "every son whom he receiveth ;" which is the better reading. Ver. 6. — For whom the Lord loveth lie chasteneth, and scourgeth every son whom he receiveth. There is a reason given us in these words why we should not faint under divine chastisements, as the redditive conjunction " for," sig- nifies. And this reason consists in a general rule, whereby what is spoken before is confirmed as highly reasonable, and way is made for what ensues. And this rule is of that nature, as is suited to answer all objections against the doctrine of afflictions, and God's dealing with us in them; which, when we come to the trial, we shall find to be many. 260 AN EXPOSITION OF THE [CHAP. XIT And this rule is, tliat all these things are to be referred unto the sovereignty, wisdom, and goodness of God. ' This,' saith he, ' is the way of God ; thus it seems good to him to deal with his children ; thus he may do because of his sovereign dominion over all. May not he do what he will with his own? This he doth in hifinite wis- dom, for their good and advantage; as also to evidence bis love unto them and care of them/ And this is that which we are principally taught in these words, namely, — Obs. I. That in all our afflictions, the resignation of ourselves unto the sovereign pleasure, infinite wisdom, and goodness of God, is the only means or way of preserving us from fainting, weariness, or neglect of duty. — After all our arguings, desires, and pleas, this is tliat which we must come unto: whereof we have an illustrious in- stance and example in Job. See chap, xxxiii. 12, 13, xxxiv. 18, 19, • 23, 31-33, xlii. 4-6. First, In the first part of the testimony given unto 'Ov iyaTa ^j^^ sovereifTntv and wisdom of God, in the ways and methods of his dealing with his children, we are in- structed,— Ohs. 11. That love is antecedent unto chastening: he chastens whom he loves. — So it is with any father. He hath first the love of a father, before he chastens his son. Whatever, therefore, is the same materially with the chastisement of children, if it be where the love of adoption doth not precede, is punishment. The love, therefore, here intended, is the love of adoption; that is, the love of benevo- lence, whereby he makes men his children, and his love of compla- cency in them when they are so. Ohs. III. Chastising is an effect of his love.— It is not only conse- quential unto it, but springs from it. Wherefore there is nothing properly penal in the chastisements of believers. Punishment pro- ceeds from love unto justice, not from love unto the person punished. Chastisement is from love to the person chastised, though mixed with displeasure against his sin. Ohs. IV. Unto chastisement is required, that the person chastised be in a state wherein there is sin, or that he be a sinner; butQie is not proj^erly chastised because he is a sinner, so as that sin should have an immediate influence unto the chastisementjas the meritorious cause of it, whence the person should receive a coiidignity of punish- ment thereunto. vBut the consideration of a s^at^ of sin is required unto all chastisement; for the end of it is to take away sin, to sub- due it, to mortify it, to give an increase in grace and holiness,las we shall see. There is no chastisement in heaven, nor in hell. IS ot in heaven, because there is no sin; not in hell, because there is no amendment. Cliastisement is a companion of them that are in the way, and of them only. VER. 6.] EPISTLE TO THE HEBREWS. 261 Obs. V. Divine love and cliastening are inseparable. — " Whom he lovetli;" that is, whomsoever he loveth. None goes free, as the apostle declares immediately. It is true, there an; different degrees and measures of chastisements; which comparatively make some seem to have none, and some to have nothing else: but absolutely the divine ffa/ds/a, or instructive chastisement, is extended unto all in tlie family of God, as we shall see. Obs. VI. Where chastisement evidenceth itself (as it doth many ways,' with respect unto God the author of it, and those that are chastised) not to be penal, it is a broad seal set to the patent of our adoption: which the apostle proves in the following verses. Obs. VII. This being the way and manner of God's dealing with his children, there is all the reason in the world why we should acquiesce in his sovereign wisdom therein, and not faint under his chastisement. Obs. VIII. No particular person hath any reason to complain of his portion in chastisement, seeing this is the way of God's dealing with all his children, 1 Pet. iv. 12, v. 9. Secondly, the latter clause of this divine testimony, as expressed by the apostle, " And scourgeth every son whom he receiveth," if it were, as it is generally understood, the same with the former as- sertion, expressed with somewhat more earnestness, would need no further exposition, the same truth being contained in the one and the other. But I confess, in my judgment, there is something peculiar in it ; which I shall propose, and leave it unto that of the reader. And, — 1. The particle Bi is nowhere merely conjunctive, signifying no more but " and," as we and others here render it. It At. may rather be "etiam," " even ;" or " also," " moreover." 2. The verb, " scourgeth," argues at least a peculiar degree and measure in chastisement, above what is ordinary; and it is never used but to express a high degree of suffer- ing. A scourging is the utmost which is used in vatbila, or "cor- rective instruction." Wherefore the utmost of what God intlicts on any in this world is included in this expression. 8. By vupuMyjrai, " receiveth, accepteth, owneth, avoweth," the apostle expresseth ^'^y, in the original; the word where- by God declares his rest, acquiescency, and well-pleai^ing "''^ 'X-'^"''- in Christ himself, Isa. xlii. 1. So that an e.'-pecial approbation is included herein. 4. " Every son," is not to be taken universally, for so every son is not scourged ; but it is restrained unto such sons as Uod doth SO accept. On these considerations, I am induced to judge this to be the meaning of the words, namely, ' Yea, even (also) he severely chas- 262 AN EXPOSITION OF THE [cHAR XII. tiseth, above the ordinary degree and measure, those sons \vhom he accepts, and delights in in a pecuHar manner.' For, 1. This gives a distinct sense to this sentence, and doth not make it a mere repeti- tion in other words of what went before. 2. The introductive par- ticle and meaning of the words themselves require that there he an advancement in them, above what was before spoken. 3. The dealings of God in all ages, as unto sundry instances, with his children, liave been answerable hereunto. 4. The truth contained herein is highly necessary unto the supportment and consolation of many of God's children. For when they are signalized by affliction, when all mus*t take notice that they are scourged in a peculiar manner, and suffer beyond the ordinary measure of the children of God, they are ready to despond, as Job was, and David, and Heman, and be utterly discouraged. But a due apprehension hereof, (which is a truth, whether intended here or no, as I judge it is,) namely, that it is the way of God to give them the severest trials and exercises, to scourge them, when others shall be more lightly cliastened, whom he loves, accepts of, and delights in, in a peculiar manner, will make them lift up their heads, and rejoice in all their tribulations. See Eom. V. 3-5, viii. 35-:J9; 1 Cor. iv. 9-13, 2 Cor. vi. 4-10, xi. 23-28. The reasons and ends of God's dealing thus with those whom he owneth and receiveth in a peculiar manner, with that provision of heavenly consolation for the church, with holy weapons against the power of temptations in such cases as that complained of by Henian, Ps. Ixxxviii., which are treasured up in this sacred trutli, are well worthy our enlargement on them, if it were suitable unto our pre- sent design. Verse 7. E/ TujSiiav vjrofisvirs, w; v'loTg 'oih'tv '7rpoe(pspiTai 6 0shg' r/g yap sariv v'log ov oh 'auioiusi nrar'/jp; Uctileiciu tiTTo/iceuire. Vulg. Lat.,"in disciplina perseverate;" Hhem., "per- severe ye in diseipline:" neither to the words nor to the sense of the place. 'Tf/.lv 7rpo(T(pt:pirxi 6 Qsog. " Vohis offert se Deus," Vulg ; "God ilotli offer him-^elf unto you." «• Exhibebit," or " exhibet." Syr., "'?:=' ^.rf^ n^pi -^'st V^^"'.^"'?. , " dealeth with you as with children." TlctTVjp, "^^^'^.f " his father." Tremfllius renders the Syriac, " Endure tKirefore chastisement, because God dealeth with you as witli children;" which somewhat alters the sense of the origihal but gives that which is good and wholesome. Ver. 7- — If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father clias- tenetb not? It is not a new argument that is here produced, but an inference from and an especial application of that foregoing, and the exhor- VER. 7.] EPISTLE TO THE HEBREWS. 263 tation confirmed by it. There are three things in the words: 1. A supposition of the performance of the duty exhorted unto: " If ye enchire," etc. 2. The benefit or a^lvantage obtained tliereby: "God dealeth," etc. 3. An iUustration of the whole, by a comparison with men in their dealings: " For what son/' etc. As to the first, the Vulgar reads, as we observed, " Persevere ye in discipline;" probably for st reading tig, and taking '0'7ro/j/=nre in the imperative mood. But as i'^o/xsvsiv sJg vaihiav is no proper Greek expression, so the sense is obscured by it. There is therefore a supposition in the words, ' If you do comply with the exhortation.' Both the words have been opened before. Schlichtingius, Gro- tius, etc., would have h'znfj.'mTi to sicrnify only " to under- . go, "to endure the sorrow and paui of aiiiictions, without respect unto their patience or perseverance in enduring of them." And so, saith Grotius, is the word used James i. 12; which is quite otherwise, as every one will discern that doth but look on the text. Nor is it ever used in the New Testament but to express a grace in duty, a patient endurance. So is it twice used in this chapter be- fore, verses 1, 2. And there is no reason here to assign another sense unto it. Besides, a mere suffering of things calamitous, which is common unto mankind, is no evidence of any gracious acceptance with God. " If ye endure;" that is, with faith, submission, patience, and perseverance, so as not to faint. The chastisement intended, we have before declared. This, therefore, is that which the apostle designs: ' If,' saith he, ' afflictions, trials, and troubles, do befall you, such as , God sends for the chastisement of his children, and their breeding up in his nurture and fear; and you undergo them witii patience and perseverance, if you faint not under them, and desert your duty, etc' And, — This patient endurance of chastisements is of great price in the sight of God, as well as of singular use and advantage unto the souls of them that believe. For, — Secondly, Hereon " God dealeth with you as with sons." The word Tpos^iPsrai is peculiar in this sense. ' He offereth himself unto you in the ayjeig, the " habit" of a father to ' his children.' * He proposeth himself unto you [as a father,] and acteth accordingly; not as an enemy, not as a judge, not as towards strangers; Rit as towards children.' I think, " He dealeth with you," doth scarce reach the importance of the word. Now, the meaning is not, ' That hereupon, on the performance of this duty, when you have so done, God will act towards . , , you as sons;' for this he doth m all their chastisements themselves, as the apostle proves: but, 'Hereby it will evidently 264 AN EXPOSITION OF THE [CHAP. XH. appear^ even unto yourselves, that so God deals with you ; you shall be able, in all of them, to see in him the discipline and acting of a father towards his sons. As such, he will present himself unto you.' Wherefore, — Obs. I. Afflictions or chastisements are no pledges of our adop- tion, but when and where they are endured with patience. — If it be otlierwise with us, they are nothing but tokens of anger and dis- pleasure. So that, — Obs. II. It is the internal frame of heart and mind vmder chas- tisements that lets in and receives a sense of God's design and in- tention 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 hence, that we are afflicted. All are so, the best and worst, or may be so. But it is unto us herein according unto our faith and patience. If the soul do carry itself regularly and obedientially under its trials, every grace will so act itself as to beget in it a secret evidence of the love of God, and a view of him, as of a father. If our hearts tumultuate, repine, faint, and are weary, no sense of paternal love can enter into them, until they are rebuked and brought into a composure. Ohs. III. This way of dealing becomes the relation between God and believers, as father and children; namely, that he should chas- tise, and they should bear it patiently. — This makes it evident that there is such a relation between them. And this the apostle illustrates from the way and manner of men in that relation one to another. Thirdly, " For what son is he whom the flither chasteneth not?" * Think not strange hereof; it is that which necessarily follows their relation, "for what son."' The apostle doth not take his allusion from matter of f^xct, but from right and duty : for there are many, too many sons, that are never chastised by their fathers; which com- monly ends in their ruin. But he supposeth two thmgs: 1. That every son will more or less stand in need of chastisement. 2. That every wise, careful, and tender father will in such cases chasten his son. Wherefore the illustration of the argument is taken from the duty iuseparabljr belonging unto the relation of father and son; tor thence it is evident that God's chastening of believers is his dealing with them as sons. Yerse 8. E/ b\ yupig len <7rai^i!ag, ^g fMiroy^o/ yiyovaai rravng, cipa vC&oi sari, xa! oJ^ viol. 'NoSoi. Syr., '*.'!'^?'^^, "aliens," "foreigners," "strangers." Vulg. Lat., "adul- teri;" which the Ilhem. render "bastards," because of the p^dpalile niistiike in the Latin. Btz., "supposititii ;" which, as Renins on Valhi ob^eives, is v-TrotoXt- fiocwi, properly •' spurii," " bastards," children illegitimate, who have no right to the inheritance. VEK. 8.] EPISTLE TO THE HEBREWS. 205 Ve7\ 8. — But If ve be without chastisement, whereof all are partakers, then are ye bastards, and not sons. The rule which the apostle hath laid down concerning chnstise- ments, as a necessary, inseparable adjunct of the relation between father and son, is so certain in nature and grace, that to the infer- ence which he hath made on the one hand unto the evidence of sonship from them, he adds here another no less unto his purj^ose on the other; namely, that those who have no chastisements are no sons, no children. There is in the words, 1. A supposition of a state without chas- tisement; 2. An application of the rule unto that state, "All sons are chastised;" 3. An inference from both, that such persons are " bastards, and not sons:" whereunto we must add the force of this reasoning unto his present purpose. 1. Tlie introduction of the supposition by i) di, "but if," declares that what he speaks is of another, contrary nature unto that before proposed : ' But if it be otherwise with you, - * - . namely, that ye are without chastisement.' iUH"**-":;^ •,*• '^1 " ^^^ . i_ Take "chastisement" materially for every thing that is griev- ' ^l_ ous or afflictive, and no man is absolutely without it. ^ ^ ^ For all men must die, and undertro the weaknesses or -,"!"' *"^* -"V '^^'i'^'^^ troubles that lead thereunto ; and commonly this is most ^~ ^^^ • grievous unto them who have had least trouble in their lives. But com{)aratively, so)ne even in this sense are freed from 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," Ps. Ixxiii. 4, 5 : which he ffives as a character of the worst sort of men in the world. But this is not the chastisement here intended. We have showed before that it is an eruditing, instructive correction; and so doth the design of the place require that it should here signify. And this some professors of Christian religion may be without absolutely. What- ever trouble they may meet withal, yet are they not under divine chastisements for their good. Such are here intended. Yet the apostle's design may reach farther; namely, to awaken them who were imder troubles, but were not sensible of their being divine chastisements, and so lost all the benefit of them. For even such persons can have no evidence of their sonship, but have just ground to make a contrary judgment concerning themselves. 2. To confirm his inference, the apostle adds the substance of his rule: " Whereof all are partakers." The Syriac reads t„ > it, " Wherewith every man is chastised;" but it must be yiyimffi •?«». restrained to " sons," wdiether the sons of God or of ''**• men, as in the close of the foregoing verse. This, therefore* the 266 AN EXPOSITION OF THE [CHAP. XII. apostle is positive in, that it is altogether in vain to look for spiritual sonship without chastisement. They are all partakers of it, every one of his own share and portion. There is a general measure of afflictions assigned unto tlie church, Head and members, whereof every one is to receive his part, Col. i. 24. 3. The inference on this supposition is, that such persons are ,, . ,. " bastards, and not sons." Their state is expressed both lo-TE Kx) ov^ positively and negatively, to give the greater emphasis "''"'• unto the assertion. Besides, if he had said only, ' Ye are bastards,' it would not liave been so evident that they were not sons, for bastards are sons also; but they are not such sons as have any right unto the paternal inheritance. Gifts they may have, and riches bestowed on them by their fathers; but they have no right of inheritance by virtue of their sonship. Such doth the apostle here declare them to be who are without chastisement. And we may hence observe, — Obs. I. That there are no sons of God, no real partakers of adop- tion, that are without some crosses or chastisements in this world. — They deceive themselves, who expect to live in God's family and not to be under his chastening discipline. And this should make every one of us very well contented with our own lot and portion, what- ever it be. Obs. II. It is an act of spiritual wisdom, in all our troubles, to find cut and discern divine, paternal chastisements; without which we shall never behave ourselves well under them, nor obtain any ad- vantage by them. — So should we do in the least, and so in the greatest of tliem. Obs. III. There are in the visible church, or among professors, some that have no right unto the heavenly inheritance. — 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, namely, that they are not chastised; — not that they are not at all troubled, for they may be in trouble like other men, (for " man is born unto trouble, as the sparks fly upward,") but that they are not sensible of divine chastisement in them; they do not receive them, bear them, nor improve them, as such. Obs. IV. The joyous state of freedom from affliction is such as we ^'^'' ought always to watch over with great jealousy, lest it should be a leaving of us out of the discipline of the family of God. — I do not say, on the other hand, that, we may desire afflictions, much less cruciate ourselves, like some monastics or Circumcelliones; but we may pray that we ma}' not want any pledge of our adoption, leaving the ordering and disposal of all things unto the sovereign will and pleasure of God. Lastly, There is great force from this consideration added unto the apostle's exhortation, namely, thar. we should not faint under our VEE. 9, 10.] EPISTLE TO THE HEBREWS. 267 trials and afflictions: for if they are all such divine chastisements as withotit whicli we can have no evidence of our relation unto God as a father, yea, as without a real participation wherein we can have no right unto the eternal inheritance, it is a thing unwise and wicked to be weary of them, or to faint under them. Verses 9, 10. F.iTa Tcug fih rr^g capnog ri/Jbxv rrar'^pag a'/^o/xev vaihsvrag, xai svsrps- m-ofieOa' oh ttoXXui fiaXAcv ij'Troray/iao^wida rw Harpi roov '^rrnvjiidTuv, xa} Q^aofi;]! J O/ /Miv 'yap 'Trphg oKiyag riij,spag, xry.ra rh doKO[Jv auroig, i'rruidiuov 6 dh tTi TO av/j^(pspov, elg to /j-sruXaQuv Trig ayiorriTog auroj. Elrct. Svr., 1^.1, "and if;" that is, s't Bs: which Beza jmlgeth the more com- modious readiiif^; which is undoubtedly a mistake, for the apostle intimates a progress unto a new argument in this word. Vulg. Lat., "deinde;" and so JJeza, properly; which we render ''furthermore," or " moreover." Some, " ita;" " so," " in like manner." Toy; fiiv Tjjj aupKo;, etc. Some refer aotpKog to vuiOivrKC, and not to TrxTipug. So the sense should be, " we have had fathers, chasteners of the flesh." But the opposition between ''fathers" in the first place, and the "Father of .spirits" iifiei'w.-irds, will not admit heieuf. And the Syriac determines the sense, ""7*'. l?-^"~ T"^ *^T^"'"3j "and if the fathers of our fle.sh have chastised us." 'lii^viTpiTropcidot,. Vulg. Lat., " reverebamur eos," "reveriti sumus;" " we gave them reverence." All supply "them" unto the text. Syr., "we were affected with shame for them;" as allconection is accompanied with an ingenuous siiame in ciiildren. Ilpis 6'Kiycii ijpcepxi;. Vulg., " in tempore paucorum dierum." Rhem., " for a time of few days," a short time. Syr., '^''''[ ^'^ 1^!?, " for a little while." '• A'i pauci's dies," " for a few days." K«T« TO loKcvv ot-vroi;. Vulg., " secundiim voluntatem suam," "according to their will." Syr., ^"l! "rr-fV T.^» "according as they would." [Beza,] "prout ipsis videbatur," "as it seemed good unto them." We, " after their oun pleasure;" without doubt improperly, according to the usual acceptation of that phrase of speech. For it intimates a regardlessness to right and equity, whereof there is nothing in the original. "According to their ju^'ginent," "as they saw good," or supposed themselves to have reason for what they did. 'EttI to *~^^., "but God," who is intended; "-"""''5 "unto our aid" or "help." " Ad commodum," that is, " nostrum :" "for our profit." E/f TO ptsruT^ciQih T'/ig uyicT/iTo; uv-ov. Vulg., "in recipiendo sanctifieationem ejus;" Eliem., "in receiving of his sanctification;" missing the sense of both the words. Sanctification is ot.yiot.cf/.6<;^ not oi.yi6rY,i; and ug ro expresseth the final cause. Ver. 9, 10. — Moreover, we liave had fathers of our flesh, who chastened [«/5,] and we gave [them~\ reverence : shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened [us,'\ as it seemed good unto them ; but he for [owr] profit, tliat [?re] might partake of his holiness. .The design of these words is further to evince the equity of the duty exhorted uuto, namely, the patient enduring of divine chastise- 268 AN EXPOSITION OF THE [CHAP. XIL ment; wliich is done on such cogent principles of conviction as can- not be avoided. It is a new argument that is produced, and not a mere applica- ^ tion or improvement of the former ; as the word iTroc., " furthermore," or *' moreover," doth signify. The for- mer was taken from the right of parents, this is taken from the duty of chiklren. And the argument in the words is taken from a mixture of prin- ciples and experience. The principles whereon it proceeds are two, and of two sorts: the first is from the light of nature, namely, that children ought to obey their parents, and submit unto them in all things; the other is from the lir/ht of grace, namely, that there is the same real relation between God and believers as is between na- tural parents and their children, though it be not of the same nature. The whole strength of the argument depends on these undoubted princi{)les. For the confirmation of the first of these principles, common ex- , perience is produced. ' It is so, for it hath been so with " us; we ourselves have had such fathers,' etc. As for the manner of the argument, it is " a coraparatis," and therein "a minori ad majus." 'If it be so in the Uokxu f^ax- J much more ounht it to be so in the other. In each of the comparates there is a supposition consisting of many parts, and an assertion on that supposition: in the first, as to matter of fact, in the latter, as unto right; as we shall see. The supposition in the first of the comparates consists of many parts; as, 1. That "we have had fathers of our flesh;" , -"^ »■«?««.• those from whom we derived our flesh by natural genera- tion. This being the ordinance of God, and the way by him appointed for the propagation of mankind, is the foundation of the relation intended, and that which gives parents the right here as- serted. That learned man did but indulge to his fancy, who would have these "fathers" to be the teachers of the Jewish church; which how they should come to be opposed unto " the Father of spirits," he could not imagine. 2. That they were chasteners: "They chastened us. liiey had a right so to do, and they did so ac- cordingly. 3. The rvle whereby they proceeded in their so doing is also sup- posed, namely, they used their judgment as unto the causes and mea- sure of chastisement; they did it "as it seemed good KaTo. TO If yjj^Q them." It is not said that they did it for or ac- cording to their pleasure, without respect unto rule or equity; for it is the example of good parents that is intended: bu.t VER. 9, 10.] EPISTLE TO THE HEBREWS. 269 they dill it according to their best discretion; wherein yet they might fail, both as unto the causes and measure of chastisement. 4. The exercise of this right is " for a few days," And this may have a double sense: (I.) The limitation of the time of their chastisement, namely, that it is but foe a little , V''"^ «X(y«« . . . . flft'-poiS. while, for a few days; to wit, whilst we are in infxncy, or under age. Ordinarily corporal chastisements are not longer con- tinued. So " a few days," is a few of our own days. Or, (2.) It may respect the advantage which is to be obtained by such chas- tisement; which is only the regulation of our affections for a little season. The case on the one hand being stated on these suppositions, the duty of children, under the power of their natural parents, is declared. And tlie word signihes ' an in- genuous, modest shame, with submission;" opposite unto stubborn- ness and frovvardness. We add the word "them " unto the original, which is necessary; " we had them in reverence." ' We were kept in a tempiT of mind meet to be applied unto duty. We did not desert the family of our parents, nor grow weary of their discipline, so as to be discouraged from our duty.' And, — Obs. I. As it is the duty of parents to chastise their children, if need be, and of children to submit thereunto; so, — Obs. II. It is good for us to have had the experience of a reve- rential submission unto paternal chastisements; as from hence we may be convinced of the equity and necessity of submission unto God in all our afflictions. For so these things are improved by the apostle. — And they arise from the consideration of the differences that are between divine and parental chastisements. For, — 1. He by whom we are chastised is "the Father of spirits." He is a father also, but of another kind and nature than they are. "The Father of spirits;" that is, of our ruv -THUf^d- spirits: for so the opposition requires; the fathers of '■"''■ our flesh, and the Father of our spiints. And whereas the apostle here distributes our nature into its two essential parts, the flesh and the spirit ; it is evident that by the " spirit," the rational soul is in- tended. For although the flesh also be a creature of God, yet is natural generation used as a means for its production; but the soul is immediately created and infused, having no other father -.but God himself. See Num. xvi. 22; Zech. xii. 1; Jer. xxxviii. 16. I will not deny but that the signification of the word here may be farther extended, namely, so as to comprise also the state and frame of our spirits in their restoration and rule, wherein also they are subject unto God alone; but his being the immediate creator of them is regarded in the first place. And this is the fundamental reason of our patient submissiott 270 AN EXPOSITION OF THE [CTiAP. XII. unto GcA in all our afflictions, namely, that our very sonls are his, the iiuine'JiaLe product of liis divine power, and under his rule alone. May he not do wliat he will with his own ? Sltiill the pot- sherd contend with its maker? 2. It is supposed from the foregoing verses, that this Father of our spirits doth also chastise us; which is the subject-matter treated of. 3. His general end and design therein, is "our profit" or advan- tage. This being once well fixed, takes off all disputes .■^iTojv/*- jj^ ^j_^-g ^^g^^ 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 infallibly come to jjass; for he himself will accomplish it, and make the means of it certainly effectual. But it may be inquired, what this " profit," this benefit or advantage, is; for outwardly there is no appearance of any such thing. This is declared in the next place. 4. The especial end of God in divine chastisements, is, " that he may make us partakers of his holiness." ^The holiness rax^SsTv Tm of God, is either that which he hath in himself, or that kyiiir^To; a'u- Avhicli liB approves of and requires in us.] -The first is the infinite purity of the divine nature; which is abso- lutely incommunicable unto us, or any creature whatever. How- beit, we may be said to be partakers of it in a peculiar manner, by virtue of our interest in God, as our God : as also by the effects of it produced in us, which are his image and likeness, Eph. iv. 24; as we are said to be made " partakers of the divine nature," 2 Pet. i, 4. > And this also is the holiness of God in the latter sense; namely, that which he requires of us and ap[)roves in us. Whereas, therefore, this holiness consists in the mortification of our lusts and affections, in the gradual renovation of our natures, and the sanctification of our souls, the carrying on and increase of these tilings in us is that which God designs in all his chastisements. And wdiereas, next unto our participation of Christ, by the imputa- tion of his righteousness unto us, this is the greatest privilege, glory, honour, and benefit, that in this world we can be made partakers of, we iiave no reason to be weary of God's chastisements, which are designed unto no other end. And we may observe, — Obs. III. No man can understand the benefit of divine chastise- ment, l^who understands not the excellency of a participation of God's holiness.^No man can find any good in a bitter potion, who understands not the benefit of health. If we have not a due valu- ation of this blessed privilege, it is impossible we should ever make a right judgment concerning our afflictions. Obs. IV. If under chastisements we find not an increase of holi- ness, in some especi;d instances or degrees, they are utterly lost: we have nothing but the trouble and sorrow of them. VER. 9, 10.] EPISTLE TO THE HEBREWS. 271 Obs. V. There can be no greater pledge or evidence of divine love in afflictions than this, that God designs by them to " make us par- takers of his holiness/' — tofbring us nearer to him, and make us more like him.) 5. The reasons from whence they have their efficac^unto this end, and the way whereby they attain it, are, (1.) God's designation of them thereunto, in an act of ,iijfimte wisdom; which gives them their efficacy. (2.) By weaning us from the world, and the love of it, whose vanity and unsatisfactoriness they openly discover, breaking the league of love that is between it and our souls. (3.) By calling us unto the faith and cqnttmiplation of tbin£j> more glorious and excellent, wherein we may find rest and peace. That which is required of us, as children, is, that we be "in sub- jection " imto him, as " the Father of spirits." This answers unto the having of our earthly parents in rever- ^^j'^^yxr" ence, before mentioned; — the same which the apostle Peter calls, " humbling of ourselves under the mighty hand of God," 1 Pet. V. 6. And there may be respect unto the disobedient son under the law, who refused to subject himself to his parents, or to reform upon their correction, Deut. xxi. 18-21 ; which I the rather think, because of the consequent assigned unto it, "And live;" whereas the refractory son was to be stoned to death. And this sujjjection unto God consists in,^l. An acqiiiescency in his right and sovereignty to do what he will with liis own. 2. An acknoiu- ledgment of his righteousness and wisdom in all his dealings with us. 3. A sense of his care and love, with a due apprehension of the end of his chastisements. 4. A diligent application of our- selves unto his mind and will, as unto what he calls us unto in an especial manner at that season. 5. In keeping our soids, hy faith and patience, from weariness and despondency. G. In a full resig- nation of ourselves unto his will, as to the matter, manner, times, and continuance of our affliction. And where these things are not in some degree, we cast off the 3^oke of God, and are not in due subjection unto liim; which is the land inhabited by the sons of Belial. Lastly, The consequent of this subjection unto God in our chas- tisements, is, that '' we_shali_^live:'' "And," or "for so we shall live." rrhough in their own nature they seem to tend unto death, or the destruction of the flesh, yet is it life whereunto they are de- signed,4— which is the consequent, which shall be the effect of tiiem, 2 Cor. iv. 16-18. The increase of spiritual life in this world, and eternal life in the world to come, are that whereunto they tend. The rebellious son, who would not submit himself to correction, was to die without mercy; but they who are in subjection unto God in his chastisements, shall live. VOL. XVI. — 18 272 an exposition of the [chap. xii. Verse 11. n^ca d's vaibsia Tph: fih ro 'rapov ov hoxiT yapag fTvai, lk}.a, autjjs* isrspoi/ di xapThv iipr}\/ix!jv roTg bi' axirrn yeyv/j^vus/Msyoii uTobidusi br/.aioffuvr}g. KocpTTov. Svr., *'v'V^".'Tl ^;'?'7 *'-'*?> " ^he fruit of peace and rightenusness." Vuij^., " fructum pacatissimuin;" "most peaceable," llhem. ; and 0,-77 oh ihuai it renders in the future, "reddet," for " reddit." Ver. 11. — Now no chastening for the present seemeth to be joyous, but grievous; nevertheless, afterward it yield- eth the peaceable fruit of righteousness, unto them which are exercised thereby. This is the close of the apostle's dispute and arguing about suffer- ings and afiiictions, with the use of them, and our duty in bearing them with patience. And he gives it us in a general rule, wherein he balanceth the good and evil of them, showing how incomparably the one exceedeth the other. The same argument he insisteth upon, 2 Cor. iv. 17, "For our light affliction, which is hut for a moment, worketh for us a far more exceeding and eternal weight of glory." And he states his rule so as, by a concession, to obviate an objec- tion against a compliance with his exhortation; and this is taken from the trouble and sorrow wherewith chastisement is accompanied. This, therefore, he takes for granted, he will not contend about it; but he takes off all its weight, by opposing the benefit of it there- unto. The literal expression in the original is, " But every chastisement at present seems not to be of icy ;" that is, none doth Tlaffa oraiotix. , " seem so to be. The introduction of the whole is by the particle ds, which some render by " enim," some by *' autem ;" " for" and " but." There is no more in it (for it is used variously) but an intimation of a progress in discourse. We render it " now," not as an adverb of time, but as a note of attention. The particle fi'sv is omitted in our translation. Others render it by "quidem," "truly." And where it is so joined in sense with ds, as here it is, it liath the force of an assevera- tion, " for truly," or " now truly." First, In the concession we may observe, — 1. Tlie universality of the expression, " every chastisoment," not any excepted: for what is affirmed is of the nature of chastisements; what is not so is none. If any thing that is evil befall a man, if it be no way doloious unto him, it may be a judgment on hiai, it is liOt a chastisement to him. VEIL 11.] EPISTLE TO THE HEBREWS. 273 2. The time wherein a judgment is made of it, wlierein this con- cession is made : " For the present;" — that is, whilst it is ^ ^ 1 • 1 (V 1 • •II- noof T» Tosi*. actually on us, whilst we sutter under it, especially in its first ingress and assault; whilst the wound it gives unto the mind is h-^^h, before it be mollified by the ointment of faith and submission unto Go 1. 3. Hereof it is affirmed, that " it seemeth not to be joyous, but grievous;" that is, whatever be spoken of the good of q> ^ - chastisement, it represents itself otherwise unto us, it appears with another face unto us, and we cannot but make another judgment of it. The meaning is not, that it only seems so to be, out is not so ; but really so it is, and so we do esteem it. And the original is, " It is not of joy, but of sorrow;" that is, say some, there is an ellipsis, to be supplied by min-ri^ri, or some such word, — 'It is not effective of jo}', but of sorrow.' But this seems not to be the meaning of the words; tor it is in the issue really effective of joy also. And the apostle speaks not of it here as unto its eftects, bur as unto its nature in itself. And so it is not of joy; it belongs not unto things joyous and pleasant. It is not a sweet confection, but a bitter potion. It is of the nature of things sorrowful. It is of sorrow; which we render "grievous." But that word is of an ambiguous signification in our language. Sometimes we render ^a- pCg by it, 1 John v. 3, Ka/ a/ ^vroXai axrou fSapBiai cux s/ff/f,— " And his commandments fire not grievous;" that is, "heavy, burdensome:" sometimes Xutjj, as in this place; that is, " dolorous and sorrowtul." So it is here; a matter of sorrow. [ It is in the nature of every chas- tisement to be a matter of sorrow and grief at present unto them that are chastised. ^ This we render, being " in heaviness," 1 Pet. i, 6", — Xvjrnd'svng; being ''afflicted with sorrow, through manifold tempta- tions," or afflictions. And sundry things we may yet observe, to clear the sense of the place; as, — Ohs. I. When God designeth any thing as a chastisement, it is in vain to endeavour to keep off a sense'iof it; it shall be a matter of sorrow unto us. — Men are apt in their trials to think it a point of courage and resolution to keep off a sense of them, so as not to be affected with grief about them. It is esteemed a piece of .pusillani- mity to mourn, or be affected with sorrow about them, /it is true, indeed, that so far as they are from men, and are sufferings for the gospel, there is a heroic frame of spirit required to the undergoing of them ; so as that it may appear that we are " in nothing terrified by our adversaries." But there is no pusillanimity in us towards God. ^It is our duty to take in a deep sense of his rebukes and chastisements./ And if he doth design atiy thing that doth befall us as a chastisement, it is in vain for us to contend that it may not be a matter of sorrow unto us. For if it yet be not so, it is but an 274' AN EXPOSITION OF THE [CHAP. XIL entrance into his dealing with us. He will not cease, until he hath lirokeu the fierceness and tamed the pride of our spirits, and bath brought us, like obedient children, to submit ourselves under his mighty hand. Wherefore, — ^^ Ohs. II. Not to take in a sense of sorrow in affliction, is throiigh stout-heartedness to "despise the chastening of the Lord;" the evil that we are cautioned against, verse 5. Ohs. III. The sorrow intended, which accompanies chastisement, is that which the apostle terms XC^yi xara Qeov, 2 Cor. vii. .9, 10; i ^" Sorrow according unto God," or " after a godly sort." — It is not the v.^ailing of the flesh upon a sense of pain; it is not the disorder of our affections upon their encounter with things grievous to our pre- sent state and ease; it is not a heartless despondency under our pressures, enfeebling us unto our duties :^but it is a filial sense of God's displeasure, accompanied with nature's aversation and declen- sion from things evil unto it and grievous. '5K Ohs. TV. The nature and end of afflictions are not to be measured by our present sense of them.— At present they are dolorous; but the great relief under what is grievous at present in them, is the due consideration of their end and tendency, as unto what they are appointed for of God. And, — « Ohs. V. All the trouble of afflictions is but "for the present," at most but for the little while which we are to continue in this world. — -Within a very short time we shall leave them and their trouble behind us for evermore. Secondly, In balance against this matter of sorrow in chastise- ment, the apostle lays the advantage and benefit of it And this he doth in three things: (lyBy showing what that benefit is; ^^When it is received; and,(o. By whom. ]. For the benefit of chastisement itself, it is expressed in a three- fold gradation: (1.) That it "yieldeth fruit." (2.) That this fruit is the " fruit of righteousness." (3.) That this fruit of righteousness is ** peaceable." (1.) It ^' yieldeth fruit." Not, it ivill do so, as the Vulgar reads; but it doth so; namely, in the season designed. It is tt$uJi^°* '^'"' ^^^ ^ dead, useless thing. When God purgeth his vine, it is that it may bear more fruit, John xv. 2. Wlien he dresseth his ground, it shall bring forth herbs meet for himself, Heb vi. 7. The whole of God's dealing and design herein is set ) forth in an elegant allusion unto a husbandman in the mauage- rneut of his corn, Isa. xxviii. 2.3-29. And this iruit in general is of two sorts: P[l.] The taking away of sin, by the mortification of it: " By this therefore sliall the iniquity of Jacob be purged; and this is all the fruit to take away his sin," Isa. xxvii. 9. ^[2.] In the increase of righteoubuess or holiness; which is here expressed. VER. 11.] EPISTLE TO THE HEBREWS. 275 (2.) This fruit, then, is the " fruit of righteousness ;" not righte- ousness itself, not that fruit which righteousness is, but that which it bears or brings forth. Neither our doing nor our suffering is the cause of our righteousness; but they promote it in us aud incr*^ase its fruit. So the apostle prays for the Corin- thians, that God would "increase" in them "the fruits of their righteousness," 2 Epist. ix. 10: and for the Philippians, that they might be " filled with the fruits of righteousness, wliich are by Jesus Christ, unto the glor}^ and praise of God," chap. i. 11. Wherefore by "righteousness" in this place, our sanctification, or the internal prmciple of holiness and obedience, is intended; and the "fruits" hereof, are its increase in the more vigorous actings of all graces, aud their effects in all duties. Especially, the fruits of righteous- ness here intended, are patience, submission to the will of God, weanedness from the world, mortification of sin, heavenly-minded- ness, purity of heart, readiness for the cross, and the like. See E,om. V. S-5, with John xv. 2—1; which places compared, are a full expo- sition of this. (S.) This fruit of rigliteousness, which chastisement yieldeth, is "peaceable." " The work of righteousness shall be peace," Iwa. xxxii. 17. "The fruit of righteousness is sown in peace," James iii. 18. And it is so on a thi'eefold account: [I.] Because it is a pledge and evidence of our peace with God, AVhen we are chastised, especially if our pressures are great or many, we are apt to question what our state is with respect unto God, who seems to be so displeased with us as to make us th(; peculiar objects of his anger; but when these fruits are brought forth in us, they are a high evidence that Qpd is at peace with us, and that he designs our eternal good in all these chastisements, Rom. v. .3-5. [2.] Be- cause they bring in peace into our own minds. Afflictions are apt to put our minds into a disorder; our affections will tumultuate, aud raise great contests in our souls. But by these fruits of righteous- ness our hearts are quieted, our minds composed, all tumults al- layed, and we are enabled to " possess our souls in patience." [S.] With respect unto other men. The next thing which the apostle giveth us in ch.arge, after he hath discharged his discourse about suffering and afflictions, is, that we should " follow peace with all men," verse 1 4. Now, the way whereby we m.ay do tliis, is only by abounding in these fruits of righteousness; for they alone are the way and nutans of attaining it, if it be possible so to do. And there- tore that charge of following peace with all men, is nothing but an injunction to perform all duties of righteousness towards them. This is the advantage which conies by chastisements, which the apostle lays in the balance against all that is grievous in them. 2. There is the season wherein they yield this fruit; and that 276 AN EXPOSITION OF THE [CHAP. XII. is, "afterward:" " jSTevertheless/' or "but afterward;" — that is, ^ plainly, after we have been a while exercised with them. This effect of them, it may be, doth not appear at first "We have their surprisal, as it was with Job, to conflict withal, which suspends for a while the production of these fruits. So the apostle Peter prays for believers, that iXlyov rrdOovrag, "after they had suffered a while, God would strengthen and perfect them," 1 Epist. v. 10. And so it is evident in experience. Chastisements do not effectually operate unto this end until after some time of exercise. They first tend to Vahdue the flesh, to root up weeds, thorns and briers, to break up the stubborn fallow ground, and tben to cherish the seeds of lighteousness. 3. So it is added in the last place, it yieldeth this fruit "unto _, ^, . them," — that is, only unto them, — "who are exercised rns yiyuftvaff- thereby." The word here used signifies an exercise /ti.vo,;. \\\i\\ diligence and vehemence; there being an allusion in it unto those who stripped themselves naked, so as to put out all their strength in tlieir public games, or contests for mastery. See chap. V. 14, with the exposition. Wherefore to be exercised by chastisement, is to have all our spiritual strength, all our faith and patience, tried to the utmost, and acted in all things suitably to the mind of God. So was it with Job. And what remains for the further explication of these words, is contained in these ensuing observations. Ohs. VI. Those who cannot see an excellency in the abounding of the fruits of righteousness before described, can never apprehend that there is either good or benefit in chastisements. — For this alone is tliat 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 unto the flesh, that doth promote them in their souls. Ohs. VII. We can never find any benefit in chastisements, unless we are " exercised" by them; that is, that all our graces are stirred up by them unto a holy, constant exercise. — For hereby alone do they yield " the peaceable fruit of righteousness." Obs. VIII. It is the fruit of righteousness alone that will bring in peace unto us, that will give us a sense of peacejwith.God, peace in ourselves, and with others, so far as is possible. And, — ""U^s. IX.TJface in afflictions will at length prevail quietly to com- pose the mind under the storm raised by them, and give rest with peace unto the soul. Ohs. X. Herein lies the wisdom of faith in this matter, not to pass a judgment on chastisements, from the present sense we have of what i. evil and dolorous in them, but from their end and use, which are blessed and glorious. VER. 12, 13,] EPISTLE TO THE HEBREWS. 277 Yeeses 12, 13. In these verses an entrance is made into the second pnrt of the chapter, which is designed unto the fi^pUcation of the doctrine con- cerning sufferings, afflictions, and chastisements, before insisted on. And there are three parts of it: 1. A general exhortation unto an improvement of tlie said doctrine, in a conformity of mind unto it. 2. A jyrescription of sundry important duties, in their joint walking before God unto the same end, verses 14-16. 3. A confirmation of the whole, by an instance or example of one who did all things con- trary unto the duties prescribed, namely, Esau; with the severe issue thereon, verses 16, 17. The first of these is contained in these two verses. yer. 12, 13. — A/o rag vacn'ihoLg yilfag xaj ra irapa.Xi'kviJ.sva yovara atiopdu)(Tari' xa! rpoyjag hp^ag <7ror/iaaTS roTg ttos'iv v/xujii, ha fLYi to yjtikhv ixTpuTrri, iocd-^ Oi /xaXXov. Ver. 12, 13. — Wherefore lift up tlie hands which hang down, and the feeble knees ; and make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. 1. " Wherefore," di6, " quapropter," " quamobrem;" it shows that the ensuing exhortation is wholly derived from the pre- ceding discourse. ' Seeing things in this case are as we Iiave declared, this is your duty thereon.' And in no writing of the New Testament is this method so much observed as in this epistle; namely, to lay down doctrines of truth, to confirm them by divine testimonies and reasons, and then to make the use and ap- plication of them. And the reason of it is, because the whole desio-n of the epistle is parenetical, with respect unto practice. 2. For the right understanding of the mind of the Holy Ghost in the words, we must take notice that there is a supposition in- cluded in them of some failure in the Hebrews, as unto 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 perliap:^ greatly to prevail in some among them. This he had in- sinuated before, in the entrance of his discourse on this subject, verses 3-5, and now resumes it as a ground of his exhortation. And,— Obs. I, It is the duty of all faithful ministers of the gospel to consider diligently what failures or temptations their flocks are liable or exposed unto, so as to apply suitable means for their pre- servation. 3. The words in general contam an exhortation unto duties, flow- 278 AN EXPOSITION OF THE [CIIAP. XIL ing directly from the doctrine insisted on in its application unto these Hebrews. And whereas there were two sorts of them (which distinction the apostle frequently intimates in the epistle); (1.) Such as were really guilty of the evils dehorted from; and, (2.) Such as were not so, at least not in such a degree as some others were; the exhortation respects both sorts of them. Unto the first sort it enjoins their own present duty; and directs the latter how to behave themselves towards those who were so defective; as we shall see in the progress. 4. That part of the exhortation which is contained in verse 12, is taken from Isa. xxxv. 3, IVf^X Di^w'S D^Sin^ niS") Dn; ^pp^ " Con- fnrtate manus remissas, et genua labantia roborate." The A^ulgar Lat. in that place reads, "manus dissolutas," and "genua debiUa;" here, " manus remissas," and "genua soluta." Tiie translation of the LXX. renders "^Pf] by 'icyjjoazi, " be ye strong," speaking to the hands and knees in the second person ; and 'i^''?^ by •Ka.fct.- %a7.r,caTi ; unless that word belongs to the following sen- tence. liie apostle usetli one word, applymg it to both hands and knees, it being equally proper to both. 5. The way of the proposal of the exhortation is in continued metaphors, in answer to the first prescription of the duty exhorted unto; which was, to run in a race, or to strive for victory, verse 1. And in the verse foregoing he requires of us, in this case, that we should be 'yfyv/Miaa/j.hoi, "exercised," like those that were stripped or xnade naked tor a contest; wherefore, — 6. The exhortation is applied unto the parts of the body which are of principal use in gymnastical exercises, namely, the hands, the knees, and the feet, whereby the body putteth forth all its strength to obtain the prize; the hands and knees being the prin- cipal seat of strength and activity. And we must consider, (1.) What is the defect blamed in them; (2.) What is the remedy pre- scribed unto that defect; (3) What is the spiritual meaning of both. (1.) The defect charged on the hands is, that they "hang dov.'n," vapufj.'svag. LXX., avsi/Msvag, "remissas." We want a , "^ *"'"''' word exactly to express the Hebrew, ni2"i. It is not so much " hanging down," as " weakened and dissolved in their strength, whence they do hang down." And when it is so with any, they declare themselves weary of what they are engaged in; faint, unready, and giving over. That charged on the knees is, that they are <:rapa\iy.ytiiva, " so- luta," "dissoluta;" or, as in the Hebrew, "labantia." o^iara. T»- ^^ ^^^ ^ propcr word here, and in tlie prophet, "feeble;" that is, "debilia," weak, whose nervous vigour is dissolved. So we render '•''V'?, Ps. cix. 24, "My knees are weak VER. 12, 13.] EPISTLE TO THE HEBREWS. 279 through fasting." So, in great weakness, fear, and despondency, the knees are said to smite together, Nahum ii. 10. In both there is a description of a man heartless or slothful, or so fainting in the running of a race as to be ready to cast off all hopes of success, and to give over. (2.) It is the same kind of distemper which affects these several parts; and therefore the apostle prescribes the same remetly to them both, namely, avopduaun, " surripite," '"'' ^«''»«. *' erigite." It is not, ' Elevate,' ' Lift up,' which is proper to the hands only ; but, ' Erect or raise them to a due state, frame and posture; set them right again; apply them to their duty.' So in the cure of the woman that had the infirmity wherewith she was bowed down, we render it, "made straight," Luke xiii. 13, or up- right again; and by " setting up," Acts xv. 16; in which two places alone, besides this, the word is found. It is therefore a restoration unto their former state that is directed in this word. (o.) Wherefore the spiritual sense of the words, or meaning of the similitudes, is plain; and there is no necessity to make a distri- bution of parts, as ivnto what is particularly intended by the hands or knees. For by the same kind of defect in both, the fault of the whole is described. Now this is such a decay in Cbristian courage and resolution, as brings along with it a great weakness and un- readiness for duty. In our Christian race we are to put forth our utmost spiritual str&Qglh_and^actiyity. All graces are to be kept up unto their i^x- ercise, and all duties to be attended unto with diligence. But where the course is long, or the difficulties are great, we are apt to grow weary, to despond ; first to wish it at an end, and then to give over. And this fiame ariseth from a composition of two evil in- gredients: [1.] Despondency as to success; [2.] Weariness of duty. Id them do our hands hang down, and our knees grow feeble. Obs. II. Tliis is the great evil which, in all our sufferings and afflictions, we are with all intension of mind to watch against. This is the way whereby multitudes have entered into scandalous back- slid! ngs, and many into cursed apostasies. Obs. III. We are apt to pity men who are weary and fainting in their courage, and under their burdens; and we do well therein, 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-ol. Obs. IV. This exhortation being a conclusion or inference made from the preceding discourse, concerning the nature, use and end of suffeiings and afflictions, this instruction is given us in a peculiar ihanner, namely, that we ought to confirm our minds against all 2S0 AN EXPOSITION OF THE [CHAP. XIL disconragements and despondencies under them, by the considera- tion of God's design in them, and the blessed success which he will oive unto them. Obs. V. The recovery of this frame, or the restoration of our spi- litual hands and knees to their former vigour, is by stirring up all grace unto its due exercise, which is torpid and desponding under sloth in this frame. As this direction concerns others, other professors, other mem- bers of the church, and not so much ourselves, it compriseth all the duties of exhortation, consolation, instruction, and prayer, which are useful unto that end. Ver. 1 3. — The first part of this exhortation concerns the inward frame of the minds of men, with respect unto themselves and their own souls. That which follows, verse 13, looks unto their ways, walking and conversation, Avith respect unto others, that they may receive no damage, but benefit by it. And therefore the apostle doth not herein direct us to strengthen our feet, as he doth our hands and knees; but to "make straight paths" for them, wherein we may walk. And the conjunctive xa/, " and," denotes an additional duty. There are two things in the words: 1. A duty prescribed; 2. An enforcement of it from an evil consequent of its omission; both in terms metaphorical. 1. Our feet are those members of our body which carry us on in our course; which is the ability and activity of our , 7°'^ ^""^ minds for spiritual duties. These feet must have a path to walk in, or they can make no progress. Ac- cording as that path is right and straight, or crooked and uneven, so will our course be. It is therefore highly incumbent on us to look well unto the paths wherein we are going. And this is here prescribed unto us. The direction seems to be taken from Prov. iv. 26, " Ponder the path of thy feet, and let all thy ways be established ;" or ratlier, " all tliy ways shall be ordered aright;" which is the sense of this place. In order unto a discovery of the duty here prescribed, we must consider^ (1.) What are the paths of our feet; (2.) How we are to make them straight. (1.) Our "paths," r^o%»a/. Tpo-^6g is "awheel;" and rpoy^id is ruv Tfdym ^^a^ag/j, "the mark made by wheels;" " or- cx."^^- igita." So, though it be taken for " semita," " a path," yet it is such a path as is marked out for others, that leaves a track wherein we may be followed. The Vulgar renders it by "gressus," our "steps;" but it is rather the way wherein we tread, which is said to be made straight. VER. 12, ]3.] EPISTLE TO THE HEBREWS. 281 Our ol;edience unto God is called our " walking before him," namely, all tliat obedience which he reqaires in the covenant, Gen. xvii. 1. The first divine testimony given unto any man, was unto liis faith in sacrifice. Gen. iv. 4; that is, as expressed with respect unto the atonement to be made by Christ. And the second was unto obedi- ence, under the name of walking with God; "Enoch walked with God," Gen. v. 24. In these two, thus exemplified from the begin- ning, faith and obedience, doth the life of God in the church con- sist. ^And as this obedience is called our walking, so it is called our 'path, Ps. xxvii. 11, cxix. 35, 105; Isa. xxvi. 7; Ps. xxiii. o, xxv. 4; Matt. iii. 3; Luke iii. 4. And these paths are distinguished into tlie " paths of the righteous" and the upright, and tlie " paths of the wicked" and the froward ; — that is, every one's course of actions, with respect unto God and his will, is his path. And this is called our path, [1.] Because it is that wherein we are continually conversant. [2.] Because it is that whereby we tend Uiito the end which we aim at, and that which will certainly bring u-s thereunto. [3.] Because all the circumstances of our observation of a path, and walking in it, do illustrate the way and manner of our obedience and duties of it, as might be declared. Tijis path of our obedience may be considered either objectively only; and so it is nothing but the will of God revealed unto us, the canou or rule which we are to walk according unto, that we may li.ive peace. Gal. vi. 16. And in this sense the path of all men is one and the same, absolutely invariable; nor can we make it straight or crooked: it is absolutely and perfectly straight in itself. Or it may be considered with respect unto them that walk in it; and so there are degrees of its straightness. Men may continue in it, yet fail variously as to its universal rectitude: tliey may fail in it, though they do i\t)i utterly leave it, or fall from it. So it is aftirmed of Peter, and those with him, when they failed in the matter of com- pliance with the Jews, that they did not opSo-obth, Gal. ii. 14, — ■ " walk with a right foot." Tiiey continued in the path of the truth of the gospel, but they stumbled in it, they warped in one instance from it. (2.) And hereby we may understand what is here enjoined in way of duty, namely, " to make these paths straight." For , 1 • • n T rill 11 Op^as •jfoirKra.Tt, there are two thmgs herem: [LJ iliat we walk up- rightly in the paths of obedience. Then are our paths straight, wiien we walk uprightly in the paths of God. And as this respects our universal obedience, as it doth everywhere in the Scrij)ture, so I doubt not but re<2:ard is had unto halting, or taking some crooked steps in profession during trial. Deserting of church assemblies, for- bearance of sundry necessary duties that might be provocations to their adversaries, irregular compliances with the Jews in their wor- 282 AN EXPOSITION OF THE [CHAP. XIT. ship, are things that the apostle intimates them to have been liable unto. Where these things were, thongh they forsook not utterly the path of the gospel, yet they walked not in it with a right foot; they failed 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 included both in the signification of the word rpoyjai, and in the precept to make our paths straight; to wit, that they may be seen and known so to be. For this is necessary unto the end proposed, namely, the preservation of others from being turned out of the way, or their recovery from their wandering. And therefore I do grant, that the duties especially intended in this precept are, courage, resolution, constancy in profession, with a diligent watch against all crooked compliances or fearful relinquish- ment of duties. And therefore, — Ohs. I. It is our duty not only to be found in the ways of God in general, but to take care that we walk carefully, circumspectly, up- rightly, and diligently in them. — Hereon depend our own peace, and all our usefulness towards others. It is a sad thing when some men's walk in the ways of God shall deter others from them, or turn them out of them. Yet so it falls out in the negligent, careless pro- fession of many. Ohs. 11. To make halts or baulks in our way of profession, or crooked paths, in neglect of duty or compliances with the world, in time of trial and persecution, is an evidence of an evil frame of heart, and of a dangerous state or condition. 2. The enforcement of the duty required is the next thing in this verse: "Lest that which is lame be turned out of the way; but let it rather be healed." The apostle continues in the use of metaphors, according as he began this discourse. And having described our careful obedi- ence, by " making straight paths for our feet," he calls that or those which are defective therein, "lame;" "that which is lame." The Vulg. reads the words, " ut non claudicans qui erret;" which the Rhemists render, "that no man halting err," without any good sense. The Syriac, " that the member which is lame." The principal internal hinderance from walking is lame- ness. He that is lame can make but slow progress, and is often ready by his halting to stumble out of the way. Lameness, there- fore, is some defect that is distinguished from external hinderances, and fi-om mere fainting or weariue.ss, (whereof the apostle had spoken before, which may befall them that are not lame,) which obstructs men in their progress, and makes them be easily turned out of the way: besides, it includes an inward disease and distemper in parti- cular, whence the apostle says, it is to be " healed " And by the way we ma^ observe, that sundry diseases, weaknesses. VER. 12, 13,] EPISTLE TO THE HEBREWS. 283' and lamenesses, are apt to flill out in the flock of God. These he promisetli himself to be tender toward, and to heal, Zech. xi. 15, \6; as he severely threatens those shepherds hy whom they are neglected, Ezek. xxxiv. 4, etc. Considering what at this time was the state of the Hebrews who had received ihe doctrine of the gospel, as both this epistle and the story of them in the Acts of the Apostles do declare ; as also what fell out afterwards among them; I do judge that by this rh ^uX6v among them, " that whicli is lame," the apostle peculiarly intends those that would retain the Judaical ceremonies and worship together with the doctrine of the gospel.^ For hereby they were made weak and infirm in their profession, as being defective in light, resolution, and steadiness; as also, seemed to halt between two opinions, as the Israelites of old between Jehovah and Baah This was that which was lame at that time among these Hebrews. And it may, by analogy, be extended unto all those who are under the power of such vicious habits, inclinations, or neglects, as weaken and hinder men in their spiritual progress. The caution concerning this sort of persons is, that they be not ** turned out of the way." To be "turned out of the . way," is to be turned off from the profession of the gos- pel. This those who were " lame," as before described, were very liable and subject unto; a small matter would turn them aside, as afterwards many of them were turned off from the truth. The apostle doth not thereon declare a displeasure against them; he is not angry with them, but adviseth others to deal carefully and ten- derly with them, avoiding every thing that might give occasion unto their turning aside. And this the apostle extends to their healing: "But leather let it be healed." " To be healed," is not opposed to " to be , ^ turned aside, as ttiougn that word should signiiy a further breach or luxation of that which is lame; but it denotes tlie cure of him that is lame, by a continuation of the same metaplior. ' Be so far from doing; or Oiiiitting anv thinij, which miulit "ive them occasion to turn from the way, as that you endeavour the removal of those causes of lameness which you see in them.' And the sense of the words may be included in the ensuing observations. Ohs. III. A hesitation or doubtfulness in or about important doc- trines of truth, will make men lame, weak, and iniirm in their pro- fession. And, — 066". IV. Those who are so, are disposed unto a total defection from the truth, and are roiidy on all occasions to go out of the way. Also, m general, — Ohs. V. Every vicious habit of mind, every defect in light or ne- glect of duty, every want of stirring up grace unto exercise, will 284 AN" EXPOSITION OF THE [CHAP, XIL make men lame and halt in profession., and easy to be turned aside with difficulties and oppositions. Obs. VI. 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 further miscarriages, but rather to endeavour their healing. Obs. VIJ^Tlie best way whereby this may be done, is by making visible and plain unto them our own faith, resolution, courage, and constancy, in a way of obedience becoming the gospel. Hereby we shall both excite, promote, and direct them, in and unto their duiy.^ For,— ^ Obs. VIII. The negligent walking of those professors who are sound in the faith, their weakness and pusillanimity in times of trial, their want of making straight paths for their feet in visible holiness, are a great means of turning aside those that are lame, weak, and halting. Obs. IT It is good to deal with and endeavour the healing of such lame halters wlulst they are yet in the way; when they are quite turned out, their recovery will be difficult, if not impossible. Verse 14 From his exhortation unto patient perseverance in the profe'^sion of the gospel, under sufferings and afflictions, the apostle proceeds unto a prescription of practical duties; and although they are such * as are absolutely necessary in themselves at all times, yet they are here peculiarly enjoined with respect unto the same end, or our con- stancy in professing the gospel. For no light, no knowledge of the trutli, no resolution or courage, will preserve any man in his pro- fession, especially in times of trial, without a diligent attendance unto the duties of holiness and gospel obedience. And he begins with a precept general and comprehensive of all others. Vev. 14. — V.iprivriv BiuixiTs /isra ':rdv7CiiVj xai rov ayiac/Ji,oVy ov % I"'?* TIXpiXS. be among you a root that bearetn gall and wormwood. Gall, or hemlock, was a poisonous weed in the eastern countries, as Hos. x. 4; and these nfimes are applied unto poisonous sins, Amos vi. 12; Deut. xxxii. 32. Now it is evident, that, in the words 292 AN EXPOSITION OF THE [CITAP. XII. of Moses, by tliis "root," a person, or persons inclining to apostasy and departure from God are intended. So the foregoing words do make it manifest, " Lest there should he among you man, or woman, or family, or trihe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations;" that is, " Lest there should be among you a root thatbeareth gall and wormwood." * Be it one or more, " man or woman, family or tribe," that is thus affecteil, it is a " root of bitterness" among you/ Hence it is evi- dent what or who it is that the apostle intendeth. It is not any evil in the abstract, any heresy or sin, but persons guilty of this evil, which he intends. And this is that which in another place he ex- presseth by " an evil heart of unbelief, in departing from the living God ;" which he cautioneth these Hebrews to exercise their mutual inspection about, as he doth in this place, chap. iii. 12-14. See the exposition. Wherefore this " root of bitterness," is persons in the church whose hearts are inclined and disposed unto apostasy from the gospel, on one pretence or another, with a return either to Ju- daism or sensuality of life, as the following instances do also inti- mate. And this exactly answers the sin condemned in Moses, of a ** heart turning away from the LoiiD our God." And it is evi- dent that there were many such at that time among the professing Hebrews. And this evil is called a " root of bitterness :" 1st. A " root," and that on a double account: (1st.) Because at the beginning it is hidden in the hearts of men, where it cannot be discovered. So speaks Moses, " Whose heart turneth away." So it is with roots, until they discover themselves by springing up. (2dli/.) Because from hence, from this " evil heart of unbelief," doth the wliole evil of apostasy in every way proceed, as fiuit from its proper root. And 2dli/. It is called a root of " bitterness," because of its noxious and poisonous qualities in them in whom it is, and unto others also. [2.] Towar.ls the completing of the evil intended, it is said that this root " springeth up." This is the natural way whereby a root discovers itself, both where it is and of what nature. Generally, when men's hearts are inclined unto apos- tasy from the gospel, as then to Judaism, and now to Popery, they conceal it for a season, like a root in the earth; but as they have opportunity they begin to discover what is within. And several ways they do so. Commonly they begin the discovery of themselves in the neglect of church assevihlies and duties, as the apostle de- clares, Heb. x. 24, 25; thence they proceed to perverse disputings, and contentions against the truth, 1 Tim. vi. 5 ; and so go on to m;mi- fest themselves in practices, as occasions, opportunities, and advan- tages are ministered. This root will not always lie covered, this evil heart will manifest itself: which is the springing up which is here inteuded. VER 15.] EPISTLE TO THE HERREWS. 293 [3.] The first effect hereof In the church is trouble springing up; " do trouble you." It doth so, it will do so, iti and upon its springing up. The word is nowh.'re used in the '"'^ ''' Scripture but in this place. It is " to give trouble by bringing things into disorder, tumult, and confusion." And a threefold trouble is, or may be, given unto the church by this means: Ist. A trouble of sor- row and grief, for the evil, sin, and eternal ruin, of those who have been united with them in the same society of the profession of the gospel. It is no small trouble, unto them who have the bowels of Christian compassion, to see men wilfully ruining their own souls, as they do in this case, Heb. x. 26-29. 2(Ui/. When those in whom this root is are either confident or many, they will trouble the church, disorder it, and cast things into confusion, by wrangling disputes, speaking perverse things, endeavouring to draw disciples, to cor- rupt and deceive; as is the way and manner of all apostates. odl>/. They trouble the church, by bringing an evil report upon it, for divi- sions, contentions, and instability; ofttimes also, by one means or another, exposing it to external trouble and persecution. This is the first effect which the springing upof this root of bitterness in churches, or among professors of the gospel, doth produce; it troubleth them. And herein the apostle includeth an argument unto the diligent in- spection which he exhorts unto, namely, the prevention of this trouble in the church. [4. J The last effect of it, the utmost of its progress, is, that "many be defiled" by it. "And thereby," — by this root, so springing up, and bearing this fruit of trouble. A dangerous thing it is to have such things fdl out in churches; namely, that there be amongst them a man or woman, a family or tribe, few or more, that on any pretences incline unto a departure from the truth of the gospel. It seldom stops with themselves. The ignorance, negligence, darkness, but especially the want of ex- perience of the power of the truth of the gospel, are easily imposed on by them, and thereby they are defiled. And thus it often falls out, not with one or two, but with " many." Ofttimes whole churches have been ruined by this means; yea, hereby a fatal apostasy was introduced in all the visible churches of ■the world. There is no difficulty in the expression of the apostle, of their being " defiled;" as though it were not proper to be de- filed by a root springing up. For the apostle dotli not speak of the manner of its operation and infection, but of the effect it produceth; and this is, that men who have been cleansed by bap- tism, and the profession of the truth, should be again contaminated with abominable errors, or filthy lusts, as it is fully d&:iared, 2 Pet. ii. 18-22. And we may observe, — Obs. V. That the root of apostasy from God and the profession of 294 AN EXPOSITION OF THE [CIIAP, XXL tlie gospel may abide invisibly in professing churclies.— So our apostle declares it at large, 2 Tim. ii. 16-'11 ; with the reason of it. And we may hence infer, 1. That we ought not to be surprised when any such root discovereth itself by springing irp; it is no more but what we are warned of. 2. That in such a season it is divine elec- tion that secures true believers from apostasy and defilement, 2 Tim. ii. 19, Matt. xxiv. 24. Obs. VI. Spiritual evils in churches are progressive. — From small, imperceptible beginnings, they will grow and increase to the worst of evils, 2 Tim. ii. 17, iii. 13. And it will hence follow, that it is the duty of churches to WMtch against the first risings and entrances of such evils amongst them ; which is here given them in charge. Obs. VII. It is the duty of churches, what in them lies, to pre- vent their own trouble, as well as the ruin of others. Obs. VIII. There is a latent disposition in negligent professors to receive infection by spiritual defilements, if they are not watched against, — " Many will be defiled." Obs. IX. That church-inspection is a blessed ordinance and duty, which is designed by Christ himself as a means to prevent these contagious evils in churches. — Ami the neglect of it is that which hath covered some of them with all manner of defilements. Verses 16, 17. M;j Tig vcpvog tj /3/Cj3>.o; ug 'Hffa!;, og uvr! (Spuxriug fiia; a-'iOOTo rd vpuToroKia ahroZ' '/gn yap Sri xai /ifrsTf/ra ^sXwv x'kripova/j.riGui rrjv rliXo- yiav d<7ri(io}(,ifj:,d,6dri' (urumag yap to'ttov ovy^ su^s, xaiTsp /jLtrd daxpuuv sx^TjrTiffag aurviv. M57 rtg TTopvoi. Syr., " lest any man should be found among you who is a fur- ricator." "H (Ulyj-Kog. S.vr., ^'r'll, and "fainting," or a backslider. Avri (ipoasag fitag. Vula^., "propter unam escam." Rhem., "one dish ot meat." Bez., '-uno edulio;" " one moi>el," something to be eaten at onco. We say, "one morsel of meat;" but it was '• broth," which is no less " edulium" thaa " meat." "Itrrs ydp. Vulg., " scltote enim." "For know ye," imperatively,. "For ye do know." Syr., Ti~5? T'-:~1, " you are knowing of it." Ver. IG, 17. — Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know that afterward, when he would have inherited the blessing, he was rejected : for he found no place of repentance, though lie sought it care- fully with tears. The apostle proceeds to give other instances of such evils as whereby Christian societies would be corrupted, and way made for total apos- VER. 16, 17.] EPISTLE TO THE HEBREWS. 295 tasy; wliich were to be diligently lieeded and carefully watched a^'airist. And the end hereof is, that either such evils may be pre- vented, or those who are guilty of them be recovered, (the diffi- culty whereof in the latter instance is declared), or be cast out of the church, that it be not defiled ; which are the ends of this in- spection. He puts together "fornication" and " profaneness;" and that pro- bably for these three reasons: 1. Because they ai-e, as it were, the heads of the two sorts of sins that men may be guilty of, namely, sins of the flesh, and sins of the mind, Eph. ii. .3- 2. Because they usually go together. Fornicators, — that is, those who are habitually so, — do always grow profane; and profane persons, of all other sins, are apt to set light by fornication. These things are written with the beams of the sun in th,e days wherein we live. S. They are the especial sins whose relinquishment by sincere repentance is most rare. Few fornicators or profane persons do ever come to repent- ance. It is one of these alone, namely, profaneness, whereof we have an instance in Esau. The Scripture mentioneth nothing of his forni- cation. His taking of wives from among the Hittites, — who seem to have been proud, evil, idolatrous persons, in that they were " a grief of mind," or a bitter provocation, "unto Isaac and to Bebekah," Gen. xxvi. 84, 35, — cannot be called fornication, as the sense of the word was then restrained, when the evil of polygamy was not known. There is in the words, 1. The evils to be watched against, in the way and manner before declared. 2. An effectual motive to abstain from the latter of them, taken from the example of one who was guilty of it, and the success of that guilt; which was Esau. 3. In that example we may observe, (1.) That he is charged with this sin of profaneness; (2) The way whereby he manifested himself so to be, or wherein his profaneness did consist; (3.) The issue of it; (4.) His vain attempt to recover himself from that condition whereinto he was cast by his profaneness: all which must be opened. 1. Tlie first evil mentioned is "fornication." But the caution is given, as unto the church, with respect unto persons in the first place: " That there be no fornicator." Refer- " '"'^ "^"f"'- ence is had unto the former charge: ' Look ye to it diligently, that there be no fornicator in your society. Take care that no persons fall into that sin; or if they do, let them be removed from among you. The sin is evil unto them, but the communion of their persons is evil unto you.' Now, because the apostle placeth this evil, with that which fol- lows, at the door of final apostasy, and doth more than intimate the difficulty, if not the moral impossibility, of the recovery of tliose who 296 AN EXPOSITIOX OF THE [CIIAP. XII. are guilty of them, we must inquire into tlie nature of it, and thereon its danger. And, — (1.) This sin is most directly and particularly opposite unto that holiness which he is exhorting them unto, as that without which they shall not see the Lord. And some do judge, that by " holi- ness" in that place, the contrary habit unto fornication is intended. However, this is peculiarly opposite unto gospel holiness and sanc- tification, as the apostle declares, 1 Cor. vi. 18-20. And it is that sin which men who are forsaking the profession of holiness do usu- ally fall into, as experience testitieth. (2.) Though here and elsewhere the sin of fornication be severely interdicted, yet in this place the aposile doth not intend every such person as may, through temptation, be surprised into that sin, nor will one fact give this denomination; but those who live in this sin, wlio are fornicators habitually, — such as are placed at the head (.f them that shall never inherit the kingdom of God, 1 Cor. vi. 9. Such are to be excluded out of the church, as a certain pledge and token of their exclusion out of heaven. It is no wonder, there- fore, if the apostle intimates a great difficulty of the recovery of such. (3.) Under this name of "fornicator," or fornication, all sins of the same kind are intended. For the Scripture calls all conjunction with women, not in lawful marriage, by the name of fornication, 1 Cor. V. 9-12; Eph. V. 5; 1 Tim. i. 10. So that by " fornicators," whore- mongers and adulterers, as it is expressed, Heb. xiii. 4, or all such as sin against their own bodies, be it in or out of the state of wed- lock, be it with single or married persons, are intended. Wherefore the warning doth not respect the practice of the Gentiles at that time, wherein the fornication of single persons was lightly set by; nor the licentiousness of the Jews, wlio thought it no sin to accom- pany with a heathen, at least if she were not in wedlock ; but it is general, as unto all who are so guilty of uncleanness as to come under this denomination. (4.) This is a sin, which when men are habitually given up unto, they are never, or very rarely, recovered from it. When any sen- sual lust hath obtained a habitual predominancy in any, it doth con- tract so intimate a league with the flesh, as it is hardly eradicated. Such sins do usually keep men secure unto the future judgment. Hence God, for the punishment of idolatry, gave some up unto un- cleanness, through the lusts of their own hearts, Rom. i. 24-26*, namely, that by them they might be secured unto that eternal ven- geance which they had deserved, (5.) There is no sort of sinners that would be so scandalous unto churches, should they be tolerated in them, as fornicators. And therefore the Pagans endeavoured, in the utmost of their malice and VER. 16, 17.] EPISTLE TO THE HEBREWS. 297 false accusations, to fasten the charge of adulteries, incests, promis- cuous lusts and uncle;inness, on Christians in their assemblies. For they knew full well, that let them pretend what else they pleased, if they could fix this sfain upon them, they would be the common hatred and scorn of mankind. For the higher men's pretences are unto God and religion, if they issue in such vile lusts, they are the more contemptible, and the more to be abhorred. Whereas, therefore, the church doth make a peculiar profession of a separation and de- dication unto God, in holiness, purity of heart and life, nothing can be a greater reproach unto it than that fornicators should be fouml in its communion. And the carelessness of the visible church lierein for some a^res, sufferins: licentiousness of life in the lusts of the flesh to diffuse itself greatly amongst its members, being promoted in the clergy by an interdiction of lawful marriage unto them, proved its ruin. And, — Obs. I. That church which tolerates in its communion men living in such gross sins as fornication, is utterly, as unto its discipline, de- parted from the rule of the gospel. And it is also hence evident, that, — Obs. II. Apostatizing professors are prone to sins of uncleanness. — For being overcome of the flesh, and brought into bondage, as 2 Pet. ii. 19, they are slaves and debtors unto it, to serve it in the lusts of uncleanness. 2. The second evil to be watched against is " profaneness;" or that there be no profane person among them. For it „ is persons that are nrstly intended, as is evident in the instance of Esau. To be " profane," may be taken passively or ac- tively. In the first sense, it is a person or place separated and cast out from the society of things sacred. So holy things are said to be profaned, when men take off the veneration that is due unto them, and expose them to common use or contempt. " To profane," is to violate, to corrupt, to prostitute to common use, things sacred and holv, either in their nature or by divine institution. " Profane " actively, is one that despiseth, sets light by, or contemneth sacred things. Such as mock at religion, or who lightly regard its pro- mises and threatenings, who despise or neglect its worship, who speak irreverently of its concerns, we call profane persons; and such they are, and such the world is filled withal at this day. This profaneness is the last step of entrance into final apostasy. When men, from professors of religion, become despisers of and scoffers at it, their state is dangerous, if not irrecoverable. 3. An instance of this evil is given us in Esau: " A profane per- son, as Esau." 'That is,' say some, ' he was the type of , , _ , • ^ \ 11 -^ ^ ^ Cls 'Hiruu. a profane person ; it doth not appear that he was such himself.' But the apostle calls him expressly, a " profane person," 298 AN EXPOSITION OF THE [CHAP. XII. and declares how lie evidenced himself so to he, or wherein his pro- faneness did consist. And tlie truth is, there are very few in the Scripture concerning whom more evidences are given of their heing reprohates. And this should warn all men not to trust unto the outward privileges of the church. He was the first-born of Isaac, circumcised according to the law of that ordinance, and partaker in all the worship of God in that holy family; yet an outcast from tlie covenant of grace and the promise thereof. 4. The way whereby he exerted and manifested his profaneness is declared : " Who for one morsel of meat sold his birtliright." Many expositors, in the consideration of the sin of Esau, as it is recorded. Gen. xxv. 29-34, reflect on many crimes in him, especially intemperance and gluttony; as far as I can see, without cause. His desire of food from his own brother, when he was hungry and faint, might be harmless. But he f<.dl into his sin on the occasion that then fell out; which the apostle here reports as unto the matter of fact, and chargeth on profaneness. The matter of fi^ict is known, and we must inquire wherein his profaneness acted itself. And it did so, — ■ (1.) In a readiness to ])art with his birthright, with whatsoever ■was contained in it and annexed unto it. Though I suppose he was then very young, for the story is added immediately after these •words, "And the boys grevv^," verse 27; yet being bred in the family of Isaac, he could not but know what did belong to that birthright, and what was annexed unto it by divine institution. And whereas, as we shall see, this had something in it that was sacred, the undervaluing it was a high profaneness; we must in- quire hereon, what this birthright was, and how he sold it, and wherein he manifested himself to be profane thereby. He sold TO, 'TrpuToroxia abroZ, " suum jus pi imogeuiti," Bez. ; " his right of the fiist-born." " Jus primogeniturte la fpa-ro- g^j^ " « jj-^g right of his own primogeniture;" the things belonging unto him as the first-born. It is evident in the Scripture, that there were many rights and privileges of primogeniture in the church; some of them arising from the light of nature, and so common amongst all mankind; and some of them of divine institution. Among these, the Jews, many of them, do reckon the priest- hood; and they are followed herein by most of our expositors. Bat I am much mistaken if, ])y " the priesthood of the first-born," the Jews intend any thing but their dedication unto God by virtue of the law of the sanctification of every male that opened the womb, Exod. xiii. 2, xxii. 29, xxxiv. 19: whence they were clianged for the Levites, who were taken into the sacred office, Num. viii. 16'-18. Tlie priesthood, therefore, being settled in that tribe, whicli God took in exchange for the first-born, who were dedicated by the law VER. 16, 17.] EPISTLE TO THE HEBREWS. 209 of opening the womb, they called their state a priestliood. But it doth not appear that there was any ordinary office of the priest- hood until the institution of that of Aaron, to be typical of the priesthood of Christ; only there was one person before extraordi- narily called unto that office, unto the same purpose, namely, Mel- chizedek. But the reader, if he please, may consult our Exercita- tions on the Priesthood of Christ, prefixed unto the second volume of this Exposition, where these things are handled at large, Exerc. xxv.-xxxiv., I shall not therefore admit this among the privileges of the birtln'ight, and can give arguments sufficient to disprove it. But this is not a place to insist on these things. A double portion of the paternal inheritance was ascertained unto the first-born by the law, Deut. xxi. 17. And this was but the determination of the light of nature unto a certain measure; for a natural reason is given for it: "He is the beginning of his strength: the right of the first-born is his." So when Reuben for- feited his birthright, the double portion was given unto Joseph and his sons, 1 Chron. v, 1. This right, therefore, was certainly sold, what lay in him, by Esau. There was also in it a right of rule and government, over the rest of the children of the fmiily; which was transferred to Judah on the forfeiture made by Reuben, 1 Chron. v. 2. And therefore when Isaac had transferred the birthright and blessing unto Jacob, he tells Esau, " I liave made him thy lord, and all his brethren have I given to him for servants," Gen. xxvii. o7. These things did ordinarily, yea constantly, belong unto the first- born. But moreover, there was a blessing that from Abraham ran in the patriarchal line, which was communicated from father unto son, containing an enclosure of all church privileges, and the pre- servation of the promised Seed. This, I confess, was distinct from the birthright, and so it was distinguished by Esau, who in his complaint of his brother, cried out, " He hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing," Gen. xxvii. o6. But altli(jugh it was not annexed inseparably unto the birthright, yet there was a just expectation that it should be conveyed according to the primogeni- ture. Hence not only Esau calls it his blessing, " He hath taken away my blessing," verse 36, but Isaac calls it so too, " He hath^ taken away thy blessing," verse 35. It was not his b}' divine desti- nation, as appeared in the issue; nor had he made it his by obtain- ing an especial interest in the promise by faith, for he had it not; but in the ordinary course it was to be his, and in the purpose of his father it was his, and so in his own expectation: but God cut off the line of succession herein, and gave it unto Jacob. Now, as Jacob, in his whole design, aimed not at personal riches 300 AN EXPOSITION OF THE [CHAP. XII. and power, wherein he was contented to see his brother far exceed him, as he did; but at an inheritance of the patriarchal blessing, wherein the promised Seed and the church-state were contained, whereitito the birthright was an outward entrance, a sign and pledge of it: so Esau, by selling his birthright, did virtually renounce his right unto the blessing, which bethought annexed thereunto. (2.) But it may be inquired hoiu he sold this hirthrijht, or how , he could sell that which was not in his own power. The word IS aiTiooro, he gave away, or he gave up; but whereas he did it on a price which he esteemed a valuable consider- ation for it, and did make an express bargain about it, the sense in- tended in the word is, that he sold it, as it is expressed. Gen. xxv. 33. He could not by any contract change the course of nature, that lie who was the first-born should really not be so; but it was his right by virtue thereof that he parted withal. Now, although this was not absolute, or immediately vested in him, seeing the father, yet living, might on just causes disinherit the first-born, as Jacob did Reuben; yet he had a righ.t unto it, "jus ad rem," and an assured interest in it, as unto his father's affections. This he re- nounced; and hereby also he virtually parted with the blessing. But this he directly apprehended not. Wkerefore although he never sought the recovery of the birthright, whose renunciation he had confirmed with an oath, yet he hoped that he might retain the blessing still. (3.) It is evident how in all this action he carried it profanel}'. For, [1.] He discovered an easiness and readiness to part with Jiis birthright, and all that was annexed thereunto by divine institu- tion. Had he placed his princijoal interest therein, had he con- sidered aright the privilege of it, had he by faith entertained the promise that went along with it, he would not have been so facile, nor so easily surprised into a renouncing of it. But being a man given wholly to his pleasures, and the love of present things, he seems scarce ever to have entertained serious thoughts al»out what it was significant of, in things sjiiritual and heavenly. [2.] In that he did it on so slinht an occasion, and valued it at so ;avT(p;fi7,e spared in the eldest son and mo.^t dearly beloved of an Isaac. Ohs. VII. Steadfestness in faith, with submission unto the will of God, will establish the soul in those duties which are most irk- ■3ome unto flesh and blood. — Nothing could prevail with Isaac to chanofe his mind, when he knew what was the will of God. Verses 18-29. The discourse from hence unto the end of the chapter is of great weight, and accompanied with sundry difficulties, of which exp sitors do scarcely so much as take notice. Hence many different interpreta- tions are given concernicg the design of the apostle, and the prin- cipal thmgs intended in the words. And because on the whole it gives the best rule and guidance for its own interpretation, in all the particulars of it, I shall premise those general considfrations which will direct us in its exposition, taken from the scoi^e of the words and nature of the argument in hand; as, — 1. The whole epistle, as we have often observed, is, as unto the kind of writing, parenetical. The design of the apostle in it, is to persuade and prevail with the Hebrews unto constancy and perse- verance in the profession of the gospel. For h<:-rtiu tliey seem at 306 AN EXPOSITION OF THE [CHAP. XIT. this time to have been greatly shaken. To this end he considers the means and causes of such backslidings as he warned them against. And these may be referred unto four heads: (1.) An evil heart of unbelief, or tlie sin that doth easily beset them; (2.) An opinio*^ of the excellency and necessity of Mosaical worship and the old church- state; (3.) Afflictions and persecutions for the gospel; (4.) Prevalent lusts and sins, such as profaneness, fornication, and the like : all which we have spoken unto in their respective places. Hereunto he adds a prescription of that imiversal obedience, and those especial dutiesi of holiness, which their profession required, and which were neces- sary to the preservation of it. 2. The main argument which he insists on in general unto this end, and wherein the didactical part of the epistle doth consist, is the excellency, glory, and advantage, of that gospel-state whereunto they were called. This he proves from the person and office of its Author, his priesthood and sacrifice, with the -spiritual worship and privileges belonging thereunto. All these he compareth with things of the same name and place under the law, demonstrating the ex- cellency of the one above the other; and that especially on tliis account, that all the ordinances and institutions of the law were nothing but prefigurations of what was for to come. 3. Having insisted particularly and distinctly on all these things, and brought his especial arguments from them unto an issue, he makes in the discourse before us a recapitulation of the whole: for he makes a brief scheme of the two states that he had compared, balanc^th them one against the other, and therel)y demonstrates the force of his argument and exhoitation from t>Jience unto con- stancy and perseverance in the faith of the gospel. It is not there- fore a new argument that here he proceeds unto; it is not an espe- cial confirmation of his dehortation from profaneness, by the example of Esau, that he doth design: but as chap. viii. 1, he gives us the ii.sio-jsav-ig nrap-i^rr^satTO iJ,r\ 'xpoeni'^vat abroTg Xoyov, Tlpoai'Kyj'Kvdcirt. Ilpoaspxoficci is the word constantly used by our apostle to ex- press a sacred acce.-s, or ci ini.jg unto God in his worship. See ch.ap. x. 1. VER. 18, lO.J EPISTLE TO THE HEBREWS. 80y '^Yihoi.(pu^ii/a opsi. 'Opii. " the mountain," is not in the Syriao translation, nor the Arabic ; but they retain, " which may be touche 1," reternn^ it to the fire, " to the fire which burned, and might be touched." But the f'ailuie is evident ; for that of touching relates unto the order about the mouiU, and not to ihe fire, which would al>o he improper. Vulg., "ad tractahdera montem;" Rhem., " a pilpahle mount;" improperly. Bez., " contrectabilem." " Tactus sensui expo- situm." K£Kxvf<,i:^a) wpi. Vulg., "accessibilem ignem ;" Rhem., "an acce-tsihle fire:" pr.ibahlv " aect-nsibilein" was intemled, whence the Rhemists put '"kindled or burning" in the margin; for the tire was inaccessible. Bez., " et ardentem ig- nem." " Ignem incensum." Some refi-r x.i>ctx.vfiiua to opu. as we ilo, •' the mount that burned;" some join it with -Trvpl, '• the fire iliat burned," which I rather choose. K«( fjothirf/y^i ^iXV- Syr., **5~~" ^'^?, "to the voice of the horn ;" alluding to the rams' horns whereof they made a kind of trumpets. Ver. 18, 19. — For ye are not come unto the mount that might be touched, and that burned with fire, [or thejiie that burned,^ nor unto blackness, and darkness, and tempest, and the sound of the trumpet, and the voice of words, which [?;o2ce] they that heard entreated that the word should not be spoken to them any more. The general scope of the words must be first opened, and then the particuhxr expressions contained in tliem. The principal design in hand is a description of that evangelical state whereinto the Hebrews were called, which they were come and entered into; for from thence the apostle infers his ensuing exhor- tation. But tliis their coming he expresseth negatively, to introduce a description of the church-state under the old testament, and the manner of the people's entrance into it; whence he confirms both his argument and his exhortation: "Ye are not come." And two things are included in that negative expression : 1. What their fathers did. They came, as we shall see, unto the things here mentioned. 2, What they were delivered from by their call unto the gospel. They were no more concerned in all that dread and terror. And the consideration of this deliverance was to be of mo- ment with them, with re.spect unto their perseverance in the faith of the gospel ; for this is the fundamental privilege which we receive thereby, namely, a deliverance from the terror and curse of the law. And we may observe some tew general things, in this proposal of the way of the people's approach unto God at Sinai, before we open the several passages contained in the words; as, — 1. The apostle in this comparison, between their coming of old into the legal church-state, and our admission into the state of the gos- pel, includes a suppo.sition of the way and manner whereby they approached unto God in the giving of the law. This was by tlie sanctification of themselves, the washino" of their clothes, (as an out- 310 AN EXPOSITION OF THE [CIIAP. XIL ward sign thereof,) with otlier reverential preparations, Exod. xix. 10, 11. Wlieuce it will follow, that, the gospel chnrch-state being so much more excellent than that of old, God himself being in it in a more glorious and excellent manner, we ought to endeavour a more eminent sanctification and preparation, in all our approaches unto God tlierein. And therefore he closeth his discourse with an ex- hortation thereunto: "Let us have grace, whereby we may serve God acceptably with reverence and godly fear," verse 28. This therefore lie teacheth us in the whole, namely, that the grace, love, and mercy of God, in the dispensation of the gospel, requires an in- ternal sanctification and due preparation, with holy fear and rever- ence, in all our approaches unto him in his worship; answerable unto the type of it in the people's preparation for the receiving of the law, and the fear that was wrought in them by the terror of God therein. Our fear is of another kind than theirs was; yet ought it to be no less real and effectual in us, unto its proper end. 2. As unto the ajjpearance of the divine Majesty here declared, we may observe, that all such apparitions were still suited unto tlie subject-matter, or what was to be declared of the mind of God in them. So he appeared unto Abraham in the shape of a man, Gen. xviii. 1, 2; because he came to give the promise of the blessing- Seed, and to give a representation of the future incarnation. In the like shape he appeared unto Jacob, Gen. xxxii. 24; which was also a representation of the Son of God as incarnate, blessing the church. Unto Moses he appeared as a Jive in a bush whicli was not consumed, Exod. iii. 2-6; because he would let liim know that the fire of affliction in the church should not consume it, because of his presence in it. " He dwelt in the bush." Unto Joshua he ap- peared as an armed man, with his sword drawn in his hand. Josh. v. 13; to assure him of victory over all his enemies. But here he appears encompassed with all the dread and terror described; and this was to represent the holiness and severity of the law, with the inevitable and dreadful destruction of sinners who betake not themselves unto the promise for relief S. These appearances of God were the glory of the old testament, the great fundamental security of the faith of believers, the most eminent privilege of the church. Yet were they all but types and obscure resemblances of that which was granted in the foundation of the gospel church-state: and this was, that "God was manifest in the flesh ;" " the Word was made flesh, and dwelt among us ;" or the incarnation of the Son of God. For therein " the fulness of the Godhead dwelt in him bodily," Col ii. 9; that is, really and substantially, whereof all other appearances were but shadows. 4. We may also observe some things in general concerning this appear/iuce of the divine Majesty, which intimate the ^hvy and VER. 18, 19.] EPISTLE TO THE HEBREWS. 311 terror of it; as, (1.) It was on the top of a high mountain, not in a plain. As this had a great appearance of the throne of majesty, so, it heing above the people, as it were over them, it was meet to fill them with dread and fear. They looked up, and saw the mountain above them full of fire and smoke; the whole mount quaking greatly, thunders and terrible voices being heard in the air, Exod. xix. 18, XX. 18; Deut. iv, 11. They could have no other thoughts hereon, but that it was a fearful thing to come to judgment before this holy God. And one view of that terror of the Lord's holiness and severity, which were here represented, is enough to make the stoutest sinner to quake and tremble. (2.) To increase the rever- ence due to this appearance, the people were commanded their distance, and straitly forhidden an approach beyond the bounds fixed unto them. (3.) This prohibition was confirmed with a sanction, that every one who transgressed it siiould be stoned, as detestahle and devoted unto utter destruction. These things, accompanied with the di-eadful spectacles here mentioned by the apostle, did all lead to ingenerate an avvful fear and reverence of God, in his giving of the law. This was the way whereby those under the old testament entered into tlieir church-state; which begot in them a spirit of bondage unto fear, during its continuance. That expression, " They came," included in this, " Ye are not come," compriseth all the sacred preparation which, by God's direc- tion, the people made use of when they approached unto the mount; concerning which the reader may see our Exercitations in the first volume of the Exposition, Exerc. xix. . There are two things in the remaining words: first. What the people so came unto; secondly. What effect it had upon them, es- pecially as unto one instance. 1. The things that they came unto, as recorded by the apostle, are seven: (1.) The mount that miglit be touched. (2.) The fire that burned. (3.) Blackness. (4.) Dadv- ness. (5.) Tempest. (6.) The sound of the trumpet. (7.) The voice of words. 2. The event was, that they entreated that the words might be spoken to them no more. First, They came to, 1. " The mount that might be touched." This mount was Sinai, in the wilderness of Horeb, which was in the deserts of Arabia. So saith our ,, '^'^^'^'P"f^'-'V apostle, " mount Sinai in Arabia," Gal. iv. 25. And the apostle mentions this in the first place, because with respect unto this mountain all the laws and directions of the people's ap- proach unto God were given, Exod. xix. Of this mount it is said, " It might be touched." YriXa(pdu is "to feel, to touch, to handle," Luke xxiv. 39 , 1 John i. 1 ; and it is some- times appLed to any means of attempting the knowledge of what SI 2 .AN EXPOSITION OF THE [CHAP. XII. we inquire after, Acts xvii. 27. And the apostle observes this con- cerning the mountain, that "it might be touched," felt, or handled, — that it was a sensible, carnal thing, exposed to the outward senses, to the most earthly of them, namely, feeling, — from the prohibition given, that none should touch it: for unless it might have been touched naturally, none could have been morally prohibited to touch it. And he makes this observation for two ends: (1.) To manifest how low and inferior the giving of the law was, in com- parison of the promulgation of the gospel, which was from heaven ; as we shall see afterwards, verse 25. It was that which might be touched with the hands of men, or by beasts themselves. (2.) To intimate the bondage and fear the people were then in, who might not so much as touch the mountain where were the signs of God's presence, though it was in itself a thing exposed to the sense of all creatures. And there is much of divine wisdom, that manifests itself in the choice of this place for the giving of the law. For, (1.) It was an absolute solitude, a place remote from the habitation and converse of men. Here the peo])le could neither see nor hear any thing but God and themselves. There was no appearance of any relief, or place of retreat; but there they must abide the will of God. And this teacheth us, that when God deals with men by the law, he will let them see nothing but himself and their own consciences: he takes them out of their reliefs, reserves, and retreats. For the most part, when the law is preached unto sinners, they have innumerable diversions and reliefs at hand, to shield themselves from its terror and efficacy. The promises of sin itself are so, and so are the promises of future amendment; so also are all the businesses and occasions of life which they betake themselves unto. They have other things to do than to attend unto the voice of the law ; at least it is not yet necessary that they should so do. But when God will bring theni to the mount, as he will here or hereafter, all these pretences will vanish and disappear. Not one of them shall be able to suggest the least relief unto a poor guilty sinner. His conscience shall be kept to that which he can neither abide nor avoid. Unless he can make the great j)lea of an interest in the blood of Christ, he is gone for ever. And God gave herein a type and representation of the great judgment at the last day. The terror of it consists much in this, that sinners shall be able to see nothing but God and the tokens of his wrath. Nor doth the law represent any thing else unto us. (2.) It was a barren and fruitless desert, where there was neither water nor food. And, answerably thereunto, the law in a state of sin, would bring forth no fruit, nothing acceptable unto God nor useful unto the souls of men. For there was nothing on Sinai hut bushes and brambles; whence it had its name. These made an VER. 18, 19.] EPISTLE TO THE HEBREWS. 313 appecarance at a distance of some fruitful n ess in the place; but ulieu it came to be tried, there was nothing but what was fit for the fire. And so is it with all that are under the law. They may seem to perform many duties of obedience, yea, such as they may trust unto, and make their boast of: but when they are brought unto the trial, they are no other but such as God speaks of, Isa. xxvii. 4: " Who would set the briers and thorns against me in battle? I would go through them, I would burn them together." Other fruit the law will not bring forth. Nor was there any water in that desert of Horeb, to make it fruitful. That which the peo)>le lived on was brought out of the rock; and "that rock was Christ." From him alone are all refreshments to them that are under the law (3.) No place in the habitable world hath been ever since more desolate and. forsaken ; and such it continueth unto this day. And tliereby we are taught, [1.] Tliat although there was n, neces- sity for tlie renovation of the law at that season, to give bounds unto sin, yet that that dispensation should not be continued, but be left for ever as it is under the gospel. [2.] That tho.se who will abide under the law, shall never have any token of God's presence with them, but shall be left to desolation and horror. God dwells no more on Sinai. Those who abide under the law, shall neither have his presence nor any gracious pledge of it. And all those things are spoken, to stir us up to seek for an interest in that blessed gospel- state which is here proposed unto us. And thus much we have seen already, that without it there is neither relief from the curse of the law, nor acceptable fruit of obedience, nor pledge of divine favour, to be obtained. [3.] It manifehts that the holiness of things and places is confined unto their use; which when it ceaseth, they become com- mon. What more holy place than Sinai, during the presence of God on it? What now more desolate, forlorn, and despised? For although the superstition of latter ages hath built a house or monas- tery on the top of this hill, for a mere superstitious devotion, yet God in his providence hath sufficiently manifested his regardlessness of it, and the casting it out of his care. And he denounceth sen- tence herein on all that superstition and idolatry which are in tlie church of Rome, in their veneration of relics, and pilgrimages to places of a supposed holiness, though utterly forsaken of all pledges of the divine presence. 2. The second thing they came unto was " the fire that burned ;" for so I rather read the words, than " the mount that burned with fire." For the fire was of itself a distinct ,^"' *;*"*'^ token of God's presence, and a distinct means of filling the people with dread and fear. This fire is mentioned, Exod. xix. 18, " The Lord descended on the mount in fire;" and Deut. iv. 12, " The Lord spake out of the midst of the fire." It is said, uideed, 31 4 AN EXPOSITION OF THE [CHAP. XII. tliat " the mountain burned with fire;" that is, fire burned on the mountain. And this fire had a double appearance: (1.) That which represented the descent of God on the mount : " The Lord de- scended in fire." The people saw the token of God's presence in the descent of fire on the mount. (2.) Of the continuance of his pre- sence there, for it continued burning all the while God spake: " He spake out of the fire." And it was a flaming fire, which raised a smoke, hke the smoke of a furnace, Exod. xix. 18; which our apostle seems to express by " blackness," in the next word. Yea, this fire flamed, and "burned unto the midst of heaven," Deut. iv. 11, This fire was an emblem of the presence of God; and of all the appear- ances on the mount, it was of the greatest terror unto the people. And therefore, in their request to be freed fronn the dread of the presence of God, they three times mention this fire as the cause of their fear, Deut. v. 24—26. And God is often in the Scripture re- presented by fire, Deut. iv. 24; Isa. xxx. 33, xxxiii. 14. And his severity in the execution of his judgments is so called, Isa. Ixvi. 15; Amos vii. 4; Ezek. i. 4. And although here the light, purity, and holiness of the nature of God, may also be represented by it, yet we shall confine it unto the interpretation given of it in the Scripture itself. And first, as unto God himself, it signified \\\% jealousy. So Moses expounds it, Deut. iv. 24, for he closeth his discourse hereof with these words, " For the Lord thy God is a consuming fire, even a jealous God." And the jealousy of God is his holy severity against sin, not to leave it unpunished. And with respect unto the law ■which he then gave, — "From his right hand went a fiery law for them," Deut. xxxiii. 2, — it signified its inexorable severity and efficacy to destroy its transgressors. And we may add hereunto, that it declared the terror of his majesty, as the great legislator. Hence iu the Scripture he is often said to be accompanied with fire. See Ps. xviii. 9-12. Ps. 1. 3, "A fire shall devour before him." Ps. xcvii. 3, " A fire goeth before him." Dan. vii. 10, "A fiery stream issued and came forth from before him." For there is notliing more apt to fill the hearts of men with a majestic awe than a fire absolutely pre- valent above the power of all creatures. This is the first thing which the people beheld when they came to the mount. And when men under the law have to deal with God, their first apprehensions of him are liis holiness and severity against sinners, with his anger and displeasure against sin. There the law leaves them; and thence they must be consumed, without relief by Jesus Christ. These things are hid from sinners, until they are brought to the law, or the law to them. Tliey have no views, no notices of them in a due manner. Hence, until the law comes, they are alive; that is, at peace and in security, well satisfied with their own ourditiun. They see not, they think not of the fire, that is VER. 18, 19.] EPISTLE TO THE HEBREWS. SI 5 ready to consume them; j-ea, for the most part they have quite other notions of God, Ps. ]. 21, or none at all. But this is the second work of the law : when it hath by its convictions brought the sinner into a condition of a sense of guilt which he cannot avoid, — nor will any thing tender him relief, which way soever lie looks, for he is in a desert, — it represents unto him the holiness and severity of God, with his indignation and wrath against sin; which have a resem- blance of a consuming fire. This fills his heart with dreail and terror, and m;ikes him see his miserable, undone condition. lufinite holiness, inexorable justice, and fiery indignation, are all in this re- presentation of God. Hence the cry of those who find not the way of relief will one day be, ' Who among us shall dwell with that de- vouring fire? Who shall inhabit with those everlasting Lurnings?' This is the way and progress of the work of the law on the con- sciences of sinners: First, when they are brought unto it, " it stops their moutlis," makes them " guilty before God," or subject to his judgment, Rom. iii. 19; it "shuts them all up in unbelief," chap. xi. 32; it " concludes," or shuts them up, " under sin," Gal. iii. 22, — gives them to see their lost condition, without help, without relief. They are in a wilderness, where is none but God and themselves. And, secondly, in this condition they see the fire: God is repre- sented unto them therein in his jealousy and severity against sin; which fills their hearts with dread and terror. O this fire will con- sume tliem! If they continue to hear the voice out of the fire, they shall die! Somewhat hereof, in some degree, is found in all on wliom the law hath its proper and effectual work, in order unto the bring- ing of them unto Christ, the deliverer. And all others shall find it in the highest degree, when it will be too late to tliiuk of a remedy. 3. Unto "fire" the apostle adds "blackness," as we render the word; whereto follow " darkness and tempest." Be- fore we speak unto the words and things signified in particular, we must consider the consistency of the things that are spoken. For, wiiereas fire is light in itself, and aivetii light, how is it said that together with it there was blackness and darkness? Some distinguish the times, and say there was an appearance of fire at first, and afterwards of blackness and darkness. But this is directly contrary to the text, which frequently assigns the continuance of the fire unto the end of God's speaking unto the people. Others would have respect to be had unto several distinct parts of the moun- tain; so as that the fire appeared in one part, and the darkness in another. But it is evident, in the descri{)tion given by Moses, that they were mingled all together. For he affirms sometimes, that Gud spake in and out of the fire; sometimes out of the tliick darkness, Dent. V. 22-24. "The LouD spake unto all your assemltly in the mount out of the midst of the fire, of the cloud, and of the thick dai k.ieb.^ 316 AN EXPOSITION OF THE [CHAP. XIL verse 22. " The voice out of the mulst of the thick darkness," verse 23. " The voice out of the midst of the fire," verse 24. And the same is full}' expressed, chap. iv. 11, 12. So that it is evident there was a mixture of them all together; and so it is described by David, Ps. xviii. 8-13. And nothing can be conceived of greater dread and terror, than such a mixture of fire, and darkness, and tempest, which left nothing of light unto the fire but its dread and terror. For by reason of this blackness and darkness, the people had no useful light by the fire. This filled them with confusion and perplexity. Tlie word yvo^os, here used by the apostle, is intended by some *' turbo;" Syr., ^?^"''?, " tenebrse," " darkness ;" but that is axorog, the word following. " Turbo" is a " storm or tempest." The apostle by these words expressetli those of Moses, ^'^"}VX \}^ ^r"'^> T)t*ut. iv. 11, which we render, "darkness, clouds, and thick darkness;" the LXX. using the same words with the apostle, but not in the same order. Tvofog, saith Eustathius, is from ni fog; vC God himself unto them, which they did deprecate. So tliey express themselves, " If we hear the voice of the Lord our God any more, then we shall die," Deut. v. 25. This voice, this word, this speech, proceeding immediately from God, out of the fire and darkness, was VER. 20, 21.] EPISTLE TO TKE HEBREWS. S23 that which heightened their fear and dread to the utmost. And we may see, — Obs. VI. Then is the sinner utterly overwhehned, when he hath a sense of the voice of God himself in the law. — When he finds God himself speaking in and unto his conscience, he can no longer bear it. Obs. VII. That the speaking of the law doth immediately dis- cover the invincible necessity of a mediator between God and sin- ners.— The people quickly found that there was no dealing with God for them in their own persons, and therefore desired that there might be one to mediate between God and them. And, — Obs. VIII. If the jjivincT of the law was so full of terror that the people could not bear it, but apprehended that they must die, if God continued to speak it to them; what will be the execution of its curse in a way of vengeance at the last day! y"er. 20, 21. — (oJx 'i:pspov yap rh diocffTiXX6,a,svov Kuv '^ripiov ^lyr) rov opovg, XidoZoXridrintrai, tj BoXtdi xaTaro^svdfjdirai. Ka/, o'-jtu (poQipbv ^v ro (panra^fi/iLHiov, Mu'Cerig iJ'Trsv, "ExipoQog ilfMi xai UrpojULog.) OiiK i(pipov. Vultr., "non portabant;" ''they did not bear." "Non ferebant," Bez. Syr., ^""^^^l '^'v. V^f'r^ ''^h ^^,"for they were not able to sustttin," or " bear." We, " to endure." To "hiot.ari'h'Kofti'jov. Vulg., "quod dicebatur," "that which was spoken." There is more in the word. Syr., " quod priecipiebatur ;" " that was commanded, enjoined." "Edicebatur," "which was spoi^en out, enacted." Biz., '"interdice- batiir," " that was forbidden or interdicted," referring it unto the following words. We, " was commanded." "H (iohiot KccTdTo^evSyiffireiii. These words are omitted both in the Vulgar and in the Syriao ami Arabic But they ai'e in all the best Gieek cojiies; and they are necessary, as being a part of the original interdict. Nor is it absolutely true that such beasts should be stoned; for they were to be "stoned, or thrust through with a dart," Exod. xix. 12, 13. These words, therefore, are necessary in this place. " S:tgitta coiifigetur." To (pccvrcc^off.iuov. Vulg., " quod videbatur," "that which was seen." Syr., "'''v!, "the vi-ioti." Bez., " visum quod apparebat," " the sight that appeared." The sense of the whole sentence seems somewhat defective, fur want of a note of connection between the parts of it: "And so terrible was the sight, Moses said, I exceedingly fear." We supply that; "that Moses said." Bezn joins Moses immediately unto "and" in the beginning, putting a distinction between it and ovru, "so:" " Et Moses, adeo hoi'rendum erat visum, dixit;" — "And Mose-, so terrible was the sight, said;" which is the true construction of the words. "ExcpooOf, " exterritus," "expavefactus;" " I exceedingly fear," or "lam ex- ceedingly afraid."' ' Various Reading. — "H fio'htot Kxraro^svd'yjaBTxi are omitted by Bengel, Griesbach, Scholz, Lachmnnn, and Ti-cliendtirf. The insertion of them is con- trary to the authority of all the uncial manuscripts, by far the most of the cursive manuscrijit^, and ;dl the versions. Exi'OSiTiON. — No modem critic ajrefes with Owen in supposing to S^ataTsAA©- jiiuou Lo be the Liw, and not the particiilar mteidict immediiitdly quoted. As to 324 AN EXPOSITION OF THE [CHAP. XII. Ver. 20, 21. — For they could not endure [Z»e«r] that ■which was commanded. And if so much as a beast touch the mountain, it shall be stoned or thrust through with a dart- And so terrible \_dreadfuQ was the sight [^which appeared], [that] Moses said, I ex- ceedingly fear and tremble. The law about the beast is not distinct, as here proposed, but it is a part of the general prohibition : " Whosoever toucheth the mount shall be surely put to death," Exod. xix. 12. This concerns the people only: but in the prescription of the manner of the detith to be inflicted it is added, " There shall not an hand touch it, but he shall surely be stoned or shot through: whether it be beast or man, it shall not live," verse 13. Which manner of its introduc- tion we respect in our translation, "If so much as a beast;" which was not at tirst named, but added in the repetition of the law. The word "^'piil^ signifies all sorts of cattle; which the apostle renders by ^ripiov, to include those also which were of a wild nature. No living creature was allowed to come to the mount. For the opening of the words, we must inquire, 1. What it was that 'was commanded. 2. How they could not endure it. 3. What further evidences there were that it was not to be endured by them ; which are added unto the assertion laid down in the beginning of the 20th verse. First, "That which was commanded:" "The edict;" or as some, " the interdict." For it may relate unto that which xeu'vJ^'^^^ ' f'^^llows, that which was commanded, namely, that " if so much as a beast touch the mountain, it should be stoned, or thrust through with a dart." Respect is had herein unto the whole charge given unto the people of not touching the mount or passing the bounds fixed unto them; wherein beasts also were included. And this, no doubt, was a sfreat indication of severity, and might have occasioned danger unto the people, some or more of them. But tliis is not intended herein, nor hath this word respect unto what followeth, but unto what goeth before. For,— 1. The note of connection, ydp, " for," intimates that a renson is civen in these words of what was asserted before: "They entreated that the word should not be spoken the exclMiTiation attributed to Closes, in i-esrard to ^\•hich Owen ;ippear^ some- what at a loss, as it is not recorded in Old Testament histoi-v, Knaiip, Tholuck, Ebrard, Conyheare and How son, explain it by reference to th^' phrase oftlieSep- tiaat^iiit in Deut. ix. If), sKCpoco; il/ni. •' I' was the rememhrdnce." observe the two last-mentioned authors, '■ of this terrible sii;ht which caused Moses to say this; much mure must he liave been tenified bj the reaht^'." — Eu. VER. 20, 21.J EPISTLE TO THE HEBREWS. S25 to them any more: for they could not endure that wliich was cora- n^ande(i" 2. The interdict of toucliing the mount was given three daya before the fear and dread of the people, as is evident in the story: so as no respect could be had thereunto in what they said after- wards, when they were surprised with fear, S. Though there was in it an intimation of the necessity of great reverence in their approach unto God, and of his severity in giving of the law, yet the people did not look on it as a matter of terror and dread, which they could not bear. For they came afterwards unto the bounds prescribed unto them, with confidence; nor did they begin to fear and tremble until the mount was all on fire, and they heard the voice of God out of the midst of it. 4. Even the words of Moses, repeated in the next verse, were before the people had declared their dread and terror. So that both these things are added only as aggravating circum- stances of the insupportableness of what was commanded. " That," therefore, " which was commanded," was nothing but the law itself. Secondly, Hereof it is said, " They could not endure it," or, " They could not bear it," or *tand under it. And there were three things that concurred to convince them of their disability to bear the command: 1. The r?ia?i??er of its delivery ; which they liad a principal reir^pect unto in their fear, and desire that it might be spoken unto them no more. This is plain in the story, and so they directly express themselves, Deut. v. 23-26. 2. It was from the nature of the law itself or the word that was spoken, with respect unto its end. For it was given as a rule of justification, and of ac- ceptance with God: and hereon they might easily see how unable they were to bear it. 3. There was administered with it " a spirit of bondage unto fear," Rom. viii. 15, which aggravated the terror of it in their consciences. These are the effects which a due apprehension of the nature, end, and use of the law, with the severity of God therein, will pro- duce in the minds and consciences of sinners. Thus far the law brings us; and here it leaves us. Here are we shut up. There is no exception to be put in unto the law itself; it evidenceth itself to be holy, just, and, good. There is no avoidance of its power, sentence, and sanction; it is given by God himself. The sinner could wish that he might never hear more of it. What is past with him against this law cannot be answered for; what is to come can- not be complied witiial: wherefore, without relief in Christ, here the sinner must perish for ever. This, I say, is the last effect of the law on the consciences of dinners : It brines tliem to a deter- minate judgment that they cannot bear that which is cunuuaud<:d 326 AN EXPOSITION OF THE [CHAP. XIL Hereon they find themselves utterly lost; and so have no expecta- tion but of fiery indignation to consume them. And accordingly they must eternally perish, if they betake not themselves unto the only relief and remedy. Thirdly, Of this terror from the giving of the law, and the causes of it, the apostle gives a double illustration. The first whereof is in the interdict given as unto the touching of the mount. For this was such as extended unto the ^^ Eav rtfioit ^,^^^ bcasts : " Si vel bestia," — " And if so njuch as a beast." For so was the divine constitution, " Whether it be beast or man, it shall not live," Exod. xix. 13. I doubt not but that divine Providence removed from it such brute creatures as were not under the power of men, such as might be wild about those mountainous deserts, or the fire consumed them, to the least creeping thing; but the prohibition respects the cattle of the people, which were under their power and at their disposal. And besidt-s being an illustration of the absolute inaccessibleness of God, in and by the law, it seems to intimate the uncleanness of all tilings which sinners possess, by their relation unto them. For unto the impure all things are impure and defiled. Therefore doth the prohibition extend itself unto the beasts also. The punishment of the beast that did touch the mount, was, that it siiould die. And the manner of its death (and so of men guilty , in the like kind) was, that " it should be stoned, or rirai, r! /3<.x;S« thrust tlirough with a dart. It is expressed in the KmTaTo^iv^y,.Xa Tpoffi'kriXxjCa.Te S/wv opsi, xai rti'kit ©sou ^uivrog, 'lipOMec/.7,riiii sTou^af/w, xa/ /^upidaiv dyysXam, Tuvnyupsi xat jxxXjjt/cji Tpojro- Toxuv h ojpuvoTg aToysy^a/x/xbwi/, x.ai xpirr) &iu> TcivTCijv, xai irvixjiiaei dixaiuv TersXfiu;j/':vuii, xai dia&rjxrjg v'iag (jjisirri 'Irjffoij, xai a'i/j,ari pavTi6fLo\j, xpiiTTOva XdkoliVTi '!rapd rhv " AZiX. The Vulgar Latin andtheSyriac seem to have read fivpialuv instead of fiv pi x- CIV, hence they join irxvyiyypit, the word foUowinj,'-, unto those foregoing, '•unto the assembly of many thousands of angels ;" but without warrant from any copies of the original.' Yer. 22-24. — But ye are come unto mount Sion, and unto tlie city of the living God, [wame/y,] the lieavenly Jerusalem, and to an innumerable company \inyriads\ of angels, to the general assembly and church of the first-born, which are written \enrolle(r\ in heaven, and to God the judge of all, and to the spirits of just men ' ExrosiTiON.i — Some critics put a comma after " myriads," which are considered as com[)rehending the bo lies denottd in the two following clau-^es, thus : "And to myriads, the general assembly of angels, and the church of thf fir-t-born who are written in heaven." Other*, putting the same stop af'ter " myriads," place a colon or semicolon after the next clause, ants. to the hosts of angel-, unl to the church of the first-born."— Ebrard. In regard to the dispute whether the blood of Abfl's sacr dice or Aiiel's person be ri'ferred to in the Lust clause, S.tuart, Tholuck, Turner, Etiraj-d. Cony, beareand Howson, all interjjret the phrase as an allusion to Gen. iv. 10. — lio • VEK. 22-24.] EPISTLE TO THE HEBREWS. S29 made perfect, and to Jesus tlie mediator of the new covenant, and to the blood of sprlnkHng, speaking bet- ter things than [that of\ Abel. This Is the second part of the comparison, completing the foun- dation of the exhortation intended by the apostle. In the former he gave an account of the state of the people and the church under the law, from the giving of it, and the nature of its commands. In this, he so declares the state whereinto they were called by the gos- pel, as to manifest it incomparably more excellent in itself, and be- neficial unto them. And because this whole context, and every thing in it, is peculiar and singular, we must with the more diligence insibt on the exposition of It. 1. We have here a blessed, yea, a glorious description of the catholic church, as the nature and communion of it are revealed un- der the gospel. And such a description it is as which, if it were attended unto and believed, would not only silence all the contenti- ous wrangling that the world is filled withal about that name and thing, but cast out also other prejudicate conceptions and opinions innumerable, which divide all Christians, fill tliem with mutual ani- mosities, and ruin their peace. For If we have here the substance of all the privileges which we receive by the gospel; if we have an account of them, or who they are, who are partakers of those privi- leges, as also the only foundation of all that church-communion which Is amongst them; the grounds of our perpetual strifes are quickly taken away. It is the access here ascribed unto believers, and that alone, which will secure their eternal salvation, 2. Whereas the catholic church Is dist?ributed into two parts, namely, that which is militant, and that which is triumphant, they are both comprehended in this description, with the resp)ect of God and Christ unto them both. For the first expressions, as we shall see, of " mount Sion, the city of the living God, the heavenly Jeru- salem," do principally respect that part of the church which is mili- tant; as those that follow, the most of them, do that which is triumphant. There is, in the religion of the Papists, another part of the church, neither on the earth nor In heaven, but under the earth, as they say, — in purgatory. But herewith they have nothing to do who come unto Christ by the gospel. They come indeed unto "the spirits of just men made perfect;" but so are none of those, by their own confession, who are In purgatory. Wherefore believers have nothing to do with them.. 3. Tiie foundation of this catholic communion, or communion of the catholic church, comprising all that is holy and dedicated unto God in heaven and earth, is laid in the recapitulation of all things iu and by Jesus Christ: Eph. i. 10, "All things are gathered into 330 AN EXPOSITION OF THE [CHAP. XIL one head in him, both whicli are in heaven, and which are on earth;" ■which is the sole foundation of their mutual communion among themselves. Whereas, therefore, we have here an association, in the communion of men and angels, and the souls of them that are de- parted, in a middle state between them both, we ought to consider always their recapitulation in Christ as the cause thereof. And whereas not only were all things so gathered into one by him, but " by him also God reconciled all things unto himself, whether they be things in earth, or things in heaven," Col. i. 20, God himself is here represented as the supreme sovereign head of this catholic church, the whole of it being reconciled unto him. 4. The method which the apostle seems to observe, in this de- scription of the church catholic in both the parts of it, is first to express that part of it which is militant, then that which is trium- phant, issuing the whole in the relation of God and Christ thereunto; as we shall see in the exposition. 5. That which we must respect, as our rule in the exposition of the whole, is, that the apostle intends a description of that state whereunto believers are called by the gospel. For it is that alone which he opposeth to the state of the church under the old testament. And to suppose that it is the heavenly, future state which he intends, is utterly to destroy the force of his argument and exhortation ; for they are built solely on the pre-eminence of the gospel-state above that under the law, and not of heaven itself, which none could question. We must consider, then, 1. What believers are said to come unto; and, 2. Hotv they do so come unto it, or wherein their coming unto it doth consist. And FIRST we are said, 1. To come " unto mount Sion, and unto the city of the living God, the heavenly Jerusalem." The two last are not distinct expressions of diverse things, but different names of the same thing, — " the city of the living God," namely, " the new Jerusalem." Nor is it necessary that we should appropriate these two expressions of " Mount Sion," and " The city of the living God," unto distinct or different things in the gospel-state, but only consider them as different expressions of the same thing. The sum of the whole is, that by the gospel we are called unto a participation of all the glory which was ascribed or promised unto the church under these names, in opposition unto what the people received in and by the law at mount Sinai. Sion was a mount in Jerusalem which had two heads, the one , , whereof was called Moriah, whereon the temple was ^ ' built, whereby it became the seat of all the solemn worship of God ; and on the other was the palace and habitation of the kings of the house of David ; both of them typical of Christ, the one in his priestly, the other in his kingly office. VER. 22-24.] EPISTLE TO THE HEBREWS. SSI The apostle doth not consider it naturally or materially, but in opposition unto mount Sinai, where the law was given. So he de- scribeth the same opposition between the same Sinai and the heavenly Jerusalem, unto the same end, Gal. iv. 25, 20; where it is apparent, that by " mount Sion" and " the heavenly Jerusalem," the same state of the church is intended. And the opposition between these two mounts was eminent. For, (1.) God came down for a season only on mount Sinai; but in Sion he is said to dwell, and to make it his habitation for ever. (2.) He appeared in terror on mount Sinai, as we have seen ; Sion was in Jerusalem, which is "a vision of peace." (3.) He gave the law on mount Sinai; the gospel went forth from Sion, Isa. ii. 2, 3 (4.) He utterly forsook Sinai, and left it under bondage; but Sion is fiee for ever. Gal. iv. (5.) The people were burdened with the law at mount Sinai, and wei^e led with it unto Sion, where they waited for deliverance from it, in the observation of those institutions of divine worship which were typical and significant thereof. The Socinian expositor, who affects subtilty and curiosity, affirms, "That by mount Sion, either heaven itself, or rather a spiritual mountain, whose rpots are on the earth, and whose top reacheth unto heaven, from whence we may easily enter into heaven itself, is intended:" wherein he understood nothing himself of what he wrote; for it is not sense, nor to be understood. And the reason he gives, namely, " That Sion in the Scripture is more hequently taken for heaven than the church," is so far from truth, that he cannot give any one instance wliere it is so taken. But to know tiie true reason why the apostle calls the state of believers under the new testament by the name of Sion, we may consider some of the things that are spoken of Sion in the Scripture. And I shall instance in a few only, because they are multiplied throughout the whole Book of God; as, (1.) It is the place of God's habitation, where he dwells for ever, Ps. ix. 11, Ixxvi. 2; Joel iii. 21, etc. (2.) It is the seat of the throne, reign, and kingdom of Christ, Ps. ii. (i; Isa. xxiv. 23; Mic. iv. 7. (3.) It is the object of divine promises innumerable, Ps. Ixix. 35, Jsa. i. 27; of Christ himself, Isa. lix. 20. (4 ) Thence did the gospel proceed, and the law of Clirist come forth, Isa. xl. 9; Mic. iv. 2. (5.) It was the object of God's especial love, and the place of the birth of the elect, Ps. Ixxxvii. 2, 5. (6) The joy of the whole earth, Ps. xlviii. 2. (7.) Salvation, and all blessmgs came forth out of Sion, Ps. xiv. 7, ex. 2, cxxviii. 5 ; with sundry other things alike glorious. Now these things were not spoken of nor accomplished towards that mount Sion which was in Jfrus dem absolutely, but only as it was typical ot believers under tl'e odsj>el. ao ilie meaning of the apostle is, that by tlie gospel 832 AN EXPOSITION OF THE [CHAP. XII. believers do come unto that state wherein they have an interest in, and a right unto, all the blessed and glorious things that are spoken in the Scriptures concerning and unto Sion. All the privileges ascribed, all the promises made unto it, are theirs. Sion is the place of God's especial gracious residence, of the throne of Christ in his reign, the subject of all graces, the object of all promises, as the Scripture abundantly testifies. This is the first privilege of believers under the gospel. They "come unto mount Sion;" that is, they are interested in all the promises of God made unto Sion, recorded in the Scripture, in all the love and care of God expressed towards it, in all the spiritual glories assigned unto it. The things spoken of it were never accomplished in the earthly Sion, but only typically; spiritually, and in their reality, they belong unto believers under the new testament. Some look on all those promises and privileges wherewith the Scripture is replenished, with respect unto Sion, to be now as things dead and useless. They esteem it a presumption for any to plead and claim an interest in them, or to expect the accomplishment of them in or towards themselves. But this is expressly to contra- dict the apostle in this place, who affirms that we are come unto mount Sion, then when the earthly mount Sion was utterly for- saken. All those promises, therefore, which were made of old to Sion, do belong unto the present church of believers. These, in every condition, they may plead with God. They have the grace, and shall have the comfort contained in them. There is the se- curity and assurance of their safety, preservation, and eternal salva- tion. Thereon depends their final deliverance from all their oppressions. Be their outward condition never so mean and destitute; be they afflicted, persecuted, and despised ; yet all tlie glorious things that are spoken of Sion are theirs, and accomplished in them in the sight of God. But the excellent things whereof, under this notion of Sion, they are made partakers, are innumerable. Let this be compared with the people's coining unto mount Sinai, as we have before declared it, and the glory of it will be conspicuous. And believers are to be admonished, (1.) To walk worthy of this privilege, as Ps. xv. ; (2.) To be thankful for it; (3.) To rejoice in it; (4.) To make it an effectual motive unto obedience and perseverance, as it is hero done by the apostle. And, — Obs. I. All pleas about churcli order, power, rights and privileges, are useless, where men are not interested in this Sion state. 2. They are said to come " unto the city of the living God, the lieaxenly Jerusalem.'" Both these are the same. So Jerusalem is called "the city of God," Ps. xlvi. 4, xlviii. 1, 8, Ixxxvii. 3; but in every place with respect unto Sion VER. 22-24.] EPISTLE TO THE HEBREWS. 333 (1.) They came to a city. The}^ received the law in a wilder- ness, where they had neither rest nor refuge. But in a ^ , , city there is order, defence, and safety; it is the name of a quiet habitation. (2 ) This was the city of God. The state of the churcli under the new testament is so. As it liath the safety, beauty, and order of a city, so it is the city of God; the only city wliich he takes peculiarly to be his own in this world. It is his, [1.] On the account of property. He framed it, he built it, it is his own; no creature can lay claim to it, or any part of it. And those who usurp upon it, shall answer unto him for their usurpation. [2.] On the account of inhabitation. It is God's city; for he dwells in it, and in it alone, by his gracious presence. [o.] It is under God's rule, as its only sovereign. [4.] Therein he disposeth all his chiKh-en into a spiritual society. So Paul tells the Epliesians, that by grace they were delivered from being "strangers and foreigners," and made " fellow-citizens with the saints, and of the household of God," Eph. ii. 19. [o.] It hath its charter of liberty with all immunities and privileges, from God alone. And with re- spect unto these things, the church is called the city of God. (3.) The apostle adds a property of God of great consideration in this matter. It is the city of the living God; — that is, [1.] Of the true and only God; ['2.] Of him who is omnipotent, able to keep and preserve his own city, as having all life, and consequently all power, in himself; [o.] Of him wlio lives eternally, with whom we siiall live wlien we shall be here no more. (4.) This city of the living God is tlie heavenly Jerusalem. And the apostle herein prefers the privileges of the gospel, not only above what the people were made partakers of , s/jsi/a-ax.)^ at Sinai in the wilderness, but also above all that they afterwards enjoyed in Jerusalem in the land of Canaan : for in the glory and privileges of that city the Hebrews gn atly boasted. But the a[)ostle casts that city, in the state wherein it then was, into the same condition with mount Sinai in Arabia; that is, under bond- age, as indeed then it was, Gal. iv. 25: and he opposetii thereunto that "Jerusalem which is above;" that is, this "heavenly Jeru- salem." And it is called "heavenly," [1.] Because, as unto all its concerns as a city, it is not of this world; [2.] Becauso no small part of its inhabitants are already actually instated in lieaven; [o ] As unto its state on earth, it comes down from heaven. Rev. xxi. 2, 3, — that is, hath its original from divine authority and institu- tion; [4] Because the state, portion, and inheritance of all its inhabitants, lies in heaven; [o.] Because the spiritual life of all that belong unto it, and the graces which they act therein, are heavenly; ft).] Tiieii TiX/rsu/xa, or " citv conversation," is in heaven, Phil. iii. 20. 334 AN EXPOSITION OF THE [CHA.P. XII. This is the second privilege of the gospel-state, wherein all tlie remaining promises of the Old Testament are transferred and made over to believers. Whatever is spoken of the city of God, or of Jerusalem, that is spiritual, that contains in it the love, or grace, or favour of God, it is all made theirs; faith can lay a claim unto it all. Believers are so come to this city, as to be inhaliitants, free denizens, possessors of it; unto whom all the rights, privileges, and immunities of it do belong. And what is spoken of it in the Scrip- ture is a ground of faith unto them, and a spring of consolation. For they may with confidence make application of what is so spoken unto themselves in every condition ; and they do so accordingi}'-. And we may yet a little further represent the glory of this privilege, in the ensuing observations: — (1.) A city is the only place of rest, peace, safety, and honour, among men in this world. Unto all these, in the spiritual sense, we are brought by the gospel. Whilst men are under the law, they are at Sinai, in a wilderness where is none of these things. The souls of sinners can find no place of rest or safety under the law. But we have all these things by the gospel: Best in Christ, peace with God, order in the communion of faith, safety in divine protec- tion, and honour in our relation unto God in Christ. (2.) The greatest and most glorious city which is, or ever was in the world, is the city of this or that man, who hath power or domi- nion in it. So spake Nebuchadnezzar of his city, " Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?" Dan. iv. 30. We know what was the end of him and his city. The gospel-church is the city of the living God; and it is ten thousand times more glorious to be a citizen thereof, than of the greatest city in the world. To be a citizen of the city of God, is to be free, to be honourable, to be safe, to have a certain habitation, and a blessed inheritance. (o.) God dwells in the church of believers. The great King in- habiteth his own city. Herein is the especial residence of his glory and majesty. He built it, framed it for himself, and says concern- ing it, " Here will I dwell, and this shall be my habitation for ever." And it is no sniall privilege, to dwell with God in his own city. The name of this city is " Jehovah-shammah, — The LouD is there," Ezek. xlviii. 35. (4.) The privileges of this city of God are heavenly; it is "the heavenly Jerusalem." Hence it is that the world sees them not, knows them not, values them not. They are above them, and their glory is imperceptible unto them. (5.) All the powers of the world, in conjunction with those of hell, cannot dispossess believers of their interest and habitation in this heavenly city. VER. 22-24.] EPISTLE TO THE HEBREWS. S35 (6.) There is a spiritual order and beauty In the communion of the catholic church, such as becomes the city of the living God; and such as wherein the order framed by the constitutions of men hath no concernment. And in many other things we might declare the glory of this privilege. Ana, — Obs. 11. It is our duty well to consider what sort of persons they ought to 1)0 who are meet to be denizens of this city of God. — The greater number of those who pretend highly unto the church and its privileges, are most unfit for this society. They are citizens of the world. 3. In the next place the apostle affirms, that believers are come to " an innumerable company of angels." For having declared that they are come to the city of God, he . '^*' ^''^''"* shows m the next place who are the inhabitants of that city besides themselves. And these he distributes into several sorts, as we shall see, whereof the first is " angels." We are come to them as our fellow-citizens, — to " myriads of angels." Myp/aj is "ten thousand;" and when it is used iu the plural number, it sig- nifies " an innumerable company," as we here render it. Possibly he hath respect unto the angels that attended the presence of God in the giving of the law, whereof the psalmist says, " The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place," Ps. Ixviii. 17; or the account of them given by Daniel, "Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him," chap. vii. 10, — that is, "an innumerable company." This access unto angels is spiritual. The access of the people unto their ministry in Sinai was corporeal only, nor had they any communion with them thereby. But ours is spiritual, which needs no local access unto it. We come thereby unto them whilst we are on the earth and they in heaven. We do not so with our prayers; which is the doting superstition of the church of Rome, utterly de- structive of the communion here asserted. For although there be a difference and distance between their persons and ours as to dignity and power, yet as unto this communion we are equal iu it with them, as one of them directly declares; saying unto John, " Wor- ship me not: I am thy fellow-servant, and of thy brethren that have the testimony of Jesus," Rev. xix. 10, xxii. 9. Nothing can be more groundless, than that fellow-servants should worship one another. But we have an access unto them all; not to this or that tutelar angel, but unto the whole innumerable company of them. And this we have, (1.) By the recapitulation of them and us in Christ, Eph. i. 10. They and we are brought into one mystical body, whereof Ciu-ist is head; one family, which is in heaven and VOL. XVI. — 22 336 AN EXPOSITION OF THE ^CHAP. XIL earth, called after his name, Eph. iii. 14, 15. "VVe are brought together into one society: the nature of which effect of infinite wisdom I have elsewhere declared. (2.) In that they and we are constantly engaged in the same worship of Jesus Christ. Hence they call themselves our " fellow-servants." This God hath given in command unto them, as well as unto us. For he saith, " Let all the angels of God worship him," Heb. i. 6; which they do accord- ingly. Rev. V. 11, 12. (3.) We have so on the account of the ministry committed unto them for the service of the church, Heb. i. 14. See the exposition of that place. (4.) In that the fear and dread of their ministry is now taken from us; which was so great under the old testament, that those unto whom they appeared thought they must die immediately. There is a perfect reconcilia- tion between the church on the earth and the angels above; the distance and enmity that were between them and us by reason of sin are taken away, Col. i. 20. There is a oneness in design and a communion in service between them and us: as we rejoice in tiieir happiness and glory, so they seek ours continually; their ascription of praise and glory to God is mingled with the praises of the church, so as to compose an entire worship, Rev. v. 8-12. Wherefore by Jesus Christ we have a blessed access unto this ** innumerable company of angels." Those who, by reason of our fall from God, and the first entrance of sin, had no regard unto us, but to execute the vengeance of God against us, represented by the cherubim with the flaming SAVord, (for " he maketh his angels spirits, and his ministers a flame of fire,") to keep man, when he had sinned, out of Eden, and from the tree of life, Gen. iii. 24; those whose ministry God made use of in giving of the law, to fill the people with dread and terror; they are now, in Christ, become one mystical body with the church, and our associates in design and service. And this may well be esteemed as an eminent privilege which we receive l)y the gospel. And if this be so, then, — Obs. III. The church is tiie safest society in the world. — A kingdom it is, a city, a family, a house, which the power of hell and the world can never prevail against. Nor are these boasting words, hi whatever distressed condition it may be in this world, but the faithful sayings of God. Our Lord Jesus Christ, the head of this society, when he was entering into his sufferings, to manifest that he did it by his own will and choice, and was not necessitated unto it by tlie power of men, affirms, that on one request, his Father would send " more than twelve legions of angels," Matt. xxvi. 53; — mon^ angels than there were soldiers in the whole Roman empire, whereof every one could destroy an army in an hour, as one did that of Sennacherib! And when all these belong unto the communion of the chinch, if the least evil be attempted agamst it, beyond or be.t>ide the will of VER. 22-24.] EPISTLE TO THE HEBREWS. '337 God, they are all in readiness to prevent it, and revenge it. Tiiey continually watch against Satan and the world, to keep all the con- cerns of the church within the bounds and limits of the divine will and pleasure. They have a charge over all their fellow-servants in the blessed family, to take care of them in all their ways. Let us not fear the ruin of the church, whilst there is "an innumerable company of angels" belonging unto it. Obs. IV. It is the most honourable society in the world; for all the angels in heaven belong unto it. — This poor, despicable, perse- cuted church, consisting for the most part of such as are contemned in the world, yet is admitted into the society of all the holy angels in heaven, in the worship and service of Christ. Obs. V. And we may see hence the folly of that " voluntary hu- mility, in worshipping of angels," which the apostle condemns, and which is openly practised in the church of Rome. And the apostle placeth the rise of this superstition in the church on a " voluntary," uncommanded " humility." For therein men debase themselves unto the religious worship of those who would be only their fellow- servants, in case they are real partakers of the benefits and privi- leges of the gospel. Obs. VL It is the highest madness for any one to pretend himself to be the head of the church, as the pope doth, unless he assume also unto him.self to be the head of all the angels in heaven ; for they all belong unto the same church with the saints here below. — And therefore, where mention is made of the headship of Christ, they are expressly placed in the same subjection unto him, Eph. L 20-23. 4. Another instance of the glory of this state is, that Ua.yny6fii, therein believers come to " tlie general assembly and ««< ii^K/.inria church of the first-born," which are written in heaven, "^f"^'^"'^'"^'-"'- Both the words here used, -ravriyvpis and haXriCa, are borrowed from the customs of those cities whose government was democra- tical; especially that of Athens, whose speech was the rule of the Greek language. Uavrtyvpig, v/as the solemn assembly of all persons of all sorts belonging unto the city, where they were entertained with spectacles, sacrifices, festival solemnities, and laudatory ora- tions. Ac'yoj -zatirr/upiTios, is "a commendatory oration." Hence is the word used for any great general assembly, as we here translate it, with respect unto praise and joy. In these assemblies no busi- ness of the state was transacted. But sjcKXrie/a was a *' meeting of the citizens," to determine of things and affairs which had had a previous deliberation in the senate. Hence it is applied to signify that which we call " the church;" or ''Ci?, "the congregation." For that is an asseml)ly fur all the spiritual ends of the society, or all that belong unto it. 538 AN EXPOSITION OF THE [CHAP. XTI. Herein there may be an allusion unto the assemhlies of such cities. But I rather think the apostle hath respect unto the great assembly of all the males of the church of the old testament. This was a divine institution to be observed three times a-year, at the solemn feasts of the church, Exod. xxxiv. 23; Deut xvi. 16. And the as- sembly of them was called " the great congregation," Ps. xxii. 25, XXXV. 18, xl. 9, 10; being the greatest solemnities, and the most glorious in the whole church, a matter of triumph unto tliem all. Or it may be, regard is had unto the general assembly of the whole) people at Sinai, in receiving of the law. But there is also a great difference between those assemblies and this. For unto those civil and political assemblies, as also that of the church, it was necessary that there should be a local meeting of all that belonged unto them ; but the assembly and church here intended are spiritual, and so is their meeting or convention. There never was, nor ever shall be, a local meeting of them all, until the last day. At present, such as is the nature of their society, such is their convention ; that is, spi- ritual. But yet all that belong unto the general assembly intended, Avhich is the seat of praise and joy, are obliged, by virtue of especial institution, whilst they are in this world, to assemble in particular church societies, as I have elsewhere declared. But we shall under- stand more of the nature of this assembly and church, when we have considered who they are of whom it doth consist, — " Of the first-born, which are written in heaven." Some late ex- positors, as Schlichtingius, Grotius, and his follower, confine this unto the apostles and evangelists, with some others of the first Christian assembly. And in the same judgment Aquinas, mth some others of the Roman church, went before them. The Greek scholiasts apply the words unto the elect, or all true believers: whom we must follow; for it is evident that not the apostles only are here in- tended. For, (1.) It may be inquired, whether the apostles them- selves, upon their call by the gospel, did not come unto "the assembly of the first-born?" If they did, then are not they them- selves alone here intended. (2.) Had the apostles alone their names written in heaven, as these first-born had, they, and none but they, are so written in heaven. But this is untrue, as we shall see. (3.) Are not all elect believers capable of this character? For, [1.] Doth not God call all Israel, who were a type of the spiritual cliurch, his '' first-horn V Exod. iv. 22. [2.] Are not all believers l" the first-fruits of the creatures?" James i. 18; which, as unto dedication unto God, answereth the first-born among men. All re- deemed ones are " the first-fruits unto God, and to the Lamb," Rev. xiv. 4. [o.] Are they not all of them " heirs of God, and co- heirs with Christ?" which is to be thb first-born, Rom. "lii. 17; " hdirs of salvation," Heb. i. 14. [4.] Are they not all " kings and VER 22-24.] EPISTLE TO THE HEBREWS. 539 priests unto God?" which compriseth the whole right of the first- born. Wherefore there is no reason to confine this expression unto the apostles; especially since most of them at that time were among "the spirits of just men made perfect." Wherefore it is elect be- lievers that are intended. But it may be yet inquired, whether all, or some sort of them only, be designed. Some suppose that the saints departed under the old testament, being gathered unto God as his lot and portion, are so called. But the truth is, these must of necessity be com- prised under the following expression, of " the spirits of just men made perfect." The most extend it unto all elect believers from the beginning of the world unto the end; which is the catholic cliurch. And the present church hatha communion and fellowship with them all, on the same account that it hath them with the angels. But it is, in my judgment, more suitable unto the mind of the apostle, and his dealing in particular with the Hebrews, that the whole church of elect believers then in the world, consistinrr of Jews and Gentiles, should be designed by him. The collection of the elect among the Jews and Gentiles into one body, one general assembly, one church, is that which he celebrates elsewhere as one of the greatest mysteries of divine wisdom, which was hid in God from the beginning of the world, and not until then revealed. See Epli. iii. 5-10. It was now made known, which was hid from those under the old testament, that there was to be a *' general as- sembly," or "church of the first-born," taken out of the whole creation of mankind, without any respect or distinction of nations, Jews or Gentiles. So is this assembly described, Rev v. 9, 10, "Thou hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests;" that is, one "general assembly and church of the first- born." This was the great and glorious mystery which was hid in the will and wisdom of God from the beginning; namely, that he would collect into one body, one assembly, one church, all his elect, in all nations, Jews and Gentiles, uniting them among themselves by faith in Christ Jesus. An accession unto this assembly, whose members were thus dif- fused throughout the world, is that which he proposeth as a great privilege unto these believing Hebrews. This he calls the "making of twain into one new man," by "reconciling both unto God in one body," Eph. ii. 15, 16. And as he presseth this on the Gentile believers, as an inexpressible advantage imto them, namely, that they were admitted unto the participation of all those privileges whi_ch before were enclosed unto the Jews, as verses 11-19, — in which place there is a full description of this general assembly and 340 AN EXPOSITION OF THE [CHAP. XIL chnrch of the first-born, — so also be acquaints these beheving Jews vvitli the spiritual glory and advantage which they obtained thereby. And their coming unto this assembly is opposed unto their coming unto mount Sinai; for therein tliere was l)oth vcmyopic, '• a general assembly;" and sxxXjjcr/a, "a cliurch." It was a general assembly of all that people, men, women, and children; and it was a cliurch, as it is called, Acts vii. 38, upon the account of the order which was in it, in the station of the elders, priests, males, servants, and strangers, which I have elsewhere described. Tijis was a general assembly and church, but of that people only, and that gathered together unto the dreadful and terrible delivery of the law. 'In opposition hereunto,' saith the apostle, ' you Hebrews, by faith in Jesus Christ, are come unto the general assembly and church of all the elect that are called throughout the world ; you and they being made " one body;" yea, so strict is the union between you, "one new man," both equally reconciled unto God and among yourselves.' Ohs. VII. The revelation of the glorious mystery of this general assembly is one of the most excellent pre-eminencies of the gospel above the law. — A mystery it was of divine wisdom, hid in God from the beginning, but now shining out in its beauty and glory. An interest, therefore, herein is well proposed by the apostle as an eminerit privilege of believers. Until the calling of this assembly, neither the first promise nor any of the institutions of the old testa- ment could be perfectly understood, as unto what the wisdom of God had couched in them. Tins is that church whereunto all the promises do belong; the church " built on the Rock, against which the gates of hell shall not prevail ;" the spouse, the body of Clirist, the temple of God,— his habitation for ever. This is the church which " Christ loved, and gave himself for;" which he " washed in his own blood," that "he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," Rev. i. 5, Eph. v. 25-27. This is the church out of which none can be saved, and whereof no one member shall be lost. As unto the words themselves, there is a double allusion in them: (1.) Unto the rights of the first-born in general; and fuTOTOKuy. i^gj.^^^^ ^i^g apostle seems to have respect unto what he Lad observed befor^e of Esau, who, being a profane person, sold his birthright. Those who are interested really in the gospel-church, all of them have, and do all of them retain, a right unto the whole inheritance. By their adoption they come to have a right unto all that God hath provided, that Christ hath ^lurchased, unto the whole VER. 22-24 ] EPISTLE TO THE IIEBRE"\vg. g41 inheritance of grace and glory, (2.) Unto the enrolment of the first-born in the wilderness, Num. iii. 40-42. Tliis is ,^ . , called " their names being written m heaven, Luke x. irtytyfafifii- 20 ; in " the book of life/' Phil. iv. 3, Eev. iii. 5, xvii. 8; **'• " the book of life of the Lamb," chap. xiii. 8; " the Lamb's book of life," chap. xxi. 27. This book of life is no other but the roll of God's elect, in the eternal, immutable designation of them uiita grace and glory. This, therefore, is "the general assembly of the first-born, written" or enrolled " in heaven," namely, the elect of God, called, and by gratuitous adoption interested in all the privileges of the fir&t-born; that is, made co-heirs with Christ and heirs of God, or of the whole heavenly inheritance. But although this is comprehensive of them all in all generations, yet believers come in a peculiar manner unto theni of whom the church of God doth consist in the days of their profes- sion. And further to make out this glorious privilege, we may ob- serve,— Obs. VIII. That Jesus Christ alone is absolutely the first-born and heir of all. See the exposition on chap. i. 2, where this is handled at large. He is the first-born among the elect, theeldest brother in the family of God, whereunto are annexed dominion and power over the whole creation; whence he is called "The first- born of every creature," Col. i, 15. Obs. IX. Under the old testament, the promises of Christ, and that he was to proceed from that people according to the flesh, gave the title of sonship unto the church of Israel. So God calls them "his son, his first-born," Exod. iv. 22; because the holy seed was preserved in them. So these words of the prophet, Hos. xi. 1, " When Israel was a child I loved him, and called my son out of Egypt," are applied by the evangelist unto the person of Christ, Matt. ii. 15. For although they were first spoken of the whole church of Israel, yet were they not so upon their own account, but of His alone who was to come forth of them. Obs. X. All the right and title of believers under the okU testa- ment unto sonship, or the right of the first-born, arises merely from their interest in him, and participation of him, who is absolutely so. All things are theirs, because they are Christ's, 1 Cor. iii.' 22, 2.3. Without this, whatever are our outward enjovments and privileges, whatever place of dignity we may hold in the visible proft ssing church, we are vagabonds, that have neither lot nor portion in things spiritual and eternal. 06s. XI. It is a glorious privilege to be brought into this blessed society, this general assembly of the first-born; and as such it is here ' He has spoken of the oM testament in Obs. IX., and as he seems proving the general preposition in Obs. Vlll., can this be a ULspi-iai for '• uvw": — Ed. AN EXPOSITION OF THE [C'HAP. XII. proposed by the apostle. And we shall find it so, if we consider what company, society, or assembly, we belong unto without it; for this is no other but that of devils, and the wicked seed of the serpent. Obs. XII. If we are come unto this assembly, it is our duty care- fully to behave ourselves as becometh the members of this society. Obs. XIII. All contests about church -ordex*, state, interest, power, with whom the church is, are vain, empty, fruitless, unprofitable, among those who cannot evidence that they belong unto this gene- ral assembly. Obs. XIV. Eternal elention is the rule of the dispensation of effec- tual grace, to call and collect an assembly of first-born unto God. 5. The apostle proceeds, in the next place, to mind us of the supreme head of this holy society, the author and end «/ ^ xpirn ^^ -^ which is God himself: " And to God, the iudire of all." The words, as they lie in the text, are, "To the judge, the God of all;' but none doubt but that, as unto the sense of them, the name " God" is the subject, and that of "judge" the predicate in the proposition, as we read, " To God, the judge of all," It is not improbable, but that, in the enumeration of these glo- rious privileges, the apostle makes mention of the relation of God unto this society and communion, to beget in believers a due rever- ence of what they are called unto therein; and so he shuts up his improvement of this whole discourse, as we shall see. verses 28, 29. Tliere are two things in the words: (1.) That believers have a pe- culiar access unto God; (2.) That they have it unto him as " the judge of all," in a peculiar manner. (1.) This access unto God by Jesus Christ is often mentioned in the Scnpture as an eminent privilege. Without him they are afar off from God, placed at an infinite distance from him, by their own sin and the curse of the law; figured by the people's removal and standing afar off at the giving of the law, Exod. xx. 18, 19. Neither was there any way to make an approach unto him; signified by the severe interdict against the touching of the mount, or taking one step over its bounds to gaze, when the tokens of his presence were upon it,*in the legislation. But all believers have an access unto God by Christ. And hereof there are two parts: [1.] They have an access unto his grace and favour by their justification, Rom. v. 1, 2. [2.] An access unto him, and the throne of his grace, with liberty and bohlness in their divine worship. This none have but believers; and they hav^ it no otherwise but by Jesus Christ, Eph. ii. 18; Heb. iv. 15, lb, x. 19-22. See the exposition on the places. (2.) They have an access unto God as "the judge of all." This may not seem a privilege; for it is the lot of all men to ai)pear be- fore his judgment-seat. But it is one thing to be brought before a VEK. 22-24.] EPISTLE TO THE HEBREWS. Si'J, judge to be tried and sentenced as a criminal; another, to have a I'avourable access unto him as our occasions do require. Such is the access here intended. Considering God as the supreme gover- nor and judge of all, men desire not, they dare not make use of, they cannot obtain, an admission into his presence: but we have this favour through Christ. This therefore, in general, is the privilege mtended, namely, that we have liberty and freedom to draw nigh unto God, even as he is "the judge of all;" which no others have, nor can pretend unto. But unto this access there are previously required the pardon of our sins, the justification of our persons, and the sanctification of our natures; without which no man can behold God as a judge, but unto his confusion. Behold, then, how great is the privilege of that state which we are called unto by the gospel, namely, which gives us such a sense and assurance of our pardon, adoption, justification, and s.mc- tification, as that we may with boldness come unto the Judge of all on his throne! On this supposition, there is a double consideration of God as a judge, which makes it our eminent privilege to iiave an access unto him as such: [1.] That it is he who will judge the cause of the church against the world, in that great contest* that is between them. However here they may be cast in their cause, by such as pretend a right to judge them, they have admission unto his throne, who will execute judgment in their behalf. See Mic. vii. 9, 10. And it is a glorious prospect which they take of God as a judge, in the execution of his righteous judgments on their enemies. Rev. xv. S, 4, xvi. 5-7. [2.] That it is he who will, as a righteous judge, give them their reward at the last day: 2 Tim. iv. 8, "There is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day:" which are blessed pri- vileges. And we may observe, for the further clearing of the mind of the Holy Ghost, as unto our own concernment, — Ohs. XV. In Jesus Christ believers are delivered from all dis- couraging dread and terror, in the consideration of God as a judge; such, I mean, as befell the people at Sinai in the giving of the law. They now behold all his glory in the face of Jesus Christ; which makes it amiable and desirable unto them. See our discourse of the glory of Christ, and of God in him.^ 06s. XVI. Such is the pre-eminence of the gospel-state above that of the law, that whereas they of old were severely forbidden to make any approach unto the outward signs of the presence of God, we have now an access with boldness unto his throne. Ohs. XVII. As the greatest misery of unbelievers, is to be brought iutp the presence of this Judge, so it is one of the greatest privi- ' See Tol. i. of his miscellaneous works. — Ea. 344 AN EXPOSITION OF THE [CHAP. XII. leges of believers that they may come unto him. — Hence is that cry of hvpocritical sinners, Isa. xxxiii. 14. Obs. XVIII. Believers have an access to God, as the judge of all, with all their causes and complaints. — As such he will hear them, plead their cause, and judge for them. However they may be here oppressed, in or out of the courts of men, the Judge of all will at all times receive their appeals, and do them right. This liberty no man can deprive tliem of; it is purchased for them by Christ, and makes their oppressions unsafe to the greatest of the sons of men. Wherefore, — Obs. XIX. However dangerous and dreadful the ctutward state of the church may be at any time in the world, it may secure itself of final success; because therein God is judge alone, unto whom they have free access. Obs. XX. The prospect of an eternal reward from God, as the righteous judge, is the greatest supportment of faith in all present distresses. * In all these things we are instructed. 6. It followeth in the next place, that we are come to " the „ , , spirits of iust men made perfect." They seem to be "iixaiay Tin- placed in this order because of their immediate pre-- >.uu)ii.Um. sence with God, the judge of all. And there is in- cluded in this expression, — (1.) That there are spirits of men in a separate state and con- dition, capable of communion with God and the church. That by these " spirits," the souls of men departed, — that essential part of our nature which is subsistent in a state of separation from the body, — are intended, none questioneth. It is granted by the So- cinians, who yet deny unto them a state of glory, or any intelligent actings, until the resurrection. But we are said here to " come unto them," in those actings of our minds wherein this evangelical com- munion doth consist; and this requires that there be the like actings in them, without which there can be no such communion. (2.) That the spirits of just men departed are all of them '^made perfect!' All that depart out of this world have been in it just or unjust, justified or not. But the spirits of all them who being here iust, or justified, and departed out of theSworld, are made perfect. And as unto such, we " come unto them." Estius, one of the most modest and judicious expositors of the Roman church, concludes hence that there is a purgatory, wherein are the souls of some not yet made perfect. But, as we observed before, this state of purga- tory is here plainly cast out of the communion of the catholic church. It hath none with it; although it might so have, were there any such state. For Estius himself says, that our conyng unto these spirits of just meu made perfect is by love; whence, by VER. 22-24.] EPISTLE TO THE HEBRE^YS. S4o the riglit of communion, we may desire the help of their prayers. So do they lessen the matter, when they come to speak of their idolatry, in their direct and immediate supplications unto them But why may we not thus come unto the souls in purgatory, were there any such place or souls? For we are obliged to love them, as those who are of the same mystical body with us: and our prayer for them, which is thought necessary, is as great an act of com- munion as the supposed prayer of them in heaven for us. Such a slate, therefore, is here excommunicated by the apostle, or cast out of the communion of the catholic church. And the expression of the apostle being indefinite, makes no distinction between the spirits of just men departed, as if some of them were made perfect, and some not, but is descriptive of them all; they are all made perfect. (3.) The "just men" intended, were all those whose faith and the fruits of it he had declared, chap, xi., with all others of the same sort with them from the foundation of the world. And in following of their example, whilst they were on the earth, we are admitted into communion with them now they are in heaven. But as all these are included, so I doubt not but especial respect is had unto the times now past of the days of the gospel, and those who liave departed in them; for as they were most eminent in this world, most of the apostles themselves being now at rest in glory, so au access unto them is very expressive of the privilege of the believing Hebrews who were yet alive. (4.) These spirits of just men are said to be " made perfect," to be consummated. And herein three things are included: [1.] The end of the race wherein they had been engaged, — the race of faith and obedience, with all the difEcullies, duties, and temptations be- longing thereunto. So the apostle began that discourse which he now draws to the close of, by comparing our Christian obedience and perseverance therein unto running in a race, verses 1, 2. Now they who have " finished their course," who have "so run as to obtain," are said to be " consummated," or to sit down quietly in the enjoy- ment of the reward. [2.] A perfect deliverance from all the sin, sor- row, trouble, labour, and temptations, which in this life they were ex{)osed unto. [3.] Enjoyment of the reward; for it is not con- sistent with the righteousness of God to defer it, after their whole course of obedience is accomplished. This consummation they have in the presence of God, in perfection, according to their capacity^ before the resurrection; there being nothing wanting unto them but the reception of their bodies in a state of glory. Though they are ** made perfect," yet are they no more but "spirits." And we have here a clear prospect into this part of the invisible vorld; namely, the state of the souls of just men departed. For it is declared, (1.) That they do subsist, acting their ialelligent powers 346 AN EXPOSITION OF THE [CIIAP. XIL and faculties. For we cannot in any sense *' come" to them that are not, or are as in a sleep of death, without the exercise of their essential powers and faculties. Yea, they live in the extrcise of them, inconceivably above what they were capacitated for whilst they were in the body. And their bodies at the last day must be glorified, to make them meet instruments to exert the powers that are in them, (2.) They are in the presence of God. There they are placed by the apostle. For, in our access "unto God the judge of all," we ''come to the spirits of just men made perfect," who must be in his presence. And they are so in his presence, as to be in conjunction with the holy angels in the temple-worship of heaven. (3.) Tliey bear a part in the communion of the church catholic. !Not as the object of the worship of men, nor of their invocation, or as mediators of intercession for them: such suppositions and prac- tices are injurious to them, as well as blasphemous towards Christ. But they hve in the same love of God which animates the whole catholic church below. They join with it in the ascription of the same praises to God and the Lamb; and have a concernment in the church militant, as belonging unto that mystical body of Christ, wherein themselves are sharers. (4.) They are "consummated," or "made perfect;" freed from all sins, fears, dangers, temptations, clogs of the flesh, and obnoxiousness unto death. Their faith is heightened into vision, and all their graces elevated into glory. And, — Ohs. XXI. A prospect by faith into the state of the souls of be- lievers departed, is both a comfort against the fear of death, and a supportment under all the troubles and distresses of this present life. 7 The apostle proceeds unto the immediate spring and centre of Ka, ^ixH- ^^ ^^^^ catholic communion ; and that is, " Jesus the Km na-s fiiinr^ mediator of the ucw covcuant." He calls him hereby inirou. ^j^^ name of "Jesus;" which is significant of his saving the church; which he doth as he is "mediator of the new covenant." What is this " new covenant" or " testament," and how and in what sense Jesus is the "mediator" of it, have been so fully declared in the exposition of chap. ix. 15-17, etc., as also in other places, that I see no reason here again to take up that subject; nor do know of any addition needful thereunto. Thilher, therefore, I refer the reader. He is here mentioned in opposition unto Moses, who, as unto the general nature and notion of the word, was a mediator, or middle agent, between God and the people. But as unto the especial nature of the mediation of Jesus, he had no interest in it. He was not the surety of the covenant unto God on the part of the people: he did not confirm the covenant by his own death. He did not offer him- self in sacrifice unto God, as Jesus did. But as an intern uncius, a middle person, to declare the mind of God unto the people, he waa VER. 22-24. J EPISTLE TO THE HEBREWS. S i7 a mediator appointed by God, and chosen by tlie people themselves, Exod. XX. Unto liini, as such a mediator, the people came. " They were all baptized into Moses in the cloud and in the sea,'' 1 Cor, X. 2. In opposition hereunto, believers come to " Jesus the medi- ator of the new covenant." And their coming unto him as such includes an interest in that new covenant, and all the benefits of it. Whatever; therefore, there is of mercy, grace, or glory, prepared in the new covenant, and the promises of it, we are made partakers of it all by our access unto Christ, the mediator of it. And whereas before he had evidenced from the Scripture how much more excellent this covenant is than the old one, or that made with the people at Sinai, there is force in it to persuade them unto steadfastness in the profession of the gospel; which is aimed at in all these arguings. Obs. XXII. This is the blessedness and safety of the catholic church, that it is taken into such a covenant, and hath an interest in such a mediator of it, as are able to save it unto tlie utmost. Obs. XXIII. Tlie true notion of faith for life and salvation, is a coming unto Jesus as the mediator of the new testament. — For hereby we have an egress and deliverance from the covenant of works, and the curse wherewith it is accompanied. Obs. XXIV. It is the wisdom of faith to make use of this medi- ator continually, in all wherein we have to do with God. — To be negligent herein, is to reflect on the wisdom and grace of God iu appointing him to be the mediator of the covenant; and on his love and power for the discharge of that office. Obs. XXV. But that which we are principally taught herein is, that the glory, the safety, the pre-eminence, of the state of believers under the gospel, consists in this, that they come therein to Jesus the mediator of the new covenant. — This is the centre of all spiri- tual privileges, the rise of all spiritual joys, and the full satisfaction of the souls of all that believe. He who cannot find rest, refresh- ment, and satisfaction herein, is a stranger unto tlie gospel. 8. Again, the most signal instance wherein the Lord Jesus exer- cised and executed his office of mediation on the earth, was the shedding of his blood for the confirmation of , *' "_''"*" o _ _ pavTicr/^ou. that covenant whereof he was the mediator. This blood, therefore, we are said in an especial manner to come unto. And he gives it a double description: (1.) From what it is; it is "the blood of sprinkling." (2.) From what it doth ; it " speaketh better things than the blood of Abel" The Vulgar reads, " the aspersion" or *' sprinkling of blood," without cause, and by a mistake. (1.) There is no doubt but that the blood of Christ is called "the blood of sprinkliiig," in allusion unto the various sprinklings of Idoud by divine institution under the old testament. For there was no 3 48 AN EXPOSITION OF THE [CHAP. XIL blood offered at any time, but part of it was sprinkled. But there were tiuee signal instances of it: [1.] The blood of the paschal lamb; a type of our redemption by Christ, Exod. xii. 21. [2] The blood of the sacrifices wherewith the covenant was confirmed at Iloreh, Exod. xxiv. 6-8. [3.] Tiie sprinkling of the blood of the great anniversary sacrifice of expiation or atonement by the high priest, in the most holy place, Lev. xvi. 14. All these were eminent types of the redemption, justification, and sanctification of the church, by the blood of Christ, as hath been before declared. But besides these, there was an institution of the sprinkling of tlie blood in all ordinary burnt-offerings and sacrifices for sin. And I no way doubt, but that in tliis appellation of the blood of Christ respect ia had unto them all, so far as they were typical, by justifying and cleansing; what they all signified was eflScaciously wrought thereby. But whereas it is immediately annexed unto the mention of him as mediator of the new covenant, it doth in an especial manner respect the sprinkling of the blood of the sacrifices wherewith the covenant at Horeb was confirmed. As that old covenant was ratified and confirmed by the meiliator of it with the sprinkling of the blood of oxen that were sacrificed; so the new covenant was confirmed by the offering and sprinkling of the blood of the mediator of the new covenant himself, offered in sacrifice to God, as the apostle expounds this passage, chap, ix Wherefore the blood of Christ is called "the blood of sprinkling," with respect unto the application of it unto believers, as unto all the ends and effects for which it was offered in sacrifice unto God. And to be sprinkled with the blood of Christ, is, not by the imitation of his sufferings to be led unto eternal life, which is the gloss of Grotius on the words; nor merely the belief of his death for the confirmation of the covenant, as Schlichtingius; (which are wide, if not wild in- terpretati >ns of these words; without the least respect unto the sig- nification of them, or to the nature and use of legal sacrifices, whence they are taken; or to the efficacy of the sacrifice of Christ, wliich is expressed in them ;) but it is the expiating, purging, cleansing efficacy of his blood, as applied unto us, that is included herein. See chap, i. 3, ix. 14, with the exposition. (2.) He describes the blood of Christ by what it doth : "It speaketh KpuTTova }ia- better things than that of Abel." Some copies read AoDvT/ Ta^i To» j^«T/^oi/Ta. Vulg., "loquentem," "that speakefh." So the Syr., V^«"J V=f?, "who speaketh with you." Bez., "divinitiis loquentem," or " orac'ula loquentem;" " who spake divine oracles;" spake divinely, or with divine autho- ritv, which the word requires. ToV d.Tv olpv-'ju'j. There is a verb M-anting. TheVul?., the Svr.. and we, supply "speaketh," "him that speaketh from heaven:" as I judge. n()t properly; cWot is to be supplied, not ■KaChwuTot.; " he who is from heaven." "The Lord from heaven," 1 Cor. xv. 47. " He that came down from heaven, the Son of man "hich is in heaven," John iii. 13. 'Eo spake on the earth; "turning away, — " How much more we turning away;" that is, if we d.) so: and it is more extensive than the other word, includuig that infidelity and disobedience which is purely negative, without any positive refusal or rejection of the word. These things being premised, it is evident who it is that is here intended, and in what sense he is spoken of. And this is fully de- clared by himself, Jolm iii. 12, 13, "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." Add hereunto verse 31, " He that cometh from above is above all; he that is of the earth is earthly, and speaketh of the earth; he tiiat cometh from heaven is above all." See John vi. 33, 38. These places treat of the same matter with that intended in the text, namely, the revelation of heavenly things, or the mys- steries of the will of God by Jesus Christ. In each place it is affirmed, that to make this revelation he came from heaven ; so that he was from heaven : but withal, whilst he did so, he was still iu heaven, — " the Son of man who is in heaven." He was so from heaven, in his descent to declare the will of God, as that he was ia his divine person still in heaven. Wherefore, as unto the promul- gation of the gospel, he is saitl to be "from heaven" on many ac- counts: (1.) Of his full comprehension of all heavenly mysteries; VER. 25-27.] EPISTLE TO THE HEBREWS. 359 for he came from the bosom of the Father, and thence declared him, with the mystery that was hid in him from the foundation oi the world, John i. 18; Matt. xi. 27. (2.) Of his infinite conde- scension in his incarnation and siisception of the office of mediator, to declare the will of God; which in the Scripture is called most frequently his coming down from heaven. Thereby he was " the Lord from heaven." (.3.) Of his sovereign, heavenly authority in the discharge of his office. God was with him and in him; the fulness of the Godhead dwelt in him bodily; and he had all power in heaven and earth committed unto him. (4.) Of his glorious as- cension into heaven when he had accomplished his work in this world, represented by his ascent from mount Sinai, as tjie apostle declares, Eph. iv. 8-10. (5.) Of his sending the Holy Ghost fron\ heaven to confirm his doctrine, 1 Pet. i. 12. (6.) Of his opening heaven, and all the treasures of it, "bringing life and immortality to light by the gospel," in comparison whereof the things of the law are called " earthly things." 5. Thus was the Lord Christ, the Son of God, " from heaven" in the declaration of the gospel. And we must inquire, in the next place, what it is to " turn away from him." And sundry things are in- cluded in this expression. (1.) That in the declaration of the gospel by Jesus Christ from heaven, there is a call, an invitation of sinners to draw nigh, to come unto him, to be made partakers of the good things contained therein. This way of the proposal of the gospel was foretold by the prophets, as Isa. Iv. 1-3. So it was constantly insisted on by him. Matt. xi. 28, John vii. o7, 38. " Come unto me," was the life and grace of the gospel And what could be more, seeing they were the words of him who was " from heaven," fully possessed of all the bosom counsels of the Father? And herein it differed sufficiently from the law in the giving of it. For that was so far from being proposed with an encouraging invitation to come to God thereby, as that it was only a terrible denunciation of duties and penalties, which they that heard " could not endure," and removed as far as they could from it. With respect unto this invitation, unbelievers are said " to turn away from him;" which is the posture and action of them that refuse an invi- tation. (2.) There is in it a dislike of the terms of the gospel proposed unto them. The terms of the gospel are of two sorts: [1.] Such as are proposed unto us; [2.] Such as thereon are required of us. Those proposed unto us include the whole mystery of the salvation of sinners by Jesust4IIhrist, unto the praise and glory of God. Those of the latter sort are faith, repentance, and new obedience. The only motive unto those of the latter being the former, they cannot be taken into serious consideration until the first are duly pondered. S60 AN EXPOSITION OF THE [cHAP. XIL Unless we see that which is good and excellent in the former terms, we cannot think it worth while to endeavour after the other. Here- in, then, consists the beginning of the turning away from Christ, in the preaching of the gospel. Men Wee not tJie terms of it. They really account them foolish and weak,- — unbecoming the wisdom of God, and no way answering what they design in religion. Tliis the apostle declares at large, 1 Cor. i. 17— -5. And there is no man who, upon the call of Christ, refuseth to believe and repent, but he doth , it on this ground, that there is no such excellency in the terms of the gospel, no such necessity for a compliance with them, no such advantage to be obtained by them, as that it is either his wisdom or his duty to believe and repent that he may attain them. Herein do men " turn away from him that is from heaven." They like not the terms of the gospel, whereon he invites them unto himself; and therein despise the wisdom, grace, and faithfulness of God unto the utmost. This is unbelief. (o.) There is in this turning away, a rejection of the autliority of Christ. For besides the matter which he declared and preached, his personal authority had its peculiar power and efficacy to require 'obedience. This the apostle iiad here an especial respect unto. It was " he that was from heaven," being sealed unto this office there- by, God commanding all to hear him; and who spake in the name of him that sent him, even in the strength of the Lord, in the majesty of the name of the Lord his God: so as that all authority in heaven and earth was in him, and present with him. Wherefore a rejection and contempt of this sovereign, divine authority is contained in this turning away fiom him ; that is, either in not receiving the gospel, or the relinquishment of it after it Lath been professed. And all these things have an influence into the "How much more," with respect unto punishment, here insisted on by the apostle. For put these things together, namely, infinite condescension in the de- claration of the gospel, by the way of a gracious, encouraging invita- tion ; the glory of the terms proposed therein, being the highest effect of infinite wisdom and grace; with the divine authority of him by whom the invitation and proposal are made; and we need seek no further to justify the apostle's "How much more," in the aggrava- tion of the sin of unbelief, as unto guilt and punishment, above an}', above all sins whatever against the law. It is evident, on these con- siderations, that human nature cannot more highly despise and pro- voke God, than by this sin of unbelief. But, — (4.) An obstinacy in the refusal of him is also included herein. It is a turning away that is final and incurable. This, therefore, is the sin which the apostle thus expresseth, de- claring the equity of its exposing men to greater punishment, or of making them more obnoxious unto eternal vengeance, than the re- VER. 25 27.] EPISTLE TO THE HEBREWS. S61 jection of tlie law; namely, a refusal of the authonty of Christ pro- posing the terms of tlie gospel, and inviting unto the acceptance of them ; — which is unbelief. 6. The last thing in the words is the inference and judgment that the apostle makes, on a supposition of this sin and evil in any; and this is, that " they shall not escape." And this he proposeth in a comparison with the sin of them that refused the obedience required by the law, with the event thereof. But the meaning hereof is so fully declared in the exposition on chap. x. 28, 2l), as also on chap. ii. 2, 3, where the same thing is spoken unto, as that I shall not here again insist upon it. And we may hence learn, — Ohs. IV. That it is the duty of the ministers of the gospel dili- gently and effectually to declare the nature of unbelief, with the lieinousness of its guilt, above all other sins whatsoever. — It is here laid in the balance with the rejection of the law, which contains in it the guilt of all other sins, and is declared to have a weight of guilt incomparably above it. "How much more*"? — none can justly conceive or express it. By most it is despised ; they have no sense of it, nor can have, without a powerful conviction of the Holy Ghost, John xvi. 8, 9. Sins against the light of nature, or express com- mands of the law, most men are sensible of ; but as unto unbelief, and all the consequents of it, they regard it not. But it is not more the duty of the ministers of the gospel to declare the nature of faith, and to invite men unto Christ in the gospel, than it is to make known the nature of unbelief, and to evidence the woful aggravation of it, Mark xvi. 1 6. Ohs. V. It is their duty so to do, not only with respect unto them who are open* and avowed unbelievers, to convince them of the danger wherein they are, but also unto all professors whatever; and to maintain an especial sense of it upon their own minds and con- ftui^nces. Thus the apostle placeth himself among them who ought always to weigh and consider this matter: "Much more shall not we escape, if we turn away." There is a turning away after profes- sion, as well as upon the first proposal of the gospel. The nature and danger thereof ought they diligently to press on their own con- sciences, and on them that hear them; for this is an ordinance of God for their good. By the declaration of its nature, they may be helped in the examination of themselves, whether they be in the faith or no ; which they are obliged unto, 2 Cor. xiii. 5. And by the evidence of its danger from its aggravations, they may be excited continually to watch against it. Obs. VI. This is the issue whereunto- things are broucdit between God and sinners, wherever the gospel is preached, namely, whether they will hear the Lord Chiist, or turn away from him. On this S62 AN EXPOSITION OF THE [CHAP. XII. one point alone depends their eternnl safety or inisery. If they liear him, God puts an end unto the whole claim of the law against them, on the account of all other sins: if they refuse so to do, they are left under the guilt of all their sins against the law, with the unspeakable aggravation of the contempt of Christ speaking to them from heaven for their relief. Obs. VII. The grace, goodness, and mercy of God, will not be more illustrious and glorious unto all eternity, in the salvation of believers by Jesus Christ, than his justice, holiness, and severity will be in the condemnation of unbelievers. Some light may be given hereinto from the consideration of what is included in this turning away from Christ, as was before declared. Thirdly, The two next verses, verses 26, 27, contain an illustration of the enforcement of the exhortation in the foregoing verse. And it is taken, 1. From the mighty jwiver of the person from whom they would turn away by unbelief, instanced in wliat he had done of old: " Whose voice then shook the earth." 2. From the woi^Jc which by the same mighty power he would yet effect, as it was foretold by the prophet: " But now hath he promised, saying, Yet once more," etc. 3. From the nature and end of that promised work, which he declares, verse 27. 1. (1.) The thing spoken of, is the voice of the person intended: , " Whose voice;" — that is, the voice of him of whom he speaks, the voice of him wlio is from heaven; that is, of Jesus Christ, the Son of God, the author of the gospel: for re- ference is had unto him who was last spoken of, nor is there any other in the context unto whom the relative oZ, " whose," should refer. (2.) Tlie voice of Christ absolutely, is his great power in exercise. So all the mighty effects of providence are ascribed unto the voice of God, Ps. xxix. 3-9. In particular, the declaration and exerting of his power in giving of the law is here intended. (3 ) The time wherein he put forth this mighty power was, roVs, " then," — that is, at the time of the giving of the taw, opposed unto what he would do now. (4.) That which is ascribed unto it then is, that it " shook the earth." The great commotion in the creation that ~ '" '"" '^*" was at mount Sinai, at the givincr of the law, which he had before described, verses 18-21, is intended. In particular, the earth, or the mount, did " quake greatly," or was greatly shaken, Exod. xix. 18. But that alone is not comprised in this expression ; the whole commotion that vs^as in all the particu- lars which we have considered is comprehended therein. And the shaking is said to be of the earth, because it was all on the earth and of earthly things; part of the earth, by si, synecdoche. YISR. 25-27. J EPISTLE TO THE HEBREWS. S63 And we have here an illustrious evidence given unto the divine nature of Ciirist. For it is unavoidable, that he whose voice this was is no other but he that speaks from heaven in the promulgation of the gospel ; which to deny, is not only far from truth, but ail pre- tence of modesty. Apparently it was one antl the same person who spake from heaven in the promulgation of the gospel, whose voice sliook the earth in giving of the law, and who promised in the prophet to shake heaven also. Unless this be granted, there is no sense nor coherence in the apostle's discourse. The Socinian ex- positor turns himself unto many inventions to evade the force of this testimony. [1.] He says, that he who gave the law, and then shook the earth, was a created angel. This presumption we have elsewhere discarded. But no place is more effectual unto that pur- pose tlian this text itself is. For he whose vuice then shouk the earth is the same, as the apostle affirms, with him who in the pro- phet promiseth to shake the heavens also; which is God, and not any creature, [2.] He says, " There is a difference between God sending an angel from heaven to give the law, and his sending Chri.-^t to declare the gospel; so as that he may be said to do the one from heaven, the other on the earth. For Christ did always declare himself one diverse from God, and only the legate of God; but the angel that came from heaven bare the person and name of God, and spake as if he were God himself." But, 1st. This plainly casts the advantage of honour and glory on the side of giving the law, above that of the promulgation of the gospel. For he who " bears the person and name of God, and speaks as if he were God," must needs be more honourable than he who could do no such thing, but professed himself " one diverse from God ;" — and sc Schlichtingius hath fairly confuted the apostle, if you will believe him. 2dli/. The Lord Christ did always profess himself, and bear himself as one distinct from the person of the Father; but that he did so as one " diverse from God," as one that was not God, is most false. See John viii. 58, x. SO, S3, etc. And in like manner, in his following discourse, he doth plainly confess that Christ was inferior in glory unto the angel that gave the law, and is only preferred above Moses; if lie be spoken of at all. But this is to wrest and pervert, and not to interpret the Scriptures. 2. The apostle adds another demonstration of the great power of Christ, in what he hath now promised to do: " But now he hath promised, saying, Yet once more I shake not the earth only, but also heaven." The words are taken from Haggai ii. 6, 7: hut the apostle quotes only part of the words there recorded; which were sufficient unto his purpose. The whole passage in the prophet I have at large explained, opened, and vindicated from the ex- ceptions of the Jews, in the 13th Exercitation prefixed unto the 364 AN EXPOSITION OF THE [CHAP. XII. first volume of this Exposition: I shall therefore here only speak unto them so far as the argument of the apostle is concerned in them. (1.) There are in the words the notes of an opposition unto what was spoken before, as unto time: "But now." And tliis now is not to be referred unto the time of the pro- mise, 'He hath noiu promised;' but it denotes the time when that which was promised in the days of Haggai was to be accomplished: ' Then, or of old, he shook the earth, but novj he will shake heaven also, according to the promise/ (2.) The prophet affirming that he would " shake the heavens and the earth," the apostle, in an accommodation to his pre- oi f.o,ov rhv ggj^^ purpose, expresseth it by, " Not only the earth," namely, as of old, " but the heavens also." Wherefore in this new shaking, a shaking of the earth also is comprised. (3.) The principal inquiry is, what is the shaking of the heavens intended, and at what season it was to be done. And for the clear- ing hereof we must observe, — ■ [1.] The same thing and time are intended by the prophet and the apostle. Unless this be granted, there can be no force in this testimony unto his purpose; as there is none in the appli- cation of any testimony to confirm one thing which is spoken of another. [2 ] These things are spoken in the prophet expressly with re- spect unto the first coming of Christ, and the promulgation of the gospel thereon. This is not questioned by any Cliristians; and I have evidenced the truth of it against the Jews, in the place before directed unto. Yea, this single testimony is sufficient to bear the weight of the whole cause and contest which we have with the Jews about the coming of the Messiah. This time, therefore, and what fell out therein, is intended by the apostle; or the testimony he useth is nothing to his purpose. [:3.] The ap istle declares, verse 2S, that believers do now actually receive what is the fruit and effect of the work here described^ namely, "a kingdom that cannot be moved:" before which the re- moval of the things that were shaken must precede; which could only be in the coming of Christ, and promulgation of the gospel. [4.] Whereas some would refer all these things unto the second coming of Christ, namely, unto judgment at the last day, when the whole fd)iic of heaven and earth shall be shaken and removed; besides that it is wholly alien unto the whole design of the words in the prophet, it no way belongs unto the argument of the apostle. For he compares not the giving of the law, and the coming of Christ to ju'lgment at the last day; but the giving of the law, with the promulgation of the gospel by Christ himself. For his design is in VER. 25-27.] EPISTLE TO THE HEBREWS. 865 all things to give the pre-eminence unto the gospel, whereunto the consideration of the coming of Christ unto judgment is no way sub- servient. [5.] Tiiere is no reason why we should take this " shaking not only of the earth, but of heaven," as it is in the apostle; or, of " the heavens, and the earth, and the sea, and the dry land," as it is in the prophet; in a literal or natural sense. The prophet expounds it all in the next words, '• And I will shake all nations." And they arc spiritual things whereof the apostle doth discourse, such as end in that unshaken kingdom which believers do receive in this world. [(i.J Whereas, therefore, it is evident that the apostle treats about the dealing of Christ in and with his church, both in giving of the law and the promulgation of the gospel, that which is signified in these expressions is the great alteration that he would make in the church-state, with the mighty works and commotions which it was to be accompanied withal. Such it was, as if heaven and earth and all things in them had been shaken, as the things were which in the prophetical style are signified by them. [7.] Yea, take the words in any sense, and they are applicable unto the first coming of Christ, and the promulgation of the gospel. For take them literally, and in a natural sense, and the event was suited unto them. At his birth a new star appeared in tlie heavens, Avhich filled the generality of men with amazement, and put those who were wise unto diligent inquiries about it. His birth was proclaimed by an angel from heaven, and celebrated by a multitude of the heavenly < "M\'* *"' host. In his muustry the heavens were opened, and the Holy Ghost descended on him in the shape of a dove. And hereon, from thence also, God gave express testiniony unto him^ saying, " This is my beloved Son." And these things may answer that mighty work in heaven which is here intimated'. On the earth, wise men came from the east to inquire after him ; Herod and all Jerusalem were shaken at the tidings of him. In the discharge of his work he wrougiit miracles in heaven and earth, sea and dry land, on the whole creation of God. Wherefore in the first coming of Christ, the words had their literal accomplishment in an eminent manner. Take the words metaphorically for great changes, com- motions, and alterations in the world, and so also were they accom- plished in him and his coming. No such alteration had been made in the world since the creation of it, as was then, and in what ensued thereon. All the heavens of the world were then shaki^n, and after a while removed; that is, all their gods, and all tlieir worshijJ, which had continued from time immemorial, which were the heavens of the people, were first shaken, then removed and utterly demolished. The earth also was moved, shaken, and changed. For all nations 366 AN EXPOSITION OF THE [CHAP. XII. were stirred up, some to inquire after him, some to oppose him; whereon great concussions and commotions did ensue, until all the most noble parts of it were made subject unto him. So had the prophecy a lull and just accomplishment. [8.] But, as we observed before, it is the dealing of God with the church, and the alterations which he would make in the state there- of, concerning which the apostle treats. It is therefore the heavens of Mosaical luorsliip, and the Judaical church-state, with the earth of their political state belonging thereunto, that are here intended. These were they that were shaken at the coming of Christ, and so shaken, as shortly after to be removed, and taken away, for the in- troiJuction of the more heavenly worship of the gospel, and the immovable evangelical church-state. This was the greatest commo- tion and alteration that God ever made in the heavens and earth of the church, and which was to be made once only. This was far more great and glorious than the shaking of the earth at the giving of the law. Wherefore, not to exclude the senses before mentioned, which are consistent with this, and may be respected in the pro- phecy, as outward signs and indications of it, this is that which is principally intended in the words, and which is proper unto the aroument in hand. And this alone is consistent with the ensuinj; interpretation which the apostle gives of the words, or the inference which he makes from them, as we sliall see. And whereas he cites the testimony of the prophet, he abides in the prophetical style, wherein the names of heaven and earth are frequently applied unto the state of the church. And we may observe, that, — Ohs. VIII. The sovereign authority and mighty power of Christ are gloriously manifested, in that signal change and alteration which he made in the heavens and earth of the church, in its state and worship, by the promulgation of the gospel. Ohs. IX. God was pleased to give testimony unto the greatness and glory of this work, by the great commotions in heaven and earth wherewith it was accompanied. Ohs. X. It was a mighty work, to introduce the gospel among the nations of the earth, seeing their gods and heavens were to be shaken and removed thereby. Fourthly, The apostle makes an inference, verse 27, from the sig- nification of one word in the foregoing verse, unto the truth designed in general in the whole epistle, but not anywhere expressly spoken unto, unless it be in the end of the eighth chapter: ''And this word. Yet once more, signifieth the removing of those things which are shaken, as of things which are made, that those things which cannot be shaken may remain/' This is the conclusion of the whole argumentative part of this epistle, that whicli was aimed at from the beginning. Having fully TER. 25-27.] EPISTLE TO THE HEBREWS. S67 proved the excellency of the gospel, and state of the church therein, above that under the law, and confirmed it by an examination of all the concernments of the one and the other, as we have seen ; he now declares from the Scripture, according to ids usual way of deal- ing with those Hebrews, that all the ancient institutions of worship, and the whole church-state of the old covenant, were now to be removed and taken aiuay ; and that to make way for a better state, more glorious, and that wliicli should never be obnoxious to change or alteration. In the words, he expresseth the passage in the prophetical testimony, whereon he grounds his inference, and gives us the interpretation of it, with what necessarily ensues thereon. 1. He saith, " And this word, Yet once more;" * And this that is said;' or, 'Whereas it is said, Once more,' — eV/ ava'^; , ,, SO the Greeks render ^Uo '^v, "yet one, or "once: which determines, (1.) That such a work as that spoken of had been before ; (2.) That it should be again, more eminently than formerly ; ^3.) That it should be but once for ever again. And from the con- sideration of all these the apostle takes the signification of the word, or what is contained in it, whicii he declares. 2. * This word,' saith he, * doth manifestly signify that which en- sues.* And it doth so on the accounts mentioned. For, (1.) It plainly intimates that there was, or had been, a work of the same or an alike nature wrought before; for he says, that he will work "once more." This was the mighty work of God in giving of the law, before described. This the apostle makes evident, by distributing the things spoken of into that order, " Not the earth only, but the heavens." That which concerned the earth alone was past, in the giving of the law. (2.) It signifies plainly that he would work again, and that a work of the same kind; or else he could not be said to do it " once more." Now, the general nature of tliis work was, the erection of a new church-state, which God then wrought, and would now do so again. And therefore, (3.) It sig- nifies the removal, the translation out of its place, of "' '"'^'' ^'"' that which was before. The word signifies a translation, but withal such a removal thereby out of its place as contained a total abolition. For, [1.] The things intended were shaken; and being of God's own appointment, as was the divine worship T'^^rtxivo- and state of the church under the old testament, they could not be shaken by God himself but in order to their removal. [2.] The things that were to be effected by this new work were to be introduced in their place; and therefore of necessity they were to be removed. So the apostle placeth the sole necessity of th^ir re- moval, from the establishment of" the things that cannot be shaken.** These therefore must be of the same general nature and use with , VOL. XVI.— 1'4 368 AN EXPOSITION OF THE [CHAP. XII. them, namely, a new church-state, and new divine worship; that is, the gospel with its privileges. 3. The apostle intimates the general ground and equity of the re- moval of these shaken things, and the introduction of uitul "**'"" those that cannot be shaken; and that is, because they were " things that were made." Because they were viade, they might be removed. For, (1.) They were made by the hands of men; so were the tabernacle, the ark, the cherubim, with all the means of divine service. And the apostle here expressly alludes unto the making of them by Bezaleeland Aholiab. And they might thereon be well removed, for the establishment of that " tabernacle which God pitched, and not man." (2.) They were so made, as that they were made only for a season, namely, until "the time of refor- mation," Heb. ix. 10. This the apostle hath abundantly proved, from their nature, use, and end. As such, therefore, it was equal they should be removed, and not have an eternal station in the church. 4 In the room of these things removed, things that are not, that " cannot be shaken," are to be established. These things in the next verse he calls " a kingdom that cannot be moved," which be- lievers do receive; — that is, the things of the spiritual kingdom of Jesus Christ; the gospel with all its privileges, worship, and excel- lency, in relation to Christ, his person, office, and grace; the things which the apostle hath proved to be signified by all the institutions of the law, and to be every way more excellent than they. These are so to be introduced and established, as to remain unto the con- summation of all things. We shall yet further observe, that although the removal of Mo- saical worship and the old church-state be principally intended, which was effected at the coming of Christ, and the promulgation of the gospel from heaven by him, yet all other oppositions unto him and his kingdom are included therein; not only those that then were, but all that should ensue unto the end of the world. The " things that cannot be moved," are to remain and be established against all opposition whatever. Wherefore, as the heavens and the earth of the idolatrous world were of old shaken and removed, so shall those also of the antichristian world, which at present in many places seem to prevail All things must give way, whatever may be comprised in the names of heaven and earth here below, unto the gospel, and the kingdom of Christ therein. For if God made way for it by the removal of his own institutions, which he appointed for a season, what else shall hinder its establishment and progress unto the end? Ver. 28, 29. — A/i jSaciXiiav agaXevrov •jrap-aXafiQavovTsg, tyoiiMiv xafii hi rjg "karpivuiMiv iuup'sffruii rQj QkZ (J^tTcc aidoZ{ nui tOXaSs/ag' xai ydp i 0SOJ rifLuv i!\jp xaTavc/.AiCKov. 7EEL 28, 29.] EPISTLE TO THE HEBREWS. 369 Ver. 28, 29. — Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may- serve God acceptably with reverence and godly fear ; for our God [^5] a consuming fire.^ The apostle in these verses sums up both the doctrinal and hor- tatory parts of the epistle. For what by all his arguments he hath evinced, concerning the preference and pre-eminence of the gospel- state of the church above that under the law, he presseth as a rea- son for that obedience and constancy in profession which he exhorts unto. And from hence unto the close of the epistle he brancheth his general exhortation into a prescription of particular duties of most importance unto his general end. In the words there are, 1. A note of inference; "wherefore.** 2. A privilege of gospel beHevers asserted ; " we receiving a kingdom that cannot be moved." 3. A duty pressed on the ctnisideration of it; which is, to "serve God acceptably:" described from, (1.) The means of it, " let us have grace ;" and, (2.) The manner of its per- formance, " with reverence and godly fear." 1. The note of inference, " wherefore," may respect either the whole discourse which he hath now passed through, or that immediately preceding, concerning the shaking and removal of the Judaical church-state, with the introduction and establishment of the things of the kingdom of Christ. The force 0%. the exhortation ariseth equally from either of them., ' Seeing it is so, that the state of believers under the gospel is such as we have described, and the gospel itself whereunto they are called so excel- lent and glorious, it follows that this duty they are to apply them- selves unto.* So, — Obs. I. Such is the nature and use of all divine or theological truths, that the teaching of them ought constantly to be applied and improved unto practice; for fiith and obedience are the end of their revelation. To remain within the compass of mere speculation, is to overthrow both their nature and use. Hence all preaching consists virtually in doctrine and use, or instruction and application; though the methods of it may be various, and ought to be varied as occasion doth require. 2. The privilege asserted is, that " we receive a kingdom that cannot be moved." And herein we may consider, (1.) The nature of this privilege; it is a " kingdom." (2.) The property of it, in op- ' Exposition. — K«J yxp 6 Qi6;, x.t.?i. We have seen no translation but De Wette's in which tffect is given to the x.ect in this clause. De Wette transi.itM it by "auch," — "ei'enouv G. d is a consuming fire;" that is, 'However rich in giaee to us wlio serve liini, he is not the less inflexible injustice to those who serve him not, or do not serve him aright.' — Ed. 370 AN EXPOSITION OF THE [CHAP. XIL position unto other things; " it cannot be moved." (3.) The way of believers' participation of it; " w^e receive it." (1.) As unto tiie nature of it, it is a kingdom, a heavenly, spiri- tual state, under the rule of Jetus Christ, whom God hath anointed, and set his king upon his holy hill of Zion, Ps. ii. 6, 7. The state of the gospel, and the rule of Christ therein, were represented and promised from the beginning under the name and notion of a kingdom, being properly so. See Isa. ix. 7. The kingly office of Christ, and his kingdom, were the common faith of the church of the old testament and the new. Whoever believed the promise of the Messiah, believed that he should be a king, and should have an everlasting kingdom, however the church of the Jews had lost the true notion of it in the latter days. This king- dom in the Scripture is everywhere called " the kingdom of God," to distinguish it from all other dominions and kingdoms of the world, — the kingdom wherein Christ proceeds in the name and majesty of God for all the ends of his glory, and the salvation of the church. And this kingdom is usually distinguished into the king- dom of grace and the kingdom of glory; but improperly. For al- though the saints that are now in glory do belong unto this kingdom, by virtue of the communion that is between them and the church below in Christ as their common head, yet this kingdom of Christ shall cease when the state of glory shall fully take place. So the apostle expressly declares, 1 Cor, xv. 24-28. Wherefore the king- dom of God, the kingdom of heaven, so often mentioned in the Scripture, is that which we call the kingdom of God only. It is true, the saints do and shall reign in heaven, whereon that state may be called the kingdom of glory ; but the promised kingdom of the Messiah, is that rule which is to be continued unto the end of this world, and no longer. And at present those in heaven and those on earth do constitute but one kingdom, though they are in various conditions therein. This kingdom, then, is that rule of Christ in and over the gospel- state of the church, which the apostle hath proved to be more excel- lent than that of the law. Hereunto belong all the light, liberty, righteousness, and peace, which by the gospel we are made partakers of, with all the privileges above the law insisted on by the apostle. Christ is the king, the gospel is his law, all believers are his subjects, the Holy Spirit is its administrator, and all the divine treasures of grace and mercy are its revenue. The reader may see a delineation of this kingdom in our exposition on chap. i. 2. This is the king- dom which is here intended, the present actual participation whereof is made the foundation of the exhortation ensuing, being undeniably cogent unto that end. (2.) The especial property of this kingdom is, that it is dffaXsi/TOf, VER. 28, 29.] EPISTLE TO THE HEBREWS. 371 — such as cannot he shaken, or moved. It is true of it universallyj and onlv, it cannot be moved in any sense, by any ways , , or means; and this is the only kingdom that cannot be moved. To speak of the unshaken, unmovable kingdom, is all one as if we expressly mentioned the kingdom of Christ, seeing that only is so. All other kingdoms have been, or shall be, shaken and overturned ; all boastings and expectations to the contrary are but vain. No dominion ever so dreamed of eternity as did the Roman empire ; but it hath not only been shaken, but broken to pieces, and scattered like chaff before the wind. See Dan. ii. 44, vii. 14, 27. No external opposition shall ever be able to shake or move this kingdom. The "gates of hell shall not prevail against it," Matt xvi. 18. No internal decays shall ruin it. The spring of it is in Him who lives for ever, and who hath the keys of hell and death. These things are true, the kingdom of Christ is thus immovable : but that which is here peculiarly intended is, that it is not obnoxioas unto such a shakingf and removal as the church-state was under the old testament; that is, God himself will never make any altera- tion in it, nor ever introduce another church-state or worship. God hath put the last hand, the hand of his only Son, unto all revelations and institutions. No addition shall be made unto what he hath done, nor alteration in it. No other way of caUing, sanctifying, rul- ing, and saving of the church, shall ever be appointed or admitted; for it is here called an immovable kingdom in opposition unto the church-state of the Jews, which God himself first shook, and then took away, for it was ordained only for a season. (3.) Believers receive this kingdom. As the apostle had before joined himself with them in the threatening, " How ua^aXa^fa- shall we escape?" so he doth here in the privilege, "We *»*'^^i- receiving:" ' You and I, even all that believe.' And how they do so, we must inquire, [1.] Their interest in this kingdom is called their receiving it, be- cause they have it by gift, grant, or donation from God their Father: Luke xii. 52, "Fear not, little flock," saith Christ, " it is your Father's good pleasure to give you the kingdom ;" ' freely to grant unto you an interest in his heavenly kingdom.' [2.] They receive it in its doctrine, rule, and law, owning its truth, and submitting unto its authority. They " obey from the heart the form of doctrine which is delivered to them," Rom. vi. 17; which constitutes them formally the subjects of his kingdom. [3.] They receive it in the light, grace, mercy, and spiritual benefits of it. Such a kingdom it is as whose treasures and revenues consist in these things, namely, light, liberty, righteousness, peace, grace and mercy. For " the kingilom of God is righteousness, and peace, and joy in the Holy Ghost," Rom. xiv. 17. All these do they receive, in right, title, and possession, accord- 372 AN EXPOSITION OF THE [CHAP. XIL mg to tlielr various measures; and hereon are properly said to re- ceive the kingdoin itself. [4.] They receive it in the privileges of it; which may be referred unto two heads; Is^. Dignity; 2dly. Safety; which are the two advantages of any kingdom added unto their wealth, which in this consists in the treasures before mentioned. As to the first, or dignity, this is such a kingdom as wherein, though with respect to Christ and his rule we are absolutely subjects, yet with respect unto others we are absolutely free: "Ye are bought with a price; be not ye servants of men," 1 Cor. vii. 23; that is, in all things which belong to this kingdom. And not only so, but all the subjects of this kingdom are, with respect unto their acceptance with God, and power over their enemies, kings also: "A kingly priest- hood," 1 Pet. ii. 9 ; " Kmgs and priests unto God," Rev. i, 6. And, secondly, for safety, they are all built on the E.ock, against which the gates of hell cannot prevail. This dignity and safety are of eminent consideration, when we are said "to receive a kingdom;" for they are principal ornaments and advantages of such a state. [5.] They receive it by an initiation into the sacred mysteries of it, the glory of its spiritual worship, and their access unto God thereby. Herein consists the glory of the administration of this kingdom, 2 Cor. iii. And all believers have a rigiit unto all the mystical ordinances of divine worship in this kingdom, which all others are excludeil from. [6.] They receive it in its outward rule and discipline. And in all these things they receive it as a pledge of a future reign in glory. Wherefore, — 06s. II. The privileges which believers receive by the gospel are inconceivable. — They are, a kingdom, the kingdom of God or Christ, a spiritual, heavenly kingdom, replenished with inexhaustible trea- sures of spiritual blessings and advantages, Ohs. III. Believers are not to be measured by their outward state and appearance in the world, but by the interest they have in that kingdom which it is their Father's good pleasure to give them. Ohs. IV. It is assuredly their duty in all things to behave them- selves as becomes those who receive such privileges and dignity from _ God himself. Ohs. V. The obligation from hence unto the duty of serving God here exhorted unto, of so serving God as is here described, is evident and unavoidable. — Those on whom it hath not an efficacy, have no real interest in this privilege, whatever they pretend. Ohs. VI. Spiritual things and mercies do constitute the most glorious kingdom that is in the world, even the kingdom of God. Ohs. VII. This is the only kingdom that shall nevei* be moved, nor ever can be so, however hell and the world do rage against it. S. The duty exhorted unto, on the consideration of this blessed VER. 28, 29.] EPISTLE TO THE HEBREWS. 373 state and privilege is, that " we should serve God acceptably." There is a duty previously required unto this enjoined us, which is to " have grace ;" and this is introduced only as an effect thereof: "Let us have grace, whereby we may serve God." But whereas this is the end for which we should endeavour to have grace, I place it as the duty exhorted unto in the circumstances described. The word "karpixfa doth most frequently, if not only, signify that service unto God which consists in his worship; namely, in prayer and the observance of some other institutions of divine service. See Luke ii. 37; Acts vii. 7, xxvii. 23; Rom. i. 9, 25; Phil. iii. 3; 2 Tim. i. 3; Heb. ix. 9, x. 2, xiii. 10; Rev. vii. 15. I will not deny but that it may comprise the whole of gospel obedi- ence, which is Xoyixr) Xarpiia, Rom. xii. 1, — our " reasonable service;" but 1 judge that here peculiar respect is had unto the worship of God according to the gospel, which was brought in upon the removal of all those institutions of worship which were appointed under the old testament. Herein the apostle would have the believing He- brews to be diligent; which they would not be in a due manner without an equal attendance unto all other duties of evangelical obedience. Wherefore it is added, that we should thus serve God "accept- ably," as we have well rendered the word; that is, so as that we may be accepted, or find acceptance with him. As it respects the worship of God, it is sometimes applied unto the persons that perform it, sometimes unto the worship itself performed. With respect unto both, it signifies that which is well-pleasing unto God, that which is accepted with him, Rom. xii. 1, 2; 2 Cor. v. 9; Eph. v. 10; Phil. iv. 18; Col. iii. 20; Heb. xi. 5, 6: in all which places, and others, the verb or adjective is used ; the verb only in this place, " acceptably." There is an intimation that there may be a performance of the duties of divine worship, when yet neither the persons that perform them nor the duties themselves are accepted with God. So was it with Cain and his sacrifice; so is it with all hypocrites always. The principal things required unto this acceptation are, (1.) That the persons of the worshippers be " accepted in the Beloved." God had respect unto Abel, then to his offering. (2.) That the worshii^ itself, in all the duties of it, and the whole manner of its performance, be of his own appointrnent and approbation. Hereon all Judaical ob- servances are rejected, because now disapproved by him. (3.) That the graces of faith, love, fear, reverence, and delight, be in actual exercise: for in and by them alone, in all our duties, we give glory unto God; which the apostle declares in the remaining words of these verses. 4. In order unto this serving of God, it is required of us, in a way 374 AN EXPOSITION OF THE [CHAP. XIL of duty, that we "have grace." Some copies have £;)<^o,w.£i', which are , , followed by the Vulvar and some other translations, " We nave grace. l5ut the most, and most ancient copies, have ix,^/Miv, " Let us have," which suits the other words and design of the place; for it is not a privilege asserted, but a duty prescribed. Xupiv here may be taken in a double sense: (1.) For theyV-ee grace and favour of God in Christ, which we obtain by the gospel. And in this sense it is most frequently used in the Scripture. (2.) For internal, sanctifying, aiding, assisting grace, as it is in other places innumerable. And the word 'i-xjufnv may have a double sig- nification also. For it is not a bare having or possession that is intended; for that is not the object of an exhortation in the way of a duty: but it signifies either "to retain and hold fast," as our trans- lators render it in the margin; or to "obtain and improve;" in which sense the word is often used. And these double significations of the words are suited unto one another. Take 'iyj>i(j.iv, " Let us have," in the first sense, " to retain and hold fast," and it answers unto x^^^^^ *^^ " gi'^ce," in the first sense of the word, namely, tlie grace and favour of Goii, which we obtain by the gospeh This we are exhorted unto, 1 Cor. xv. 1; Gal. v. 1 ; Phil. i. 27, iv. 1 ; 1 Thess. iii. 8. See Rom. v. 2. Thus the duty intended should be perseverance in the faith of the gospel, whereby alone we are enabled to "serve God acceptably," Take it in the latter sense, and it answers unto "grace" in the latter sense also; that is, for internal, spiritual aids of grace, enabling us unto this duty of serving God, without which we cannot so do. This is the proper sense of the place. The service of God in such a way and manner as is acceptable unto him is required of us, — it is due upon the ac- count of the unspeakable privileges which we receive by the gospel, before declared; — but this of ourselves, without special divine aid and assistance, we are no way able to perform : for " without Christ we can do nothing." We have no sufficiency of ourselves to think or do any thing as we ought: " It is God who worketh in us both to will and to do of his own good pleasure." It is therefore in order unto the end of serving acceptably, required of us, that we liave, that is, that we obtain and inn^rove, this grace of God, or the aids of divine grace. Now, whereas this " grace" may be considered either as unto its essence and the first communication of it unto us, or as unto its de- grees and measures with respect unto its continual exercise, it may be here considered both ways. For without it in the first sense, as it is sanctifying, we cannot serve God acceptably at all ; and in the latter, it is required to be exercised in every particular duty of divine worship. And this is especially intended, the former being supposed. * You tiiat have re^eiVe.i grace essentially considered, unto your VER. 28, 29.] EPISTLE TO THE HEBREWS. 375 sanctification, endeavour much an increase of it in its degrees and measures, so that being in continual exercise, you may be enabled by it to serve God acceptably/ And two things evince this sense: (1.) That this grace is assigned as the in- strumental efficient cause of the duty proposed; " By which," 'by virtue whereof, in whose strength, by which you are enabled.' Now, this is no other but internal, aiding, assisting grace, in its exercise. (2.) The things prescribed to accompany this service of God on our pai t, namely, "reverence and godly fear," are such graces themselves, or acts of that grace. It is most true, that the holding fast the grace of the gospel, the doctrine of the love and favour of God in Christ Jesus, is an effec- tual means of enabling us to serve God acceptably. For thereby, or by the exercise of f dth therein, we do derive spiritual strength fiom Christ, as the branches derive juice and nutriment from the vine, to enable us thereunto. And if we decay in the faith thereof, much more if we relinquish it, we can never serve God in a due manner. I would not therefore exclude that sense of the words, thouoh I judge the latter to be more especially intended. And, — (1.) Without this grace we cannot sei^ve God at all. He accounts not that as his worship or service which is performed by graceless persons. (2.) Without this grace in actual exercise we cannot serve God acceptably ; for it is the exercise of grace alone that is the life and soul of divine worship. (3.) To have an increase in this grace as unto its degrees and measures, and to keep it in exercise in all duties of the service of God, is a duty required of believers by virtue of all the gospel privileges which they receive from God ; for herein consists that revenue of glory which on their account he expecteth and requireth. (4.) This is the great apostolical canon for the due performance of divine worship, namely, " Let us have grace to do it;" all others are needless and supeifluous. 5. The manner of the performance of the duty exhorted unto is also prescribed. And this is, that it be done " with re- verence and godly fear." These words are not anywhere !^^*r^ t'^""^ else used together with respect unto the service of God, nor apart. A/Swc, which we translate " reverence," is but once more used in the New Testament, where it signifies " pudor" or " mo- destia," — " shame-facedness" or "modesty," 1 Tim. ii. 9; but no- where else. It is applied to denote a grace or virtue in the worship of God. EuXaCe/a is used only here, and chap. v. 7; where see the exposition. See also chap. xi. 7. We render it, " with godly fear." For the verb is sometimes used for " fear," without an}^ respect to religion. Acts xxiii. 10; and the adjective, for "religious" or "de- vout," without any especial respect to fear, Luke ii. 25; Acts ii. 5, viii. 2 : both are included in it. S76 AN EXPOSITION OF THE [CHAP. XIL The sense of the words in this place may be learr.ed best from what they are opposed unto. For they are prescribed as contrary unto some such defects and faults in divine worship as from which we ought to be deterred by the consideration of the holiness and seve- rity of God ; as is manifest from the addition of it in the next words, *' For our God is a consuming fire." Now those vices from which we ought to be deterred by this consideration, are, (1.) Want of a due sense of the majesty and glory of God, with whom we luive to do. For whereas he had provided against this evil under the old tes- tament, by the dread and terror which were ingenerated in the people by the giving of the law, by many severe interdictions of their approach unto pledges of his presence among them, and the prescrijjtion of outward ceremonies in all their accesses unto him; all these things being now removed, yet a deep, spiritual sense of bis holiness and greatness ought to be retained in the mind of all that draw nigh unto him in his worship. (2.) Want of a due sense of our own vileness, and our infinite distance from him in nature and condition; which is always required to be in us. (3.) Carnal bold- ness, in a customary performance of sacred duties, under a neglect of endeavouring the exercise of all grace in them ; which God abhors. To prevent these and the like evils, these graces or duties are pre- scribed. Wherefore aibug, " or pud or spiritualis," is " a holy abase- ment of soul in divine worship, in a sense of the majesty of God, and our own vileness, with our infinite distance from him." This, in extraordinary instances, is called " blushing," being "ashamed," and " confusion of face," Ezra ix. 6 ; Dan. ix. 7. So it .is in extraordi- nary cases; but for the essence of it, it ought always to accompany us in the whole worship of God. And iuXaZi'ia is, " a religious awe on the soul in holy duties, from a consideration of the great danger there is of sinful miscarriages in the worship of God, and of his severity against such sins and offences." Hereby the soul is moved and ex- cited unto spiritual care and diligence, not to provoke so great, so holy and jealous a God, by a neglect of that exercise of gi^ace which he requires in his service, which is due unto him on the account of his glorious excellencies. And we may consider of how great importance this exhortation and duty are. For this charge of serving God from a principle of grace, in the manner described, is that which is given unto us in the consideration of the kingdom Avhich we have received, and enforced with that of the terror of the Lord with respect unto all miscar- riages therein ; which is urged also in the last verse. ^ Ver. 29. — " For our God [is] a consuming fire." This is the reason making the foregoing duty necessary. * There- fore ought we to serve God with reverence and fear, because " he is VER. 28, 29.] EPISTLE TO THE HEBKEVVS. S77 a consuming^ fire." ' The words are taken from Deut. iv. 24, where they are used by Moses to deter the people from idols or graven images in the worship of God ; for this is a sin that God will by no means bear withal. And the same description of God is applied here by the apostle unto the want of grace with reverence and fear in that worship which he hath appointed. We may not please our- selves that the worship itself which we attend unto is by divine institution, not idolatrous, not superstitious, not of our own inven- tion ; for if we are graceless in our persona, devoid of reverence and godly fear in our duties, God will deal with us even as with them who worship him after their own hearts' devisings. There is a metaphor in the expression. God is compared to, and so called a " devouring fire," because of a likeness in effects as unto the case under consideration. For as a vehement fire will consume and devour whatever combustible matter is cast into it, so will God with a fiery terror consume and destroy such sinners as are guilty of the sin here prohibited. And as such, will such sinners,- — namely, hypocrites and false-worshippers, ^ — apprehend him to be, when they fall under convictions, Isa. xxxiii. 14. And he is called herein "our God;" as in Moses to the people, " The Lord thy God." A covenant relation unto him , , , „ is in both places intimated. Wherefore although we have a firm persuasion that he is our God in covenant, yet it is his will that we should have holy apprehensions of his greatness and terror towards sinners. See 2 Cor. v 10, 11. Two things are represented' unto us in this expression, "A con- suming fire." 1. The nature of God, as declared in the first commandment. And, 2. His iealousv with respect ,, "'''""■** unto his worship, as it is expressed in the second. 1. The holiness and purity of his nature, with his severity and vindictive justice, are represented hereby. And these, as all other his essential properties, are proposed unto us in the first command- ment. From them it is that he will con.sume impenitent sinners, such as have no interest in the atonement, even as fire consumes that which is cast into it. 2. His jealousy with reference unto his worship is here also repre- sented, as declared in the second commandment. So it is added in that place of Moses, " The Lord thy God is a consuming fire, a jea- lous God." This title God first gave himself with respect unto his instituted worship, Exod. xx. 5. And this affection or property of jealousy is figuratively ascribed unto God, by an anthropopathy. In man, it is a vehement affection and inclination, arising from a fear or apprehension that any other should have an interest in or possess that which they judge ought to be peculiar unto themselves. And it hath place principally in the state of marriage, or that which is 873 AN EXPOSITION OF THE [CHAP. XIIL in order therennto. It is therefore supposed that the covenant be- tween God and the church hath tlie nature of a marriage covenant, wherein he calleth himself the husband thereof, and saith that he is married unto it, Isa. liv. 5 ; Jer, iii. 14. In this state, it is reli- gious worship, boih as unto the outward form of it in divine insti- tution, and its inward form of faith and grace, which God requires, as wholly his own. With reference, therefore, unto defects and mis- carriages therein, he assumeth that affection unto him, and calleth himself "a jealous God." And because this is a vehement, burning affection, God is said on the account of it to be " a consuming fire." And we may observe, that, — Obs. VIII. However God takes us near unto himself in covenant, whereby he is our God, yet he requires that we always retain due apprehensions of the holiness of his nature, the severity of his jus- tice against sinners, and his ardent jealousy concerning his worship. Obs. IX. The consideration of these thinsrs, and the dread of being by guilt obnoxious unto their terrible consuming effects, ought to. influence our minds unto reverence and godly fear in all acts and parts of divine worship. Obs. X. We may learn how great our care and diligence about the serving of God ought to be, which are pressed on us by the Holy Ghost from the consideration of the greatness of our privileges on the one hand, namely, our receiving the kingdom; with the dreadful de- struction from God on the other, in case of our neglect herein. Obs. XL The holiness and jealousy of God, which are a cause of insupportable terror unto convinced sinners, driving them from him, have towards believers only a gracious influence into that fear and reverence which causes them to cleave more firmly unto him. CHAPTER XIII. In the close of the epistle, contained in this chapter, the apostle gives us new instances of that divine wisdom wherewith he was actuated in writing of the whole; which the apostle Peter refers unto, 2 Pet. iii. 15. And as it will communicate an inexpressible sense of itself unto every intelligent reader, who meditates upon it with that faith and reverence which are required in the perusal of these holy writings; so we may give, at our entrance into the expo- sition of the chapter, some few instances in general wherein it doth eminently appear. 1. Having solidly laid the foundations of faith and obedience, in VER. 1-25.] EPISTLE TO THE HEBREWS. S79 the declaration of the mystery of the person and ofRces of Christ, he descends unto his exhortation with respect unto evangelical and moral duties, which he proposes unto the church in one distinct view throughout this chapter. And herein, (1.) He prescribes by his own example, as he also doth in most of his other epistles, the true order and method of preaching the gospel; that is, first to declare the mysteries of it, with the grace of God therein, and then to improve it unto practical duties of obedience. And they will be mistaken, who in this work propose unto themselves any other method; and those most of all, who think one part of it enough, without the other. For as the declaration of spiritual truths, without instruction how they are the vital, quickening form of obedience, and the application of them thereunto, tends only unto that "knowledge which puffeth up, but doth not edify;" so the pressing of moral duties, without a due declaration of the grace of God in Christ Jesus, which alone enables us unto them, and renders them acceptable unto God, with their necessary dependence thereon, is but to deceive the souls of men, and lead them out of the way, and off from the gospel. (2.) Issuing all his discourses in this exhortation unto spiritual or evangelical obedience, he declares that the science or knowledge of divine mysteries is partly practical, as unto its next and immediate end in the minds and souls of men. It is so far from truth, that by the lilierty of the gospel we are freed from an obligation unto spiritual and moral duties, that the use of all the truths revealed in it, is, as to direct us unto their right per- formance, so to lay more and new obligations on us to attend with all diligence unto them. (3.) In this place, insisting at large on the doctrine of the gospel, he doth but name the heads of the duties which he exhorts unto: for they were for the most part known and confessed amongst the Hebrews, whereas the other was greatly ex- posed and contradicted. And herein also he hath set an example unto the preachers of the gospel, as unto the times and circum- stances of their work. For therein ought they to labour with most diligence, where they find the greatest opposition made unto the truth, or the greatest difficulty in the admission of it. (4.) He manifests, in this method of his procedure, that it is to no purpose to deal with men about duties of obedience, before they are well fixed in the fundamental principles of faith. Herein he labours for the instruction and confirmation of these Hebrews, before he ensraires on his prescription of duties. 2. In the enumeration of duties which he designs, — because it was not possible that he should make mention of all those which are necessary in our Christian course, — he fixes on them in particular which he knew were most necessary for the Hebrews to attend unto with diligence in their present circumstances ; as we shall see in our S80 AN EXPOSITION OF THE [CHAP. XIIL consideration of them. And herein also ought he to be our example in the work of our ministry. Circumstances ofttimes make it neces- sary that some duties be more diligently pressed on our people than others, in themselves of no less importance than they. 8. His divine wisdom doth manifest itself in the intermixture of evangelical mysteries with his exhortation unto duties; whereby he both effectually presses the duties themselves, and manifests that the most mystical parts of divine truths and institutions are instruc- tive unto duties, if rightly understood. The consideration hereof also we shall attend unto in our progress. 4. It doth so in that solemn prayer for a blessing on and due im- provement of his whole doctrine; wherein he briefly comprises the sura and substance of the most mysterious truths, concerning the person, office, and sacrifice of Christ, which he had before insisted on ; wherein, according to our ability, we ought to follow his example. For the parts of this chapter, (the whole being hortatory,) they are these: 1. An injunction of, and exhortation unto, several duties of obedience; with especial enforcements given unto some of them, verses 1-6. 2, Unto faith, and stability therein, from the instni- mental cause and especial object of it; with a warning to avoid what is contrary thereunto, verses 7—12. 3. An exhortation, occasioned by what was spoken in confirmation of the preceding exhortation, unto self-denial and patient bearing of the cross, verses 18, 14. 4. A renewed charge of sundry duties, with respect unto God, their church-relation, one another, and himself, verses 15-19. 5. A solemn prayer for the complement of the blessed work of the grace of God in Christ towards them all, verses 20, 21. 6. The conclusion of the whole, in sundry particulars, verses 22-25. In the first part, the duties exhorted unto are, (1.) Brotherly love, verse 1. (2.) Hospitality, verse 2. (8.) Compassion towards those that suffer for the gospel, verse 3. (4.) Chastity, with the nature and due use of marriage, verse 4. (5.) Contentment, with the grounds and reasons of it, verses 5, 6. Veese 1. 'H servance of it was their glory, our Saviour corrected as unto the doctrine of it, Matt, v. 43, 44; and rectified as unto its practice in the parable of the Samaritan, Luke X. 80, SI, etc. But yet their mutual love, on the grounds and reasons mentioned, was good, useful, and commendable. But whereas by the gospel their original brotherhood was as it were dissolved, the Gentiles being taken into the same sacred com- munion with them, some of them might suppose that the obligation unto mutual love which they were under before was now also ceased. This the apostle warns them against, giving in charge that the same love should still continue in all its exercise, but with respect unto that new fraternity which was constituted by the gospel. Verse 2 T^j ^v^iuix, is " a promiscuous entertainment of all," — the keeping, as we call it, of an open house ; d^ei/i'ct, is " a defect in entertainment," through covctiaisiuss or I'oughness of nature; both condemned by the heathen: MjjSs vo'hi'S.eivov, y^r^ oi^uvov xocV^zsaficti, Hesiod. "ETiot^oi/. Most copies of the Vulgar read "placuerunt ;" which was put in by them who understood not the Grecisin of " latuerunt," for '• inscii," " unawares," not knowing (that is, at first) who they were whom they entertained. Tile Syriac thus reads the whole verse : " Forget not love unto strangers; for by this some were worthy, when they perceived it not, to receive angels." Ver. 2. — Be not forgetful [forget not] to entertain strangers; for thereby some have entertained angels unawares. There are plainly in the words, first, A 'prescription of a duty; and, secondly. The enforcement of it by an etfectual motive or reason. And in the first there is, 1. The duty itself prescribed, which is to " entertain strangers;" and, 2. The manner of its prescription, "For- get not to do it;" be not forgetful of it. 1. The duty prescribed is the ''entertaining of strangers:" O/Xo- — ^ , r ' ^^'"'"- T'*® yvovdi is generally rendered by "Ijospitalitv;" and may well be so, if we consider the original of the word; but in its use it is somewhat otherwise applied among us. I VER, 2.] EPISTLE TO THE HEBREWS. 38? For it respects such as are strangers indeed, and unknown unto us as unto other circumstances, and so such as really stand in need of help and refreshment; but with us it is applied unto a bountiful, and, it may be, profuse entertainment of friends, relations, neighbours, ac- quaintances, and the like. The original word hath respect not so much unto the exercise of the duty itself, as to the disposition, readiness, and frame of mind, which are required in it and unto it. Hence the Syriac renders it, " the love of strangers," and that properly. But it is such a love as is effectual, and whose proper exercise consisteth in the entertain- ment of them; which comprises the help and relief which strangers stand in need of, and wliich is the proper effect of love towards them. Hence we render it, " to entertain strangers." It is known what is meant by "entertainment;" even the receiv- ing of them into our houses, with all necessary accommodations, as their occasions do require. In those eastern countries, where they travelled wholly or in part barefoot, washing of their feet, and set- ting meat before them, as also their lodging, are mentioned. Strangers, even among the heathen, were counted sacred, and under the peculiar protection of God. So speaks Eumseus unto Ulysses, when he entertained him as a poor unknown stranger: — SeTv', ou (Ail S^ifiis iirT, evV it xcexlav ffiht 'ixSoi, Sii>iv a,Tt/ji,r,a'ar Tpo; yap ^lo; iiffh aTccvres Suvoi T£ 'rTa:^ol T£. — Horn. Odyss. xiv. 56. " 0 stranger! it is not lawful for me, though one should come more mif=cr.ahle than thou art. to dishonour or disregard a stranger ; for sti'angers and poor belong to the care of God." And there was among some nations dixr] x.axo^i\/iag, a punishment appointed for those that were inhospitable. The Scripture frequently prescribes or commands this duty. See Deut. X. 19 ; Isa. Iviii. 7 ; Matt. xxv. 35 • Luke xiv. 13 ; Rom. xii. 1 3 ; 1 Pet. iv. 9; James i. 27. This entertaining of unknown strangers, which was so great a virtue in ancient times, is almost driven out of the world by the wickedness of it. The false pretences of some with wicked designs, under the habit and pretence of strangers, on the one hand, and pretences for sordid covetousness, on the other, have banished it fiom tlie earth. And there are enough, who are called Christians, who never once dreamed of any duty herein. It is granted, therefore, that there is prudence and care to be used herein, that we be not imposed on by such as are unworthy of any entertainment. But it doth not follow that therefore we should refuse all who are strangers indeed; that is, whose circumstances we know not but from themselves. It must also be acknowledged, that whereas provision is now made 388 AN EXPOSITION OF THE [CHAP. XI 11. in fill civilized nations for the entertainment of strangers, though at their own cost, things are somewhat in this case altered from what they were in the younger days of tlie world. But there was a peculiar reason, taken from the then present cir~ mmstances of the church, especially of the Hebrews in their disper- sions who belonged thereunto; whereon the apostle adjoins the prescrijition of this duty of entertaining strangers as the first branch of that brotherly love which he had before enjoined, as the first and most eminent way of its acting itself. For there were two things that made tbis duty more necessary than at other times. For the church was then under great persecution in sundry places, whereby believers were driven and scattered from tlieir own habitations and countries. Acts viii. 1. And hereon, following the direction of our blessed Saviour, when they were persecuted in one city, to flee unto another, they did so remove into other parts and places wherein they were strangers, and where there were for the present some peace and quiet- ness. For God is pleased so to order things, in his holy, wise provi- dence, that for the most part persecution shall not be absolutely at any time universal, but that there may be some places of a quiet retire- ment, at least for a season, unto them, or some of them, whose de- struction is designed and endeavoured in the places of their own habitation. So, under the furious papal persecution in this nation in the days of Queen Mary, many cities and places beyond the seas were a refuge for a season unto them who fled from hence for the preservation of their lives. God in such cases makes a double pro- vision for his church, namely, a refuge and hiding-place for them that are persecuted, and an opportunity for them that are at peace to exercise faith and love, yea, all gospel graces, ia their helpful kindness towards them. And in case persecution at any time be universal (which state is at this time aimed at), and there be none to receive his outcasts, he himself will be their refuge and hiding- place: he will carry them into a wilderness, and feed them there, until the indignation be over-past. But in the state of the church wherein it was when the apostle wrote this epistle, those believers who were yet in peace and rest in their own habitations, had many obligations upon them to be ready to entertain strangers, who re- sorted unto them in their wanderings and distress. Ohs. I. Especial seasons are directions and constraining motives unto especial duties. — And he who on such occasions will forget to receive strangers, will not long remember to retain any thing of Christian religion. Again; at that time there were sundry persons, especially of the converted Hebrews, who went up and down from one city, yea, one nation unto another, on their own cost and charges, to preach the gospel. *' They went forth for the sake of Christ" (to preach the VEE. 2.] EPISTI^E TO THE HEBREWS. SSi) gospel), *'t;\king notlnng of the Gentiles," unto whom they preached, '6 John 7. And these were only '' brethren," and not officers of auy church, verse 5. Tlie reception, entertainment, and assistance of these, when tliey came unto any church or place as strangers, the apostle celebrates and highly commends in his well-beloved Gaius, verses 5, 6. Such as these, when they came to them as strangers, the apostle recommends unto the love and charity of these Hebrews in a peculiar manner. And he who is not ready to receive and entertain such persons, will manifest how little concernment he hath in the gospel, or the glory of Christ himself. Now, whereas this grace or duty in general is much decayed among the professors of Christian religion, we are greatly to pray, that, upon the returnal of the es^jecial occasions of it, which lie at the door, yea, are entered in many places, it may be revived in the hearts and lives of all true believers. 2. The manner of the prescription of this duty is expressed in that word, " Forget it not," be not unmindfid of it; which is peculiar. Another duty, of the same nature in o - '"'!, ^'^'^'*' general with this, he gives in charge with the same expression, "Forget it not," verse 16. And he doth there con- firm his injunction with a peculiar reason: "To do good and to communicate forget not; for with such sacrifices God is well pleased:" as here, " For thereby some have entertained angels " which inti- mates some peculiar concerns of these duties. There is no doubt but that a positive covimand is included in the prohibition, " Forget not;" that is, "Remember." There are some duties whereunto our minds ought always to be engaged by an espe- cial remembrance ; and they are such, for the most part, against which either much opposition ariseth, or many pretences are apt to be used for a countenance of their omission. Such is the observa- tion of the Sabbath, the institution and command whereof are pre- faced with a solemn injunction to remember it. And three things seem to be respected in this expression : — (1.) That we should endeavour to keep up our hearts in and unto a constant readiness for it. The word itself, iTss i> ird- There is a threefold probable interpretation of these ^"'^' words. The first is, that by " the body," the mystical bodij of Christ, or the church, is intended. Whereas we are mem- bers of the same mystical body with them that suifer, it is just, equal, and necessary, that we should be mindful of them in their sutferings. This is the exposition of Calvin; and it seems to have great countenance given unto it by the discourse of the apostle unto this purpose, 1 Cor. xii. 13, 26, etc., " Whether one member suffer, all the members suffer with it." There is therefore a truth in this ex- position, though I conceive it be not directly intended in this place. Another is that of Beza, both in his translation and annotations. For in his translation he adds to the text, for its exposition, " afHicti;" — 'as if ye yourselves were afflicted in the body.' And he expounds it, " as if we suffered the same calamity." And he gives this reason of his interpretation, namely, that " whereas in the former clause we are enjoined to be mindful of them that are in bonds, as if we were bound with them; so in this, to be mindful of the'm that suffer adversity, as if we suffered in our own bodies with them." But neither do I think this reason cogent. For it is in- deed those who are bound that suffer in the body in an especial manner; and in this latter exposition those are intended who suffer in any other way. Wherefore the common interpretation of the words is most suited unto tlie scope of the place: The apostle minds those who are yet at liberty, and free from troubles or afflic- tions, such as others are pressed and perplexed withal, of what is their own state and condition, namely, that as yet they are in the body; that is, in that state of natural life which is exposed unto the same calamities which others of their brethren do undergo. Whence is it that Satan and the world have this advantage against them, as to load, ojDpress, and vex them with all manner of evils, as they do ? It is from hence alone, that they are yet in that state of being in this life natural which is subject and obnoxious unto all these suf- ferings. Were they once freed from the body, the life which they lead in it in this world, none of these things could reach unto them, or touch tliem. ' Whereas, therefore, ye are yet in the same state of natural life with them, equally exposed unto all the sufferings which they undergo, be they of what kind they will, and have no assurance that ye shall be always exempted from them, this ought to be a motive unto you to be mindful of them in their present sufferings.' And tills is the sense of the place. And we may observe from hence, — • Ohs. X. That we have no security of freedom from any soit of suffering for the gospel whilst we are in this body, or duiiiig the coiitiuuance of our natural lives — "Ante obitum nemo." Heaven VER, 4.] , EPISTLE TO THE HEBREWS. S9D is the only state of everlasting rest. Whilst we have our bodily eyes, all tears will not be wiped from them. Obs. XI. We are not only exposed unto afflictions during this life, but we ought to live in the continual expectation of them, so long as there are any in the world who do actually suffer for the gospel. — Not to expect our share in trouble and persecution, is a sinful security, proceeding from very corrupt principles of mind, as may be easily discovered on due examination. Obs. XII. A sense of our own being continually obnoxious unto sufferings, no less than those who do actually suffer, ought to incline our minds unto a diligent consideration of them in their sufferint^s. so as to discharge all duties of love and helpfulness towards them. Obs. XIII. Unless it do so, we can have no evidence of our pre- sent interest in the same mystical body with them, nor just expec- tation of any compassion or relief from others, when we ourselves are called unto sufferings. — When weare called to suffer, it will be a very severe self-reflection, if we must charge ourselves with want of due compassion and fellow-suffering with those who were in that condition before us. These are some instances of the acts and duties of that brotherly love which is required among Christians; that love which is so much talked of, so much pretended unto, by some who would have it consist in a compliance with all sorts of men, good and bad, in some outward rites of religion, unto the ruin of it, which is almost lost in the world. Verse 4. Ti/iiog 0 ydijjog h iraci, xa/ ri xoirri a/j,[avrog' j, "thoi-us," "cubile." Syr., V"^':?^ "at cubile eorum," "and their bed." For so it reads this sentence, "Marriage is honourable' in all, and their bed "'\' '^^?'!!," " is pure, undeiiled:" wliich, as I judge, well determines tiie read- ing and sense of the words. Uopi/ov;. Vulg., "fornicatores;" Bez., " scortatores ;" which we render *' whoremonger?," not amiss. The difference between them and //.oixovg we shall see. Kptvil Syr., ]'^1, " judicat;" " judicaturus e?t, judicabit," " damnabit," Bez. ; Arab., " Marriage is every way honourable, and the bed thereof is pure." Ver. 4. — Marriage ps] honourable in all, and the bed iin- defiled; but whoremongers and adulterers God will judge. There is a double difficulty in the translation of the words of the VOL. XVI.— 26 400 AN EXPOSITION OF THE [CHAP. XIII. first proposition, arising from a douLle defect in the original. The first is of the verb substantive, or the copula of the proposition; which some supply by hn, "is;" others by Uru, "let it be," or be accounted. The other is from the defect of the noun substantive, vvliich Ta(r/,"all," refers unto: some supply "men," in all sorts of men ; others, " things," or every manner of way. For the first, tlie most of late incline to make it preceptive, and not judi- cative; "Let it be," "let it be so esteemed." We follow Beza, and render it indicativehj; "it is," — " Marriage is honourable." The sole reason used by any for the former interpretation is, that the duties mentioned both before and after are expressed pre- ceptively, by way of command, in words imperative, and there is no reason why tliis should be inserted in another foim. The Vulgar supplies not the defect in the original: and our Rhemists render the words from thence, " Marriage honourable in all ;" but in their annotations contend for the preceptive sense, " Let marriage be honourable in all;" hoping thereby to shield their tyrannical law of celibate from the sword of this divine testimony, — but in vain. Neither is the reason which others plead of any force for this expo- sition. For tlie other duties mentioned are sucli as were never by any called in question, as unto their nature, whether they were imiversally good or no; nor ever were like so to be. There was no need, therefore, to declare their nature, but only to enjoin their practice. But it was otherwise in the case of marriage, for there always had been, and there were then, not a few, both of the Jews (as the Essenes) and of the Gentiles, wlio had unworthy thoughts of marriage, beneath its dignity, and such as exposed it to contempt. Besides, the Holy Ghost foresaw, and accordingly foretold, that in the succeeding ages of the church there would arise a sort of men that should make laws prohibiting marriage unto some, 1 Tim. iv. 3; wherefore it was necessary that the apostle, designing to give unto the Hebrews a charge of chastity and purity of life, should give a just coumiendation of the means that God had ordained for the preservation of them. And the following words, wherein "the bed undefiled " is entitled unto the same honour with "marriage," can Lave no just sense without a relation to the verb in the pi^esent tense, as it is accordingly expressed in the Syriac translation. The truth is, the apostle opposeth this blessed declaration of the truth unto some principles and practices that were then current and prevalent in the world. And these were, that marriage was at least burdensome and a kind of bondage unto some men, especially a hinderance unto them that were contemplative ; and that fornica- tion at least was a thing inditferent, which men might allow them- selves in, though adultery was to be condemned. In opposition unto these cursed principles and practices, the apostle, designing to VER. 4.] EPISTLE TO THE HEBREWS. 401 commend and enjoin chastity unto all professors of the gospel, de- clares on the one side, the honourable state of matrimony, namely, from divine institution; and on the other, the wickedness of that lasciviousness wherein they allowed themselves, with the certainty of divine vengeance which would befall them who continued therein. There was just reason, therefore, why the apostle should insinuate the prescription of the duty intended by a declaration of the honour of that state which God hath appointed for the preserva- tion of men and women in chastity. And this leads us unto the supply of the other defect, " in all." The preposition li/, applied unto persons, is constantly used in the New Testament for "inter" or "among:" "among all," — that is, all so^ts of persons; or as Beza, " inter quosvis." And it will be granted, that if the words be taken indicatively, this must be the sense of them. And persons are here to be taken restrictively, for those who duly enter into that state. The apostle doth not assert that marriage was a thing in good reputation among all men, Jews and Geutiles; for as with some it was, so with others it was not: but he declares that marriage is honourable in all sorts of j^ersons, who are lawfully called thereunto, and do enter into it according to the law of God and righteous laws among men. For by a defect herein it may be rendered highly dishonourable in and unto men as will appear in the ensuing exposition of the words. From a prescription of duties towards others, the apostle pro- ceeds to give directions unto those wherein our own persons and walking are concerned. And he doth it in a prohibition of the two radical, comprehensive lusts of corrupted nature, namely, un- cleanness and covetousness; the first respecting the persons of men in a peculiar manner, the other their conversation. The first, in all the acts of it, is distinguished from all other sins, in that they are immediately against a man's self, in his own person: " Flee forni- cation. Every sin that a man doeth" (which is perpetrated in external acts) "is without the body; but he that committeth forni- cation sinnelh against his own body," 1 Cor. vi. 18. And the other infliienceth and corrupts all duties of life whatever. His manner of the injunction of the first duty in this verse is peculiar, for the reasons before mentioned. And it consists of two parts: 1, A commendation of the remedy of the evil prohibited, which is m.arriage; 2. A condemnation of the sins prohibited, with a denunciation of divine judgments against them. And he takes this way of insinuating the necessity of the duty prescribed, 1. Be- cause the remedy was by some despised ; and by others, who were called unto the use of it, neglected. 2. Because the sins prohibited were thought by many not so higldy criminal; and if they were, yet usually were shaded in secrecy from punishment among mea. 402 AN EXPOSITION OF THE [cilAP. XIIL Without the removal of these prejudices, his exhortation could not obtain its due force in the minds of them concerned. In the firist place, we have a proposal, 1. Of a state of life; that is, " Marriage." 2. Of the duties of that state; " The bed unde- filed." And of them both it is affirmed, that they are "honourable." 1. The first is " marriage." It is that which is lawful and ac- cording to the mind of God which is intended ; for there may be marriages, or such conjunctions for the ends of marriage between men and women, so called, that are highly dis- honourable. It must be marriage of two individual i^ersons, and no more, according to the law of creation and divine institution (poly- gamy was never honourable) ; marriage not of persons within the degrees of consanguinity laid under divine prohibition (incest being no less dishonourable than adultery) ; marriage in a concurrence* of all necessary circumstances both of mind and body in them that are to be married, — such are, power over their own persons, free- dom in choice or consent, personal mutual vow or contract, natural meetness for the duties of marriage, freedom from guilt as to the persons intended, and the like. Wherefore, taking marriage for a conjunction of a man and woman, by mutual consent, for all the ends of human life, and it cannot be absolutely pronounced " honour- able;" for there may be many things in such a conjunction render- ing it sinful and vile. But that marriage is so, which, on the ground and warranty of divine institution, is a " lawful conjunction of one man and one woman, by their just and full consent, into an indissoluble union (whereby they become one flesh), for the pro- creation of children, and mutual assistance in all things, divine and hunran." As the apostle speaks of this marriage in general, as unto its nature and use, so he hath an especial respect unto it in this place as it is the means appointed and sanctified of God for the avoiding and preventing of the sins of fornication and adultery, and all other lusts of uncleanness, which without it the generality of mankind w.ould have rushed into like the beasts of the field. And this marriage he affirms to be "honourable." It is so on many accounts, and so it is to be esteemed. It is so, (1.) From the consideration of the Author of it, him by whom it v/as originally appointed; which is God himself. Gen. ii. 18, 23, 24, Matt. xix. 5 ; and all his works are " honourable and ■ glorious," Ps. cxi. 8. (2.) From the manner of its institution, being expressed as a pecmliar effect of divine wisdom and counsel for the good of man. Gen. ii. 18, " And the Lord God said, It is not good that the man should be alone: I will make him an help meet for him." Greater honour could not be put on this institution and state of life. (3.) From the time and place of its institution It is VER. 4.] EriSTLE TO THE HEBREWS. 403 CO equal with mankind; for although Adam was created in single life, yet he was married in the instant of the production of Eve. Upon the first sight of her he said, " This is now bone of my bones, and flesh of my flesh," verse 23: which she complying with, was the formal cause of their matrimony. And it was in paradise, whilst man and woman were in the state of innocency and beauty : so foolish is the law in the church of Rome prohibiting marriage unto their ecclesiastics, on pretence of an unsuitableness in it unto their holiness; as though they were more pure than our first parents in paradise, where they entered into their married estate. (4.) From the many tokens or pledges of divine favour, communicating honour unto it. God first married and blessed Adam and Eve himself, Gen. ii. 22, 23. He gave laws for the regulation of it, verse 24; Matt. xix. 5. He had especial respect unto it in the decalogue; yea, all the commands of tlie second table arise from and have respect unto this institution. He by his law excluded from all administration of office in the congregation those that were not born in lawful wed- lock, Deut. xxiii. 2, etc. And the Lord Christ approved of all these things by his presence at a lawful marriage, and a feast thereon, John ii. 1-11. (5.) It is so from the use and benefit of it. The writ- ings of all sorts of wise men, philosophers, lawyers, and. Christian divines, have elegantly expressed these things. I shall only say, that as the legitimate and orderly continuation of the race of man- kind depends hereon, and proceeds from it, so whatever is of virtue, honour, comeliness or order, amongst men; whatever is praiseworthy and useful in all societies, economical, ecclesiastical, or political, it depends hereon, and hath regard hereunto. To all unto whom children are dear, relations useful, inheritances valuable, and ac- ceptation of God in the works of nature preferred before sordid uncleanness and eternal ruin; this state is, and ought to be, accounted honourable to them. The apostle adds, that it is thus "honourable in all;" that is, amongst all sorts of persons that are called thereunto. * There is no sort, order, or degree or men, by reason ot any calling, work, or employment, but that marriage is an honour- al>le state in them, and unto them, when they are lawfully called thereunto.' This is the plain sense of the words, as both their f^ig- nification and occasion in this place do manifest. Some had rather it should be, "in all things," or "every manner of way;" or "in all ao-es, at all times;" — none of which do here suit the mind of the apostle. For whereas his design is to give direction for chastity and universal purity of life, with the avoiding of all sorts and degrees of uncleanness, and whereas the proneness unto such sins is common unto all, (though cured in some by especial gift,) he declares that the remedy is equally provided for all who are called there- 404 AN EXPOSITION OF THE [CHAP. XIIL unto, 1 Cor. vii. 9, as not having received the gift of continenc}', at li-ast as unto inward purity of niiml, without the use of this remedy. However, if it should be rendered " in all things," or " every manner of way," the popish celibate can never be secured from this divine testimony against it. For if it be not lawful to call that common which God hath declared clean, is it lawful for them to esteem and call that so vile as to be unmeet for some order or sort of men among them, which God hath declared to be ^' honoinxible in all things," or every manner of way? The reader may, if it be needful, consult the writings of our divines against the Papists, for the confirma- tion of this exposition. I sh;ill only say, tliat their impiety in their law imposing the necessity of single life on all their ecclesiastics, wherein they have usurped divine authority over the consciences of men, hath been openly i:)ursued by divine vengeance, in giving it up to be an occasion of the multiplication of such horrid uncleannesses as have been scandalous unto Christian religion, and ruinous to the souls of millions. In other persons they make matrimony a sacra- ment; which, according to their opinion, conferreth grace, though well they know not what: but it is evident, that this law of for- bidding it unto their clergy, hath deprived them of that common gift of continence which other men, by an ordinary endeavour, may pre- serve or attain unto. But it belongs not unto my present purpose to insist on these things. And we may observe, — Ohs. I. That divine institution is sufiicient to render any state or condition of life honourable, Ohs. 11. The more useful any state of life is, the more honourable it is. The honour of marriage ariseth much from its uselulness. Ohs. III. That which is honourable by divine institution, and use- ful in its own nature, may be abused and rendered vile by the mis- carriages of men; as marriage may be. Ohs. IV. It is a bold usurpation of authority over the consciences of men, and a contempt of the authority of God, to forbid that state unto any which God hath declared *' honourable among all." Ohs. V. Means for purity and chastity not ordained, blessed, nor sanctified unto that end, will prove furtherances of impurity and uncleanness, or worse evils. Ohs. VI. The state of marriage being honourable in the sight of God himself, it is the duty of them that enter thereinto duly to con- sider liow they may approve their consciences unto God in what they do. And, — Ohs. VII. A due consideration of their call unto it, of their ends in it, that they are those of God's appointment, prayer for, and ex- pectation of his blessing on it, reverence of him as the gredt witness of the marriage covenant, with wisdom to undergo the trials and temptations inseparable frum this state of life, are required hereunto. VEK. 4.] EPISTLE TO THE HEBREWS. 40' 2. Unto the state of marriage the apostle adds the consideration of tlie duties of it, in that expression, "The bed unde- filed." The word xo/V?j is three times used by our a{)ost]e; "^ a/«'av«f. — once for the conception of seed in the marriage-bed, Rom. ix. 10; once for excess in lustful pleasures, Rom. xiii. 13, where we render it "chambering;" and here for the place of marriage duties, "torus," " lectum," " cubile." Its commendation here is, that it is " unde- filed." And two things are intended herein. (1.) An opposition unto the defiled beds of whoremongers and adulterers, from the honourable state of marriage. The bed of marriage is pure and un- defiled, even in the duties of it. (2.) The preservation of marriage duties within their due bounds; which the apostle giveth directions about, 1 Thess. iv. 3-7; 1 Cor. vii. 2-5. For there may be many pollutions of the marriage bed, not meet here to be mentioned; and there are some dilated on in the popish casuists, which are not fio to be named among Christians, nor could have been believed, had they not divulged them from their pretended penitents. But that which we are here taught is, that, — Obs. VIII. Conjugal duties, regulated by the bounds assigned unto them by natural light, with the general rules of Scripture, and subservient unto the due ends of marriage, are honourable, giving no cause of pollution or shame. From this state and use of marriage, the means appointed of God for the preservation of the purity and chastity of our persons, the argument is cogent unto diligence in our duty therein, and the aggravation great of the contrary sins. For whereas God hath pro- vided such a way and means, for tlie satisfaction of natural inclina- tion, the procreation of children, and comfort of life in mutual society, as are honourable, and as such approved by himself, so as no way to defile the borly or mind, or to leave any trouble on the conscience; who can express the detestable wickedness that is in the forsaking of them, in a contempt of the authority and wisdom of God, by men's seeking the satisfaction of their lusts in ways prohioited of God, injurious to others, debasing and defiling to themselves, dis* turbing the whole order of nature, and drowning themselves in ever- lasting perdition, wliich the apostle declai'es in the next words? Secondly, Having confirmed the exhortation unto personal purity or holiness, and chastity, included in the words, from the coumien- dation of the state and duties whereby they may be preserved, with assurance of divine acceptation therein, he further presseth it by a declaration of the contrary state and opposite vices of those who, despising this only remedy of all uncleanness, or not confining them- selves thereunto, do seek the satisfaction of their lusts in ways irre- guliij and prohibited. This opposition of the two states and acts is declared in the par- 406 AN EXPOSITION OF THE [CHAP. XIII. tide Ss, "but:*' 'So it is with marriage and its duties; hut as unto others, it is not so with them.' And, 1. He declares who are the persons that transgress the rule prescribed, who are of two sorts, (1.) Whoremongers; (2.) Adulterers, 2. He declares their state with respect to God, and what will be their end; "God will judge" or condemn them. 1. The distinction between "whoremongers," or fornicators, and " adulterers," is allowed by all to ])e between single per- n<,p,m XXI gQjjg g^^-j^ those that are both or one of them in a mar- ried state. The sin of the first is fornication ; of the other, adultery. And although 'Tropiivu and rropvifa may sometimes be used to denote any kind of uncleanness in general, and so to comprise adultery also; yet wherever these words are put together, as they are often, they are so to be distinguished, as the one of tiiem to sig- nify fornication, and the other adultery. Matt. xv. 19; Mark vii. 21; Gal. V. 19. And for the most part, when mpvog and 'zopvs/a are used alone, they denote precisely the sin of unmarried persons, or at least where the woman is so: that we call fornication, Heb. xi. 31; James ii. 25; Acts xv. 20; 1 Cor. vi. 18; Eph. v. 3; Col. iii. 5; 1 Thess. iv. 3. Wherefore mpvot, which we render here " whore- mongers," as distinguished from adulterers, are persons who in single or an unmarried state of life do know one another carnally, whether it be by single acts or a frequent repetition of them, by the means of cohabitation, without a marriage vow or covenant between them. Some have fallen into that impudence in our days, as to coun- tenance themselves with the opinion and practices of some of the heathen, who thought that this sin of fornication was no sin, or a matter not much to be regarded. But as it is contrary unto the law of creation, and consequently the light of nature, being a filthy spring of otlier evils innumerable; so it is expressly condemned in the Scripture, as Deut. xxiii. 1 7, 1 Cor vi. 1 8, Col. iii. 5, and in the other places before cited. And this one place, where it is said to render men obnoxious to eternal damnation, is enough to determine this case in the minds of men not flagitiously wicked. And shall ■we suppose, that that religion which condemneth the inward lust of the heart after a woman, without any outward act, as a sin worthy of judgment, doth give countenance, or doth not most severely con- demn, the actual abomination of fornication? But whatever may b* the judgment of any men, or whatever they may pretend so to be, (for I arn persuaded that no man can so far debauch his conscience, and obliterate all impressions of Scrii^ture light, as really to think fornication to be no sin, who thinks there is any such thing as sin at all,) yet the practice of multitudes in all manner of licentiousness this way at present among us, can never sufficiently be bewailed. And it is to be feared, that if magistrates, VER. 4.] EPISTLE TO THE HEBREWS. 407 and those who are the public ministers in the nation, do not take more care than hitherto hath been used, for the reproof, restraint, and suppressing of this raging abomination, divine judgments on the whole nation on the account of it will speedily satisfy men's scruples whether it be a sin or no. For " adulterers," who are mentioned in the next place, there is no q lestion amongst ar^ about the heinousness of their sin; and the common interest of mankind keeps up a detestation of it. But it is here, together with fornication, reserved in a peculiar manner unto divine vengeance i (1.) Because for the most part it is kept secret, and so free from human cognizance; and, (*i.) Because, al- though the divine law made it cajntal, or punishable by death, as did also some laws among the heathens themselves, yet for the most part it ever did, and doth still, pass in the world under a less severe animadversion and punishment. But, — 2. Whatever such persons think of themselves, or whatever others think of them, or however they deal with them, God will judge and condemn them. "God will judge," or "damnabit;" he will "condemn," he will damn them. It is the final judgment of the last day ^ . that is intended ; they shall not be acquitted, they shall not be absolved, — they shall be eternally damned. And there is included herein, — Ohs. IX. Whatever light thoughts men may have of sin, of any sin, the judgment of God concerning all sin, which is according to truth, must stand for ever. — To have slight thoughts of sin, will prove no relief unto sinners. Ohs. X Fornication and adultery are sins in their own nature deserving eternal damnation. — If the due wages of all sin be death, much more is it so of so great abominations. Ohs. XI. Men living and dying impenitently in these sins shall eternally perish; or, a habitual course in them is utterly inconsistent with any spark of saving grace. See 1 Cor. vi. 9, 10; Eph. v. 5; Eev. XX i. 8, xxii. 15. And there is an emphasis in the expression, " God will judge;'* wherein we may see, (1.) That the especial aggravation of these sins doth expose men unto a sore condemnation in a peculiar manner, 1 Cor. iii. 17, vi. 16-19. (2.) All occasions of, all temptations lead- ing unto these sins, are to be avoided, as we take care of our souls. (o.) Although the state of men may be changed, and divine wrath due to these sins may be finally escaped by repentance, yet it may be observed, that of all sorts of sinners, those who are habitu- ally given up unto these lusts of the flesh, are the most rarely called, and brought to effectual repentance. Yet, (4.) Many of those persons, by reuson of their convictions, received iu the light of a 408 AN EXPOSITION OF THE [CHAP, XIIL natural conscience, do live in a kind of seeming repentance, whereby they relieve themselves after some acts of uncleanness, until by the power of their lust they are hurried again into them. But I must not here fuitlier discourse these things. Verses 5, 6. A(pi7.dpyvpog 6 rp6~og, ap-/.ovfMsvoi roT; Trapcvffiv al)Tlg*yap s'/prjxiv, Oj fi'/} 6a dvu), oi6' ov fj^r^ Oi ly/.a.TaXii:u, uiSrs ^appovvrac, '/JiJ.ag Xi^nv, Kvfiog sfJLCi j3brj6lc, xu/ ov ^e is of larger extent, " sine avaritiu, alieni ab avaritiu ;" " not inclined unto, alien from cnvf tdu^ncss." ' 'OtjOoVoj. Syr., T-^'^"!, "j'our mind;" as tooVo? doth sometimes signify "inge- nium, aniinum, mentem, indolem," the mind with its bent and inclination. Other interpreters render it by " mores," and supply " vestri;" "your manners," 'the way ami manner of your conversation:' as it is well rendered by ours, "your conversiition ;" though tliat be properly dyxarpoi^yi, which we render "conversation," ver-e 7; but we have no other word wherehy to express the force of the Latin " mores." TeoVoj is men's " moral conversation," or their conversation in morals. So we read y,pwrog rpoTrog, " honest manners," an honest conversation ; and fik7\Tia'rog rpoTTog, "excellent manners;" and rpoirog 'hUa.iog, " a just, righteous conversation;" and rpoTro; oatog, " holy manners;" and on the contrary, 'n-tx.poi rp6- "TTo;, " bitter, froward manners." Ver. 5, 6. — \_Let your'\ conversation \he\ without [/ree frorri] covetousness ; [and be\ content with \j)resent tJmigs] such things as ye have : for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say. The Lord [zs] my helper, and I will not fear what man can do unto me. From f)articular duties, the apostle proceeds unto that which is more general, which relates unto our whole course of walking before God. And the vice prohibited is frequently joined with that fore- going, fornication and covetousness, Eph. v. 3, 5; Col. iii. 5; 1 Thess. iv. 6: not that they have any especial affinity one with the other, but that they are both of them such as corrupt the whole Christian profession. There is in the words, 1. A duty prescribed: 2. An enforcement of it from its reason and cause: 3. An inference from that reason, in an application of it unto all cases wherein the duty is required ; the two latter consisting in two divine testimonies, one concerning * Exposition. — ' A(fi>.a.pyvpoi vupovatv. This construction is so remarkable, that it identities, it has bien thought, this epistle as a production of Paul. One noniinative absolute in the singular expands into a nominative absohite in the plural, and the only construction parallel to this is to be found in another epistle of Paul, Horn. xii. 9.— Ed. VER. 5, C] EPISTLE TO THE HEBREWS. 409 the promises of God, the other concerning the experience of he- lievers. 1. The duty is enjoined, (1.) Negatively, " Let your conversatioa be without covetousness;" (2.) Positively, "Be content with such things as ye have." Covetoiisness and contentment are absolutely opposite, and inconsistent in the same mind. (1.) As unto the manner of expression in the negative precept, it is in the original doubly defective, " Conversation without covetous- ness;" which we well supply with ".your," and "let it be;" Avliich is the intention of the words. And we must inquire, [].] What is our " conversation." [2.] How it ought to be "without covetousness." [1.] The word here used may be taken in a threefold sense; \st. For the mind, or the frame and inclination of it in its acting about the things of this life. So it is rendered '' by the Syriac, *' Let your mind." And respect must be had here- unto, because the evil prohibited is a vice of (he mind, and the op- posite grace a virtue of the mind. 2dli/. For accustomed practice; ' Live, act, trade, do all things without covetousness.' odly. For the way, and manner, and course we use and take in the getting of a livelihood, or food and raiment. And all these significations of the word are consistent, nor can any of them be excluded from the sense of the place. We render it by " conversation," which is compre- hensive of them all. But it is in this place alone thus used. The word which in all otlier places we render " conversation," is a.va.~ 6rpo(pfj, Gal. i. 13; Eph. iv. 22; 1 Tim, iv. 12; James iii. 13, etc.: but the same is plainly here intended, though the word yields somewhat a, larger sense than the other. Wherefore, our " conversation" here includes both the frame of our minds and the manner of our acting, as unto the morality of it, in all that we do about the things appertaining unto this life. And because of this restraint of*it unto our actings about tiie things of this life, the apostle useth this word rp6-vog, " mos" or " mores," and not acaoT^oa^, which expresseth our "universal walk before God," in all holy obedience, Phil i. 27, iii. 20;^ James iii. 13; 1 Pet. i. 15; 2 Pet. iii. 11. [2.] The ordering of our conversation aright in this matter is of great importance in our Christian profession. And for the direction of it the apostle gives this rule, that it be ' "^ " witliout covetousness." The word is only once more used in the Kew Testament, 1 Tim. iii. 3, "Not covetous;" as that which it denies is twice, Luke xvi. 14, 2 Tim. iii. 2; in both which places we render it " covetous." ^iXapjvpia, the substantive, we render ac- cording to its original signification, " the love of money," 1 Tim. ' In tlieie two passages, voT^mi/iffSi and TrohkivfM/, are the words employed. — Ed, 410 AN EXPOSITION OF THE [CEAP. XIIT. vi. 10. The word used constantly in the New Testament for "co- vetousness" is •^Xsnvi^la, Mark vii. 22 ; Rom. i. 29 ; 2 Cor. ix. 5 ; Eph. V. 8; Col. iii. 5; 1 Tiiess. ii. 5. But whereas (as the wise man tells us) " money answereth all things," Eccles. x. 19, and is therefore the peculiar object of covetous desires, " covetousness" and " the love of money" are the same. Wherefore the word here, being " without the love of money," is well rendered by " without," or "alien from covetousness." Covetousness is an inordinate desire, with a suitable endeavour, after the enjoyment of more riches than we have, or than God is pleased to give unto us; proceeding from an undue valuation of them, or love unto them. So it is described by our apostle, 1 Tim. vi. 9, 10. A vice this is which, by its effects, manifests itself always to be contrary to the light of nature, as debasing the minds of men. making them useless, and exposing them to all manner of vile practices. Hence it was always stigmatized by sober heathens, as one of the vilest affections of the minds of men. And there is nothing which the Scripture doth more severely condemn, nor denounce more inevitable punishment unto. Two places in our apostle may suffice to confirm it. In the one he tells us, that " covetousness is idolatry," Col. iii. o ; — that is, such an abominable sin, as there is no name fit to be given unto it but that which inti- mates a rejection of God himself; or, it may be, respect is also had xmto the minds of covetous persons, who even adore their money, and put their trust in it in the stead of God. " The rich man's riches are his strong tower." The other is 1 Tim. vi. 9, 10, where he affirms that it gives men present perplexing anxieties of mind, and plungeth them into eternal perdition. But hereof there are many degrees. Where it is predominant, the Scripture doth absolutely exclude those in whom it is from life and salvation, amongst the most profligate of sinners. But there may be, and are, lesser degrees of inordinate desires after earthly things, which partake of the nature of this vice, that may abide in believers themselves, and are a subject of mortification all their days. And these inclinations, according to their degree, are obstruc- tive of duties, and means of exposing men unto various temptations at all times, especially in those of persecution. And the apostle seems to have respect here unto such a season. For when men are spoiled of some of their goods, and in danger of losing all, it is apt to stir up in them earnest and inordinate desires after somewhat more than they have, and not to be contented with what is present; which the apostle here declares to be covetousness. This he would have us free from at all times, especially in the times of persecu- tion; which that he hath respect unto, the sixth verse doth plainly declare. And we may hereon observe sundry things; as, — Obs. I. All covetousness is inconsistent with a Christian conver- VER. 5, 6.] EPISTLE TO THE HEBREWS. 411 sation, according to the gospel. — It is to be alien in all things from covetousness. Neither is there any thing at this day that doth more stain the glory of our Christian profession. For in the pro- fligate lives of debauched persons, their blasphemies, adulteries, drunkenness, and the like, religion is not concerned. They openly avow themselves to have no interest in it; neither hath that any in them. But whereas covetous men, from the predominancy of that one lust, do ofttimes keep themselves from open sins of the flesh, and witlial make a profession of religion, having *' a foi'm of godliness," this vice is a high reproach to their profession. Obs. II. Covetousness in any degree is highly dangerous in a time of persecution, or suffering for the gospel. — It is with respect unto such a season that we are here warned against it. For there is no sin which so intimidates the spirit, and weakens all resolution, m a time of suffering, as this doth. For sufferings generally in the first place fall on that wherein its power and interest do lie, namely, the riches and jDossessions of men; whence they are filled with fears about them, disanimating them in all their resolutions. And it constantly riseth up against seasonable duties at such a time; such as contribution unto the wants of other sufferers. It is always accompanied with a distrust of God, as we shall see after- wards, and fixeth the soul in an over- valuation of earthly things; which is directly opposite unto the exercise of all grace whatever. It fills the soul at such a season with anxiety and disquietment of mind, piercing it through with many sorrows, with equal hopes and fears, irregular contrivances for supply, and reserves of trust in what men have, with other evils innumerable. (2.) In opposition hereunto, we are directed and enjoined to be " content with things that are present," or " such things as we have." * Apx'iu and the passive are " to suffice," " to be sufifi- , cient, to be that which is enough, Matt. xxv. 9; Jolm vi. 7. The passive is used here, and 1 Tim. vi. 8; to be content or satisfied Vv'ith what is sufficient in earthly thirjgs: whose measure the apostle gives thei'e to consist in " food and laiment." Aurdp- neia is once used to the same purpose; which signifies, not a self- sujjiciency, but a satisfaction in ourselves, as to what we have, 1 Tim. vi. 6. So also is aurapxrig, which we render " content," Phil. iv. 11; that is, satisfied in our condition. This is that which the apostle opposeth unto that covetousness which he doth condemn ; and they are inconsistent in the same mind, in any prevalent degree. The assertion of the one denies the other; and so on the contrary. Wherefore this contentment is a gracious frame or disposition of mind, quiet and composed; with- out, [I ] Complaining or repining at God's providential disposals of our outward concerns; [-.] All envy at the more prosperous condi- tion of others; [3.] Fears and anxious cares al)uut iuiure supplies; 412 AN EXPOSITION OF THE [CHAP. XIIL and, [4.] Desires and designs of llose things which a more plentiful conchtion than what we are in would supply us withal. And this contentment is with respect unto " such things as we have ;" or "things that are present," as it is in the original. apov I . j^^^^y^ things j^)?'e.se«i are not here opposed unto things that are future; as though we should be content with them, and not look after the future reward: but they are opposed unto things which are not present with us in our present state and condition, though so they might be; and therefore, as unto the sense, it is ren- dered by, " such things as ye have." Yet are not " things" only intended, but in general the state and condition wherein we are, be it of poverty, or affliction, or persecution, or of more enlargement in earthly tilings. So it is declared by our apostle, Phil. iv. 11, "I have learned b o7g ti^ai, avrcipxrig ihat," " in whatever state I am," say we, "therewith to be content;" — 'in the condition and cir- cumstances whereiu I am, whether it be of abounding or need,' as he explains it in the next verse. And it respects the things that are present with us, such things as we have; namely, for the use of this natural life. And the measure of them, in ordinary cases, is food and raiment, as the rule is giveij us, 1 Tim. vi. 8, " Having food and raiment, let us be therewith content:" not that we are allowed to be discontented if we want them; but that these are such a sufficiency as are a rational obligation unto contentment, — a man need seek no further. But among other evils that we may undergo for the gospel, we maybe called unto "hunger and naked- ness," Rom. viii 35 ; by which many witnesses of Christ have been destroyed. And when we are so, we are obliged to be therewithal content also. For contentation, or satisfaction of mind, in things present, doth not arise from, nor depend on, any measure, gre;it or small, of the things themselves which we do enjoy, but on the pre- sence of God with us, and the reward that is therein, as the ntxt words declare. And it may not be impertinent to observe some few things for the declaration of the virtue of it; as, — [1.] Contentment with what we have is not exclusive of honest industry, to make an addition unto it, and so enlarge the provision of earthly tilings for ourselves and our families. Honest industry, even unto this end, is the command of God, who hath given us six da} s in seven for the exercise of it. Wherefore, — [2.J It doth not consist in a slothful neglect of the occasions of this life; nor in a pretended apathy or regardlessness of them; nor in the relinquishment of an industrious course of life, to betake our- selves unto monastic idleness, under a pretence of contempt of the world; but, — lo.l It is a aracious disposition of mind, arising solely fror VER. 5, 6.1 EPISTLE TO THE HEBREWS. 413 trust in antl sati.sf;iction with God alone, against all other things whatever that may appear to he evil, as the next words declare. [4.] It is utterly exclusive, \st. Of covetousness, or an inordinate inclination of mind and desire after an increase of our present en- joyments, with all the ways and means w^hereby they usually act themselves; 2dly. Of all anxious care, distrust of things future, or complaints of tilings present; Mly. Oi i\\dX foolish elation of mind, and contempt of others, which riches give unto men of weak minds; for contentment is a grace in the rich as well as in the poor. [5.] It is opposed in this place unto, and is a remedy of, a douhle evil: Ls^. Of distress and distrust under an apprehension of want; 2dlif. Of despondency under oppression, persecution, and suffeiing the things that men can do unto us, or bring upon us. And both these evils arise from covetousness, or an inordinate desire after and valuation of earthly things. 2. Having prescribed the duty, the apostle adds an enforcement of its practice, from the cause which renders it just and reasonable: " For he hath said," etc. This is from something that was said or spoken to this purpose: concerning which he proposeth, (1.) Who spake it; (2.) What he spake; wherein is included the considera- tion of him to whom he spake it, and when, and with reference unto what occasion. (1.) " He hath said." That this is causal, as unto the duty pro- posed, is declared in the conjunction "for:" 'Do so, " for he hath said." ' He nameth not the person thivt spnke; but by the way of eminency calleth him " He." N^^ '^^^, — "Thou art He," Ps. cii. 28; which the apostje renders 2y au-hg J, Heb. i. 12. "Thou art He," is a name of God; — He who alone hath all being and existence in himself; He who with us, as in himself, is "all, and in all." A-urhg 'i(pa was an ascription of honour to a man : but this airlg tlprixiv is infinitely above it. And hereby the apostle refers us to the greatness and power of God. ' He who is over all, the supreme disposer of all things in heaven and earth, in whose hand and power are all the concerns of men, who can do whatever he pleaseth. He hath said it.' For, — Ohs. III. AH the efficacy, power, and comfort of divine promises, arise from, and are resolved into, the excellencies of the divine nature. He hath said it who is truth, and cannot deceive: He who is almighty, etc. (2.) What he hath said unto this purpose : " I will never leave tViee, nor forsake thee." It is observed by all, that ^. . ^. there is a vehement negation in the last clause, by a^Z, oil' oh a multiplication of the negative particles, oib\ ou, [xn, as <"':? "^^ iyK^Tx- two of them are used in the former. And the design he-reof is, to obviate all objections which fear and unbelief may riJise 414 AN EXPOSITION OF THE [CHAP. XIH. against the assurance given, from such circumstances as men may fall into: 'Be they what they will, I will not at any time, on any occasion, for any cause, leave thee, nor forsake thee/ In these nega- tive expressions positive blessings are contained, and those distinct also, as the expressions are. By the first, the continuance of God's presence is intended; by the other, the continuance of his helj:), which the apostle takes notice of in the next verse : '" I will not leave thee;" — whatever be thy state and condition, I will never with- draw my presence from thee: " I will never forsake thee," or suffer thee to be helpless in any trouble; my aid and help shall be con- tinued with thee.' Only these things are expressed negatively, directly, and immediately, to obviate the fears which in difficult trials believers are apt to be exercised withal; and they are the principal way of the secret working of unbelief. Wherefore, the veheuieucy of the expression, by the multiplication of the nega- tive particles, is an effect of divine condescension, to give the utmost security unto the ftiith of believers in all their trials. That God doth design in general so to do, our apostle declares at large, chap, vi. 17, 18, whereon see the exposition. Ohs. IV. Divine presence and divine assistance, which are insepa- rable, are the spring and cause of suitable and sufficient relief and supplies unto believers in every condition. Ohs. V. Especially, the due consideration of them is abundantly sufficient to rebuke all covetous inclinations and desires, which with- out it will be prevalent in us in a time of straits and trials. Whereas these words contain a promise made of old unto some or other, we must inquire into the circumstances of it, as unto whom it was made, and when, and on what occasion. There is a promise to this purpose, yea in these very words, given unto Solomon by David, in the name of God : " The LoRD God, even my God, will be with thee; he will not fail thee, nor forsake thee," 1 Chron. xxviii. 20. And it is found frequently repeated unto the church, as unto the substance of it. See Isa. xli. 10-13. But it is generally granted that it is the promise which God made unto Joshua when he gave him in charge the great work of destroy- ing the enemies of the church in the laud of Canaan. So are the words of God unto him expressly, Josh. i. 5, " I will not fail thee, nor forsake thee." The words, indeed, were used by Moses unto Joshua before, Deut. xxxi. 6, 8; where the translation of the LXX. is much the same with the words used by the apostle in this place: but whereas the apostle refers the words spoken immediately to the speaking of God himself, " For he hath said," they are taken from that place in the Bouk of Joshua, where God speaks directly unto liim ; and not. from that in Deuteronomy, which are the words of Moses. VEPv. 6, 6.] EPISTLE TO THE HEBllEWS. 415 Now this promise was personal, and given unto Joshua on the account of that great and difficult undertaking which he was called unto, in the conquest of Canaan. It is not therefore easily to be un- derstood how an application may be made of it imto every individual believer, in all their straits and trials. To clear this difficulty, we may observe, — [1.] That the dangers and difficulties which every believer has to undergo in his spiritual warfare, especially in times of trial and persecution, are no less than those that Joshua conflicted withal in his wars, nor do stand in less need of the especial presence and assistance of God to overcome them than his did. And therefore, in using these words unto Josliua, God did but expressly declare, for his encouragement, how he will deal with all believers, in every state and condition that he calls them unto. [2.] The faith of all believers stands in need of the same support- ment, the same encouragement with that of Joshua, and is resolved into the same principles with his, namely, the presence and assist- ance of God. Wherefore, — [3.] All the promises made unto the church, and every particular member of it, for the use of the church, are made equally unto the whole church, and every member of it, in every age, according as the grace and mercy of them is suited unto their state and condition. There was in many of the promises of old something of especial privilege (as in that of a kingdom to David) and somewhat that re- spected circumstances, and the state of the people in the land of Canaan, wherein we are only analogically concerned; but as unto the grace, love, and mercy of God in them all, with their accommo- dation unto all our cases and necessities, they belong unto all believers, no less than they did unto them unto whom they were first given and made. Hence, — [4. j Faith sets every believer in the room or place of him or them unto whom the promises were originally made ; and as they are re- corded in the Scripture, wherein God continues to speak unto the church, they are spoken directly unto every one of them. So the apostle here declares it: * "He hath said," that is, unto you, and every one of you unto whom I speak, "I will never lejtve thee;"' which is the ground of the inference which he makes in the next verse. Yea, — [5.] Whereas those promises which contained especial privileges, (as those made to Abraham and David), and those which respected the interest of the people in the land of Canaan, did proceed from, and were enlivened by, the love and grace of God in the covenant made with the church, or all believers, ever}' one of them may apply unto themselves the same love and grace, to be acted suitably unto their condition, by mixing those promises with faith. For if VOL. XVI. — 27 416 AN EXPOSITION OF THE [CHAP. XIII. " whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scripture might have hope," as Rom. xv. 4, much more are the promises recorded therein for our use and benefit. There hath not heen in our days a more desperate attempt against the life of religion, and the whole covenant-relation be- tween God and the church, than that whereby the aj'plication of the promises recorded in the Scripture unto the present state, condition, and wants of believers, hath been opposed and ridiculed. But faith will triumph over such foolish and impious assaults. In brief, all the promises recorded in the Scripture, being no- thing but ways and means of the exhibition of the grace of the covenant, which is made with the whole church, with all believers, and the accommodation of it unto their state, condition, and occa- sions; being all in the ratification of the covenant made "yea and amen in Christ Jesus, unto the glory of God by us;" they do equally bt'long unto all believers, and what God says in any of them, he says it unto every one that doth truly believe. Herein, then, lieth the force of the apostle's argument: That if God hath said un'io every one of us, what he said unto Joshua, that he will never leave us as to his presence, nor forsake us as to his assistance, we have sufficient ground to cast away all inordinate desires of earthly things, all fears of want, and other pressures, to rest quiet and contented with his undertaking for us. 3. This inference, from this pronaise given unto us, the apostle declares in the next verse, confirming it with the experience of David; which was not peculiar unto him, but is commoa to all believers. Ver. 8. — " So that we may boldly say. The Lord is my helper, and I will not fear what man shall do unto me." We may every one of us say as David did in the like case; for he so spake in confidence of the same promise of the presence and assistance of God, which is given also unto us. The words are taken from Ps. cxviii. 6, " The LoRD is on my side, (for me, my helper;) I will not fear what man can do unto me." To the same purpose the psalmist speaks, Ps. Ivi. 3, 4, 11 ; only for " man," verse 4, he useth the word "fiesli," — "wdiat fle.-^h can do uuto me;" with a great contempt of all the power of his adversaiies. Heconfirms his argument by a divine testimony; wherein we may consider buth the manner of its introduction, and the testimony itself. (1.) The former is in these words, " So that we may boldly say ;" or, " So as that we are bold to say;" or, "We do boldly say," or have rij/zoveU£7"« Tuv ^ynv^evitjv l/nZv, c'lring i\ah.r,<^a,y vaTv rhv 'YLyov^ivuv. Vulg., " prsepositorum." Rhem., " your prelates ;" but yet they interpret the words o\ saints departed, with such a usual inconsistency as preju- dice and interest produce. Syr., "your leaders;" "ductorum," " ducuin." We, »' them that have the rule over you;" as indeed the word is sometimes used to ex- press rule; but it is Tiot proper unio this place, wherein the apostle speaks of them who are departed this life ; and so, whatever they had, they have not still the rule over us. 420 AN EXPOSITION OF THE [CHAP. XI 11. " ' Avot&iupovvnc:, "intuentes," " contemplantes," " considerantes ;" " lool^in^ into." "Ex.^ciGtv, " qiiis fuerit exitus" "exitum;" "the eml," "the is^ue," what it came to. The Syriac puts anoth r sense on the words, " Search out the perfec- tion of their conversation;" but to tlie same purpose. Vei\ 7. — Kemeraber yonr guides, who liave spoken unto you the word of God : whose faith follow, considering the end of [their'\ conversation. That which the apostle designs in the following discourse, is per- severance in the faith and profession of the truth, in opposition unto an infection with, or inclination unto "various and strange doctrines," as he expresseth it, verse 9. And this, in the first place, he com- mends unto them from the formal cause of it, or the word of God; and the instrumental cause of it m them, which is the preaching of it, and those that taught it. For this is the method of believing, fiaith Cometh by hearing; hearing by the word of God; and the word of God by them that are sent to preach it, Rom. x. 14-17. The duty prescribed hath a threefold object, or there are three dis- tinct parts or considerations of its object: 1. The persons of some men, their "guides;'' 2. Their "faith;" 3. Their "conversation," with " the end of it." And so there are three distinct jjarts of the duty respecting them distinctly: 1. To "remember them," or their per- sons. 2. To " imitate their faith." S. To " consider the end of their conversation." 1. We must consider who are the persons intended. Our transla- tion makes them to be their present rulers, " Them which Tut riyovfii- j^^^^ ^^^^ ^^^^^ ^^^^ you." So Erasuius, "Eorum qui vobis prsesunt." But it is an evident mistake. That which seems to have led them into it is, that riyov,aivog is a participle of the present tense. But it is most frequently used as a noun; and so it is here. But that their present rulers cannot be here intended, is evident, (1.) Because there is another precept given with respect unto them afterwards, verse 17, and that in words suited unto the duty which they owe them whilst alive and present with them: " Obey them that have the rule over you, and submit your- selves." (2.) He describes tliem as those which had formerly spoken unto them the word of God, and not as those who yet continued so to do. (.'}.) They were such as had received sxQaaiv dvadTpofrjg, " the event and end of their conversation" in this world. 'Hyk/j.ai is f/zico, avhitvor, existimo ; "to think, to esteem," or "to judge:" and so it is constantly used in the New Testament. But it also signifies 2)vcBsum, pvceeo, duco; " to go before," " to rule/' "to lead." And »;7&6/xji/o; is variously used: sometimes for a ruler, Mntt. ii. fi. Acts vii. 10: sometimes for a principal person among others; so Juilas and ISilus are called unhpag r'ycy.asvous h roTg ddO.- V£K 7.] EPISTLE TO THE HEBREWS. 421 po/g, Acts XV. 22, — "chief inen among the brethren;" \vhich one would have to be bishops over them, very absurdly, for they are reckoned among those brethren of the church who were distinguished from the apo.stles and elders: and sometimes for them that are chief in any work; so it is said that Paul, when he spake with Barnabas, was 6 riyo'jiMivog rou "koyou, " the chief speaker," Acts xiv. 12, — who was chief or forwardest in speaking. It is used in this chapter only, verses 7, 1 7, 24, for an officer or officers in the church; — that is, such as go before, who guide and direct the church ; which is the nature of their office. That is, bishops, pastors, elders, that preside in the cluirch, guide it, and go before it; for they have such a rule as con- sists principally in spiritual guidance. By the description following, it is evident that the apostle intends all that had spoken or preached the word of God unto them, whether apostles, evangelists, or pastors, who had now finished their course; not with any respect imto James, as some think, for he was yet alive, as appears, chap. xii. 4. Nor doth the apostle, in this case of retaining the truth, give any direction for peculiar regard to Peter, much less to his chair or successors; but unto all that had spoken the word of God unto them. 2. What it is so to remember them, to be mindful of them, to bear them in our minds and memories. And this is done two ways: (1.) Naturally ; to retain them in our minds, as those whom we highly value and prize. So w^e are com- manded to bear oui'selves towards them whilst they are alive ; namely, to " esteem them very highly in love, for their work's sake," 1 Thess. V. 13. And tlie same respect we are to have for them when they have finished their work. Suddenly to forget them, is an evidence that we have not profited by their labours as we ought to have done. (2.) It is to retain them in our minds morally, with respect to the ends here mentioned. A bare remembrance of them is of little or no use. But to remember them in what they did and taught, so as to follow them in their faith and conversation, this is a duty of no small advantage unto us. In process of time the latter of these, namely, to remember them so as to follow them in their faith and holiness, was much lost amono- the professors of the Christian religion. But the former was retained, and new ways invented for the continuation of it, which ended iu various superstitions. For there were found out unto this end cer- tain religious celebrations of the supposed times of their deaths, with assemblings at their tombs; wherein they placed much devotion, not without a great mixture of heathenish rites; which issued at length in prayer, adoration, and sundry acts of religious worship. But no such thing is here enjoined; — no prayers for them nor to them; no dedications of temples or altars unto their memory; no 422 AN EXPOSITION OF THE [ciiAP, XIIL preservation, much less adoration, of their relics or bones, nor ascrip- tion of miraculous cures or operations unto them; yea, the apostle, limiting the end of our remembrance of them unto our imitation of their faith and holine^is, doth sufficiently condemn all these superstitions. Obs. I. This, therefore, is our best, this is our only way of remem- bering them who have been our guides, leaders, and rulers, in the church, whether they have been apostles, or evangelists, or ordinary pastors, namely, to follow them in their faith and Conversation. And, — Obs. II. This ought to be the care of the guides of the church, namely, to leave such an example of faith and holiness, as that it may be the duty of the church to remember them, and follow their example. Alas! how many have we had, how many have we, wlio have left, or are likely to leave, nothing to be remembered by, but what it is the duty of the church to abhor! how many whose use- lessness leads them into everlasting oblivion! 8. The apostle gives the character of the persons whom he would „„ ,, , have them remember; and they are "those who had xrxrao L/^Tv tov spokeu to them the word of God This is the charac- >.oyov rou ©saw. teristical note of church guides or rulers. Tliose who do not labour herein unto the edification of the church, let them pretend what they will, are no such guides or rulers, nor are so esteemed by Christ or the church; nor is the remembrance of them any duty. The " word of God" in this place, is the written word, and what is contained therein. Probably some parts of the Scripture, as the epistles of John, and the second of Peter, and certainly the Revela- tion, were written after this epistle. But what was then written was a sufficient, and the sole rule of faith unto the church. Yet I will not deny but that the vocal speaking of the word of God, by virtue of new revelations in them who were divinely inspired, as the apostles and evangelists, may be comprised herein. And whereas the word of the gospel is principally intended, this speaking may comprise the apostolical writings as well as their vocal preaching. For in and by them they spake, that is, delivered and declared unto them, the word of God, 1 Thess. ii. IS. What they wrote, what they taught, by divine revelation, what others taught out of their writings and other scriptures, is this word of God, Obs. III. This word of God is the sole object of the faith of- the church, the only outward means of communicating the mind and grace of God unto it. Wherefore upon it, the being, life, and bless- edness of the church do depend. — And it is that alone that is to be spoken in and unto it, in all things appertaining unto faith, obe- dience, or worship, even the whole discipline of Christ. To speak VER. r.J EPISTLE TO THE HEBREWS. 423 of traditions, canons of councils, human institutions of any sort, unto the church, belongs not unto them who have the rule of it. This they are confined unto in their whole work; nor is the church obliged to attend unto them in any thing else. As they preached nothing but the word of God, so the expression intimates their diligence therein. They "gave themselves unto prayer and the word." And this is the ground, the cause of the respect that is due from the church unto its guides, and this alone; namely, that they have diligently, carefully, and constantly, spoken the word of God unto them, and instructed them in the way of life thereby. 4. This remembrance of our guides is prescribed with reference unto the duty of following their faith: "Whose faith 'tiw ^,«s/V^s follow;" — 'So mind them and their work, iu preach- t^x ■^'Vn». ing the word of God, as to follow or imitate them in their faitli.' Mi,ixio//.ai is "to imitate;" that is, lively to express an examjile proposed unto us. And it is the word used by the apostle unto that end which we translate " to follow," 2 Thess. iii. 7, 9 ; as //./- /Ajjrjjs is constantly for the person performing that duty, which we render a "follower," 1 Cor. iv. 16, xi. 1; Eph. v. 1 ; 1 Thess. i. 6, ii. 14; Heb. vi. 12. So the word is applied unto painting, when one picture is exactly drawn by another, so as in all things to repre- sent it. Hence one wrote under his excellent piece, Mw/xi^Cfa/ m fiuXXov Tt (iiij^Yieirai, — " It is easier to envy it than to imitate it," or do the like. So poets and players are said fiiiiucUat, "to imitate" the persons whom they represent; and the more accurately they do it, the more exact are they esteemed in their arts. I mention it only to shov/ that there is more intimated in this word than " to follow" in the usual sense seems to express. It is such a following as wherein we are fully conformed unto, and do lively express, that which we are said so to follow. So a scholar may be said to follow his master, when, having attained all his arts and sciences, he acts them in the same manner as his master did. So are we to follow the faith of these guides. Their faith may be considered two ways-. (1.) Objectively, for the faith which they taught, believed, and professed, or the truth which they did believe. (2.) Subjectively, for the grace of faith in them, whereby they believed that truth. And it is here taken in the latter sense; for their faith in the other sense is not to be imitated, but professed. Nor doth the apostle, by their faith, intend only the grace of faith in them, but its whole exercise, in all that they did and suffered. Their faith was that which purified their hearts, and made tliem fruitful in their lives. Especially, it was that whereby they glorified God in all that they did and suffered for the name of Jesus Ciirist. Wherefore saith the apostle, ' Remember them; and in so doing, remember their faith, with what it eniibled AN EXPOSITION OF THE [CHAR XIIL tliem to do and suffer for the gospel, — their faith in its principle, and all the blessed effects of it/ In the principle, this faith is the same, as unto the nature of it, in all true believers, whether they are rulers or under rule, 2 Pet. i. 1. But it differs in its fruits and effects. In these they were eminent. And therefore are the Hebrews here enjoined to secure it in its principle, and to express it in its exercise, even as they did. Herein are we to imitate and follow them. No mere man, not the best of men, is to be our pattern or example absolutely, or in all things, — this honour is due unto Christ alone; but they may be so, we ought to make them so, with respect imto those graces and duties wherein they were eminent. So the apostle proposeth him- self as an example to believers, 1 Cor. iv. 16; Phil. iii. 17; 1 Thess. i. 6: but with this limitation, as he followed Christ, 1 Cor. xi. 1. And,— Obs. IV. A due consideration of the faith of those who have l)eea before us, especially of such who were constant in sufferings, above all, that were so unto death, as the holy martyrs in former and latter ages, is an effectual means to stir us up unto the same exercise of faith, when we are called unto it. And if the imitation of former ages had kept itself within these bounds, they had been preserved from those excesses whereby at length all the memory of them was corrupted and polluted. 0. The last thing in the words, is the motive that the apostle gives 'Avahu'ou* unto this duty of following their faith; which ariseth Tt; Tiiy 'ueair,, from tlio Consideration of the " end of their conversa- Tf.s u^arn-fo^ns. ^JQjj^" Qj. -yvhat, through their faith, they came or were brought unto. ' They have,' saith he, ' finished their course in this world.' What was their "conversation," what was the "end" of it, and how it was to be " considered," and wherein the so doing was a motive to " follow their faith," lies before us in these words. (1.) ' Avdarpof]^ is the word constantly used in the New Testament to express the way or course of men's walking and converse in the world, with respect unto moral duties, and the whole of the obedi- ence which God requires of them; which we usually call their "con- versation." And it is used concerningf that which is bad and to be disallowed, as well as that which is good and approved. But usually when it is used in the first sense, it hath some discriminating epithet joined with it, as " evil," "vain," or " former," Gal. i. 13; Eph. iv. 22; 1 Pet. i. 18. In a good sense we have it, 1 Tim, iv. 12; James iii. lo; 1 Pet. i. 15, iii, 2, 16. This is tiiat which God enjoins in the covenant: " Walk before me, and be thou upriglit." Our " con- versation" is our walk before God in all duties of obedience. (2.) This conversation of theirs had now received its 'hZaffig. The word is but once more used, and then we render it " au escape:" VER. 8.] EPISTLE TO THE HEBREWS. 425 2vv Tui '7riipuir;Mu xai tj^k 'UZaaiv, 1 Cor. X. 13; — "Together witli the temptation an escape," or " a way to escape." It is not therefore merely an " end" that is intended: nor doth the word signify a com- mon end, issue, or event of things; but an end accompanied with a dehverance from, and so a conquest over, such difficulties and dangers as men were before exposed unto. These persons, in the whole course of their conversation, were exercised with diflficulties, dangers, and sufferings, all atteiiiptiDg to stop them in their way, or to turn. them out of it. But what did it all amount unto, — what was the issue of their conflict? It was a blessed deliverance from all troubles, and conquest over them. And it is not so much their conversation, as this end of it, which the apostle here calls them unto the consi- deration of; which yet cannot be done without a right consideration of the conversation itself. Consider what it came to. Their faith failed not, their hope did not perish, they were not disappointed, but had a blessed end of their walk and course. (3.) This they are advised to " consider," dvahupovvTig. The word is but once more used in the New Testament, where the , apostle apphes it to express tlie consideration which he took of the devotion or the altars of the Athenians, Acts xvii. 2.3. He looked diligently on them, again and again, with a reiterated in- spection, to read and take notice of their inscriptions; which required a curious and careful consideration. Such is here spoken of ; not consisting in some slight, transient thoughts, with which we usually pass over such things, but a repeated, reiterated contemplation of the matter, with its causes and circumstances. (4.) jAud in the last place, by their so doing they would be stirred up to follow their fiuth. It was a motive to them so to do. For their faith it was which carried them through all their difficulties and all their temptations, and gave them a blessed issue out of them all. See James v. 10, 11. Verse 8. 'lr,aoiJg "Kpiarog '/f'^g ^a! - matics, and cannot be saved!' All imposition of doctrine is with such a noise and wind. And the effects of them on the minds of men are as those of contrary winds at sea. They toss men up and down ; they turn them out of their course, and endanger their de- struction. So is it with these doctrines: First, they till the niiuds of men with uncertainties, as unto what they have believed, and as unto what is proposed unto them; and then, for the most part, they alter the whole course of their profes.sion; and lastly, endanger their eternal ruin. All these are fully exemplified in the instance of the Galatian cliurches, which were carried about with these strange doc- trines. See Gal. i. 6, 7, hi. 1, iv. 9-11, v. 1-5. Throughout that whole epistle the evil here cautioned against is evidently exemplified. And there are many weighty directions intimated and included in these words, for the use of the church at all seasons; as, — Ohs. I. That there is a revelation of truth given unto the chnreh in the word of God; which is the only doctrinal foundation and rule of faith unto it. Ohs. 11. That this doctrine is cognate, and every way suited unto the promotion of the grace of God in believers, and the attainment of their own salvation. Ohs. III. That doctrines unsuited unto this first revelation by Chri,-.t and his apostles, as recorded in the Scripture, — alien and foreign from them, — did soon spring up, unto the trouble of the church; they had done so in those days, and continued to do so in all ensuini? ages. Ohs. IV. That usually such doctrines as are empty of truth and substance, useless and foreign to the nature and genius of tvan- 434) AN EXPOSITION OF THE [CIIAP. XIII. gelical grace and truth, are imposed l)y their authoi-s and ahettorg with great noise and vehemency on those who have been instructed in the truth. Obs. V. Where such doctrines are entertained, they make men double-minded, unstable, turning them from the truth, and drawing them at length into perdition. Obs. VI. The ruin of the church in after ages arose from the ne- glect of this apostolical caution, in giving heed unto various and strange doctrines; which at length overthrew and excluded the fun-' damental doctrines of the gospel. Obs. VII. Herein lies the safety of all believers, and all churches, namely, to keep themselves precisely unto the first complete reve- lation of divine truth in the word of God. — Let men pretend what they will, and bluster wdiilst they please, in an adherence unto this principle we are safe; and if we depart from it, we shall be hurried and carried about through innumerable uncertainties unto ruin. Secondly, The remaining words give a reason and enforcement oi this charge. So the conjunctive particle, "for," doth declare. And a particular instance is given of those doc- trines which he had warned them about, namely, " meats." And in the words there is, 1. An end proposed which ought to be aimed at in the profession of religion ; and that is, "the establishment of the heart." 2. Two ways mentioned whereby, as is pleaded, it maybe attained; and they are "grace" and " meats," 3. A preference given herein ujito grace: "It is good that the heart be established with grace, not with meats." 4. A reason is added hereof from the insufficiency of meats unto that purpose: "They have not profited them that walked in them." All which must be opened. 1, The end to be aimed at in the profession of religion, is, that "the heart be established." The "heart," that is, of every Bi ti^vir %i ij^ijgygr and so of them all. Bs£«mw is to " confirm," to " establish;" and is applied both to things and per- sons. So the word of the gospel is said to be " cmifirmed" or " es- tablished by signs," Mark xvi. 20; and the testimony of Christ, 1 Cor, i. 6; and the promises, by their accomplishment, Rom. xv. S. And so it is applied unto persons, 1 Cor. i. 8, "confirm" or "estab- lish you;" "he that stablisheth us," 2 Cor, i. 21; and we are said to be "established in the faith," Col. ii. 7: in all which places the same word is used. And " the heart" is here taken for the mind, the soul or spirit, as is usual in the Scripture. Wherefore, to have "the heart established," is to be so confirmed in the faith, as to have these two effects wrought therel)y: (1.) A fixed 'persuasion of the mind in the truth; — a just, firm settlement of mind in the assurance of it. This is opposed unto a being "tossed to and fro, and carried about with every wind of doctrine" Eph. iv. 14. And VER. 9.] EPISTLE TO THE HEBREWS. 435 hereunto it is required that the pure doctrine of the gospel be embraced. (2.) That through the truth the heart do enjoy peace with God; which alone will establish it, giving it firmitude and rest in every condition. It is to be kept in perfect peace, with the mind stayed on G(jd. This is that which we ought to aim at in and by religion. Hereby the mind comes to assured peace; which nothing can give but grace, as we shall see. And hereby the heart is ren- ders 1 unmovable, 1 Cor. xv. 58. 2. The heart is thus " established by grace" " Grace" is a word of various significations. There is one who hath reck- oned up a great number of places to prove that by grace the gos[)el is signified, whereof scarce any one doth prove it. The gospel is indeed sometimes called "the word of God's grace;" and sometimes it may be metonymically grace, as being the means of the revelation of the grace of God, and the instrument of tlie communication of it unto believers, " the power of God unto salva- tion." Wherefore " grace" here, is the free grace of God in Christ Jesus, for the justification and sanctification of the church, as it is revealed in the gospel. The revelation of it in the gospel is included, but it is the grace of God himself that is principally intended. In brief, "grace" here is to be taken comprehensively, for the grace, good-will, and love of God towards men, as it came by Jesus Christ, as it is revealed in the gospel as the cause of our justification and acceptance with God, in opposition unto the works of the law and the observance of Mosaical rites unto that end. This is the most eminent signification of "grace," with respect unto the expiation of our sins in the blood of Christ, and the pardon of them thereon, revealed and tendered unto us in the gospel. This is that alone wliich doth, which can, which will, establish the heart of a sinner in peace with God, Rom. v. 1 ; which will keep it from being moved or tossed up and down with a sense of the guilt of sin, or divine displeasure. Tliat which is opposed hereunto, Avith respect unto the same end, is meats, "Not with meats." Not that the heart may be established by meats also; for this the apostle denies in the next words. The meaning is, not that there are indeed two ways whereby the heart may be established, the one by grace, the other by meats; but that grace is the only way thereof, though some foolishly pretended that it might be done by meats. Tliat by " meats," in this case, the apostle doth constantly intend the reli- gious distinction of meats among the Jews, is openly evident. See Rom. xiv. 17; 1 Cor. viii. 8; Col, ii. 16; Heb. ix. 10. There is no rea- son, therefore, to question but that this is the sense of it in this place. And as in otlier places, so here, by a synecdoche, the whole system of Mo.saical institutions is intended, but expressed by " meats" be- 4(36 AN EXPOSITION OF THE [CHAP. XI IL canse of their immediate relation unto the altar, whereof the apostle designs to speak. All distinction of meats among the Jews, as was before observed, arose from the altar. And those meats were of two sorts; such as were enjoined or prohibited by way of duty, and such as were ob- tained by way of privilege. Of the first sort was the distinction of meats, clean and uiudean. For when the apostle speaks of meats, he doth not intend only the eating of meats in a particular way and manner, (though, as we shall see, he intends that also,) but an ab- stinence also from eating of meats, by virtue of divine prohibition; concerning which were those legal institutions which the apostle expresseth by " Touch not, taste not, handle not," Col. ii. 21. And in these abstinences from meats the Jews placed so much of their religion, that they would rather die by the crudest tortures than eat flesh prohibited by the law; and that justly and according to their duty, whilst the divine prohibition was yet in force. And this distinction of meats arose from the altar. The beasts that might be offered at the altar in sacrifice were' clean: for therein the first- fruits, or principal part, being dedicated unto God, the whole of the kind became clean unto the people. And what had not the pri- vilege of the altar, was prohibited unto the people. Again, there were meats that were obtained by privilege ; and such were the por- tions taken from the sacrifices, that the priests, and in some cases (as of the thank-offering, Lev. vii, 11-15) other clean persons, might and did eat, by divine institution. And these kinds of meats de- pended solely on the altar. This institution is mentioned only to show the ground of the apostle's rejecting all these kinds of meats on this consideration, that we have an altar of another sort, whereon no such institutions do depend, nor can any such diff'erencesin meats arise. And hence we may see the reason why the Jews laid so much weight on these meats, namely, because tlie taking of them away, the distinction about them and the privilege of them, did declare that their altar, which was the life and centre of their religion, was of no more use. And hence we may also see the reason of the j'postle's d iff", rent treating with them in this matter. For speaking of meats in themselves, and in their own nature, he declares that the use or forbearing of them is a thing indifferent, wherein every one is to be left unto his own liberty, to be regulated only by offence or scandal (see Rom. xiv. throughout); but when he treats of them as unto a necessary observation, as deriving from the altar, he utterly condemns them, and shows that their observance did evacuate the gospel. Gal. ii. ; Col. ii. I'o-l'S. From this apprehension of their derivation from the altar, the Judaiziuo- Christians had a conceit that they were of use to estab- VER. 10.] EPISTLE TO THE HEBREWS. 437 lish the heart; that is, had an influence into our justification and peace with God. This the apostle here rejects; as he vehemently disputes against it in his whole epistle to the Gnlatians. S. The next thing in the words is the way whereby the apostle assigns this whole effect of establishing the heart unto grace, and wholly takes it away from meats, or the manner of the expression used by him, " It is good," etc. The meaning is, the heart is to be estahlialied; and that not only as unto the essence of that duty, or grace, but as unto such degrees of it as may safeguard and preserve it from being " carried about with various and strange doctrines," or otherwise shaken as unto its peace. ' This is good, this is excellent,' saith the apostle, ' when it is done by grace; this is approved of God; this it is our duty to labour after.' And in this positive the comparative is included (the Vulg.ite renders it by the superlative, " optimus"), — it is so good and excellent as to be far better than a false, pretended set- tlement by meats. And this the apostle proves in the last place, from the insufficiency of meats unto that end, taken from ex- perience. 4. " Which have not profited them who have walked in them." To walk in meats, is to assent unto and observe the doctrine concerning them "Touch not, taste not, e»»';'"'»'i- handle not. And he ,-]>'aki'th of the time past, both whilst the distinction of meats was in force, and since it was taken away. For of themselves they profited not those who observed them, even whilst the institutions concerning them were in force; for they were a part of the "yoke" that was imposed on them "until the time of reformation," Heb. ix. 10. And so far as they were trusted unto as a means of acceptance with God, they were pernicious unto them : which the apostle by a common figure intimates, in that " they did not profit them ;" ^^^^^ '^'^''^^' that is, they tended to their hurt. And it was much more so with them who continued to walk in them after the obli- gation thereunto did cease. They were so far from having their hearts estabhshed, as that they received no benefit or advantage, but much hurt and prejudice, by them. And we see, — Ohs. VIII. Tiiat those who decline in any thing from grace, as the only means to establish their hearts in peace with God, shall labour and exercise themselves in other things and ways unto the same end, whereby they shall receive no advantage. — And this is the state of all false worship[iers in the world, especially iu the papal church, and those that follow its example, Y er. 10. — ■"Ep/o/xsi' Suff/affTjj^/oi', s^ ov (^ayuv oux s^ousiv l^ouai'ai: t: r? 4S8 AN EXPOSITION OF THE [CIIAP. XIIL Ver. 10. — We liave an altar, whereof they have no right to eat who serve the tabernacle. The desicra of the context and the coherence of the words liave in general been spoken unto before. The introduction of them, at first view, seems to be abrupt; but whereas he had spoken in the foregoing verse about meats, treating here about a right to eat or not, it is evident that he hath a respect thereunto. Wherefore, having asserted the only way of the establishment of the he^irt in peace with God, and the uselessness of all distinctions of meats unto that purpose, he here declareth the foundation of the truth on the one side and tlie other. For whereas the sole ground of all distinction of meats and other ceremonies among tiie Jews, was the altar in the tabernacle, with its nature, use, and services; he lets them know that tliat altar being now removed, and taken away, we have an altar of another nature, which requlreth and produceth services quite of another kind than those which arose from the altar of old, such as he describes, verses 13-15. This is the direct design of the apostle in this place, and the proper analysis of his words. There is in tlie words, 1. An assertion, " We have an altar." 2. A limitation of its use, by a rejection of tliem who had a right unto the privileges of the old altar, " Whereof those have no right," etc. 1. " We have ;" — that is, ' We also, who believe in Clirist accord- ^ ing to the gospel, and worship God in spirit and truth, we also have an altar; we iiave every thing iu t!ie sub- stance, wnereof they of old had ordy the name and shadow.'' What this altar is which the Christian church hath and useth, there have been some disputes, occasioned by the suner- stition 01 latter ages, h or some would have it a mate- rial altar made of stone, whereon an unbloody sacrifice of tlie flesh and blood of Christ is offered by priests every day ; plainly of the same kind, nature, and use, with that in the tabernacle. And tijence this altar also hath been made the spring of many cere- monial observances, distinction of meats, with such an eating of flesh from it as is indeed destructive of all religion. And some think that the table which the church useth in the celebration of the supper of the Lord is here metaphorically called an altar, be- cause of the communication of the sacrifice of Christ which is made at it. Bnt these things are wholly foreign to the design of the apostle. The altar which we now have is Christ alone, and his sacrifice. For he was both priest, altar, and sacrifice, all in himself; and continueth still so to be unto the church, as unto all the use and etiicacy of them. And this is evident in the context. For, — (1.) Tliis altar here is, in its nature, use, and cfiicacy, opposed unto the altar iu the tabernacle, as it is express in the words of this VER. 10.] EPISTLE TO THE HEBREWS. 4S9 verse; but that which througliout this whole discourse the apostle opposeth unto all the utensiU, services, and sacrifices of the taber- nacle, is Christ alone, and the sacrifice of himself, as is manifest and undeniable. Besides, the opposition he makes is between signs and things signified, shadows and the substance, types and tlie reality of the things themselves; but it is fond to imagine that the altar of old was a type, a sign, a shadow of a table in the church, or that any thing but Christ was so [signified]. (2.) The apostle doth declare who and what it is that he intends by the altar which we have; namely, that it is Jesus, who, to sanc- tify the people with his blood, which was to be done at or on the altar, " suffered without the gate," verse 12. And by him, as our altar, we are to offer our sacrifices unto God, verse 15. This is Chiist and his sacrifice alone. (o.) The sacrifices which we are obliged unto by virtue of this altar are such as have no respect unto any material altar, but are such as are to be offered unto God tlirough Christ alone, as all the Scripture testifieth, verse 15; namely, "the sacrifice of praise," which is "the fruit of our lips, confessing unto his name;" wiiich leads us off from all thoughts and conceptions of any material altar. (4.) In those days, and in some ages after, the Christians liad no material altars; and they denied on all occasions that they had any, Estius, one of the soberest expositors of the Roman church, con- cludes that it is Christ and his sacrifice alone that is intended in this place. But he adds withal, that because the fathers (that is, some of them, for all do not) do expound it of the altar for the sacrament in the church, the heretics are to be urged with their authority for a material altar and sacrifice in the church ! — wherein he extremely departs from his wonted niodesty. For can any man in his wits sup[)ose that the authoritij of men asserting a confessed untruth, can be of any weight in way of testimony? If a man should produce witnesses in any cause, and after he hath declared of what credit they are, and how they deserve to be believed, should add, that what they bear witness unto is undoubtedly false, would not his plea of testimonies be weak and conteniptiljle? Yea, is not this sufficient to warrant any man to question their bare authority in other things, when, as it seems, they agree so well in that which is untrue? But thus it falls out frequently with this Estius in liis coranientaries. When he hath (which he doth frequently, in thing's of great importance) come nearer the truth than the current ex- posii,ions of the Roman church will bear, he is forced to coun- tenance himself by some impertinent reflections on Calvin, or Beza, or the sectaries in general, which he bath neither occasion nor coun- tenance for from the context; — so vile a thing is ecclesiastical bondao-e. 440 AN EXPOSITION OF THE [CHAP. XIII. Tlie truth is, this place is so far from giving countenance unto the ahar and sacrifice on it in the church of Eome, that it sufficiently testifieth that the apostle knew not of any such thing; but proposeth a scheme of Christian profession and worship,utterlyiaconsistent with them, as we shall see in the ensuing exposition. For whereas their altar, with its sacrifice, is the life and soul of their religion, without which they profess tliey have none, and contend that there can be none, and that all the mystery and solemnity of their sacred wor- ship consist in the observances and veneration of and at this altar, — • whereon they have slain or burned to ashes innumerable Christians for their non-compliance with them in the faith and worship of this altar and its sacrifice, — the apostle here, where, if anywhere, he had occasion to make mention of it, yea, to declare its whole nature and use in the church, and at least give some intimation of its way of observance, wherein all the glory of their worship doth consist, doth not only pass it by in silence, but also, avowing Christ himself to be our altar, and asserting a worship or service thereon of no alliance, as we shall see, unto their altar service, he leaves their altar, its sacrifice, and services, quite out of the compass of our Christian profession. But I return. And we may observe, — Obs. I. Tiiat the Lord Christ, in the one sacrifice of himself, is the only altar of the church of the new testament. Obs. II. That this altar is every way sufficient in itself for the end of an altar, namely, the sanctification of tiie people; as verse 12. Obs. III. The erection of any other altar in the church, or the introduction of any other sacrifice requiring a material altar, is de- rogatory to the saciifice of Christ, and exclusive of him from being our altar. Obs. IV. Whereas the design of the apostle, in the whole of hi.s discourse, is to declare the glory of the gospel and its worship above that of the law, of our priest above theirs, of our sacrifice above theirs, of our altar above theirs; it is fond to think, that by our altar, he intends such a material fabric as is every way inferior unto that of old. Obs. Y. When God appointed a material altar for his service, he himself enjoined the making of it, prescribed its form and use, with all its utensils, services, and ceremonies, allowing of nothing in it, or about it, but what was by himself appointed; it is not therefore probable, that under the new testament there should be a ma'eiial altar of equal necessity with that under the old, accompanied in its administrations with various utensils, ceremonies, and services, neither itself nor any of them being of divine appointment. But, — ■ Obs. VI. Sinners under a sense of guilt have in the gospel an altar of atonement, whereunto tliey may have continual access for the expiation of their sins. — He is the propitiation. VEPv. 10.] EPISTLE TO THE HEBREWS. 4J.1 2. Tiie limitation of the rise of this altar ensues: " Whoreof thej' have no ri'^ht to eat who serve the tabernacle/' The persons excluded from the right mentioned are those , °' T" '^*'"? who " serve the tabernacle. The apostle speaks in the present tense, those " who do serve," or " who are serving" at the tabernacle. For he hath respect unto the original institution of divine worship, and that was in and under the tabernacle; and he takes no notice of the things that ensued on the erection of the temple, which made no alteration in the worship itself And sup- posing them in the state wherein they wei'e at first appointed, he expresseth it in the present tense, " that do serve." "That do serve:" The svord is used constantly for the services that are used in sacred worship. So it is here; — those who admi- nistered the things belonging unto divine worship in the tabernacle. These were the priests and Levites, in their several orders and degrees. These had a right to eat of the altar in the tabernacle ; that is^ of the things that were consecrated thereby, and a part whereof was offered thereon. Hereunto they had a right by divine institution. For they who minister about holy things, eat the things of tlie temple; and they that Avait at the altar, partake with the altar, 1 Cor. IX. 13. So also chap, x. 18; wherein the apostle had respect unto the institutions of the law giving right unto the priests to eat of things sanctified by the altar. And it was a right which did appropriate this privilege unto them. It was no<'- lawful for any others to eat any thing from the altar, unless it were in the case of the thank-offering, by especial indulgence, or in case of extreme necessity. Matt, xii, 3, 4. This right, or any other of an alike nature, they had not, to eat of that altar which we have, ,^„ ^ I14 01 (La,- "Whereof," "of which;" — the altar, and all the yuv oUixou- things which are sanctified thereby. '" ilovv and its curse might be made by it, as penal in a way of suffering; and atonement, or reconciliation with God, by the way of a sacri- fice or offering. Obs. V. The whole church is perfectly sanctified by the offering of the blood of Christ, as unto impetration ; and it shall be so actu- ally by the virtue of the same blood in its application. Obs. VI. When the Lord Jeaus carried all the sins of his own people in his own body unto the tree, he left the city, as a type of all unbelievers, under the wrath and curse of God. Obs. VII. Going out of the city as a malefactor,- he bore all the reproach that was due to the sins of the church; wliich was a part of the curse. VER. 13, 14.] EPISTLE TO THE HEBREWS. 447 Ver. 13, 14.- — Tohuv l^ipyjli;j.tSa 'Ttphi aurhii i^ca rrjs TaptfiZoXjig, rht IvsihiS'Mhv auTou (p'-pcvng, Ou yap h/oi^iv Sihi /isvouffav voXiv, aXku rr^t fisX'kojaav iff/^jjroD^asv. Ver. 13, 14. — Let us go forth therefore unto him without the camp, bearing his reproach. For we have here no abiding city, but we seek one to come. From the account given of our altar in the suffering and offering of Christ, with the manner there-of, the apostle draws an exhortation unto that general duty which is the foundation of all our Christian profession, verse 13; and gives an enforcement of the same exhorta- tion, verse 14. 1. The exhortation unto the duty is introduced by a note of in- ference, which we render "therefore;" which is the sense of the particles rcl vvv in conjunction. ' Seeing the Lord Jesus hath so suffered and offered himself, this now is our duty, that which thereon is required of us; which I therefore exhort you unto.' And for the opening of the words, we must consider, (1.) What is meant by " the camp;" (2.) How we are to "go forth" from it; (3.) How we go to him in our so doing; (4.) In what manner. ' . (1.) The apostle in all this epistle hath respect unto the original institution of the Jewish church-state and worship in the wilderness: therefore he confines his discourse to _?"jif*«- the tabernacle and the services of it, without any men- tion of the temple, or the city wherein it was built; though all that he speaks be equally applicable unto them. Now the camp in the wilderness was that space of ground which was taken up by the tents of the people, as they were regularly pitched about the taber- nacle. Out of this compass the bodies of the beasts for the sin- offerings were carried and burned. Hereunto afterwards answered the city of Jerusalem, as is evident in this place. For whereas in the foregoing verse Christ is said to " suffer without the gate," here be is said to be " without the camp;" these being all one and the same, as to the purpose of the apostle. Now the camp and city was the seat of all the political . and religious converse of the church of the Jews. To be 'in the camp,' is to have a right unto all the privileges and advantages of the commonwealth of Israel, and the whole divine service of the tabernacle. For if any lost that right by any means, though but for a season, they were removed out of the camp, Lev. xiii. 46, xxiv. 23; Num. v 2, xii. 15. (2.) How were the Hebrews, on the account of this sacrifice of Christ and the sanctification of the people by his own , blood, to go out of this camp? For it is all one whether we read the word, "go out of the camp unto him," or "go forth VOL,. ii-Vi. — :;y 448 AN EXPOSITION OF THE [CHAP. XIIL unto him without the camp," namely, who there suffered. Now it is not a local departure out of the city which is intended in the first place; though I am apt to think, from the next verse, that the apostle had some respect also thereunto, for the season was now approaching wherein they were so to depart out of the city before its final destruction. This the apostle may now prepare them for: but that which principally is intended is a moral aiid religious going foi'thfrom this camp. There was nothing that these Hebrews did more value, and more tenaciously adhere unto, than that political and religious interest in the commonwealth of Israel. They could not understand how all the glorious privileges granted of old unto that chuich and people should so cease as that they ought to forsake them. Hereon the most continued in their unbelief of the gospel; many would have mixed the doctrine of it with their old ceremo- nies, and the best of them found no small difficulty in their renun- ciation. But the apostle shows them, that, by the suffering of Christ without the gate or camp, this they were called unto; as, — Obs. I. All privileges and advantages whatever are to be foregone, parted withal, and renounced, which are inconsistent with an inte- rest in Christ and a participation of him; as our apostle shows at large, Phil. iii. 4-10. (3.) They were thus to go forth unto him. He went forth at the , , , gate, and suffered; and we must go forth after him, and pes tturoY. ^^^^^ j^.^^ ^^^^ .^ denotes, [1.] A relinquishment of all the privileges of the camp and city for his sake. Leave them, and go to him. [2.] A closing by faith with his sacrifice, and sanctifica- tion thereby, in opposition unto all the sacrifices of the law. [-3.] The owning of him under all that reproach and contempt which were cast upon him in his suffering without the gate, or a not being ashamed of his cross. [4.] Tlie betaking ourselves unto him in his office, as the king, priebt, and prophet of the church, as unto our acceptance with God, and in his worship; as the apo.'^tle directs, verse 15. (4.) In our thus doing, we are " to bear his reproach." See for the „> , V exposition hereof, chap. xi. 26, where the same thino; is fiiv auToi (pi- ascribed unto Moses. In brief, " the rej^roach of Christ," '""'"*• is either the reproach that was cast on his person, or the rej)roach that is cast on our persons for his sake. Tiie first was in the cross, with all the shame, conteinj/t, and reproach, wherewith it was accompanied. This was that great scandal at which the unbe- lieving world of Jews and Gentiles stumbled and fell. Tliis reproach of Christ we bear, when we own him, believe in him, and make pro- fession of his name; desj^ising this reproach, through a spiritual view of the power of God and tiie wisdom of God in his cross. The re- proach of Christ ia the latter sbuse, is all that contempt, scorn, and VER. 13, 14.] EPISTLE TO THE HEBREWS. 449 despite, wifh revilings, which are cast upon lis for our faith in him and profession of his name. See chap. x. 33, with the exposition. Tliis we bear when we patiently undergo it, and are not shaken in_ our minds in what we suffer by it. In these things consist the first general duties of our Christian profession, which we are called and directed unto by his offerin-g himself, and the manner of it, namely, (1.) In a separatioii from all lumjs of religious luorship not appointed by himself (2.) In a 'relinquishment of all civil and political privileges which are incon- sistent with the profession of the gospel. (3.) In avowing the wis- dom, grace, and power of God in the cross, notwithstanding the reproaches that are cast upon it. (4.) In giving up ourselves unto him in the discharge of \\\^ whole office towards the church. (5.) In conformity unto him in self-denial and suffering. All which are comprised in this apostolical exhortation. And we may observe unto our owm instruction, — Ohs. II. That if it was the duty of the Hebrews to forsake those v/ays of worship which were originally of divine institution, that they might wholly give up themselves unto Christ in all things pertain- ing unto God; much more is it ouis to forego all such pretences unto religious worship as are of human invention. And, — Ohs. III. Whereas the camp contained not only eccUsiastical, but political privileges also, there ought to be a readiness to forego aU civil accommodations also, in houses, lands, possessions, converse with men of the same nation, Avhen we are called thereunto on the account of Christ and the gospel. Ohs. IV. If we will go forth unto Christ as without the camp, or separated from all the concerns of this world, we shall assuredly meet with all sorts of reproaches. Tlie sum of all is, that ive must leave all, to go forth unto a cru- cified Christ. 2. An enforcement of this exhortation, or an encouragement unto this duty, the apostle adds in the next words. Ver. 14. — " For we have here no continuing city, but we seek one to come." See the exposition on chap. xi. 10, 16. The argument is taken from the consideration of the state of be- lievers in this world, which is such as calls and directs them to go out of the camp unto Christ. This is our duty, seeing " we have here no continuing city," unless we intend to be without rest or refuge. Two thinsfs are asserted in this description of the present state of believers: (1.) Tliat " they have here no continuing city." (2.) That ** they seek one to come." It seems, therefore, that a city is necessary 450 AX y:xrosiTioN of TfiE [chap. xiir. unto all; and those who have none at present must seek for one to come. And, — (1.) It is declared, [1.] Where they have it not; not "here," — that is, in this world, in this life. Their interest in the city of Jerusalem was gone after the Lord Jesus went out of the gate to suffer. And if it had continued, yet was not that an abiding city; for neither could they long continue in it, nor was itself to be of any long continuance, but was speedily to be destroyed. [2.] They had not a " city." A city is the centre of men's interests * and privileges, the residence and seat of their conver- sation. Hereby are they freed from the condition of strangers and pilgrims; and have all that rest and security whereof in this world they are capable. For those who have no higher aims or ends than this world, a citi/ is their all. Now it is not said of believers absolutely that they belonged to no city, had none that was theirs in common with other men; for our apostle himself pleaded that he was " a citizen of no mean city." And this is luli- mated, as we shall see, in the restriction of the assertion, " a con- tinuing city." But it is spoken on other accounts. \st. They had no city that was the seat of divine worship, where- unto it was confined, as it was before unto Jerusalem. This the Jews boasted of, and the apostle acknowledgeththat the Christians had none such. The Roman pretences of their sacred city were yet unforged. ^dly. They had no city wherein they did rest, or which was the seat of their polity or conversation; for that is in heaven, Phil, iii, 20: not such a city as should give them their state and rest; the things which they did idtimately aim at: no such city as wherein their lot and portion did lie ; such as by whose laws and rules their con- versation was regulated. odly. They had not an abiding city. Whatever conveniencies they might have here in this world for a season, yet they had no city that was to abide for ever, nor which they could for ever abide in. And probably herein the apostle shows the difference and op2)o- sition between the state of the Christian church and that under the old testament. For they, after they had wandered in the wilder- ness and elsewhere for some ages, were brought to rest in Jerusa- lem; but sailh he, ' With us it is not so; we have no city unto such an end; but we seek one that is to come.' See the description of the state of pilgrimage here intended, in the exposition on chap. xi. 9, 10, 13-16. (2.) Tlie second thing in the description given of the present state of believers, is, that " they are seeking one [a city] to come. Ihey are seekmg alter Bt, not as a thmg un- known or hard to be found, but endeavouring to attain it, to come VER. 15-17.] EPISTLE TO THE HEBREWS. 451 unto it. The use of the way and means unto this end is intended, and that with diligence and desire, as the words import. And it was such a city they souglit as they did not yet possess, nor could do so whilst they were in tliis world; it was one that was yet for to come, as unto them and their enjoyment of it: rr\v i^iXkousav, — "^/iaicity;" not one indefinitely, '"' but tliat city which was to be their eternal habitation. And it is said to be to come, not merely because it was future as unto their state and interest in it, but with respect unto their certain enjoyment of it on the account of divine designation and appoint- ment. And it was, [1.] Prepared for them; and what belonged thereunto. See chap. xi. 16. ['2.'\ It wsis jJroinised unto them. For in this city lies that eternal inheritance which was proposed in the promises from the foundation of the world. [3.] The way uuto it was prescribed and directed in the scripture of the Old Testament, but now laid open and made plain by Jesus Christ, who " brou^dit life and immortality to hght by the gospel." In brief, it is the heavenly state 'of rest and glory which is intended by this " city." And we are taught herein, — Obs. V. That believers are not like to meet with any such en- couraging entertainment in this world, as to make them unready or unwilling to desert it, and to go forth after Christ, bearing his re- proach.— For it is a motive in the apostle's reasoning unto a readi- ness for that duty, " We have here no continuing city." Obs. VI. This world never did, nor ever will, give a state of rest and satisfaction unto believers. — It will not aftord them a city. It is " Jerusalem above " that is the " vision of peace. ' " Arise and depart; this is not your rest." Obs. VII. In the destitution of a present satisfactory rest, God hath not left believers without a prospect of that which shall be so unto eternity. — We have not, but we seek. Obs. VIII.' As God hath prepared a city of rest for us, so it is our duty continually to endeavour the attainment of it in the ways of his appointment. Obs. IX. The main business of believers in this world is diligently to seek after the city of God, or the attainment of eternal rest with him ; and this is the. character whereby they may be known. Ver. 15-17. — Having declared of what nature our altar is, and the fundamental points of our religion thence arising, namely, our faith in Christ Jesus, and the profession thereof, in readiness for the cross, and conformity unto him thereby, the apostle proceeds to de- clare the other necessary duty of our Christian profession, proceed- ing from the same cau.se, namely, the nature of our altar and sacrifice. And this he doth still in opposition unto those doctrines 452 AN EXPOSITION OF THE [CHAP. XIII, and observances about meats, and other things of an alike nature, which depended on the altar in the tabernacle with its institutions. And he reduct-th all our Christian duties unto three heads, giving especial instances in each kind. Now, these are such as are, 1. Spiritual, with respect unto God; whereof he gives an mstance, verse 15: 2. Moral, with respect unto men of all sorts; an in- stance wliereof, comprehensive of all duties towards others, we have, verse 16: and, 3. Ecclesiastical, in the church-state wherein to we are called by the profession of the gospel; the principal duty whereof is instanced in, verse 17. We have tlierefore in these verses, which are upon the matter the close of the epistle, so far as it is instructive, a summary of the whole duty of believers, and that cast under three heads, in a most proper order. For, beginning with tliat duty that doth immediately con- cern God himself, which contains the sum of the first table, he pro- ceeds unto that towards men, which eminently contains those of the second; and so concludes with that duty which ariseth pecu- liarly from divine institution, which is superadded unto the other. It is not my business to insist at large on the things themselves, but only to open the words, and declare what is the mind of the Holy Ghost in them. First, he proposeth the duty which we owe unto God immediately on the account of our altar and sacrifice T er. 15 A/' a\jro\J oSi' ava(pipufisv ^vaiuv ahsfftuc hiarravrhg rip 0£u7, TOUT 'iari KupTrhv ^siXsuv ofioXoyol'vruv rip ovo/iari aurov. Ver. 15. — By him therefore let us offer the sacrifice of praise to God continually; that is, the fruit of [our^ lips, confessino: to his name. The words are an exhortation unto duty, by way of inference ^ from what was before declared concerninsf the Lord Christ his sufferings and offering unto the sanctification of the people: " Therefore let us." Two things do follow on the due consideration thereof: 1. In general, the necessity of a return unto God in a way of duty, on the account of so great a mercy. Seeing we are sanctified and dedicated unto God, by the blood of Christ, it cannot be but that the duty of obedience unto God is re- quired of us. 2. The especial nature of that duty, which is described in the words. And it is placed principally in "praise," as that which it naturally calleth for and constraineth unto; for thankful- ness is the peculiar animating principle of all gospel obedience. And, — Ohs. I, Every act of grace in God, or love in Christ, towards us, is in its own nature obligatory unto thankful obedience. V£R. 15.] EPISTLE TO THE HEBREWS. 453 The duty itself exhorted unto is expressed two ways: 1. Posi- tively, " Let us offer the sacrifice of praise unto God continually." 2. Declaratively, as unto its especial nature, " That is, the fruit of our lips, confessing unto his name." 1. The duty exhorted unto in general, is offering sacrifice to God. What it is that he peculiarly intends the next words declare. But he thus expresseth it, (1.) To show what ,, *Av« our lips, confessing unto his name.' It is generally granted that this expression, " The fruit of our lips," is taken from Hos. xiv. 3, where the same duty is K.fri.^^.xico.. ^^^^^^ ^j.j^^b^ nna _"the calves of our lips;" for the sense is the same in both places, and praise unto God is intended in them both. But the design of the apostle in alleging this place is peculiar. For the prophet is praying in the name of the church for mercy, grace, and deliverance; and hereon he declareth what is the duty of it upon an answer unto its prayers. Now whereas this, according to the institutions of the law, was to have been in vows and thank-offerings of calves and other beasts, he declares, that, instead of them all, vocal thankfulness, in celebrating the praise of God, should succeed. This he calls " the calves of our lips," because that the use of our lips in praise was to come into the room of all thank-offerings by calves. The psalmist speaks to the same purpose, Ps. li. 15, 16. But moreover, the mercy, grace, and deliverance which the prophet treats about in that place, were those which were to come by the redemption which is in Christ Jesus. After that there was to be no more sacrifice of calves, but spiritual sacrifices of praise only; which he therefore calls " the calves of our lips." The apostle therefore doth not only cite his words, but re- VER. 16.] EPISTLE TO THE HEBREWS. 457 Bpects the design of the Holy Gliost in them, which was to declare the cessation of all carnal sacrifices, upon the deliverance of the church by the sacrifice of Christ. And he changeth the words from "calves" to "fruit," to declare the sense of the metaphor in the prophet. And because there may yet be some ambiguity in that expression, " The fruit of our lips," which in general is the product and effect of them, he adds a declaration of its nature in these words, ,^ , " Coui'essing unto his name:" o\w lips confessing ; that rm, n-^ ovif^a-rt is, we confessing by our lips. The Hebrew word "^"^J, *''^'»''- which the LXX. usually render by 6,ao>.oy6w, signifies " to praise," properly. But because the praise of God consisteth principally in the acknowledgment of his glorious excellencies and works, to " confess unto him," — that is, so to profess and acknowledge those things in him, — is the same with praising of him. And the apostle chooseth to make use of this word in this place, because the praise which he intends did consist in the solemn acknowledgment of the wisdom, love, grace, and goodness of God, in the redemption of the church by Jesus Christ, This is " confessing unto his name." Wherefore this is that which we are taught, namely, that — Ohs. VII. A constant solemn acknowledgment of the glory of God, and of the holy excellencies of his nature (that is, his name), in the work of the redemption of the church by the suffering and offering of Clirist, is the principal duty of it, and the animating soul and principle of all other duties whatever. This is the great sacrifice of the church, the principal end of all its ordinances of worship, the means of expressing our faith and trust in the blood or mediation of Christ, and of giving up that re- venue of glory to God which in this world we are intrusted withal. Yer. 1 6. — T^g 3s ilrroifag xai zoivuviag fLTi siriXavSaviah' roiauTuig yap ^vaiaig iuapion/rai 6 Qsog. Ver. 16. — But [moreover] to do good and to communicate forget not, [of icell-doing and communication, or dis- tribution, be not forcjetJul\\ for with such sacritices God is well pleased. From the first great instance of Christian duties on the account of the sanctification of the church by the blood of Christ, in those spiritual duties of worship whereof God himself is the immediate object, to manifest what influence it ought to have upon the whole of our obedience, even in things moral also, and the duties of the second table, he adds this exhortation unto them in such instances as are the spring of all mutual duties among ourselves, and towards 458 AN EXPOSITION OF THE [CHAP. XIIL mankind. And because he persisteth in his design of declaring the nature of gospel-worship and obedience, in opposition unto the in- stitutions of the law, (which is his argument from the 9tli verse;) he calls these duties also "sacrifices," upon the account of the gene- ral notion of being accepted with God, as the sacrifices were of old. There is in the words, 1. A note of connection; 2. Duties pre- scribed; 8. An enforcement of the exhortation unto them. 1. The first is in the particle d;, " but." It is not here excep- tive or adversative, as though something adverse unto what was spoken of is now prescribed ; but it is only continuativc, and may well be rendered " moreover." ' Unto the former duties add this also.' It may be, also, that the apostle doth prevent an evil that is apt to arise in the minds of men on this occasion. Having prescribed the great duty of divine worship, — of that acknowledgment of God which compriseth all the actings of our souls whereof he is the immediate object, — some might think that this is the whole required of them, or that whilst they do attend thereunto they might be regardless of other things. To obviate this evil' the apostle thus introduceth the injunction of this duty, "But;" that is, 'But yet, notwithstanding the diligence required in the other duty, forget not this.' Obs. I. It is dangerous unto the souls of men when an attendance unto one duty is abused to countenance the neglect of another, — So may the duties of the first table be abused to the neglect of those of the other, and on the contrary. There is a harmony in obedience, and a failure in any one part disturbs the whole. 2. In the first part of the words, there is first the manner of the prescription of the duties intended; and then tlie duties themselves. (1.) The 'manner of their prescription is, " Forget them not." See the exposition on verse 2, where the same phrase is Biinlh'^'^'"' ^^^^^^- ^^^^ ^^^^ apostle applying this caution unto tins sort of duties, seems to intimate that there is a more than ordinary jDroneness in men to furget and neglect them. And it is not a natural, but a sinful forgetfulness that is prohibited. And this may arise from many vicious habits of mind; [1.] From an undue trust unto religious duties; as it doth in many barren professors of religion. [2.] From vain pleas and pretences against duties attended with trouble and charge, proceeding from self-love. [o.] A want of that goodness of nature and disposition which effec- tual grace will produce. [4.] A want of that compassion towards sufferers which is required in them that are themselves in the body^ recommended verse 3. From these and the like corrupt inclina- tions may arise a sinful neglect and forgetfulness of these duties; which are therefore all to be watched against. Or there may be a meiosis in the expression: "Forget not;" that is, diligently attend TER. IC] EPISTLE TO THE HEBluaVS. 459 unto these things. However, the warning is v/holesome and useful, that we should not suffer a forgetfulness or ncgk'ct of these duties by any means to creep upon us, but be diligent in attending unto them on all occasions. (2.) The duties themselves are two; the one more general, the other more particular. [].] The first is su'^oita, " doing of good," well-doing. This con- cerns the whole course of our lives, that which in all _ . , thujcrs we ouiiht to attend unto. ratient contniuance iu well-doing" is the life of a believer, Rom. ii. 7. This we are warned not to be weary of or faint in. Gal. vi. 9; 2 Thess. iii. 13; and it is commended unto us, 1 Pet. ii. 15, iii. 17, iv. 19. And this i-j'^oifa iucludeth in it three things: 1st. A gracious propensity and readiness of mind to do good unto all. " The libe- ral deviseth liberal things," Isa. xxxii, 8. ^cUy. The acting of this inclination in all ways and things, spiritual and temporal, whereby we may be useful and helpful unto mankind. 3(Ui/. The embrac- ing of all occasions and opportunities for the exercise of pity, com- passion, and loving-kindness in the earth. It requires that the design of our lives, according unto our abilities, be to do good unto others; which is comprehensive of all the duties of tho second table. Hereon " vir bonus est commune bonum." This beneficence, in the acting of it, is the life, salt, and ligament of human conversa- tion; without which the society of mankind is like that of beasts, yea, of devils. It is the glory of religion ; nothing doth render it so honourable as its efficacy to make men good and useful. It is the great evidence of the renovation of our nature into the likeness and image of God, who is good, and doeth good unto all: a demon- stration of altering our centre, end, and interest, from self to God. For men to be unready unto this duty, the principle whereof ou Avroi yap. hereof a motive unto your duty. "Th-y watch." The word used is peculiar unto this place, and it denotes a watchfulness with the greatest care and dili- , 111 T 1 Aypvrvouri. gence, and that not without trouble or danger; as Jacob kept and watched the flocks of Laban in the night. And they did it " for their souls;" about them, concerning them and the things that belonged unto them; fur their good, (so uTrtp ^„, . ~7iL^I'"* frequently denotes the final caus*^), — tliat souls may l)e guided, kept, and directed, unto their present duty and future reward. And the apostle compriseth herein the whole duty of the pastoral office, with the manner of its discharge. Wherein that duty dotli consist, wliat are the principal parts and acts of it, I have elsewhere declared.^ Here the thing itself is intimated, but the manner of its discharge is principally intended ; — that is, with design, care, and dilioence; and that against troubh s, dangers, and oppositions. As if it were said, ' The work and design of these rulers is solely to take care of your souls, — by all means U) preserve them from evil, sin, backslidmo-; to instruct and feed them; to promote their faith and obedience; that tiiey may be led safely to eternal rest. For this end is their office appointed, and herein do they labour continually.' Where this is not the design of church rulers, where it is not ' See "Duty of Pastors and People," eto., vol. xiii. 7; ani] "A Bri<^f Ins;ruc- tion in the Worship of God," etc., vol. xv. 403, miscellaneous works. — Ed. 4G6 AN EXPOSITION OF THE [CIIAP. XIIl. their work and employment, where they do not evidence it so to be, they can chum no obedience from the chmxh, by virtue of this rule. For the words here used are so a motive unto this obedience, as that they also contain the formal reason of it ; because this watching belongs unto ihe essence of the office in the exercise of it, without which it is an empty name. Obs. II. An assumption of right and power by any to rule over the church, without evidencing their design and work to be a watch- ing for the good of their souls, is pernicious unto themselves, and ' ruinous unto the church itself. On the other side; that all the members of the church may be kept in due obedience unto their guides, it is necessary that they always consider the nature of their office, and their discharge of it. When they find tiiat the office itself is a divine institution for the good of their souls, and that it is discharged by their guides, with labour, care, and diligence, they will be disposed unto that obedience and submission which are required of them. And herein consist the beauty and usefulness of church order, namely, when the guides of it do make it evident that their whole design is with labour and diligence to promote the eternal welfare of the souls of them that are committed unto their care; and they, on the other hand, on the account hereof, do obey them in their doctrine, and submit unto them in their rule. Without this, all pretence of order is but confusion. (2.) There is, moreover, an enforcement added unto this motive, from the consideration of the condition whereon they undertake this work of watching for their souls; namely, " As those that must give an account;" that is, of their office, work, duty, . r*. ^"'^'^ and discharge of it. So we render the words, " Those that must give an account;" referring it unto the last day of universal account. But respect is had also unto their present slate and work; as, — [1.] They are in their oflice accountable persons; such as are ol)liged to account. They are not owners, but stewards; they are not sovereigns, but servants. There is a "great Shepherd of the sheep," verse 20; the " Piince of the shepherds," 1 Pet. v, 4; to whom they must give an account of their office, of their work, and of the flock committed to their charge. [2.] They behave themselves as those that are so intrusted, and so accountable. This is included in the particle w?, " as those." And those who have an accountable office or work committed unto them, do act, \st. With good boldness and confidence towards those that are under their care; for they are committed unto them by him who hath tlu- sovereign power over them all, unto whom they must give an account. They are not afraid to be esteemed in- truders, or to impose themselves unduly on others, in any acts or VER. 17. J EPISTLE TO THE HEBREWS. 467 duties of their office. Stewards are bold in the honest management of things committed unto them. This gives them encouragement against all oppositions and reflections, as though they took too much upon them at any time. The remembrance of their trust and their account animates them unto tlieir duty. Idly. With care, diligence, and circumspection, and a continual regard unto the issue of things, and the trial which they must come unto. This the nature of the tiling requires. [.3.] Although the last great account, which all church guides must give of their stewardship, may be intended, yet the present account which they give every day to Jesus Christ of the work committed to them, is inclmled in it also. There are no conscien- tious church guides, but they do continually represent unto the .Lord Christ the state of the flock committed unto them, and what is the success of their ministry among them. If tliey thrive, if they flourish, if they go on to perfection, this they give him an account of, blessing him for the work of his Spirit and grace among them. If they are diseased, unthrifty, fallen under decays, or do any way miscarry themselves, therein also they give an account unto Jesus Christ; they spread it before him, mourning with grief and sorrow. And indeed the different ways of giving this account, with joy or sor- row, mentioned in the next words, seem to have respect hereunto. Ohs. HI. Those who do attend with conscience and diligence imtij the discharge of the work of the ministry towards their flocks, committed in an especial manner unto their charge, have no greater joy or sorrow in this world, than what accompanies the daily account which they give unto Christ of the discharge of their duty amongst them, as their success falls out to be. [4.] The account, as was said, of the last day, when every shep- herd shall be called on for his whole flock, by number and tale, is referred unto. But whereas this consists only in a solemn declara- tion and manifestation of what is done in this life, the present account is principally regarded, in the pressing of this duty. For the last clause of the words, " That is unprofitable for you," on the supposition of an account given with sorrow, can refer to no other account but that which is present, with respect unto the success of the ministry. And much of the life of the ministry and benefit of the chi rch depends on the continual giving an account unto Christ, by prayer and thanksgiving, of the state of the church, and success of the word therein. Tiiose guides who esteem themselves obliged thereunto, and do live in the practice of it, will find their minds enga-ed thereby unto constant diligence and earnest labouring in the discharge of their duty. And the dealings of Christ with the church itself are regulated according unto this account, as the last words do manifest. For, — Lastly, The motive proposed unto obedience is further improved 'IGS AN EXPOSITION OF THE ["CHAP. XIIL from the consideration of the frame of mind wliidi is, or may be, in the guides of the church in giving this account; which wholly de])ends on the due observance or omission of the duty prescribed. For on the one they will give their account witli joy, and on the other with sorrow. And as unto this latter frame it is added, " For that is unprofitable for you," the contrary is to be understood with respect unto the former, namely, that it is profitable for them. Now, this joy or sorrow wlierewith they are affected in giving of their accounts, doth not respect themselves, or their own ministry ; for they are "a sweet savour unto God, both in them that are saved, and in them that perish:" but it respects the church itself committed unto their guidance. [1.] The duty is urged, "that they may give their account with "iv« uiTo. joy." It is matter of the greatest joy unto the pastors X"' Sj ToZro of the churches, when they find the souls of them com- •^Biuirt. mitted unto their charge thriving under their ministry. So was it with the apostles themselves. " I have no greater joy than to hear that my children walk in truth," saith one of them, o John 4. And another, " What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming ? For ye are our glory and joy," 1 Thess. ii. 19, 20. And when they give their account with praise, it fills their hearts with joy in a particular manner. And this, on many ac- counts, is profitable for the church itself. They will quickly find the effects of the joy of their guides in their account, by the cheer- ful discharge of their ministry, and in tokens of Christ being well pleased with them. [2.] It is pressed, for the avoidance of the contrary frame herein; namely, " with srief," irrievintr or mourninsr. The sad- ness of the hearts of ministers of the gospel, u[)on the unprofitableness of the people under their ministry, or miscarriages of them, with respect unto church order and rule, is not easy to be expressed. "With what sighing, what groaning, (as the word sig- nifies,) what mourning, their accounts unto Christ are accompanied, lie alone knows, and the last day will manifest. When it is thus, although they alone have the present burden and trouble V . ^""""1 *^ (if it, vet it is unprofitable for the people, both here and yap vfii* T6VT0, ' •' L r r ' hereafter. It is, and will be so, in the discouragement of their guides, in the displeasure of Christ, and in all the severe consequents which will ensue thereon. Verses 18-25. Of the close of the epistle, which now only remains, there are three parts: 1. The apostle's request of the prayers of the Hebrews for himself^ verses IS, 19; 2. His solemn benedictive prater for VER. 18, 19.] EPISTLE TO THE HEBREWS. 469 them, verses 20, 21 ; 3. An account of the stafe of Timothy, with the usual salutation, verses 22-25. The first of these is contained in — Vei" ]8, 19, — Uposiu^iffh 'TTspl rji'XUiV m'TroiSaiMiv yap on xaXrjv duvs)- drjiTiv 'iyo,aiv, sv 'Traff/ iLaKZi^ SiXoiTSj avaarpzissDar iFspiaaorspMg te 'Tiupa,- xakoj TovTO iroiTicai, ha rdy^iov airoxaraeraOu bfiTu. Ver. 18, 19. — Pray for us: for we trust we have a good conscience, in all tilings willing to live honestly. But I beseecli [i/ou] the rather to do this, that I may be restored to you the sooner. From these verses, and those that follow to the end, it is evident that the author of this epistle did not conceal himself from the Hehrews, neither was that the reason why his name was not pre- fixed unto it, as it is unto all his other epistles. For he plainly declares hims 'If in all his circumstances, as one who was very well known unto them. But the true and only reason why he prefixed not his name and title unto this epistle, as unto all others, was be- cause in them he dealt with the churches merely by virtue of his apostolical authority, and the revelation of the gospel which he had personally received from Jesus Christ ; but dealing with these Hebrews, he lays his foundation in the authority of the scriptures of the Old Testament, which they acknowledged, and resolves all his arguments and exhortations thereinto. Hence he gave no title to the epistle, but immediately laid down the principle and autho- rity which he would proceed upon, namely, the divine revelations of the Old Testament. There are in the words, 1. A request made to the Hebrews for prayer; 2. The ground which gave him confidence therein, versif 18 ; 3. A pressing of the same request with respect unto his present state and design, verse 19. 1. There is his request for prayer: " Pray for us." It is proposed unto them by the way of request, as is evident from the next words, " I beseech you the rather to do this." ^p^^^^x^'^^ Their duty it was always to pray for him; but to mind them of that duty, and to manifest what esteem he had of it, he makes it a request, as we ought mutually to do among ourselves. He speaks in the plural number, "Pray for us, for we;" yet is it himself alone that he intends, as is usual. And this request of their prayers argues a confidence in their faith and mutual love, without which he would not have requested their prayers for him. And he grants that the prayers of the meanest saints may be useful unto the greatest apostle, both with respect unto his person, and the discharije of his office. Hence i* 470 AN EXPOSITION OF THE [CIIAP. XIII. was usual witli tlie apostle to desire the prayers of the churches to whom he wrote, 2 Cor. i. 11; Eph. vi. 19; Col. iv. 3; 2 Thess. iii. 1. For in mutual prayer for each otlier consists one principal part of the communion of saints, wherein they are helpful to one another, in all times, places, and conditions. And he doth herein also manifest what esteem he had of them, whose jirayers he thought would find acceptance with God on liis behalf. And besides, it is the especial duty of the churches to pray for them who are emi- nently useful in the work of the ministry; which herein they ace minded of. 2. He expresseth the ground of his confidence in this request, namely, that he was such an one, and did so walk as that they might engage for him without hesitatioti *'For," saith he, "we trust." And we may observe in the words, — (1.) The manner of his proposal of this ground of his confidence. "We trust," — 'We are persuaded that so it is with us:' not as though there were any doubt or ambiguity in it, as \t is ofttimes with us when we use that kind of expression ; but he i eaks of himself with modesty and humility, even in things whevtjof he had the highest assurance. (2.) The thing itself is, that Iih had "a good conscience;" or, as he elsewiiere expresseth it, "a conscience void of offence a. yivfvn,- j-q^^,j^j.j QqJ g^^^^j j^jan." A spuse thereof gives a due confidence both in our persons, and in our requests unto others for their prayers for us. So speaks the psalmist, " If I regard iniquity in my heart," (which is inconsistent with a good conscience,) "God will not hear me," Ps. Ixvi. 18. And on the other hand, " If our heart condemn us not," (that is, if we have this good conscience,) " then have we confidence toward God, and what- soever we ask, we receive of him," 1 John iii. 21, 22. And as sincerity in the testimony of a good conscience gives us confidence before God in our own prayers, notwithstanding our many failings and infirmities, so it is requisite in our requests for the prayers of others. For it is the height of hypocrisy to desire others to pray for our deliverance from that which we willingly indulge ourselves in, or for such mercies as we cannot receive without foregoing that which we will not forsake. This therefore the apostle here testifies concerning himself, and that in opposition unto all the reproaches and false reports which they had heard concerning him. The testimony of his having a good conscience consists in this, _ that he was " willing in all things to live honestly." A a-5-'^' «►«- the design of the apostle in all things; and ought to be so of all ministers of the gospel, both for their own sakes, as unto what is in an especial manner required of them, as also that they may be examples unto the people. S. In the lyth verse he is further earnest in his request, with re- spect unto his present circumstances, and his design of coming in person unto them. Some few things may be observed therein ; as, (1.) He had been luith them formerly ; as it is known that he had bt. en partly at liberty, and partly in prison some good while, yea, for some years, at Jerusalem, and in other parts of Judea. (2.) He desires to be restored unto them; that is, to come unto them again, so as that they might have the benefit of his ministry, and he tlie comfort of their faith and obedience. (3.) He is earnest in this desire, and therefore the more urgent in requesting their prayers, that his desire might be accomplished. For, (4.) He knew that the Lord Christ did dispense the affairs of his church much according to their prayers, unto his own glory and their great consolation. Yet, (5.) It is uncertain whether ever this desire of his was accom- [)lished or no; for this epistle was written after the close of the apostolical story in the Book of the Acts, and from thenceforward we have little certainty in matters of fact. For, (6.) According unto our present apprehensions of duty, we may lawfully have earnest desires after, and pray for such things as shall not come to pass. Tlie secret purposes of God are not the rule of our prayers. Ver. 20, 21. — 'O 5s Ofhg r^g ilpTjvrig, o dvayayuv ix, i/izpc^jv rhv Toi/xsva Tuiv -rpoCdraiv rlv jLiyav, sv ui/jLari diai)-/]xrig aJuviov, rov Kvj-iov rj/xcov 'lr,ao\jv Xpiffrov, xaraprisai u.aaj iv Tavrl 'ipyi^ dya&u), iig to <7roir^Gai to '^sXr^/Ji^a, avToy, TTOioJv zv hfilv to svupsCTov ivui-~iov auroD, did, Iriaou XpiaroZ' tl i} do^a ii; Toijg a/Sjvag tuv aiutitojv. 'A/xjj'v.^ Ver. 20, 21. — IsTow the God of peace, that brought again from the dead that great shepherd of the sheep, our Lord Jesus Christ, through the blood of the everlast- ing covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight through Jesus Christ, to whom [^e] glory for ever and ever. Amen. Having desired their prayers for him, he adds thereunto his prayer for them, and therewithal gives a solemn close to the whole epistle. ' Various Readings. — Xpwrov is now commonly omitied. Tischeiidorf also oinils TUV aliivwj. — Jiu 472 AN EXPOSITION OF THE [CHAP. XIII. A glorions prayer it is, enclosing the whole mystery of divine grace, in its original, and the wa)' of its communication by Jesus Christ. And he prays for tlie fruit and benefit to be applied unto them of all that he had before instructed them in; for the substance of the whole doctrinal part of the epistle is included in it. And the nature and form of the prayer itself, with the expressions used in it, evi- dence its procedure from a spirit full of faith and love. There are some things to be considered in this prayer, for the ex- position of the words: 1. The title assigned unto God, suited unto the request to be made. 2. Tiie work ascribed unto him, suitable unto that title. 3. The things prayed for. 4. A doxology, with a solemn closure of the whole. 1. The title assigned unto God, or the name by which he calls upon him, is, " The God of peace." So is he frequently styled , P ®"' "^"^ by our apostle, and by him alone, Ptom. xv. 33, xvi. 20; Phil. iv. 9 ; 1 Thess. v. 23. And he useth it only in a way of prayer, as shutting up all the instructions given the church in a prayer for a blessing from the God of peace. So also is he said to be the God of grace, mercy, and consolation; for he assumes names and titles to himself from liis works, which are his alone, as Avell as from his essential attributes. And this is proper to him. For, (1.) All things were brought into a state of disorder, confusion, and enmity, by sin. No joeace was left in the creation. (2.) There was no spring of peace left, no cause of it, but in the nature and will of God; which justifies this title. (3.) He alone is the author of all peace, and that two ways: [1.] He purposed, designed, and prepared it, in the eternal counsels of his will, Eph. i. 8-10. [2.] He is so in the communication of it, by Jesus Christ. So all peace is from him; with himself, in our own souls, between angels and men, Jews and Gentiles, all causes of enmity being taken away from the whole church. And the apostle fixeth faith in prayer on this title of God, be- cause he prays for those things which proceed fron) him peculiarly as the God of peace; such are, the glorious contrivance and accom- plishment of our salvation by Jesus Christ and the blood of the covenant, with the communication of sanctifying grace unto the re- novation of our natures unto new obedience, which are the matter of this prayer. These things are from God as he is the God of peace, who is the only author of it, and by them gives peace unto men. But he might have also herein an especial respect unto the present state of the Hebrews, For it is evident that they had been tossed, perplexed, and disquieted, with various doctrines and pleas about the law; and the observation of its institutions. Wherefore, having performed his part and duty, in the communication of the truth unto them, for the information of their judgments, he now, VER. 20, 21.] EPISTLE TO THE HEBREWS. 473 in the close of the whole, applies himself by prayer to the God of peace, that he, who alone is the author of it, who creates it where he pleaseth, would, through his instruction, give rest and peace unto their mind. For, — Ohs. I. When we make application unto God for any especial grace or mercy, it is our duty to direct and fix our faith on such names, titles, or properties of God, as whereunto that grace doth peculiarly relate, and from whence it doth immediately pro- ceed. To this purpose precedents are multiplied in the Scripture. And, — Obs. II. If this be the title of God, if this be his glory, that he is "the God of peace," how excellent and glorious is that peace from whence he is so denominated! which is principally the peace which we have with himself by Jesus Christ. Ohs. III. Because every thing that is evil unto mankind, in them all, amongst themselves, with reference unto things temporal and eternal, j)roceeding as it doth from our original loss of peace with God by sin, and the enmity which ensued thereon ; peace, on the other side, is comprehensive of all that is good, of all sorts, here and here- after; and God being styled "the God of peace," declares him to be the only fountain and cause of all that is good unto us in every kind. 2. The second thing in the words is the ivork that is ascribed vnto God, as the God of peace. And this is, that " he brought again from tlie dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant." Wherein we must consider, (I.) The person who is the object of this work; who is described, [1.] By his relation unto us, " Our Lord Jesus Christ;" [2.] By his office, " That great shepherd of the sheep." (2.) The work itself towards him, " He brought him again from the dead." (3.) The way whereby this work was wrought; it was " through the blood of the everlasting covenant." (1.) The person who is the object of this work, is "Jesus Christ, our Lord." This is he whom the apostle, after his long ^ov !« dispute, reduceth all unto, both as the object of the «/'»'>■ 'u''"^'«- is; [2.] What was " the blood of this covenant;" [o.] How " through it" the Lord Christ was brought again from the dead. [1.] This covenant may be the eternal covenant between thei Father and tlie Son about the redonptiou of the church, by his undertaking on its behalf. The nature hereof hath been fully de- clared in our Exercitations. But this covenant needed no confirma- tion or ratification by lilood, as consisting only in the eternal counsels of Father and Son. Wherefore it is the covenant of grace, which is a transcrij)t and effect of that covenant of redemption, which is intended. Hereof we have treated ?^. lai^ ^ in our exposition of the 476 ' AN EXPOSITION OF THE [CHAP. XIII. Sth and 9th cliapters. And this is called " everlasting," as in oppo- sition unto the covenant made at Sinai, which, as the apostle proves, was but for a time, and accordingly waxed old, and was removed; so because the effects of it are not temporary benefits, but everlast- ing mercies, — grace and glory. [2.] The blood of this covenant is the blood of Christ himself, so called in answer to the blood of the beasts, which was offered and sprinkled in the confirmation of the old covenant; whence it is by Moses calletl " the blood of the covenant," Exod, xxiv. 8; Heb. ix. 20. See that place, and the exposition. And it is called the blood of the covenant, because, as it was a sacrifice to God, it confirmed the covenant; and as it was to be sprinkled, it procured and communi- cated all the grace and mercy of the covenant, unto them who are taken into the bond of it. [.">.] But tiie principal inquiry is, how God is said to bring Christ from the dead "through the blood of the covenant," the shedding \vhereof was the means and the way of his entrance unto death. Now the mind of the Holy Ghost herein will appear in the ensuing considerations, Ist By the blood of Christ, as it was the blood of the covenant, the whole will of God, as unto what he intended in all the institu- tions and sacrifices of the law, was accomplished and fulfilled. See chap. X. 5-9. And hereby an end was put unto the old covenant, with all its services and promises. 2dli/. Hereby was atonement made for sin, the church was sanc- tified or dedicated to God, the law Avas fulfilled, the threatenings of death ex< cuted, eternal redemption obtained, the promises of the new covenant confirmed, and by one offering they who were sancti- fied are perfected for ever. 3dly. Hereon not only way was made for the dispensation of grace, but all grace, mercy, peace, and glory, were purchased for the church, and in the purpose of God were necessarily to ensue. Now the head and well-spring of the whole dispensation of grace, lies in the bring- ing of Cluist again from the dead. That is the beginning of all grace to tlie church; the greatest and first instance of it, and the cause of all that (loth ensue. The whole dispensation of grace, I sa}', began in, and depends on, the resurrection of Christ from the dead; which could not have been, had not the things before mentioned been effected and accomplished by the blood of the covenant. Without them he must have continued in the state and under the power of death. Had not the will of God been satisfied, atonement made for sin, the church sanctified, the law accomplished, and the threat- enmgs satisfied, Christ could not have been brought again from the deal. It was thei-efore hereby that he was so, in that way was made fur it unto the glory of God. The death of Chiist, if he had VE?.. 20, 21.] EPISTLE TO THE HEBREWS. 477 not risen, would lut have completed our redemption, we should have been "yet in our sins;" for evidence would have been given that atonement was not made. The bare resurrection of Christ, or the bringing him from the dead, would not have saved us; for so any other man may be raised by the power of God. But the bringing again of Christ from the dead, " through the blood of the everlast- ing covenant," is that which gives assurance of the complete redemp- tion and salvation of the church. Many expositors have filled this place n'ith conjectures to no purpose, none of them so much as looking towards the mind of the Holy Ghost in the words. That which we learn from them is, — Obs. VII. That the bringing back of our Lord Jesus Christ, as the shepherd of the sheep, from the state of the dead, tlirough the blood of the covenant, is the great pledge and assurance of peace with God, or the effecting of that peace which the God of peace had designed for the church. Obs. VIII. The reduction of Christ from the dead, by the God of peace, is the spring and foundation of all dispensations and commu- nications of grace to the church, or all the effects of the atonement and purchase made by his blood. — For he was so brought again, as the shepherd of the sheep, unto the exercise of his entire office towards the church. For hereon followed his exaltation, and the glorious exercise of his kingly power in its behalf, with all the benefits which ensue thereon. Acts v. SO, 81, Rom, xiv. 9, Phil, ii. 8-11, Rev. i. 17, 18; and the completing of his prophetical office, by sending of his Holy Spirit to abide always with the church, for its instruction, Acts ii. o'S; and the discharge of what remains of his priestly office, in his intercession, Heb. vii. 25, 26, and his minis- tering in the sanctuary, to make the services of the church acceptable unto God, Heb. viii. 2; Rev. viii. 3, 4. These are the springs of the administration of all mercy and grace unto the church, and they all follow on his reduction from the dead as the shepherd of the sheep, through the blood of the covenant. Obs. IX. All legal sacrifices issued in blood and death ; there was no recovery of any of them from that state. — There was no solemn pledge of their success. But their weakness was supplied by their frequent repetition. Obs. X. There is, then, a blessed foundation laid of the communica- tion of grace and mercy to the church, unto the eternal glory of God. Ver. 21. — The other verse contains the things which the apostle, with all this solemnity, prayeth for on the behalf of the Hebrews. And they are two: 1. That "God would perfect them in every good work to do his will." 2. That " he would work in them that which is well-pleasing in his sight, through Jesus Christ." 47S AN EXPOSITION OF THE [CIIAP. XIII. Id this whole prayer we have the method of the dispensation of grace laid before us. For, (1.) Tlie original of it is in God him- self, as he is "the God of peace;" that is, as in the eternal counsel of his will he had designed grace and peace to poor sinners, suitably unto bis own goodness, wisdom, and grace. (2.) The preparation of it, in a way suitable unto the exaltation of the glory of God, and the original means of its communication, is the mediation of Christ in his death and resurrection. (5.) The nature of it, as unto one principal part, or our sanctification, is expressed under these two heads in this verse. Again, it is evident that this communication of grace here prayed for consists in a real efficiency of it in us. It is here expressed by words denoting not only a certain efficacy, but a real actual effi- cienc\'. The pretence of some, that the eventual efficacy of divine grace depends on the first contingent compliance of our wills, which leaves it to be no more but persuasion or instruction, is irreconcilable unto this prayer of the apostle. It is not a sufficient proposal of the olijpct, and a pressing of rational motives thereon, but a real ejficiency of the things themselves, by the power of God through Christ, that the apostle prays for. 1. The first part of the prayer, the first thing prayed for us, is, " Perfection in every good work to do the will of God." " Make you perfect;" or rather, " make you meet," fit and able. ' This is a thing which you in yourselves are no way . '^'^'"■'t'^""^ meet, fit, prepared, able fur ; whatever may be supposed to be in you of light, power, liberty, yet it will not give you this meetness and ability.' It is not an absolute perfection that is intended, nor doth the word signify any such thing; but it is to bring the faculties of the mind into that order, so to dispose, pre- pare, and enable them, as that they may work accordingly. And this is to be "in every good work;" in, for, unto every 'E» ^ravrj good work, or duty of obedience. The whole of our ipyM^iycau,, obedience towards God, and duty towards man, con- TO B'i\-/:fix sists in good works, Eph. ii. 10. And therefore the '^'''^o"- end of the assistance prayed for is, that they miglit do the will of God, which is the sole rule of our obedience. It is hence evident what is the gracfe that in these words the apostle prayeth for. In general, he designs the application of the grace of God through the mediation of Christ unto our sanctifict- tioti. And this adapting of us to do the will of God in every good vjork, is by that liabitual grnce wdiich is wrought in our souls. Hereby are they prepared, fitted, enabled, unto all duties of obe- dience. And whereas many, at least of the Hebrews, might justly be esteemed to have already received this grace, in their first con- version unto God, as all believers do, the daily increase of it in 7ER. 20, 21.] EPISTLE TO THE HEBREWS. 479 them, whereof it is capable, is that which on their behalf he prayeth for. For all this strengthening, thriving, and growing in grace, consists in the increase of this spiritual habit in us. He lets therefore the Hebrews know, that in themselves they are unable to answer the will of God in the duties of obedience re- quired of them; and therefore prays that they may have supplies of sanctifying grace enabling them thereunto. And he doth it after he hath in particular prescribed and enjoined sundry gospel duties unto them, in this and the foregoing chapter; and it may be with especial regard unto the casting out of all contentious disputes about the law, with a holy aequiescency in the doctrine of the gos- pel ; which he therefore prays for from " the God of peace." 2. But there is yet more required in us besides this habitual dis- position and preparation for duties of obedience, according to the will of God; namely, the actual gracious performance of every such duty. For neither can we do this of ourselves, whatever furniture of habitual grace we may have received. This therefore he hath also respect unto: "Working in you that which is well- pleasing in his sight, through Jesus Christ." This is the way whereby we may be enabled effectually to do the will of God. Our whole duty, in all the acts of it, according to his will, is "that which is well-pleasing unto him," (so is it expressed, ^. ^w Rom. xii. 1, xiv. 18; Eph. v. 10; Phil. iv. 18), — that mv ivdmov au- which is right in his eyes, before him, with respect unto '■""• the principle, matter, forms, and end of what is so done. This we are not suthcient for in ourselves, in any one instance, act, or duty. Therefore he prayeth that^God would do it, work it, effect it, in them; not by moral peii^ucision and instruction _ , , . only, but by an effectual in-iuorking, or working in them. See Phil. ii. 13. The efficiency of actual grace in and unto every acceptable act or duty of obedience, cannot be more directly expressed. This the church prays for; this it expects and relies upon. Those who judge themselves to stand in no need of the actual efficiency of grace in and unto every duty of obedience, cannot honestly give their assent and consent unto the prayers of the church. He prays that all may be granted unto them " through Jesus Christ." This may be referred either to working or to acceptance. If it be so to the latter, the meaning is, ^^'^~ ^'"^''" that the best of our duties, wrought in us by the grace of God, are not accepted as they are ours, but upon the account of the merit and mediation of Christ: which is most true. But it is rather to be referred unto the former; showing that there is no communication of grace unto us from the God of peace, but in and by Jesus Christ, and by virtue of his mediation; and this the apostle VOL. XVI.- yi 480 AN EXPOSITION OF THE [CHAP. XIII. presseth in a peculiar manner upon the Hebrews, wlio seem not as yet to be fully instructed in the things which belong unto his per- son, office, and gnice. o. The close of the words, and so of the epistle, is, an ascription of glory to Christ: "To whom be glory for ever and .;W,-iS ever. Amen." So 1 Tim. i. 17; 2 Tim. iv. 18. So is n-u¥ dlutu,. it jointly to the Father and the Son, as mediator, Rev. V""- y_ 12. See Gal. i. 5. And wherein this assignation of glory to Christ doth consist is there fully declared. And whereas it contains divine adoration and worship, with the ascription of all glorious divine properties unto him, the object of it is his divine person, and the motive unto it is his work of mediation, as I have felsewhere at large declared. All grace is from him, and therefore all glory is to be ascribed to him. As this is due, so it is to be given unto him " for ever and ever." The e.xpression of Big rovs aluvag rm aiuvuv, "in secula seculorum," is taken from the Hel)rew, IJ^J D^iV, Ps. x. 16; D^iyn-ny D^iyn-p^ Nehem. ix. 5; or C:?ii?l? np^ Ps. cxlviii. 6; — "unto eternity," "with- out intermission," " without end." Hereunto is added the solemn note of assent and attestation, fre- quently used both in the Old and New Testament, as in this case, E.om. xvi. 27: "So it is, so let it be, so it ought to be, it is true, it is right and meet that so it should be," — " Amen." Thus shall the whole dispensation of grace issue in the eternal glory of Christ. This the Father designed ; this is the blessedness of the church to give unto him, and behold; and let every one who says not amen hereunto, be anathema Maran-atha. This the apostle hath brought his discourse unto with these He- brews, that laying aside all disputation about the law and expecta- tions from it, all glory, the glory of all grace and mere}', is now, and eternally, to be ascribed to Jesus Christ alone. Of the nature of this glory, and the manner of its assignation to him, see my dis- course of the Mystery of Godliness, where it is handled at large.^ And unto Him doth the poor unworthy autlior of this Exposi- tion desire, in all humility, to ascribe and give eternal praise and glory, for all the mercy, grace, guidance, and assistance, which he hath received from Him in his labour and endeavours therein. And if any thing, word, or expression, through weakness, ignorance and darkness, which he yet laboureth under, have passed from him that doth not tend unto His glory, he doth here utterly condemn it. And he humbly prays, that if, through His assistance, and the guid- ance of His Holy Spirit of light and truth, any thing have been ' See vol. i. of miscellaneou.s \vorks. — Ed. VEll. 22.] EPISTLE TO THE HEBREWS. 481 spoken aright concerning Him, His office, His sacrifice, His grace, His»wliole mediation, any light or direction communicated unto the understantling of the mind of the Holy Ghost in this glorious scrip- ture, He would make it useful and acceptable unto His church, here and elsewhere. And he doth also humbly acknowledge His power, goodness, and patience, in that, beyond all his expectations, He hath continued his life under many weaknesses, temptations, sorrows, ti'ibulations, to bring this work unto its end. To Him be glory for ever and ever. Amen. This is the solemn close of the epistle. "What follows are certain additional postscripts, which were usual with our apostle in his other epistles; and we shall briefly give an account of them. Ver. 22. — Tlapax-aXiJ 3j i/.aag, a8s}.foi, av'-zyjsh tou 7Jyov rrig ii-e of the brethren throughout Italy to be included in this expression of Christian friendsh'p to the believing Hebrews; and that the analogy sometimes urged of 1 Cor. xvi. 19 will not really hold. The objection, however, proceeds upon the ground, — which is quite untenable,— that in every instance in which he conveyed such salutations from other brethren in his epistles, he required to be formally empowered to do so. If persons are specially nam^d as transmitting through the apostle these friendly greetings, this might have been necessary, but it is reasonal^le to allow a some- what wider import in the case of the more general salutations. When he write.s, Rom. xvi. 16, "All the churches of Christ salute you," (f)r Tuscliendorf, alo.ng with Griesbach, Scholz, and Laehmann, inserts 'Troicut in the clause,) he migiit simply intimate liis knowledge of the fraternal love which, in the vai ious congre- gations at Corinth and its port.-, or wherever he had been, he had heard expressed towards the Christians to whom tlie ejjistle in which the salutation occurred was ftddies^ed. — Ko, VEIL 24, 25.] EPISTLE TO THE HEBREWS. 485 He adds, to complete this duty of communion in mutual saluta- tion, the performance of it by those that were with him, as well as by himself: *' They of Italy salute you." They did it by him, or he did it unto the whole church by them. Hence it is taken for granted that Paul was in Italy at the writing of this epistle. But it is not unquestionably proved by the words. For o/ dvo Tr,g 'iraXictg may as well be, " those who were come to him out of Italy," as " tliose that were with him in Italy." But in Italy there were then many Christians, both of Jews and Gentiles. Some of these, no doubt, were continually with the apostle; and so knowing his design of sending a letter to the Hebrews, desired to be remembered unto them ; it being probable that many of them were their own coun- trymen, and well known unto them. Ver. 25. — 'H y^dptg ^sra 'Trdvruv v,u,uv. 'A/xrjV. Ver. 25. — Grace [be\ with you all. Amen. This was the constant close of all his epistles. This he wrote with his own hand, and would have it esteemed an assured toJ-ien whereby an epistle might be known to be his, 2 Thess. iii. 17, 18, He varieth sometimes in his expressions, but this is the substance of all his subscriptions, " Grace be with you all." And by " grace " he intends the whole good-will of God by Jesus Christ, and all the blessed effects of it, for whose communication unto them he prays herein. The subscription in our books is, Uphg "F.Zpaio\jg lypdfn d'xh r^s 'iraXiag hid Tif^oDeou, — " Written to the Hebrews from Italy by Timothy." Tiiis is partly uncertain, as that it was written from Italy; and partly most certainly untrue, as that it was sent by Timothy, as expressly contrary unto what the apostle speaks con- cerning him immediately before. But these subscriptions have been sufficiently proved by many to be spurious, being the additions of some unskilful transcribers in after ages.^ TO) QsSi U^a. ' In regard to this subscription, it is commonly ovprlooked that it varies in dif- ferent MSS. Ill illustration it may he meiitinned, thuc while D has no subscrip- tion, c has lipoi ' Eipxiovs, A adds ty/jwip// «5rd ' Fu^n;, and K appends hcc Tt^odiov, —Ed. INDICES TO THE EXPOSITION. L— PASSAGES OF SCRIPTURE EXPLAINED. Note. — The passages of ?cripture referred to in this Index are such as receive some degree of illug. Iralion from the Author. Under the head ''Hebrews," the relerences are to tlie veiy miporUat illiistrdtious which parts of tlie Epistle receive iu the course of his Preliminary Exercilatious. Vhap i. 2, i. 26, L31, ii. 1-3, ii. 2. ii. 2, 3, ii. 15, ii. 17, iii. 8, 9, iii. 15, iii. 16-19, iii. 22, iii. 24, iv. 1, iv. 7, iv. 9, iv. 10, ▼.21, V.29, Ti. 5, Ti. 6, vi. 8, 9, Tiii. 21, ix. 27, Xi. 26, 29, xi. 2S-32, xii. 1-3, xiii. 7, 8, xiv. 17, xiv. 18, xiv. 18, 20, XIV. 19, xiv. 19, 20, xiv. 22, XV. 3, 4, XV. 13, xvii. 1, xvii 4, xvii. 5, xvii. 14, xvii. 21, xviii. 1-3, xviii. 1, 13, 17, xviii. 18, xviii 19, xviii. 25, xix. 24, xxii. 1, xxii. 12, xxii. 15, 16, xxii. 17, xxii. 18, xxvii 27. xxviii. 12, 13, xxix. 27, Kxx. 1, etc.. Genesis. Vol. vii. 10 ii. 43 i.l43; ii.3;il ii. 2ti4 iv. 259, 284 iv. 282 i. 157 ; ii. 315 i. 146 ; V. 225 i. 216, 217 i. 170, 174, 186 i. 146 i. 149 i. 518 i. 177 iv 6o iv. 104 vii 28 vii 3U vii. 47 151, 163 ; iv. 362 iv. 86 vii. 48 iv. 209 V. 219 i. 451 i. 451, 452 i. 177; iii. 13 iii. 496 V. 305 V. 300 ii. 11, 1- iii. 41 V. 316 V. 312 i. 178 i. 457 412 ; vii. 30, 43 i. 450 V. 2-:2 i. 461, 503 i. 178 i 2_0 vii. 392 i. 178 ii. 456 ii. Ill i. 222 Vii. 103 vii. 105 V. 235 Vii. 214 iii. 13 V. Ill iii. 249 li.30y i. 360 Chap, xxxi. 42, 53, xxxi. 64, xxxii. 24,26-30, . XXXV. 21, xlviii. 3, xli.x. 1, xlix. 3, 4, Vol. iv. 201 ii. 19 i. 222 i. 187 vii. 127 i. 188 i iii. 11 ii 242 xlix. 10, j. 108. 18S, 264 ; iii. 15 Exodus. ii. 3, iii. 1-6, 14, iii. 6, 15, iii. 12, iii. 14, vii. 11, xii. S, 9, xii. 15, 16, xii. 27, .. -xii. 42, xiii. 1-16, .. xiii. 9, 16, xiii. 12, 13, xiii. 19, XV. 23 26, .. i. xvi. 1, etc., xvi. 2, 7, xvi. 13-15, 31, .. xix. 3-6, xi-K. 6, xix. 10-24, xi.x. 11,16, xix. 13, xi.x. 18-20, XX. 1, etc., XX. 5, XX. 12, xxi. 1, xxili. 2, xxiii. 20-22,23, xxiv. 4, xxiv. 12, XXV. 10, XXV. 17, xxviii. 36, xxviii 41, xxxi. 12-17, . . xxxi. 17, ii. 334, 417 ; xxxii. 27, xxxii. 30, xxxii. 34, iv. .\xxiv. 6, xxxiv. 21, xxxiv. 28, XXXV. 2, 3, xl. 10, i. 514 i.225 vii. 98 i. 474 vii. 43 ii. 255 i. 461 i. 4til i. 459, 460 i. 189, 458 i. 464 i. 463 i. 466 vii. 130 468 ; ii. 288 ii. 3U3 iv. 55 i. 469 i. 474 i. 475 i. 475 i. 472 vii. 326 I. 225, 473 ii. 395 vii. 377 i. 501 i. 481 iv. 52 i. 226, 227 i.472 i. 132 i. 6i4, 515 i. 517 iii. 96 i. 547 Ii. 397 iv. 259, 332 i. 511 Ji. 147 50 ; vi. 129 i. 21)4 ii. 400 ii. 80 ii. 401 i. 189 Chap. Leviticus. xvi. 2, xvi. 28, xi.x. 17, xxi. 10, xxiii. 15, xxiii. 24, xxiii. 32, XXV. 8, xxvi. 21, 24, Ndubebs. vi. 22-27, xi, 26, xii. 2, xii. 3, xii. 8, xiv. 20-35, xiv. 29, 32, xiv. 34, XV. 38-40, xvii. 12, 13, xvili. 15-17, xxiii. 21, xxiv. 7. 17, 20, 24, xx'v 14, XXV. 12, 13, Ded«eronomy. i. 1, etc., iv. 19, V. 3, 4, V. 15, V. 22, vi. 4-9, vi. 6-9, -x. 4, xi. 13-21, xi. 14, xviii. 15-19, xviii. 18, roi, vi. 229 Vii. 443 iv. 104 i. 5j1 ii. 279 i;. 281 ii. 442 ii. 279 v. 165 V. 319, 370 i. 189 iii. 20 iv. 453 i. 29 iv. 52 iv. 179 iv. 293 ; v. 273 i. 406 iv. 462 i. 466 i. liJO i. liiO iii. i2 V. 4s7 xviii. 19, xxi. 21-23, xxii. 12, XXV. 19, XXX. 1, 2, 4, xx.xiii. 2, xxxiv. 10, i. 9, V. 9, V. 13-15, vi 2j. xxiv. 1,26, xxiv. 2,3, xxiv. 19, i. 473 iii. 343 iv. 71 ii. 401 ii. 369 i. 464 i. 462, 463 ii 368 i. 465 V 97 i. 192 iii. 517 i. 192 i. 511 i. 466 i. 193 i. Ki3 vii. 314 i. 192 ; iii. 5-17 DA. iv. 310 iv. 201 i.455 i. 22i Vii. 176 i. 617 V. 228 iLllO 4S8 INDICES. Cliap. Judges. Vol. Chap. Vol. Chap. Vol. Ix. 13, .. i. 6:iU Ixv. 9, 10, V. 98 xxviii. 21, .. iv. 163 X.4, ii. 279 Ixviii. 12, iv. 39 XXX. 26, .. vi. 1-6 xiii. 17, i. 469 Ixviii. 17, 18, iv. 409 XXXV. 3, .. vii. 273 Ixviii. 19, *,'. i. 196 ; iii. 61 xxxix. 8, i. 207 KUTB. Ixviii. 30, i. 26 xl. 5, ., i. 181 iii. 15, 1.195 Ixviii. 62, Ixix. 20, i. 199 vi. 563 xl. 30, 31, xli. 19, •• v. 182 i. 615 1 Samuel. Ixix. 32, ii. 236 xlii. 1, '.'. i 209 ; iv. 253 ii. 3, ir. 185 lx.\ii. 1, etc. i. 198 xlii. 1-7, ii. 69 ii. 10, ., i. 193 Ixxv. S, iv. 243 xlii. 3, i. 26 iii. 14, ., Vi. 531 Ixxvii. 10, iv. 294 xlii. 4, .. i. 161 xiv. 29, v. 79 Ixxvili. 49, Ixxx. 16, Vii. 168 i. 199 xliii. 24. xliv. 22, •• i 26 Vii. 2J3 2 Sa-mokl. Ixxxiv. 7, T 99, 182 xlv. 9, ,, iv. 63 iii. 35, V, 79 Ixxxix. 14, ii. 112 xlvi. 6, i. 26 vii. 14, iii. 139 Ix.xxix. 27, iii. 159 xlix. 6, i 161 xxiii. 3, 1.194 xci. 11, iv. 58 Ii. 15, 16, ii. 414 ; iv 39, 27.'i 1 Kl.NGS. xcvii. 7, cii. 2'i, iii. 161 iv. 276 Ii 16, Iii. 13, iii. 72 i 210 1.47, • • vii. 129 i. 195 cii 25-28, iii. 197 Iii. 15, v. 17 iv. 33, •• civ. 4, iii. 170 liii. 1, etc, i.'248. 404 iv. 240 viii. 6, 10, ll, .. i. 515 civ. 25, iv. 167 liii.8. V. 336 viii. 27, iii. 345 vi. 246 i. 26 cv. 15, i. 184 liii. 10, ii 203 X. 1, ex. 1, etc.. *.". 1.200 iii. 218 liii. 11, ii 409 ; iv. 515, vi. 413 xiv. 15, cxix. 96, iv. 167 liii. 12, ii. 153 2KING3. cxix. 173, i. 2U0 Iviii. 9, 10, iv. 165 i. 8, vii. 206 cxxxviii. 2, cxli. 2, iv. 165 vi. 2U2 Ix. 7, 16, 19 Ix. 9, 20, i.260 i. 260 1 Chronicles. cxlvii. 7, iv. 160 Ix. 22, .. v. 233 xxii. 14, xxviii. 19, i. 288 i.2S8 cxlvii. 19, cxlvii. 19, 20, ii.316 iv. 82 Ixii. 3, Ixv 17, Ixvi. 11, •• vii. 99 i. '^60 vii. 9 2 CUBO.SICLES. Proverbs. Ixvi. 24, iv. ISO xxl. 12, i. 20 i. 23-26, 23, ii. 65 xxxii 31, Vii. 104 iv. 23, ii.26. iv 74 vii. 2SU iv. 2, Jeremiab . V. 244 Ezra. viii. 22, i. 166 vi. 20, i. 26 X. 7, 8, Job. i.510 viii. 22-31, viii. 80, X. 29, ii.oS iv. 268 V. 162 vi. 29, 30, vii. 22, 23, X. 22, V. 127 vi. 169 iv. 240 viii. 9, ., vii. 426 xxvii. 23, V. 147 xi. 10, iv. 48 xi 7, ,, iv. 166 xxviii. 14, iv. 2U4 xxiii. 5, i. 210 xix. 2.5, i. 160 XXX. 17, i. 260 xxiii. 29, 1.57 xxvi. 13, vii. IS xxxi. 18, V. 79 xxx. 21 22 1.212 xxxi. 26,27 iii. 343 xxxi. 22, . V. 336, vl. 271 xxxvii. 19, vii. 317 ECCLESIASTES. xxxi. 32, 1. lU iii. 18, V. 454 xxxiii. 13, 15, L212 Psalms. v. 1, .. ii. 453 ii.2. i. 186, 196 EZEKIEU ii.7. i . 71, 181 SONQ OP SOLOMOH i. 24, ,. 1.219 ii. 8, .. V. 5o9 viii. 8, 9, .. i. 181 XX 6, ,^ vi. 121 V. 4-6, ii. 110 XX. 10-12, ^^ ii. 391 Viii. 4-Q iii. 334 Isaiah. XX. 11, 25. , , V. 465 xvi. 2, V. 115 ii. 2 4, .. i. 181, 201, 436 XX. 49, .. vi. 216 xviii. 2, .. iii. 429 iv 2, i. 202 xxxiv. 31, ,, i. 195 xviii. 32, 1.197 V. 1, etc., iv. 42 xxxvi. 25, ,, Vi. 6.3 xix. 1-6, iii. 344 Ti. 5, V 510 xxxvi. 26, .. i. 153 xxi. 1, 3, 7, .. i. 197 vi. 9, 10, iv. 45 xxxviii. 11 , , iii. 234 xxii. 1, etc , i. 402 vii. 10-16, i. 3-5 xl 7, , , i. 23 xxii. 15, .. iv, 503 vii. 11, 12, iv. 66 xlii. 16, i. 26 xxii. 22, .. iii. 424 viii. 1, i 3^6 xxii. 27, .. i.l81 viii. 18, iii. 430 Daniel. XXV. 9, 12,14, .. iv. 310 ix. 1, 2, iv 235 ii.2. ,, ii. 257 xxxii.3. iv. 502 ix. 6, i, 203;ii. 85 ix. 23, i.3;i3 xxxii. 8, iv, 79 X. 27, i. 208 ix. 24, i. 189, 253, 323, 334; v. 402 Xl. 6-8, '.'. ii. 86 ; iii. 370 xi. 1, 6, i. 203 ix. 21-27, i. 305 xl. 7, i 114, 115 xi. 6^, i. 260 ix. 25, i. 334 xl. 7, 8, ii. 69 xi. 10, 12, i 161 ix. 25, 26, i."is4. 186, 314, 331 xl. 8, 9, ii. 153 xvi. 1, 1.209 xii. 10, iir. 43 xlv. 1, etc. i. 197 xix. 2.5, i 181 xlv. 5, iv 36S XXV. 7, vi. 197 HOSEA. xlv. 7, iii. 177 xxvi. 11, .'.* Iv. 78 ; vi. 536 i. 7, i.218 Ii. 17, vii. 454 xxvii. 13, i.84 ii. IS, ., ii. 80 Ixi. 8, i. 4UU xxviii. 5, .'." i. 209 vii. 99 iv. 8, iv. 861 Ixv. 6, iv. 295 xxTiii. 16 iv.301 xi.l, .. iv.as INDICES. 4r89 Chap, Xi.3, xii. 15, xiv. 3, xiv. 8, li. 20, Tiii. 7, Vol. vi. 1'.'4 iv. 171 Vii. 456 i. 212 Joel. Obadiah. i. 244 iv. 8, i. 212 V. 1, . 20:!, 3h0 V.2, ., . 212, 249 vi.9, Uabakkck. iv. 77 i. 13, ii. 109 i. 16, V. 327 ii. 3, 4, vi. 582 ii.4. i. 114 iii. 4, IIaggai. iv. 79 a. 3, i. 2S5 ii. 3, 6-9, i. 284 ii.4. 1 291 ii. 5, ,, 1.300 ii. 6, .. i. 2;iy ii. 6, 7, vii. 303 ii. 7, V. 474 ii. 7, 9, Zechaujah. i. 287 iii. 8, i. 214 iii. 9, iii. 96 Ti.13, ii. 85 Xii. 12-14 V. 28 xiii. 4, vii. 206 iii. 1. iii. 1, 2, iii. 1-3, iii. 2, iii. 20, iv. 6, Malachi. i. 284, 287, 302; iii. '.'2 iii. 156 iv. 43 vi. 124 iv. 236 V. 94 Matthew, iii. 7, iii. li, iii. 17, V. 16, V.17, V. 17-19, V. 23, 24, v 33-37, VI. 34, vii. 29, X. 15, xi. 23, xii. 20, XV. 14, xvi. 3, xvi. 18, xxiv. 6, xxiv. 20, xxvi. 41, xxvi. 53, xxviii. 19, iv. 345 iv. 43 iv. 2.58 V. 183 V. 461 ii 372 vi. 26 V. 247 iv. 29 i.57 iv. 222 iv. S3 iv. 3SS iv. 344 iv. 46 iii. 543 iv. 240 ii. 370 iv. .339 vii. 3.3G i. SO Chap. i. 1, 2, xiii. 32, .xvi. 15, 1. A i. 27, i. 70, i. 72-75, ii. 11, vi. 1, vii. 21, 22, ix. 49, xviii. 12, xix. 41, 42, xxi. 20, xxii 31, 32, xxii. 42, Mark. Vol. vi. 141 V 47 i. SO iv. 3.53 i. 378 , 30; vi. 396 vi. 93 ii. 153 ii. -81 i. 415 i. 419 ii. 280 iv. 44 1.309 iv. 400 iv, 509 Jons. i. 1, i. 3, i. 11, i. 14, i. 15, i. 17, i. 18, i. 29, ii. 19, ii. 20, iii. 13, iv. 10, V. 22, 27. 30, V. :4, V. 39, iii vi. 44, vi. G8, vii. .39, ix. 22, 34, X. 38, xiii. 34, 35, xiv. IS, xiv. 28, xvii. 4, xvii. 19, xi.x. 13, xix. £0, XX. 23, ii. 19, 20, ii. 38, iii. 26, iv. 13, V. 41, vii. 38, vii. 51, vii 53, viii. 20, X 33, Xi. IS, xi. 23, xiii. 2, xiii 14, xiii. 18, xiii 46, 51, XV. 1, XV. 10, XV. 18, XV. 21, xix. 2, xix. 3, XX. 6. 7, XX. 32, xxvi. 27, i. 218 i. 21^ iii. 52 vi 19, 191 iv. 23i) V. 266 iii.SOG i. 528 vi. 269 i. 286 V. 340 V. 77 iii. 42 vi. 411 187; iv. 310; v. 3J2 iv. 109 i. 42 vi. 95 i. 507 iii. 98 v. 174 v. 642 ii 84 vi. 3S3 . . ii. 154; vi. 291 i. 272 V. 4UU V. 374 iv. 40 V. 77 V. 373 iii. 571 iii. 397 . . iii. 51; iv. 575 iv. 25 i.226 V. 77 iv. 559 V. 22 V 165 iii. 238 ii. 280 . , iv. 4.55 iv. 222 vii. 4.33 i. 498 iii. 83 i. 127 vi. 95 v.17 ii. 423 . . i. 57; iv. 354 i. 30 Chap. i. 4, i. 6, i. 7, i. 16, i. 20, i. 32, ii. 5, ii. 17 iii. 2, iii. 4, iii. 21, iii 25, iii. 31, iv. 19, v. 6, V. 12, vi. 2, vi. 17, viii. 3, viii. 17, viii. 19-22, ix. 1, etc., ix. 4, ix. 4, 5, i.x. 5, ix. 6, ix. 21, ix. 22, ix. 31, X. 17, xi. 4, xi. 20, xii. 6, xiii. 13, XV. 16, xvi. 18, xvi. 25, xvi. 26, Romans. li. 29; iii. 124 iii 4'.i3 i. 11)3 vii. !)9 vii. 20 ii.l33 i. 153 iii. 113 i. 42 iii. 124; v. 139 vi. 94 vi. 218 V. 461 vii 82 iv. 460 i. 145, 149 V. 23 iv. 249 vi. 59 V. 260, 266 iii 81 i. 431 vi. 184 iv. 85 i. 121 iv. 294 iii. 55 V. 254 iii. 113 iv. 240 vi. 42 V. 152 iv. 315 vii. 405 ii. S V. 554 iv. 23S i. 3U, 60 1 Corinthians. i. 17, i. 18-23, 1. 2.3, 24, ii. 1, ii. 4, ii. 6, ii. 6, 7, ii. 13, iii. 1, 2, iii. 9, iv. 9, V. 7, vi. 18, vii. 23, ix. 25, X. 1, 2, X. 10, X. 21, xi. 10, xii. 31, xiii. 10, XV. 24, XV. 24. 28, XV. 28, xvi. 2, i 75 i. 43 V. 528 i. 75 i.57 iv. 597; v. 490 i. 42 i. 75 iv. 582 v. 96, 112 iii. 252; vi. 666 i. 459; vii. 166 vii. 401 vii. 372 vi. 563 V. 17 vii. 168 iv. 4.53 iii. 2;53 V. 156 v. 400 iii. 232 V. 201 iii. 325 ii. 423 2 CORINTHIAKS. ii 16, iii. 7, iii. 13, iii. 14, iii. 18, iv. 4, iv. 6, iv. 7, , v. 410 , V 76 , V . 72 i. 76; iv. 110, 221 . ii. 449 iv. 25S . IT 55' ;'• 379 490 INDICES. Chap. iv. 16-18, Vol. Chap. rot Chap. Fat. iv. 264 i. 19, ii .31,60 ix. 10, .4 1.612 V. 10, 11, V. 55 i. 24, Vii. 154 ix 11, 12, .. ii. 213 V. 11, iv. 139, 201 1 i. 28, v.400 i.\. 12, .. ii. l':4 V. 17, 18, ii. 404 ii. 3, .'. iii 270; V 262 1 ix. 25, 26, .. ii. 165 V. 20, iv. 55 ii. 9, i 189; vi. 22, 207, vii. 310 X. 7, .. 1.263 V 21, Tii. 9, 10, iv. 473 ii. 10, V.400 X. 23, .. iii. 564 vii. 274 ii 15, iii. 54 X. 29, .. 1.546 viii. 2, V. ISO ii. 16, ii. 281 X. 32-34, i. 98 ix. lJ-15, V. 118 ii. 16, 17, ii. 381 xi. 1, .'. ill. 315; iv 247 ix. 15, V. 77 ii. 17, .".' IV. 257 vi. 421 xii. 2, V. 401 xi. 3, Iv. 114 ii. 18, iii. 254 xii. 18, .. 1.476 xii. 4, iv. 547 ii. 19, iii. 545 xii. 21, .. 1.38 xii. 16, iii. 495 ii 20, i. 498 x.i. 26, .. 1.303 xiii. 8, iv.453 ii. 21, iii. 5, vii. 436 vii. 410 xii. 27, xii. 28, 29 •• vi. 122 ii. 463 Oalatians. iii. 16, iv. 260 xii. 29, ii. 110, 135 i. 1, i. 82 i. 16, iv. 375 1 TUESSALONIA.VS. jAUEil. iii. 16, i. 456 i. 3, V. 163 1.6, ., vi. 516 iii. 17, iv. 238; V. 5.57 ii. 13, iv. 556, 575 i.l2. iii. 124 iii. 19, i. 226; V. 495 ii 15, ii. 324 1.13, vii 103 iU. 19-24, *l vi. 80 ii. 15, 16, vi. 537 1.15, v. 109 Iii. 20, ,. vi. 55 V. 17, iv. 135 1.21, i. 57 , iv. 249, 655 iv. 19, iv. 147 v. 22, iv. 228 i. 23, 24, .. iv. 2.52 iv. 2i-2a, iv. a5 ii. 18, ,. V. 183 iv.24, ii, 444 2 Thessalosians ii. 20, ., V. 163 ir. 24, 25, i. 473 ii. 10, iv. 137 V. 12, ., V. 247 iv. 24-26, vi. 88 ii. 11, 12, iv. 45 iv. 26, ii 445 1 Pkteb. vi. 10, Vii. 2S5 1 TiMOTUT. 1.6, .. Vii. i73 Ti. 16, i. 27 iv.4, 5, iii. 82 1. 9-12, ,, iv. 37 Ti. 17, vii. 154 iv.1.3, iv. 16, iv. 138 V. 532 i. 12, 1.20, •• iv. 252 ii. 29, 33 EPHEStANS V.21, "iii. 253; Vii. 221 i. 21, iii 648 i. 8, 9, iii. 35 V. 24, .. iv. 182 1.23, .'.' iii. 297 i. 9, 10, v. 404 11.2, iv. 581 i.lO, j. 159 iii 44; iv. 131 2 TiMOTHT. ii.3. V. 79 ; vii. 9 i. 11. .. i. 143 i. 7, iv. 204 ii. 4, [[ vii. 40 ii. 12, iv. 1.32 i. 13. .. iv. 315 ii. 9, .. V. 117 ; vi. 559 ii. 15, I. 499; V. 450; vi. 356 ii. 15, .. V. 7 iii. 15, iii. 571 ii. 20, i. 60 iii. 5, iv. 315 iv 1, iii. 372 ii. 20-22, iii. 545 iii. 10, V. 166 iv. 14, iv.261 iii. 3, 5, 6 i. 182 iii. 12, ^, iv. 529 iii. 8-11, .. V. 262 iii. 16, .. i. 30 2 Teter. iii. 9, .. vi. 94 iv. 2. .. iv. l.iS 1. 11, i. ao iii. 12, iv.43e iv.7, vii. 233 i. 19, 20, i. 30 iii. 17, iv. 7, '■ iv.695 V. 77 TiTCS. i. 21, ii. 5, i. 30, 59, 126 vii. 48 iv. 8, i. 195 ii 10, .. iv. 227 ii. 14, Iv. 253 iv. 13, .. V. 400 ii.ll. .. iv. 221 iii. 3-5, v. 40 iv. 14, iv. 15, 16, iv. 18, ;■ ii vii. 433 . 545; V. 176 V. 20 iii. 4, Ebbegws. iv.221 iii. 11, iii. 15, 16, .. Iv. 228 1. 84 ; ii. 4 iv. 22, iv. 137 i 3, .. ii. 163 1 JOHR. T.2, ii. 160 ii. 2, 1. 226 V. 11. V. 125 ii 3, 1. 83, 502 ii. 1, 2, •• i.544 V. 15, 16, , , iv. 227 ii. 14, iv. 143 ii. 2, •• il. 177 V. 26, 27, .. ii. 216 ii. 17, " L32S ; ii. 145 iv. 7-12, • • V. 170 Vi. 2, i 501 iii. 1-3, ii. ira V 3, • • Tii. 273 vi. 16, vii. 12 iv. 3, 4, 1* ii 300 T. 6, ♦• Tl. u60 vi. 17, •• V. 199 iv. 3-10, iv. 9, •• ii. 411 ii. 421 Jddb. Philippiaxs. iv. 10, ii. 417 7, .. vi. 37 i. 19, iv. 219 iv 12, i. 55, 57 iii. 10, iv. 1:53 iv. 16, ii. ISO Betglation. iii. 12, V.400 V. 1, . . ii. 16, 142. 151 i. 8, .. vi. 583 iii. 16, •• i.27 V. 6, 7, v.ll. i ii. 162 87; ii. 4 i. 10, iii. 10, •« ii. 424 T.214 COLOSS ANS. vii 11-16, ii. 143 V. 8-1.3, iii. 652 1.15, iii 95, 159; iv. 258 vii. 14, i. 376 V. 9, 10, vii. 3i9 i. 15. 16, iii. 51 viii 3, ii. 151 xiii 8, ..' iv 237; vi. .'^'6 i. i5- 19, iii 79 viii. 4, ii.214 xxi. 8, vii. 180 1 16, 17, •• iii. 100 ix. 1-10, i 498 xxii. 12, ,, T.43 INDICES. 491 n.— INDEX TO SUBJECTS. Aaron, call of, to be high priest, i. 521, iv. 479. Consecration of. i. 521. Official garments of ;— ordinary, i. 52:3 ; extraordinary, i. 524 Clifist, not belon;^ing to the family of, could not offer animil sacrifices, vi. 27. Aaronical priesthood, end of the, i. 526. Abel, of, vii. 22. And Cain, difference between, in state and character, vii. 26. Sacrifice of, vii. 22. And Cain, difference between the saciifices of, vii. 24. A tyjie nf the persecuted church, vii. i8. Effects of the faith of, vii. 28. Blood of, cried to God, vii 28, 349. Abhorrence of sin, of God's, iv. 95. Abide in Clirist. diligent e.Kertion necessary that we may, iv. 157. Abidinci nature of the knowledge of Christ iii. 506. Ability, of natural and moral, iv. 452, 453. Of Christ's mediatorial, v. 523. Of Clirist to save friAa sin, v. 526. Of Christ to save, we should be established in the belief of the, v. 527. Of Christ to succour his people when tempted, iii. 4S0. Abraham, era of, i. 451. Place of the birth of, i. 451. Probably an iilolater before his call, i. 453. Call of, i 448, vii 57. Left many worldly comforts, vii 59. Journey of, to Canaan, i 453. Had opportuai y of returning to Ur of the Chal- decs, vii. 93 Of the change of the name of, i. 449, V. 222. Calltil the "patriarch," V 317 Cir- cumcision of, i. 455. Church in the family of, i.l21. A twofold seed promised to, i. 121. Christ promised to, vii. 113. Promises made to, in a peculiar manner, v. 367. Why promise of Canaan made to, iv. 233. A numerous offspring pro- mised to, vii SI. The first promise renewed to ; — nature of it as given ti him, i 177. Both spi- ritual and temporal blessings bestowed on, v. 226 Victory of, over the four kings, v. 314. The eminent faith of, vii. 64, 106. Glory of the f lith of, vii. lOS. 111. Lived a life of faith, vii. 67. Life of, a pilgrimage, vii. 68, 91. Ten trials of, iv. 59. Trust of, in God under trials, vii. 68. Expected rest in heaven, vii. 72, 96. In what sense God is .said to have tempted, vii. 104. Affectionate nature of, vii. 110. Offered up Isaac, vii. 106. Believed the doctrine of resurrection of the body, vii 116 Received Isaac from the dead in a figure, how, vii. 113. End of the trials of, vii. 119. Abrngatiirn of Levitical worship, vi 174, 500. Effected in two ways, v. 400. 'ihe apostles did not at first expressly preach the, v. 402 Abstract, the use of the, for the concrete not un- usu.ll in Scripture, iii 62. Acceptance with God, what included in, vii. 37. With G"d for our persons must be enjoyed be- fore our services can be accepted, vii. 26. Con- troversies about, vii. 39. Only by faith, vii. 39. In duties, believers enjoy, v. 120. Access to God, only by Christ, v. 531. Under old and new testament dispensations, difference in the manner of, vi. 73. Accomplish'ment of redemption, of the manner of the, iii. 304. Of prophecies a season of trace, iii. 501. Of prophecies may pass unnoticed at the time, iv. 295 Full, of some promises may be delayed, iv. 299. Of promises, difiicaU ties may be in the way of, v. 475. AcC'Uni to be given by ministers to God, iii. 567, vii. 460. ActsunA adjuncts of the priesthood of Christ pro- posed to consideration, ii. 194. My «hich God constituted Christ the high priest of the church, iv. 4S6 Of munificence are memorable and praiseworthy, \. 307. Adam, the name, used in different senses, ii. 43. Thet sin and fall of, their consequents, i. 146. Tnecom. mon head of his posterity, the rabbins acknow- ledge, i. 14S. The representative of his posterity in the covenant of w irks, v. 3S8. The first sin of, imputed to his posterity, v. 388. Language of the rabbins, asserting the imputation of Adam's first sin, i. 149. Corruption of human nature from sin of, asserted by the rabbins, i. 151. lliiw made in the image of Christ, and Christ made in the image of, ii. 36. After his first sin, ceased to be the covenant head of his posterity, v. 390. ^ Address to Socinians on their opposition to the reconciliition of Christ, iii. 483. Admiration of the love of Christ enjoined, Iv. 527. Of the riches of the grace of God in the matter of salvation enjoined, iii. 313. Motives to, iii. 313. Admizedec, probably a successor of Melchisedee as king in Salem, v. 303. Adoption into the family uf God, of, vii. 255. God gives the t;reatest pledges of, to his people under their afflictions, vii. 25). Affliction a i>ledge of, only when endured with patience, vii. 2'j4 Adulterers, vengeance of God against, vii. 407. Ailvantarje of the church from Melchisedee, not so fully enjoyed in his own day, v. 3:i4. Advantnyes, outward, will not secure men from sin or sulfering, iv. 73. Great, derived by the church from contemplating the love of God in Christ, iii. 314. Great, derived by believers from the compassion of Christ, iv. 425. Affection, natural, and Christian love, difference between, vii. 382. Affections and properties of Christ's human na- ture, iii. 467 Change in the, by repentance, v. 23. Of Abraham, stren-th of the, vii. 110. Car- nal, causes of spiritu.il sloth, v. 207. Corruj>t, prevent men from profiting by the word of God, iv 5-5.5. Afflictions, of, iv. 435, vii. 252. Of sanctified, vii. 270. May be expected by believers, vii. 249. After conversion, confirm faith, vi. 560. Advan- tages of, vii. 274. Profitable to believers, ii i. 398. Of a feeling sense of, vii 273. Of consolation under, from the gospel, iii. 315, iv. 594. Of the state of the heart under, vii. 264. Of fainting under, vii. 258. Benefits of, how lost, vii. 258. Aggravation of sin of many, from their hearing the fjospel, iv. 172. Of sin from mercies re- ceived, vi. 12-i. A multitude joining in any sin gives it thereby a great, iv. 51. Of difficulties hurtful to the soul, iv. 378. Aggravations of sin, of, iv. 464. Ai/ony of Christ, of the, iv. 506. Agrippa Iieldby some of the Jews to be their Me* siah, iii. 17. Aid, seasons in which believers need peculiar, iv. 378. All in all, Christ is, to his people, iii. 510 Allegorical use of Scripture, great caution neces- sary in making an, iv. 36. Allegories nf Scripture, of the, iv. 35. Altar of incense, of the, vi. 201. With its incense. 492 INDICES. a tvpe of Clirist'R intercession, vi. 203. Christ is the, of tlir lu-w ti'st.iineiit church, vii. "tiS. AnJinssa liir, iicc-ssity of faithfulness in an, iii. 612 Of the Kiithur to men, Christ is, iii. OOJ. Ambaasadnrx oi God, oppo.sitiou to, is opjiosition to (iod, iv. 55. Analoijii of faith, the, must be observed in search- in;.' the .-criiiiiire, iv. ;!!'>. Anchor, wliy Christian hope is compared to an, V. -^Sl. AngH of death, Jewish name for Satan, iii. 4.34. Of God's i.rt-senc.-, who, i. iJ.'l. Of the Lonl, who, V. 23.5. ^n^/els, theii- nature and office, iii 2-38. Power of, iii. 175. vii. 168 Call.M gods, iii 163. Degrees of i;Iory amoiiL'.st, iii. )3i. Obedienceof, iii. 245. Holy, confiniied iu purity by Cliiitt, iii. 52. Glory of, lies in the servxe of God, iii. 175. Do- minion of Christ over holy, iii. 49. Reasons of Cliri.sfs dominion over holy, iii. 51. Ministry of, iii. 240. Holy, and saints, united under Clirist, iii, 44. The highest ;;1 iry of, is to minister un- der Christ, iii. 243. Attended Clirist on his as- cension, iv. 409. Ministry of, respecting what It is employed, iii. 24S. .Ministry of, in the giv- ing of the laiv, i. 220, iii. 273. Kmployi d in re- vealing the mind of God to man, iii 249. He- lievers h.ive communion with, iii. 247, vii 335. Minis;rv of, maiiife.-^ts the love, care, and conde- scension of God tohi^ saints, iii. 247. Protect the people of God, iii. 251. May suggest good thoughts to believers, iii. 260. Why employed to minister to G >d'speople, iii. 244. Witness the obedience and sufferings of tlie people of God, iii. 252. The reception of, a great honour, vii. S91. Believers shouM be grateful for ministry of, iii 255. Take veneanceon theenemiesof God's people, iii. 253. Ministry of, used by God to re- proach, awe, restr.iin, and tonrient the devil, iii. 248. Divine worship not to be rendered to, iii. 256 The ministry ef, resp cts the general re- surrection and day of judgment, iii, 253. Popish doctr ne of the mediation of, vii. •J63. Popish worship of vi. 421. Wicked, dominion of Christ over, ill. 54 Avf/cr of God, the, wherein it consists, ii. 117, 133. .4 nJ7. Assemblies for public worship, of, vi. 521 .Subjection to Christ is professed in attending the, vi 521. Causes of neglecting, vi, 522. Danger of neglect- ing, vi. 624, Assembly, the catholic church forms a great, vii. 337. Assumption of human nature by Christ, of the, iii. 455. See Iiicnrnatinn. Assurance of an interest in Christ may he attained, iv. 1-33. Of hnpe, of the full, v. 200, 201. Aslrnloijers, of tlii Chaldean, ii. 257. At/ieism, practical, i v 133. Checked by exemplary jiunishments, iv. 183. Atonement, iii. 474. Of the great day of, iv. 395. How oi't n the high ]iriest went into the holy of holies on the great day of, vi 230. For sin, im- portance of, iv. 618. Of Christ, of the, iv. 119; glorifies divine jierfections, iii. 482; necessary that the elect might be saved, iii. 481 ; neces- sary on Ills own part, and on the pai t of God also, iii. 482. By Christ was made on earth, proved a.:ainst t!ie Socinians, ii. 202, iv. 119. Christ entered heaven as great high priest, after making, ii. 204. Attention to th gospel, wl-at implied in, iii. 204. Necessity of a sei ions, v. 344. Atti ibiUes, Goil has revealed himself under various titles and, vi. 15o. Vi (iod, the different, are dif- ferently exercised, li. 104: are, through Christ, a source of consolation to believers, iii. 211. Augustine censures tho.se who called the days of the week after the names of the heathen gods, ii. 283. Observation ol, respecting the ori;,iiial of the soul, iv. 147 Observation of, tint the name of " the kingdom of heaven" is peculiar to tlic New TestMineiit, vi. 96. Aulh'ir of salva'ion, Christ is the, iv. 538, 539. And tinisher of laith, Christ is the, how, vii. 238, Authority Of (j')d is the formal cause of obedience, iv. 22. Ail\anta..es of l\eej>in,g it iu view in all our obedieiic", iv. 23. To be regaided in the levelaiion of Scripture, iii. 37. Speaking in Scripture, fdith rests on the, iii. 164, Is rejected by those who do not believe the gospel, iv. 131. or Christ, as king, lord, and heir of all, iii. 521. Conuniiteil by God to Clirist, on account ot relation and love, iv. 492. Ul Christ as ].ro- phet, iii. 169. Of Cliiist is rejected by unbc INDICES. 493 lievers, vii. S60. Of Scripture, iv. 674. Of Moses over tlie Jews, i. 605. Aversion from tlie holy duties of the Sabbath-day, of, ii -jni. Avoiding temptation, duty of, iv. 103. £acksliders trouble the churches to which they belong, vii. 293. Backsliding, causes of, iv. 112, 374. Chiefly pro- ceeds from a dislil;e to tlie principal mysteries of the gospel, iv. 115. Uegiiiniiit'S of, are secret, iv. 373, o7y ; are jira'.unl, iii. 6C3. A preserva- tive against, tlie thought of Clirist's promise 13, iv. 385. Skill in the word of ri^thteousn^ss a preservative aftainst, iv. 5'J2. Kveu the appear- ance of, should be avoid, d, iv. 22(3. Jiajitism, import of the word, vi. 'loi. Doctrine is compared lO and called, v. 17. Was of different kinds, V. 66. Kiiiht of the infant children of believers to, iv. 3:i9. Called "illumination," in an early age of the church, v. 73. Is not rege- neration, vi. 39. Bar-Cosha, story of, i. 236, State of the Jews after the days of, i. ~Zi. Baronius, opinion of, that Christ, as son of David, was heir to tlie throne of Juduh, iii. 43. Barrenness under means of f;race, signs of, v. 136. Balh-Kol, among the ancicui Jews, meaning of, iv. 7. Beginnings of grace, the, are very secret and hid- den, iv. o89. Christ takes care of and encourages the least, iv 3S8. Bi-hold, force of tlie word, vi. 109. Believers are by nature in a state of sin, iii. 413. Tliere has always lieon a remnant of, in the world, iv. 173. Under ihe law, lived upon the hope of Christ, V. 477. We should be excited by the faith of fornu r, vii. 223. Have access to God as " the judye of all," vii. 342. Under the gospel, enjoy a state of rest, iv. 261. The Scriptures are titted for the use of all clisses of, iv. 105. In what sense the hous' otOoil, iii o6l). Privileges of, as the hou.se of Christ, iii 569. Must go forth to Christ without the ci.y, vii. 448. Must e.\peet Butferings in this world, iv. 513, vii 194. Are happy, as interested in the omiiii otence of Christ, iii. 216. Tem] tations of, iii. 479. Dangers of, iv. 158 (iospcl thieatenings as they respect, iv. 208. Di.-couragements of, from a sense of un- worthiiiess, iv. 405. Should attend to the jkcu- liar duties of tlie lime in which they live, vi, 1U7. Are accepted of God in their duties, v. 1-0. Should be watciiful over one another, iv. 104. Should consult each other's good, vi. 519 It is questionable whether their sins .^hall be mani- fested ill ihe day of judgiiient, v. 49. £e!farnu'ne's arguments for the necessity of a proper sacrifice in all religion, ii 38. Belov d, force of the word, as used by Paul in ad- dres.=iiig Ihe lie^ rews, v 145 Bembas, Fetrus, contempt o Scripture shown by, i. 50 Beneficence, the duty of, vii. 4.39. Duties of, cau.'^es why forgotten, vii 458. Christian works ot, why called " saciiflces," vii 461. Bcnejits of tlie new roveiiaiit, vi. 114. Received by redemption, signally ascril)ed to the Father, iii. 379 Of affliction, how lo.st, vii 1.5S Benjamin Tudelensis, story of, examined, i. 2S2. Bernard s dhticlioa for uiiderstaudiiig Paul's epis- tles, i 88. BirthrigM, profanencss of Esau in soiling the, vii. 30t>. Blackness on Sinai at the giving of the law, of the, vii 315. Blessing and sanctifying the seventh day, what in- tended by, ii. 297. Of God on the church-worship on the hist day, ii. 427. Of God may be expected on a lawful war, v. 316 Blessings, of the gospel, vi. 572. Free and sovereign grace in the pardon of t-in the foundation of all covenant, vi. 169. Spi-ritual, yield satisfaction vii. 100. (Denedietiou;-) xarious kinds of, v. 317, 370. Patriarclial, of, vii. 123. Of the first-born, vii. 299. Desired by Eaau, vii. 3UJ. Paternal, of, v. 317. Sometimes descend from p.ireiits to children, iv. 49. Sacerdotal, of, v. 31c». Of the instituted lorm of sacerdotal, v. 319. Minislerial, of, V. 373. To others, a ) rivilege to be the mea s of communicating, v. 371 lioth temporal and spiritual were Ijestinved on Abraham, v. 2-6. Blood, of the prohibition to eat, v. 323 Of the in- nocent, when shell, cries lo God, vii. 28. Of the cry of Abel's, vii. 349. Of sacrifices, why parti- cularly mentioned in Heb. X. 4, VI. 412. llic book of the covenant, wliy sprinkled witli, vi. 360. Of the sprinkling of, vi. 347. Of the .--prinUling of, on tlie posts of the doors of the Israelites, vii. 167. Of purification wiihout, vi. 365. " Of Christ," what meant by the, vi. 296. C.'.rist was conse- crated by his own, vi. 5-J6. Ot i^iiri~t, of the oU'ering of the, vi. 314. Christ as jiriest could enter heaven only with his own, ii. 159, vi. 284. Of Christ called " tlie blood of sprinkling," wliy, vii. 348. Of Christ, of expiation of sin by the, vi. 298. OfCliri.it relieves the consciences of believers, vi. ..13. Of Christ is b. neticial to the soul only when applied to it, vi. 339. Christ sanctities his people by hi.-, vii. 445. Ot Christ is de>pised by apo.-state3, vi. 545. Of the cove- nant, Christ was raised from the dead by the, vii. 475. Bodji, a, prepared for Christ by the Father, vi. 464. Of Christ, of the, vi. 460, 461. Of Christ, of the mystical, v. 170 "Washed with p.ire watei," meaning of, vi. 613. Bondage, sinners are in a state of, vi. 281. Of the Israelites in Ej;yp , oi the, vi. 124. Frame of spirit, of bring under a, iv, 429. Frame of spi- rit, by the Sinai covenant, vi. 91. livime of sjii- rit in old testament times, causes of, v. 409. From fear of death, of, iii. 4:J9, -142, In the wor- sliip of God, of freedom from a frame of, iv 218. Lelievers are delivered from, as to their state, iii. 4.'il. Frame of .-.),irit, believers may fall lor a time under a, iv. 210 Book of the coveiiaiu, what, vi. 347. 'Why sprink. led with blood, vi. 3G0 Of life, what, vii. 341. Bread&ud wine brou,i:lit forth by Melchisedec no argument for the popish ma.^s, v. 304. The feast of unleavened, its litis, i. 461. Brenius, discourse of a Jew published by, i. 164. Brethren, all men are, vii. B81. Import of the term, iii. 492, vi. 498, vii. 481 Christ was made like to his, iii, 466. BidOieriMnd, Chii.-tian, of, vii. 382. Brothaiy liive,iji, \\\. ^''M. Motives to, v. 174. Ts f unded on a persuasion of mutual relation to Christ, V. 149. Burnt-nJ]'ering, of the, i. 634. BaxiorJ's cullection of Masorelic observations, i. 128. Cain's and Abel's sacrifice, difference between, vii. 24. Call of Melchised c to the priesthood, of the, V. 309. Of Abraliain, of the, \ ii. OI. A, to office in the church, sovereignty of God in givin.-, iv. 4S0 A, to the work ol ihe mini.-try, of, iv. 481. To the mill slry. of a ca.--e in which there is no regular ouiu.ird, v. 365. To renewed repent. ance, of a, v. 31. 494 INDICES. Calling, of efTcctual, vi. 327. Effectual, the great privilege of lielievers in, iii. 4U7. Of the Gen- tiles, of, vi. 97. Camp, boiliej of the sacriQces burned without the, vii. 443. Canaan, why the promise of, was made to Abra- liaiii, iv. 2:>j. Of the rest in, iv. ~M. Candlestick in tlie tabenuicle, of the, vL 101. Typical use of tlie, vi. l'J5. Caiinn or rule of Scripture, of tlie. i. 2S. Caniinical, origin and import of the terra, i. 26. Aiititiuity of the appellation, i. 27. What re- quired to make a book, i. 28. The boolabbath(lay in nev/ testament dis- pensation, of the, ii. o6U. 391, 410. Chawjeableness of believers requires a surety, to render tlie covenant flim, v. 511. Changes, of d.ingers from, iv. 436. In the outward stale of the church, of, iv. 41. Chastisements of bi lievers, of the, iv. 209, vii. 256. Proceed from the fatherly love of God, vii. 260. Are instructive, vii. 265. Danger of despising, of the, vii. '257. Of extraordinary, vii. 201. Chastity, of, vii. 403. Chemarim, mentioned Zeph. i. 4, who, iii. 463, Cherubim on the ark, of the, i. 518, vi. 20S, 216. Two other, alt>o in tlie temple, i..5'20. Children, of the inlluence of the example of parents on, iv. 49. Are often involved in llie consequences of their parents' conduet, v. 392. Duty of instructing, in the principles of religion, vii. 146. Choice, obedience should proceed from, iv. 82. Of Moiies, of the, vii. 151. Christ, (see Intercession, Messiah, Offirx, Priest' hood, Sacrifice,) of the person of, iii. 619. Is God and man in one person, iii. 461. The glory of, is essential, iii. 547. Is the creator of all things, iii. 204. Upholdeth and ruleth all things, iii. 100, 103. Of the greatness of, as the shepherd of the sheep, vii 474. Is the object of religious worship, iii. 549-661. Discerneth the heart, iv. 370. The unchangeableness of, vii. 4'26. Of the love of, to men, iii. 309. As mediator, acts of tlie Father towards, iii. 194. Veiled )iis divine gloiy, iv. 527. Why he came not sooner into the world, vi. 404. Assumed the nature of his people, iii. 418. Became like unto his brethren, iii. 406. Was born of the seed of Abraham, iii. 461. Of the knowledge pos;?essed by the human soul of, iii. 2:). Was liable to no troubles, except what he voluntarily submitted to for tiie sake of his people, iii. 422. Laboured in soul to accomplish redemjition, iv. 516, Of tlie substitution of, iii. 359. Of the offices of, ii. 148, 181. Of the sinless nature of, iii. 421. Of the obedience of, ii. 152. Is tlie surety of his people, v. 607. Alone was qualified to be the high priest of his people, iii. 47L Of the call of, tolhe priesthood, ii. 152. Of the consecration of, by his own blood, vi. 546. Ills inauguration and actual susception of ihe priest- hood, ii. 153. Of the oblation of, ii. 158,195. Offered liimself willingly, ii. 157, vi. 411. tiuflered with- out the gate, vii. 447. Sufferings of, considered, ii. 124; were in kind the same as his people would have suffered, ii. 126. Answers to objec- tions to this view of the sufferings of, ii 127. Of the death of, iii. 368. Has removed all that kept his people from God, v. 479. Is the altar of the new testament church, vii. 438. Was raised by the Father, as the God of peace, vii. 475. Uis rest Irom his works the indication of a new day of rest, ii, 409. Displays anew his love to man, upon his resurrection, iii. 426. Of the ascensiou of, iv. 407. Entered heaven with his own blood, ii. 169, vi. 284. Is exalted above all the angels, iii. 124. Has gone before his people to glory, iii. 388 Lives for ever, v. 534. As king, of the righteousness of, iii. 184, 191. Is the captain of salvation, iii. 382. Of the consecration of, to be the captain of salvation, iii. 383. Is the leader of his peojile, iii. 387. Lives for ever to send the Holy Spirit to his disciples, v. 5:J6. Of the miijesty of, as shepherd of his people, iii. 386. Of the watchlulness of, over his people, iii. 385. Of the tenderness of, towards his people, iii. 3S5. Is all in all to his people, iii. 610. The glory of, is a cause of joy to his people, iii. 189. Is the ambassador of his Father to men, iii. 505. How the mind of God was revealed by, iii. 29. Pre- eminence of, as a prophet, iii. 27, 31. Has a right to send his gospel unto all nations, iii. 68. Makes his revelation to be believed, iii. 508. Men can come to God, only by, iii. 99. To be made partakers of, what, iv. 142. No true rest of soul but in, iv. 320. Looking to, what, vii. 237. Is to be the judge, at the last day, in his divine and human natures, v. 48, Of the re- proach of, in the days of Moses, vii. 153. Christian brotherhood, of the, vii. 382. Christianity, the Sabbath a s.reat means of pro- moting tlie influence of, ii. 263, 264. Christians were warned to leave Jerusalem, i. 100, Of the profligacy of some, under the name of, v. 133. Chrysostr/m, observations of, iii. 44,90, 92, 101, 118, iv. 461, V. 126, 146. Church, the, was formed by Christ, iii. 543. Christ is the inini diate head of the, iii, 331. Christ is the only head of the, iii. 329. The buildiu;; of the. INDICES. 495 il a glorious work, iii. 553. The, is the honee of Goii. iii. 516, Oo9. The, is the city of Goil, Tii. 333. M hy culled a city, vii. 334. Of the care of Christ over the, iii. o32. The, under the law of nature, of institutions, and under the go.spt'I, nd its rest under each, ii. 413-416. Of the safety of the, vii. 336. Christian, of the dignity of the, vi. 7. Jewish, subsisted wlien Paul wrote to the Hebrews, i. 12. The spiritual glory of the, vii. 350. The, lorms a great assembly, vii. 337. Of Israel never absolutely uuiler the covenant of works, vi. 62. The Hebrew Chris- tians, when Paul wrote to th( m, were in the state of a setth-d, vii. 462. Paul's description of the true catholic, vii. 329 I'opish mark of a true, derived from its numbers, iv. 175. The, is the heavenly Jeru.^alem, vii. 333. Persons, should be instructed before admi^^siun into the, v. 63. The, has survived many dangers, and how, iv. 175. Churches are the schools of Christ, iv. 570. Of the office of teachers in the apostolic, iv. 567. Are troubled by backsliders, vii. 203. Of Asia were unconscious of their backsliding, iv. 373. Church-state, of the new testament, vii. 217. Is a kingdom, vii. 370. Cannot be shaken, vii. 370. Circumcisinn, institution, end and use of, i. 453. Circumspect iun is necessary to holy living, iv. 101. A fear of, leading to holy living, iv. 204. Circumstances of the last judgment, of the, v. 47. Citations, of, from the Old Te-tament in the New, iii. 146, l'J9, iv. 20, 167, 2U0. From the Old Testament in the words of Septuagint, of, iii. 161. City, believers must go forth to Christ without the, vii. 44S. Heaven is called a, vii. 70. Believers have here no continuing, vii. 449. A future, ex- pected by the people of God, vii. 450. Clean and unclean meats, of the distinction of, vi. 252. Clemens Bomanus y^a.'i not the author of the Epistle to the Hebrews, i. 68, 72. Cloud of incense, the, was typical of the interces- sion of Christ, vii. 218. Of witnesses, we are sur- rounded by a, vii. 223. Cohanim, rulers called, and why, 11. 10. Cohen, import of the word, ii. 9. Corns to God, what it is to, v. 529, vii. 40. Of en- couiagement to, vii. 41. It is only by Christ that we can, iii. 99. Comfort to poor saints, v. 188. Coming of Christ, of the second, Ti. 414. Of the duty of looking for the second, vi. 415. Command of God, the, is the reason of all worship, iii. 167. Commandment concerning his bones, reasons why Josei h gave, vii. 133. Commandments of the ceremonial law, why called " carnal," v. 450. Commands, all the, of the covenant of works, re- vived, declared, and expressed in the decalogue, vi. 77. Commentators, an observation respecting, iv. 168. Commission, Christ received his, from the Father, iii. 28. Communication of grace, old and new testament dispensations differ in respect of, vi. 72. Communion with God, of, iv. 2C3. With angels, believers have, vii. 335. Of sa nts, of the, v. 176, greatly con.sistsin mutual prayer, vii. 470. Compassion of Christ, of the, iv. 419, 461. As high priest, of the, iv. 403. Of the, viewed in four ways, iv. 423, Is not lessened by his exaltation, iv. 424. Advantages which believers derive Irom the, iv. 425. VOL. XVT. — 32 Complain of his people, Qod has ofttimes just cause to, vi. 106. Complaints of God against his church should be seriously considered, vi. 106. Computation of Daniel's seventy weeks, i. a33. Concupiscence, of evil, called by the Jews " the evil figment," i 151. Good, Jewish notions ol, i. 154. Co)icZcjice/iS!0?i of God, of the, iii. 335, v. 2.0, 4b0, vi 303. 01 God, in sending to treat with sinners, iii. 504; in giving many testimonies of Scrip- ture in proof of important truths, iii. 165; in delivering the Israi-lites from Egypt, vi. 125. Of Christ, of the, iii. -i21, 444, 5J0, iv. 526, vi. 15. Of Christ, consolation to believers from the thought of the, iii. 423. Condition in the world, temptations to Christ from his, iii. 478. Conditions required of Christ in the covenant of redemption, ot the, ii. 94 Confession of sin, of the, vi. 438. Confidence, carnal, of the evil of, iv. 212. Christian, of the nature of, iii. 6*32, In God, of, vii. 417. Of holy, in the Lord, v. 414. Of spiritual, vi. 6i5. How lo>t, vi. 576. Confirmation, of the rite of, v. 58. Of faith, means of, iii. 316. Conflict, the Christian life is a, vii. 23.3. I.' Conjormity to Christ, of the necessity of, vii. 449. Connection between promises and tlireatenings, leasons of the, iv. 268. Between parents and children is peculiar, v. 392. Conscience, the power of, indicates a future judg- ment, v. 49. Of an evil, vi. 512. Ofa good, vii. 470. Of sin, of, vi. 43-3. Biirdei.ed with guilt, of a, vi. 312. Could not be freed from sin by Levitical sacrifices, vi. 249. «5 relieved by the blood of Christ, vi 313. Conscientious regard to the ordinances of God, of the duty ofa, vi. 353. Coyisecration, of tlie form of Aaron's, i. 521, 547, iv. 479. Of the first covenant witli blood, of the, vi. 354. Of things ceaseth with their instituted use, V. 350. Of Clirist, of the. vi. 375. Of Christ, of the, by the Father, by his own will, and by his sufferings iv. 533. vi. 545. Cojisequence, it is of the greatest, to have the pro- mises of God proposed to us, iv. 2'-0. Consequences properly deduced from Scripture are true, iii. 147. Consideration of the truths of the gospel, duty of, iii. 499. Of Christ, preservation from errors by the, iii. 523. Of the all-seeing eye of Christ, a great preservation against back-liding, iv. 385. Considerations which may help to relieve our spi- rits under their troubles, iv. 383-3^5. Consolation to believers, of the source of, v. 275. From the thought of the love of God in Christ, iii. 315. From the life of Christ in heaven, v. 535. From the truths of the wonl of God, iii. 301, iv. 314, V. 265. From the hope of a blessed resurrection, v. 44. Constancy in the Christian profession, necessity of, iv. 398. Encouragements to, iv. 400, 403. In be- lieving, a great evidence of uniou with Christ, iv. 152. Under trials, of, iii. 570. Contentment, of the nature of, vii. 411, 412. Continuance of Christ's love, shown by his inter- cession, V. 545. Of trouble, of the, vi. 682. Contradiction from sinners, Christ endured, vii. 247. Contrivance of the gospel, of the, iii. 302. Controversies about acceptance with God, of, vii. 39. Respecting the Sabbath-day, ii. 267. Of the hurtful tendency of these, ii. 271, 433. Contumacy, all unbelief ia accompanied with, iv, 18S. 496 INDICES. Cnnveraation, our, import of the term. vii. 409. Coiirersion of men asci ilieil to the FiitliiT, iii. o79. Of the rcdi'enie I, trinry of Christ in the, iii. 4'JS. Advantiiires of .^miction after, vi. o60. Future, of tlie Jews, i. 4;j4. Conviction of sin, the soul is greatly alarmed by, V. 278, vii. 314, 316, 3J1. Convictions, of the diminution of the influence of, V. 142. Corban, every, either isha or tenimah, i. 529. Corbanim, all sacrifices of the altar were, i. 529. Cornt;>< affecunns present men from profiting by the word of (Joil, iv. 555. Corrui^tion in the soul, of, iv. 341, 389. Unbelief pives scnpe to, iv. 123. Counsel of (iod, of tlie, v. 255. Tietween the Father and Son re-pectin\' redimptiou, ii. 58. Concern- ing rwlemptlon, v. 504. Counsels of God, the eternal, priesthood of Clirist orif;inated in the, ii. 15. Of Cod are all known to Christ, iii. 505. Courstot life is cliangcd in repentance, v. 24. Of Weights which retard u.s in the Christian, vii. 2-25. Of fainting in the Christian, vii. 279. Courts of the Ji'W.s, ol the, i. 271. Covenant, import of tlie word, ii. 78, vi. 1"4. De- finition of a, ii. 8i Nature of a, vi. 111. Four thii.gs essential to a, ii. 82. A si.s;n added to a, for confirmation, ii. 81. Every, between God and man is founded upon promises, vi. 65. Some ordinances of worship belonged to every, vi. 185. A, the foundation of a churcli-state, vi. 352. Of God, consent to, on the part of man, required, vi. o54. Infant children are taken with their parents into the same, vi. 354. The Sabbath belongs to every, between God and man, ii. 345, 357. o90. Wan in his creation constituted under a, ii. 337. Of works, of ihe, li. 392, v. 391, vi. 60. Promises of the, are remunerative, vi. 69. Com- mandments of, were lepulilislied at Sinai, ii. 3.S8. How far renewed to the Israelites, ii. 387, 3sy. Church of Israel never ab-olutely under the, vi. 62. At Siuai, nature of the, vi. 71. Desii^n of the, vi. 79. Why made with the Israelites, vi. 82. In what sense "everlasting," li. 399. Ark of the, why so called, vi. '.-05. Of the tables of the, (sre Siitai,) vi. 207. Believers are not under the, v. 122. Of rc'le-nptlon, of the, ii. 77, 96. livery, must be made between distinct persons, ii. 84. Things disposed of in a, to be in the power of them tliat make it, how, ii. 88. Glory of God and of Christ the end of the, ii. 90. Promises made to Christ in tlie, ii. 93. Conditions re- quired of Christ in the, ii. 94. Of grace, of the, v. 499, vi. 6), 111 Joint counsel of the Father and So.i in the, ii. 85. Why called a testament, vi. 319. Necessity of a mediator In the, vi. 57. Jesus is the mediator of the, vii. 346. What meant by tl-e establi-hmentof, vi. 64. Confiinud by death of Christ, vi. 142. Of grace, and that at Sinai, dififrence between, vi. 87. Ihe erer- lasting, Christ was raised fr m the dead by the blood of, vii. 475. llie new, God the author of; — how to be accomplished, I. 17'i. The benefi:s of, vi. 113. The old and new, distinct ends of both, ii. 40G. Covenants, tnere vrere never absolutely any more than two, v. 391. Covelousness, nature and depreeg of, vii. 410. And fornication, mentioneil together in Scripture, vii. 40S Of tlie dang, rs of, vii. 411. Creation of the world, of the, vii. 18. Is known only by faith, vii. 16. In six days, ii. 333, .343, 346. Glory of God is the end of, ii. 334. Works of, show the plory of (Joel, iii. 344. Are in them- selves exc.edingly glorious, iii. 342. Of the do- minion of Christ over the lower, iii. 63. The old is sul)servient to the i^l ry of : race in the new, iii. 77. The new, by Christ, ii. 404, 409. The old and new, compareii, ii. 405. Creator of all things, of Christ as, iii. 204. Cri'ulures, of the right u.se of the, iii. 81. Vanity of exi ecting any thing from tlie, of tliemselves, iii. 107. Unfit to yield stable h.ippiness to men, iii. 214. Crellius, character of, ii. 236. Examination of his opinion respecting the justice of God, ii. 120. Denles.the necessity of the satisfaction of Christ, ii 122. IleasoniUj; of, resjiecting the priesthood of Christ, ii. 170. Vanity of, in assigning dif- ferences between the kingly and priestly offices of Christ, ii. 183. Exceptions ol, against the sacerdotal aciings of Christ, ii. 217-235. Crime, of the witnesses oi a, vi. 541. Cross, why Christ died upon a, iv. 517. Of Christ an offence to the Jews, Iii. 374. C)-ucifi,xinn, Jesuits concealed the fact of the, whem they preaclied Christ to the Indians, iv. 343. Crying and t ars of Christ in the days of his flesk, of the, iv. 502. Curse of God on a soul, the, v. 142. Of the law, of the, V. 525. Of the law has, by the guilt of sin, a dominion over tlie whole soul, v. 274. Pro- nounced on the eai th. because of sin of man, V. 96. A, soiiHlimes descends to children from their forrfathers, iv. 60 " Cut ofl," applied to Messiah, meaning of, i. 340. Cyril, a quoiatiou from, respecting types of Christ, vi. 195. Cyrus, double beginning of the kiuL'^dora of, i. 335. Issues two decrees favourable to the Jews, i. 3-12. Deity, import of the word, iv. 135. Danger from sin, a sense of, leads the soul to flee to Christ, V. 278. Of the Hebrews, in adhering to the Levitical worship, vi. 499, 500. Ol neglect- ing seasons of grace, iv. 45. Dangers to which lielievers are exposed, iv. 158, V. 282. Into whii h temjitalion lirings, of the, iii. 4S6. Taking heed consists in a due consi- deration of our, iv. 101. 'Ihe church has sur- vived many, and how, iv. 175. Daniel's weeks ccmsidered, i. 305. Expiration of, concurrent e.xjiectation and fame of Messiah's coming, upon the, i. 319. Chronological compu- tation of tlie times determined in, i. 333. Precise end of, the death of Messiah, i. 338. Prophecies not principally intending the churches of the latter days, i. 313. Darius, there were three Persian monarchs s* called, i. 344. Mentioned Ezra vl. 1, who, i. 344. Darkness on Sinai nt the giving of tne law, vii 316. Daiiid, the priests divided into courses by, vi. 224. In his last woids, 2 Sam. xxl i 3, prophecy of Christ by, i. 194. The revelation of God's will respecting old testament worship was pe.fected by, iii 18. Day of atonement, of :he, iv 395 How often the high priest went into the lioliest "f all on the, vi 230 A, of sacred rest a great jirlvllcge, iv. 323. {?ef Sabbclh.) First, of the week. Lord's day. Lord's day sabbath, ii. 2S5 '1 he seventh, an appendage of the covenant of works, ii. 345. " To day," Import of the word, iv. 2 ). Days, the last, meaning of the plira.se, iii. 11. Of the week, use of the names of ihe, derived fix>ni the heath'-n of old, ii 283. Death, a s ason in wlilcli we need special assist- ance, iv. 436. Is the consequence of sin, ii, 105, iii. •140, 441, vi. 21'0 Satan c dl d the angel ot, by the Jews, iii. 434 Power which .-atan haih not with respect to, iii. 448 Power w hich Satan INDICES. 4m hath with respect to, iii. 44S. Power of Satan Witli respect to, accoriling to the Jews, iii. 4o4. Fear of, of tlie, iii. ijy. As it is peiuil, all siu- ners are sulpject unio, iii. 440. Fear ot, as penal, connected «iUi a siate of sin, iii. 441. Keiitiers the miiiil obnuxioiis to bondage, iii. 442. Eiiocli was exempted from, vii. '62. Kemoved tlie Aaronio prie-ts from their office, v. 515. Did not interrupt the priesllj ollice of Cliri-l, v. ib'-'>. Of Chr:st, of tlie, iii 358; of tlie oiicuiiistancea of tlie, ii. 157; was voluntary, ii. 158; was for sin, vi. 'Sil ; was one,' for all, vi. o&7. Christ was victorious over all his euemies in his, iii. 452. Christ /j>?;A-e of the gospel, of the, vii. 359. To some of the truths of the gospel, a cause of backsliding, iv. 113. Disorder introduced by sin, of the, ii. 103. DisjiensatioH of the gospel is designed lor the sal- vation of the el'ct, V. 100. Of the woid, danger of abusing a plentiful, iv. 601. Di pensations of his giace, of the sovereignty of God in tiie seasons of the, vi 404. Of the old and new testament. See L) fference. Displeasure, -in is the only cause .d Gnd's, iv 178. Di'posilion if heart to duty, a, should be con- stantly maintained, vii. 39J. Distance Irmi God, sin is ihe cause of, v. 479. Distrtssof mind, believers are obnoxious to, iv 265. Distrust of Gol, ot, iv. 58, v. 181. Of f' ar leading to, evil of, iv 203. Of God, after expeiicce of his power and goodness, is tempting God, iv. G7, 68. Instances of, iv. 68. Divinity of Christ, of tlie, vii. 363. Divisions in the church, of the causes of, vii. 39. Doctrines of the gospel must be learned from dif- ferent passiges of Scripture, iv 237; are not new, iv. 237; all the, are to be improved unto practice in faith and obedience, iii. 4;i0; by faith the soul is ca^t into the mould of the, iv. 249. The tendency of, should be Considered, it. 276 Of false, vii. 433. Of the dangei- of fal8e» vii. 434. Drawing near to God, the duty of, vi. 609. Drink-ojferings, ot; i. 539. 498 INDICES. J>ust, man made of, iii. 3')1. IhUies, spiritual sloih leads to the neglect of kuown, V. 'JIJ7. t'ocivt, of the neglect of, v. 136. Danger ot weakening the obligations of, iv. 376. All. must be attended to, vii. 458. Especial, rcquii'td in the pas.--ing times and seasons, vi. 107. After hearing tlie word of God, of, iv. 65'J. Of self-denial, we are apt to decline, iv. 340 Pcrf 'Ctions of God should excite us to di,scharf;e our, iv. 3G5. Difficult, are the principal evideuees ot spiritual life, v. 1S9. Of the ;>abbath-day, puDlic, ii 457; private, ii. 460; of rigour in in- culcating the, ii. 438; of remissness in inculcat- ing the, ii. 440. Zljif?/, Christ filled up every season with the pro- per, iv. yl4. And all ito circumstances, is taught in Scripture, iii. oU7. Of believing in Christ, tbe greatness of the, iii. 509. Scriptures our guide in, iv. 313. The highest privilege e.'cempts not from the meanest, v. 349. Of the Sabbath-day, of the principal, ii. 449. Of the Hebrews to their church rulers, of the, vii. 404. Early and latter rain, of the, v. 97. Earnestness, ministerial, of, v. 194. Ears, boring of, import of the phrase, vi. 459. Earth, the^ was cursed because of sin of man, v. 96. Sacrifice of Christ was offered upon the, vi. 386, 3SS. Was shaken by the voice of Christ, vii. 362. Eating and drinking, faith is expressed by, iv. 250. Ecclesiastical things, of the dominion of Christ over, iii. 67. Ejf'ects of I he sacrifice of Christ, of the, vi. 480,503. Of the death of Christ, on the new covenant, v. 506. Of spiritual sloth, v 207. Effectual calling is the great privilege of believers, iii. 497. Efficacy of the priesthood of Christ, of the, v. 48G. The, of the new covenant comes all from God, vi. 116. Of ordinances depends on the will of God, V. 433. Of Scripture, of the, iv. 575. Of faith is the same in all ages, vii. 147. Egypt, of the royal shepherds of, ii. 251. Of the priesthood of, ii. 247, ^49, 2.J4. Of the magicians of, ii. 255. Time of the Israelites' sojourning in, i. 456. llf the sufferings of the Israelites in, vi. 124, vii. lo6. Of the treasures of, vii. 165. Eyyptiiin kingdom, or reign of the I'tolemys, dura- tion of the, i. 337. Egyptians, of the destruction of the, in the Red fea, vii. 172. Elect, the atonement of- Christ was necessary for the salvation of the, iii. 4S1. Blessings of sal- vation were designed only for the, v. ^69. The dispensation of the gospel is designed for the salvation of the, v. 100. Of the dominion of Ohrist over the, iii. 56. Election is assigned to God the Father, iii. 379. Elias, tradition of the school of, about the world's continuance, i. 361. Eloquence, nature of, i. 52, Of Scripture, of the, i. 53. Eminence of Moses, of the, iii 534, 5-35, vii. 142. Encoarageinents to faitli, men as sinful need, v. 272 To faith, of, v. -67. To come to God, of, vii. 41. From the faithfulness of God in his pro- mises, vi. 618. To constancy in their profession, believers have great, iv. 403. Emlof God in all his works, of the, ii. 42. For which the Sabbatli was instituted at first, of the, ii. 335. Of the world, import of the phrase, vi. 401. Ends to be aimed at in reading the Scriptures, iv 313. Ene:mies ot Christ, of the, vi. 487; as king, of the, iii. 226. Christ rules in the midst of his, iii. 230. Christ has conquered all liis, meritoriously, iii. 228; efficiently, iii. 229; e.xemplarily, iii. 229. Christ was victorious over all his, in his death, V 239. Of Christ, of the subjection of the, vi. 4.S9. Of Chrit, of the destruction of the, iii. 231, vi 584. Of believers are weakened by the victory of Christ over them, iii. 39J. Of be- lievers are subdued by Christ, iii. 391; are punished by Chiist, iii. 393. Energy of Stripiure, of the, i. 55. Enjedinus, objections of, against the plurality of persons in the Godhead, examined, ii. 48. Enmity with God, man is in a state of, iv. 262. Of unijelieviug Jews against the gospel, of the, vi. ^ 537. Eniich, of, vii. 29. Ministry of, was probably op- posed by the world, vii. 34. Preached tlie doc- trine of a future judgment, v. 45, 54. Was exempted from death, vii. 32. Of the translation of, vii. 30. Of the probable manner of the trans- lation of, vii. 3.3. Entrance of Christ into rest, of the, iv. 334 Of Christ into heaven, of the, ii. lot), iv. 409. Of Christ into heaven put an end to the utility of the Levitical priesthood, vi. 33. Into God's rest, believers enjoy an,.iv. 261. Equity of obedience to God in Christ, of the, iii. Erasmus, objection of, to the canonical authority of the Kpistle to the Hebrews considered, i. 38. A mistake of, in the translation of Ileb. xiii. 7, vii. 420. Err, to, what, iv. 13. Error enters into all sin, vi. 232. In heart the original of all sin, iv. 87. Due consideration of Christ preserves from, iii. 523. Errors, of the origin of all, iii. 188. Of others should not deter us from inquiring into truths of .-cripture, iii. 255. Of tlie beptuagiut, of the, iv. 284. Hae iie2>tuagint. Esau, of the profaneness of, vii. 295, 300. Desired ihe patriarchal bltssing, vii. 302. Estabtishment ef the covenant of grace, what is meant by the, vi. 64. Estimation, the gospel should be held in the highest, iii. 318. Estius, reasoning of, in support of the mass, vii. 439. Eternity, man was made for, iii. 215. Eoerlasting, covenant at Sinai in what sense, ii. 399. Evidence of a ministry as from God, what affords, V. 365. Th;it there shall be a future judgment, v. 49. Of interest in Christ is attainable by be- lievers, iv. 153. Of a thriving state of soul, how far a relish for the mysteries of the gospel is an, iv. 602. Of barrenness under means of grace, v. 136. Evil nature of sin, «f the, iii. 409. Exaliatinn, the, of Christ's human nature into the olfice of the ministry was an act of sovereign wisdom, grace, and lovi-, vi. 52. Of Christ, of the, vi. 10, 486. Of Christ, inferences from the, vi. 13; has not lessened Ins compassion, iv 4'23. Examination, of the duty of sell-, v. 158. By the Scriptures of what is preached, is the duty of hearers, iv. 569. How this ought to be regulated and conducted, iv. 660. Example, Christ has left an, of obedience and suf- fering, iii. 387, 388. Of the influence of parent- greatness of, iii. 345. Of the self sufliciency of, iii. 346. Of the power of, iii. 347. Anger of, ii. 117, 133 Wfsdom of, iii. 349. Ilolin.ss of, ii. 109 Justice of, ii 109, iii. 3LI9. Jealousy of, ii. 110, vii 314, 377 Is a consuming lire, ii. 110, 135, vii. 376 Of the end of in all his works, ii. 43 Glory of, is di-played chiefly in work of rederaptio , iii. 308. Of the sovereignty of, in all his ways, iii 244. Of the sovereignty of, in his prac, iii. 367. Of peace, of God as the, vii. 472. Goodness of, iii, 349. Love of, to men by Christ, of the, iii. 365 Of the s;iace of, iii 358. Of the eo^desc'iision of, iii 330 The supreme judge and governor of the world, ii 111, l:;6, iii. 407, vii. 342. Different at- tributes of, are exercised in different manners, iL INDICES. 501 104. Of meditation nn the perfections of, lii. S52. Attriiiuits of, are througli Christ a .'Ource of consoliitioii to Ixlievtrs, iii. 211. 'Ihe Father, the grace and wisdom of redemiition are signally ascribed to, iii 379. Is tlie author botli of the law and go.-pel, iii. 6 To come to, what, v. 5-9. Of the duty of waiting upon, iv. 382. Of the duty of walking with, iii. 522. To be a God to any one, wliit, ii. 84 Part of all that we acquire sliould be devoted to, v. 327, Is tempted, wlien we distrust him alter e.xperience of his power and goodness, iv. 67. Is to be regarded by be- lievers ia their worship as their Father, ii. 446. Is greatly concerned in the sins of men, iv. 86. Works of, seen by the Israelites in the wilder- ness, iv. 72. Of the rest of, ii. 3:J3, .334, 412, 414. Godhead, fiist revelation of a plurality of persons in the, ii. 43. t>ee Trinity. Gods, angels iue called, iii. 163. Magistrates are called, iii 163. Goodntss of the Mosaic economy, of the, v. 494. Goods, of loss of, by persecution, vi. 570. Gospel, the only way of salvation, iii. 296. In the promulgation of the, Christ is from heaven, how, vii. 358. The salvation of the, is great, iii. 302. The, is salvation declaratively, iii. 295. The, is salvation efficiently, iii. 2^7. Illuminates the soul, V. 75. Is food to nourish the soul, iv. 000. Of the invitations of the, vii. 359. Liberty, of the, ii. 276. Worship, of the excellence of, iv. 219, Worship is spiritual and easy, v. 419, 420. State of perieclion, what constitutes, v. 401. Is the word of righteousness declaratively and effi- ciently, iv. 588. Of an opportunity of preaching the, iv. 39. It is a signal privilege to have the, preached unto us, iv. 23o. The preaching of the, is only for a limited season, v. 130. Is not a new doctrine, iv. 237. Was preached to the Is- raelites in the wilderness, iv. 232. Of the power of God displayed in the dispensation of tht-, v. 379. Attention to the, wliat implied in, iii. 264. Must be studied with diligence, iii. 266. Must be supremely valued, iii. 264. And law, believers must attend to all the concerns of, iii. 291, iv. 24. Warnings and threatenings, v. 152. Threat- enings, there are different kinds of, iv. 206. Is heard by many without saving benefit, iv. 172, V. 108. Of prejudices against the, iv. 109. Some lose the, in a time of trial by temptation, iii. 267. Of dislike to the, vii 359. Of opposition to the, V. 273. A dislike to the mysteries of the, ia a great cause of aposta.sy, iv. 115. Unbelief of the, is a rejecting the authority of God, iv. 131. All the doctrines of the, are to be improved unto practice, iii. 490. Disposes to peace with men, vii. 286. Government of the church is vested in Christ, iii 329. Of Christ a source of comfort to believers, iii. 48. Gorernor and judge of the world, God is the su- preme, ii. 111. Grace of God, of the, iii. 358, iv. 412. And wis- dom displayed in redemption, are peculiarly as- crib d to the Father, iii. 379. Of the sovereignty of God's, iii. .-367, 462, v. 228, 360. Glory of, v. 266. Saving, excellence of, v. 157. The Holy Ghost the Spirit of, vi. 54). All, is deposited in the hands of Christ as mediator, vi. 154. Domi- nion of Chr^t in the dispensation of, iii. 59. Of G.od seen in the way of our enjoying the benefits of the new covenant, v. 503. Union with Christ is the first vital, iv. 1-16. Union with Christ is the cause of every other, iv. 150. Union with Christ is the most honourable, iv. 148. Of the covenant of, v. 63. C'lvenant of, secure? liberty to believers, r. 92. Ia the new testament dis- pensation there 13 a more plentiful conimunica- tion of, V. 72. Converting, does not aiways ac- company irtal outward piivileges, iv. 81. M hat constitutes peculiar seasons of, iv. 38. Is neces- sary that we may serve God, vii. 374. Begin- nings of, in the heart, of the, iv. 389. Begin- nings of, in the heart, Christ is able to take care of and encourage the least, iv. 388. Pardoning, the spring of all other blessings, vi. 169. The establishment of the heart is by, vii. 435. Of Christ sufficient to counteract all the evil of sin, vi. 148. In Ciilliiig men to (jod, the power of sovereign, vii. 60. Relief aeainst sin to be ex- piected only from, iv. 75. Of the dantier of ne- glecting seasons of, iv. 44. Nature and power of, seen by the holiness of lelievers. v. 116, Every, is susceptible of incriase, v. 387. Of growth in, iv. 159. Trials are jiroporlioned to the strength of, vii. 103. Cannot be rooted out of the heart by persecutions, vi. 572. Connec- tion iietween gifts and, iii. 65. Of the removal of the means of, iv. 45. To fail of, what, rii. 2, vi. 316, 554. One, Christ is thi , v. 534. And new way to God, the gospel d.spiays a, vi. 504. " Long siJJ'ering of God," how declared to be " sal- vation," in the Eidstle to the Hi brews, i. 85. Distinguished from patience, v. 210. Necessity of, V. 212. Effects of, v. 213. Looking to Christ, what, vii. 237. Lord, voice of the, meaning of, iv. 7. (See God.} Supper of the, the design of, \ i 39. Error of the church of Rome respecting the, vi. 39. Love, of that which the Father bears to the Son as mediator, iii. 145. Of tiod to Christ under all . his sufferings, unchangeable, iv. 528. Of God in redemjjtion, iii. 115. Of God to men e.vpressed in the person and mediation of Christ, iii. 305; to believers, iii. 247 ; displayed in his promi.-es, iv. 221. Divine chastisements proceed from fa- therly, vii. 200. Of Christ to men, iii. 369, 371 ; to his people, iv. 525 ; as prophet, iii 300 ; in offering himself for the sins of his people, vi. 301; continuance of, shown by his intercession, v. 545. Of God in Christ should be often contem- plated, iii. 313 ; advantages from contem]>latiiig, iii. 314 ; motives to induce us to admire the, iii. 313. (If Christ, of the adm ration of the, iv, 527. Of God does not promise to believers exemption from afflictions, iv. 530. Of the truth, progress in spiritual knowledge depends on, v 14. Faith woiketh by, iv. 252. Of sin, of the. iv. 341 ; the cause of unbelief, iv. 110. Brotherly, iii. 496, v. 167, 407, vii. 3S2; and natural affection, differ- ence between, vii. 382 ; orij;in and nature of, vii. 382; Jewish notions respecting, vii. 385; on what founded, v. 149; ministrations of, v. 187; should subsist amongst believers, though not of the same mind in respect of chuirh-government, v. 178; regard to poor saints, the great trial of, v. 189; importance of, vii. 385; what is opposed to it, v. 180; hinderaiices of, v. 178; decay of, vii. 3^3; causes of the decay of, vii. 384; motives to, v. 174; means of maintaining, vii. 385 ; mutual ex- hortation sh uld proceed from, iv. 138. Lukt did not write the Epistle to the Hebrews, i. 68. so$ INDICES. ilaccabeef, of the family of, i. 526. Machir, l{iii>bi, an assertion o^ respecting the suf- ferings of Messiah, i. 410. Majic, tlie minicles of Christ were by the Jews ascribud to thf power of, i 420. ilatjicians, of the Kgyjitian, ii. 255. Of the Chal- ileari, ii. 257. Magistrates are called gods, iii. 163. Maijiianimity of Cliri.st, of the, vii. 242. JJaimonides was the fir>t who arranged the Jewish creed into .separate articles, iii. 25. The opinion of, concerning .Messi^ih, i. 250. Maintaining Christian love, of the means of, vii. 3S5. Maintenance of ministers should arise firom Chris- tian alTection, v. o5.}-U59. Majesti/ o( Goil, ol the, v. 311. As displayed at Sinai, vii. 3U7, 310. Of Christ as shepherd of his people, iii. 3Sti. Malachi, explanation of his prediction respecting the Messiali, i. 3J2. Malignity of sin is not seen at the time by the sinner, iv. I2y. Man, of the different words used in the Old Testa- ment 10 denote, iii. 330. \Vas made of dust, iii. SjI. Was m ide in tlie image of God, i. 143, ii. S5, 3S7. Was made lor etirnitv, iii. 215. Of the frailty of, iii. 214, 351. Unholy by nature, v. 80. Temptations of Christ from, iii. 478. Is in a state uf enmiiy with (iod by sin, iv. 262. As sinful, can have no intercourse with God but through a surety, v. 609. Evidences of mercy to, i. 158, 160. Atonement nt-cessary that he may be pardoned, i. 163. Cannot redeem himself, i. 162. Law of Moses cannot save, i. 164. Angels cannot redeem, i. 103. As fallen, needs encour- agement to believe, y. 272. Is under the do- rninioii of Christ, iii. 65. "Man of sin," of the usurpation of tne, iii. 568. Manassf.h, king of Judah, of the sin of, v. 86. Maiiijeslation of the way into llie holy of holies, of the, vi. 240. Manna, derivation and signification of the name, i. 4ti9. Of the, in th ■ wilderness, i. 468. Typi- cal use of the, vi. 217. Manslayer, fliglit of, to the city of refuge, v. 276. Mawh, of tlie waters of, i 468. The station in, and the occurrences tliereat, ii. 288. Marks of a season of grace, iv. 46. Marriage, or, vii. 402. Of, as honourable, vii. 402 Masora or Masoreih, of the, i. r_8. Masnretic observations collected by Buxtorf, i. 1-JS. Mass, of the popish, v. 571, vi. 368, vii. 455. Doctrine of the, unsaiiclioued by I'aul, i v. 548. Uf the ar- gument in support of lb , from Melchisedic's bringing forth Oread and wine, v. 304. Keason- ing of Kslius resjieetiiig the, vii. 439. Massah and .\lerif>ah, why so called, iv. 9, 54. Mians for accomplishing any end are at the com- mand of Gild, V. 475. Of grace, outward, enjoyed by the Jews before the destruction of Jerusalem, V. 128. Of g' ace, outward, enjoyed by tiie He- brew Christians, iv. 506. Of grace, outward, where these are enjoyed, I'oliness is expected, v. 114 Of grac ', outward, are generally accompa- nied wilh saving grace to ^ome, iv. 84. Of grace, necessity of using tlie, iv. 157. Of grace are only lor a season, v. 130. Of grace, outward, though not made effectual for conversion, are accompanied With imiortant consequences, iv. 83. Of grace, ot sins to which they are peculiarly liable who profit not by, v. 135. Of growing in religious knowledge, v. 13. Meat-nffermg, of the, i. 537. Of the matter of the, 63<>. Meats, of the distinction of, vii. 436. Clean and unclean, of, vi 252.^ Mexhokek, in what sense used in Qea xlix. 10, L 266, 209. Mediation of Christ, God rests perfectly in the wiirk ol the, iv. 259. Prevented the immediate and full execution of the curse, iii 57 Uf Christ represented to Moses on the mount, vi. 46; effi- cacy of the, seen in the holiness of believers, v. 117. Of angels and saints, of the popioh doctrine of, V. 531, vii. 453. Mediator between God and man, of the necessity of a, v. 618. Men as sinners need a, v. 509. . Of Siiiai covenant, not Christ, nor .Moses, but the high priest, v. 495, 496. Nature of the office of, vi. 54. Must be rested in by bolh parties, vi. 56. Christ voluntarily undertook the office of, vi. 66. The, is the Son of God, iv. 41;. God the Father is perpetually present, in love, care, and power, with Christ as, iii. 148. Necessity of a, in the covenant of grace, vi. 68, 153. Of the new covenant, Jesus is the, vii. 346. Christ as the, has removed the cause of variance, vi. 57. Meditatii months truthsof Script ure,ol, iii. 519. On the pei'lections of God, of, iii. 352. Strengthens faith, iv. 251. Meekness, of, iv. 453. Melckisedec, of, ii. 11, v. 290. Import of ths name, V. 32S. Not the Son of God in human nature, v. 297. Not an angel, V. 297. The Jews and many others contend that he was Sliem, v. 297 Pro- bably of the family of Japheih, v. 299. Neither his parents, nor his birth, nor his death, are recorded, v. 332. Reason why his birtii and death are not recorded, v. 334. Gieatness of, of the, v. 346. Why a king, v. 300. Call of, to the p- iest- hood, V. 309. The first instituted priest, v. 308. Of the meeting of Abraham and, ii. 12, Honoured to be a type of Cm'ist in a pecu- liar manner, iv. 643. In what respect a type of Christ, V. 334, : 38. A type of Ch. ist cliieUy as a priest, v. 300. The firsL insiituted type of Christ as pi iest, v. 310. Type of Christ as priest and king, ii. 190. The .^reat adiantaije which the chmcli derives from him was not enjoyed in his own day, v. 334. Men, the best of, often fail in things in wliich their excellence lies, iv. 4.4. Mercy, of, iv. 432. And justice differently exer- cised in reference to sin, ii. 1U7. And justice not opposite, ii. 113. ./> nd justice denied by Socinians to be properties of the divine nature, ii. 119. Uf Christ, iii. 469, iv. 461, 521. There will lie no mixture of, in the future punishment of sin, iii. 290. Mercy-seat, of the, i. 517. The matter of the, i. 618. Tlie form and use of, vi. 210, 211. A type of Christ, vi. 218. Merit of Christ, the true nature of the, ii. 94. Of good works, of the popish doctrine of the, v. 160, vii 461. Mesopotamia, of the siteation of, vii. 58. Message, Christ is able to cause men to believe his, iii. 608. Messiah, promised from the foundation of the world, i. 142. The deli verer,^denotat ion of the word, — the person wlio, i. 184. Eiidsof ihe pro- mises and prophecies concerning the', i 215. 'Iha name of, is very seldom used with respect to the Kedeemer in the Old Testament, i. 1*6. The name of, is often used by the writers of the Tar- gums, i. 187. An account of, by .Maimonides, i. 250. The faith of old testament believers re- specting, was that he would on earth accomplish redemption, v. 497. is the Son of God, ii. 71. In what sense said to have been brought up witfa INDICES. 507 fhe Pathcr, li. 67. Was daily the Father's de- lights, ii. tiS. Rtjoiced in the habitable part of the earth, ii. 70. Of the first promise of, i 170. Promised to Abraham, i. 177. Promised to Gen- tiles, i. 180 Prophecies of blessings by the, i. 182. Time of his coming had been foretold, i. 264, .369. Time of his coming was first revealed in Gen. xli.x. 10, i 261. Prophecy rrspecling the, in Gen. xli.x 10, Jewish explanation of, con- sidered, i. 2':5. Prophecy respecting the, in Gen. xlix. 10, argument of Christians from, i. 275. Prophecy I especling the, in Ilag. ii. 3-9, i. 2S4. Pmiihccy resp'rting the, in Hag. ii. 3-9, Jewish explanation of, considered, i. 2S6, 'IQl. Prophecy respecting the, in Mai. iii. 1, i. 302. Prophecy re.specting the, in Dan. ix. 24-27, i. 305. Pro- phecy respecting the, in Dan. ix. 24-27, objec- tions to the aigument from, considered, i. o07. Prophecy resprcting the, in Dan. ix. 24-27, at- tempt of the Jews to evade the force of, i. 315, 330. Illustration of Dm. ix. 24-27, to prove thecomiij; of the, i. 321. Computation of the seventy weeks for thecnming of the, i 333. Jesus, whom Paul preached, the true, i.358. I'rophe- cifs of the, to be born of the tribe of Judah, i. 376 Prophecies of the, to be born of the family of David, i. 377. Prophesied of as to be bom in Bethlihem, i. 380. Prophesied of as to I e born of a vir;;in, i. 384 Prophesied of as to be the great projihet, i. 395. The Jews expect a new, signal, and final revelation of the will of God by the, iii 3.3. Prophesied of as to suffer much dis- tress, i. 401. Characteristical notes of the, given out in the Old Testament, i 375 The works of the, rt'vealed only in the go-^pcl of Christ, i. 399. Miracles and testimony of the gospel piove Christ to be the true, i. 411, 412, Precise end of Danit'l's weeks, the death of the, i. .338. Jewish traditions concerning the sufferings of, i. 410. Objections of the Jews to Christ as the, that the promises are not fulfilled in him. considered, i. 425. Had come before Paul wrote to the lie brews, i. 263. The Jews of old agreed that he ■was born while the temple stood, iii. 16 False notions of the Jews respecting the, i. 235. Bar- Cosba followed by many of the Jews as the, i. 237. Ilezekiah thought by some Jews to have been the, i. 239. Two Me.s3iahs expected by the Jews, i. 241. Ben-Joseph, of, i. 241 ; death of, i. 246. Ben-David, of, i. 248. Causes of the errors of the Jew^ re.^pecting the, i. 251. Exa- mination of the grounds of the false opinions of the Jews respecting tlie, i- 2.)H. The great high priest of the people of God, iii 471. See Clirist. Metaphorical use and import of the term "canon," i.26. SJelatron, who — derivation of the name, i. 232, iii. 46, 128. Michael, of his contest with the devil about the body of Jloses, vi. 48. J/t;/i, in what sense the word of God is compared to, iv. 581. Mind, of the renovation of the, vi. 150. And judg- ment chan;,'ed in repentance, v. 22. Ministerial blessing, of, v. 37'i. Ministers are the servants of Christ, iii. 566, 567. Should see their warrant from God for all that they teach or do, iv. 57. AVhy frail mortal men are em)doy(d as, v 379. Of the infirmities of, in dispensing the word of God, iv. .558. Of the so- vereignty of God in bestowing gifts on, v. 103. Should be holy men, iv. 474. Should be examples of the grace of the gospel, v. .3,81. Of the example of, vii. 422. Should show their love to their hearers, v. 146. Should learn compassion and pastoral care from their own experience, v. 3S0. Faith 'ulness requisite In, iii. 538. TTnfaithfnl to their trust are objects of contempt, iii. 538 Holy prudence should be exercised by, iii. 494. Ear- nestness in their work s-hould be used by, v. 194. Diligence in their work hould be used by, v. 105, Motives which .should excite to diligence, V. 107. Must watch for the souls of their flock, vii. 465. Directions to, iii. 38 Directions to, as to what tiny should chiefly preach, iii. 527. Should often inculcate first pi inciples, v. 6. The doctrine of, should be suited to the condition of their hearers, v 7. What r. quired of, that their preaching may be profitalde, v. 148. Must teach all the truth-; of God, v. 1.53 Will sometimes have to preach what th' ir hearers may find difli- cult to be understood, iv. 551. should not shun to declare the mysteries of the gospel, v. 64. Should declare the nature of unbelief, vii. 301. Should diligently exhort those committed to their care, iv. 137, v 198, Shonlil .'^tudy to at- tain satisfaction as to the spiritual condition of those with whom they hold communion, v. 11. Should excite their hearers to grow in know- leilge, iv. 571, v. 10, Joy of, on the succ>\ss of their labours, vii. 468. Grief of, when their 1»' hours fail of success, vii. 468. Should often con- template the glory and terror of the future judg- ment, V. 55. Must give an account unto God, vii. 466. Of the death of, v. 3S1. Of the main- tenance of, v. 3.54, 357. Ministry, of a call to the work of the, ir. 4S1. Of a, without aa orderly ■ utward call, v. 36,5. As from God, tests of a. v 365 IVork of the, is honourabh^, iii. 536. Of motives for undertaking the work of the, iii. 428. Of a well-principled willingness to undertake the work of the, v. 104. Of angels, of the, iii. 240, 244 ; believers should be grateful for the, iii. 255. Of Moses, of the de- sign of the, iii. 558, Of John theBapti-t, vi. 141. Miracles, of the nature of, i. 411. Of the evidence arising from, i. 411. Of the, of Christ, i. 411. Of Christ compared with those of Moses, i. 413. Powerof working, was bestowed by Christ, i. 416. Of Christ ascribed by the Jews to magic, i. 419. Of Christ ascribed by the Jews to the Shem Hamphorash, or name Jehovah, i. 421. Misery of men as sinners, iii. 368 From which believers are delivered by Chr.st, iii. 306. Of unbelievers, iii. 217. Mi.'hnah, or Mishnaioth, of the, i. 130. Mistakes in the application of promises, of, v. 234. Mixture of sin in the duties of believers, there is a, V. 121. Mockings, of, vii. 201. Mohammedans in their Koran call Christ the Word of God, i. 218. Monastic life, of the, iv. 73. Monica, Augustin'''s mother, of the spiritual dis- cernment of, i. 88 Moral law, as given at ?inai, of the, vi. 214. Law cannot justify a sinner, iii. 113. (See Lnu:) And natural ability, iv. 452, 453. State of the world indicat'S a future judgment, v, 50. Morality, of teaching, independently of the pecu- liar truths of the gcspel, iv. 519. Mrrrtal9.xie- rio. itv to other jirophets consisted, ili. 27, 635. Of the faithfulness of, iii 515. Of the tear ex- perienced by, vii. 'uSJ. Contest between Michael and (he devil aimnt tlie body of, vi. 4S. And Paul's account of tlie it) covenant, how Christ was the surety of the, V 604. (^ee Covenant ) Testament, the, illus- trates the Old, V. 322; lielievers und^r the, have lost no privilege, iv. 328, 417; state of perfec- tion, what constitutes the, v. 401; churches not subject to angels, iii. 326. And living way to God, of the, vi. 505. Noah, of the stale and character of, vii. 48. " U arned of God," what, vii. 48, 49. Of the fear by which he was moved, vii. 50 Of the trial of the faith of, vii 51. Of the ark of, vii. .51. II iw tlie world was condemned bv, vii. 53. Was an heir of the righteousness by faith, vii. 54. Ndvatus and Novatiaiius denied all hop? of re- admi.ssion inti the churc.i of persons who had fallen into gro-s sin, v. 09. Number, of the total, of high priests, v. 515. And visibility a note of the church, according to Papists, iv. 17 J. Oath, of the nature of an, v. 237, 243. Of the use of an, v. 242. Of God, of the, iv. 14, v. 2.35. Of God, of the use of in c instituting Christ a pri'St, V. 489, 576, IJ itli the jiromisesand threatenings of God are confiime I by an, iv 93 Of God ia engaged against no sin but unbelief, iv. 192. Of God, misery of sinner- against whom it is pro- nounced, iv. 93. The necessary qualifications of a lawful and solemn, v. 244. i'orm of an, of the, V. 244. Oalhs, of the lawfulness of, v. 245. Objections to the lawfulness nf, considered, v. 247. Obedience, the authority d' God is the formal rea- son of, iv. 22 Advantages of attending to tlie authority of Gnd in our, iv. 23. Is sometimes expressed by hearing, iv 7. Of angels, of the, iii. 245. Of Christ, of the, ii 152. Of Christ was general and peculiar, iv, 5.3. How Christ is said to have 1 arm d, iv. 523. Of Christ in dying, of the, iv 523. Christ i ; his, gave an example to his people, iii. 3s7 To God can be yiilded only though Jesns Christ, iv. 131. God accepts of the sincere fruits of faith and. v. 120. Of the parts of, iv. 398. To (Jod in Christ, of the equity of, iii. 33). 'Jo God in Christ, of the necessity of, iii 333 Must b- universal, iv. 228. Should be without reserve, iii 333. To the directions of !-crii)ture should lollow the reading of it, iv 313. Considerition ;i'.d choice are a stable and per- manent foundation of, iv. 24. Of opposition to our, iv 404. Of former believers .~hould excite us to duty, vii. '223. The doc rine of the resur- rection hath a peculiar influence into our, v 42. Of saints on i arth is witn ssed by angels, iii. 25'2. A dislike to universal, is a great cause of back- sliding, iv. 115. Objections of the Jews against Christianity, 1. 423, INDICES. 509 Aftainst believing, whence they may arise, iv. isy. Oblation of Christ, the true nature of the, ii. 15S, 195. Upiuiou of the Sociiiiaus respecting the, ii. 196. Obligation to believe, of the, vii. 355. Obliijations of duty, of the danger of weakening the, iv. o76. Obscurity of the Old Testament revelation, of the comparative, vi. 16i Obstinacy in sin, of, iv 91. Occasional calls to repentance, of, v. 31. (Ecuinenius, olij etions of, against Paul being the penman of the Epi-tle to the llebiews, i. 73, 74. Offence tu the Jews, the cros-sofChri.stisan, iii. 374. OJjering, burnt, uf the, i. 632; of bringing the, to God, i. 533 ; of laying hands on the head of ilie, i. 535 ; of flayin the, i. 535 ; of sprinkling the blood of the, i. 536; of flaying and opening the, i. 536 ; of atom raent made by the, i. 636. Meat. of the, i. 537 ; was projerly eiicharistical, i. 63S ; of the matter of the, i. 5:iS. Drink, of the, i. 53J. Peace, of the, i. 5^0. Hin, of tlie, i. 542. Tres- pass,Oi the, i. 646. Consecratian, of the. 1. 647. And suBeiing of Christ, the, are inseparable, vi. 396, vii. 4!6 Of the blood of Christ, of the, vi. 314. Of Christ was voluntary, vi. 299. Of Christ, Socinianssay, isliisaiipearancein heaven for his people, vi ;01. Of I^aac, of tlie, vii. 106. Offerings by fire, under the law, ^^ ere of six kinds i. 629. Office, nature of a distinct, ii. 191. Ot mediator, of the, vi. 54. Power of Christ, the considera- tion of, strengtb.ris laith, v.524. Olteacheisin the apostolic cliui dies, of the, iv. 567. Offces of ( brist, of tlie. ii. 14S, iii. 621, v. 485. Christ's, of priest and king are distinct, ii. 171; are not C' miiehendLd the one in the other, ii. 179. E.'camination of Ci ellius's account of the difference between Christ's kingly and priestly, ii. 1S3. Tlie real diflVreiice between Christ's kingly and priestly, ii. 1S9. Call of Christ to Vis, ii Ihl. Of Christ, the safety of the church depends on the, v. 4.S5. Of Christ, faith is streiipiheiied by the consideration of the distinct, vi. 3S1. Of the sovereignty of God in conferring, v. 362. Offspring, a numerous, was promised to Abraham, "vii. 81. Old Testament, of different appearances of the Son of God under the, vii. 31u. Of the use of the Scriptures of the, iv. 36. E.\aniplis are New Testament instructions, iv 31. Of Citations from the, in the New, i. 11, iii. 199, iv. 21, 167. Ordi- namesand in-iit itions of the, referred to and unfolded in the Epi.-tle to the Hebrews, i. 447. And New Testament dispensations, of the differ- ence between, v. 401. Is illustrated by the New, V. 322. Olivet, the mount from which Christ ascended, iv. 407. Omnipotency of Christ, an interest in the, yields reliet under ) resent frailty, iii. 216. Omniscie.ncy of Christ, it is diflicult to convince pr lessor- of the, iv. 372. Oneness of thf church, i. 119. Operations of will in the persons of the Godhead, of the ii. 87. Opinion, ood, of others, it is sometimes a duty to declare our, v. 151. Opportunity of pn aching the gospel, of an, iv. 3S. OppOfitiun to those who act as amb.issadors of God is opiioitioii to Gild, iv 55. To the go-pel, of, V. 273. To the dnctrine of Chiist's atonement for sill, iv. 1-0. Ill the heart to faith in Jesus, Of, iv. 339, V. 492. To the faith and holiness of believer.', of, iv. 404. To the permanen-y of be- lievers in their priifession, iv. 400. To brotherly 1 ve, of, V. ISO. To temptation, of the duty of, iv. 103 Oracle^ of God, the Scriptures are the, iv. 574. Of the first irinciples of the, iv. 574. Ora: law of the Jews, the original and nature of the, i. 12S-131. Order of the divine decrees, different ways of stating the, ii 30. Of God's kingdom, of the, iii. 244. Of procedure in the day of judgment, of the, v. 48. Ordinances, some belonged to every covenant, vi. ISO. Of the Jewish ehurch referred to and un- folded in the Epistle to the XL brews, i. 447. Of the old testament church are called "carnal " v. 416, Divine, of worship sullicient for instruc- tion in all f'ith and ob.dience, vi. 236 The mindof the .Spirit should be diligently studied in all divinely appointed, vi. 236 Of Go.l, a eon- Ecientiou,s n gard to all, is necessary, vi. 3.53. Are neC' ssary even to the most ailvai ced believers, v. 320. All, are desij^ned to lead us to re»t in Christ, iv. 323. The efficacy of, depeuus on the will of God, V. 433. Origen, an observation of, respecting theeloquence of t-'cripture, i 5.3. An ohst rvation of, respect- ing the writings of Paul, i. 51. An ob.-eivation of, on the energy and effie.icy of the Scriptures, i. 55. Hesitation of, concerning the penman of the Epistle to the Hebrews, i 67 An observation of, respecting ilie incarnation of Christ, ii. 24. Origin of all errors and heresies, of the, iii. 188. Outward means of grace are generally made ef- fectual to some, IV. 84. SI eans of grace, though not made effectual for converting the soul, pro mote other important ends, iv. 83. Pagan Roman empire, the, enemies to Christ and his gospel, vi. 584. Pandira, Joseph the husband of Mary is so called in the Talmud, i. 372. Parental bles>ing, of, v. 317, 372. Parents, children are involved in the consequences of the conduct of their, v.' o.)2 Cliilihen are taken inio the same covenant with their, vi. 354. Should be careful to instruct their children in the principles of reli.ion, vii. 146. Of the in- fluence of their exam]de on the.r children, iv. 48. Of thepniyers of, for their childrin, v. 373. Children should submit to their, vii 268. Partakers of divine holiness, believers are, vii. 270. Partaking of Christ, of, iv. 142. Pa'isover, of the, i. 458 Of the sacramental nature of the, vii. 165. Was typical of Christ, i. 189, vii. 166. Path, why the course of conduct is so called, vii. 281. Patience of God to unbelievers, of the, iv. 28; has its limits, iv. 85; wlien it will end with resi ect to them, unbelievers know not, iv. 63; when it is at an end with respect to an unbeliever, his state is ho]ieless, iv. 05. 0/ Christ, of the, iv. 512, vii 241 ; under the provocations of his people, iv. 463 The thou lit of, should iiivi.LO- rate us under our trials, vii. 247 Of the duty of, vii. 235. And long-suffer ng distinguished, v. 210. The nature and nece.-sitv of, vi. 678. Direc- tions for the exercise of, vi. 579 Patriarch, Abraham is culled the, v. 347. Patriarchal bless nvs. of, vii. 123. See Ble-isings. Patriarchs, observation of the .-abbath by the, be- fore the giving of the law, ii. 3u2. The, lived in the desire of heaven, vii. 9a. 510 INDICES. PaUern seen by Moses in the mount, of the, ri. 44. PutlcrM a.rc of Lwo kinds, vi. 370. /^a«i, of his impribOiimeal in Judea, vi. 56S. Is tlie author of the Epistle to the Hebrews, iii. 2S0. (Sue Hebrews.) ia what sense "rude in speecli,'' i. 'o. Eloquence and skill of, i. 76. "Why he does not j'rtlix Ids name to tlie Epistle to the IKhreWs, i. 80. Wliy hepiefixes hisname to his otlitT ejjislles, i 81. Of the wisdom as- cribed by Peter to, iu his writing of the Epistle to the llilirews, iii. 617. Of the style of the writings of, i. 73-78. The time of the coming of, to Kome, i. 97. Is an example of prudence to ministers, i. 11. Of his intention of visiting tlie lleb.ews, vii. 471. An observation of Origan respecting tlie writings of, i. 54. P(iac(i with liod and in the world, i. 431. Of the promise of, in days of .Messiah, i. 4.36. Objection of Jews that tliis is not fulfilled, i 437. Outward, how inteniled, i. 437. Of God as the God of, vii. 472. Cliiist was raised by the Father as the God of, vii 47.1. With God, of, iv. 217, 263, v. 403. AV ith God, of tlie experience of the power of Scrijiture to give, iv. 6y6. With (iod, sense of, in believers, depmds on their spiritual diligence, iv. 1.j8. lietween Jews and Gutiles, of, v. 406. With all men, of, vii. 2S6. The gospel disposes to, vii. 2'S6. 0£erlngs, of, i. 540. Penal nature of the sufferings of Christ, of the, iii. 402. Penalties, ecclesiastical, the three degrees of them explained and examined, i. 606. Annexed to the neglect o.' the gospel, of, iii. 282. Of civil, three sorts, i. 510. Penitenli do fully purpose to relinquish all sin, v. 24. Penman of any part of Scripture, knowledge of the, not necessary, i. 66. People of God, the Hebrews so called, vii. 148. Of God, the privileges of the gospel belong only to believeis, as the, iv. 329. Of God, believers as such must be diligent in their work, iv. '.X,0. Perfect, in what sense Christ, as the captain of salvation, was made, iii. 383. In what sense be- lievers are said to be, iv. 597. Perjection of the works of God, of the, iv. 281. Of the sacrifice of Christ, of the, vi. 392 In what sense ascribed to the new testament chui-chstate, vi. 493. The gospel-state of, what constitutes, V. 401. Paul prays that the Hebrews may enjoy, vii. 478. In holiness should be aimed at, vii. 231. In respect of knowledge inculcated, v. 9. Perfections of God, as displayed in the work of re- demption, oui;ht to be contemplated, iii. 115. iShould excite us to duty, iv. 365. Perpetuity of the juiesthoud of Christ, v. 520. Of the kingdom of Christ, iii. 232. Persecution, of, iv. 435, vii. 197, 393. Of causes of, vii. 38. Eoundationof, laid in reproach, vii. 164. Of the Jews by Antiuchus, vii. 196 First, of Christians chiifly promoted by the Sadducees, V. 39. Of the believing Hebrews, vi. 558, 500, 661. Persecutif.ns render the grace of long-sufferint? pe- culiarly necessary, v, 213. Of consolation under, from the thought of the love of God in Christ, iii. 316. Form a season of temptation to unbe- lief, ill. 207. Of the duty of sympathizing with those who suffer, vi. 669. Persecutors are blinded by their hatred of the / people of God, vii. 173. V. Perseverance in grace depends on union with Christ, iv 150. In grace is an evidence of union with Christ, iv. 156, l>rsian empire, ol liie duration of, i. 3.36. Ptrwu ill Christ, of the, iii. 519, iv. 116, 258, vi. 29.5. Of Christ, the doctrine of, is an offence unto many, iv 117. Christ is God and man ia one, iii. 401. Of Christ, opinion of Quakers re- specting the, i V. 118. Of Christ, opinion of t-oci- nians re-pecting the, iv. 119. Of Christ, necessity of laitli in the, v. 497. Personal interest iu Christ as our high priest, of a, vi. 8. Personality of the Holy Ghost, of the, vi. 235. Persons iu the Gudhead, fiist revelation of a plu- rality of, ii. 44. Of typical, v. 340. Men's, must be justified before their services can be ac- Cejited, vii. 26. Persuasion, difference between saving faith and a temporary, iv. 248. Pharaoh's daughter, adoption of .Moses by, vii. 144. Kefusdl of Moses to be called the sou of, vii. 146. fhilo calls the second subsistence in the Deity the Word of God, iv. 355. Speaks of the Word of God as a person, iii. 95. Phylacteries of the Jews, of the, i. 463. Piljrima'je, Abrahaiu's lite was a, vii. 63. Plan of talvation, of the gradual revelation of the, vi. 48. Planetary denominations of the days of the week, whence, ii. 310. Pleasures of sin, Moses rejected the, vii. 151. Plurality of persons in the Godhead, of the first revelation of the, ii. 44. Political things, of the dominion of Christ over, iii. 68. Poor, of liberality to the, v. 118. It is the will of God that many of his saints should be, v. 188. Saints, of the duty of holding comuiUnion with, V. 178. Of tlie relief of the, vii. 459. Man's siu- offering, of the, vi. 868. Po])e, of the usurpation of the, iii. 668. Popery, causes which lead many to embrace, iv. 693. Popish priesthood, of the, v. -518 System is favour- able to ignorance of divine thing?, v 1'2. Repre- sentations of the sufferings of Christ, of, iv. 518. Worship, outward glory is the great object in, vi. 22. Worship of saints and angels, iii. 550, vii. 421. Mark of a true chnrch derived from num- bers, of the, iv. 175. Doctrine of the merit of good works, of the, v. 160, vii. 461. Mediators of interces-ion, of the, v. 631. Doctrine of the sa- crifice of the mass, v. 671. See Mass. Power oi God is shown in the works of creation, iii. 347. Of God is shown in the dispensation of the gospel, v. 379. Of Christ as king, of the, v. 636. Displayed in building the church, of the, iii. 565. Of the word of Christ, of the, iv. 367. Of angels, of the, iii. 176. Of Satan over men is founded on sin, iii. 449. Of Satan, unbelievers are under the, iii. 449. Practical unbelief, of, iv. 112. Practice, the end of instruction and learning, ii. 437. Praise and thank.sgiving, of, vii. 464. Is the fruit of the lips, vii. 456. Prayer, the offering of incense was a type of, vi. -03. Fit the illuminating influences of the Spi- rit, of, iv. 311. To Christ for relief under our temptations, of the duty of, iii 486. The com- passion of Chi ist is an encouragi ment to, iv. 426. F'or the spirit of wisdom needful to give us ao- quaintam e with the great salvation, iii. 316. For the fulfilment of promises, of the duty of, iv, 298. Communion ol saints greatly consists iB mutual, vii. '169. Prayers of Chri.-^t under his suffering.s, of the, iv. 601, 518. Of the Hebrews were requested by Paul, vii. 409. Of pai-ents for tteir children, o( INDICES. 611 the, V. S73. Of the ppople of God, the loss of, i3 a great judgment, v. 142. Preachf.is. observations respecting, iv. 167, 168. Of the infirmities of, in dispensing the word of God, iv. 558. Preaching of the gospel, the, is an effect of the love of Uod to men, ir. 245. Of the gospel to men is a trial for eternity, v. 129. Of the gospel, of reverence for tlie, iv 557. Preeminence of Clirist, of the, iv. 496; as a pro- phet, iil. 27. Is the gift of God. iii. 129. Pre-existence of Clirist, of the, iii. 461. Prejudices ag:iinst the gospel, of, iv. 109. Jewish, of the stren. th of, vi. 245. Of the difficulty of subverting, v. o66 Preparation for hearing the Word of God, of, iv. 5.54. Preparatory duties for the due observation of the Sabbath, their neces.-^ity and nature, ii. 453. Par ticular account of these, ii. 4-34. Presence of God, Clirist appears for his people in the, vi. SS2. Of God is enjoyed only through Christ, vi. 23. Of God with the Israelites, tlce ark was a pledjfe of the, vi. 215. Of God, of re;il- izing the, vii. 163. Of Christ, tlie thought of the, a preservative against backsliding, iv. 3S5. Presumptuous sin, of, vi. 5.J9. Priest, the import of the woi d, ii. 8. The olSce of, has a necessary relatiun to sacrifice, ii. 16, 146 Not necessary in the state of innocence, ii. 16, iv. 411. The e itrance of sin made necessary the oflBce of, iv. 448. No particular office of, insti- tuted from tlie beginning, ii, 239. Melchisedec the first, a s-icrificer, ii. 11. Melchisedec was the first instituted, v. 308. Of" the office of, among t'lie heathen nations, ii. 9. Of the office of the high, i. 521, ii 13, iv 395. Call of Aaron to be the high, i. 521. Consecration of Aaron to be the high, i 521. Of the garments of the high, i. 523. Ot tlie honour of the high, iv. 477. The high, was the surety of the Sinai covenant, v. 496. How often the high, entered into the huly of holies on the great day ol atonement, vi. 230. The high, needed to offer for his own sins, iv. 469, V. 562. The high, acted as a judL;e, i. 624 Christ was really a, ii. 145. When Christ be- gan to act as, ii. 153. The properties of Christ as, should he contemjilated, v. 559. Acts of Christ as, wei-e twoiold, ii. 194. Christ as, acts for men towards God, ii. 145, 22S. Actings of Christ as, for men towards God, ii. 151, 216. Of the greatness of Christ as, iii. 471, iv. 406. Of the compassion of Christ as, iv. 403. Of the perpetual duration of Christ's office as, v. 520. Christ as, made atonement on earth, ii. 202. The office of Christ as, was not intei rupted by death, v. 453, 517. Christ as, entered hea- ven after making atonement on eirth, ii. 204. Christ as, could enter heaven only with his own blood, vi. 284 Believers come to God only through Christ as, vii. 453. Papists, Socinians, and Quakers, oppose the Scripture doctrine re- specting Christ as, ii 6. Opinions of t^ocinians respecting Christ as, ii. 167. Socinians say that it is only in a metaphorical sense that Chri.^t is called a, ii. 141. Christ's office of, is by Socinians confounded with his kingly office, ii. 140, 171. Vanity of Crellius in assigning differences be- tween Christ's office of king and of, ii I80. Real difference between Christ's office of king and of, ii. 189. Socinians I old that it was after his as- cension that Chri.st began to act as, ii. 140. Socinians deny that on earth Christ acted as a, ii. 199. Examination of arguments of Soeinians against the doctrine of Christ's office of, vi. 272. Examination of reasonings against the doctrine VOL. XVI.— o3 respecting Christ as, by Smalcius, ii. 207 ; by Woolzogenius, ii. 211. Socinian notions dimi- nish the glory of Christ as, ii. 192. So -inans hiiM that Chri.~t offered for himself as, v. 566. Priesthood, the Levitical, of the change (jt, v. 432. Of Christ had its origin in the eternal counsels of God. ii. 15, 95. Of Christ is fouinjed on the love and wi-doiu of God, ii. 71, v. 341. Of Christ was revealed in the Old Testament t^criptures, ii. 8, 178. And sacrifice of Christ, prefigurations of the, ii. 2.36. Of Chri-t, there wer.? typical repre- sentations of the, ii. 7, 96, 20.5. Of Christ, why mo-t fully reveah.'d in E) istle to the Hebrews, ii. 3, 174, 208. The opinion of Socinians about the. distinctly stated, ii. 167. Of Christ, of the necessity of the, ii. 98. Of the call of Christ to the, ii. 152. Christ was invested with the, by the oaih of God, v. 489, 576. ( f Christ's inaugura- tion and actual susception of the, ii. 153. Of the popish, V. 518. Priests, origin of the office of, among heathen na- tions, ii. 245. How far annexed to the kingly office, ii. 247. Some among the heathen claimed the office of, from a pretended insjiiratinn, ii. 248. Uf the Kgyptian, ii. 10, 249, Of the Aaronic, iv. 442. The high, were removed from their office by death, v. 515 Of the succession of high, i. 525. Of the total number of high, 1. 520 v. 515. The, were divided by David into c 'urses, vi. 224. Of the daily and weekly services of f e, vi. 227. The office of the Levitical, censed de jure when Christ ascended, vi. 34 Primoijeniture, of the rights of, ii. 241, vii. 298. Opinions of the rabbins respecting the rights of, ii 244. Principles, of first, v. 369. Of truth, instruction in the, necessary to adult baptism, v. 58. First, of t^cripture, of the use of, iv. 570 Fir,^t, are the fnundations of truth, v. 15. First, of tlie neces- sity of studying, iv. 578. First, must be often inculcated, v. 7. Good, are cast out of the he;;rt by unbelief, iv. 125. On which the apostle deals with the Jews in the Epistle to the Hebrews, i. 13 Leading to a right und' rstanding of the promi.^es concerning the M-ssiali, i. 425. On which Dr Owen proceeds in his inquiries respect- ing the Sabbath, ii. 273. To he acljtd upon in ob- servance of the Sabbath, ii 447. Private duties of the Sabbath-day, importance of the, ii. 460. Privilege of hearing the gospel is great, iv. 235. No, exempts from any duty, v. 349. Privileges, ot the design of, v. 349. Of believers as ihe house of Christ, iii 569. In every state of the church believers have enjoyed great, vi. 98 Evangelical, partici]'ated in by those who end in apoitasy, v. 72 Of the Jews in having tlie Aaronic priesthood, iv. 449. Believers under the new testament have lost no, iv. 328, 417. Of believers from the priesthood of Christ, iv. 449. Of the gospel belong peculiarly to believers, iv. 329. Great outward, are not always accom- panied with converting grace, iv. 81. Will not exempt from punishment men who go on in a coirrse of sin, iv. 85. An account must be given of the use we make of, iv. 676. Profaneness of Esau, vii 295, 300. Of the miser- able consequences of, vii. 304. Projessinn, of the Christian, iv. 397. Must accom- pany faith, vii. 180. Of the two parts of, iv. 228. Of opposition to the Christian, iv. iO'X Of en- couragements to constancy in our, iv. 403. Of the danger of wavei ing in our, vi. 516. Of false rules of conduct in our, iv. 379. Projl'gac;/ of some wlio are tilled Christians, of the, V. isa S12 INDICES. Vromlae. the, of the covenant of works wa*! remu- nerative, vi. 69. The, of the covenant of works was rt-vived at Sinai, vi 77. Th''. revealint; redemption is absolute, v. 5U5. Of the first, to Adam, i. 170. Of Messiah the foundation of the church, hut as including the covenant, i. 120. In the first, divine fiiithfulness was first engiigeU t" men, v. .35. The first, explained in the subseque it, i. 186 The first, ttie fultilm-nt of, is a i;reat support to faith, v. 36. Of Messiah was the life of the old testament church, v. 230. Of Messi ih whs peculiarly given to Abraham, v. 3G6. Of a deliverer the foundation of all reli- gion in the norld, i. 176. The first, renewed to Abraham, i. 177. All nations, the world, the Gentiles, in the, i. 432. Of Ca laan, why given to Abraham, iv 233. The, of the i;ospel is inde- finitely made to all, though the benefit of it is intended only for some, why, v. 269. The eter- nal inheritance conveyed and received by, vi. 325. Promises of God, of the, iv. 294. Of God, of the useofthe, iv 299. Every covenant between God and men is founded on, vi. 6.5. Of God, of the love which is displayed in the, iv. 221 Ofi'Od display his greatness and goodness, vi. 65. Of f the, iv. £88, v. 190. (See Justice.) Of the judgments of God, V. 139. Of Justifying, iv. 589. Through Jesus Christ, of, v. 401 I'he gospel is the only word of, iv. 588. The twofold, assigned urif) God by Socinus ex- amined, ii. 114 Of the difierence between .-aints in old testament times nnd tliose in the new testament tim a, in the enjoyment of, v. 402. To work. What, vii. 1^9. Rights of [irimogenituie, vii. 298. Hock, water brought out ol the— that rock Christ, i. 470. Eomans, why the Jews were so abhorred by the, ii. 3J1. tigns of the approaching destruction of Jerusalem iiy the, vi. 5-8. £ome, Church of, resembles the corrupt Jewish, in its traditions, i. 134 Of the degeneracy of the, vi 7. Usurpation of the head of the, iii. 5t)8. Tlie system "f the, is favourable to ignorance, v. VZ. Of the ductrine of the, respecting th. mediation ef angels and saints, v. 631, vii. 453. Of the doc- trine of tlie, respecting the merit of good worKs, T. 160, vii. ^61. Of their mark of a true cliurch, derived from its numbers, iv. 175. Errors of th , respecting Lord's supper vi. 39. (See Mass.) Of their di^tinctlon between mortal and venial sins, iv. 4 elat.on of the was made gradually, iv 36. Of the Old Testa- ment, of the Jewish divisions of, i. 125. Of the style of the, i. 49, 53. A saying of Augustine re- specting the style of the, i. 54. Of the antliorit/ of the, i. 56. The writers of the hooks of, are not all known, i. 66. Of the eloquence ol the, i. 52. A saying of Oiigen respectivg the el qu nee of the, i. 53. Of the en'-rgy of the, i. 55, iv. 367. Of the efficacy of the, i. 67. A saying of Uasil respecting the eflicacy of the, i. 57, 68. Kemark of Picus Mirandola concerning the efficacy of the, i. 58. Of the searching pow r of the, iv. 369. The testimony of the, is the toundatiou ot faith, iv. 286. The Holy Ghost coniinuts to speak to men by the, iv. 21, vi. 495 Of the cei ta nty of what is revealed in the, iii. 293, iv. 575. Have everywhereoneproper determinate sense, iv. 167. Sonae parts of the, are subl me and mysterious, iv. 646. Of the mysteries ol the, iv. 549, 576. We must compare difi'erent parts of the, to un- derstand its doctrines, Iv. 283. Every circum- stance of the, is instructive, iii. 291, iv. 164. The excellence of the, is unseen by many, iv. 306. Are fitted for instruction of . . II classes of believers, iv. 165,583. Ends to be aimed at in studung the, iv. 313 In searching the, we should seek to know more of Christ, v. 436 The truths of the, must be meditated upon with care, iii 519, V. 345 Must be searched wiih diligence, iii. 518, iv 3011, 549. v. 322. In searching the, the analogy of I'aith mu>t be ■^b.served, iv 316, vi. 456. An exhortation to the study of the, iii. 187. 516 INDICES. Heretics hfive forced bel'evers to i more dilipent search 01 tlie, iv. ItiH Diruclions lor sludying the, Iv. 310. lu studjiu;; the, we must not encoumge any sin, iv. 314 Of the interpret tioa of the, vii. 91. Allegorical use of the, caution neces- sary in m.iking an, iv. 35. Why many receive little iustruction from the, iv. 317. Consequences projierly deduced from the, are true, iii. 147. Sea, the Red, of the pas-age of the Israelites througli, vii. 170. The Ked, the Egyptians were driiwncd in, vii 172. Season, Christ discharged every duty in its, iv. 614. 'Ihe preaching of the g-.spel is only for a, v. 129. A, of trial, why called a day, iv. 40. Seasons of grace, peculiar, what conslituti.s, iv. 38; marks of, iv. 40 ; are times of great trial, iv. 43; God requires men to improve by, iv. 42; allotted for peculiar duties, iv. 42 ; danger of neglecting, iv. 44. In which believers need peculiar aid, iv. 434. Secret sins, of, v. 136. Nature of the beginning of back.-lidings, iv. 373, 379. Securitii, of the evil of, vi. 210. In sin prevents men trom prottting by events of providence, iv. 78. '1 here is none to any man against troubles, vii. 398. Seed, a twofold was promised to Abraham, i. 121. Seek God, to, what, vii. 44. Self-denial, of, i v. 3-39, vii. 61,225. We are prone to decline the duties of, iv. 339. Self-examination, of the duty of, v. 158. Self-love, of, v. 180. Self-sujfjiciency of God, of the, iii. 346. Sense, every part of ^cripture has one determinate, iv. 167. A spiritual, of the excellency of the thinsjs believed, of, iv. 595. Of affliction, of a feeling, vii. 273. Separate from sinners, in what sense Christ was, v. 558. Septuagint, remarks respecting the, 1. 113, iv. 8, vi. 458. Jews say that the translators of, inten- tionally departed fiom the sense of the original in thirteen places, ii. 44. Of stations out of the, i. 105. Of citations from Old Testament in the words of the, i. 113, iii. 160. An error of the, iv. 284. Seraphim, of the, i. 519. Serp'iit, of the beguiling of Eve by the, i. 172. Satan actuated the, i. 174. Servants of Christ, the apostles were, iii. 566, 567. Of God, their hands are strengthened by tlie punishment of the wicked, iv. 184. Serve God, to, what, vi. 316, vii. 373. Seven, of the sacredness of the number, ii. 305. Of the 01 igin of the sacredness of the number, ii. 309. Severily of G^ d against unbelief, iv. j91. SJiadow of good things to come, the law was a, vi. 422. Shaking of heaven and earth, what, vii. 366. Shem, the Jews and others contend that Melchise- dec was, v. 297. llamphorash, or name of God, Jews' story of, i. 421. Stiepherd of his people, of Christ as the, iii. 385, vii. 474. Messiah intended by, i. 279, 280. Skew-bread, why so called, vi. 193. Typical use of the, vi. 197. Shiloh, of the import of the word, i. 266, 275, 278. Sign, of the confirmation of a covenant from the aildition of a, ii. 81. Signs of judgments a})proaching to unbelievers, of, iv. 65. Of the approaching destruction of Jeru- salem, vi. 628. Silence of Scripture, how an argument may be drawn from, iii. 131, v. 378. Simeon, the Son of llillel, of, i. 130. Stmplicityol new testament worship, of the, vi. 22. Sin and punishment, original and entrance «f, f« 144. Of the nature of, i 145, vi. 170, 171, 403. Considered as a debt, of, ii. 124 Of the evil nature of, iii. 409. Of angels and men, different, i. 156. Of the imputation of Adam's first, i. 145, v. 3S8. Of th ■ consequences of Adam's, i. 146. Of the dis rder introduced by Adam's, ii. 103. Of Adam, Jews' opinion about the, i. 148. Has its origin in an error of the heart, iv 87. Error enters into all, vi 232. Is an erring from what we should aim at, vi. 171- Is a contempt of God, vi. 639. The best way to antidote the soul a ainst, what, iv. 129. Why the works of, are called " dead works," v. 20, vi. 311. Of ag-ravations of, iv. 464. Is aggra- vated by mercies received, vi. 128. Is aggravated by the number of sinners, iv. 51. Of obstinacy in, iv. 91. Of presumptuous, vi. 539. The plea- sures of, were rejected by Moses, vii. 151. Of th« love of, iv. 341. The love of, is a cause of unbe- lief, iv. 110. Unbelief manifesting itself in a time of trial is a most provoking, iv. 57. Ot finally rejecting the word of God, is preceded by many other sins, iv 28. Public, is peculiarly provoking to God, iv. 179. Heinous, of the ori- gin of, i v. 89. Of ignorance, of the, iv. 457. Of temptations to, iv. 427. Of the Israelites in the wilderness, of the, iv.26, 178. There isageneral presumption in the minds of men that God will punish, iii. 408. Of men, God is greatly con- cerned in the, iv. 86. Is the only proper object of Go I's displeasure, iv. 178. True desert of, is known only to God, iii. 289. Vengeance against, beloiigeth only to God, vi. 552. In what sense it is necessary that God should punish, ii. 105. God chiefly regards the heart in our, iv. 88. The nature of, is opposed to God, iii. 404. Sets men at a distance from God, v. 479. Brings men into a state of enmity with God, iv. 262. As differ- ently regarded by justice and mercy, of, ii. 107. Punishment of, assigned to the justice of God, iii. 406. Of the justice of God in the punishment of, iii 288. Socinians deny that the justice of God requires the punishment of, ii. 108. The malignity of, is not seen at the time by the sin- ner, iv. 129. Punishment follows, iv. 75. Of judgments of God because of, vi. 551. Death is the wages of, vi. 407. Death eternal is the pun- isliiuent of, ii. 128. Is the procuring cause of death, iii. 440. No privilege will secure from punishment those who go on in, iv. 85. Of the punishment of, under the law, iii. 275. Of the e.xpiation of, ii. 179, 219, vi. 432. Legal sacri- fices could not expiate, vi. 455. Believers natu- rally in a state of, iii. 413. Belief from, to be ex- pected only by grace, iv. 75. Grace of Christ sufficient to counteract all the evil of, vi. 14S. Is an enemy to Christ as king, iii. 2:i7. Work of the law in the conscience when convinced of, vii. 315, 316, 319, 350. Conviction of, surprises and shakes the soul, v. 2,8. Of conscience of, vi. 435. Of confession of, vi. 438. Judgment con- cerning, is changed in repentance, v. 22. Of in- dwelling, iv. 374. Of the mortification of all, vii. 231. Is mixed with the best duties of believers, V. 121. Of attempts to extenuate, iv 377 Must be resisted, vii. 250. Is overcome by believers, iii. 392. Is increased by barrenness under the mean.s of grace, v. 131. Against the Holy Ghost, iv. Ill, v. 83. Sinjulness of declensions is marked by Christ, iv. 387. Sinless, the nature of Christ was, iii. 421. Sinners, of the misery of men as, iii. 368. Men as^ can have no intercourse with God but through a mediator, v. 5o9. Condescension of Qod in INDICES. 517 Bending to treat with, ill. 504, What needed by. In regard to their high priest, v. 64a Cliri>t endured contradiction from, vii. -47. Men as, need encouragenients to believe, v. 272. Some great, have been punished in an exemplary man- uer, iv. Ibl Sinning willingly, of, vi. 531. liin-qfferinij, of the, i 542. The matter of the, dif- fered but little from that of the burnt-offering, i. 644. Of the poor man's, vi. 368. Sins, some, for nhich there was no ceremonial sacrifice, iv. 459, v 398, vi. 531. Of all who are saved must be expiated, vi. 398. " Of many, to bear the," the end of Christ's being oiice of- fered, vi. 412. Death of Christ for, vi. 332. Are put away by Clirist, vi. 4U3. Of, to which they who do not profit by means of grace are most exposed, V. 134. Of believers, whether these shall be manifested in day of judgment, v. 49. It was a question in the first churches whether they should re-admit those who had relapsed into gross, v. 20, 68. Of the pojiish distinction between venial and mortal, iv. 464. Sinai, the name of the mountain ; Horeb, of the wilderness, i. 473. Temporary institutions be- tween the Red Sea and, i. 468. The time that Israel came to, — the day, i. 472, Why the law wag given fiom, vii. 312. Burning on, at the giving of the law, of the, vii. 313. blackness on, at the giving of the law, of the, vii. 315. In what sense it might be touched, (Heb. xii. 18,) i. 476. Darkness and tempest on, at the giving of the law, of the, vii. 317. Of the covenant made at, vi. 71, 76. Dispensation at, full of majesty and justice, vii. 307, 310. Is opposed to Sion, vii. 330. See Covenant. Skilful in the word of righteousness, Qod requires us to be, iv. 591. SlotJi, spiritual, of the nature of, v. 204, vi. 522. Of the causes of, v. 108, 206, 207. Of the effects of, V. 207. Of the danger of, v. 11, 204. In hearing the word of God, iv. 548, 553. Sviakius, Valentinus, the boldness of, in censuring the divine writers, ii. 193. Theaccoaot given of the priesthood of Christ by, ii. iVt. The bold- ness and impiety of, reproved, 1.1. 214. Society of un-^odly men, God giviis up barren pro- fessors to the, v. 142. Socinians deny that divine justice requires the punishment of sin, ii. 108. D^ny that justice and mercy are properties of the divine nature, ii. 119. Figment of, about the nature of Chri-t's intercession, v. 5 .7. Opinion of, respecting the person of Christ, iv. 119. Aftirm that Christ is called a priest only metaphorically, ii. 140. Affirm that Christ's offering is his appearance in heaven for his people, vi. 301. Affirm that Chriel's priesthood began after his ascension, ii. 140. Make Christ's kingly and priestly offices nearly the same, ii. 140. The objection of, that if Christ be God, he could not offer himself to God, considered, vi. 302. An address to, on their opposition to the reconciliation of Christ, iii. 483. ■ Sociyi-us was the first who affirmed that Christ offered also for himself, v. 566. Solomon, prophecy of Christ by, (1 Kings iv. 33,) i. 195. Solomon's Song, of the Targum on, i. 201. Of the scope of, vii 88. Son of God, of the import of the name, iii. 134. Of the generation of the, iii. 91. Of the inbeing of the Father and the, iii: 98. Of appearances of, under the old testament, iii. 21. In hia divine person gave the Spirit to the prophets, iii. 23. lb the brightness of the Father's gl»ry, iii. 8S. Authority is committed to Christ because he to the, iv. 4l*2. See Christ. Sorcerers, wise men, and magicians of Egypt, and of the Chaldeans, ii. 'J55. Soul, observation of Augustine respecting t'se ori- gin of the, iv. 147. Is created and infused im- mediately by God, vii. '269. The doctrine of the immortality of the, is not sufficient to secure the interests of religion, without the doctrine of the resurrection of the i ody, v. 38. Of the depravity of the human, iv. 341, ;i90. Of the relation be- tween the faculties of the, and their proper ob- jects, iv. "247. Souls, of the rest of, vii. 89. The rest of, is only in Christ, iv. 320. Sovereignty of God, iii. 244, iv. 82. Of God, in ex- alting the human nature into uniou witli the divine, of the, vi. 52. Of Christ, iii 108 Of God in the communications of his grace, iii. 62, 337, 462, V. 228, 254, 360 Of God in the dispen<>ation of his word, iii. 35. Of God in the seasons of the dispensation cif his grace, vi. 404. Of God in the greatness of men, of the, v. 348, 352. Of Qod in calling men to office in his church, iv. 4.S0. Of Go man, ii. 67. Triumph of Christ over Satan, of tHe, iv. 409. Of faith in the efficacy of the blftoQ of Christ, vi. 317. Troubles, Christ could have be8:v*ubjected to nono. if he had not voluntarily engaged to bear tiie sins of men, iii. 422. lloir beliavers may sup- port their souls under their, ty. ?B»t. There is no security to any against, »ii. S*i. Of long- continued, vi. 582. Weariness oi, its tendency, iv. 382. Preservatives against weariness or fainting under, iv. 384. ilaw faith supports under, vii 12. Of consolatioo under, from the hope of a blessed resurrection, v. 44. Trumpet, of tiie sound of, at the giving of the law, vii. 318. Of the use of the, lu the Mosaic dispen- sation, vii. 318, 319. Trust of Christ in God, of the, under all his suffer- ings, iii. 430. Committed to Christ, of the, iii. 613. In Clirist, ot the duty of constant, iii. 394. Truth, the Scriptures are full of, iv. 165, 306. Truths of Scripture must be learned from compar- ing together different passages, iv. 288. Of the gospel must be fulV- laught, v. 153. Though difficult to be unde>»«-<«d, must sometimes be preached, iv. 551. ^>r Scripture, what it is to learn the, iv. 561. »»•' .•y;ripture must be atten- tively considered, ■>'. '344. uf Scripture, the woi th of, should \,^a us to search diligently into them, iii. 600. Received by »aUh, iv. 248. Of the gospel, when believed, her,8 to a deep consideration of them, iii. 500. I'oke, the ceremonial law was a, iv, 219, v.420, vi. 41, 84, 721. Of Christ is easy, v. 420. Young, of the special care of Christ over the, iv. 584. Parents should be careful toinstruct their children in the principles of religion when, vii. 146. Zion, of mount, vii. 330. Is opposed to Sinai, vii. 330, 331. Some of the things that are spoken of, in the Scripture, vii. 331. 522 INDICES. III.— INDICES TO THE EDITOR'S NOTES. I.— AUTHORS AND WORKS REFERRED TO. Alexander, i. 93. Altiiig, iv. 349. Ambrose, i. 93 ; iv. 497 ; vi. 2S6. Armenian Version, vi. 286. Athanasius, i. 93. Augustine, i. 93. Basil the Great, i. 93. Basnage, i. 102. Baumgarten Crusius, i. 118 : iv.200. Bengel, iii.4; iv. 16, 349, 497 ; v. 47 1 ; vi. 269,334; vii. 323. 328. Beza, lii. 170; iv. 304, 497 ; v. 15; vi. 259, 2S6-. vii. 102, 203. Bleek, i. 64, 93. lis ; iii. 87, 150 : i v. 16, 200, .304. 497 ; V. 15, 375, 438, 471, 484 ; vi. 198, 259, 286, 447 ; vii. 102, 32S. Bloomfield, iii. 4, 5, 87 ; iv. 3W : v. Kl. Bohme, i. 93 ; vii. I(i2, 32S. Bootliroyd, ill. 124, 179, 197 ; v 4:i,J. Bos, iii. 259. Brctschneider, iv. 200 ; vi. 334. Bucer, iii. 170; vi. 259. Burton, vi. 335. Buxtorf, Lex. Heb. et ChaUI.,i. 531. Caius, i. 94. Calmet, i. 102. Calov, iii. 17U : iv. 497 ; vi. 259 ; vii. 102. Calvin, iii. 170 ; iv. 16, 163, 200, 304, 497 ; v. 15, 295 ; vi. 259, 334 ; vii. 102. Camerarius. vii. 102. Cameron, i. 92. Campbell, iii. 170, 171 ; vi. 334. Caiipellus, iv. 16, 497 ; vi. 286. Carpzov, iv. 16, 497 ; vi. 286. Carthage, Third Council of, i. 93. Carthagei Sixth Council of, i. 93. Casaubon, iv. 497. Cassiaii, i. 93. Castalio, vii. 102. Castell, Edmund, author of the "Lexicon Hepta- glottim," ii. 431. Chronmtius, i. 93. Chrysostom, i. 9.3, 118 ; iii. 258 ; iv. 497 ; v. 15 ; vi. 2sii, 334. Clement (.f Alexandria, i. 105 ; iii. 130, 258. Clement of R.. me, i. 64,92. Clericus, iv. 349. Convbeare and Ilowson, iii. 5, 87, 124, 2-37 322 377, 412, 454, 490; iv. 163, 326, 349, 541, 545' v. 15, 252, 471, 513, 546, 661 ; vi. 4, 104, 198, 334 vii. 16, 324. 328. .Craik, iii. 5, 87. 124, 171, 436, 454, 490; iv. 326 S40, 541 ; V. 393, 471. 484, 513 ; vi. 4. Cramer, iv. 200, 349; vi. 286. Cranmer, v. 470. Crediier, i. 93, 118. Crell, J., i. 92. Cyprian, i. 94. Cyiil of Alexandria, i. 9-3. Cyril of Jerusalem, i. 93. Pamascenus, .Toliannes, i. 105. Davidson, Dr, i. 64, 92, 95, 102, 106, 118, 119. De Rossi, i. 106. De Wette, i, 93; iii. 5, 87,179, 197, 322, 412, 436, 490; iv. 16, 326, 497, 541; v. 439,513; vu. 328, 369. Didymus, i. 93. Dindorf, i. 93. Diodati, iii. 124. Diony.sius, i. 93. Doddridge, v. 68 ; vi. 334. Doederlein, vi. 2S6. Ebrard, iii. 4, 6, 87, 123, 124, 30,150,170,171,197, 258, 322, 378, 411, 412, 454, 490, 531; iv. 16, 163, 139. 200, 255, 304, 326, 349, 497 ; v. 15, 221, 295, 343, 375, 393, 439, 470, 484, 51.3, 646: vi. 4, 198, 259, 286, 334, 335, 394,447 ; vu. 21, 102, 125, 324, 328, 425. Ephraim Syras, i. 93. Epiphanius, i. 93. Erasmus, i. 92 ; i v. 16, 200 ; v. 470 ; vi. 334 ; vii. 102. Erasmus Schniid., iii. 259. Ernesti, iv. 16, 200; v. 470; vi. 286; vu. 102. Essenius, ii. 373. Eucberius, i. 93. Eusebius, i. 64, 105. Eusebius of Csesarea, i. 93. Euthaliu8,i. 105 Fcilmoser. i. 93. Forster, i. 92. Gelasius, i. 93. Gerhard, iv. 200, 497; v. 471. Gesenius, i. 298 ; iii. 179. Gregory of Nazianzum, i. 93. Gregory of Nyssa, i, 93. Gregory Thaumaturgus, i. 93. Griesbach, i. 117; iii. 196,322; iv. 163,304,475; v. 159, 438, 443 ; vi. 133, 182, 657 ; vii. 6, 21, 84, 323, 328, 484. Grotius, i. 92, 536 ; iii. 170 ; iv. 16, 163, 304, 497 ; vi. 259,286,334; vu. 102. Ilahn, iii. 86,322. Hallet, i. 92. Halliwell's Dictionary, ii. 401. Heinrichs, iv. 16; vi. 286. Ileinsius, iv. 349. Henderson, Dr, vi. 334. Hengstenberg, vi. 120, 447. Herodotus, iv. 622. Ileumann, i. 93. Hierax, i. 93. Hilary, i. 93. Hippo, Council of, i. 93. Hug, i. 106; vii. 484. Ilyppolytua, i. 94. Innocent of Rome, i. 93. IreniBus, i. 94. Itala, iv. 497. Jacob of Nisibis, i. 93. Jaspis, vi. 286. Jerome, i. 93, 106, 118. INDICES. 523 Josephus, i. 289 ; vi. 198. Juniua, vii. 203. Juatin Martyr, i. 64, 93. Justin, Roman epitomator, ii. 244. Kennicott, vi. 447. Kimchi, vi. 120. Kitto, Dr, i. 289. Klee, iv. 16. Knapp, i. 117 ; iii. 170, 196, 322 • iv. 416 ; vii. 6, 324, KoeUier, i. 93. Koppe, vi. 286. Krebs, iv. 497. Kuinoel, iv. 16, 497 ; vi. 198, 286, 334, 447 ; vii. 102, 328. Lachmann, 1. 117; iii. 86, 178,322, 531 : iv. 15, .304, 475; V.15, 159,393, 4.38, 443; vi. 1.33,182, 244. 259, 481, 494, 557, 581 ; vii. 21, 84, 323 328, 484. Laodicea, Council of, i. 93. Lardiier, i. 102; vii. 483, 484. Le Clerc, i. 93 ; iv. 349. Limborch, iii. 170 ; iv. 497 ; v. 438 ; vi. 286 ; vii. 102. Lowth, iii. 170. Luther, i. 65, 93; iii. 170; iv. 163, 200, 497 ; v. 15, 471 ; vi. 334; vii. 102. Macknigbt. iii. 412 ; iv. 349 ; vi. 334, 335. M'Lean, iv. 349. Marcion, i. 94. Mirhaelis, iii. 170 ; v. 470 ; vi. 198, 334, 447. Mill, i. 102. Morus, iv. 497 ; vJ.2S6. MUller, L., i. 93. Mynster, i. 93. Nice, Council of, i. 93. (Ecumenins, i. 105; iv. 163; v. 438. Olshausen, i. 65,93. 94; iii. 322; iv. 200, 349, 497 ; V. 471; vi. 198, 447; vii. 102. Origen,i. 92, 93,95. Outrein, vi. 286. Pantaenus, i. 93. Parker, Thomas, a Puritan divine, i. 306. Paulinus, i. 93. Paulus, iv. 497. Peile, V. 513. Peschito, or old Svriac version, i. 65 ; iii. 196 ; iv. 497 ; vi. 259, 286. Peter, 1. 93. Philo, i. 93. Philoxen.,vi. 286 Phot., iv. 497. Pierce, vi. 334, 447. Pococke, vi. 120. Primasius,i. 105. Prosper, i.93. Pye Smith, lu. 87, 179, 197 ; vi. 447. Rambach, vii. 328. Reuss, i. 93. Robinson, vi. 334. Rosenmuller, vi. 286, 334, 447. Roth, i.93, 118. Rufinus,i.93. Salvian,i. 93. Schleuauer, vi.286,334. Schlichting, iv. 16; v. 470; vii. 102. Schmidt, i. 92. Scholefield. iii. 322. 414: iv. 326, 349; v. 252, 470, 484; vi. 3.34, 335. Scholz, i. 117; iii.322; iv.475; v. 159. 546; vi. 133, 182, 244. 481, 657 ; vii. 21, 84, 323, 484. Schntt, i. 93. Schottgen, iv. 200. Schuiz, iv. 200; vi. 286. Seb. Schmid., iv. 349. Semler, i. 93; v. 470. Septuagint, vi. 120, 198, 447 ; vii. 125. Serapion, i. 93. Sixtus Senensis, j. 92. Spener, iv. 349. Stephens, Henry, vii. 6. Storr, iii. 170, 171, 490; iv. 497; v. 15; vi. 286, 447. Stuart, Moses, i. 64, 92, 117, 118, 119 ; iii. 4, 5, 86, 87, 124, 150, 170, 171, 179. 196, 197, 258, 322, 412, 436,454,490; iv. 163, 200, .349 ; v. 6S, 393, 484, 513 ; vi. 4, 104, 198, 286, 334, 447 ; vii. 328, 483, 484. Targum, i. 196. Tertullian, i. 92, 93. Theile, V. 438; vi. 244. Theodore of Mopsuestia, i. 93. Theodoret, i. 105,118; iii. 258; v. 471; vi. 286; vii. 102. Tbeognostus, i. 93. ThenphiUie,i. 93; iv. 163. Theophylact, i. 105, 118; iii. 258; iv.497: vi. 286. Thnliick, i.64, 65, 92, 93,106,117; iii. 4,86,87,123, 150, 170, 171, 412, 490; iv. 326, 349, 497; v. 438, 471, 513, 561 ; vi. 198, 244, 259, 286,334; vii. 102, 324, 328, 483. Tillemont, i. 102. Tischendorf, i. 117 ; iii. 4, 86, 196, 258, 322, 436, 531 ; iv. 15, 163, 304, 416, 475 : v. 159, .393, 438, 443,483, 546 ; vi. 133, 182, 431, 481, 494, 557, 581; vii. 21, 84. 323, 471, 484. Titmann, iii. 490. Titus of Bostra, i. 93. Treflfry on the Sonship, iii. 130. Turner, iii. 87, 124, 137,150, 170,171, 179. 322, .377, 412 ; iv. 163, 349, 5-Jl ; v. 67, 393, 438, 457, 470, 513 ; vi. 4, 48, 198, 244, 334, 394 ; vu. 328, 425. Twesten, i. 92. Tyndale, v. 470. Ullman, i. 92. Talckenaer, iii. 322. Triemont, vi. 259. Tulgate, iii. 197, 531; iv.497; vi. 286. Wahl, iii. 490; iv. 200; vi. 334. W.-ikefleM, vii. 203. Wetstein, i. 102; iv. 16, 497. "Whitby, vi. 335. Wieseler, i. 92. Winer, vii. 6,484. AVinzer.vi. 286. Wolf, iii. 259; vi. 286, 334: vii. 102, 328. Wright, Dr, iv. 313 ; vi. 182. Young, Patrick, i. 92. Ziegler, i.93. Zuingle, v. 470 ; vi. 259. 524 INDICES. II.— PASSAGES IN THE EPISTLE TO THE HEBKEWS ILLUSTRATED. Chap. ^ ol. i. 1, 2, various readings, exposition, tniiislatioiis, . . . iu. 4, 5 1.3, various readings, exposition, translations, . . . iii- 86, 87 i. 4, exposition, translations, . . Iii. 123, 124 i. 5, exposition, .... iii. 130, 137 i. 6, expositiiiu, . . . . ni. 150 i. 7, exposition, translations, . . iii. 170, 171 i. 8, 9, various readings, exposition, translations, . . . iii. 178, 179 i. 10-12, various readings, exposi- tion, translations, . . .iii. 196, 197 i. 14, translation, . . . iii- 237 ii. 1, various readings, exposition, . iii. 258 ii. 5-9, various readings, transla- tions, iii. 322 ii. 10, exposition, translation, . iii. 377, 378 ii. 11-13, exposition, translations, . iii. 411, 412 ii. 14, 15, readings, exposition, trans- lations, iii- 436 ii. 16, translation, .... iii. 454 iii. 1, 2, exposition, translations, . iii. 489, 490 iii. 3-6, readings, exposition, . iii. 531 iii. 7-11, various readings, exposi- tion, translation, ... iv. 15, 16 iii. 15-19, various readings, exposi- tion, translations, . . iv. 163 iT.1,2, various readings, translations, iv. 199 iv. 3, exposition, .... iv. 255 iv. 7, various i-eading, exposition, . iv. 304 iv. 9, translations, ... iv. 326 iv. 12, 13, exposition, ... iv. 349 iv. 15, various reading, ... iv. 416 V. 4, various reading, ... iv. 475 V. 7, exposition, .... iv. 497 V. 8, translation, .... iv- 521 V. 10, translations iv. 540 V. 11, translation, ... iv. 545 vi. 1, 2, various readings, exposition, v. 15 vi. 3, various readings, ... v. 62 vi. 4-6, exposition, ... v. 67 vi. 10, various readings, . . . v. 159 vi. 13-16, exposition, ... v. 221 vi. 17-20, translations, ... v. 252 vii. 1-3, exposition, ... v- 295 vii. 4, exposition, . . . v. 343 vii. 8, exposition, ... v. 375 C'/irrp. vii. 11, variotis readings, translation, vii- 14, various readings, exposition, vii. 15-17, various readings, vii. IS, 19, exposition, vii. 19, translation, vii. 20-22, various readings, exposi- tion, translation, vii. 23-25, translations, vii. 26, various reading, exposition vii. 27, 28, exposition, viii. 1, translations, viii. 6, exposition, viii. 8, translation, viii- 9, exposition, viii. 10-12, various readin ix. 1, various reading, ix. 3-5, exposition, ix. 6, 7, translation, ix. 9, 10, various reading, ix. 1-3,14, various reading, exposition, ix. 16, 17, exposition, i.x. 26, exposition, X. 2, 3, various reading, . X. 5-10, exposition, X- 11-14, various reading, X. 15-18, various reading, x. 32-34, various readings X. 37-39, various reading, xi. 1, e.xposition, xi. 3, various reading, xi. 4, various reading, ■xi. 11, various readings, xi. 13, various reading, xi. 17-19, exposition, xi. 21, exposition, xi. 24-26, various reading, xi. 37, various reading, xii. 20, 21, various reading, expositio: xii. 22-24, exposition, xii 28,29, exposition, xiii. 5, 6, exi>osition, xiii. 8, expositinn, xiii. 20, various readings, xiii. 23, exposition, . xiii. 24, e.xposition, . Tlie subscription. Vol. V. 393 V. 438 V. 443 V. 457 V. 470 V. 483, 484 V. 613 V. 546 V. 561 vi. 4 vi. 48 vi. 104 vi. 120 vi. 133 vi. 182 vi. 198 vi. 222 vi. 244 vi. 2S6 vi. 334 vi. 394 vi. 431 vi. 447 vi. 481 vi. 494 vi. 557 vi. 581 vii. 6 vii. 16 vii. 21 vii. 73 vii. 84 vii. 102 vii. 125 vii. 141 vii. 203 vii. 323 vii. 328 vii. 369 vii. 408 vii. 425 vii- 471 vii. 483 vii. 484 vii. 485 THi. END. DATE DUE DEMCO 38-297 i^my^mmfmi