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 V 
 
 tHEOLOGICAL 8EMINARYi 
 
 Princeton, N. J. 
 
 
 #* 
 

 EXPOSITION 
 
 OF THE 
 
 EPISTLE TO THE HEBREWS; 
 
 WITH T H 
 
 PRELIMINARY EXE RC ITATIO NS. 
 By JOHN OWEN, D. D. 
 
 REVISED AND ABRIDGED; 
 
 WITH A FULL AND INTERESTING 
 
 LIFE OF. THE AUTHOR, 
 
 A COPIOUS INDEX, &c. 
 
 By EDWARD WILLIAMS 
 
 Search the Scriptures. — John v. 39, 
 
 IN FOUR VOLUMES, 
 VOL. IV. 
 
 London: 
 
 Printed for T, Pitches, No. 44, Barbican; 
 
 And fold alfo by C. Dill Y, Po\iltry; T. Parsons, Faternofler- 
 'Row; and T. Mathews, Strand. 
 
 M.DCC.XC. 
 
 [OEntcteiJ at ^tationcts^Cpall.] 
 
A N 
 
 E X P O S I T 1 O N, 8c 
 
 Chap. X. V^r. i, 
 
 T,OR THE LAW HAVING A SHADOW OF GOOD THING* 
 TO COME, AND NOT THE VERY IMAGE OF. THE 
 THINGS, CAN NEVER WITH THOSE SACRIFICES 
 WHICH THEY OFFERED YEAR BY YEAR GONTI- 
 KUALLY MA^KE THE COMERS THEREUNTO, PER.- 
 FECT* 
 
 ^ I. A gcnci:al dlftrlbutlon of the chapter, § 2. The fuhjc^ 
 fpoken of» § 3, 4. (I.) If hat is granted to the IazL\ § 5—^ 
 8. fFhai is denied it, § 9. (II.) C^bfervations^ 
 
 § I. JL HERE are two. parts of this chapter; the Jirjt 
 conceriieth the necejfityi and efficacy of the facrilice of 
 Chrlfl ; [ver. I — 20.] the other is an improvement of the 
 dofirine for faith, obedience, and perfeverance, [ver, 20 
 
 —39-] 
 
 § 2. * For the law having a fl:^dow of good things to 
 
 * come.* The fubje£l fpoken of is ('0, voiLoq^ nnin) th& 
 
 law, that is, the facrificcs of the law, efpecially tbofc 
 
 which were offered annually by a perpetual ilatutc, as the 
 
 words Immediately following declare; buf he refers A'hat 
 
 he fpeaks of to the law itfcf as that whereby thcfc fa- 
 
 crifices were inftituted, and upon which depended all tlieir 
 
 virtue and efficacy : and the law here is the covenant 
 
 which God made with the people at Sinai, with all the 
 
 conflitutions of worfhlp belonging to it; the firfl tcfla- 
 
 ment, as it was the fpring of ail their religious privileges-, 
 
 ' Vol. IV. B ^ [ch^P^ 
 
4 AN EXPOSITION OF THE Chap. X. 
 
 [chap. vii. Ix.] Concerning this law, or covenant, the. 
 apoflle declares two things : — Pojitlvely, and by way of 
 conceilion, ' it had a iliadow of good things to come : — • 
 Negatively, that ' it had not the very image of the things 
 
 * themfelves ;' which v/e mull coniider together, becaufe 
 they mutually illuftrate each other. 
 
 § 3, (I.) * For th^ lav/ having a fnadow,' he. Thefe. 
 exprelfions are metaphorical, and have therefore given 
 occaiion to various conjectures about the nature of the 
 allufions, and their application to the prefent fubje£l. 
 Both what is called ' a Jhad^iv,^ and ' the very imaged 
 have refpe^l to the ' good things to come \ wherefore 
 the true notion of what thefe * good things to come,' 
 are, will determine what it is to have *. a fnadow of 
 
 * them,' and ' not the very image of the things them- 
 
 * felves,' The gcod. things intended niuft be Chr'iji himfelf^ 
 with all the grace, merry, and privileges y v;hich the church 
 receiveth by his actual coming in the tlefh, and the dif- 
 charge of his office ; for he himfelf, principally and evi- 
 ■dently, was the fubje£l of all promifes ; and whatever elfe 
 is contained in them is but that whereof, in his perfon, 
 oiiice, and grace, he is the author and caufe : hence he^ 
 was iignally termed (0 c^yj)\Livoc) he zvho was to come ; 
 
 * art thou he %vho Is -U come?' [I. John iv. 3.] And 
 thefe things are called (r^ c^yoi^cc) the good things — becaufe 
 they are ahjoluiely fo without any mixture. Nothing is. 
 gcod^ either in itfelf, <yx unto us, but what is made fo by 
 Chrifl and his grace ; ihey are the means of our delive- 
 rance from ail the evil things which we had brought upon 
 ourfelves by our apoila.cy from God. 
 
 § 4. Thefe being evidently the ' good things' in- 
 tended, the relation o;i the law to them, that it had the 
 Ihadow, but net the very image of them, will alfo be ap- 
 parent. H^ declares his intention in another parallel 
 place, where, fpeaking of the fame things, and ufing 
 fome of the fame wards, their i^n^^ is plain and deter- 
 rnined, [Col. ii. 17.] ' They are a ihadow of things to 
 
 * come, but the body is ofChriJh'* For it is the laiv, with 
 its ordinances and i^iilitutions of worlhip, concerning. 
 
 which 
 
Ver. I. EPISTLE TO THE HEBREWS. j 
 
 which the apoflle there difcourfeth. Now the < fhadow* 
 there intended, from whence the allufwn is taken, is the 
 fhadow of a body in the light or funfhine, as the antithelis 
 requires ; * but the body is of Chriil/ Now fuch Tijhadovj 
 is a reprefentation of the body ; which follows it in all its 
 variations, and is infeparable from it. It is a jifji rcprc^ 
 fcntation of the body (if properly lituated, and without 
 any accidental hindrance) as to its proportion and di- 
 nieniSons. The fhadow of any body reprefents that 
 certain individual body, and nothing elfe. Yet it is but 
 an obfcure reprefentation of the body ; for the vigour and 
 fpirit (the chief excellencies of a living body) are noi re- 
 prefented by it. Thus it is with the lavv^, or the covenant 
 of Sinai, and all the ordinances of worfl;iip wherevv'ith it 
 was attended, with refped to thefe good things to come. 
 The oppofition which the apoflle here makes is not be- 
 tween the lavj and the gofpel, but between th^ facrifices of 
 the law and tht fa orifice of Chrifl himfelf; want of this 
 pbfervation hath given us miflaken interpretations of thcs 
 place. The law {c^^C'Ov) having it ; it was inlaid in it ; if; 
 was of the fubflance and nature of it ; it contained it 
 in all that it prefcribed or. appointed ; fome of it in one 
 part, fome in another, the whole in the whole. It had 
 the whole, fhadow, and the whole of it was this fliadow; 
 and becaufe they are no more now 2i fhadow of Chrifl and 
 ■^vhat belongs to him as abfent, they are abfolutely dead 
 and ufelcfs, 
 
 § 5. (II.) This being granted to the law, what is 
 denied of it is added, in which conlifts the apoflle's ar- 
 gument ; it * had not the very image of the things ;' the 
 (TTDOiyua^cx) things are the fame with the (tcc ccya-Go^ 
 u.-zKovjcc) good things to come before mentioned. The 
 negation here is of the fame fubjeft as tlie conceffion was 
 before ; the grant being in one fenfe and the denial ia 
 another. It had, not (a\j\7^v t'/^v ^ikovcc, ipfjfimam rerum 
 imaginem) the very image it [elf \ that is, it had not the 
 things themfehes\ for he proves that tlie law, with all its 
 facrifices, could not take ^.^^^.j fin, nor pcrfcd the church, 
 becaufe it had not this image^ or the things thcmfclvcs ; 
 
B AN EXPOSITION OF THE 9hap.:JC. 
 
 lb the Syriac tranflation (ipfam rem, or ipfam fubjiantiam) 
 the fuhjiancc itfclf, in which fenfe the Greek word (siy^oo',) 
 is frequently ufed in the New Teftament, [Rom. i. 23.] 
 The image of the man is the w^;z hhnfclf. 
 
 This therefore is what the apoftle denies concerning 
 the law ; it had not the a6lual accomplifhment of the 
 promife oi go^d things ; it had not. Chrift exhibited in the 
 llefh ; it had not the true real facriiice of the perfed ex- 
 piation. It reprefented thefe things, it was a Ihadow of 
 them ; but enjoyed not, exhibited not the things themfches. 
 Hence was its imperfcftion and weaknefs, fo that by none 
 its ©f facrifices could it make the church perfefl. 
 
 ^ 6. ' Can never with thefe facrifices, which they ofFer. 
 
 * year by year continually, make the comers thereunto 
 
 * perfect ;* (5/c to ^r/iVcitsg, in perpetuum) continually, ^^ fiK 
 ever, that is, while thofe ordinances of worfhip were ia. 
 force. 
 
 But neither the proper fignification of the word, nor 
 the ufc of it in this epillle, will allow it in this place to 
 belong to the fentence going before. It is of the fame 
 :fignification with (itg to Trafj'^Xsc, chap. vii. 2^.) for ever, 
 to the uttcrmofi, perfcdly. What is affirmed oi Chrift and, 
 his facrifice, ver. 12, 14. of this chapter, is here denied oi 
 the law ; the words therefore fhould be joined with thofe 
 that follow ; ' the law by its facrifices could not perfect 
 "^ for ever, or to the utmoft, the comers thereunto.' 
 
 § 7. The words being thus read, the impotcncy of the 
 law is very emphatically exprelTed (bfoSTrojs ^vvocja^i) it can 
 never do it, by no means, no way ; k is impofrhle itfJjould; 
 which obviates ail thoughts of perfection ' by the law. 
 (T^/c uvjuig Qvoiaig, iifdem facrificus ; iis ipjis hojliis, or 
 facnficiis) with tlwfe fame facrifices: the fame, o^ the fam? 
 kind, for they could not by the law offer a facriiice of 
 one kind one year, and a fiicrifice of another the next. 
 But the farne facrifices, as to their kind, their matter and 
 manner, were annually repeated without alteration. And 
 tliis is urged'to fhew, that there was no more in any one 
 of them than in another ; and what one could not do^ 
 could not, be slone by its repetition, for it was ilill the fame 
 
Ver.i. epistle to the HEBREWS. 7 
 
 (rial' sviaijlov) yearly, year by year. It is hence manlfcfl, 
 that he priiicipally intends the anruvcrfary facrifices of ex- 
 piatio?i ; when the high prieft entered into the mrft holy 
 place with blood ; [Lev. xvi.] had he mentioned Jacnjices 
 in general, it might have been replied, that although inch 
 as were dally offered, or thoic on fpecial occafions, might 
 not perfect the worihippers, at leall not the whole congre- 
 gation ; yet the church might by that great facrifice which 
 was offered yearly ; accordmgly the Jews have a faying, 
 that on the day of expiation all * Ifrael was made as 
 
 * righteous as in the day wherein man was fiiil created.' 
 But the apoille applying his argument to thofe very facri- 
 iices leaves no referve ; and befides, to give the greater 
 cogency to his argument, he fixeth on thofe facrifices 
 which had the leaft imperfection ; for thefe facrifices 
 were repeated only once a year ; and if this repetition of 
 them once a year proves them weak and imperfect, how 
 much more were thofe fo, which were repeated every day '? 
 
 * Which they offer ;' he ftates what was done at the firil 
 giving of the law, as if it were now prcfent before their 
 eyes. And if it had not the power mentioned at their 
 fiji injlitution^ when the law was in all its vigour and 
 glory, no acceffion could be made to it by any continuance 
 of timcj except in the falfe imagination of the people. It 
 could not make the comers thereto perfe^ for ever. 
 
 § 8. (T cXslcajctcci) to dedicate, corfuynmate^ confecrate, per^ 
 fefl, fan^ify \ [fee Expof on chap. vii. ver. ii.] here 
 the word is the fame with {TcXstccTai xc^a. (rvvcLbY,(riyy 
 chap. ix. 9.] ' perfed as pertaining to the confcience,' 
 which is afcribed to the facrifice of Chrift, [ver. 4.] 
 Wherefore it here refpe(Ss the expiation of fin, and fo 
 the apoHle expounds it in the following verfes ; — {tuq 
 'TTpoo-cp'XjOU^yi^g, accedentes) the corners thereunto, fay we ; that 
 is, the ivorjhlppers, [fee ver. 2, and chap. ix. 9.] thofe 
 who approach to him by facrifices, particularly the annl- 
 verfary facrifice which was provided (or all. 
 
 But as the priefts were included in the foregoing 
 words, * which they offer ;' fo by thefe comers, the people 
 are intended, for whofe benefit the facrifices were offered j 
 
 Vol. IV. C and 
 
3 AN EXPOSITION OF THE Chap. X. 
 
 aii^ thefe, if any, might be made perfed by the facrifices 
 of the law, but it could not efFed it (iig to ^L-/ivi%cg) ahfo- 
 Ititely^ completelyy and for ever ; it made an expiation, but 
 it was temporary only, not for ever^ both in refpedV of the 
 confciences of the worfhippers, and the outward efFe£ls of 
 its facrifices. 
 
 However, if any fliall think meet to retain the ordi* 
 nary diftinftion of the words, taking the phrafe (sig to 
 ^i'/ivsx.sg) adverbially, they offered them year by year con- 
 tinuallyy then the neceffity of the annual repetition of thofe 
 facrifices is intended. This they did, and this they were 
 to do always whilfl the tabernacle was {landing, or the 
 worfliip of the law continued. 
 
 § 9. (III.) From the whole verfe fundry things may be 
 obferved, 
 
 r. Whatever there may be in any religious inftitutions, 
 and the diligent obfervance of them, if they come Ihort of 
 exhibiting Chrift himfelf to believers, with the benefits of 
 his mediation, they cannot make us perfed, nor give us 
 acceptance with God. 
 
 2. Whatever hath the leaft reprefentation of Chrifl, or 
 relation to him, whilft in force, hath a glory in it ; the 
 law had but a Jhadovj of him and his ofhce ; yet was the 
 miniftration of it glorious ; and much more will that of 
 the gofpei and its ordinances appear glorious, if we have 
 but faith to difcern their relation to him, and his exhibi- 
 tion of himfelf and benefits to us by them. 
 
 3. Chrift and his grace were the only good things, that 
 were abfolutely fo, from the foundation of the world, or 
 tlic giving of the firil promife. Thofe who put fuch a 
 valuation on the meaner uncertain enjoyments of other 
 tilings, as to judge them their * good things,"* their goods, 
 as they are commonly called ; and fee not that all which 
 is abfolutely good is to be found in him alone ; (much 
 more they who feem to judge almoft all things good be- 
 fides, and Chrift with his grace * good for nothing,') will 
 be filled with the fruit of their ovYli ways, when it is too 
 iatc to change their minds* 
 
 2 4. There 
 
Ver. r. EPISTLE TO THE HEBREWS. 9 
 
 4. There is a great difTerence between the fliadow of 
 good things to come, and the good things aftually ex- 
 hibited and granted to the church. This is the fiuida- 
 mental difference between the two teftaments, the law 
 and the gofpeh He who fees not, who finds not a glory, 
 excellency and fatisfadlion, producing peace, reft and joy, 
 in the aftual exhibition of thefe good things, as declared 
 and tendered in the gofpel, above what might be attained 
 from the ancient obfcure reprefentation of them, is a 
 firanger to gofpel light and grace. 
 
 5. The principal intereft and defign of them who come 
 to God, is to have affured evidence of the perfed expia- 
 tion of lin. 
 
 6. What cannot be efFe£led for the expiation of fin at 
 cnce^ by any duty or facrifice, cannot be effe£led by its 
 reiteration ; thofe who generally feek for atonement and 
 acceptance with God, by their own duties, quickly iindt 
 that no one of them will effect their delire ; wherefore they 
 place all their confidence in the repetition and multiplication 
 of them ; what is not done at one time, they hope may be 
 done at another-, what one will not do, many fhall ; but 
 after all they find themfelves miftaken. For, 
 
 7. The repetition of the fame facrifices doth of itfclf 
 demonftrate their infufficiency for that end ; wherefore 
 thofe of the Roman Church, who would give countenance 
 to the facrifice of the mafs, by affirming that it is not ano- 
 ther facrifice, but the very, fame that Chrift himfelf offered, 
 efFeaually prove, if the apoftle's argument here infifted 
 be good and cogent, an infufficiency in the facrifice of 
 Chrift for the expiation pf fin ! 
 
 C 7. 
 
 V£r- 
 
E 
 
 AxN EXPOSITION OF THE Chap. X, 
 
 Verse a. 
 
 FOR THEN WOULD THEY NOT HAVE CEASED TO B. 
 OFFERED. BECAUSE THAT THE WORSHIPPERS ONCE 
 PURGED SHOULD HAVE HAD NO MORE CONSCIENCE 
 
 § I. Jhe nature of ike frcfent argument. § 2. Jn ohjeeiloK 
 
 .n7tn, \ 3~^- ^^-^ ^^"^ v^ords farther explained. & 6, 
 7. (II.) Obfervations. ^ 
 
 §1.1 HE words contain a confirmation by a new areu- 
 inent of what was affirmed in the verfe foregoing take,, 
 Jrom the frequent repetitions of thofe facrifices. The 
 tnmg to be proved is the ' infufficiency of the law to 
 
 perfea the worft.ppers by its facrifices,' and the prefent 
 argument ,s taken fab effcBu, or afgno) from tlie effej, o, 
 a demonftrative fgn of the infufficiency which he Lad 
 before aiferted There is a variety in the original copies, 
 fome having the negative particle («.) others oniitLg 
 It ; If tliat negation be allowed, the words are to be read 
 by way of interrogation ; ' would tliey not have ceafed to 
 
 be offered? that is, they ^ould; if it be .;./«.^, the 
 .ifertion is pofitive ; < they would have then ceafed to be 
 
 ZZoA T'" "''' "° '■"''''°" ^°' *^'^ continuance, nor 
 would God have appointed it ; and the notes of the infe 
 rence (.=^a«y)> them, are applicable to either reading 
 
 ^ 2. In oppofit.on to this argument in general it may 
 be laid that tins reiteration was not becaufe they did not 
 ^-/.<^/j CKpiate the fins of the offerer, but becaufe thofe 
 for whom they were offered did again contraft the guilt 
 gf^^n, and io flood in need of a rene^^^ed expiation of 
 
 In anfwer to this ohjeaion which may be laid againfl 
 he foundation of the apoftle's argument, I fay, thefe are 
 j^. thmgs in the expiatipij gf fin. Firft, the efe^s of 
 
 the 
 
Vek... epistle to the HEBREWS. „ 
 
 the facrifice ..W. G.^i„ making atonement; fecondl.. 
 
 apoltle treats not oi the Utter which may be frequent ! 
 repeated ; for of this nature are the ordLnces 'of "£ 
 gofpd and our own faith and repentance ; for a ,«W 
 paruapauon of the thing fignified is the only ufe o ", f 
 trequent repetu.on of the fign. So, renewed ads of faith 
 and repentance are contmually neceflkry upon the in- 
 curfions of the new ads of fin and defilements ; but by 
 none of thefe is there any atonement made for fin; the one 
 great lacr.fice of atonement is applied to us, but is not to 
 pe repeated by us, 
 
 Suppofing therefore the end of facrifices to be mah.. 
 atonement w>th God for fin, and the procuring of all at- 
 tendant privileges, (which was the faith of the fews con 
 cerning them) and the repetition of them invincibly proves 
 -that they could not of themfelves effea that end 
 
 Hence we may fee both the objiinaey and miferable fate 
 of the prefent Jews. The law plainly declares, that 
 %y.thout atonement by blood there is no remiffion of fins- 
 this they expea by the facrifices of the law, and their 
 frequent repetition ; but thefe they have been utterly de- 
 prived of for many generations, and therefore they muft, 
 on their own principles, die in their fins and under the curfe. 
 And It IS hence alfo evident, that the fuperftition of 
 the church of Rome, in their mafs, fwherein they pretend 
 to offer, and every day to repeat, a propitiatory facrifice 
 for the fins of the living and the dead) doth evidently de- 
 monftrate, that they virtually difbelieve the efficacy of the 
 one facrifice of Chrift. as onee offered, for the expiation 
 or liii. * 
 
 § 3- (!•) The ' worjhlppers' (oi Kdjr^-vov^sg) are the 
 lame with the comers, {ol 'nrpoa-^f^xof^^'^oi) in the verfe fore- 
 going ; and in each place not the priefVs, but the peop/e for 
 whom they ofFered, are intended ; and concerning them 
 It IS fuppofed, that if the facrifices of the law could make 
 themper/e<^, then would they h^ve been purged ; where- 
 JorQ th^ latter (KOi9c^pi<^s(r9oii) is the efe^J of the former 
 
\z AN EXPOSITION OF THE Chap. X. 
 
 (^7:-X-iuj(ra.i') If the law did not make them -perfect ^ 
 then were they not purged. 
 
 This facred {v^(x,^a^jLo'\Lcq) purification takes away the 
 condemning power of fm from the confcience, which was 
 introduced on account of its guilt. 
 
 § 4. ' They fhould have had no more confcience of 
 
 * fins ;' rather, they fhould not any farther have any 
 confcience of fins. The meaning of the word is fm- 
 gularly well exprelTed in the Syriac tranflation : * they 
 
 * fhould have no confcience agitating, (toffing, difquiet- 
 ' ing, perplexing) for iins ;' no confcience judging and 
 condemning their perfons for the guilt of f n, fo depri- 
 ving them of folid peace with God ; it is (ouvc/o/^cr/j/ 
 auccojioov^ confcience^ with refpeft to the guilt of fins, as it 
 binds over the iinner to punifhment in the judgement of 
 God ; now this is not to be meafured by the apprehenfion 
 of the {inner, but by the true caufes cind groune/s of it — - 
 that fm was not pcrfe^ly expiated. 
 
 Tlie way and means of our intereft in the facriiice of 
 Chrlft, is hj falih only ; now, even in this flate, it often 
 falls out, that true beUevers have a confcience, judging and 
 condemning them iox fin, no lefs than they had under the 
 law ; but this trouble of confcience doth not arife hence, 
 that fin is not perfedly expiated by the facrifice of Chrifl, 
 but only from an apprehenfion, that they have not a due 
 Intcreft in that facriiice, and its benefits. On the con- 
 trary, under the Old Teflanient, they quellioned not their 
 due iniereft in their facrifices, which depended on the per* 
 formance of the rites belonging to them ; but their con^ 
 fciences charged them with the guilt of fm, through an ap- 
 prehenfion that their facrifices could not perfe£lly expiate 
 it ; and this they found themfelves led to by God's in- 
 flituted repetition of them, which had not been done, if 
 they could ever make the worfliippers perfect ; but in the 
 ufe of them, and by their frequent repetition, they were 
 taught to look continually to the great expiatory facrifice, 
 whofe virtue was laid up for them in ^he promife^ whereby 
 they had peaQe with God, 
 
V£R. a. EPISTLE TO THE HEBREWS. 13 
 
 § 5. « But in thofe facrifices there is a remembrance 
 « again made of lins every year }' {uKKoc) but, this note 
 of introdu£lion fufficiently intimates the nature of the ar- 
 gument infilled on : had the worihippers been perfe<f^ed, 
 they would have no more confclence for fins ; but, faitli 
 he, it was not fo ; for God appoints nothing in vain, and 
 he not only appointed the repetition of thefe facrifices, 
 but alfo, that, in every repetition of them, there Ihould 
 be a remembrance made of lin, as of that which was vet to 
 be expiated. {Ej/ avjoic) in them ; * in thefe facrifices,' we 
 fupply the defed of the verb fubflantive by, ' there is ;' 
 for there is no more in the original than, * but in them a 
 * remembrance again of iins/ The facrifices intended 
 are principally thofe of the folemn day of expiation ; for he 
 fpeaks of them that were repeated yearly, which are pe- 
 culiarly fixed on, becaufe of the folemnity of their of- 
 fering, and the intereft of the whole people in them at 
 once. By thefe, therefore, they looked for the perfect 
 expiation of lin. 
 
 * A remembrance again made of fin ;' that is, by vir- 
 tue of divine inflitution, whereon depends the force of the 
 argument ; for this ' remembrance of iin," by God's own 
 inllitution, was fuch as fufficiently evidenced, that the 
 offerers had yet a confclence condemning them for iins, 
 and hereby the apoflle proves effeftually, that thefe fa- 
 crifices did not make the worihippers pcrfctl. "Their 
 confeffion of fin was in order to, and preparatory for, a 
 ncvj atonement aiid expiation of it ; our remembrance of 
 fin, and confefiion of it, refpeds only the application of 
 the virtue, and efhcacy of the atonement Once made, 
 without the leaft defire, or expedation of a new pro- 
 pitiation. Their remembrance of fin refpe£led the curfe 
 of the law, which was to be anfwered, and the wrath of 
 God, which v/as to be appeafed ; ours refpe£ls only the 
 application of the benefits of the facrifice of Chrifl to our 
 own confciences, whereby we may have^alTured peace with 
 God. 
 
 § 6. (II.) Hence we may infer, 
 
 I, The 
 
14 AN EXPOSITION OF THE Chap.S?. 
 
 1. The difcharge of confcience from its condemning 
 right and power, by virtue of the facrifice of Chrift, is the 
 foundation of all other privileges we receive by the gof^ 
 pel. "Where this is not, there is no real participation of 
 any other. 
 
 2. Ail peace with God is refolved into a purging 
 atonement made for fin, ' being once purged/ 
 
 3. It is by a principle of gofpel light alone, that con- 
 fcience is diredWd to condemn all lin, and yet to acquit all 
 linners that are purged ; its own natural light can give it 
 no guidance in this matter. 
 
 § 7. I. An obligation to fuch ordinances of worfhip 
 as could not expiate lin nor teftify that it was perfedlly 
 expiated, was part of the bondage of the church under the 
 old teflament. 
 
 2. It belongs to the light and wifdom of faith fo to 
 remember fin, and make confejfioyi of it, as not thereby 
 to feek for a nevj atonement for it, which is made ' once 
 for all: 
 
 Confefllon of fin is no lefs neceiTary under the new 
 teilament, than it was under the old ; but not for the 
 fame end. The caufes and realbns of confefiion now are 
 to affedt our own minds and conlciences with a fenfe of 
 the guilt of fin in itfelf; fo as to keep us humble, and 
 fill us with felf-abafement. He who hath no fenfe of fin 
 but what confifls in a dread of future judgement, knows 
 little of the myilery of our walk before God, and obedi- 
 ence to him ; wherefore we do not (as the manner of 
 fome is) make confefiion of fin a part of compenfation for 
 the guilt, or a licence for the pradlice of it. 
 
 Verse 
 
Ver. 4.. EPISTLE TO THE HEBREWS, 
 
 Verse 4. 
 
 por it is not possible that the blood of bulls 
 and goats should take away sins. 
 
 ^ I. ^he important ends ofinjlituting the legal facrificesy though 
 they could not take away fins. § 2. l^he impojfibility of atone- 
 ment being made by them^ in the nature of the thing, § 3. 
 'Taking away fin what, § 4. How impoffihle by the blood of 
 hulls and goats, § 5. Obfervations, 
 
 § I. X HERE is no difficulty in the words, and v^ry 
 little difference in the tranflations of them ; ' by the 
 * blood of bulls and goats,' he intends ail the facrifices of 
 the law ; now, if it be impoffible that they fhoald take 
 away fin, for what end then were they appointed ? 
 
 The anfwer which the apoftle gives, with refpeft to the 
 law, in general, may be applied (with a fmall addition, 
 from a refped to their fpecia I nature,) to .the facrifices of 
 it, « they were added to the promife, becaufe of tranfgreffions,^ 
 For God in and by them continually reprcfented to fin- 
 ners the curfe and fentence of the law ; or, that death was 
 the wages of fin ; for although there was allowed in them 
 a commutation^ that t\\t finner himfelf fhould not die, but 
 the beafi that was facrificed in his Head (which belonged 
 to their/^^ow^end of leading to Chrill) yet they all tef- 
 tified to the facred truth, that it is the judgement of 
 God that ' they who commit fin are worthy of death.' 
 He let no fin pafs without a reprefentation of his difplca- 
 fure agalnfl it, though mixed with mercy directing to re- 
 lief againft it, in the blood of the facrifice. Again; they 
 were added as the teaching of a fchool-mafier to lead to 
 Chrifl. By them was the church taught, and directed to 
 look continually after that facrifice, which alone could 
 really take away all fin ; and in this confifled, we may 
 affirm, the principal exercise of grace under the Old Tef- 
 lament osconomyo 
 
.x6 AN EXPOSITION OF THE Ckap. X/ 
 
 As to \hQ,\v fpec'ial nature^ they were added as the great 
 Infiruthon in the way and manner, whereby fin was to be 
 taken away ; for although this arofe originally from God's 
 ipere grace and iiiercy ; yet, was it not to be accomplifhe^ 
 by fovereign grace and power alone. Such a taking away 
 of fin would have been inconfiflent with his truth, holinefs, 
 and righteous government of m.ankind. 
 
 Theie things evidently exprefs the wifdom of jQbd in 
 their inllitution, although of themfehes they /sfould not 
 take away fin 5 and thofe by whom thefe ends of them 
 are denied, as they are by the Jevjs and Soclnians, can ^ive 
 no account of any end of them, which anfwer the wifdom, 
 grace, and holinefs of God. 
 
 § 2. ' For it is not pomble that the blood of bulls an4 
 * goats,' If in the nature of the thing itfelf it was im- 
 poffible that the facrifices, confifling of the blood of bulls 
 and goats, fhould take away fin ; then however, when- 
 foever, and by whomfoever they were offered, this eiFeiSt 
 could not be produced by them ; wherefore, in thefe 
 words, the apofile puts a clofe to his argument, and makes 
 ynention of it no more, except for illuflration to fet forth 
 the excellency of the facrifice of Chrill: ; (as ver. 1 1, and 
 chap. xiii. 10 — 12.) The reafon why the apofile ex- 
 prelTeth them by ' bulls and goats,' while yet they were 
 calves and kids of the goats, hath been declared on chap, 
 ix. ver. 11, 12. 
 
 He makes mention of only the hlood of the facrifices ; 
 whereas in many of them, the whole bodies were offered, 
 and the fat of them all was burned on the altar, becaufe 
 it was the hlood alone whereby atonement was made for iin ; 
 and there is a tacit oppofition to the matter of the fa- 
 crifice, whereby iin was really to be expiated, which was 
 the ^ precious blood ofChrifl,' (as chap. ix. 13, 14.) 
 
 § 3. "rhat which is denied of thefe facrifices, is 
 {oi'pa^iQztv aiLo^fjta-g) the taking away of fms, which is to make 
 atonement for it, to expiate it before God by a fatisfac- 
 tion given, or price paid, with the procurement of the par- 
 ion of it, according to the terms of the new covenant. 
 '-'■-■ Hq 
 
ys.R.4 EPistLE TO THE HEBREWS. 17 
 
 He declares dlreftly and pofitively what he intends by 
 this taking away of lln, and the cealing of legal facrifices, 
 ver. 17, 18, * Theit fins and their iniquities will I re-* 
 
 * itiertiber no more, now where remiffion of thefe is, there 
 
 * is no more offerings for fin.' The cefiation of offerings 
 fbllows dire^lly on the remiffion of lin, which is the effe(5t 
 of expiation and atonement ; and not of the turning away 
 of men frdm iin for the future. It is, therefore, owt juf* 
 iification, and not even fandification, that the apoftle dif- 
 courfeth of. It is, moreover, an a^ upon Jin itfclf^ 
 and ndt inimediately upon the puier ; nor can it fignify 
 any thing, but to take away the guilt of lin, that it fhould 
 not bind over the linner to punifhment, whereon con- 
 fcience for lin is taken away. 
 
 § 4. The manner of this negation is, that it was * im^ 
 ^ poffibW it fhould be otherwife ; and it was io^ not only 
 from divine inJI'itution, but alfo from the nature of the things 
 themfelves. It had nt> condecency to divine juflice ; in 
 fatisfa£lion to juflice, by way of compenfation for injuries, 
 there mufl be a proportion between the injury and the re-^ 
 paration, that juflice may be as much exalted and glorified 
 in the one, as it was deprelTed and debafed in the other ; 
 but there could be no fuch thing between the demerit of 
 lin, and the affront put on the righteoufnefs of God, on 
 *hc one hand, and the reparation by * the blood of bulls 
 
 * and goats/ on the other. 
 
 § 5. From thefe things we may obferve^ 
 
 1. It is poffible that things may ufefully reprefent, what 
 it is impoffible they themfelves fhould effefl. This is the 
 fundamental rule of all inftitutions of the Old Tcllament. 
 Wherefore, 
 
 2. There may be great and eminent iifes of divine ordi- 
 nances and inftitutions, although it be impoffible that in 
 Themfelves, in their moft exad and diligent ufe, they 
 fhould work out our acceptance with God ; and it be- 
 longs to the wifdom of faith to ufe them to \X\tiv proper end. 
 
 3. It was utterlv impoffible that lin fhould be taken 
 ftWay before God, and from the finncr's confciencc, but by 
 the blood of Chriii ; other ways, mea are apt to betake 
 
 P 2 themfelves 
 
j8 an exposition OF THE Chap. X. 
 
 themfelves to for this end, but all in vain. It is the blood 
 of Jefus Chriil alone that cleanfeth us from all our fins ; 
 for he alone was the propitiation for them. 
 
 4. The declaration of the infufhciency of all other 
 ways for the expiation of fin, is an evidence of the ho- 
 linefs, righteoufnefs, and feverity of God againil it, with 
 the unavoidable ruin of all unbelievers. 
 
 5. Herein alfo confiils the great demonflration of the 
 love, grace, and mercy of God, with an encouragement to 
 faith ; in that, when the old facriflces could not perfectly 
 expiate fin, he would not fuffer the work itfelf to fail, 
 but provided a way that Ihould be infallibly efFe£live of it ; 
 as in the following verfes : 
 
 Verse 5—10. 
 
 wherefore, vv'hin he cometh into the vv'orld, he 
 saith, sacrifice and offering thouwouldest 
 not, but a body hast thou prepared me ; in 
 burnt offerings and sacrifices for sin thou 
 iiast had no pleasure. then, said i, lo, i 
 
 COME (in THE VOLUME OF THE BOOK IT IS WRIT- 
 TEN OF me) to DO THY V,' ILL, O GOD. ABOVE, W^HEN 
 HE SAID, SACRIFICE AND OFFERING, AND BURNT 
 OFFERINGS, AND OFFERING FOR SIN THOUWOULDEST 
 NOT, NEITHER HADST PLEASURE THEREIN (WHICH 
 ARE OFFERED BY THE LAW,) THEN, SAID HE, LO, 
 I COME TO DO THY WILL, O GOD. HE TAKETH 
 AWAY THE FIS.^T, THAT HE MAY ESTABLISH THE 
 SECOND. BY THE WHICH WILL WE ARE SANCTIFIED, 
 THROUGH THE OFFERING OF THE BODY OF JESUS 
 CHRIST ONCE FOR ALL. 
 
 § I, Introdu^lion and connexion, § 2. (I.) Expqfition of the 
 
 words, § 3. Chr'ifTs coming, § 4. In vjhat fenfe God reje^ s 
 
 ■ the legal facr'ific^i and offaingu § 5. If hat k wills in their 
 
 fiidd. 
 
Ver. S-^io. epistle to the HEBREWS. ig 
 
 f^ead^ § 6 — 8. The Pfahn'iJ}, Scptuagint^ mid Jpojllc re- 
 conciled, \ 9 — 15. Expojition continued, § 16 — 19 (H.) 
 Ohfcrvat'ions, 
 
 ^ I. IriERE we have the provifion God made to 
 fupply the defed of legal facfifices, as to the expiation ot 
 fin, peiice of confcience, &c. For the words contain 
 the bleired undertaking of our Lord Jefus Chrift, to per-- 
 form and fufFer all things required by the will, wlfdom, 
 holinefs, righteoufnefs, and authority of God, to the 
 complete falvation of the chnrch. 
 
 This is a blefTed portion of divine writ fummarily 
 reprefenting to us the love, grace, and wifdom of the 
 Father ; the love, obedience, and fufFering of the Son ; 
 the federal agreement between the Father and the Son, 
 about the work of redemption a'^d falvatior., with the 
 blelTed harmony between the Old and New feftament, 
 in the declaration of thefe things. The divine authority 
 and wifdom that here evidence themfelves are ineffable. 
 
 § 2. (L) (Alo) %vherefore, for which caufe, for which 
 end. It doth not intimate why the words fo}iowing were 
 fpoken, but why the things themfelves v/ere fo difpofed ;. 
 * wherefore,' faith the apoftle, becaufe it was fo with the 
 law, things are thus ordered in the wifdom and counfet 
 of God ; (A'cyn) he faith ; the words may have a three- 
 fold refpeft ; — as they were given out by infpi ration, and 
 recorded in fcripture ; — as they were ufed by David the 
 penman of the Pfahns, who fpeaks by infpiration, and 
 as a type of ChrilL But David did not, would not, 
 ought not in his oivn name and perfon reject the wo::.' ip 
 of God, and prefent himfelf with his obedience \\\ its 
 room, efpecially as to the end of facrifices in the --:pia- 
 tion of lin. Wherefore, — the vvords are properly the 
 words of our Lord Jefus Chrill ; ' when he cometh into 
 « the world, he faith.' The Holy Ghoft ufeth thefe 
 words ai his, becaufe they exprellivcly declare liis mir.d 
 and refolution in his coming into the world. On con- 
 fidering the infufficiency of legal facrinccs (the only ap- 
 pearing 
 
ao AN EXPOSITION OF THE Chap. X,' 
 
 pearing means) to make re-coiiclliatioii with God, the 
 Lord Chrift, that all mankind might not eternally periih 
 under the guilt of lin, reprelents his ready willingnefs to 
 tjndertake that work. 
 
 § 2. The fcafon of his fpeaking thefe words was^^ 
 
 * when be cometh into the world,' (>.:/crcp;^o^x:->c^, veniensy 
 or ventiirus) when the defign of his future coming into the 
 world was declared, [fee Matt. xi. 3.] 
 
 But as the words were not verbally fpoken by him, 
 being only a real declaration of his intention ; io this ex- 
 preffion of his ' coming into the w^orld/ is not to be 
 confined to any one fingle a£i to the exclufion of others, 
 but refpeds all the folemn a6ls of the fufception and dif- 
 charge of his mediatory office for the falvation of the 
 church ; but if any ihould rather judge that in this ex- 
 preffion fome iingle feafon and a6l of Chrift is intended, 
 it can be no other than his incarnation, by which he came 
 into the world ; for this was the foundation of all that 
 he did afcerwards, and that whereby he was fitted for his 
 whole mediatorial w^ork. 
 
 § 4. (nnJDi n::v, ^va-toi, kc^a nv^^oa-^lG^oc) facrifice and of-ering ; 
 in the next verfe the one of them, (^ucr/^) facrifice is dif- 
 tributed into (ni^isn'i n'^ip rendered here oXoKavjojjLo^cc kcci. 
 TTzJi oiU.ocDJioC'g) whole burnt offerings and facrifices for fin. 
 It is evident that the Holy Ghoft, in this variety of ex- 
 preffions, comprifeth all the facrifices of the law that had 
 any refpedl to the expiation of iin. 
 
 Of thefe facrifices it is affirmed, that God ' would them 
 
 * not,' [ver. 5.] and that he ' had no pleafure in tliem,' 
 ver. 6. (nvDn «*?, ^m s9iXy;(TG^g) thou wouldeft not ; thou 
 didfl not defire. The Hebrew word is (van) to will freely 
 and with delight. But this f^nfe the apoflle transfers to 
 to the other word (n'^^u^) which he renders by (5^>c ch^oKr^trac 
 ver. 6.) thou haft had no pleafure ; in the pfalm it is * thou 
 
 * haft, not required^ w^herefore, if we grant that the w^ords 
 tiled, by the apofi:le be not exa£t verlions of thofe ufed by. 
 the pfalmifV, as they are applied the one to the other, yet 
 it is evident that the full and exacl meaning of both is 
 declared, which is funkient to his purpofe,- 
 
 The 
 
Ver. 5;— 10. EPISTLE TO THE HEBREWS. 21 
 
 The mind of the Holy Ghoft is plain enough, both 
 in the teflimony itfelf, and in the improvement of it by 
 the apoftle ; for the legal facrifices are fpoken of only 
 with refped to that end which the Lord Chrill undertook 
 to accomplifh bv his mediation ; and this was the pc-fea 
 real expiation of iin, with the julVification, fandification, 
 and eternal falvation of the church ; wIli that perfecEt 
 ilate of fpiritual worHiip which was ordiined for it ia 
 this v/orld ; all thefe things were thefe facrifices appointed 
 to prefigure ; but the nature and defign of this pretigura- 
 tion being dark and obfcure, and the things fignified being 
 utterly hidden as to their fpecial nature and the manner of 
 their efficacy, many in all ages of the church expe£led 
 them from thefe facrifices, and they had fome appearance 
 of being ordained to that end. Therefore this is that, 
 and that alone, with refpe6t to which they are here 
 reje£led ; God never appointed them to this end, he r^ever 
 took plea fur e in them in this view, they were infufficient 
 in the wifdom, holinefs, and righteoufnefs of God to any 
 fuch purpofe ; wherefore the fenfe of God concerning 
 them, as to this end, is, that they were not appointed, not 
 approved, not accepted. No new revelation, abfolutely, is 
 intimated in the words * thou wouldefl not, thou tookeft 
 , ' no pleafure,- but a mere exprefs declaration of that will 
 and counfel of God, which he had by various ways given 
 intimation of before, 
 
 § 5. The firft part of ver. 5. declares the will of God 
 concerning the facrifices of the law ; the latter contains 
 the fupply that God in his wifdom and grace provided, 
 anfwerable to the mfufficlency of thefe facrifices ; and this 
 is not fome^what that fhould help to make them efFeftual, 
 but what fhould be introduced in cppojition to them, and 
 for their removal ; but a body hall thou prepared me.' 
 The adverfative, (h) but, declares that the way defigned of 
 God for this end was of another nature than thefe facrifices 
 were, and yet muft be fuch, as fhould not render thofe 
 facrifices utterly uielefs from the firji injiitution, which 
 -would refled on the divine wifdom ; for although the 
 T^^al way of expi^iting fiu be \\y itfelf of another nature, 
 
 yet 
 
Hi AN EXPOSITION OF THE Chap. ST. 
 
 yet were thofe facrifices meet to prefigure and reprefent it 
 to the firiih of the church ; and therefore, faith Chrifr, 
 the firfl thing that God did, in preparing this new way, 
 was the preparation of a body for me, which was to be 
 oitered in facrifice. 
 
 And in the aniithejis intimated in the adverfative con- 
 junction, refpeCt is had to the tvill of God ; as facrifices 
 were what he ' zvould not' to this end ; fo this prepara- 
 tion of the body of Chriil: was what ' he would,'' and was 
 ■well pleafed with, [ver. 9, lo.] 
 
 § 6. Wv. n uft, firfl, fpeak to the apoftle's rendering 
 thefe words crc of the plaimift ; they are in the original, 
 ('■^nnD CD*r.4"; my ears haji thou digged^ bored^ prepared. All 
 forts of C: it'ical writers and expofitors have fo laboured to 
 refolve this difficulty, that there is little to be added to the 
 indufrry of fome, and it were endlefs to confute the mif- 
 takes of others ; I fnall therefore only fpeak briefly to it, 
 fo as to nianifefc \\\q onenefs of the fenfe of both places; 
 "and fome things muft be premifed : 
 
 It doth not feem probable to me, tliat the Septuagint did 
 ever tranflate thefe words as they are now extant in all the 
 copies of that tranflation, [a-ooiLot, Si KtzlcoJKru) ^oi) but a 
 body that thou freparedji me ; for it is not a tranflation^ of 
 the original words, but an expofition of their meaning, 
 which was no part of their defign ; if they made this ex- 
 pofition, it was either from a mere conje(fture, or from a 
 -Tight underffanding of the myftery contained in them; 
 ^the former is altogether improbable ; and that they un- 
 derftood the mvftery couched In that metaphorical ex- 
 prefTion (without which no account can be given of this 
 verfion of the words) will not be granted by them who 
 know any thing of thofe tranflators or their work; belides, 
 there was of old a diff'ercnt reading of that tranflation ; for 
 inftead of {(tmum) a body, fome copies have it {ccjicc) the 
 ears, which the vulgate Latin follows ; an evidence that a 
 change had been made in that tranflation, to comply witir 
 the words ufcd by the apoille. 
 
 The words, therefore, in this place were the words 
 whereby the apojik eKprelTed the {^\\{t and meaning of the 
 
 Holy 
 
Ver. 5—<io, EPISTLE TO THE HEBREWS. 23 
 
 Holy Ghoft in thofe ufed in the pfalinift ; he did not take 
 them from the Greek tranflation, but ufed them himfelf 
 to exprefs the fenfe of the Hebrew text ; in vindication 
 of this we farther remark, that fondry pajjagcs have been 
 vnqueflionably taken out of the New Teftament, and in- 
 ferted into that tranflation ; and I no way doubt hut it 
 ■hath fo fallen out in this place, fince no other fatisfactory 
 account can be given of that tranflation as the words now 
 iland. 
 
 § 7. This is certain, that the fenfi intended by the 
 pfalmiil, and that expreifed by the apoftle, are to the fame 
 purpofe, and their agreement is fufficiently plain and 
 evident ; that which is fpoken is, an a^ of God the 
 Father towards the Son ; the end of it is, that the Son 
 might hQ fit and meet to do the will of God in the way of 
 obedience, fo in the text ; * mine ears hafl thou bored' or 
 
 * a body hafl thou prepared me ; then faid I, lo, I come 
 
 * to do thy will, O God.' This is the fi)!e end why God 
 fo afted towards him. The afcription of ^^r^ to the Lord 
 Chrifl by an aft of God, is a preparation of a flate and 
 nature, as fliould be meet to yield obedience to him. In 
 iiis divine nature sdone it was impoffible that he fhould 
 come to do the will of God as our fubflitute, wherefore 
 God prepared another nature for him, which is expreffed 
 
 JynecdochicaUy by the ears for the whole body, and that 
 lignificantly, becaufe as it is impoflible that any one 
 fliould have ears of any ufe but by virtue of his having a 
 body ; fo the ears are that part of the body by which 
 alone injiruillon to obedience^ the thing aimed at, is received; 
 this is that which is direftly expreifed by himfelf; [Ifa. 
 lix. 4, 5.] ^ He wakejieth, morning by morning, he 
 
 * wakeneth mine ear to hear as the learned ; the Lord God 
 
 * hath opened mine ear, and I was not rebellious/ or, I was 
 vbedient : and fo it is ail one in what iitn^Q you take the 
 word ("13) whether in the more common and ufual, to 
 dig, or bore, or in that to which ;t is fometimes applied, 
 to fit and perfed. I do not judge there is any allulion to 
 the law of ' bormg the ear of the fervant' that refufed to 
 take liberty at the year of rcleafe ; nor is the word ufed 
 
 Vol. IV. ' £ i'l 
 
»4 AN EXPOSITION OF THE Chap. X. 
 
 in that cafe, but another (rn Exod. xxi. 6.) but it 
 refpe6ls the framing of the organ of hearing which, as it 
 were, is bared \ and the internal fenfe, in readinefs for 
 obedience, is expreffed by the framing of the outward 
 tnftriiment of hearing, that we may by that means learn 
 to obey. 
 
 Wherefore this is, and no other can be, the fenfe of 
 the words in the pfalmift ; — that God the Father pre- 
 pared for Jefus Chrift a nature wherein he might be free, 
 and able to yield obedience to the will of God, with an 
 intimation of the quality of it, in having ears to hear, 
 which belong only to a body ; and this very fenfe the 
 apoftle exprelleth in more plain terms, now after the aq- 
 complifhment of what before v^^as only declared in prophecy, 
 and thereby the veil is taken away. " 
 
 There is therefore nothing remaining but that we give 
 an expofition of the apoftle's words, as they contain the 
 fenfe of the Holy Ghoft in the pfalm. 
 
 § 8. ' A body hall thou prepared me ;' a ' body is 
 liere a fynecdochical expreflion for the human nature of 
 Chrift J fo is ^ the Jle/Jj' taken, where he is faid to be 
 * made fleih,' and the ' llefh and blood' whereof he was 
 made partaker ; for the general end of his having this 
 body was, that he might thereby do the will of God ; and 
 the fpecial end of it was, that he might have what to 
 offer in facriiice to God ; but neither of thefe can be 
 confined to his body alone ; for it is the foul, the other 
 effential part of human nature, is the principle of obe- 
 dience ; nor was the body of Chrift alone^ offered in facri- 
 iice ; ' he made his foul an offering for fin,' [Ifa. liii. 
 10.] which was typified by the life that was in the blood 
 of the facrifice ; but the apoftle both here and ver. lo. 
 mentions only the body ; — to manifeft, that this offering 
 of Chrift was to be by deaths which the body alone was 
 fubje(fi: to ; and as the covenant was to be confirmed by 
 this ofi-ering^ it was to be only by bloody which was con- 
 tained in the body alone ^ and the feparation of it from the 
 body carries the life along with it. 
 
 Con- 
 
Ver.-5— lo EPISTLE To THE HEBREWS. 2^ 
 
 Concerning the body, it is afirmed that God prepared 
 it for him ; that is, the Father ; for to him are thofc 
 words fpoken ; * I come to do thy will, O God, a body 
 * (kccIyiqIktoo ^01) haji thou prepared me \ that which * he 
 ' would,' was the obedience of the Son to his will ; this 
 propofal the Son clofeth with ; * Lo, faith he, I come •,' 
 but all things being originally in the hands of the Father, 
 the provihon of things neceflary to tlie falHUing of the 
 will of God, is left to him ; among thofe the principal 
 was, that the Son fhould have a body prepared for him, 
 that fo he might have fomewhat of his own to offer ; 
 wherefore the preparation of it is in a particular manner 
 affigned to the Father ; * a body haft thou prepared me.* 
 
 § 9. 'In burnt offerings and facrifices for iin thou haft 
 ' had no pleafure.' Chrift, whofe words in the pfalni 
 thefe are, doth not only re-ajjlrt what was before fpoken 
 in general, but aifo gives a more particular account of 
 what facrifices they were which he intended. 
 
 ' Burnt offerings ;' the Hebrew word (nW) though 
 lingular, is ufually rendered by the Greek {oKoyjx,\)]M^oc]a) 
 plurally ; and the former word refers to the ajcendlng of 
 the fmoak of the facrifices in their burning on the altar; 
 a pledge of that yu'rf^ ^1;o«r, which fliould arife to God 
 above, from the facrilice of Chrift here below ; and fome- 
 times they are called (d>!!;«) firings, from the way of their 
 confumption on the altar hy fire. 
 
 The other fort is exprelTed by a word (ni^ton) which the 
 Greek renders by {irsc^i (Zixa^oTiag) concerning fin ; for («tDn) 
 the verb in Kal, iignifieth to fin, and in F'lel, to expiate 
 Jin, Where it is taken in the latter fenfe, the Greek 
 renders it by (Trspi ccfJMOTic/.g} * a facrilice /or y?>z,' («• a/w- 
 cffering, which exprelTion is here retained, and Rom. v. 3. 
 This facrifice, therefore, was appointed, both for the fins 
 of the whole congregation, [Lev. xvi. 21.] and the fpecial 
 lins of particular perfons. The one offering of Chrift 
 was really to efie^I what all of them repre/lnted. 
 
 Concerning all thefe facrifices, it is added (i^x, cvhKWccg) 
 thou hadjl no pleafiurc. In oppofition to this, God gives 
 teftimony from heaTcn concerning the Lord Chnft and 
 
 E 2, iiis 
 
si6 AN EXPOSITION OF THE Chap.X. 
 
 his undertaking. * This is my beloved Ton, {sk w cVooKYicra) 
 inwhom I amivcll pleafed^ [Matt. iii. 17. chap, xvii 5. See 
 Ifa. xHi. I. Ephef. i. 6.] This is the great antithefis be- 
 tween the law and the gofpel \ * in facrifices and offerings 
 
 * for fin, thou hadll no pleafure.' ' This is my beloved 
 Son, in whom I am well pleafed.' 
 
 § 10. '' Then, faid I, lo, I come (in the volume of the 
 
 * book it is written of me) to do thy will, O God.' ^litov) 
 I faid. There is no neceflity, as was before obferved, that 
 thefe very w^ords fliouW at any one feafon be fpoken by 
 our Lord ; the meaning is : ' This is my refolution, this 
 *^ is the frame of my mind and will.' Hence, whatever dif- 
 ficulties afterwards arofe, whatever he was to do or fufFer, 
 there was nothing in it, but what he had before folemnly 
 engaged to God. (To/w-) then, or thereon ; for it may re- 
 fpe6l the order of time ; though it is, as I judge, better ex- 
 tended to the whole cafe in hand. When things were 
 come to this pafs, when all the church of God's eleft were 
 under the guilt of fm, and the curfe of the law, v/hen there 
 was no hope for themfelves, nor in any divine inilitu- 
 tion of worlhip ; when all things were at a lofs, as to our 
 recovery and falvation ; then did Jefus Chrift, the fon of 
 God, in infinite wifdom, love, and grace, interpofe him- 
 felf in our behalf (I^y) behold ! A glorious fpeftacle it 
 was to God, to angels and to men : To God, as it was filled 
 with the higheft eife£ls of infinite goodnefs, wifdom, and 
 grace, which all flione forth in their greatefl elevation 
 and luflre. To angels, for in this their confirmation and 
 ellablifhment in glory depended, [Ephef. i. 10.] which, 
 therefore, they endeavoured (with fear and reverence) to 
 look into y [I. Pet. i. 12, 13.] And as /c; men, the church 
 of the elc£t, nothing could be fo glorious in cheir fight, 
 nothing fo defirable. By this call of Chrift, * behold I 
 
 * come,' the eyes of all creatures in heaven and earth 
 ought to be fixed on him, to behold the glorious w^ork he 
 had undertaken, and its wonderful accomplifliment. He 
 came forth like the riling fun, with healing in his wings, 
 or as a giant rejoicing to run his race. 
 
 The 
 
VER..S-IO, EPISTLE TO THE HEBREWS, g; 
 
 Th^ faith of the old teftament was, that he was thus 
 to come ; and this is the life of the new, that he 2s come. 
 They by whom this is denied, overthrow the faith of the 
 gofpei, [I. John iii. 1—3.] He that did not exift before 
 m the divine nature, could not promife to come in the 
 human. God, and he alone, knew what was neceflary 
 to the accomplifhment of his will ; and if it micrht have 
 been otherwifeeffeaed, he would have fpared his o'nly Son,,- 
 and not have given him up to death. 
 
 § II. The end of this promifing to come, is to do the 
 will of God ; ' io, I come to do thy will, O God.' 
 
 The ' will of God' is here taken for his eternal purpofi 
 and defign, called the * counfel of his will,' [Ephef. i. 1 1'.] 
 yet Chrift came fo to fulfill the will of God's purpofe, as 
 that we may be enabled to fulfill the will of his command-, 
 yea, and he himfelf\\?iA a command from God to lay down 
 his life for the accomplifhment of this work. When the 
 fulnefs of time was come, the glorious counfels of God, 
 Father, Son, and Spirit, broke forth with light, like the fun 
 in his flrength from under the cloud, in the tender the 
 Son made of himfelf to the Father, ' io, . I come to da 
 
 * thy will, O God ;' this, this is the way, the only way 
 whereby the will of God might be accomplifhcd. Herein 
 were all the riches of divine wifdom difplayed, all the 
 treafures of grace laid open, all fhades and clouds dif- 
 peiled, and the open door of falvation made evident 
 to all. 
 
 This will of God, Chrifl came to do, (to Trotyjcrcci) to 
 efe^, to eflahUfh and perfc^ly fulfil ; he did it in the 
 whole work of his mediation, from the fufception of our 
 nature in the womb, to what he doth in his fupremc 
 agency in heaven at the right hand of God. 
 
 This fcems to me the firfl k\\{Q of the place ; I (hould 
 not however, as I faid before, exclude the fenfc, that he 
 fulfilled the will of his purpofe, by obedience to the will 
 of his commands ; hence it is added in the pfalm, that 
 he ' delighted to do the will of God, and that his law 
 
 * was in the inidil of his bowels.' 
 
 § 12. 
 
«« AN EXPOSITION OF THE Chap. X. 
 
 § 12. The laft thing is the ground and rule of this un- 
 dertaking ; ' in the volume of the book it is written of 
 * me.' 
 
 The Socinlan expoiitors have a peculiar notion on this 
 place. They fuppofe the apollle ufeth this expreilion, 
 (fy K-(pciKi^i) in the volume^ to denote fome fpecial chapter 
 or place in the law, and conje6ture it to be that of Deut. 
 vxvii. 1 8, 19. David they fay, fpoke thofe words in the 
 -pfalniy and it is no where faid that he fliould come to do 
 the will of God, but in this place of Deuteronomy, as 
 he was to be the king of that people ; but there can be 
 nothing more fond than this empty conjefture. For, 
 
 1. He that fpeaks, doth abfolutely prefer his own obe- 
 dience^ as to worth and efficacy, before all God's inflitu- 
 tions ; he prefents it to God, as that which is more ufeful 
 to the church, than all the facrifices which God had 
 ordained ; this David could not juilly do. 
 
 2. There is nothing fpoken in Deuteronomy concerning 
 the facerdotal office, but only of the regal; and in the 
 pfalmijl there is no refpe6l to the kingly office, but only 
 to the priefihood \ for the comparifon is made with the 
 facrifices of the law, but the offering of thefe facrifices was 
 
 exprellly forbidden to the kings ; as is manifelt in the 
 inftance of king Uzziah ; [11. Chron. xxvi. 18 — 20. 
 belides, there is in that place of Deuteronomy nothing 
 that belongs to David in a peculiar manner. 
 
 3. The words there recorded contain a mere prefcrip* 
 tion of duty, no prediction of the event, which for the 
 mofl part was contrary to what is required ; but the 
 words of the pfalmift are a divine predi6lion which mull 
 be aftually accompliffied. Nor doth our Lord Chrifl in 
 them declare what yN2.^ prefcrihcd to him, but what he did 
 undertake to do, and the record that was made of that 
 undertaking. 
 
 4. There is not one word in that place of Mofea 
 concerning the removal of facrifices and burnt offerings, 
 which, as the apoflle declares, is the principal thing in- 
 tended by the pfalmiil ; yea, the contrary, as to the in- 
 tended feafon, is exprefsly alTerted ; for the king was to 
 
 read 
 
Ver. 5-10. EPISTLE TO THE HEBREWS. 29 
 
 read in the book of the law continually, tliat lie might 
 obferve and do all that is written therein, a part whereof 
 confifts in the inftitation nnd obfervation of facrifices, 
 
 5. This interpretation of the words utterly overthrows 
 what they difpute for immediately before ; viz. that the 
 entrance of Chrift into the world was not indeed his 
 coming into this world, but his goh7g out of it and entering 
 into heaven ; for it cannot be denied but that the obe^ 
 dience of reading the law continually, and doing it, is to 
 be attended to in this world, and not in heaven ; and this 
 they feem to acknowledge fo as to recall their own expo- 
 fition. Other abfurdities, which are very many in this 
 place, I fhall not infift upon. 
 
 § I 3. ' In the volume of the book ;' {sv k^^oX^l) in 
 the volume, or roll. But the Hebrew word (i3d) which we 
 tranflate a book, doth not lignify a book as written in a roll, 
 but only an enuntiation or declaration of any thing ; but 
 another word (h'^jd) is properly a roll, and the words 
 ufed by the pfalmift iignify, that the declaration of the will 
 of God made in this matter was written in a roll. 
 
 As the book itfelf was one roll, fo in the head, or the 
 beginning of it, amongft the firft things written in it, is 
 this recorded concerning the coming of Chrill: to do the 
 will of God. Now this can be no other than thQ firji 
 promife recorded Gen. iii. 15. In this promife, and the 
 writing of it in the head of the volume, is the pfalmift's 
 alTertion verified. However, the following declarations of 
 the will of God are not excluded ; for indeed the whole 
 volume of the law is nothing but a prediction of the co- 
 ming of Chrifl, and a prejignification of what he had to 
 do ; even that book which God had given to the church, 
 as the only guide of its faith — the Bible — wherein all 
 divine precepts and promifes are enrolled or recorded. 
 
 § 14. * Above when he fays,' he. What he defigned 
 to prove was, that by the introduftion and eftablilhment 
 of the facrifice of Chrift in the church, there was an end 
 put to all legal facrifices ; and now adds, that the ground 
 and reafon of this great alteration was the utter infufhci- 
 ency of thefe legal facrifices in themfelves for the expia- 
 tion 
 
3© AN EXPOSITION OF THE Chap. X. 
 
 tion of fin and fan£lification of the church. And ver. 9. 
 he gives us this as the fum of his defign ; * He takes 
 
 * away the firft, that he may ellablifh the fecond/ But 
 the apoflle doth not here dirediy argue from the matter 
 of the tellimony itfelf, but from the order of the wordsy 
 and the regard they have in their order to one another ; 
 for there is in them a two-fold proportion ; one concern- 
 ing the rejedion of legal facrifices ; the other, an intro- 
 duftion and tender of Chrill and his mediation. And 
 he declares, from the order of the words in the pfalmift, 
 tliat thefe things are infeparable, viz. the taking away of 
 legal facrifices and the eJiabliJJjment of that of Chrift. 
 Again, we may remark, he had refpe£l not only to the 
 lemoval of the facrifices, but alfo of the law itfelf, whereby 
 they were retained. Allowing thefe facrifices and otFe- 
 lings all that they could pretend to,— r-that they were efta^ 
 hllpjed by the law ; yet, notwi;hll:anding this, God rejects 
 them as to the expiation of fin and the falvation of the 
 church. 
 
 After this was flated and delivered, when the mind of 
 God was exprejjly declared, as to his rejedlion of legal fa- 
 crifices and offerings, (to7c) then he faid, upon the grounds 
 before mentioned, ' facrifice,' he. In the former words 
 he declared the mind of God, and in the latter his own 
 refolution to comply with his will, in order to another 
 way of atonement, * Lo, I come to do thy will, O God.' 
 It is evident, that thefe words (^avaia'zL to 7rpo7cv) * iakcth 
 
 * away the ftrfi,^ intend facrifices and offerings, which he 
 did not immediately, but declaratively, indicating the 
 lime, that is, when the fecond fhould be introduced. 
 The end of this removal of tlie firil was the eftablifhment 
 of the fecond : this fecond, fay fome, is the v^^ili of God ;* 
 but the oppofition made before is not betv^cen the will of 
 God and the legal facrifices, but between thofe faofiecs and 
 the coming of Chr'ift to do the will of God, Wherefore 
 
 * xhe fecond' is the way of expiating fin, and of the com- 
 plete fan£tification of the church by the coming and fa- 
 crifice of Chrift, 
 
 § IS- 
 
V£R. 5— lo. EPISTLE TO THE HEBREWS. 31 
 
 § 15. * By the which will we are fanaified through 
 « the offering of the body of Jcfus Chriit once for all.* 
 From the whole context the apoftle makes an inference, 
 which comprehends the fubftance of the gofpel. (Hyiua-- 
 IJ.SV01 ccr^sy) we arc farU'tificd, relates not only to the thingSy 
 but alfo the time of the offering; for although all therein 
 intended did not immediately follow on the death of 
 Chrifl, yet were they all in it, as the effc£ls in their proper 
 caufe, to be produced by virtue of it in their due time. 
 
 This end of God, through offering the body of Chrifl, 
 was the fan6tification of the church, * we are fandified.' 
 The principal notion o'i fandificatlon, in the New Tefla- 
 ment, is the effctling of real internal hol'mcfi in the perfons 
 of believers by the change of their hearts and lives : but 
 the word is not here fo to be reflrained ; nor is it ufed in 
 that fenfe in this epifde, or at leaft very rarely. It is here 
 plainly comprehenfive of all that he hath denied to the lavr, 
 priefthood, and facrifices of the Old Teflament, with the 
 whole church flate of the Hebrews under it^ and the ef- 
 fe£ls of their ordinances and fervices ; particularly a com- 
 plete dedication to God, in oppofition to the typical one ; 
 a complete church ft ate for the celebration of fpiritual wor- 
 fhip, by the adminiilration of the Spirit ; peace with God 
 Upon a full and perfed expiation of fin, which he denies 
 to the facrifices of the law, [ver. i. 4.] real internal puri^ 
 jrcaticn^ or the fandtification of our natures and perfons ; 
 the privileges of the gofpel, in liberty, boldnefs, and im- 
 mediate accefs to God, in oppofition to that fear, bon- 
 dage, diflance, and exclufion from the holy place of the 
 divine prefence, under which they of old were kept. All 
 thefc things are comprifed in this expreffion of the apoflle, 
 ' we arc fan^ificd.^ 
 
 It was the ' will,' that is, the counfel, the decree of God, 
 tliat the church fnould be fandified. Our Lord Chriit 
 knew that this was the zvill of the Father, in whofe bolbm 
 he was. And God had determined, which alio tlie Son 
 knew and declared, the legal facrifices could not make 
 effeaual this his will fo as that the church might be fanc- 
 tified. Wherefore the ' will of God' here intended is 
 
 Vol. IV. F nothing 
 
32 AN EXPOSITION OF THE Chap. X. 
 
 iiotliing but the eternal, gracious, free purpofe of his vvilJ, 
 whereby he determiiied, or pnrpofed in himfelf, to re- 
 cover a church out of loll mankind, to fanciify them to 
 himfelf, and to bring them to the enjoyment of himfelf 
 for ever, [fee Ephef. i. 4 — 9.] And this will is not at 
 all Gppo fed to tjie legal facrilices, except when obtruded as 
 the fufficient means of its accomplifhment. Our fandi- 
 ' fication is efje£ted by the ' offering of the body of Chiii!: :' 
 — in tliat tliercby the expiation of our fins and reconci- 
 liarion with God were perfectly wTought ; and thereby 
 the whole church of the ele£l was dedicated to God : lie 
 redeemed us thereby from the wliole curfe of the law, the 
 original law of nature, and the covenant of Sinai ; thereby 
 he ratified the new covenant and all its rich promifes ; iil 
 Ihort, Chr'ijl cruel ficdis the wifdom of God, and the power 
 of God to this end. (J^vra^pa-t) once for all^ once only ; it 
 was never before that one time, nor fhall ever be cfter- 
 vjards ; there remains no more ouering for iin ; and this 
 dcmonllrates both the dignity and efficacy of his facriflce. 
 Of fuch ivorth and dignity it was, that God abfolutely 
 acquicfccd tlicrcin, and fmelled a favour of eternal rell in 
 it ; and of fuch effcacy^ that the fandification of the 
 chmxh was pcrfetlcd by it, fo that it needed no repe- 
 tition. 
 
 § 16. CII.) From thcfe vcrfes and their expofition we 
 are furnilhed with feveral ohfcrvations : 
 
 I. V/e have X.\\c folemn zvord of Chruf in the declaration 
 he made of liis readinefs and wiilirjgnefs to undertaive the 
 work of expiating iin, propofed to our faith, and engaged 
 c.% tile fure anchor of our fouls. 
 
 1, The Lord Chrill had an infinite profpe<fi: of all he 
 was to do and fnffcr in tlie world, in the difcharge of his 
 undertaking ; and an eternal evideiice it is of h'ls love^ .as 
 alfo of the divine jvf'ice^ in laying all our fins on hirxi, 
 feeing it was done by his own 'voluntary confent. ■ 
 
 3. No facrilices of tlie law, not all of thtin altogether, 
 were a means for the expiation of {iw fulted to the glory 
 of God o-r nccciiltics ot our ioiils. 
 
 4. God 
 
Ver. 5— lo. EPISTLE TO THE HEBREWS. 33 
 
 4. God may in his wil'dom appoint and accept of ordi- 
 nances and duties to oiic end^ which he will rcjctl when 
 they are appointed to another \ fo thofe facrlfices are in 
 other places, for other ends, moil: {lri6llv enjoined. How 
 exprels, how multiplied are his commands for good luorksy 
 and our abounding in them ! yet when they are made 
 the matter of our righteoufnefs, or regarded as fufficient 
 to anfwer the end of our juft'ificatlon at the divine bar, 
 they are defervedly rejected. 
 
 § 17. I. The fuprcme contrivance of the falvation of 
 the church is in a peculiar manner afcribed to the peribii 
 of tlie Father. 
 
 2. The furniture of the Lord Chrift (though the Son, 
 and in his divine perfon the Lord of all,) to the difchargc 
 of his work of mediation, was the peculiar a£l of the 
 Father ; He prepared him a body, he anointed him with 
 the Spirit, it pleafed the Father that all fidnefs fhould 
 dwell in him. 
 
 3. Whatever God appoints and calls any to, he will 
 provide for them all that is needful for the difcharge of 
 fuch duties as come thereby to be incumbent on them ; 
 as he prepared a body for Chrifl ; fo he will provide gifts, 
 abilities, 2cc. fuitable to our proper work. 
 
 4. Not only the love and grace of God in fending his 
 Son, are continually to be admired and glorified ; but 
 alfo the a6lings of infinite wifdom, in fitting and pre- 
 paring his human nature, as every way meet tor the all 
 important w^ork, ought to be the fpecial object ot our 
 contemplation. 
 
 5. The ineffable, but yet diilinct, operation of the 
 Father, Son, and Spirit, with refpeft to the human 
 nature affumed by the Son, are not only an uncontroul- 
 able evidence of their diftinft fubfiftence in the fame in- 
 dividual divine elTence ; but alfo a guidance to faith, as 
 to all their diflin£t actings towards us in the application 
 of redemption to our fouls. 
 
 § 18. I. It is the will of God, that the church fliould 
 
 take fpecial notice of this facred truth, that notli^ig can 
 
 take away fin but the blood of Chrifl alone ; hence is 
 
 F 2 ^^''^ 
 
34 AN EXPOSITION OF THE Chap. X. 
 
 the vehemency of the reje£lion of all other means in the 
 repetition of thefe words. 
 
 2. Whatever may be the ufe or efficacy of any ordi- 
 nance of worfhip, yet if they are employed, or trufted 
 to for fuch ends as God hath not deiigned, he neither 
 accepts of our perfons in them, nor approves of the 
 things themfelves. 
 
 3. The foundation of the whole glorious work of falva- 
 tion was laid in the fovereign will, pleafure, and grace of 
 God, even the Father. Chrifl came only tq do his will. 
 
 4. The coming of Chriji in the flefli was, in the wifdom, 
 righteoufnefs, and holinefs of God, neceffary to fulfil his 
 will, that we might be faved to his eternal glory. 
 
 5. The fundamental motive to Chrifl's undertaking 
 the work of mediation was the will and glory of God ; 
 * lo, I come to do thy will.' 
 
 6. God's records in the roll of his book are the 
 foundation and warranty of faith, in the head and mem- 
 bers. 
 
 7. The Lord Chriil, in all he did and fuifered, had 
 continual refpe£t to what was written of him, [fee Matt, 
 xxvi. 24.] 
 
 8. In the record of thefe words, God was glorified in 
 his truth ^ndi fatthftdnefs \ Chrifl was fecured in his work 
 and undertaking ; a tejtimony was given to his perfon and 
 office ; direBion is given to the church in all, wherein they 
 have to do with God, namely, ' what is written \ the 
 things which concern Chrift the Mediator, are {x,c(pa7us) 
 the head of what is contained in the fame records. 
 
 § 19. I. Whereas the apoftle plainly diflributes all 
 facrifices and offerings into thofe which were offered by 
 the law, and that one offering of the body of Chrifl ; the 
 pretended facrifice of the mafs is utterly rejeded from any 
 place in the worfhip of God. 
 
 2. God, as the fovereign law-giver, had always power 
 and authority to make what alteration he pleafed in the 
 orders and inflitutions of his worfhip. 
 
 3. That fovereign authority alone is what our faith 
 and obedience refpe£t in all ordinances of worfliip. 
 
 4. As 
 
Ver. II— 14. EPISTLE TO THE HEBREWS. 35 
 
 4. 'As all things from the beginning made way for the 
 coming of Chrill in the minds of believers, lb every 
 thing v/as to be removed out of the way that ihonld hinder 
 his coming, and the difcharge of his work; law, temple, 
 facrifices, mull ail be removed ; fo it mull be in our 
 hearts, all things muft give way to him, or he will not 
 come and take his habitation in them.. 
 
 5. Truth is never fo effeftually declared, as when it Is 
 confirmed by the experience of its power in them that 
 believe it, and make profeilion of it. * We are fanc- 
 • tified/ 
 
 6. It is an holy glorying in God, and no unlawful 
 boafti ng, for men openly to profefs what they are made 
 partakers of by divine grace, 
 
 7. It is the heji Jecurity in differences about religion 
 (fuch as thefe wherein the apoftle is engaged, the greateft 
 and highefl that ever were) when men have an internal 
 experience of the truth which they profefs. 
 
 ERSES II- 
 
 AND EVERY PRIEST STANDETH DAILY MINISTERING, 
 AND OFFERING OFTENTIMES THE SAME SACRI- 
 FICES, WHICH CAN NEVER TAKE AWAY SINS : BUT 
 THIS MAN, AFTER HE HAD OFFERED ONE SACRI- 
 FICE FOR SIN, FOR EVER SAT DOWN ON THE RIGHT 
 HAND OF GOD ; FROM HENCEFORTH EXPECTING 
 TILL HIS ENEMIES BE MADE HIS FOOTSTOOL ; 
 FOR BY ONE OFFERING HE HATH PERFECTED FOR 
 EVER THEM THAT ARE SANCTIFIED. 
 
 § I. Introdu^ion, § 2. (I.) Expofition of the ivords. § 3. 
 The legal facrljices (Oiild not take away Jin* \ 4. But Chr'ijVs 
 
36 AN EXPOSITION OF THE Chap. X. 
 
 cne facrificc could* § 5, 6. IIo\v affccicd tovjards his cyiC" 
 m'lcs, § 7, The perfeclion and effc^ of his Jacr'ijice^ § S 
 — 10. (il.) Gbfcrvatlons^ 
 
 § I. _i_ FIESE words are an entrance into the clofe of 
 the apoitle's elaborate bleued dilconrfe, concerning the 
 priefthood and facrifice of Chrift, their dignity and ef- 
 ficacy, which he finifhed in the following verfes, con- 
 firming the v/hole with the teftiniony of the Holy Ghofl 
 before produced. 
 
 § 2. (I.) ' And every pried,' 6cc. (K^/) and^ gives a 
 farther reafon of the efficacy of Ch rift's facrifice, by a 
 coraparifon o': it with thofe of the priefts, which were 
 often repeated. (Jla,g i^psvg^ every prlcft ; that is, fay foine, 
 every high p'lcji^ referring the whole to the anniverfary 
 facrifice on the day of expiation ; but it cannot be here 
 To reflrained, for now he makes application ol: what he 
 had ipoken before of all the legal facrifices. 
 
 And the followi n.g expreffion, {;o^'/]ks xoc^'' r,iJ.:Occy 
 7\Hli^CjycrJv) Jiood m'lmftering every day, declares the conftant 
 dlfcharge of the prieftly office in every daily mhiijlration. 
 Therefore ^// the priefts, while it was in force, and their 
 ijuhole office, as to all that belonged to the offering of facri- 
 fices, are comprifed in the aftertion. 
 
 Stood or Jlandeth ready for, and employed in the work 
 of the prieftly office ; (Kzili^pyouy) m'lrnjlering, a genera! 
 name of employment about all facred duties, fervices, and 
 offices whatever ; (x.^^' -/jLL^poiv} day by day, as occafion 
 required according to the appointment of the law ; for, 
 befide the daily facrifice morning and evening, any man 
 might bring his fin ofiering, and trefpafs offerifig, his 
 peace offering, his vow, or free will offering to the prieft 
 at any time to be offered on the altar. 
 
 For this caufe they came to be always in readinefs to 
 * pand mhifterlng da'ily^^ to which their office was confined. 
 There was no end of their work, tliey were never brought 
 to that ftate by them as the High Prieft might ceafe from 
 the miniftering, and enter into a condition of reft ; they 
 
 all 
 
Ver. II— 14. EPISTLE TO THE HEBREWS. 37 
 
 ail fell under the fame coufure, that they could not take 
 away fin. 
 
 § 3. They ' conid not' (ttspis^jiv) take them out of the 
 way \ that is, abfolutely, perfectly, as the word denotes, 
 either from before God the judge, (ver. 4.) or as to the 
 fiiiner's confcience, giving him aifured peace ; no, (fe-Wo/f 
 ^vvc/.vjai) they could not do it : the defeft was in their own 
 nature ; therefore they could not do it by any means^ nor at any 
 time. [Ifa. i. I i. IMich. vi. 6, 7.] If the apoflle proveth, 
 beyond contradi6tion, that none of them can ever take 
 away any fin, how much lefs can the Inventions of tnen. 
 efFed that great end ? 
 
 § 4. * After he had offered one facriiice for (ins ;' he 
 offered only one facr'ifice^ not many ; and it was but once 
 offered ; and that before he fat down on the right hand of 
 God, which was the immediate confequence of his oifcring, 
 [fee on chap. vii. 3. chap. viii. i.] which here includes 
 a double oppofition to, and preference above the flate of 
 the legal priefls upon their oblations ; for although the 
 high prieft in his anniverfary facrifice entered into the 
 holy place, where were the viiible pledges of the divine 
 prefence ; yet he fat not, hxitjiood in a poflure of humble 
 rniniflration, fuinciently remote from any appearance of 
 dignity and honour ; again, his abode in the typical holv 
 place was for a fhort feafon only ; but Chrifl fat down at 
 the right hand of God (c/^ to oiYivsKig^, in perpctuumj for 
 ever, in. an unalterable ftate and condition, never to 
 offer facrifice any more. God was abfolutely pleafed, fatif- 
 fied, and highly glorified by his offering ; for if it had not 
 been fo, the human nature of Chrifl had not been im- 
 mediately exalted into the higheft glory of which it was 
 capable, [fee Ephef. v. 1,2. Phil. ii. 7 — 9.] 
 
 § 5. ' From henceforth expefting till his enemies be 
 * made his footflool.' I acknowledge my thoughts are 
 ir,clined to a peculiar interpretation of this place, though 
 I will not oppofe abfolutely what is commonly received ; 
 the alTertion is introduced by (to Koiti'ov) henceforth^ fay 
 we, as to what remains, that is, of the difpsnfation of the 
 peribnal miaillry of Chrift ; He came lo his own, very 
 
 few 
 
38 AN EXPOSITION OF THE Chap. X* 
 
 few believed on him ; the generality of the people, the 
 rulers, priefls, and guides of the church, engaged againft 
 him, perfecuted, falfely accufed, killed, and crucified him. 
 Under the veil of their rage and cruelty, he carried on his 
 work, taking away fin by the facrifice of himfelf. Having 
 fulfilled this work, and thereby wrought out the eternal 
 falvation of the church, * he fits down on the right hand 
 * of God ;* yet did they triumph, that they had prevailed 
 againfl him, and dcftroyed him, as fome of their pof- 
 terity do this day. It was the judgement of God, that 
 thofe, his obilinate enemies, fhould, by his power, be ut- 
 terly deilroyed in this world, as a pledge of the eternal 
 dellrudion of thofe, who will not believe the gofpel. 
 [Matt. xxii. 7. Luke xix. 27.] 
 
 After our Lord Chrill left this world, there was a 
 mighty conteji between the dying apoftate church of the 
 Jews, and the rifing gofpel church of believers. The 
 Jews boailed on their fucccefs — in that they had defiroyed 
 him as a maiefaclor. The apoftles and the church gave 
 tcilimony to his re.furre£lion and glory in heaven. Great ex- 
 pectation there was, what would be the end of thefe things, 
 which way the fcale ihould turn. After a while, a vifible 
 and glorious determination was made of this controverfy ; 
 God lent forth his armies, and deflroyed thefe murderers, 
 burning up their city. Thofe enemies of the King, which 
 would not have him to reign over them, were brought 
 forth, and fiain before his fr.ce ; and fo were all his ene- 
 mies made his footftool. 'Thefe^ I judge, are the enemies 
 of Chrift, and this the making of them his faotftool. 
 
 This defcription of his enemies, as hisj peculiarly 
 dire£ls to this interpretation ; thefe being peculiarly thcr 
 enemies of his perfon^ do^lrliie, and glory ^ with wliom he 
 had fo many contells, and whofe blafphemous contradic- 
 tions he patiently underwent ; and to this, the word, 
 {^y^iyjjiL'zVo^) espcding^ better anfwers, than to the other 
 fenfe ; tor the vifible propagation of the gofpel was carried 
 ..on glorioufly after the deflruftion of Jerufalem, and thefe 
 his enemies \ and expetlation may be no iefs diflin£lly af- 
 
 cribed 
 
Ver. II.— 14. EPISTLE TO THE HEBREWS. 
 
 39 
 
 cribed to him, in reference to this event, than if wc ex- 
 tend the word to the whole time, to the end of the world. 
 
 The aa of vengeance on thefe his enemies, is not faid 
 to be his own, but is peculiarly alligned to God the Father, 
 who employed the Romans, by whom thefe rebellious 
 foes were, as the footfiool of Chrii\, abfolutely trodden 
 under his feet. 
 
 § 6. I leave this interpretation to the thoughts of the ju- 
 dicious, and fhall further confider them according to the 
 generally received opinion, (O/ syjpoi) ' his enemies. He 
 hath had many enemies fince his exaltation, and fo 
 fhall have to the confummation of all things, when they 
 fliall all be triumphed over. All the devils are in a com- 
 bination, as fworn enemies to the perfon of Chrift and his 
 kingdom ; and for men, the whole world of unbelieving 
 Jews, Mahometans, and Pagans, pernicious heretics and 
 falfe profeffors, are all in different refpeds his enemies ; 
 but * they Ihall be made his footftool ;' (f^g- 7s9ootiv) ' «w- 
 * til they he put ;' they fhall be placed in this condition, 
 whether they will or no, as the word fignifies. (Tttctto^/cv 
 tcajv TTohoov cyjjjoov') ' the footjlool of his feet, ^ a dcfpifed con- 
 <]uered condition ; a Hate of a mean fubjefted people, de- 
 prived of all power and benefit, and brought into abfolute 
 fubjc^ion. They fat on thrones, but now are under the 
 feat, yea under the feet of him, who is the only potentate. 
 They fhall not hurt, or deftroy in the Lord's holy moun- 
 tain. Sin, death, the grave, and hell, as to their oppolitioii 
 to the church, Ihall be utterly de{lroyed,[ L Cor. xv. 5 5 — 5 7 . ] 
 The word (scjcg) until, hath here refpe(5t to both the gradual 
 and fnal deftrudion of all the enemies of Chrift. * Hence- 
 ^ forth expc^ing ;' expectation and waiting are afcribed to 
 Chrift, as they are in the fcripture to God himfelf, only 
 in the improper fenfe of the terms ; not including hope, or 
 uncertainty of the event, or a defire of any thing, other 
 wife than as they are foreknown and determined ; but ex^ 
 peeiation here is the reft, and complacency of Chrift in the 
 /Y?/V-y/J/2>?/} of God's promifes, and his infinite wifdom as 
 to the feafon of their accomplifhment ; but, faith the 
 apoftle, as to ' what remains' to the Lord Chrift, in the 
 Vol. IV, G difchargc 
 
40 AN EXPOSITION OF THE Chap.X. 
 
 difcharge of his office, he is henceforth no more to offer ; he 
 is for ever in the enjoyment of the glory that was fet before 
 him, fatisfied in the promifes, the power, and wifdom of 
 God, for the complete effecting of his mediatory office, in 
 the eternal falvation of the church, and by the conqneft 
 and dellru6lion of all his and their enemies in their proper 
 times and feafons. 
 
 § 7. ' For by one offering he hath perfefted for ever 
 
 * them that are fan^lified.' He did not repeat his offering 
 as the legal priefls did theirs ; he is fat down at the right 
 hand of God, expecting his enemies to be made his foot- 
 llool, (wlierein they had no ffiare after their oblation) be- 
 
 * caufe, by one offering he hath for ever perfected them that 
 
 * are fandtified.' This being done, there is nothing that 
 fhould detain the Lord Jefus out of the poffeffion of his 
 glory. (M/dPi 7rpocr(po^<?^) hy one offering ; the eminency of 
 which the apoille had before declared, and which here he 
 refers to. — ' Them that are fanftified ;' thofe who are de- 
 dicated to God by virtue of this facrifice, and to whom 
 all the other effefts are confined. Firfl, to /2??;/7//)' and then 
 to perfed them^ was the deiign of Chrifl in offering himfelf. 
 So the church of Ifrael was firfc ' fan£lified,' dedicated to 
 God by the facrifices, wherewith the covenant was con- 
 firmed, [Exod. xxiv.] and afterwards pcrfe^ed, fo far as 
 their church flate and worihip would permit ; but now 
 he hath brought them into the mofl perfe6i and confum- 
 mate church Jiate^ aiid relation to God, that the church is 
 capable of in this world, [ug to Ir/iVcXcg) far ever, fo that 
 there fliall never be any alteration made in that flate, nor 
 even any addition of privilege. 
 
 & 8. (II.) From this interpretation of thew^ords, we 
 may make thefe obfervations : 
 
 1. If all thofe divine inflhutions, in the diligent obfcr- 
 vance of them, could not take avjay fn^ how much lefs can 
 anv thing, that we can betake ourfelves to, avail to that 
 
 end ? 
 
 2. Faith in Chriff jointly refpefts both his oblation of 
 himfelf by death, and the glorious exaltation that enfued. 
 He fo offered one facrifice for fin, as that in confequeuce 
 
 of 
 
Ver. II— 14. EPISTLE TO THE HEBREWS. 41 
 
 of it, be fat down on the right hand of God for ever. 
 Neither of xXiciQ feparately is ^full objett for faith to find 
 reft in ; but both in conjundion are an immoveable rock 
 to build on. And, 
 
 3. Chrift, in this order of things, is the greateft ex- 
 ample of the church. Y{q fuffered, and then entered into 
 ^hry. * If we fuffer with him, we lliali alfo reign with 
 • him.' 
 
 4. The horrible deftruflion of the ftubborn enemies of 
 Chrift's perfon and office among the Jews, is a ftanding 
 fecurity of the endlefs deftrudion of all who remain his 
 obftinate adverfaries. 
 
 § 9. It was the entrance of fm, which raifed up all 
 our enemies againft us ; from them came death, the 
 grave, and hell. 
 
 2. The Lord Chrift, in his ineffable love and grace, 
 put himfelf between us and our enemies ; and took into 
 his breaft all their fwords, wherewith they were armed 
 againft us. 
 
 3. The Lord Jefus by the offering of himfelf, making 
 peace with God, ruined all the church's enemies ; for all 
 their power arofe from the juft difpleafure of God, and 
 the curfe of his law. 
 
 4. It is the foundation of all confolation to the church, 
 that Chrift, even now in heaven, takes all our enemies to 
 be his, in whofe deftrudion he is infinitely more con- 
 cerned than we are. 
 
 5. Let us never efteem any thing, or any perfon, to 
 be our enemy, but only fo far as, and in wliat, they are 
 the enemies of Chrift. 
 
 6. It is our duty to conform ourfelves to the Lord 
 Chrift, in a quiet expedatlon of the ruin of all our fpiritual 
 adverfaries. 
 
 7. Envy not the condition of the moft proud and 
 cruel adverfaries of the church ; for they arc abfolutcly in 
 his power, and fhall be caft under his footftool at the ap- 
 pointed feafon. 
 
 § 10. I. There was a glorious efHcacy in the one of- 
 fering of Chrift. 
 
 G 2, The 
 
4* AN EXPOSITION OF THE Chap. X* 
 
 2. The end of it muft be efFeftually accomplifhed to- 
 wards all for whom it was offered ; or elfe it is inferior 
 to the legal facrifices, for they attained their proper end. 
 
 3. The fan^lification and perfenlon of the church being 
 the defigned end of the death and facrifice of ChriH, all 
 things neceliary to that end mufl be included. 
 
 Verses 15 — 18. 
 
 WHEREOF THE HOLY GHOST ALSO IS A WITNESS TO 
 US ; FOR AFTER THAT HE HAD SAID BEFORE, THIS 
 IS THE COVENANT THAT I \VILL MAKE WITH THEM 
 AFTER THOSE DAYS, SAITH THE LORD, I WILL PUT 
 MY LAWS INTO THEIR HEARTS, AND IN THEIR 
 MINDS WILL I WRITE THEM, AND THEIR SINS AND 
 INIQUITIES W^ILL I REMEMBER NO MORE ; NOW, 
 WHERE REMISSION OF THESE IS, THERE IS NO MORE 
 OFFERING FOR SIN. 
 
 § I. ne connection and dejign of the words, "^he latter -part 
 of them cUipt'icaL § 2. An ohjc^lon Implied and anfjjered ^ 
 § 3. ''The words have been before explained. The apojiles 
 argument from them, § 4. The doHrinal part of this 
 ep'ifle concluded. Ihe author'' s devout acknowledgement of 
 divine ajffance in this laborious work, 
 
 § I- X HE foundation of the whole preceding difcourfe 
 was laid in the defcription of the new covenant, whereof Jefus 
 was the mediator, which was confirmed, and ratified by 
 his facrifice^ as the old covenant was by the ' blood of bulls 
 ' and goats,' [chap. viii. 10 — 13.] Having now abun- 
 dantly proved what he deligned concerning them both, 
 his /)ri£/?^0!?<.'/ and \u'^ facrifice^ he gives us & confirmation of 
 the whole, from the tejUrnony of the Holy GhofV, l]tv. 
 xxxi.] in the defcription of that covenant w^hich he had 
 
 giveix 
 
Ver.is— i8. EPISTLE TO THE HEBREWS. 43 
 
 given before ; and becaufe the cr'ifis which he had brought 
 his argument to was, that the Lord Chriil, by reafon of 
 the dignity of his perfon and office, with the everlafting 
 efficacy of his facrifice, was to offer himfelf ^^^/^«rf, which 
 includes an immediate demonilration of the infufficicncy of 
 all thofe facrifices which were often repeated, and confe- 
 quently their , removal out of the church ; he returns to that 
 paflage of the Holy Ghoft, for the proof of this particular 
 aifo, froin the order of the words. 
 
 Wherefore there is an eUlpJls in the words, which mull 
 have a fupplement to render the fenfe perfe£l : * after he 
 * had faid before, [ver. 11.] he fald ;' that is, after he had 
 fpoken of the internal grace of the covenant, he fald this 
 alfo, that their fins and iniquities he would remember no 
 more ; for from thefe words doth he make his condujive 
 hifer£nce,{Ntr. 18.] which is the fum of all that he de- 
 iigned to prove. 
 
 § 2. The Hebrews might objed to him, as they were 
 always ready enough to do it, that all things were but his 
 ovjn concluiions, which they would not acquiefce in, unlefs 
 confirmed by fcripture teflimonies ; therefore he appeals 
 to their own acknowledged principleis of the Old Tefl:--- 
 ment ; fo manifefling, that there was nothing now pro- 
 pofed to them in the gofpel, but what was promifed and 
 reprefented in the Old Teftament, and was therefore the 
 cbje;^ of the faith of their fore-fathers. 
 
 The author of this tellimony is ' the Holy Ghojl \ not 
 only as holy men of old wrote as they Vvere afted by him, 
 and fo he was the author of the whole fcripture ; but be- 
 caufe, alfo, of his continual prefence and authority in it, 
 (lj.oipjvp-i) he bears zultnefs a6i:uaily, and conftantly by his 
 authority in the fcriptures ; not to us cjily^ who are apolTlcf, 
 and other chriflian teachers, but to all of us ^ Ifraelites, 
 who acknowledge the truth of the fcriptures, and own 
 them as the rule of our faith and obedience. (Kcxi to 
 Trvsvu^oc Tooryiov) even alfo the Holy Spirit hlmfclf. Herein 
 we are direfted to his holy divine perfon^ and not an exter- 
 nal operation of divine power ; and it is that Holy Spirit 
 himfelf, who continueth to fpeak to us in the fcripture. 
 
 The 
 
44 AN EXPOSITION OF THE Chap. :^. 
 
 § 3. The words themlelves have been explained at 
 large on chap. viii. where they are firft produced. We are 
 here only to coniider the apoftle's argumcjit from the lat- 
 ter part of them ; which is, that the covenant being con- 
 firmed and eflabhlhed, by the one facrifice of Chrift, 
 there can be no more ofrering for lin ; for God will never 
 appoint wiiat is needlefs in his fervice, leaft of all in things 
 of fo great importance as offering for Jin ; yea, the con- 
 tinuation of fuch facriiices would overthrow the faith of 
 the church, and all the grace of the new covenant ; for, 
 faith the apoftle, and the Holy Ghofl teflifieth, that as it 
 was confirmed by the one facrifice of Ch rift, perfect pardon 
 and forgivenefs of fin is prepared for the whole church, 
 and tendered to every believer. To what purpofe then 
 Ihould there be any more offerings for fin ? Yea, they 
 who look for, and truft to any other, defpife the wifdom 
 and grace of God, the blood of Chrift, and the witnefs of 
 the Holy Ghofl, for which there is no remiirion, [ver. 
 28, 29.] 
 
 § 4 And here we are come to a full end of what we 
 may call the dogmatical part of this epiflle, a portion of 
 fcripture filled with heavenly and glorious myfteries, and 
 may well be termed, in a {q\\{q^ * the light of the Gentile 
 * church, the glory of the people Ifrael,' the foundation, 
 and bulwark of evangelical faith. 
 
 I do therefore here, with all humility, with a fenfe of my 
 own weaknefs and utter difability for fo great a work, 
 thankfully own the guidance and affiftance, which hath 
 been given me in the interpretation of it, as a mere effect 
 of fovereign and undeferved gr.^ce ; from that alone it is, 
 that having, many and many a time, been at an utter lofs 
 as to the mind of the Holy Ghofl, and finding no relief 
 in the worthy labours of others, he hath gracioufly an- 
 fwered my poor weak fupplications in fupplies of the 
 lijjcht and evidence of truth. 
 
 Verses 
 
Ver. 1.9— 23. EPISTLE TO THE HEBREWS. 4S: 
 
 Verses 19 — 23. 
 
 having therefore, brethren, boldness to en- 
 ter into the holiest by the blood of jesus, 
 by a new and living way, which he hath 
 
 CONSECRATED FOR US, THROUGH THE VEIL, THAT 
 IS TO SAY, HIS FLESH ; AND HAVING AN HIGH 
 PRIEST OVER THE HOUSE OF GOD, LET US DRAW 
 NEAR W^ITH A TRUE HEART, IN FULL ASSURANCE 
 OF FAITH, HAVING OUR HEARTS SPRINKLED FROM 
 AN EVIL CONSCIENCE, AND OUR BODIES WASHED 
 WITH PURE WATER. LET US HOLD FAST THE PRO- 
 FESSION OF OUR FAITH WITHOUT WAVERING, FOR 
 HE IS FAITHFUL THAT PROMISED. 
 
 ^i. The apofllcs prof ejpddeftgn. The fuhjca fcaled, §2—6. 
 (I.) The ground and rea I on of the exhortation, § 7 — 10. 
 (II.) The manner of our if rig this privilege, § 11, 12. (III.) 
 The fpecial duty exhorted to. §13—16. (IV.) Obferva- 
 tions, 
 
 § I. In thefe words the apoflle enters on the la ft part of 
 the epiftle, which is ahogether hortatory ; for though there 
 be fome occafional intermixtures of dodrines, confonant 
 to thofe before infifted on, yet the prcfcjjcd dc/Jgn is to pro- 
 pofe to, and prefs on the Hebrews fuch duties as the 
 truth he had infilled on direft to, and make necelfary to 
 ^11 behevers ; and in all his exhortations there is a mixture 
 of the ground of thofe duties, their necelTity, and pri- 
 vilege. In thefe words there are three things : 
 
 I. The grovrrd and reafon of the duty exhorted to, with 
 the foundation of it, as the fpecial privilege of the gofpel, 
 
 [vcr. 19 — 21.] . 
 
 II. The way and manner of our ufing this privilege \o 
 
 that end, [ver, 22.] 
 
46 AN EXPOSITION OF THE Chap. X. 
 
 III. The fpecial duty exhorted to, which is, per/ever ance^ 
 and conftancy in believing, [ver. 23.] 
 
 §2. (I.) Having therefore, {cJocX^^oi) brethren, he hath 
 in this appellation a peculiar refpe£l to thofe among the 
 Hebrews, who had received the gofpel mjtncerity ; had he 
 called them heretics and fch'ifmatics, and I know not 
 what other names of reproach, he had, in all probability, 
 ' turned that which was lame quite out of the way ;' but 
 he had another Spirit, was under another conduit of 
 wifdom and grace, than moil men are now acquainted 
 with. (Ouy) therefore^ feeing that things are now made 
 manifeft to you, feeing it is fo evidently teflified unto in 
 holy writ, that the old covenant facrifices and worfliip 
 could not make ns perfect, nor give us accefs to God ; 
 and feeing all things are accomphfhed by the office and 
 facrifice of Chrift ; and feeing privileges are thereon 
 granted to believers which they were not before made par- 
 takers of; — let us make ufe of them to the glory oi God, 
 and our own falvation, in the duties which they necef- 
 fariiy require, and which duties are utterly inconliftent 
 with Mofaical worihip. We may now freely enter into 
 the holiell by the blood of Jefus ; but an entrance, in 
 any fenfe, into the moft holy place, is inconiiflent with, 
 and deflruftive of all Mofaical inllitutions. — ' Ha.ving 
 * therefore boldnefs to enter into th'e holieft ;' the privi- 
 lege intended is diredly oppofed to the ilate of things 
 "under the law ; they therefore are utterly miflaken who 
 fuppofe this entrance to be an entrance into heaven after 
 this Ufe for all believers ; for the apoftle doth not here 
 oppofe the glorious ftate of heaven to the church of the 
 Hebrews, and their legal fervices ; but the privileges of 
 the gofpel fate and worihip only ; neither were believers 
 then alfo excluded from heaven after death, any more 
 than now ; therefore the privilege mentioned coniiils in 
 our drawing nigh to God in holy fervices and worfhip 
 through Chrift, [ver. 22, 23.] 
 
 {WayjO'/lTia.v) boldnefs. There were two things with 
 refpe£l to thofe worfhippers in this matter ; — a legal pro- 
 hibition from entering into the holy place ; and — a dread 
 
 and 
 
,V£R. 19—23. EPISTLE TO THE HEBREWS. 47 
 
 and'fear, which deprived them of all boldnefs, or holy- 
 confidence, in their approaches to God ; therefore the 
 apoflle exprefleth the contrary frame of believers under 
 the New Teftanient by a word that fignifieth both liberty^ 
 or freedom from any prohibition, and boldnefs with con- 
 fidence in the exercife of that liberty ; we have a right 
 to it, we have liberty without reftraint, and we have con- 
 fidence without dread. 
 
 * To enter into the hoUeft ;' that is, the true fanauaijy 
 the holy place not made with hands, [fee chap. ix. 11, 
 12.] the immediate gracious prefence of God himfelf in 
 Chrift Jefus. Whatever was typically reprefented in the 
 mofl holy place of old, we have accefs to, even to God 
 - himfelf, in one Spirit by Chrift. 
 
 § 3. (Ev T(jo ai^a]i IscTii} by the blood of Jefus, the 
 procuring caufe of this privilege, and which is the fame 
 with his facrifice^ or the once offering of his body. By 
 its oblation^ all caufes of diflance between God and be- 
 lievers were removed ; it made atonement for them, an- 
 fwered the law, removed the curfe, broke down the 
 partition wall, or the law of commandments contained 
 in ordinances, wherein were all the prohibitions of ap- 
 proaching to God with boldnefs. — Again, there are not only 
 hinderances on the part of God lying in the way of our 
 accefs to him, but alfo the confciences of men, from a 
 ienfe of guilt, were filled with fear and dread, and durfl 
 not fo much as defire an immediate accefs to God. The 
 efficacy of the blood of Chrifl being, through believing. 
 Communicated to them, takes away all this difcouraging 
 fear, being accompanied with the Holy Spirit as a Spirit 
 of liberty. 
 
 § 4. Having told us that we have, [tv\v sicro^oy) an entrance 
 into the holiefl, he now declares by what way we may 
 enter; the way into the holiefl under the tabernacle was * a 
 
 * pafTage with blood through the fanfluary, and then a 
 
 * turning aiide of the veil,' as we have declared before ; 
 but the whole church was forbidden the ufe of this way, 
 and it was appointed for no other end but to fignily, that 
 
 Vol. IV. H ^^ 
 
4S AN EXPOSITION OF THE Chap.X. 
 
 in due time there ihould be a way opened to believers to 
 the prefence of God, which was not yet prepared. 
 
 The preparation of this way is by (^syy^a.vLo-^og) a de- 
 dication ; the word (zyKo^rJi^oo) hath a double fignification, 
 one natural, the other facred ; which yet are of no 
 affinity to one another. In things natural^ it is to make 
 ncju^ fo as to be ready for ufe ; in things facred^ it is to 
 dedicate or confecrate any thing, at its firfl eredion or 
 making, to facred fervices ; the latter fenfc, as in our 
 tranflation, is here to be embraced, yet fo as it includes 
 the former alfo ; for it is fpoken in oppolition to the de- 
 dication of the tabernacle, and way into the moft holy- 
 place, by the blood of facrifices, whereof we have treated 
 in the ninth chapter ; fo was this way into the holy place 
 dedicated, and fet apart facredly for the ufe of believers, 
 fo that there never can be any other way but — by the blood 
 of Jefus ; and the way itfelf was moreover new prepared 
 and made, not being extant before. — The properties of 
 this way are two : 
 
 1. It is {7rQoa-(poc]og) new, becaufe it was but newly 
 made and prepared ; belongs to the new covena?it, and ad- 
 mits of no decays, but is always new, as to its efficacy 
 and ufe, as in the day of its firft preparation ; whereas 
 that of the tabernacle waxed old, and fo was prepared for 
 a removal ; but this way Ihall never be changed, fhall 
 never decay, being always new. 
 
 2. It is (o-O'jcra.v) livings not only in opposition to the 
 ■way into the holieil in the tabernacle, (which was a fure 
 caufe of death to any one that fliould make ufe of it, the 
 high prieil only excepted, and he but once a year ;j but 
 alfo as to its ejfflcacy ; it is not a dead thing, but hath a 
 fpiritual vital efficacy in our accefs to God, and effeftually 
 leads to life everlafing. 
 
 This ' new and living way of our approach to God' 
 is nothing but the exercife of faith for acceptance with 
 God bv the facrifice of Chrift, according to the revelation 
 made of it in the gofpel. 
 
 § 5. ^ Through the veil ;* referring to that between 
 tlie fan6luary and the moft holy place, which we have 
 
 before 
 
Ver. 19— 23- EPISTLE TO THE HEBREWS. 49 
 
 before defcribed, (chap, ix.) What this veil was to the 
 high prieft in his entrance into that holy place, that is 
 the flejh of Chnft to us in our approach to God. He, 
 indeed, entered into it by turning the veil aftde, on whom 
 it immediately clofed again ; but there could be no paf- 
 fage laid open, no general abiding entrance into that holy 
 place, unlefs the veil was rent and torn in pieces, fo that 
 it could clofe no more. Hence, on our Lord's death, 
 the veil of the temple was ' rent from the top to the 
 
 * bottom ;' iignifying that, by virtue of the facrifice of 
 Chrift, whereby his flefli was torn and rent, we have a 
 
 full entrance into the holy place, fuch as would have been 
 of old upon the rending of the veil. This, therefore, 
 is the genuine interpretation of this place ; ' we enter 
 
 * with boldnefs to the moll holy place through the veil,' 
 that is to fay, his flefh, * by virtue of the facrifice of 
 
 * himfelf, wherein his flefli was rent, and all hinderances 
 ' taken away.' Of all which hinderances the veil was an 
 emblem, until it was rent and removed. 
 
 § 6. ' And having a great high priefl over the houfc 
 
 * of God.' Having is underftood from ver. 19. It may 
 be faid, that notwithllanding the proviiion of a nevj zvay 
 into the holiefl, and boldnefs to enter, yet in ourfelves 
 we know not how to do it, unlefs we are under the con- 
 dud of a prieji, as the church of old was in its worfliip. 
 The apoftle removes the difcouraging thought; ' we have 
 
 * a great High Prieft,' {0 great, as that he can fave us to 
 the uttermoft ; fo glorious, that we ought to apply our- 
 felves to him with reverence and godly fear. * Over the 
 ^ houfe of God ;' intimating what he is and doth after 
 his facrifice, now he is exalted in heaven ; for this was 
 the fecond part of the high prieft's office. He is over the 
 houfc of God to order all things to his glory, and the 
 falvation of the church. * The houfe of God,' that is, the 
 nvhole houfc, the family of heaven and earth, and parti- 
 larly the church here below, to whom this encourage? 
 ment is given, that they have a High Prieft as a motive 
 of drawing nigh. And it is in the heavenly fan^uary he 
 adminiflereth the houfe of God above, into which wc 
 
 H 2 enter 
 
so AN EXPOSITION OF THE Chap. X. 
 
 enter by our prayers and facred worfhip ; — * fo is he for 
 
 * ever over his own houfe.* 
 
 § 7. (XL) The w3,y and manner of ufing the above? 
 privilege. ' Let us draw near (TTpocTcp'/jOiMiSa,) with a true 
 
 * heart;' the word whereby the whole performance of all 
 folemn divine vvorihip was conftantly exprefled ; for God 
 having fixed the Jigns of his prefence to a certain place, 
 the tabernacle ai^d altar, none could worfhip him but by 
 an approach to that place ; every thing in their w^orfhip 
 was an approximation to God. And feeing their taber- 
 nacle, temple, altar, he. were types of Chrill, and the 
 gracious prefence of God in him, this * drawing near* 
 containeth all the holy vvorfliip of thp church, both pub- 
 lic and private, or * all the ways of our accefs to Goc} 
 ' by Chrift.' 
 
 (M.-T^ ocXrfiiVYig K<x(jSiag) with a true heart, God in aix 
 efpecial manner requireth * truth in the inward parts,' ir^ 
 all that come to him, [Pfal. li. 6. John iv. 24.] Now 
 \ truth'' refpe6ts either th€ mind, and is oppofed to falfe- 
 hood, or refpe£ls the heart and affe(5\ions, and is oppo- 
 fed to hypocrify. In the firil way all falfc worjhip is re- 
 je6led ; but the * truth of the heart"* here intended, is 
 xX\t fincerity oi the heart, which is oppofed to all hypo- 
 crify. 
 
 § 8. (Ey 7rK'/ipo(popnz Tv,g 7ri<;cU}g) in full a(furance of 
 faith, ' Without faith it is impoflible to pleafe God ;' 
 wherefore faith is required in this accefs on a two-fold 
 account — as a qualification of the perfon ; he rnuft be a 
 true believer, all others being utterly excluded from it ; — ^ 
 as to adual excrcife in every particular duty of accefs. 
 There is no duty acceptable to God which is not enli- 
 vened hj faith. * A full ajjurance of faith,* The word is 
 iifed only in this place, but the verb (TrKTjpo'popsa}, Rom. 
 iv. 21. xiv. 5.) Cgnifies a '' full fatisfa^ ion of mind in 
 
 * what we are perfuaded of.* Here two things feem ta 
 be included in the word : 
 
 I. What in other places the apoftle expreffeth by 
 (7TafjD-/}(rici) holdnefs, which is the word conftantly ufed 
 to denote that frame of mind which ought to be in gof- 
 
 pel 
 
V^R. 19-^1. EPISTLE TO THE HEBREWS. j, 
 pel worfhippers, in oppofition to that of the law ■ nncl 
 imphes an .;>.« W of fpiritual glones. which the'y had 
 not jo.„ed wuh l.berty and confidence ; liberty of fl ch 
 and confidence of being accepted ; tl.e pkroplly offeith 
 
 * ^h^/Tn^''i ''"""'"''''^' /■"/«->« concerning the 
 ^n.^Wof Chnft, whereby we have this accefs to God 
 with the glory and efficacy of it. ' faith without waverl 
 
 ing; for many of the Hebrews who had received itx 
 general the fa.th of the gofpel. yet ^a.ered .p and down 
 III their maids about this office of Chrift, and the do- 
 nous th.ngs related of it. fuppofing that there might be 
 fome place yet left for the adminiftration of the legal 
 |..ghpr.eft Ih,s is the frame which the apoftle con- 
 futes, and therefore ' the full affiarance of faith' here re- 
 fpeas not the affurance that any have of their oivn falva- 
 tton, nor any degree of fuel, an affurance, but intends 
 only the full fatisfaaion of our fouls and confciences i,x 
 the reahty and efficacy of the priejlhood of Chrift to give 
 us acceptance with God, in oppofition to all other ways 
 and means. But this perfuafion withal is accompanied 
 with an ajfurcd truft of our own acceptance with God 
 through Chrift our high prieft, and an acquiefcence of 
 pur fouls in the bleffed objeft of our truft. 
 
 § 9. There is a two-fold preparation prefcribed to us 
 for the right difcharge of this duty ;— that our ' hearts be 
 ' fprinkled from an evil confcience,' and ' that our bodies 
 'be wafted with pure water ;' it is plain that thefe expref- 
 fions allude to the neceffary preparations of divine fervice 
 vnder the Jaw. For whereas there were various ways 
 whereby men were legally defiled, fo there were ways ap- 
 pointed for their legal purification, [chap. ix.J 
 
 The fubjea fpoken of is alfo two-fold— the heart and 
 the bod^, that is, the invjard and outward man. There is no 
 doubt but in this place, as in many others, the heart is 
 taken for all the faculties of our fouls with our afFedions ; 
 for It is that wherein confi:ience is feated, and in which it 
 powerfully aas, which it doth efpecially in the praaical 
 ^jnderftanding, as the rule and guide of the affcaions. 
 
 This 
 
l2r AN EXPOSITION OF THE Chap. X. 
 
 This confcience, antecedently, is evil. Confcience, merely 
 3S fuch, is not to be feparated from the heart, but as it 
 is evil it fhould. It may be faid to be ' evil' on two ac- 
 counts ; — as it difquieteth, perplexeth, judgeth, and con* 
 demneth for {in, and — on account of a vitiated prindph 
 in the confcience not performing its duty, but continues 
 fecure when filled with all vicious habits : I take it here 
 in the latter fenfe, becaufe the way of its removal is by 
 fprinkllng, and not by offering, 
 
 {E^ocjOCVtlq-^svol Tocg y^oc^Locg) fprlnkUng our hearts. The 
 cxpreliion is taken from the fpruikling of blood upon of- 
 fering the facriiices, [Exod. xxix. i6. 21. Lev. iv. 17, 
 5civ. 7.] The fpiritual interpretation is given us Ezek. 
 xxxvi. 25. And whereas this fprhiklmg and cleanfing from 
 lin is in Ezekiel afcribed to pwe water, (for in the type 
 the hloed of the facrifice was fprinkled) it gives us the 
 fenfe of the whole : for as the blood of the facrifice was 
 ^ type of the hlood of Chrljl as oiFered to God, fo the 
 Holy Spirit, and his efficacious work, is denoted by ' pure 
 
 * v;ater,' as is frequently obfcrved. Wherefore this 
 
 * fprlnklhg of our hearts' is an a£l of xh^ fancllfylng power 
 of the Holy Ghoft, by virtue of the blood and facrifice 
 pf Chrifl, in making application of them to our fouls. 
 And thus ' the blood of Chrifl the Son of God cleanfeth 
 
 * us from all our lins.' 
 
 § 10. * Our bodies wafhed with pure water.' This at 
 iirft view may feem to refer to the outward adminiflra- 
 tion of baptlfm ; but the ' body is faid to be wajhed from 
 them, becaufe they are outward, in oppofition to thofe 
 that are only inherent in the mind. And becaufe the 
 lody is the inilrument of the perpetration of them, hence 
 are they called the * deeds of the body ;' and the body is 
 defiled by fome of them in an efpecial manner, [I. Cor. 
 vi.} Therefore, the * pure water' wherewith the body 
 lis to be waflicd, and which is divinely promifed, [Ezek. 
 xxxvi. 25, 26.] is the aififiance of the fanclifying Spirit, 
 by virtue of the facrifice of Chrift. Hereby, all thofe fins 
 '^hich cleave to our outward convcrfatlon are removed and 
 
 J waflied 
 
Ter. 10— 23, EPISTLE TO THE HEBREWS, 53 
 
 wafhed away ; for we arc fanalfied, (called by the gofpel 
 to be fo) in our whole /pints, fouls, and bodies. 
 
 § II. (III.) The fpecial duty exhorted to. ' Let us 
 
 * hold fall the profeflion of our faith without wavering, 
 
 * for he is faithful who hath promifed.' — Some copies 
 read (r;jv oiMoKoyiocv T'/jg sKTr&g) ' the profeflion of our 
 
 * hope,'' which virtually conies to the fame with our ver- 
 sion ; for on our faith is our hope built, and is an emi- 
 nent fruit of it: wherefore, holding faft our bope includes 
 in it the holding faft of our faith, as the caufe in the 
 eifeft. But I prefer the other reading, as more fuited to 
 tlie defign of the apoftle, and his following difcourfe. 
 
 * Faith' is here taken in both the principal acceptations 
 of it, namely, that faith whereby we believe, and that 
 dodrine which is believed ; of both which we make the 
 fame profeflion : of one. as the inward principle, of the 
 other as the outward rule. Of the meaning of the word 
 itfelf, (^o^oKoyicc) joint profeffion, I have treated largely 
 clfewhere. [Chap. iii. i.] 
 
 The continuation of their profeflion firft folemnly made, 
 avowing the faith on all juft occafions, attending on all 
 duties of worfhip required in the gofpel, profefling their 
 faith in the promifes of God by Chrift, and cheerfully 
 ^indergoing afiiiftions, troubles, and perfecutions on that 
 account, is eminently included in this * profeflion of our 
 
 * faith' here exhorted to. 
 
 But what is it to hold faft this profeflion? [fee chap. 
 iv. 14.] There is included — a fuppofition of great dlffi^ 
 culty with danger, and oppofltion againft this holding , — 
 therefore the putting forth of the utmoft of our fl:rengtli 
 and endeavours in the defence of it, and a conftant perfc- 
 verance in it. 
 
 This is to be done ' without wavering^ that is, the 
 profeflion muft be immoveable and conftant. The frame 
 of mind which this is oppofed to, is exprefled James i. 6. 
 (^LOiY^mou/cVog) one that is always difputing, and tofled up 
 and down with various thoughts in his mind, not com- 
 ing to a fixed determination : he is like a wave of the fea, 
 which one while fubfidcs and is quiet, and another while 
 
 is 
 
54 AN EXPOSITION OF THE Chap; X. 
 
 ;is tofled this way or that, as it receives imprcffioiis from 
 the wind. As men's minds waver in thele things, fo their 
 frofcjjion wavers, which the apoflle here oppofeth to that 
 
 full ajjurance of faith required in us. (A;cA/y/?^) without 
 wavering ; the word denotes, not to be bent one way or 
 other ; iirm, fixed, liable, in oppofition to them ; where- 
 fore, it includes — pofitively, aj^rw perfuajtbn of mind as to 
 the truth of the faith profeffed ; — a conjiant refoluiion to 
 abide therein, and adhere to it againft all oppofition, and 
 —— conftancy and diligence in the performance of all the 
 duties which are required to the continuation of this 
 profeflion. 
 
 § 12. For he is faithful that hath promifed/ In open- 
 ing thefe words, let us attend to the nature of jthe en- 
 couragement given us in them. 
 
 1. It is God alone who promifeth. He alone is the 
 author of all gofpel promifes ; and by him are they given 
 to us, [II. Pet. i. 4. Tit. i. i.] Hence, evangelically, 
 that is a juft perlphrafts of God, ' he who hath promifed.' 
 
 2. The promifes of God are of that nature in them- 
 felves, as are fuited to the encouragement of all believers 
 to conftancy, and final perfeverance, in the profelfion of 
 their faith ; whether we refped them, as they contain and 
 exhibit prefent grace, mercy, and coniblation, or as they 
 propofe to us eternal things in the future glorious re- 
 ward. 
 
 The efficacy of the promifes to this end depends upori 
 the faithfulnefs of God who gives them ; with him is 
 neither variablenefs, nor fliadow of turning. The flrengtli 
 of Ifrael will not lie, nor repent. God's faithfulnefs is 
 the unchangeablenefs of his purpofe, and the counfels of 
 his will, proceeding from the immutability of his nature, 
 accompanied with almighty power for their accomplifh- 
 ment, as declared in the word. [See chap. vi. 18.] Con- 
 fider, faith he, the promifes of the gofpel, their incompa- 
 rable greatnefs and glory; in their enjoyment confifls our 
 eternal blelTednefs, and they will all be accompliflied to- 
 wards thofe who hold fail their profeffion, feeing he who 
 
 hath 
 
Ver. 19— *3. EPISTLE TO THE HEBREWS. 5^ 
 
 hath promifed them, is ahjolutdy faithful and unchange- 
 able. 
 
 § 13. (IV.) From the whole obferve, 
 
 1. It is not every miftake, every error, though it be in 
 things of great importance, while it overthrows not the 
 foundation, that can divefl men of a fraternal intcrcll 
 with others in the heavenly calling. 
 
 2. This is the great fundamental principle of the gof- 
 pel, that believers, in all their holy worlhip, have liberty, 
 boldnefs, and confidence, to enter into this gracious 
 prefence of God ; they are not hindered by any prohi- 
 bition. There is no fuch order now, that he who dravvS 
 nigh ilia] 1 be cut off; but, on the contrary, that he who 
 doth not fhall be deftroyed. 
 
 3. Hence there is no room for terror in their con- 
 fciences, when they make thofe approaches to God. 
 They have not received the fpirit of bondage, but the 
 Spirit of the Son, whereby with holy boldnefs they cry, 
 
 * Abba, Father,' for ' where the Spirit of the Lord is, 
 
 * there is liberty.' 
 
 4. The nature of gofpel worfliip confifts in an entrance 
 with reverential boldnefs into the prefence of God. 
 
 5. Our approach to God in gofpel worlhip is to him 
 ^s evidencing himfelf in a v/ay of grace and mercy. Hence, 
 it is faid to be an entrance into the holicft^ for in the holy 
 place were all the pledges and tokeiis of God's favour. 
 
 6. Nothing but the hlood of Jcfus could have given 
 -this boldnefs, nothing that il-ood in its way could other- 
 wife have been removed, nctliing elfe could have fet our 
 fouls at liberty from that bondage, wliich was come upon 
 them by iin. What fhall we render to him .' How un- 
 Ipeakable are our obligations ! Hov/ fliould we abound in 
 faith and love ! 
 
 7. ConiidencG in accefs to God not built on, nat re- 
 folved into the blood of Cknjl, is but a daring prcfumption 
 which God abhors. 
 
 § 14. I. The way of our entrance into the holicft is 
 folemnly dedicated and confvcratcd for us, fo that we may 
 make ufe of it wftU becoming boldnefs. 
 
 Vol. IV. I 2. All 
 
^S AN EXPOSITION OF THE Ghap.X* 
 
 2. All the privileges we have by Chriil are great, glo- 
 rious, and efficacious, all tending and leading unto life. 
 
 3. The Lord Chrift peculiarly prefides over all the per- 
 fons, duties, and worihip of believers in the church of 
 God. [See Expofition, chap. iv. 14 — 16. 
 
 4. The heart is that which God principally refpe£ts in 
 our accefs to him ; and univerfal internal fincerity of 
 heart is required of all thofe, who draw nigh to him in 
 his holy worfliip. 
 
 5. The aciual exercife of faith is required in all our ap- 
 proaches to God, in every particular duty of his worfhip. 
 
 6. And it is faith in Chnji alone that gives this bold- 
 nefs of accefs ; and the perfon and office of Chrift are to 
 be refted in with full afjurance in all our accelTes to the 
 throne of grace. 
 
 § 15. I. Although the worfliip whereby we draw nigk 
 to God be performed with refpedl to inftitution and rule, 
 yet without internal fan£iificatian of heart we are not ac* 
 cepted in it. 
 
 2. Due preparations, by a frefli application of our fouls 
 to the efficacy of the blood of Chrifl, for the purification 
 of our hearts, that we may be meet to draw nigh to Godj 
 is at once our incumbent duty and high privilege. 
 
 3. In all wherein we have to do with God, we are 
 ■principally to regard thofe internal fins we are confcious of 
 to ourfelves, but are hidden from all others. 
 
 4. Yet the umverfal fayiflification of our whole perfons, 
 and efpecially the mortification of outward fins, arc alio 
 required in our drawing nigh to God. Thefe, and not 
 the gaiety of outward apparel, are the beft preparatory or- 
 naments for our rehgious worfhip, 
 
 5. It is a great mark to. draw nigh to God, fo as to 
 worfhip him in fpirit and in truth. 
 
 ^ 16. I. There is an internal principle of faving faith 
 required to our profitable profeffion of the gofpel dodlrinu, 
 witliout which it will not avail. 
 
 2. All that believe ought folemnly to give themfelves 
 up to Chriil and his xule, in au exprcfyprofcjfwi of their 
 faith. 
 
 3. Great 
 
^ER.n. EFISTLE TO THE HEBREWS. 57 
 
 •3. GxQ^t difficulties WxW fometimes arife in oppofitiou to 
 a fincere profellionof the faith. 
 
 4. Firmnefs and 6-^w>«0' of mind, with our utmoft di- 
 ligent endeavours, are required to an acceptable conti- 
 iiuance in our profeffion. 
 
 ^ Uncertainty and wavering of mind, as to the trutti 
 we profefs, or a negled of the duties wherein it confifls, 
 or compliance with errors for fear of perfecutions and fuf- 
 ferin-s, overthrow our profeiTion, and render it ufelefs. 
 
 6 '^ As we ought not on any account to dechne our pro- 
 feffion, fo to abate of the degrees of fervency of fpmt 
 therein, is dangerous to our fouls. ^ 
 
 7 The fakhfulnefs of God in his promifes is our 
 great encouragement and fupport againiUll oppofition^. 
 
 Verse 24. 
 
 AND LET US CONSIDER ONE ANOTHER TO PROVOKE 
 UNTO LOVE, AND TO GOOD WORKS. 
 
 & I. Love and good-u,orks the evidences of faith § 2. What 
 ^ implted In prLkins one another to love and go,d mrku § 3- 
 
 Ohfervationi* 
 
 & T T^OVE and good works are the fruits and cvl- 
 e^^es of^Toicere ^rofeffion of favu| fai.. ^w ere 
 fore, a dihent attendance to them is an effeftual mea.u 
 
 coiiftancy in our profeffion. another. 
 
 o .l^.7„,l ' Jet us coniaer one anoinci. 
 
 (J^uawcil'.iv «AAj)A«j) -£-'•' "' /.. denotes 
 
 The word hrth been opened on chap. ni. i. and deno e 
 
 I brief, an heedf.l confederation of -^^^^^^^^ 
 
 .pon a thing, ^^n<^^iZa:::x^^^^- 
 
 thoughts about .t. The objett he e ^^ 
 
 and herein the apoftle f"PP°f^''^-''"' l„ ,i,,i, prefc, 
 wrote had a deep concernment n. one another, P ^^ 
 
 T n 
 
5S AN EXPOSITION OF THE Chap. X4 
 
 and future ftate, without which, the mere confideration of 
 one another would only be a fruitlefs efFedl of curiofity; — » 
 that they had alfo communion together about thofe things, 
 without which this duty could not be rightly difchargcd ; — 
 and, finally, that they judged themfelves obliged to watck 
 sver one another as to fledfaflnefs in profefiion, and fruit- 
 fulnefs of love and good works. 
 
 On thefe fuppoiitions, this * conjideration refpe^ls the 
 gifts •) \\\^ graces^ the temptations^ the dangers^ the feafons and 
 opportunities for duty, the manner of walking in church 
 fellowfhip, and in the v/orld ; and is, in reality, the 
 foundation of all thefe mutual duties. 
 
 § 2. The branch of duty here fpecified is (sig Trapo- 
 tvcru.cy tzyccTTYig kc/a VjaJKoov i^yjd'j) to the provocation of love 
 and good vjorks \ that is, as we have rendered the words, 
 
 * to provoke (one another) to love and good works.* Fro- 
 vocation^ though commonly ufed in an ill fenfe, is fome- 
 times taken, as here, for an eanieft and diligent excita- 
 tion of the minds or fpirits of men to that which is good i 
 [fee Rom. ix. 14.] as by exhortation, example, or re- 
 bukes, until they be as it were warmed for the duty. — • 
 
 * Love and good works ;' ' lovi is the fpring and foun- 
 tain of all acceptable good w^orks 5 of mutual love among 
 believers, which is that here intended, as to its nature and 
 Caufes, and motives to it, I have treated at large chap. 
 yi. The * good works' intended are (yMXcc) thofe which 
 are moil commcndahU and praife worthy, fuch as are moll 
 ufeful to others, and whereby the gofpel is moil exalted ; 
 works proceeding from the fliining light of truth, by 
 which God is glorified. 
 
 § 3. Hence obferve, 
 
 1. The mutual watch of C!irii\ians m the particular 
 focieties whereof they are members, is a duty neceifary 
 for preferving a confiftent profellion of the faith. 
 
 2. A due confideration of the circumilances, abilities, 
 temptations, and opportunities for duties, in one another, 
 j:5 alfo required for the; fiime end. 
 
 3. Diligent mutual exhortation to gofpel duties, that 
 we may, on all grou^ids of leafon and example, be pro- 
 yoked 
 
»".=,-. ""TIE TO THE HEB,Bv«. » 
 
 to attend. ^^pcciai manner wc ought 
 
 Verse 2q, 
 
 -*OT FORSAKING TfTT. . 
 
 TocErHK.. .s III t?""'"' °'- °^'^'^-" 
 
 THE DAY APPROACHING. 
 § I- (^■) Expofilon of the iuBrA< R rr, 
 
 M- --• § 4. The cJrary du]y \t "^^ ''' "-"'""■ of 
 mouve to It. § 8, 5. („.j O^j; JJr^" ^""'■''^ 
 
 i I- (I-) 1 HE words contain an r^f 
 
 ceding exhortation, in a JZ g"ai S™ is"' ^'^ P^'" 
 
 » .s not the .i>«,vAy?i abfolufe v Zh "f "'°'"^'^' 
 of believers, walking togettr ti' H Z'r^"' "^"-"^'^^ 
 apoftle intends ; for as Z I, '}'l\^^''' ^^'^'■<^!> the 
 
 ^-. of all p.biic ^^^:tiST\ r 
 
 of It are the only wav ^nA rJ r affcmbhej 
 
 performance of it' Thefe 1/7 T"' °'' '"= ^^"^^''''^ ^"'^ 
 W, on thefirftdayS rt ;tk Tl"/ ^"° '°"^ ■- 
 
 Pteaching, fi„gi„g, and t" 'adS.^^f ^ ^ 7^-. 
 ments, and—the exercife of ^r . ^''^ '^="- 
 
 ^hurch over itsmenr °f ^^f^""' °'- t'>e watch of the 
 be in all nS f ch a ".' ","' ""'' ""^ «nvcrihtio„ 
 
 voluntary ngfeaj V /f"" ^'" f°''P=' ^ ^'--'-e a 
 y neglect, or a»Xv;,;f of thefe affcmblics, if per- 
 
<o AN EXPOSITION OF THE Chap.X. 
 
 fifled in, dellroys any church flate. — Thofe aflembtiea 
 were inllriimentally the life, the food, the nourifliment of 
 their fouls ; without which they could neither attend to 
 the difciplinc of Ghrift, nor yield obedience to his com- 
 mands, nor make profeffion of his name as they ought, 
 nor enjoy the benefit of evangelical inftitutions ; whereas 
 in a due obfervance of them conliiled the trial of their 
 faith in the light of God and man. 
 
 § 2. The apoflle's charge concerning fuch afTemblies 
 is, * that we fhonld not forfake them ;' there is a two-foid 
 foifaking of tliefc aflcmblies ; — that which is total, which 
 is the fruit and evidence of abfolute apoftacy ; and — that 
 uhich is only partial, through want of diligence and con- 
 fclentiou^ care. It is the latter that the apoftle here in- 
 tends, as the word in part fignifies, and which is ufually 
 done on fome of thefe accounts : 
 
 1. Fe^r of fufferi fig ; this in all ages hath prevailed oa 
 many, in times of trial and perfecution, to withdraw 
 thcmrdves from thofe alTemblies, and thereby have proved 
 themfelves to be the fearful and unbelieving ones, who arc 
 in the very £rll: place excluded from the New Jerufaleni, 
 [Rev. xxi. 8.] .whatever men pretend they believe, if they 
 confcfs him not before men, he will deny them before his 
 Father which is in heaven. 
 
 2. Spiritual Jlcth, with tl^e various occafions of this life; 
 if men will not flir up themfelves, and Ihake off the 
 weight that lies upon them, tliey will fall under a woful 
 iicglcft as to this and all other important duties ; fuch 
 pcrfons as are influenced by them will make ufe of many 
 fpccious pleas which they never fail to plead with men, 
 and there is no contending with them ; but let them go to 
 Chrift and plead them immediately with him, and then afk 
 tlicmfclves, how they fuppofe they are accepted ? This 
 deficiency may, indeed, fall out fomctimes where the 
 heart is fmccre, but then it will be troubled at it, and 
 watch for the future againft the like occafions. 
 
 3. Unbelief working gradually towards the forfaking or 
 all profeflion ; this is the lirlt way, for the mofl part, 
 whereby an evil heart of unbelief, in departing from the ' 
 
 living! 
 
Ver. 2$. • EPISTLE TO THE HEBREWS. 6r 
 
 living God, doth evidence itfelf; [fee chap. iii. 12.] I 
 fay, hereby ufually it iirft evidenccth itfelf; for it hath uii- 
 (jueftionably put forth its power before inwardly, in a 
 negleft of private duties ; and if fuch a courfe from this 
 principle be perfifted in, total apoflacy lies at the door. 
 
 § 3. * As the manner of fome is \ the church of the 
 Hebrews, efpecially that at Jerufalem, had been expofed to 
 great trials and perfecutions ; [ver. 32, Z3'~] during t\\\% 
 Hate fome of their members, even in thofe early days, 
 began fo far to decline their profeflion, as not to frequent 
 the alTemblies of the church ; they were afraid to be taken 
 at a meeting, or that their known perfecuting neighbours 
 fhould take notice of them as they frequented the Chriftian 
 alfemblies. 
 
 Again, there were among the Hebrews at that time 
 great difputes about the continuaiice of the temple worjhip, 
 with which many were entangled, and as that error pre- 
 vailed in their minds, fo did they begin gradually to 
 negle£t and forfake the gofpel worfliip ; only obferve, 
 that it is not an occafional dereli(3:ion of them, but that 
 which they accujiomed themfelves to ; it was their [c^oq] 
 manner^ an ordinary way of walking which they ac- 
 cuftomed themfelves to. 
 
 § 4. The apoftle, in the next place, illuftrates this 
 great evil by the contrary duty, [aXKoi Tra.oa.xa.Ki^'l^sg) hut 
 exhorting, ail the duties of thefe allemblies, efpecially thofe 
 which are ufeful to preferve from apoflacy, and to prevent 
 backfliding, are propofed under this one head of duty. 
 
 The nature of this mutual exhortation among believers 
 in Chriftian focieties hath been conlidered before, [fee on 
 chap. iii. 13.] and {Tocnfjoo ^ocX?\.Cy) Jo much the more. 
 The duties before mentioned are fuch as ought always to 
 be attended to, and yet * the approach of the day' is a 
 feafon v^herein it is our duty to double our diligence about 
 them ; and there are warnings and works of Ciirift, by his 
 word and providence, the conlideration of which ought 
 to excite us to a peculiar attendance to them ; in proof of 
 this we might appeal to his dealings with the fcven 
 churches of ARa as types of ail others. 
 
6z AN EXPOSITION OF THE Chap. X, 
 
 § 5. * As ye lee the day approaching ;' (7'/,v y,y.cpciv^ 
 ihc day^ an eminent day ; the ruJe whereby we may deter^ 
 inine v:hat day is intended is this ; it was fuch a day as 
 was a peculiar motive to the Hebrews in their prefent cir- 
 cumftances, to attend diligently to the due performance of 
 gofpcl duties ; it is not fuch a day, fuch a m.otive, as is 
 ahvays common to all, but only to thofe who are in fome 
 meafure in the like circumftanccs with them ; wherefore, 
 it is neither the day of death perfonally to them, nor the 
 day of future judgement abfolutely that is intended ; for 
 thofe are common to all equally, and at all times, and are 
 a powerful motive in general to the performance of gofpel 
 duties ; bat not a peculiar mothe motive at fometimes to 
 peculiar diligence ; wherefore, this day was no other but 
 that fearful and tremendous day, or iczion, for the dcJlriiLllon 
 cf Jerufakm, the temple, city, and nation of the Jews, 
 which our Saviour had forewarned his difciples cf, and 
 which they had in continual expe£lation. 
 
 § 6. But it may be faid, how fliould the approach of 
 this day, wherein all things were about to be diffolved, 
 the church to be fcattered, ihe whole nation to be con- 
 famed with fword and fire, be a motive to redoubled diligence 
 in attendance to the duties of Chriftian alTemblies : it 
 fhould now feem rather to have been a time for every one 
 to Ihift for himfelf, and his family, than to leave all to 
 ruin, whilft they looked after thefe alTemblies ? We an- 
 swer. 
 
 Whatever defolations and deftruiTiions may be api. 
 preaching, our beft and wifeu frame will be to truft to 
 God, In the difcharge of our duty ; all other contrivances 
 will prove not only vain, and foolifa, but dcflru^live to 
 our fouls ; they who will in any degree partake of men*s 
 fms, muft in fome degree or other partake of their plagues ; 
 — again, It is impolfible that men fliould go through a 
 day of public calamity, a dcftru6tive day, comfortably and 
 cheerfully, without a dihgent attendance to thofe known 
 duties of the gofpcl; for the guilt of this negleft will 
 fcize upon them when their trial ihall come, and they 
 will wifh, when it is too late, tiiat they had afted a 
 
 different 
 
Ver.^S' epistle to the HEBREWS. 63 
 
 different part. Let men pretend what they will, their 
 decay in thofe duties evidenceth a Jecay in all graces^ 
 which they will find weak, and unfit to carry them 
 through their trials ; befides, the duties prefcribed, rightly 
 difcharged, are the great means for f.rengthening and fup- 
 porting our fouls in that part of the trial which we are to 
 undergo. 
 
 § 7. How did this day approach ? It was approaching, 
 (In procirMu) gradually coming upon them, w^arnings of 
 it, difpofitions towards it, intimations of its coming, were 
 given them every day ; and thefe things were fo plain, 
 as that the apoftle takes it for granted, that they them- 
 felves did fee evidently the approaching day — in the ac- 
 complifhment of the figns of its coming, foretold by our 
 Saviour, [compare ver. 32 — 34. with Matt. xxiv. 9, &c.] 
 and particularly in that things were at a great Hand as to 
 the progrefs of the go [pel among the Hebrews. To which 
 we may add — that believers faw it approaching in the 
 various powerful caufes of it ; and efpecially the body of 
 the people having now refufed the gofpel, w^ere given up 
 to all wickednefs, and hatred to Chrift — Moreover, the time 
 and fsafon, in the analogy of divine difpenfations, mani- 
 felted the fame awful truth to them ; as types of his dea- 
 ling with the unbelieving Jews, God had warned the old 
 world by Noah, and Sodom by Lot, before the one was 
 deflroyed by nature, and the other by fire. Now he 
 would give them alfo their day, and make them a fuf- 
 ficient tender of mercy, which he had now done towards 
 forty years. In this fpace, through the miniflry of the 
 apoflles, and other faithful difpenfers of the w^ofd, the 
 gofpel had been propofed to all the Jews throughout the 
 world. [Rom. x. 16 — 20.] This being now accompliihed, 
 they might evidently fee that the ' day v/as approaching i* 
 befides, at this time all things began to be filled with con- 
 fufions, diforders, tumults, feditions, and flaughters in the 
 whole nation, as awful prefages and introdudlions of that 
 exemplary day which they w^ere given to expedl. 
 
 § 8. (H.) From thefe words and this account w^e ob- 
 ferve. 
 
 Vol. IV. K . j. Great 
 
64 AN EXPOSITION OF THE Chap. X. 
 
 1. Great diligence is required of us in a due attendance 
 to the afiemblies of the church, as inflituted by Jefus 
 
 Chrift. 
 
 2. The nezlc^ of the authority and love of Chrift in 
 tlie appointment of the means of our edification, will 
 always tend to great and ruinous evils. 
 
 3. No church order, no outward profeffion, can fecure 
 men from apojiacy ; perfons were guilty of it in the firll, 
 the beft, the purefl churches. 
 
 4. Pertedion, and particular freedom from offence, 
 and ruinous evils, is not to be expected in any church in 
 tliis world. 
 
 5. Men that begin to decline their duty in church 
 relations, ought to be marked, and their ways avoided. 
 
 6. For faking of church affemblies is ufualiy an en- 
 trance into apoftacy. 
 
 § 9. 1. When fpecial warnings do not excite us to 
 renewed diligence in known duties, our condition is 
 dangerous as to the continuance of the prefence of Chrifl 
 amongtl: us. 
 
 2. Approaching judgements ought to influence to fpecial 
 dihgence in all evangelical duties. 
 
 3. If men will fhut their eyes againfl evident iigns and 
 tokens of approaching judgements, they w^ill never Hir up 
 themfelves to the due perfonnance of prefent duties. 
 
 4. In the approach of great and final judgements, 
 God by his word and providence giveth fuch intimations 
 of their coming, as that wife men may difcern them ; he 
 who is wife, will confider thefe things, and lliall under- 
 "ftand the living kindnefs of the Lord. The prudent 
 forefeeth the evil and hideth himfeif ; how is it that you 
 difcern not the figns of the times ? 
 
 5. I'o fee evidently fuch a day approaching, and not 
 to be fedulous and diligent in the duties of divine wor- 
 fhip, is a token of a backfliding frame tending to final 
 apoflacy. 
 
 Verses 
 
V£R»26,27. EPISTLE TO THE HEBREWS. 65 
 
 Verses 26, 27. 
 
 for if we sin wilfully after that we have 
 received the knowledge of the truth, there 
 remaineth no more sacrifice for sins. but 
 a certain fearful looking for of judge- 
 ment, and fiery indignation, which shall 
 devour the adversaries. 
 
 § I. The fcope and general iynport of the ivords, § 2. (I.) 
 Afore particular cxpoftion. The aggravation of the fin rncn^ 
 tioned is, that it cannot be expiated, § 3. The dread at- 
 tending it, § 4, 5. Its punijhment, § 6 — 8. (II.) Ob- 
 fervations, 
 
 § I. XN thefe verfes the apoftlc gives a vehement en- 
 forcement of his preceding exhortation, from the dreadful 
 confequences of a total negle£l of it. 
 
 Interpreters have greatly perplexed themfelves and 
 others in the interpretation and expofition of thefe verfes, 
 and thofe that follow. Their conje£lures in great variety 
 have proceeded principally from a want of due attention 
 to the fcope of the apoftle, the argument he had in hand, 
 the circumfiayicos of the people to whom he wrote, and 
 the then prefent fiate of God's providence towards them. 
 I fhali not trouble the reader with their various con- 
 jeftures, but evince the mind of the Holy Ghoft in 
 them ; * If we lin wilfully ;* he puts himfef among 
 them, as his manner is in comminations, to fliew — that 
 there is no refpe£l of perfons in this matter, but that 
 thofe who have equally finned fliall be equally punifhed, 
 (E^i^cricAjg) wifulfyj fay we ; that is, obftinately, malici- 
 oufly ; but the word doth not require, nor will fcarce 
 bear, that fenfe ; vuilUngly, of choice, without furprifal, 
 compullion, or fear, is all that the word will juflly bear. 
 • — * After we have received the knowledge of the truth ;' 
 
 K 2 there 
 
66 AN EXPOSITION OF THE Chaf. X. 
 
 there is no queftion but that by ' the truth'' the apoflle in- 
 tends the dodrine of the gofpel ; and the * receiving^ of it 
 is, upon convi£lion of its being truths to take on us the 
 outward profeffion of it. 
 
 Hence it is evident what jln is here intended, againft 
 which this heavy doom is denounced ; a relinquifliment 
 and renunciation of the truth of the gofpei and its 
 precious promifes, v/ith all duties thereunto belonging, .. 
 after we have been convinced of its truth, and avowed 
 its power and excellency ; and this ivlU'ingly ; — not upon 
 a fiiddcyi fur pr'i fill and temptation, as Peter denied Chrift — • 
 not on thofe co?npuffons and fears which may work, a 
 tranfient diffimulation, without an internal reje£lion of 
 the gofpel — not through darknefs, ignorance, making an 
 imprefiion for a feafon on the minds and reafonings of 
 men ; which things, though exceedingly evil and dan- 
 gerous, may befal them who yet contract not the guilt of 
 this crime ; — but hy choice, of their own accord, from the 
 internal pravity of their own minds, and an evil heart of 
 unbelief departing from the living God ; and it is farther 
 implied — that they do it with the preference of anothei: 
 way of religion, and a refting therein, before the gofpel ; 
 ^whereas there were Hvo things vihich were Xht foundation of 
 the profeffion of the gofpel ; — the blood of tlie covenant, 
 or the blood of the facrifice of Chrift, with the atonement 
 made thereby ; and — the difpenfation of the Spirit of 
 grace ; thcfe they openly renounced, and declared that 
 there was nothing of God in them, [fee on ver. 29.] 
 
 § 2. The firft thing which the apoftle chargeth as an 
 aggravation of this fin is, that it cannot be expiated ; 
 
 * there remains no more facrifice for fin.' Words not 
 unlike thofc of God concerning the houfe of Eli, [I. Sam. 
 iii. 14.] ' I have fworn to the houfe of Eli, that the iniquity 
 ' of Eh's houfe fliall not be purged with facrifice nor 
 
 * offering for ever ;' as according to the law, there were 
 certain fins which — (rom xhtw nature, as murder, adultery, 
 blafphemy, or from the manner of their commiflion with 
 obftinacy and an high hand, that had no facrifice allowed 
 
 fw 
 
V£R. 26, a;. EPISTLE TO THE HEBREWS. 67 
 
 for them, biat thofe that were guilty of them were to be 
 <;ut off from the people of God, and to ' die without 
 * mercy,* [ver. 28.] fo is it with them that thus fm wll- 
 linglyy under the gofpel ; there is no relief appointed for 
 them, no means for the expiation of their fin ; and thera 
 is an efpecial reafon of this feverity under the gofpel, 
 which the apoftle hath a principal refpeft to ; vi%. that 
 there is now no repetition of facrifices for fin. That of 
 Chriil our High Prieil was ojfered once for all, hencefortli 
 he dieth no more, he is offered no more, nor can there 
 be any other facriiice offered for ever ; (j^x, ^i (ZttoXsittsIoh) 
 there remains not, there is not in the counfel, purpofe, or 
 inflitution of God any other {9v(n(z) ficrijice, whereby fin 
 might be expiated, yet left to be offered in this or any 
 other cafe. 
 
 § 3. ' But a certain fearful looking for of judgement,* 
 when a man under the law had contradled the guilt of any 
 hn, as was indifpenfably capital in its punifhment, for the 
 legal expiation of which no facrifice was appointed or 
 allowed ; as murder, adultery, blafphemy, &c. he had 
 nothing remaining but a fearful cxpedation of the execu- 
 tion of the legal entrance againft him ; and it is evident 
 that in this context the apollle argues from the lefs to the 
 greater ; if it was io^ that this was the cafe of him who 
 fo finned againfl the law of Mofes, how much more 
 mufl it be fo with them who fin againft the gofpel ; whofe 
 fin is incomparably greater and the punifhment more 
 fevere ? 
 
 There are two things in thefe words ; — the punifJjment 
 due to the fins of apoftates, * judgement,' fiery indigna-^ 
 tion, which devours the adverfary ; and — the certain ap- 
 proach of this judgement, ' there remains a fearful ex- 
 ' pe£lation ;' ((polSspc^ ^i rig sk^ox'/]) a kind of fearful ex- 
 pectation ; nor is this fpoken by way of diminution, but 
 to intimate fomething that is inexprejjible, fuch as no 
 heart can conceive or tongue exprefs, [I. Pet. iv. 17, 
 18.] * What fhall be the end of them who obey not the 
 ' gofpel ? Where fhall the finners and ungodly appear ?* 
 (EyiSoyj^) expe^ation, is that frame of mind, with refpeft 
 
 to 
 
68 AN EXPOSITION OF THE Chap. X. 
 
 to any thing future, good or bad, wherein we are con- 
 cerned ; and is here faid to be ((pcj^spa.) fearful^ tremen- 
 dous, that which men can neither conlii£t with, nor avoid; 
 it fills the mind v/ith dread and horror, depriving it of ail 
 comfort and relief, if they did fet themfelves to conlider 
 the event of their apoilacy, nothing elfe could befall their 
 minds. I am perfuaded it is probable, that God very 
 feldom lets them pafs without tormenting fear, and a 
 dread of approaching judgement, in this world, which is 
 a broad entrance into hell ; (y^io-ic) judgement, a juft and 
 righteous fentence denouncing punilliment proportionate 
 to their fins and crimes, and pun'ijhmcnt itf elf 'which enfues 
 thereon, as immediately defcribed ; and although refpeft 
 be had herein principally to the judgement of the great 
 day ; yet it is not exclufive of any judgements that are 
 preparatory to it, and pledges of it ; as that which was then 
 impending over the apoftate Hebrew church. 
 
 § 4. The puni/hment and deflrudion of thofe iinners 
 is (prvCiOg ^'/jXog) a fiery indignation ; which words do not 
 relate to {ly^cyjiri) expe^ation, as {npKng) judgement doth ; 
 it is not the cxprliation of fiery indignation^ but they refer 
 immediately to (^o'.T:o7\cmi\ai) there remaineih ; as there 
 remains an expcdation cf judgement, fo there remains £7_^^rj 
 indignation ; and fo afterwards (fJisKKovjog) which fiall, 
 refers to ['n'o;iOg) fire, and not to [^Xog) indignation ; this 
 indignation, ox fervour of fire, hath refped to three things; 
 — The holinefs of God's nature, from whence originally 
 this judgement proceeds ; — the righteous aft of the will of 
 God ; Ibmetimes called his wrath and anger from the 
 effefts of it ; iind— -the dreadful /kYr/'/y of the judgement 
 in itfclf, its nature and effeds, as in the next words : I 
 doubt not but refpecl is had to the final judgement, and 
 the eternal deftruftion of apoilates ; but yet alfo it evi- 
 dently includeth that fore and /t^rj' judgement which God 
 was bringing upon the obflinate and apoflate Jews, in the 
 total deftruftion of them and their church ftate by iire 
 and fword ; v;hlch, (as the event proves) might well be 
 called 2. fiery indignation, ox fervour of fire \ {{c^ Matt. xxiv. 
 o(^ — ?i. II. Pet. iii. ic — -12.] ' fire that I'liall devour, or 
 
 * eat 
 
Ver.26,-27. epistle to THE HEBREWS. 69 
 
 * eat up the adverfaries ;' the expreiTioii is taken from Ifaiah 
 xxvi. I I. for, ' tlic fire of thine enemies,* is that where- 
 with they fhall be burned. 
 
 § 5. {M.'zAXcvlog') * it J/jall ditvoMXy^ it is (In procln^u) 
 in readlnejs to come ; though future, it is ready to make its 
 entrance, and whatever appearances there are of its turn- 
 ing alide, and men's avoiding it, it will come in its proper 
 feafon ; [Heb. ii. 3.] Xht foundation of it is the irreverfible 
 decree of God, accompanied with righteoufnefs and the 
 meafure which infinite wifdom gave to his patience. This 
 was the unavoidable feafon that was approaching, when 
 tbe adverfaries had filled up the meafure of their iin, 
 and God's providence had faved the ele6t. (Tj^^ vttsvocv- 
 Ti^g) the adverfaries ; he doth not fay thole that believe not, 
 and obey not the gofpel, as elfewhere when he treats ab- 
 folutely of the day of judgement ; [II. Thef. i. 8, 9.] 
 but intends thofe who, from a contrary principle, fet 
 therafelvcs againil the Lord Jefus Chrift and the gofpel ; 
 and which is a peculiar defcriptioii of the unbelieving- 
 Jews at that time ; they did not only refufe the gofpel 
 through unbelief, but were a6led by a principle of oppof- 
 tion to it ; not only as to themfelves, but as to others ; [1. 
 Thef. ii. 15, 16.] ' who both killed the Lord Jefus and 
 
 * their own prophets, and have perfecuted us, and they 
 
 * pleafe not God, and are contrary unto all men, forbidding 
 
 * us to fpeak to the Gentiles, that they might be favcd, to 
 
 * fill up their fins alway, for the wrath is come upon 
 
 * them to the uttermofl / [fee alfo A£ls xiii. 45. xxii. 
 22, 23.] ^ 
 
 What is the effc^ of this fiery indignation againfr thofe 
 adverfaries ? It Ihall {s(r9i:-iv} eat them up ; fire eats, and 
 as it were, devours, fwallows up all combuftible matter 
 to Vv^hich it is applied ; it fhall * devour them as to all 
 happinefs, all bleflednefs, all hopes, comforts and reliefs, 
 but not their being ; on their being this fire ihall eter- 
 nally prey, and fhall never utterly confume it. And if 
 we apply it to their temporal deftruftion, the fimilitude 
 holds throughout, for it utterly confumed and devoured 
 them. 
 
 §6. 
 
70 AN EXPOSITION OF THE Chap. X", 
 
 ^ 6. (II.) Let us now proceed to obferve, 
 
 1. If a voluntary relinqiiifhment of the profeffion and 
 duties of the gofpel be the highell fin, and be attended 
 with the height of wrath and punifhment, we ought 
 earneftly to watch againft every thing that inclineth or 
 difpofcth us thereunto. 
 
 2. Every declcnfion from the profeffion of the gofpel, 
 hath a proportion of the guilt of this great fin, according 
 to the proportion it bears to the lin itfelf ; of which there 
 may be various degrees. 
 
 q. There are fins and feafons wherein God abfolutely 
 refufes to hear any more from men in order to their fal- 
 vation. 
 
 4. The lofs of an intereft in the facrifice of Chrift, 
 on whatever account it fall out, is abfolutely ruinous to 
 the fouls of men. 
 
 § 7. I. There is an infeparable connexion between 
 apoftacy and eternal ruin. 
 
 2. God oftentimes vifits the minds of curfed apoftates 
 with dreadful expcfcations of approaching wrath. 
 
 3. When men have hardened themfelves in fin, no 
 fear of puniHiment will ftir them up to feek after relief. 
 
 4. A dreadful expectation of future wrath, without 
 hope of relief, is an open entrance into hell itfelf. 
 
 5. The expe£lation of future judgement in guilty 
 perfons will be at one time or another dreadful and tre- 
 mendous. 
 
 § 8. I. There is a determinate time for the accom- 
 plifliment of all divine threatenings, and the inflictions 
 of the fevereft judgements, which no man can avoid or 
 abide. ' He hath appointed a day wherein he will judge 
 * the world.' So at prcfent there is a fort of men, whofe 
 damnation fleepeth not, concerning whom he hath fvvorn 
 that time fhall be no more, which is the prefent flate of 
 the ant'ichriji'ian world. 
 
 2. The certain determination of divine vengeance on 
 the enemies of the gofpel is a motive to hoiinefs, a fup- 
 port under fufferipgs, in them that believe. Lift up your 
 heads, koow your falvation is near at hand ; what 
 
 manner 
 
V£R.a8,29. EPISTLE TO THE HEBREWS. 71 
 manner of perfons ought we to be ? [See II. ThelT. i. 7 
 
 ^10.] ■ 
 
 3. The higheft aggravation of the greateft fins is, when 
 men out of a contrary principle of fuperflition and error, 
 fet themfelves malicioully to oppofe the dodlrine and 
 truth of the gofpel, with refped to themfelves and 
 others. 
 
 4. There is a time when God will make demonflra- 
 tions of his wrath and difpleafure againft all fuch adv^er- 
 faries of the gofpel, as fliall be pledges of his eternal 
 indignation. 
 
 5. The dread and terror of God's final judgement 
 againfi: the enemies of the gofpel is in itfelf inconceiva- 
 ble, and only Jhadowed out by things of the greateft dread 
 and terror in the world. 
 
 Verses 28, ag. 
 
 HE THAT DESPISED MOSEs' LAW DIED WITHOt/P 
 MERCY, UNDER TWO OR THREE WITNESSES I OF 
 HOW MUCH SORER PUNISHMENT, SUPPOSE YE, 
 SHALL HE BE THOUGHT WORTHY, WHO HATH 
 TRODDEN UNDER FOOT THE SON OF GOD, AND 
 HATH COUNTED THE ELOOD OF THE COVENANT, 
 WHEREWITH HE WAS SANCTIFIED, AN UNHOLY 
 THING, AND HATH DONE DESPITE UNTO THE SPI- 
 RIT OF GRACE. 
 
 § I. (I ) Expofit'ion. The defign of the pajjage. § 2. Pu» 
 nijhment by the law, § 3. Greater puni/hment of fins 
 againft the gofpel^ §4* Being againfi the per f on of Chr'ifi, 
 §5. His prieftly office. §6. And hh fp'irit, §7. The 
 confequent fever ity of the puntfhmentk § 8, 9. (11.) O^- 
 fervations, 
 
 § I. (I.) JL O convlrtce the Hebrews not only of the 
 
 urtainty and feverity of the judgement declared, but alfo 
 
 Vol, IV. JU of 
 
;* AN EXPOSITION OF THE Chap.X. 
 
 of the equity and rightcoufncfs of it, he propofeth unto them 
 the confideration of God's conftltution of punifliment 
 with refpedt to the law of Mofcs, which they could not 
 deny to be juft and equal. * He that defpifed Mofes' law ;' 
 that is, by fuch a fin as the law deemed capital, as mur- 
 der, adultery, inceft, idolatry, blafphemy, and fome others, 
 being committed with an high hand or prefumptuoufiy, 
 [Exod. xxi. 14. Numb. xv. 30, 31. Deut. xvii. 12.] 
 He who was thus guilty is faid [a^miv) to defpife Mofes' 
 law, to abol'ijh it, as the word lignifies. 
 
 § 2. The puniihment was, * he died without mercy :' 
 he died; he w^s put to death, (not always, it may be, de 
 
 facto, but) fuch was the conflitution of the law, that he 
 was to be put to death without mercy. There were feve- 
 ral ways of infliding capital punilhments appointed by 
 the law, as hanging on a tree, burning, and Honing : and 
 it is faid, that he died [yj/)^iq otKTip^CAjv) without mercy, 
 not only becaufe there was no allowance for any fuch 
 mercy as fhould fave and deliver him, but God had ex- 
 -^TQ^y forbidden that either mercy or compaffion fhould be 
 Ihewed in fuch cafes, [Deut. xiii. 6 — 9. xix. 33.] The 
 execution of this judgement was not to be done except (stt/ 
 C'ja-rj '■,1 TDKTL ^a^jva-iv) under two or three zvitncjjes of the 
 fad and crime ; for the law in that cafe was very exprefs. 
 [Deut. xvii. 6. xix. 13. Numb. xxxv. 30.] Although 
 God was very fevere in the prefcription of thefe judge- 
 ments, yet he would give no advantage thereby to wicked 
 and malicious perfons to take away the lives of innocent 
 men ; and fuch abhorrency God had ol falfc witnefjes in 
 
 'criminal caufes, as he eltablilhed 2, lex talioms.'m this caufc 
 alone, that a falfe witnefs fliould fuffer the utmofl of 
 what he thought and contrived to bring on another. The 
 equity of which is flill in force, as fuitable to the law of 
 nature, and ought to be more obferved than what it is. 
 [Deut. xix. 16 — 21.] 
 
 § 3. On this account of fm and punifhment under the 
 l^w, the apoille makes his inference to the certainty and 
 ecjuity of the punilhment he had declared v/ith refped to 
 fins againft the gofpel, [ver. 29.] * Of how much forer 
 
VER..29, 39- EPISTLE TO THE HEBREWS. 73 
 
 « punilhment, &c.' The firfl aggravation of the fin in- 
 tended is from the objeft of it, the per/on $f Chr'ifi, the 
 Son of God, which contains a divine conflellation of all 
 the bielTed effe£ls of infinite wifdom, goodnefs, and grace. 
 In them we have the mofl glorious manifellations of thefc, 
 perfeftions. But how comes the Son of God to be con- 
 cerned in the matter ? What injury is done him by apof- 
 tates from the gofpel ? I anfwer, that as the Lord Chrift 
 in his own perfon was the fpecial author of the gofpel ; 
 as his authority is the fpecial objeft of our faith in it ; as 
 his office, with all the fruits of it, is the fubjeft, fum, and 
 fubflance of the gofpel — fo there is no reception of it in a 
 due manner to falvation, no rejedion of it to final con- 
 demnation, but what is all originally, fundamentally, and 
 virtually contained in the reception or rejection of the 
 ferfon of Chrijl, This is the life, the foul, and founda- 
 tion of ail gofpel truth ; without which it is of no power 
 or efficacy to the fouls of men. I cannot but obferve, 
 that, as whofoever rejefts the gofpel, rcjed^eth and for- 
 faketh the perfon of Chriil ; fo, on whatever account men 
 take up the profeffion and perform the duties of it, if the 
 foundation be not laid in a reception of Chriji himfelf, all 
 their profellions will be in vain, 
 
 § 4. But it may be thought, if the perfon of Chr'ift be 
 concerned herein, yet it is mdircilly, or confequentially 
 only, and in fom^e ym«// degree ; no, faith the apoflle, but 
 he that is guilty of this fin doth {}ioi7U7raT'/io-ag) trample 
 §n the Son of God, or tread him under foot, which is the 
 higheft expreflion of fcorn, contempt, and malice ; con- 
 veying alfo the idea of infulting over, as is plain in the 
 metaphor. Chrift propofed in the gofpel, was profeffed 
 by thefe perfons for a while to be the Son of God, the tru!^ 
 MeJJiah, the Saviour of the world ; him whom God had 
 exalted above principalities and powers, and whom there- 
 fore we all ought to exalt and adore in our fouls : but 
 jiow by this fort of perfons, he was eileemed an evil doer, 
 a feducer, one not at all fent of God, but one that juftly 
 fufFered for his crimes ; herein they trod underfoot the Son 
 of God with all contempt and fcorn. Again ; the pro- 
 
 h % feluoa 
 
74 
 
 AN EXPOSITION OF THE Chap. X, 
 
 fefllon they made was, to obferve and do all that he ha<3^ 
 commanded them, becaufe all power was given him in 
 heaven and earth ; this they now utterly rejected and de- 
 fpifed, betaking themfelves to other modes of divine fer- 
 vice in oppolition to them. 
 
 § 5. Another aggravation of the fin fpoken of is its 
 oppofition to the py'iejlly office and facrifice of Chrill, here 
 called (to cclucc jTig ^ici9riK>ig) the blood of the covenant : 
 This was not only the great exprcffion of the grace of 
 God, and of the love of Chrift, but alfo to finners, the 
 cauje of all good, the center of divine wifdom in all the 
 mediatory a6lings of Chrift, the life and foul of the gof- 
 pel. (Ko/vov) common^ as oppofed to any thing that is 
 confecrated to God, and thereby made facred : hence it is 
 ufed for profane and unholy, as not belonging to divine 
 worfhip. They no longer efteemed it as that blood where- 
 with the new covenant was fealed^ confirmed, and ella- 
 blifhed, but as the blood of an ordinary mem flied for his 
 crimes, which is not facred, but common and unholy , 
 nay, in their eftimation, not of fo much ufe to the glory 
 of God as the blood of beafts in legal facrifices, which 
 is the height of impiety, Thofe by whom the efficacy 
 of his blood for the expiation of fin, by making fatisfac- 
 tion and atonement, is denied, will never be able to free 
 themfelves from making it in fome fenfe a common thmg ; 
 yea, the contempt which has been call on the blood of 
 Chrifl: by that fort of men, will not be expiated with any 
 other facrifice for ever. But as Chr'ifi h precious to them 
 who believe, (I. Pet. i. 19.) fo is his Hood alfo, where- 
 with they are redeemed. — (Ev w 7^yioi(T9)]) wherewith he 
 vjuas fanciified ; it is not real or internal fan£tification that 
 is here intended, but a feparaiion and dedication to God, 
 in which fcnfe the word is often ufed, and all the dif- 
 putes concerning the total and final apoftacy from faith 
 and real fatisfaftion, from this place, are altogether vain. 
 The chief difficulty of this text is, concerning whom thefe 
 words are fpoken? The defign of the apoftle in the con-, 
 text leads plainly to Chriji himfelf, who was dedicated to 
 God, to be an eternal High Priefl, by the blood of the 
 
 covenant. 
 
VER.i8,fl9- EPISTLE TO THE HEBREWS. 75 
 
 covenant. This thefe daring apoftates efleemed an un- 
 holy thing, fuch as would have no efFed to confecrate 
 him unto God and his mediatorial office. 
 
 § 6. A farther aggravation of this fin is taken froni 
 
 its oppofition to the fpirit of Chrift ; (xgci to vrvivixoc tt}^ 
 
 %a^nog svxjfo^LO-ocg] and hath done defpite unto the Spirit of 
 
 grace. There are two parts of this aggravation ; the firft, 
 
 taken from the objed of their fins, the Spirit of grace ^ 
 
 the fecond, taken from the manner of their oppofition to 
 
 him, they do him dcfpife. This divine perfon, the Holy 
 
 Spirit, who is God himfelf, and his communication of 
 
 grace and mercy, was he whom thefe apoftates renoun^ 
 
 ced under this peculiar notion or confideration, that h^ 
 
 was peculiarly fent, given, and bellowed, to bear ivitnefi 
 
 to the perfon, doctrine, death, and facrifice of Chrift, 
 
 with the confequent glory, [John xvi. 4. I. Pet, i. 12.] 
 
 But now being wholly fallen off from Chrift and the gof- 
 
 pel, they openly declared, that there was no teftlmony in 
 
 them to the truth, but that all thefe things were either 
 
 diabolical delufions or fanatical mifapprehenfions. Now 
 
 this proceeding from them who had once themfelves made 
 
 the fame profefiion with others of their truth and reality, 
 
 gave the deepeft wound that could be given to the gofpel ; 
 
 for all the adverfaries of it who had been filenced with 
 
 the public miraculous teftimonies of the Holy Spirit, now 
 
 ftrengthened themfelves by the confefiion of thefe apof- 
 
 tates — that there was nothing in it but pretence ; and 
 
 who fhould better know than thofe who had been of that 
 
 fociety ? Hence are they faid to ' do defpite to the Spirit 
 
 * of grace :' they Injure him as far as they are able. The 
 
 word includes wrong with contempt. And what greater 
 
 defpite could be done to him, than to queftion his truth 
 
 and the veracity of his teftimony ? And if lying to the 
 
 ' Holy Ghoft is fo great a fin, what is it to make the 
 
 Holy Ghoft a liar f 
 
 § 7. * Of how much forer punifhment, fuppofe ye?* 
 which includes that fuch a finner fhall be punfhed, that 
 this Ihall be ?i fore punifiiment, a far greater punifhment, 
 ^hat what was inflicted according to the law, fuch as men 
 
76 AN EXPOSITION OF THE Chap. X. 
 
 fhall be able neither to abide nor to avoid. * Of hoio 
 * much forer V None can declare, none can conceive it, 
 [I. Pet. iv. 17, 18.] But whereas that punifnment v^as 
 death vjithont mercy, wherein could this exceed it ? I an- 
 fwer, becaule that was a temporal death only ; for though 
 fuch finners under the law might perilh eternally, yet 
 that was not by virtue of the conilitution of the JMofaic 
 law, which reached only to temporal punifhments ; but 
 this punilhmcnt is eternal. [See II. Thef. i. 6 — 8. Mark 
 xvi. 16.] The way v/hercby they are made obnoxious 
 to it i.^, that they are {cc^iui^-o-iTOii) counted worthy of it ; 
 they fhall receive neither more nor lefs than their due : 
 the judge in this cafe is God himfelf, as the apoflle de- 
 clares in the next vcrfe ; he alone knows, he alone can 
 juftly determine what fuch apoftates are worthy of; but, 
 in general, that this fjiall unfpeakably exceed that annexed 
 to the tranfgrcllion of the law, is \ch to themfelves to 
 judge, * fuppofc ye.* What do you think in your own 
 hearts will be the judgement of God concerning thefe 
 finncr^i ? This argument the apoflle frequently infifts 
 upon, fas chap. ii. 2 — 4. and xii. 25. j and it had a 
 peculiar cogency towards the Hebrews, who had lived 
 under the terror of thofe legal punifhments ail tiieir days, 
 § 8. (II.) From the whole v/e proceed to obferve, 
 
 1. The contempt of God and his authority in his law, 
 is the gall and poifon oi {\\\. 
 
 2. When the God of mercies will have rnen fliew no 
 mjrcy, as in temporal punilhments ; he can and will, 
 upon repentance, fliew mercy as to eternal punifhment ; 
 for we dare not condemn all into hell when the law con-» 
 demncd as to temporal punilbment. 
 
 3. Though there may be fometimes an appearance of 
 great fevciity in God's judgements againil: fmners, yet 
 When the nature of their fins and their aggravation fhall 
 be difcovered, they will be manifefl to have been righteous 
 and within due meafures. 
 
 4. Let us take heed of every negleft of the perfon of 
 Chrifl, and his authority, left we enter into fome degree 
 or other of the guilt of this great offence, 
 
 5. The 
 
Ver. 28,. 29. EPISTLE TO THE HEBREWS. jj 
 
 5. The fins of men can really and aftually reach 
 neither the perfon nor authority of Chrifl ; they only do 
 that in dejire, which in eifect they cannot accompiifh. 
 This doth not extenuate their iin ; the guilt of it is no 
 Icfs than if they did adluaily trample upon the Son of 
 God. 
 
 6. Every thing that takes off from an high and glorious 
 «fteem of the blood of Cnrift, as the blood of the cove- 
 ifiant, is a dangerous entrance into apoilacy. 
 
 7. There are no fuch curfed pernicious enemies to re- 
 iigion as apoflates. 
 
 § 9. I. The inevitable certainty of the eternal puni{h- 
 ment of gofpel defpifers depends on the efiential holinefs 
 and righteoufnefs of God, as the ruler and judge of all ; 
 it is nothing but what he in his juil judgement, which is 
 according to truth, accounteth them worthy of, [Rom. i. 
 
 32.] 
 
 2. It is a righteous thing with God to deal thus with 
 men ; wherefore all hopes of mercy, or the leafl relax- 
 ation of punilhraent to all eternity, are vain as to apof* 
 tates ; they fhall have judgement without mercy. 
 
 3. God hath allotted different degrees of punifhment 
 to the different degrees and aggravations of fin. 
 
 4. The apoflacy from the gofpel here defcribed, being 
 the abfolute height of all fin and impiety that the nature 
 of man is capable of, renders them eternally obnoxious 
 to punifhment, and the greatefl fin moifl have the greatef^ 
 judgement. 
 
 5. It is our duty diligently to inquire into the nature 
 ©f fin, lefl we be overtaken in the great offence. 
 
 6. Sinning againfl the teilimony given by the Holy 
 Ghofl to the truth and power of the gofpel, of which 
 men have had experience, is the moft dangerous fymptom 
 ©f a perilhing condition. 
 
 7. Threatenings of future eternal judgements on gofpel 
 defpifers belong to the preaching of the gofpel. 
 
 8. The equity and righteoufnefs of the moft feverc 
 judgement of God againft gofpel defpifers is fo evident^ 
 
 that 
 
7? AM EXPOSITION OF THE Chap. X^ 
 
 that it may be referred to the judgement of men them- 
 felves if not totally obilinate in their blindnefs. 
 
 9. It is our duty to juilify God and to bear him^ 
 witnefs with refpe£l to the righteoufnefs of his judgemeatis 
 againfl gofpel defpifers. 
 
 Verses 30^ 31. 
 
 fOR WE KNOW HIM ThAT HATH SAID, VENGEANCE 
 BELONGETH UNTO ME, I WILL RECOMPENSE, .SAITH 
 THE LORD. AND AGAIN, THE LORD SHALL JUDOS 
 HIS PEOPLE. IT IS A ^^EARFUL THING TO FALI, 
 IN THE HANDS OF THE LIVING GOD. 
 
 § I. (I.) Expojition. ^he fevcrlty before mentioned fupported 
 
 hy facrcd tejiimonies. § 2. Vengeance belongs to God. § 3. 
 
 God the fupreme judge. § 4. Hence the awful danger of 
 
 falling under this difpleajure, § 5, 6. (II.) Obfervations, 
 
 § I. x\S if the apoflle had faid, in the fevere fentence 
 we have denounced againll apofiates, we have fpokcn no- 
 thing but what is fuitable to the holinefs of God, and 
 what indeed in fuch cafes he hath declared he will do^ 
 The conjun£lion (yj^p) for, denotes the introdu^ion of a 
 teafon of what was fpoken before, but more particularly 
 fhe reference he had made to their own judgements of what 
 fore punifhment was due to apoftates ; if you would be 
 fully convinced of the righteoufnefs and certainty of this 
 dreadful de{lru6lion of apoftates, confider, in the firft 
 place, the author of it, the only judge in the cafe ; ' we 
 ♦ know him that hath faid,' what God fpeaks [Deut. xxxii^ 
 55, 36.] concerning his memieSf and the enemies of his 
 people in covenant with him, is applicable to that peopfe 
 ftfelf when they abfolutely break and rejeft the covenant; 
 for thefe, upon their apoilacy, come into the place of the 
 
 inoft 
 
Ver.30>3i- epistle TO THE HEBREWS. 79 
 
 moll curfed enemies of God and his faithful people ; and 
 therefore God will be to theniy what he was to the worfl 
 of his adverfaries ; for fliall he not a£l in the like manner 
 towards them who murdered the Lord Jefus, and per- 
 fecuted all his followers ? 
 
 § 2. This^^y? tejiimony in the original is (cz:Vti>i C3pj h) 
 to me vengeance and recompcnce, which the apoflle renders by 
 {zvhy^og jjLio-OaTfo^oa-ici) a juji recompence^ to the fame pur- 
 pofe. Recompence is the a£lual exercife of vengeance ; 
 (hKYiy SKSiKfjCTis) vengeance, is the a£lual execution of 
 judgement on linners, according to their defert, without 
 mitigation of mercy ; it is an a£l of judgement, and 
 wherever mention is made of it, God is ftill propofed as 
 a judge \ it being a J74/i retribution, according to the juft 
 demerit of lin. This vengeance God appropriateth to 
 himfelf, in a peculiar manner, as that v;hich in its full 
 latitude, no creature hath any intereil in ; [fee Pfal. xciv. 
 I, 2.] for it refpefts ov\\j Jin in its own formal nature^ as 
 an offence againfl God ; although he hath in magiilrates 
 allowed the infliftion of punifhments on offenders to an- 
 fwer the proper ends of government, and to promote the 
 peace of the world ; yet as to vengeance, as it denotes giving 
 fatisfa£lion to ourfelves in the punifliment of others, it is 
 forbidden to all perfons, both public and private. God 
 in executing vengeance gives fatisfadtion to his own infinite 
 hoUnefs and righteoufnefs, which makes it holy and jufl ; 
 wherefore the formal reafon of the appropriation of all 
 vengeance unto God, is, that he alone can judge and 
 punifh in his own cafe, and to his own fatisfadion. ' He 
 
 * hath made ail things for himfelf, and the wicked for 
 
 * the day of evil ;' in this appropriation of vengeance unto 
 God there is fuppofed and included, that indeed there is 
 vengeance with him, which in due time he will execute ; 
 
 * I will repay, faith God ;' He doth oftentimes exercife 
 great patience and forbearance, even then when vengeance 
 might juftly be expedled ; * how long doll thou not 
 
 * avenge our blood V This commonly adds to the fecurity 
 of wicked men, and they learn to defpife the threatenings 
 of all the divine judgements which thev have deferved ; 
 
 Vol. IY. M ' . [H. 
 
8o AN EXPOSITION OF THE Chap. %• 
 
 [IT. Pet. iii. 3 — 7. Ecclef. viii. 11.] they are ready to 
 conclude, that either vengeance doth not belong to God, 
 or that It ihall be executed when and where they are not 
 concerned ; but a determined time is fixed for the execu- 
 tion of deferved vengeance ; hence he calls it ' the year 
 
 * of vengeance, and the day of recompence \ fo hear, 
 
 * I will recompence, faith the Lord.' 
 
 § 3. The fecond teftlmony, taken from the fame place, 
 is of the fame import with this ; ' The Lord fliall judge 
 
 * his people.' Id Deuteronomy [chap, xxxii. 36.] it is 
 applied to fuch a judgement of them as tends to their 
 deliverance ; but the general truth of the words is, that 
 God is the fupreme judge, he is judge himfelf; [Pfal. i. 6.] 
 this the apollle makes ufe of, concluding that the righte- 
 oufnefs of God, as the fupremc judge of all, obligeth 
 him to this fevere deftrudion of apollates ; for * fliall not 
 ' the judge of all the world do right r' Shall not he who 
 is judge, in a peculiar manner, of thofe that profefs 
 themfelves to be his people, punifh them for their ini- 
 quities, efpecially fuch as break oft all covenant rela- 
 tion. 
 
 ^4. * It is a fearful thing to fall into the hands of th.e 
 ^ living God.' Thefc words are both an inference from 
 thofe immcdiatelv toregoing and a rtcapitulcition of all he 
 had fpoken to \.\n-> purpofe. Let men look to it, let 
 tiiem look to themfelves, and confider what they do ; * for 
 ' it is a fearful thii]g,' he. In what {^n^c God is called 
 the * living Cod^'' and with rcfpefl to what ends, hath 
 been declared before; [chap. iii. 12. and ix. 14.] In 
 brief, this title is afcribcd to God in oppojition to all dead 
 and dumb idols, and witli refpe£l to his eternal pozutr^ 
 whereby he is able to avenge the fms of pen ; indeed it 
 calls to mind all the other ho!y properties of his nature, 
 which are fuited to imprefs dread and terror on pre- 
 fumptuous finners, whofe punilhment is thence demonr 
 llrated to be unavoidable; the event of finning is (-ll- 
 TTcCTi/v cig yjiciocg) to fall into his hands", which is a com- 
 mon exprelTion with reference to the power of any one 
 over his enemies ; none can be faid to * fall into the 
 
 ' hands 
 
Ver. 30, 31- EPISTLE TO THE HEBREWS. 8t 
 
 * hands of God/ as if they were not before in his power ; 
 therefore it denotes to be obnoxious to his power and 
 judgement, when there \z nothing in God himfelf, no- 
 thing in his word, nothing in the law, nothing in the 
 gofpel, that can be pleaded for the leafl abatement of 
 punilhment. There is no property of God that can be 
 implored ; it is the deflru£lion of the finner alone, 
 whereby they will all be glorified ; {(^•cS-f.oy) a fearful^ 
 dreadful things that which no heart can conceive, nor 
 tongue exprefs ; men are apt to put off all thoughts of it, 
 or to have flight thoughts about it ; but in itfelf how 
 dreadful, terrible, and eternally deflrudive of all their, 
 happinefs, and inflidive of all the evil that our nature is 
 capable of ! Tliis therefore is a paflage of holy writ much 
 to be conlidered, efpecially in thcfc days, wherein men 
 grow cold and carelefs in their profefTion. and are fignali- 
 zed by awful marks of declenlion. 
 
 § 5. (II.) We may here pbferve, 
 
 I. There can be no right judgement made of the 
 nature and demerit of fin, without a due confideration of 
 the nature and holinefs of him againil whom it is com- 
 mitted ; nothing, therefore, vrill ilate our thoughts aright 
 concerning the guilt and demerit of fin, but a deep con- 
 fideration of the infinite greatnefs, holinefs, righteoufnefs, 
 and power of God. To which we may add, that God 
 a£i:s not as to the cffeils of thefe properties of his nature, 
 but on a preceding contempt of his bounty, grace, and 
 mercy, as it is impofiible that fin fhould come into the 
 world but by the contempt of thefe things ; for, antece- 
 dently to all poflibility of finning, God communicates the 
 e/fefl-s of his goodnefs and bounty to the creation, and, ia 
 the reference to thofe fins which are againft the gofpel, 
 the effecl of his grace and mercy ; this is that which will 
 give us a due meafure of the guilt and demerit of fin ; look 
 •upon it as a contempt of infinite goodnefs, bounty, grace, 
 and mercy, and as rifing up againft infinite greatnefs^ 
 l^olinefs, righteoufnefs and power, and we fiiall view it as 
 it is. 
 
 M 2 2. Under 
 
82 AN EXPOSITION OF THE Chap. X, 
 
 2. Under the apprehenfions of the great feverities of 
 divine judgements, the confideration of God, the author of 
 them, will both relieve our faith and quiet our hearts. We 
 fhall need nothing elfe to give the moft full fatisfaftion to 
 our fouls, than to confider him who hath faid, ' vengeance 
 * is mine, I will repay it.* 
 
 3. A due confideration of the nature of God, and that 
 he is judge of all, efpecially of his people, and that en- 
 clofure he hath made of vengeance to himfelf, under an ir- 
 revocable purpofe for its execution, gives indubitable aiTu- 
 rancc of the certain unavoidable deftruflion of all wilful 
 apoflates ; all their fecurity, all their prefumptuous hopes 
 will vanifh before this confideration, as darknefs before 
 the rifing fun. 
 
 4. Although thofe who are the peculiar people of God 
 fland in many relations to him that are full of refrefhment 
 and comfort, yet let them conftantly remember that he 
 is the holy and righteous judge^ even towards his owri 
 people. 
 
 5. The knowledge of God in fome good meafure, 
 both as to what he is in himfelf, and what he hath takea 
 on himfelf to do, is necelTary to render either his pro- 
 mifes or threatenings efFeftual to the minds of men. 
 
 § 6. I. There is an apprehenfion of the terror of the 
 Lord in the final judgement, which is of great ufe to the 
 fouls of men, [II. Cor. v. 11.] at leafl to them who 
 are not yet irrevocably engaged in the tremendous efFeft 
 of it. 
 
 2. When there is nothing left but the expectation of 
 judgement, its fore-apprehenlion will be filled with dread 
 and terror. * It is a fearful thing.' 
 
 3. The dread of the final judgement where there fhall 
 be no mixture of eafe, is altogether inexpreflible. 
 
 4. That man is lofl for ever who hath nothing In God 
 that he can appeal to ; nothing in the law or gofpel which 
 he can plead for himfelf ; and this is the flate of all wilful 
 apoflates. 
 
 5. Thofe properties of God which are the principal 
 Might of believers, the chief objed of their faith, hope, 
 
 and 
 
Ver.32— 34« EPISTLE TO THE HEBREWS, $j 
 
 and truft, are an eternal fpring of dread and terror to all 
 impenitent ilnners ; * the living God.' 
 
 6. The glory and honour of the future Hate of blefled- 
 nefs and of mifery are inconceivable, either to believers 
 or to finners. 
 
 7. The fear and dread of God, in the defcription of 
 bis wrath, ought continually to be on the hearts qf ^11 
 who profefs the gofpel. 
 
 Verses 32^ — 34. 
 
 5ut call to remembrance the former days ilf 
 which, after ye were illuminated, ye en- 
 dured a great fight of afflictions ; partly, 
 whilst ye were made a g azing-stock, both 
 by reproaches and afflictions, and partly, 
 whilst ye became companions of them that 
 were so used ; for ye had compassion of me 
 in my bonds, and took joyfully the spoil- 
 ing of your goods ; knowing in yourselves, 
 that ye have in heaven a better and an 
 enduring substance. 
 
 § I. (I.) Expojition ; general dejign and import of the words ^ 
 § 2. 'The former days, what. Their being illuminated^ 
 what, § 3. Their fight of affli^ions, § 4. Reproaches^ 
 § 5. Made a gazing-Jiock, § 6. Became voluntary com^ 
 panions of fufferers. § 7, 8. Their fymphathy with Paul. 
 § 9. Their encouragement for fo doing, § 10, II. (II.) 
 Obfervations, 
 
 § I. (I.) X HE words in their coherence, intimated in the 
 adverfative (^5) but, have refpeft to the exhortation laid 
 down, ver. 25. All the verfes interpofed contain dehorta^ 
 
 tioa 
 
ti AN EXPOSITION OF THE Chap. X, 
 
 tron from the evil which they are warned of. {Aya^iM^vw 
 x--cr?i) call to mind ; it is not a bare remembrance, but a 
 calling to mind, fo as to conjlder what fupport they had 
 tinder their fuiferings, what fathfad'ion in them, what 
 dcl'rjcrance from them, that they might not defpond upon 
 the apprpacTi oT^he like evils ; for if we thus call to mind 
 what 'Was the caufe for which we fuiFered, the honour of 
 our fufferings out-balancing all the contempt and re- 
 proaches of the world ; the prcfencc of God enjoyed in 
 them ; and the reward propoled to us ; — our mij:ids will 
 be greatly Hrengthened. 
 
 § 2. (Tciif vrooJsDov '/juiioocg) the former days ; it is un- 
 certain what days or feaibns the apoflle peculiarly in- 
 tends ; beiides thofe continual hazards they were in from 
 their adverfaries, and the occafional fufferings they were ex- 
 pofed to, they feem to have had fome fpccial fcafon of- 
 pcrfccuilon before the writing of this epiftle ; the firji was 
 in the ftoning of Stephen, when great pcrfecution arofe 
 againll all the church, and extended itfelf to all the 
 churches of Chrid in that nation, wherein our apoille 
 liimfelf was highly concerned, [Ads viii. i. ix. i. xxii. 
 19. and xxvi. 10, 11.] And there was another on oc- 
 cafion of this holy apoflle himfelf ; for upo;! his laft com- 
 ing to Jerufalem, after his great fucceifes in preaching 
 tlie gofpel among the Gentiles, the whole body of the 
 people was filled with rage and madnefs againfl him and 
 all the other difciples. (JLv aic (pooii(r9r7j3c) in which ye zvcra 
 enlightened, or rather, * ii* which having been enlightened.* 
 The mention of this their illumination, being in the time 
 pajl, manifefts that their enlightening preceded thofe days 
 of their fufferings ; the one following, as it were, imme- 
 diately on the other. This enlightening was that work of 
 God's grace whereby they were [I. Pet. ii. 9.] * called 
 
 * out of darknefs into his marvellous light ;' the ' light of 
 
 * the knowledge of God fnining into their hearts.' This 
 fpiritual change was prefcntly followed with davs of 
 afHidion, trouble, and perfccution. In itfelf it is, for the 
 rhofl part, accompanied with joy, delight, real and vigorous 
 adings of faith and love. y.. Pet. i. 8.] Hence, frequent 
 
 mentioA 
 
V£R.32— 34- EPISTLE TO THE HEBREWS. 9j: 
 
 mention is made of the firll love of perfons and churches. 
 And it is ufual with God thus to deal with his people in 
 all ages ; he no fooner calls them to himielf, but he 
 * leads them into the wildernejs ;' he no fooner plants 
 them, but he (hakes them with llorms, that they may be 
 more firmly rooted. And this he doth — to take off their 
 expeftatioyi from this world ; — to try their faith ; — [I. Pet. 
 V. 6, 7.] for the glory and propagation of the gofpel ; — for 
 tlie cxercifc of all graces ; — to breed us up for the military 
 difclpline of Chriil, who is the captain of our falvation. 
 They who pals through their firil trials, are Chrifl's ve- 
 terans for nt\Y attempts. 
 
 § 3. 'Ye endured a great fight of afflldions \ we 
 render the original word (Troc^yjixc^ooy) affliclions, although, 
 by the particulars afterwards mentioned, it appears the 
 apoftle intended only perfecutions from men ; but the word 
 (7roc9yiiJicc]rx) is properly fufferings ; the fame that the 
 apoflle ufeth to exprefs the fufferings of Chrifl, [chap. ii. 
 10. and V. 8.] It is a general name for every thing that 
 is hard and afflltl'ive to our nature, from whatever caufe 
 it arifes ; and therefore all the evils, troubles, hardihips, 
 and diilreffes that may befall men on account of their 
 profeffion ; this is what we are called to, and of which we 
 are not to think ftrange. He calls us indeed to ' his 
 * eternal glory ;' but we muft fuff^r with him, if we ex- 
 pe£l to rehm with him. Of thefe afflidions and perfecu- 
 tions they had {7ro?^K7}v uoXviO'iy) a great fight ; a great 
 labour and contention of fpirit. The allufion is taken 
 from their wreftling and fighting in the athletic (com- 
 monly called \\\^Olympic^ games, who contended publickly 
 for viftory, with the glory and honour attending it. Now 
 there v/ere no occafions of life wherein men fo voluntarily 
 engaged themfelves in difficulties and dangers, as in thofe 
 games and drivings for maflery ; in like manner, no man 
 is compelled to enter into the gofpel combat, but they muft 
 make it an adl of their ozvn choice^ but, in order to obtain 
 it, they mull undergo a great ft rife ^ contention and dange- 
 rous contii6t. {^X^!T'z^.zLvci\i) ye endured^ and bore patiently, 
 fo as not to faint or defpond, or turn away from your pro-. 
 
 feffion ; 
 
86 AN EXPOSITION OF THE Chap. X. 
 
 fefTion i ye came off conquerors, having failed in no 
 point of your conflid. This the apoftle would have 
 tlieni * call to remembrance,' that they might be flrength- 
 ened and encouraged for future engagements. 
 
 ^ 4. * Partly, whilft ye were made a gazing-ftock, both 
 • by reproaches and affliftions f their fufferings coniilled 
 of reproaches and afflictions ; and as to the manner of fuf- 
 fering, they were made a gazing-Jiock, {Ovsilio-^oig) re- 
 f roaches, are a great aggravation of fufferings to ingenuous 
 minds. The pfalmift, in the perfon of Chrift himfelf, 
 complains, that * reproaches had broken his heart,' [Pfal. 
 Ixix. 20.] There are tivo branches of reproaches ; — -falfe 
 accufations, or charging men with vile and contemptible 
 things, fuch as will expofe them to public fcorn and rage ; 
 — and the contempt that is cait upon what is true, good, 
 and praife worthy ; they reproach them with their faith 
 in Chrifl, their worfliip of him, and their owning his 
 authority ; this in itfelf vi2iS their honour and their crown ; 
 but as it was managed with hatred and blafphemy, as it 
 was confirmed by the common confent of all, as it re- 
 ceived flrength and countenance from their fuffering, 
 vvhersin they were efteemed punifhed for their fins and 
 impieties, it greatly added to their dillrefs. 
 
 § 5. The manner of their fuffering thefe things was, 
 (^-(Zjr>i^oix.svoi) they were made a ga%ing-flock ; they were 
 brought, as it were, on the public ftage, or theatre, and 
 there cxpofed to all forts of evils ; for when guilty perfons 
 were caft to beads to be devoured, it was in the theatre, 
 where they were made a fpeaacle, or a gazing-flock to 
 the people. But the apoftle limits the fufferings of the 
 Hebrews to reproaches and afiiaions ; they had not yet 
 * yet refifted unto blood ;' fo at Ephefus they drew Gaius 
 and Ariftarchus into the theatre and were there publickly 
 expofcd with an intention to deftroy them ; [A£ls xLx. 
 29.] fo when men and women were driven or dragged 
 out of thdr meetings into the ftreets, or committed to 
 prifons, [Ads viii. 3.] then were they loaded with all 
 manner of reproaches, ^nd made a gazing-ftock to all 
 ^about thcmi but their caufe and their divine example 
 
 were 
 
Ver. 32— 34- EPISTLE TO THE HEBREWS. 87 
 
 were fufficient to fupport them on thefe occafions however 
 trying. 
 
 § 6. The other part of their fufFerings was, that they 
 ' became the compamom of them that were fo ufed ;' they 
 came into a felloivjhip of fuiFerings with them that 
 {'^^oog o(,voc(fl^s(poKLcVCAJv) vjerc fo ufcd, that had their way and 
 courfe of converfation in the world, in that manner. 
 
 I am rather inclined to regard a double dillribution of 
 things and perfons in the text ; that of things {thJo u.^) 
 partly, in a£lual fuffering, and a participation of the fuf- 
 fering of others ; that of perfons ,{t8]o ^s) and partly, in 
 that only fome of thofe to whom he wrote did ad u ally in 
 their own perfons fufFer the things of which he fpcaks, 
 and the reft of tliem were only companions with them that 
 fuffered ; and fo it generally falls out in the fierceft per- 
 fecutions ; all are not called forth to the fame adiual 
 fufFerings ; fome in the order of Providence, and through 
 the rage of men, are fingled out for trials ; and fome 
 efcape, at leaft for a feafon, and it may be are referved 
 for the fame trials at another time ; \o it may be faid of 
 the whole church, that they endured a great fight of afilic 
 tions, while fome of them were a gazing-fiock, &c. and 
 others of them were companions of them who were fo 
 ufed. 
 
 {Y^oivcjovoi ysy/ficvjcg) fVhilft ye became companions ; by 
 their common inter eft in the fame caufe for vvhich they fuf- 
 fered, — by their apprehenfion that the fame fufFerings would 
 reach to themfelves, feeing there v/as the fame caufe in 
 them as in othef« ; — by their forroiv, trouble, and compafjion 
 for the fufFering of the members of the fame body and 
 exalted head ; — by all duties of love and afflictions which 
 they difcharged in owning and vifiting of them \ — by the 
 communication of their goods, and outward enjoyments to 
 them, who had fuffered theUofs of their own; fo were 
 they made their ' companions.' 
 
 § 7. ' For ye had compaflion of me in my bonds.* 
 This he affirms as a proof of what he had fpoken before ; 
 [Kai yoip) for even ye had compallion on me. I have 
 proved before that the apoflle Paul was the author of this 
 
 Vol. IV. N epiflle, 
 
88 AN EXPOSITION OF THE Chap. X. 
 
 epiftle, and this very paflage is a flrong confirmation of 
 it ; for who elfe could there be, whofe bonds for the 
 gofpel were fo known among the believing Jews, as his 
 own? Hence he ililes himl'elf in particular, [Philem. i.] 
 the prijomy, the bond-man of Chrift, and he gloried in his 
 bonds as his peculiar honour, [Afts xxvi. 29. Ephef. vi, 
 20. Phil. i. 7. and 12 — 16. Col. iv. 18. 11. Tim. ii. 
 9.] k is unreafonable to fuppofe that any other is in- 
 tended. — Note^ of what kind our fufFerings fhall be, is at 
 the fovereign difpofal of God ; wherefore let every one of 
 us be content and rejoice in what way foever God fhall 
 be pJeafed to call us to fufFer for the truth of the gofpel, 
 and the glory of his name. 
 
 § 8. (^'Lvv-7i'ur/](rs^i-^ ye had compajjion ; they fuffered to- 
 icthcr with him therein ; they were not unconcerned in 
 his fuffcrings, as being fatisfied with their own freedom, 
 as is the manner of fome ; no, it is not a heartlefs^ 
 fruitlefs, incfefiual pity that the apoflk intends, but fuch 
 a frame of mind as hath a real concern in the fufFerings 
 of others, and Is operative in fuitablo duties towards their 
 good. 
 
 He next minds them of their deportrrent under their 
 civn fufFerings ; ' and taok ^joyfully the fpoiling of your 
 * goods.' (Ttt ap%ov]cA)v) their outward fubjiance, and prefent 
 enjoyments ; it is efpecially applied to things of prefent 
 ufc, as the goods of a nian*s houfe, his money, corn or 
 cattle, which are more fubject to rapine and fpoil, than 
 Dthcr real pofTeilions, lands, or inheritances- 
 
 I'lie way whereby they were deprived of their goods 
 was by ( ccf^TrocyYjv) rapine and fpoil, to fatisfy their rage 
 and malice, in the ruin of the faints of Chrifl 
 
 The frame of mind in the Hebrews, as to this part of 
 their fuffering, is, that they took their lofTes and fpoils 
 (/^-V^ Z^p^'S") ^'^^^-^ j^O'- Nothing ufually more afrefts 
 tlie minds of men than the fudden fpoiling of their 
 goods, what they have laboured for, what they have ufe 
 tor, what they have provided for tliemfelves and their 
 families. But thcfe Hebrews received this rapine, not 
 
 only 
 
Ver.32— 34- EPISTLE TO THE HEBREWS. 89 
 only patiently and cheerfully, but with a certain peculiar 
 
 joy- 
 
 § 9. ' Knowing in yourfelves, that ye have in heaven 
 * a better and enduring fubftance.' Some Greek copies, 
 and ancient tranflatlons, read the words ; {yL)i'jO(Ty.o\/\iq cj 
 apccvoig) * knowing that ye have in heaven ;' and not 
 (cJ/ socvjoig) in yourfelves, I fhall therefore open the words 
 according to both readings. 
 
 1. * Knowing that ye have in yourfelves ;' the things 
 which they had loft were their goods, their ' fubflance' as 
 they are called. [Luke xv. 13.] To thefe he oppofeth 
 the fubftance in themfelves, which none could fpoil them of. 
 Such is the peace and joy our Lord Jefus Chrifl gives to 
 his church here below, [John xvi. 22. chap. xiv. 27.] 
 And if the ^ fuhjlance* here intended be that which was in 
 themfelves, in oppoiition to thofe external goods which they 
 were deprived of, then it is that experimental fubftjlence m 
 the fouls of believers, which faith gives to the grace and 
 love of God in Chrift Jefus ; in this fenfe (yivuj(Ty^oPiic) 
 knowings expreffeth an afjurance ariiing from experience, 
 the powerful experience, which faith gave them of it ; 
 [fee Rom. v. i — 5] and this fubllance is (x^psfj ci^a^) better^ 
 incomparably more excellent, than the outward goods that 
 are fabjed to fpoil ; and it is {u^svuTc/yv) abid'ng, that which 
 will not leave them in whom it is, nor can never be 
 taken from them ; * my joy fhall no man take from 
 ' you.' 
 
 2. If we follow the ordinary reading, this fubjlance is 
 faid to be in heaven ; there prepared, there laid up, there 
 to be enjoyed ; wherefore, it comprifeth the whole of the 
 future ftate of bleffednefs ; and it is well called * fub- 
 ' fiance,' being all riches, an inheritance, a weight of 
 glory ; for, in comparifon of it, all temporary things 
 have no fubfiance in them. 
 
 Again, they are faid (-'XiTy) to have this fubfiance not 
 in prefent pofTcffion, but in right, title, and evidence ; 
 they knew in themfelves that they had an undeniable title 
 to It — becaufe it is prepared for them In the will, pleafure, 
 and grace of God ; * it is your Father's good pleafure to 
 
 N 2 * give 
 
90 
 
 AN EXPOSITION OF THE Chap. X, 
 
 * give you the kingdom ;' — becaufe it is purchafed for 
 them by the blood of Chfift ; — promifed to them in the 
 gofpcl ; — fecured for them in the interceffion of Chrift ; 
 granted to them in the firft fruits ;— and all this con- 
 iirmed to them by the oath of God ; the firfl fruits they 
 had in poficffion and ufe, the whole in right and title ; 
 arid continual application of it was made to their fouls by 
 the hope which will not make afhamed. 
 
 How this fubftance is better than outward enjoyments, 
 and abiding, needs not to be explained, they are things 
 in themfelves fo plain and evident. 
 
 § lo. (II.) The following ihort obfervations may be 
 here made, 
 
 1. A wife management of former experience is a great 
 direction and encouragement to future obedience. 
 
 2. All men by nature are darknefs, and in darknefs. 
 
 3. Saving illumination is the firfl fruit of effedtual 
 vocation. 
 
 4. Spiritual light in its firfb communication puts the 
 foul on the diligent exercife of all graces. 
 
 5. It is fuited to the wifdom and goodnefs of God ta 
 fuffer perfons on their firll converfation to fall into mani- 
 fold trials and temptations. 
 
 6. All temporary fufFerings, in all their aggravating 
 circum fiances, in their mofl dreadful preparations and 
 appearances, are but light things in comparifon of the 
 gofpel and its precious promifes. 
 
 7. There is nothing in the whole nature or circura- 
 Hances of temporary fufferings, that we can claim an ex- 
 emption from, after we have undertaken the profeflion. 
 of the gofpel. 
 
 8. It is referved to the fovereign pleafure of God, to 
 meafure out to all profefTors of the gofpel their fpecial 
 lot and portion of trials and fuiferings fo as that none 
 ought to complain, none envy one another. 
 
 § II. I. Faith giving an experience of the excellency 
 of the love of God in Chrifl, and of the grace received 
 thereby, with its incomparable preference above, all out- 
 ward pcriihing tilings, \<\\\ give joy and fatisfa^lion in 
 
 the 
 
Ver.35»36- epistle TO THE HEBREWS. 91 
 
 the lofs of them all, on account of an interefl in thefc 
 better ^things. 
 
 2. It is the glory of the gofpel that it will, from a 
 fenfe of an interelt in it, afford fatisfaftion and joy in 
 the worft of fufFering for it. 
 
 3. It is our duty to take care that we be not furprifed 
 with outward fufFerings, when we are in the dark as to 
 our interefl in thefe things. 
 
 4. Internal evidences of the beginnings of glory, In 
 divine grace ; a fenfe of God's love, and affured pledges 
 of our adoption, will afford infeparable joy under the 
 greatefl outward fufFerings. 
 
 5. It is our prefent and eternal interefl to preferve 
 our evidences for heaven clear and unflained, fo that we 
 may ' know in ourfelves' our right and title to it. 
 
 6. There is a Jubjlance in fpiritual and eternal things, 
 whereto faith gives a fubfiflence in the fouls of believers. 
 [See chap. xi. i.] 
 
 7. There is no rule of proportion between eternal and 
 temporal things ; hence the enjoyment of the one will 
 give joy in the lofs of the other. 
 
 Verse 35, 36. 
 
 cast not away therefore your confidence, 
 
 -which hath great recompence of reward ; 
 
 for ye have need of patience; that after 
 
 ye have done the will of god, ye might 
 
 receive the promise., 
 
 § I. (I.) Connexion and expojition of the words. Not to cajl 
 away confidence^ what. § 2. 'The matter of it, § 3. The 
 . fcafon of continuing the duty. § 4. (II.) Obfervations, 
 
 § I. (I.) JLN tliefe two verfes there is both an inference 
 from the former argument, and a confirmation of it ; the 
 
 inference 
 
^» AN EXPOSITION OF THE ChaI'. X- 
 
 inference is plain j feeing yo'J have fufFered fo many things 
 in your perfons and goods, iec'rg God by the power of 
 his grace hath carried you through with fatisfaftion and 
 joy, do not now defpond. The confirmation lies in ver. 
 a6; — that which he exhorts them to is the prefervation 
 and continuance of their (TiOipp'/jo-Kzv) confidence, as to in- 
 vincible conftancy of mind, and boldnefs in profelling 
 the gofpel, in the face of all difficulties, through a truft 
 in God, and a valuation of the eternal reward. 
 
 This confidence which hath been of fuch ufe to them, 
 they are exhorted (^^/i c^7roj3aX'/i]c) not to caji away ; he 
 doth not fay, leave it not, ferego it not ; but * cafl it not 
 
 * away ;' for where any graces have been ilirred up to 
 their due exercife, and have had fuccefs, they will not 
 fail, nor be loft, without fome pofitive a^ of the mind in 
 reje£ling them. When faith, on any occafion, is im- 
 paired and infnared, this confidence will not abide ; and 
 io foon as we begin to fail in our confidence, it will 
 refiecl weaknefs on faith itfelf ; and hence it appears how 
 great is the evil here dehorted from, and what a certain 
 cntcrance it will prove into apoflacy itfelf if not feafon- 
 ably prevented. 
 
 § 2. What the apoftle, as to the matter of it, here calk 
 a ' recompencc of reward,' he in the next verfe^ from 
 the formal caufe of it, calls the promije, that promifc 
 Avhich we receive after we have done the will of God ; 
 wherefore, what is here intended is the glory of heaven, 
 propofed as a reward by way of recompence to them that 
 overcome in their fufferings for the gofpel. A free gift 
 of God, for the * wages of fin is death, but the gift of 
 
 * God is eternal life through Jefus Chrift our Lord.' 
 They are as fure in divine promifes as in our own pro- 
 felfion ; and although they are yet future, faith gives them 
 a prefent fubfiftence in the foul, as to their power and 
 efhcacy, * for ye have need of (viro^ovr^q) patience.^ a bear- 
 ing of evils with quietnefs and complacency of mind, 
 without raging» fretting, defpondency, or inclination to 
 compliance with undue ways of deliverance : ' In pati- 
 
 * ence poffefs your fouls ;* confidence will engage men in 
 
 troubles 
 
Ver. 35, 36. EPISTLE TO THE HEBREWS. 9^ 
 
 trouble and difficulties in a way of duty; but if patience 
 take not up the work, and carry it on, confidence will 
 flag and fail. [See chap. vi. 11, 12.] Patience is the 
 perfedling grace of fufFering Chriflians, [Jam. i. 4. 
 
 This, faith the apoflle, ' you have need of.* He 
 fpeaks not abfolutely of the grace itfelf, as though they 
 had it not, but of its continual exercife in their condi- 
 tion ; and the necejjity here intimated is grounded on thefe 
 two fuppofitions ; — That thofe who profefs the gof- 
 pel in lincerity fhall ordinarily meet with trials on the 
 account of that profeflion ; and — that without the con- 
 ilant exercife of patience, noae can pafs through them to 
 the glory of God, and their own advantage in obtain- 
 ing the promife of eternal life. Patience is not a mere 
 endurance of trouble, but is, indeed.^ the due exercife of 
 all graces under fufFerings ; nor can any grace be a£ted 
 in that condition where patience is wanting: it is there- 
 fore indifpenfably neceflary for this condition. 
 
 § 3. * That after ye have done the will of God.*" 
 There is no difcharge from this duty until we have done 
 the will of God. The will of God is twofold ; — the 
 will of his purpofe and good pleafure, the eternal aft of 
 his counfel, which is accompanied with infinite wifdom 
 concerning all things which fhall come to pafs ; and — the 
 will of his command prefenting to us a required duty. 
 And both thefe fenfes, I judge, are included in this 
 place. 
 
 What is meant here by the * promife' is evident from 
 the context ; even all the promifes of grace and mercy in 
 the covenant which they had already received. God had 
 not only given them the pr^m'ifes of thefe things, but he 
 had given them the good things themfehes, as to their de- 
 grees and the meafures of their enjoyment in this world. 
 And as to the promife of eternal life and glory, they had 
 received that alfo, and did mix it with faith ; but the 
 thing itfelf promifed they had not received. This different 
 notion of the promifes, the apoftle declares, chap. xi. 17, 
 39. as we {hall fee, God willing. 
 
 §4. 
 
^4 AN EXPOSITION OF THE Chap.X* 
 
 ^ 4. (II.) From the whole obferve the following 
 things : 
 
 1. In times of fufFering, and in the approaches of 
 them, it is the duty of believers to look on the glory of 
 heaven under the notion of a refrefliing, all-fufficient 
 reward. 
 
 2. He that would abide faithful in difficult feafons, 
 muft fortify his foul with an unconquerable patience. 
 
 3. The glory of heaven is an abundant recompence 
 for all we undergo in our way towards it. 
 
 4. Believers ought to fuflain themfelves in their fuf- 
 ferings with the promife of future glory. 
 
 5. The future blelTednefs is given us by promife, and 
 is therefore free and undeferved. 
 
 6. The consideration of eternal life, as the free effeft 
 of divine gr?xe, and as propofed in a gracious promife, 
 is a thoufand times more full of fpiritual refrefliment to 
 a believer, than if he fhould conceive of it as a reward 
 propofed to our own doings or merits. 
 
 Verses 37- 
 
 v)V 
 
 FOR YET A LITTLE WHILE, AND HE TilAT SHALL 
 COME, WILL COME, AND NOT TARRY. NOW THE 
 JUST SHALL LIVE BY FAITH; BUT IF ANY MAN 
 DRAW BACK, MY SOUL SHALL HAVE NO PLEASURE 
 IN HIM. BUT WE ARE NOT OF THEM WHO DRAW 
 BACK UNTO PERDITION, BUT OF THEM THAT BE- 
 LIEVE TO THE SAVING OF THE SOUL. 
 
 § I. Introdun'ion. § 2. (I.) Expo_/ition of the words. He 
 that "jjas to come., Chr'ift. § 3. The jiiji H'oing by faith 
 § 4. The contrary charaiUr, § 5. The fejitence denounced 
 
 aga'inji 
 
VfiR.'s;— 39' EPISTLE TO THE HEBREWS. 95 
 
 again/} apojlacy. § 6. T^he apojili s charitable conclujion 
 concerning the Hebrews. § 7 — lO. (II.) Obfervations, 
 
 § I. X HE fubftance of the apoJioTical exhortation^ as 
 hath been often obferved, is to infpire the Hebrews with 
 conflancy in their profeffion againfl perfecutions and 
 temptations. To this end he commends to them the 
 necelTary ufe of confidence and patience \ and in thefe 
 verfes, he makes a tranfiilm to the confideration t^^ faith 
 itfelf, whereunto he refolves tlie whole confideration to 
 conllancy. 
 
 § 2. (I.) ' For yet a little while, and he that fhall 
 
 * come will come, and will not tarry.' It might arife ia 
 the minds of thefe Hebrews, that it was a long time for 
 them to be exercifed with thefe troubles, and they might 
 begin to fear they fhould be worn out by them. To en** 
 courage them againfl the influence of this temptation, 
 the apoflle accommodates a teflimony out of the pro- 
 phet Habbakuk, which leads him direflly to the con- 
 sideration of the power and efficacy oi faith ^ [Heb. ii. 
 3, 4.] * For the vifion is yet for an appointed time, but 
 
 * at the end it fhall fpeak, and not lie ; though it tarry, 
 
 * wait for it, becaufe it fhall furely come, it will not 
 « tarry. Behold, his foul which is lifted up, is not up- 
 
 * right in him, but the jull fhall live by his faith.' He 
 fpeaks of a ' vifion,' that is, a prophetical vifion of good 
 things, v/hich God would efFe£l in due time ; and there 
 is the fame reafon, in general, of all the promifes of 
 God. ' 7'hough It tarry^ faith he, that is, feem to 
 you to do fo ; for believers are apt, under their fuffer- 
 ings, to regard the feeming delays of the accomplifhment 
 of divine promifes, of long continuance; (as wicked 
 men and fcoffers, on the contrary, hsrden themfelves 
 in their fins and impieties on the fame account of God's 
 threatenings, IL Pet. iii. 3, 4-) but, faith he, * It will 
 
 * not tarry^ that is, although it feem to you to do fo, 
 and are deje£led about it, yet there is an appointed time 
 for it, and in itfelf no long time, beyond which it fhall 
 
 Vol. IY, O not 
 
96 AN EXPOSITION OF THE Chap. X» 
 
 not be deferred one moment, [Ifa. Ix, 2 2. II. Pet. iii.] 
 'J'bis whole feiife the apoftle coiiiprifeth in this fhort 
 verfe, — (Mikpov) a little /pace ; though it feem to tarry^ 
 wait for it, it will come after a Jhort /pace of time, as if 
 he had faid, *' My brethren faint not, be not weary nor 
 difcouragcd, keep up confidence and patience, you 
 know what you expeft, which will be an abundant re- 
 compence to you for all your fuffcrings; and what- 
 ever appearances there may be of its tarrying, what- 
 ever it may feem to you, yet if you have but a prof- 
 peft into eternity, be it what it will, it is but a very 
 little zi'bile.'" — * He that fhall come will come, and will 
 * not tarry.' What the prophet fpake of the vijion he 
 faw, the apoftle applies to the perfon of Chrift:, 
 (o c^y^o^3>oc) he that JJjall come ; for this term is fre- 
 <^uently ufed as a pcriphrafis of him. Once it is ufed to 
 cxprefs his eternity, [Rev. i. 8.] but generally it hath 
 Tcfped to the promife of him; yet, after he was come 
 in the fielh, he was to come again on a double account. 
 
 1. In the power of his Spirit, and the exercife of his 
 royal authority ; the aiiiftance of his Spirit, with his 
 miraculous operations with the minifters of the gofpel, 
 was an illuftrious advent of Chrift, not in his own per- 
 fon, but in that of his reprefentative, whom he promifed 
 to fend in his ftead. 
 
 He was to come in the exercife of his royal authority* 
 for the puniflinient and deftru£lion of his ftubborn and 
 inveterate adverfaries ; and thus, in refpe£l of his ene- 
 mies, Chrift is ftill * he thai is to come,' and as fuch, is 
 to be believed in, and his comi/ig prayed for by all the 
 faints i for he is to deftroy ' the man of fm,' the head 
 ot the apoftacy, by the brightnefs of his coming. 
 
 2. Chnft is {o i^yjlJiC-'^cg) he who is to come; with re- 
 fpcft to his comi?ig tiT Judgement at the laft day : this is 
 known and confelTcJ, and the bufmefs of his coming 
 therein is the prayer of the whole church, [Rev. xxii. 
 20.] To every ftate of the church there is a coming of 
 Chrijl fuited and accommodated to their condition, 
 whereby their faith is kept in continual exercife of de- 
 
 fires 
 
Ver.37— 39- EPISTLE TO THE HEBREWS. 
 
 97 
 
 iires after it. This was the life cf faith under the Old 
 Teftament, as to his comuig in the flefli, until it was 
 accompliilied. This filthy after his refurre£lion, they 
 lived by, though but for a fhort feafon, until he came 
 in the power of his Spirit, and his miraculous opera- 
 tions, to convince the world of fin, righteoufnefs, and 
 judgment. Nor do I underftand how the jufl can live 
 by faith, without a continual expectation of the coming 
 4f Chrifi, in a way fuited to the fiiiferings and delive- 
 rance of his church. All the faints have exercifed faitli 
 in this word, that it was but a little while, and he that 
 Ihall come, will come ; and the cafe is the fame v/ith 
 thofe who fufter under the antichriitian spoftacy. They 
 live by faith in the expeftation of that coming of Chrift^ 
 wherewith the man of fin fhall be confumed; and al- 
 though it feem to tarry, they wait for it: this is the 
 faith and patience of the faints. 
 
 Wherefore the end for which this coming of Chrifl 
 is propofed to the church, being the fupport and en- 
 couragement of their fouls to faith and patience, a re- 
 fpe£l muft be had to fuch a coming, as is fuited to their 
 relief in their prefent ftate and condition ; and this, to 
 thefe Hebrews, was then (/// \liv^oov Itov ocrovj yet a little 
 while, in a literal fenfe. It is accommodated to all other 
 ftates of the church, and the confideration of the com- 
 ing of Ghrift, at the laft day, to the final and eternal 
 judgement, ought not to be omitted. 
 
 § 3. ' Now the jult Ihall live by faith ;' the Greek 
 
 particle (Si) which we render * now,'' is taken for (i) 
 
 the Hebrew prefix, which is oftentimes exceptive (invi) 
 
 and in the prophet the exprefFion is plain, becaufe it 
 
 .followeth the defcription of the contrary frame to what is 
 
 here afTerted, ' whofe heart is lifted up.' But the Greek 
 
 particle (h) hath the force of an exceptive only in rc^ 
 
 fpe6: to the difficulty fuppofed in the cafe under con- 
 
 iideration, the fufferings and temptations of profellbrs, 
 
 and the appearance of delay as to their deliverance out of 
 
 ■them. * But,' faith the apoflle, notwithftanding thefe 
 
 -things, ' the jufl fliall Hve by faith,' (0 hii.cciog)a juft 
 
 O 2t perfm. 
 
9S AN EXPOSITION OF THE Chap. X. 
 
 per/on, a man really made juft, or juftified by faith. 
 Yet what is principally here intended, is that qualifica" 
 tion of a righteous man, which is oppofed to pride and 
 hajtc of fp'irit through unbelief, whereon men draw back 
 from God in the profeffion of the gofpel. The jujl man^ 
 he who is humble, meek, fmcere, fubdued to the will 
 of God, waiting for his pleafure, as all juftified perfons 
 are in their feveral degrees — -Jh all live \ for he is free from 
 the principle of pride and unbelief, which ruins the fouls 
 of men in times of trial. — * Shall live by faith,' (s}t 
 7n(fJ3U)c) by faith, may be joined with (o ImccLog) the 
 jufi, and fo exprefs the inflrumental caufe whereby a man 
 becomes to be jujh Or it may denote the way whereby 
 a juft man perfeveres even to Ife, in his profelTion ; and 
 this fenfe I embrace, becaufe it is an entrance into the 
 demonftration of the mighty things which have been 
 done and fuffered through faith by believers. Whatever 
 difficulties and oppofitions a juft man meets with in the 
 way to life eternal, faith will carry him through them 
 with fafety and fuccefs. * He lliall live;' tfe in both 
 the principal fenfes of it is here intended: — he fhall not 
 die from his profelTion , he fhall not perifh as trees 
 plucked up from the roots, twice dead ; he fliali main- 
 tain a fpiritual life, the life of God, as the pfalmifl 
 fpeaks, * I fhall not die but live, and declare the loving 
 
 * kindnefs of the Lord.' — And, finally, he fhall live, 
 attain the promife of eternal life ; or, as in the next 
 verfe, ' believe to the faving of the foul.' 
 
 § 4. In the latter part of the verfe there is a defcrip- 
 tion of others, on a fuppofition of the contrary flatc 
 and event. In the former the perfon is righteous^ the 
 way of his a£li ng is by faith, and the event is life ; * he 
 
 • fhall live.' On the other hand, there is a fuppofi- 
 tion made of a perfon not fo qualified, not fo a£ling, not 
 fo living, not having the fame fuccefs, but contrary in 
 all thefe things. Wherefore, they do greatly deceive 
 themfelves and others, who fuppofe it is the fame perfon 
 who is thuf fpokcn of, and countenance themfelves by 
 the defe£t of tlie pronoun (r/g-) any one, which is natu- 
 rally 
 
Ver.37— 39- EPISTLE TO THE HEBREWS. 99 
 
 rally and necelTarily fupplied in our tranflation. Where- 
 fore, in the next verfe, the apoftle makes an exprefs 
 diflinftion concerning whom he fpeaks in the two ftates ; 
 the one, {v7rc(r]oXr,g) of perdition; the other, {7ri(flsujg) of 
 faith. Of the latter he had fpoken in the firft words, 
 and of the fo^rmer in thefe ; I Ihall therefore retain the 
 fupplement, * If any man, or any one^ draw back,' * if 
 
 * there be in any an evil heart of unbelief in departing 
 
 * from the living God.' 
 
 There is an appearance of a great change in the words 
 of the prophet. For * his foul^ which in the prophet 
 is referred to the perfons offending, is by the apoftle re- 
 ferred to God who is offended. But it is enough that the 
 apoftle gives us the plain general fenfe ; and indeed he 
 feldom keeps to the proper words of the teftimonies he 
 quotes, but always gives the mind of the Holy Ghoft iii 
 them. {T7rc(f]siX"/i]a.i) draw hack; the word in the pro- 
 phet denotes the caufe of the fin intended. The original 
 of all defeftion from the gofpel is a ftnful elation of 
 heart, not fubmitting to, not acquiefcing in the will of 
 God, not fatisfied with the condition of temporal fufFer- 
 ings on the account of the eternal reward. When men 
 are under the power of this evil frame of heart, they 
 will draw back, fubdu£l themfelves out of that ftate and 
 condition wherein they are expofed to thefe inconvenien- 
 ces; ' If any marC who makes a profeflion of faith in 
 Chrift and the gofpel, ' withdraw himfelf from that pro- 
 feflion, and communion with them who periift faithful 
 in it, ' my heart fhall not/ &c. This is the evil 
 which the great defign of the whole epiftle is to obviate 
 and prevent. 
 
 § 5. The fentence denounced againft this fin Is, 
 * my foul fhall have no pleafure in him/ The foul of 
 God is God himfelf ; but he fo fpeaks of himfelf, to affe6t 
 us with a due apprehenfion of his concern in what he fo 
 fpeaks, as we are affefled with what our fouls and minds, 
 and all our affections, are engaged in. So God promifes 
 to the church, that he will rejoice over them with his 
 whole heart, and with his whole foul. He hath no de- 
 light 
 
.,ed AN EXPOSITION OF THE Chap.X* 
 
 Tight in fucli a perfoii, he is not pkafcd with him, h^ 
 fliall not live before him. There is a mclofis \\\ the 
 words, he will abhor him, dcfpife him, and in the end 
 utterly dcjhoy him. All apollates have feme pretence for 
 what they do, wherewith they jullify themfelves, until 
 their iniquity be found out to be hateful. Wherefore to 
 <}eprive them of this pretence, the apoille declares, ' that 
 
 * the foul of God takes no pleafure in them,' in which 
 all pofitive evils are included. For when God doth 
 jiot delight in any perfon, the confequence is, that he 
 will utterly deflroy them. [See Jerem. xv. i.] 
 
 § 6. * But we are not of them who draw back unto 
 
 * perdition ; we are not (uttoct] oXvjg sig anruoT^iav) ofwith-^ 
 drawing, that is, of them who withdraw or draw back 
 unto perdition. No fmall numbers there were who, everi 
 then, were falling into apofiacy. This wdiole band of 
 rovers, though in profeflion harneiTed like the children of 
 Ephraim, turned their backs in the day of battle: th« 
 event of this defc£lion was defiruftion. Gradual decays 
 and declenhons there may be among true believers, from 
 which they may be recovered ; but thofe here intended, 
 are fuch as fall into eternal ruin, as appears from the an- 
 tithe (is y wherein it is oppofed to the '' Javing of the 
 
 'foui: 
 
 ' But of them who believe to the faving of the foul.* 
 What is ajjerted of thefe believing Hebrews is, that they 
 belonged to another Jiate which had another event. But 
 ■we are (ttio^ ioog) of faith, of that which is effedual (sig 
 ^2pi7roiy,crp -^V'Xj'^k) ^o the faving of the faul. Both here, 
 and in the former claufe, not only the event but th© 
 a^ual influence of apoftacy on the one hand to deftruc^ 
 tion, and of faith on the other to the faving of the foul, 
 is intended ; as the prepolition (j/c) intimates. 
 
 § 7. (II.) From the words and expofition let us ob- 
 fcrvc : 
 
 I. The delay of the accompliflimcnt of promifes is a 
 great exercife of faith and patience ; hence are all the 
 exhortations not to faint in ouf minds. 
 
VfiR.37— 39- EPISTLE TO THE HEBREWS, lot 
 
 2. It Is efTentlal to the profitable exerclfe of faith, 
 when we look for Chrift's appearance, that it be afted 
 on the prom'ife of his coming. 
 
 3. There is a proniife of the coming of Chrlft fuited 
 to the flate and condition of the church in all yges. 
 
 4. The appearing delay of the accomplifiiment of an]f 
 of thefe promifes requires an exercife of the faith and 
 patience of the faints. 
 
 5. Every fuch coming of Chrift hath its appointed, 
 feafon, beyond which it fhall not tarry. 
 
 6. This divine difpofal of things renders necelTary the 
 continual exercife of faith, prayer, and patience, about tlie 
 coming of Chrifl. 
 
 7. Although we may not know the fpedal difpenfatlons 
 of time that are palling over us, yet all believers may 
 know the ftate, in general, of that church in which thej^ 
 are, and what coming of Chr'ijl they are to expe<Sl. 
 
 8. Faith is fatislied with the prom'ife of a good, or a 
 deliverance to the church, although a man be perfuaded 
 that perfonaily he Ihall not enjoy it ; the faith of this 
 kind is for the churchy and not for men's individual per-* 
 fons* 
 
 9. Under defpondencies as to any peculiar appearances; 
 ' or comings of Chrifl, it is the duty of believers to fix and 
 
 exercife their faith on his iiluflrious appearance at the lafl 
 day. 
 
 10. Every particular cofhing of Chrifl in a way fuited 
 to the prefent deliverance of the church, is an infaUiblc 
 pledge of his coming at the lall day to judgement. 
 
 11. Every promifed coming of Chrifl is certain, and 
 Jhall not be delayed beyond its appointed feafon, when, 
 jio difficulties fhall be able to Hand before it. 
 
 § 8. I. There are fpecial qualifications of grace re* 
 quired to fledfaftnefs in profeffion in times of perfecution 
 ,and long continued trials. 
 
 2. Many things are required to fecure the fuccefs of 
 our profeffion in times of difficulties and trials ; as — that 
 our perfons are righteous or juflified by grace i — that wc 
 
 be 
 
iat AS EXPOSITlOxV OF THE CnAp.Jt^ 
 
 be furyujfjcd with tliofe graces that are appointed to that 
 end ; and — that faith be kept to a dihgent exercile. 
 
 3. The continuance of tlie fpiritual hfe, and eternal 
 falvation of true believers, are fecured from all oppoii- 
 tions whatever. 
 
 § 9. I. No perfons whatever ought to be on any con- 
 iideration fecure againll thofe fins to which prefent cir- 
 cumftances give an efficacy. 
 
 2. It is an efFe£l of fpiritual wifdom to difcern what 
 is the dangerous and prevailing temptation of any feafon, 
 and vigoroufly to fet ourfelves in oppofition to it. 
 
 3. It is much to be feared, that in great trials fome 
 will draw back from that profeffion of the gofpel whereia 
 they are engaged. 
 
 4. This defection is commonly durable, continued -by 
 various pretences ; this is included in the original word 
 (v7ro(flciK'/p,cci) gradually and covertly to fubdud himfelf. 
 
 §. 10. I. It is our duty to look diligently that we are 
 of that holy frame of mind, that due exercife of faith, 
 as the foul of God may take pleafure in us. 
 
 2. Though there appear as yet no outward tokens of 
 the anger and difpleafure of God againft our ways ; yet 
 if we are in that flate wherein God hath no pleafure in 
 ■us, we are entering into certain ruin. 
 
 3. Backfliders from the gofpel are in a peculiar manner 
 the abhorrency of the foul of God. 
 
 4. When the foul of God is not delighted in any, 
 nothing can preferve them from utter dellruftion. 
 
 5. The fcripture every where teflifieth, that in the 
 vifible church there is a certain number of falfe hypo- 
 crites, whofe end and lot it is to be deftroyed. 
 
 6. It is our mofl urged duty to evidence to our own 
 confcicnces, and give evidence to others, that we are not 
 of this number. 
 
 7. Nocliing can free apoflates from eternal ruin. 
 
 CHAP. 
 
Ver. I. > EPISTLE TO THE HEBREWS. 103 
 
 CHAPTER XL 
 
 Verse i, 
 
 how faith is the substance of things hoped 
 for, the evidence of things not seen. 
 
 § I . The apoftles great argument recapitulated^ His prefent 
 dejign. § 2. His definition of faith. § 3, 4. (L) The 
 fubjiance of things hoped for, § 5. (IL) The evidence 
 of things not feen. § 6. (IIL) Obfervations. § 7. Great 
 ohje^ions are apt to lie againfi invifible things when cx^ 
 lernally revealed. § 8, 9. Remaining obfervations, 
 
 § I. X HE general nature of this epiflle, as hortatory y 
 hath been repeatedly noticed ; and the apollle — having 
 evidently declared from the fcripture itfelf that the ftate 
 of the gofpel church in its high prieft, facrifice, covenant, 
 worfhip, privileges and efficacy, is incomparably to be 
 preferred above that of the Old Teftament ; yea, that all the 
 excellency and glory of that Hate, and all that belonged to 
 it, confifted only in the reprefentation that was made 
 thereby of the greater glory of Chrijl and the gofpel, with- 
 out which they were of no ufe, and therefore pernicious 
 to be perfifled in ; — having fixed their minds in the truth, 
 and armed them againft the temptations which they were 
 continually expofed to, the oppoftion which befel them, 
 and the perfecutions they were like to undergo from the 
 obftinate members of the Jewifh church ; — having hinted, 
 at the clofe of the la ft chapter, that the only way and 
 means on their part, whereby they may be kept conftant 
 to their profeffion, notwithftanding all the evils that 
 might befall them, is by faith alone ; — being thus deli- 
 vered from temptations by the doHrine of truths and from 
 the oppofition made to them by faith in exercife ; — the 
 apoftle, I fay, proceeds to fhew what this faith is, and, 
 Vol. IV. P produces 
 
104 AN EXPOSITION OF THE Chap. XL 
 
 produces abundant evidence to prove that it is able to 
 efFeft this great work of preferving men in the profellion 
 of the truth, under bloody and dellru6live perfecutions. 
 
 This being the delign of the apoflle, the milling of it 
 liath caufed fundry contefts about the nature of jujiify'ing 
 faith^ which is here not at all fpoken to ; for the apoftle 
 treats not oi jujlificatlon^ or oi faith as jujiifying, but of its 
 efficacy and operation in thaii who are jiift'ified^ with re- 
 fpeft to conllancy and perfeverance in their profellion, 
 notwithilanding the difficulties which they have to con- 
 flidl with ; as it is treated of Jam. ii. 
 
 And here, before we defcend to a particular difcuflion, 
 we may remark, that it is faith aloiie, which, from the 
 beginning of the world, under all difpenfations of divine 
 grace, and all alterations in the church ftate and worfhip, 
 h<ith been in the church the only principle of living unto 
 God, of obtaining the promifes, and of inheriting life 
 eternal. 
 
 § 2. * Faith is the (vTrocfjao'ic) fuhjlance of things 
 • hoped for;' this word is uied [befides II. Cor. ix. 4. 
 xi. 17-;] thrice in this epiille ; in the firft, it is applied to 
 cxprcfs a diftinft manner of fuhj'ijicnce in the divine nature,., 
 .[chap. i. 3.] In the fecond a firm pevfuajton of the truth, 
 iupporting our fouls in the profeliion of it ; [chap. iii. 
 14.] In this place, w'e render \x. fubjiarice \ more properly 
 it is a \t\\\ fuhjijiencc^ as oppofed to appearing phantafms. 
 The fcnfe of the place is wtH exprelled in the Greek 
 fcholiait ; *' whereas things that are in hope only, have no 
 fubiifiencc of their own as being not prefent ; faith be- 
 comes tlie fuhjijkncc of them, making them to be prefent 
 after a certain manner;" and the .Svr/W, " a perfuafioii 
 of jthc tinngs that arc iwhopc^ as if they were to them in 
 fffed ;" whicli goes a great w^ay towards the true expofi- 
 «ion of the words. I Ihall, however, retain the word 
 \fuhfia)ice^^ as oppoled to what hath no real being or fub- 
 iiflence, but only an appearance of things. 
 
 Unto tliis faith two things are afcribed ; — that it is the 
 . fubruiice of things hoped for — and,, the evidence of things 
 
 nst 
 
Ver. 1. EPISTLE TO THE HEBREWS. 105 
 
 not fcen\ having difciiiTed thefe two things, we fliall fub» 
 join fome ohfervatlons. 
 
 § 3. (I.) Faith is the fubilance [sKtti^o'^svmv) of things 
 hoped for \ thefe, in general, are things good, promifed, 
 fnture, expected on unfaihng grounds ; all things of pre- 
 lent grace and future glory. Hope in God for thefe 
 things, to be received in their appointed feafon, is the 
 great fupport of believers, under all their trials in the 
 whole courfe of their profellion, obedience, temptation and 
 fufferings ; things hoped for ^ and things unfecn, are not 
 abfolutely the fame ; for there are things uyfeen which are 
 the objeds of faith, and yet not hoped fc ; fuch is the 
 creation of the world, wherein the apoftL gives an in- 
 flance. To the things intended, faith gives prefent fub^ 
 fijlence as they are real^ and evidence as they are true ; 
 their futurity, and diftance, faith fupplies, and gives them 
 a real fubfiilence ; and where do they fublifl as if they 
 were actually in effed, whilft they are yet hoped for ? 
 ' In them,' faith the Syr'iac tranflation ; that is, in them 
 that believe. 
 
 § 4. There are feveral ways whereby faith gives a pre- 
 fent fubiiftence to things future and hoped for : 
 
 I. By mixing itfelf with the pronifcs wherein they are 
 contained ; divine promifes do not only declare the good 
 things promifed, — that there are fuch things which God 
 will bellow on believers ; hut they contain them by vir- 
 tue of divine inftitution ; hence are they called the 
 
 * breails of confolation,' [Ifa. Ixvi. 11.] as thofe which 
 contain the refrelhment they exhibit and convey ; they 
 are the treafury in which God hath laid them up ; hence 
 
 * to receive a proraife,' adively, is to receive the things 
 promfed which are contained in them, and exhibited by 
 them, [II. Pet. i. 4.] now faith m'lxeth and incorpo- 
 rateth itfelf with the word of promife, whereby what is 
 in the word becomes its own, the things thcmfelves be- 
 lieved are enjoyed, and this is \\\t\x fuhfiftence hi us. 
 
 1. By giving the foul a tafie of their goodnefs \ yea, 
 making them its food, which they cannot be unlcfs they 
 are really prefent to it ; we not only by faith ' tallc that 
 
 P 2 * the 
 
2o6 AN EXPOSITION OF THE Chap. Xf. 
 
 * the Lord is gracious,* [I. Pet. ii. 3.] that is, have an 
 experience of the grace of God in the fweetnefs and good- 
 nefs of the things promifed and bellowed, but the zuord 
 itfelf is the meat, the food, the milk and ilrong meat of 
 believers ; becaufe it really exhibits to their faith the good- 
 nefs, fweetnefs, and nourilhing virtue of fpiritual things ; 
 they feed on them, and they incorporate with them, which 
 is their prefent fubjtjlence. 
 
 3. It gives an experience of their power, as to all the 
 ends for which they are promifed. Their ufe and end 
 in general is to change and transform the whole foul into 
 the image of God, by a conformity to Jefus Chrift the 
 firft-born. This we loll by fin, and this the good things 
 of the promife reftore us to, [Ephef. iv. 20 — 24.] It 
 is not truth, merely as truth, but truth as conveying the 
 things contained in it unto the foul, that is powerfully 
 operative to this end. This is an eminent way of faith's 
 giving a fubfiflence to things hoped for, in the fouls of 
 believers. Where this is not, they are to men as clouds 
 afar off, which yield them no refrefhing Ihowers. Ex- 
 pcflation of * things hoped for,' when they are not in this 
 power and efficacy brought by faith into the foul, are 
 ruinous fclf-deceivings. For them to have 2i fubfiflence in 
 lis is for them fo to abide in us in their powder and efficacy 
 as to anfv/er all the ends of our fpiritual life, [lee Ephef. iii. 
 16—19.] 
 
 4. It really communicates unto us, or we receive by 
 it, \kit firft fruits of them all. In believers they are pre- 
 fent ; they fubfill, even the greatefl, moft glorious and 
 heavenly of them, in t\\Q\x firfl fruits. T\\tit fir Ji fruits 
 are the Holy Spirit, as a fpiiit of grace, fan^ification, fup- 
 plication, and confolation, [Rom. viii. 23.] For he is the 
 feed, the carneft, the pledge of prefent grace and future 
 
 glory; all the good things ' hoped for,' [II. Cor. i. 22.] 
 This Spirit we receive hy faith \ the world * cannot re- 
 
 * ceive him,' [John xiv. 17.] The law could not give 
 him, fGal. iii. 2.] And wherever he is, there is [vtio- 
 (fjcccng) a prefent fubfiflence of all things hoped for, in their 
 beginning, benefit, and aflurance. 
 
 5- It 
 
Ver. I. EPISTLE TO THE HEBREWS. toy 
 
 5. It gives a reprefentatlon of their beauty and glory to 
 the minds of behevers, whereby they behold them as if 
 they were prefent. So Abraham by faith * faw the day 
 * of Chrift,' and rejoiced, and the faints under the Old 
 Teflament faw the ' king in his beauty.' 
 
 § 5. (II.) It is faid in the defcription of the faith, 
 tliat it is (^cXzy%og a ^KsTTO^tvcAjv) the evidence of things 
 not feen. By ' things not feen the apoflle intends all thofe 
 things which ar€ not propofed to our outward fenfes, but 
 which ought to influence our conftancy and perfeverance 
 in profeffion ; now thefe are God himfelf, the holy pro- 
 perties of his nature, the perfon of Chrift, and of the 
 Holy Spirit, all fpiritual, heavenly, and eternal things 
 that are promifed, and not yet actually enjoyed. 
 
 Again; of thefe invifible lh\ugs faith is faid to be the 
 (sKsy'Xj^g) evidence^ that which demonfirates, the revelation. 
 Properly, it is fuch a proof or demonftration of any 
 thing, as carries with it a confutation of all obje£tions to 
 the contrary. Thus faith is a convincing evidence^ plainly 
 reproving and refuting all things that make any prelen- 
 lions againil the truth fo evidenced. 
 
 § 6. (III.) From hence obferve, 
 
 1. No faith will carry us through the difficulties of our 
 profeffion, from oppolitions within and without, giving 
 vs conftancy and perfeverance therein to the end, but that 
 which gives the good things hoped for a real fubfiflence in 
 our mind ; but when, by mixing itfelf with the promifc, 
 which is the foundation of hope, (for to hope for any 
 thing but what is promifed, is to deceive ourfelves) it 
 gives us a taile of their goodnefs, an experience of their 
 power, the inhabitation of their iirft fruits, and a view 
 of their glory, it will infalliby efFe«3: the blefled end. 
 
 2. The peculiar fpecific nature of faith, whereby it is 
 differenced from all other powers, ads, and graces in the 
 mind, lies in this, that it lives on, or makes a life of 
 things invifible. It is not only convcrfant about them, 
 but mixeth itfelf with them, making them the fpiritual 
 nourifliment of the foul. 
 
 3- It 
 
io8 AN EXPOSITION OF THE Chap. XX. 
 
 cj. It is the glory of our religion, that it depends on, 
 and is refolved into, mv'ijlble things ; they are far more 
 excellent and glorious than any thing fenfe can behold or 
 reafon difcovcr, [I. Cor. ii. 9.] 
 
 § 7. Obj. Great objections are apt to lie againft invi- 
 lible things, when externally revealed. Men would fain 
 live the life of fenfe, or at lead believe no more than 
 what they can have a fcientitic demonilration of. But by 
 thefe means we can have no evidence of mvifihlc things ; 
 or, at heft, not fiich as may influence properly ourChriftian 
 profeflion ; this is done by faith alone. We may have 
 cpprehenjions of fome of thefe things by reafon and the 
 light of nature, as the apoflle declares, [Rom. i. 19, &c.] 
 but we cnnnot have fuch an evidence of them as fhall 
 have the properties of the (^^Xiyyjjc) dcmonftration here in- 
 tended ; it will not reprove and iilence the objedlions and 
 fophifms of unbelief againft them ; it will not influence 
 our fouls to a patient continuance in well doing. Now 
 faith is not the evidence and dcmonftration of thefe 
 tilings to cdU vvhich the fcripture alone is, but only to 
 believers. They have this evidence of them in them- 
 felves ; for, 
 
 ( I.) Faith is that gracious power of the mind, whereby 
 it lirmly aflents to divine revelations, upon the fole au-^ 
 thority of God the revealer, as the firft eflTential truth, 
 and fountain of all truth, 
 
 (2.) It is by fait-li that all ohjefllms againft them, their 
 being and reality, are anfweied and refuted ; which is 
 required to [zhcyyog) a convincing dcmonjlration. Many 
 fuch there are, over all which faith is victorious, [Ephef. 
 vi. 16.] All the temptations of Satan, efpecially fuch 
 as are called his ''fiery darts,'' conflft in obje£tions againft 
 invifiblc things ; either as to their being, or as to our in- 
 tn-cft in them. All the aftings of unbelief in -us are to 
 the fame pnrpofc ; tQ reprove and filence them is the Vvork 
 of failh alone ; and it is fuch a work as without which 
 we can maintain our fpirirunl life, neither in its power 
 within or its fruitful and conliftcnt profcihon without. 
 
 (3) 
 
Ver. I. EPISTLE TO THE HEBREWS. 109 
 
 (3.) Faith brings into the foul an experience of their 
 power and efficacy, whereby it is caft into t!ie mould of 
 them, or made conformable to them, [Rom. vi. 17. 
 Ephef. iv. 21 — 23.] This gives an affluance to the 
 mind, though not of the fame nature, yet more excellent 
 than that of any fcientific demonllration. 
 
 § 8. Obf, Faith, in its being thus the * evidence of 
 * things not feen,' is the great means of prcferving be- 
 lievers in a conflant, patient profeffion of the gofpel 
 againil all oppofition, and under the fierceft perfecutions ; 
 which is in a peculiar manner what the apoftle aims at to 
 demonftrate : for, 
 
 (i.) It plainly dlfcovers that the vjorji of what we can 
 undergo in this world for the protellion of the gofpel, 
 bears no proportion to the excellency and glory of thofe 
 inviiible things, in which, as Chriftians, we are in- 
 tereiled. 
 
 (2.) It brings in fuch 2l prefent fenfe of their goodnefs, 
 power, and efficacy, that not only relieves and refrefhetli 
 the foul under all its fufFerings, but mai>.es \t joyful hx 
 them and vitlorious over them. 
 
 (3.) It gives an afjnrance hereby of the greatnefs and 
 glory of the eternal reward, which is the greatefl encou- 
 ragement to conftancy in believing, [I. Pet. iv. 12, 13.] 
 
 § 9. Ohf, It is faith alone that takes behevers out oi 
 this world whilfl they are in it, that exalts them above 
 it whilfl they are under its rage ; that enables them to 
 live upon things future and invifible, giving fuch a real 
 fubfiftence to their power, and vidorious evidence of 
 their reality and truth, in themfelves, as fecures them from 
 fainting under all oppofitioiis, temptations, and perfecu- 
 tions whatever. 
 
 Vexse 
 
lie AN EXPOSITION OF THE Chap.XI. 
 
 VtRSE 2. 
 
 FOR BY IT THE ELDERS OBTAINED A GOOD REPORT. 
 
 § I. Connection of the ivords, § 2. The elders, who. § 3. 
 The tcfi'imony given them. § 4. Obtained by faith, § c. 
 Obfervat'ions. 
 
 § I. X HE efficacy of this faith the apoflle now proceeds 
 to prove by the fignal and illullrious effetls it hath had \\\ 
 thofe of old who were the fubjeds of it. * For by it the 
 
 * elders,' &c. The coiijundlive particle [yoc^j) for, intro- 
 duces a proof, by way of inilance, of what was before 
 aflerted ; as if the apollle had faid, * The nature and 
 ' efficacy of faith is fach as I have defcribed ; for by it the 
 
 * elders,' he. This thev could no way have done, but by 
 that faith whereof thefe are the properties. Note, in- 
 
 fiances, or examples, are the mofl powerful confirmations 
 of practical truths. 
 
 § 2. Who thefe ('z^ro-o-Qvl-pot) elders were, is put be- 
 yond all difpute by the enfuing difcourfe. AD true be- 
 lievers from the foundation of the v/orld, or the giving 
 of the tiril promife, to the end of the difpenfation of the 
 Old Teffamcnr, are intended ; for in all forts of them he 
 givctli particular inftances, from Abel to thofe who fuf- 
 fcred tlie lall perfecution that the Jewifli church under- 
 went/or religion, [ver. 36 — 38.] What befell them af- 
 terwards w^s judgement and punifhment for fm, not per- 
 fecution for religion ; all thefe, by one general name, he 
 calleth * the elders.' Thus was it conftantly with all be^ 
 lievers, from the beginning of the world called the elders^ 
 as having lived before us in ancient times. 
 
 § 3. {KijiCi[lvp->py,o'a',) tejtimony was given to them m the 
 fcripture ; to many of them in particular, and to the 
 reft in the general rules of it. It is the Holy Spirit in the 
 fcripture, who gives them \\\?iX good tefiimony, and to whom 
 
 the 
 
Ver.4; epistle to the HEBREWS. in 
 
 the apoftle appeals for the proof of his aiTertion. From, 
 the vjorld things were othervvife with them, none fo de- 
 famed, fo reproached, fo reviled, as they. If they had 
 received fuch a good report in the world, their example 
 would not have been of ufs to the apoftle's defign ; for he 
 applies it to them who were made a ' gazing-ltock, both 
 ' by reproaches and afflictions,' [chap. x. -^-t,, 34. J as it 
 had been with majiy of them who yet obtained this tefli- 
 mony. ' They had trials of cruel mockings,' &c. [ver. 
 36, 37.] NotCy They who have a good tellimony from 
 God, ihall never want reproaches from the world. 
 
 § 4. What was fo teflified of them by ti;e Holy Ghofl 
 is, that t\\ty pleafcd God^ or were accepted with him, and 
 conftituted rigliteous, [ver. 4 — 6, &c.] (ivo^J/ji) ^J' ^^ their 
 faith\ through t'.eir believing they ' obtained tnis report.' 
 Many great and excellent things, fome heroic a6fions, 
 fome deep fuiferings, are afcribed to them ; but their 
 obtaining this tcitimony is affigned \o faith alone ; for thofe 
 yNtr:t fruits of their faith, and their acceptance with God 
 depended thereon. 
 
 ^ 5. Hence we may obferve, 
 
 1. It is faith aloncy which from the beginning of the 
 world, (or from tae giving of the £rll: promife) was 
 the means and way of obtaiiiing acceptance with God, 
 There hath been great varietv as to the revealed ohje^ls of 
 this faith, but the faith itfelf is of the fame nature and 
 kind in ail from firft to daft ; and all the promifes of God, 
 as branches of the firfl promife, are in general the forinal 
 obje£t of it; that is, Chrifl in them, w^ithout faith 111 
 whom none have found acceptance with God. 
 
 2. The faith of true believers, from the beginning of 
 the-wor-ld, was fixed on things future, hoped for ^ and in- 
 i^lfible ; that is, eternal life and glory in an efpecial man- 
 ner : that was the faith whereby they * obtained a good 
 * report, as the apoftle here teftifies. So vain is the ima- 
 gination of them who affirm, that all ihe promifes under 
 the Old Teftament refpecled only things temporal ; fo 
 making the whole church to have been Sadducees : the 
 contrary is here expreflly affirmed. 
 
 Vol. IV. Ci, 3. That 
 
ti± AN EXPOSITION OF THE Chap. XT. 
 
 3. That faith whereby men pleafe God, a£ls itfeif in 
 a fixed contemplation of things future and invifible, from 
 whence it derives encouragement and flrength to abide lirm 
 in their profefTion, and endure to the end, againft all op- 
 pofitions. To which we may add, 
 
 4. That however men may be defpifed, vilified, and 
 reproached in the world, yet if they are true believers, 
 tliey are accepted with God, and he will give them a good 
 
 Verse 3. 
 
 'through faith we understand that the worliu' 
 were framed by the w^ord of god, so that 
 things which are seen were not made op 
 things which do appear. 
 
 § I. Connexion mid dcfign. §2. Taith^-vjhen fpoken of asr 
 the tnjlrumental caufe, includes its ohje^. Is fuperior^ and 
 fometimes contrary^ to the boafled principles of reafon ; and 
 give a clear undcrjianding of fails in their true caufes. § 3, 
 4. ^he making of the worlds y how an ohje£l of faith* \ 5, 
 Obfervatious, 
 
 § I . X H E apoflle now enters on the confirmation and 
 exemplification of his propofition by inftances ; firfl, from 
 gn efpecial objctl of faith, and then proceeds to the agings 
 of it in believers. In this firll inflance of the power and 
 efficacy of faith, the apoftle hath refpeft to the fecond 
 claufe of his general defcriptlon of it, the evidence of things 
 Tiot fccn ; for although this world, and the things con- 
 tained in it, are "jifible^ and are here faid to hcfeen^ yet the 
 original framing and making of them hath a principal 
 place among things not fesn. And to prove that faith 
 
 hath 
 
Ver. 3- EPISTLE TO THE HEBREWS. 113 
 
 liath a refpe£l to unfeen things, as unfeen, he gives an in- 
 ilaiice in that which was fo long paft as the creation of the 
 world ; all his other inftances declare its efficacy in the 
 profped of unfeen things that 2S^ future, 
 
 § 2. * By faith we underfland.' V^\\trt faith is fpokeii 
 of as the Inflrumental caufe of any thing, it always includes 
 its ohje£l as the principal caufe of the fame things. So 
 where it is faid, that we are ' jufliiied hy faith ^ it includes 
 Chrift and his righteoufnefs as the principal caufe of our 
 juflification ; faith being only the inftrument whereby we 
 apprehend it : and here, where it is faid, that ' by faith' 
 we underftand that the worlds were framed, it neceflarily 
 includes its ohje^y the divine revelation that is made 
 thereof in the word of God ; for there is no other way 
 for faith to give us an underflanding of it. 
 
 The apoflle here lays a good foundation of all his fol- 
 lowing aflertions ; for if by faith we are affbred of the 
 creation of the world out of mthhig^ which is contrary 
 to the moft received principle of natural reafon, (ex nihilo 
 v'lh'il fit) nothing comes of nothing, it will bear us out in the 
 belief of other things that feem impoilible to reafon, if fo 
 be they are inconteftably revealed. In particular, faith 
 well fixed on the original of all things as made out of 
 nothing, will bear us out in the belief of the refurreftion 
 of our bodies, which the apollle takes notice of with re- 
 fpedl to fome of his worthies. 
 
 ' By faith we M?iderfiand\ that is, by faith we not only 
 affent to the divine revelation of it, but alfo come to have 
 a due comprehenfion of it in its caufes, fo as that we may 
 be faid to underjland it : wherefore * underflanding' here is 
 not oppofed only to an utter ignorance, but alfo to that 
 dark and confufed appreheniion of the creation of the 
 world, which fome by the light of reafon attained to. 
 
 § 3. (T^$- ex^iocvug Kcclyiflia-^c^i) that the worlds wer0 
 framed. The word always denotes the ordering, difpofing, 
 fitting, perfe£ling, or adorning of what is produced ; the 
 reducing of all created things into that b.eautifnl order 
 whicli we behold ; and the apoule hath an efpecial refpeft 
 %Q the things that are feen, as they are orderly, beautiful, 
 
 0,2 au^ 
 
114 AN EXPOSITION OF THE Chap.XX, 
 
 and glorious, fetting forth the glory of their Maker [Pfal, 
 viii. 2, 3. XIX. I, 2. Rom. i. 21.] fo it is faid, that * God 
 by his Spirit gar?ii/^ed the heavens,' [Job xxvi. 13.] that 
 is, call tuem into that carious, glorious frame vvliich we 
 behold ; and the apoille hath ia this word rcfpeft to 
 Gen. ii. I. (iVd'i) ' The heavens and the earth, and all the 
 
 • iiofl: of tliem were finljhed^ -perfctledy and completely 
 framed. 
 
 yk'>,iMa'i Q^ii) by the vjord cf God \ the inefrable facility 
 of almigiity power ; he ipako the word and it was made ; 
 he commanded, and it ftoud fait. And furely it is alike 
 eafy unto him to difpofe of all things that are made \ and 
 fo faitli, as to the difpofal of all things by divine Pro- 
 vidence, in times of gre^it difficulties, and infeparable ob- 
 Hacles, is fccured by the con{\dtx?X\o\\ o^ the eafy produ^lion 
 of all things out of nothing by the fame power ; how 
 eafy is it with God to help, relieve, and deliver them by 
 changing, if neceJary, the nature of all thefe things at his 
 plcafure, who by his word, through an almighty facility, 
 erefted and pcrfeCled the worlds ! And this coniideration 
 doth God himfelF frequently propofe for the confirmation 
 of the faith of the church, in all her troubles, [Ifa. xL 
 28. xhv. 24- xlv. 12. li. 13.] 
 
 4. * So the things which are ^een, were not made of 
 
 * things which do appear; — (T« j3Ks7rGiJ.iva,) things which 
 are feen ; wliich are tlie objefts of our fenfes, and our rea- 
 fon working by them ; thefe afj^eftable heavens^ with all 
 their glorious luminaries; the earthy with all its furniture 
 and ornaments ; the fea^ with all its fullnefs ; their great- 
 nefs, their glory, their order, and their ufe, with which 
 the minds of men ought to be affefted. 
 
 Of thefe things it is affirmed, that they were not made 
 (f;c (\j(yAVoiJ.?j(jcv) of things that do appear ; which feems to 
 be a negation of any pre-exifting natural caufe ; the word 
 ((poi,iyoiJi:ycc) imports, things that appear clearly, illufrioufy^ 
 in their fhape and order. The underflanding of this we 
 have hy faith alone from divine revelation ; for nothing of 
 the order of creating can be known or underliood any 
 other way ; and this the apoftle intimates in the particles. 
 
•Ver. 3« EPISTLE TO THE HEBREWS. 115 
 
 (sig TO, i. e. CAj(f]c) fo that ; by faith alone we underftand 
 that the worUs were made, fo as ' that the things which 
 * are fecn were not made of things that appear.' 
 § 5. Hence we may obferve, 
 
 1. Thofe who firmly alTent to divine revelation, un- 
 derftand the creation of the world as to its truth, feafon, 
 caufe, manner and end ; it was never determined among 
 the ancient fages of the world, the pretended priefts of 
 the myilerics of reafon ; fome faid one thing, and fome 
 another ; fome faid it had a beginning, fome faid it had 
 none, and fome affigned it fach a beginning, as it had 
 better never had any ; nothing but an alfent to divine re- 
 velation can give us a clear underjland'ing of it. And, 
 
 2. Then doth faith put forth its power in our minds 
 in a due manner, when it gives us clear and diltind ap* 
 preheniions of the things believed ; faith that gives not 
 -under ft anding is but fancy. 
 
 3. As God's firft work was perfefl, fo all his works 
 fhall be ; he undertakes nothing, but what he will finifh 
 and complete in beauty and order ; and not only the ori- 
 ginal produ6lion of all things out of nothing, but alfo 
 t\\Q framing of them into their prefent order, is a demon- 
 Uration of this eternal power of God. 
 
 4. The aids of reafon, with the due confideration of 
 the nature, ufe, and end of all things, ought to be admitted 
 for confirming our minds in the perfuafion of the original 
 creation of all things ; yet they are not to be refted in, but 
 we mud betake ourfelves to faith fixed on divine revela- 
 tion ; for if they are alone^ they will be fhaken with a 
 contrary maxim, (ex nihilo nihil fit) of nothing nothing 
 comes ; and they can give us no light into the way and 
 manner of the creation of all things, which faith alone 
 difcovers. 
 
 Verse 
 
iii AN EXPOSITION OF THE Chap. XI 
 
 Verse 4. 
 
 by faith abel offered unto god a more ex- 
 cellent sacrifice than cain, by which he 
 obtained witness that he was righteous, 
 cod testifying of his gifts ; and by it he 
 being dead yet speaketh. 
 
 ^ I. Coymcriion. § 2, 3. (I.) Expojztlon. § 4. AheVs 
 facnficc better than Cains, § 5. The teji'imony given it 
 § 6. How he yet fpcakcth, § 7, 8. (II.) Objcvvatimu, 
 
 § I . Jr^ R O M the nature of faith in general, and its 
 efficacy with rcfpcd to things beheved, the apoflle pro- 
 ceeds to give inftances of its power and efficacy in far- 
 txcular perfons^ whole example in believing he propofeth 
 to the Hebrews for their encouragement ; and he begins 
 with Abel ; the firft whofe faith is expreflly recorded, and 
 the firft that fufFered in the caufe of Chrift, by ihedding 
 his blood, which the Hebrews had not yet experienced ; 
 wherefore on all accounts this was the meetell inftance 
 to begin with. 
 
 § 2. (I.) * By faith Abel^^ who without example, 
 without any outward encouragement, without any witnefs 
 of his fufferings to tranfmit them to others, but God 
 alone, was the firft in the world that fuffered death in the 
 caufe of Chrift and his worfliip, and that even from his 
 own brother, who joined with him in the outward a£ls of 
 divine worfhip ; which is an example of the two churches, 
 the fufferings and the pcrfccuting to the end of the world j 
 and this hath made him famous in all generations ; which, 
 as ciiRYsosTOM thinks, is intended in the clofe of the 
 words, [i\L XcOkil\c/a) he is yet fpokcn efy that is, with fame 
 and renown. Note, Every circumftance in fuffering fhal! 
 add to the glory of the fufferer ; and thofe who fufFer 
 .here for Chrift wthmu witnefs^ as many have done to death 
 
 iu 
 
V£R. 4." EPISTLE TO THE HEBREWS. iij 
 
 ill prifons and dungeons, have yet an all-feeing witnefs to 
 give them teilimony in due feafon. * The righteous fhail 
 * be had in everlafting reraemberance ;' and nothing that 
 is done or fufFercd for God fhall be loft for ever. 
 
 § 3. 'By faith Abel offered unto God.* The original 
 account is more particular ; (Gen. iv. 3 — 5. xTi^ia^n ypn) 
 after the expiration of fome time, or days ; after he and 
 Cain were fettled in their diftin^l callings, (ver. 3.) they 
 had been until then under the inftru£lion of their parents ; 
 but now being fixed in their own pecuhar flations and 
 callings, they made their diftinft folemn profeffion of the 
 worfhip of God ; which is the fenfe of the place, thougti 
 not obferved by expofitors. The matter of his offering 
 was the fo-Ji lings of his flock, and of the fat thereof; it was 
 of living creatures, and therefore was made by ma^iation^ 
 or the fhedding of blood ; whence the apoflle calls it 
 (9va-i(z) a facrifice by ma£lation ; — it was of the beft \ it 
 was an hohcauft, wherein after the blood was fhed on the 
 altar, and offered unto God, the fat was burned on the 
 altar, and the whole body at a diftance from it ; therefore 
 it appears, that Abel's was, as to the matter of it, both ia 
 itfelf, and in God's efteem, of the moft precious and 
 xaluable things in the whole creation, fubjeft to man and 
 his ufe ; and even hence it may be called [ivK-iova, 9va-to& 
 TTOCpcc Kuiv) a more excellent facrifice than that of Cain^ 
 which was only of the fruit of the ground that might be 
 gathered (raptimj without choice gf what was moft meet 
 to be offered. 
 
 And he offered this facrifice unto God^ (tw 0.-60, nirr^V 
 ver. 3,) this was, from the firft inftitution of it, the 
 higheft and moft peculiar way of paying homage to the 
 Divine Being ; for to whomfoever facrifice is offered, he 
 is owned as God ; and therefore when tlie Gentiles faerie 
 ficed to the devils, as they did, [I. Cor. x. 20.] they 
 owned him thereby as the ♦ God of the world,' [II. Cor. 
 iv. 4.] 
 
 He offered it (ttktJ-i) by faith. Now faith herein 
 refpe£ls ; — the injlitution of the worftiip ; and — the heart 
 ev^iind of the worshippers. He did it by faith, becaufe he 
 
 had 
 
ti« AN EXPOSITION OF THE Chap. Xt 
 
 had rcfpefl in what he did to God's injtitutlon, which coii-» 
 lifts of a command and a promife ; had he himl'clf invented 
 the fcrvice, he could not have performed it in faith^ 
 which in its very nature refpefts a divine coniniand and a 
 promife ; again, he did it in faith ^ in that he did it in the 
 exercife of faving faith in God ; for he did it not hypo- 
 critically, nor in a mere attendance to the outward duty ; - 
 but it was kindled in his own heart by the Holy Spirit, 
 before it was fired on the altar from heaven. 
 
 § 4. * A better facrifice than Cain ;' a choicer^ a more 
 excellent facrifice {r.cit^a, Y^aiv) than Cain ; we obferved 
 before, that as to the matter of it, it was better^ more valu* 
 able and precious than that of Cain ; but this is not a 
 fufiicient caufe of afcribing fuch an excellency and pre- 
 ference to it, as that, on account of it, Abel fhould ob- 
 tain fuch acceptance with God, and receive a teftimony 
 from him ; beiides, the delign of the apoiile is to declare 
 the efficacy and prcvalency oi faith, and not of any fpecial 
 kind of facrifices ; wherefore, {Vl rig) for which, or whereby^ 
 in the next words, is to be referred to {7n(f]ci) faith, and 
 not to (Sva-ia-j) facrifice ; this difference therefore was 
 from his faith ; and two things depended thereon ; — that 
 his per [on was juftificd in the light of God antecedently to 
 bis facrifice ; and, — that on account thereof his facrifice 
 was acceptable, as is commonly obferved from the order 
 of the words ; * the Lord had refpeft unto Abel and his 
 * offering ;' but yet it is not fo evident where the great 
 difference lay ; for Cain alfo, no doubt, brought his offer- 
 ing in faith ; for he believed the being of God, his om- 
 nipotent power in the creation of the world, as alfo his 
 government of it with rewards and punifhments ; for all 
 this he prof [Jed in the facred offering that he brought unto 
 the Lord i wherefore it is certain that the faith of Abel 
 and Cain differed — in their objefis, and — in their -fpecial 
 nature and ails. 
 
 I. Cain confidered God only as a creator and pre- 
 ferver, whereon he offered the fruits of the earth, as an 
 acknowledgement that all thcfe things were made, pre- 
 ferved, and bellowed on man by him i but he had no re- 
 gard 
 
Ver.4. epistle to THE HEBREWS. 119 
 
 gard to fin^ or the way of deliverance from it revealed in 
 the firft promife ; but the faith of Abel was fixed on God, 
 not only as a creator, but as a redeemer alfo ; as he who, 
 in infinite wifdom and grace, had appointed the way of 
 redemption by facrifice and atonement intimated in the 
 lirfl promife ; wherefore, his faith was accompanied with 
 a fenfe of fin and guilt, with his loll condition by the 
 fall, and a trufl in the way of redemption and recovery 
 which God had provided ; which he teftifled in the kind 
 of his facrifice, which was by death and hlood ; in t!ie one^ 
 owning the death which he himfelf by reafon of f.n was 
 obnoxious to ; and in the other^ the way of atonement, 
 which v/as to be hlood — the blood of the promifed feed. 
 
 2. They differed in \\it\v fpeclal nature and a£ls ; for the 
 faith of Abel was faving, juilifying, a principle of holy 
 obedience, an eifeft of the Holy Spirit in his mind and 
 heart ; but that of Cain was a naked barren ajpnt to the 
 truths before mentioned, which is ufually defcribed under 
 the nam.e of a common and temporary faith ; which is 
 evident from the event, in that God never accepted his 
 perfon, nor his offering. 
 
 And thefe are the things that flill make the hidden 
 difference between the profefTors of the fame faith and 
 worfnip in general, whereof God alone is the judge, ap- 
 proving fome and rejeding others ; fo from the founda- 
 tion of the world the church was fignally warned, that 
 the mere performance of the outward duties of divine wor- 
 Ihip is not the rule of the acceptance of men's perfons 
 with God ; but a diflincfion is made from the inzvard 
 principle whence thofe duties proceed ; yet the world wiii 
 not receive a warning to this very day. Nothing is an 
 higher provocation to carnal minds, than that tliQ fame 
 duties fliouid be accepted in fome, and rejected in others, 
 only becaufe the per/ens of the one, and not of the other, 
 are accepted. Many have no greater quarrel at religion, 
 than that God had refpeft to Abel and his offerings, and 
 not to Cain and his. 
 
 § 5. The firfh confequent of this faith in Abel is, that 
 (S/ Vjg) hy which \ that is, by which /^///;, {liLc^.'^-oo'/pr^) he 
 
 Vol. IV. R ' ' was 
 
«30 
 
 AN EXPOSITION OF THE Chap. XL 
 
 ivas tcjiififd iinio ; be obtained witnefs ; even from God 
 himfcif. And this was fo famous in the church, that he 
 feems to be commonly called by that name, ' the righteous 
 
 * Jbal,'' [Mat. xxiii. 35. j — A tcjlimony is virtually con- 
 tained ; ' God (faith he) tcftifying of his gifts ;' refer- 
 ring to thefj words in Moies, ' The Lord had refpecl 
 
 * unto Abel and his offering :' he tejiified, in the appro- 
 bation ot" his offering, that he had refpedl to his perfon ; ^ 
 that is, he judged, elieemed and accounted him righteous ;- 
 for otherwife God is no refpeder of perfons ; whomfoever 
 God accepts, or refpeds, he teftifieth him to be righteous, 
 that is, to be juftified and freely accepted with him: this 
 Abel was by faith antecedently to his offering ; for he was 
 not made righteous, he was not juftified, by hh facrificc \ 
 but therein ' fliewed his faith by his works ;' and God by- 
 accepting his works of obedience, juflified him (as he did 
 Abraham) by works declaratlvely ; he declared him to be 
 fo, by giving teftimony to his gifts. 
 
 By what way God gave this teftimony is not expreiTed ; 
 moil fuppofe that it was by cauling/";-^ to fall from heaven 
 to kindle and confume his facrince on the altar ;' certain 
 it is, that it was by fome ofjured token and pledge, whereby 
 his own faith was ftrengthened, and Cain provoked ; for 
 God did that with refpe£l to him and his offering, which 
 he did not tov;ards Cain and his ; whereby both of them 
 knew how things ftood between God and them. As 
 Efau knew that Jacob had gotten the blefling, which 
 made him refolvc to kill him ; fo Cain knew that Abel 
 and his offering were accepted with Qod.^ whereon he 
 atlualh fiew him. And here we have the prototype of the 
 Relieving and perfccuting church in all ages ; of them 
 thnt arc bom after the Spirit, and thofe that are born 
 after the flelh only. Then that began which the apoftle 
 afiirms ftill to continue ; ' He that was born after the 
 
 * flefli perfccuted him that was born after the Spirit'; even 
 
 * fo it is now.' [Gal. Iv. 29.] This was the firft vifible 
 a6\ing of the enmity between the feed of the woman, and 
 the feed of the fcrpent ; for ' Cain was of the wicked oncy 
 
 * (the feed of the fcrpent) and flew his brother,' [I. John 
 
 111 
 
Ver.4.- epistle to THE HEBREWS, 121 
 
 iii. 12.] and it was a pledge and a reprefentation cf the 
 death of Chrifc h*mfelf from the fame principle. 
 
 § 6. And {^i cc'S]rig) hy it (faith) he being dead yet 
 fpeaketh; the original word (A^AiTri;/./) being of a 
 middle form, may be rendered either he fpeaketh^ or he is 
 fpoken of; and accordingly is varioufly interpreted ; for 
 fome take it fo: the good fame that Abel had in all gene- 
 rations ; but it is not according to the mind of the apoftle; 
 for it is evident that he afcribes fomething peculiar to 
 Abel, wherein others were not to be joined with him, 
 but this of a good report is not fo ; but common to him 
 with Noah, Abraham, and all the patriarchs ; they were 
 fpoken of, and their praife celebrated in the church, no 
 lefs than Abel. The apoflle plainly proceeds in repre- 
 fenting the fhory concerning him, and what fell oat after 
 his death, as expreiTed by God himfelf, [Gen. iv. 10.] 
 ' The voice of thy brother's blood crieth unto me from 
 * the ground;' this is the fpeaking of Abel after his 
 death, which is here inter^ied, and this was peculiar to 
 him ; it is not affirmed of any one belides in fcripture. 
 Belides, the apoftle interprets himfelf, [Heb. xii. 24.] 
 where he dire£lly afcribes this [peaking to the ' blood of 
 ' Abel. And from this hrft inilance, the apoille hath 
 mightily confirmed his intention concerning the power 
 and efficacy of faith, enabling men, with bleifed fuc- 
 cefs, to do and fuffer according to the mind of God ; 
 and tliis example was of great force to convince the 
 Hebrews, that if, indeed, they were true believers, as 
 he fuppofed them to be, [Heb. x. '^<^''\ faith would fafely 
 carry them through all the difficulties they had to contlict 
 with in their profeffion, to the glory of God, and their 
 own eternal falvation. 
 
 § 7. (II.) Hence we may learn, 
 
 1 . We are to ferve God with the beft we have ; the 
 bed in our pov/er; v.'ith the beft of our fpiritual abi- 
 lities. 
 
 2. God approves not our duties, but where the prin- 
 ciple of a living faith goes previoufly in their perform- 
 ance. 
 
 R 2 3. Our 
 
12% AN EXPOSITION OF THE Chap. XI. 
 
 3. Our peffons mull be firft juflified, before our works 
 of obedience can be accepted with God jjfor by that ac- 
 ceptance he teflifies that we are righteous. 
 
 4. Thofe whom God approves, mull expe£l that the 
 world will difapprove of them, and ruin them if it 
 can. 
 
 |. When there is difference in the hearts of men, on 
 account of faith, there will, for the moll part, be un- 
 avoidable differences about outward worlhip. 
 
 6. God's approbation is an abundant recompence for 
 the lofs of our very lives. 
 
 § 8. I. There is a voice in all innocent blood flied by 
 violence; Ibr there is an appeal in it from the injullice 
 and cruelty of men, to God the righteous judge of all; 
 and, of all cries, God gives the rnoll open evidence that 
 he hears it, and admits of the appeal. Hence moll 
 murders committed fccretly are difcovered, and moll of 
 thofe that are openly perpetrated, are, fooner or later, 
 openly revenged by God himfelf ; for his honour and 
 glory are concerned to appear on the appeal made to his 
 juHice by innocent blood. Wherefore this voice, this 
 /peaking of blood, arifeth from the eternal law which 
 God hath given mankind for the prefervation of life 
 from violence, the fupreme confervation and guaranty 
 of which he hath taken on himfelf, [Gen. ix. 5, 6.] — 
 To which we may add, 
 
 2. Whatever troubles j/^i//?? may bring us to, in the 
 profejfion of it, with obedience according to the mind of 
 God, it will at lafl bring us fafely out of them all, 
 (yea though we fnould die in the caufe) to our eternal 
 falvation and honour. 
 
 Ver se 
 
Ver.^. epistle to the HEBREWS. 123 
 
 Verse 5. 
 
 by faith enoch was translated, that he should 
 not see death, and was not found, because 
 god had translated him ; for before his 
 translation, he had this testimony, that 
 he pleased god. 
 
 § I, Introdudlon, § 2. (I.) Expofitlon, Enoch tranjlated 
 by faith. § 3. His not feeing death. § 4. His not 
 being found. § 5. Becaufe God took him, § 6. IVhy 
 afcribed to faith. § 7. Probable conj enures, § 8. How 
 witnejfed to before his tranflation. § 9. (II.) Obfer- 
 vations, 
 
 § I. JrllS fecond inflance is Enoch ; for he is the 
 fecond man to whom tefimony is perfonally and peculiarly- 
 given that he pleafed God, and was accepted with him. 
 This venerable patriarch was not only eminent for faith 
 andhoUnefs, [Gen. v. 2 2, 24 ] but alfo for what he pro-- 
 phefied, [Judc, ver. 14, 15.] It is probable that all the 
 holy fathers before the flood were prophets and preachers, 
 [II. Pet. ii. 5.] in whofe miniftry the Spirit of God 
 firove with the men, which at the flood he put an end to, 
 [Gen. vi. 3.] Yea, Chriil by his Spirit, which was in 
 his fervants, [I. Pet. i. 11.] preached repentance to 
 them, before they were caft into their eternal prifon, 
 [I. Pet. iii. 19.] and thefe feem to have had a different 
 miniftry for the declaration of the whole counfel of God. 
 Noah was a ' preacher of right eoufnefs' one who emi- 
 nently propofed the righteoufnefs of God through the 
 promife, to encourage men to faith and repentance ; he 
 was, as we may fay, emphatically a gofpel preacher. - And 
 Enoch preached the * thrcatenings of the law,' the future 
 judgement, with the vengeance that would be taken 
 on ungodly linners, efpecially fcofFers and perfecutors, 
 
 which 
 
124. AN EXPOSITION OF THE Chap.XL 
 
 wliich Is the lubflance of his prophecy or fermon re- 
 corded in the epiille of Jude. 
 
 § 2. (I.) 'By faith E»och was tranflated,' (^fls]c9'/)) 
 iranflatcd out of one Hate and condition into another. 
 There are but two ilates of good men, fuch as Enoch 
 was, from lirft to lafl: : 
 
 1 . The ftate of faith and obedience in this worlds 
 where Enoch hved three hundred years, and walked with 
 God. To ' walk with God,' is to lead the hfe of faith 
 in covenant obedience to hirn (-j^nnn) and he walked -, 
 the fame word whereby God prefcribeth covenant obedi- 
 ence to Abraham, (oaV ^'pnn') [Gen. xvii. i.] The word 
 in both places, in the fame conjugation Hithpacl, figni- 
 lies a continued walk up and down, every way ; and fo to 
 walk with God is, in all our ways, aftions, and duties, 
 to have a continual regard to God, by faith in his 
 word, dcpendance on his grace, and fabmiffion to his will. 
 
 2. The ftate of hlcjjcdncfs in the enjoyment of God. 
 "Ko other ftate of good men is once intimated in fcripture,, 
 or coniifient witii God's covenant ; wherefore Enoch 
 being tranfiatcd from the one, was immediately injlatcd in 
 the other, as Elijah crfterwards ; his body was made in a 
 moment, in the twinkling of an eye, incorrupt, fpiritual, 
 immortal, meet for the bleffed habitation above. If any 
 fhould alk why was Enoch not joined with Elijah, 
 (who was afterwards in' like manner tranflatedj at 
 his appearance with the Lord Chrift, in his trans- 
 fig:iration, rather than Mofes who died P [Mat. xvii. 
 
 3.] I would anfwer, it feems agreeable to the mind 
 of God, that — the difcourfe which they then had with 
 the Lord Jefus Chrift, being about the * accomplilhment 
 ' of the law in his death' — Mofes, who was the law- 
 giver, and Elijah, the moft zealous defender of it, fliould 
 be rather employed in that fervice, than Enoch, who 
 was !.-.t ''^o concerned. 
 
 § 3. (To ^x>; ioiLV Ocyy^cTjov) that he Jljould mt fee death ; 
 or this was the effefi of it, that he Ihould not die. 
 IDeatb being the great objedl ot' fenfible conlideralion, it 
 is expreffed by words or fetfe ; feeing it, tnflng it, an4 
 
 the 
 
I 
 
 Vhr. 5, £PISTLE TO T-KE HEBREWS. 125 
 
 the like. And two things are intended : — that this 
 trd.n(i^tion W2LS wltboMt death, ^ or not by death : and,— ^ 
 he was £reed from death by e??iineni favour. The great 
 daw-giver put in an exception to the general fan£tion of 
 the law. ' that all iinners fhould die.' Death being in its 
 own nature penal, as alfo defiru£live of our prefent con- 
 flitution, in the dilTolution of foul and body, an ex^ 
 emption from it w^as a fignal inflance of grace and 
 favour. 
 
 And this was a divine teflimony, that the body itfelf 
 is alfo capable of eternal life. When all mankind faw 
 that their bodies went into dufl and corruption univer- 
 fally, it was not eafy 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 
 fentence on the entrance of fin ; * dull thou art, and 
 * unto dull flialt thou return.' (Gen. iii. 19.) But 
 herein God gave us a pledge and allurance, that the body 
 itfelf hath a capacity of eternal bleflednefs in heaven. 
 But whereas this evidence of a capacity in the body to 
 enjoy eternal life and bleffednefs, w^as confined to fuch 
 never died, it could not be a convincing pledge of the 
 rcfurre^ion of bodies, over which death once had a do- 
 minion ; this therefore was referved for the refurred^ion 
 of Chriih 
 
 § 4. (Y^ui i^K sv^io-ySjo) and he zuas not found. In 
 the text of Mofes it is only (iJ:'«"i) and he vvas «o/; he 
 went away, and was no more among men. Enoch 
 was the principal patriarch then in the world, being, be- 
 fides, a great preacher and prophet, the eyes of all 
 were upon him. How God took him is not declared ; 
 whether there was any viiible iign of it, as there was 
 in the cafe of Elijah, (II. Kings ii. 11.) is uncertain; 
 but, doubtlefs, upon the difappearing of fo great a per- 
 fon in the world, there was great inquiry after him. 
 [See II. Kings ii. 16, 17.] The apoftle fcems to inti- 
 mate this as if he had faid, * they made great fearch af- 
 ^ ter him, but /;^ was not found.'' 
 
 § s- 
 
126 AN EXPOSITION OF THE Chap. XT. 
 
 § 5. The reafon was Qioji ixfj^^riKSv avjcv Qccg) 
 lecaufc God had tranjlated him into another Hate and con- 
 dition ; it was an a6t of God hiinfelf, his power and 
 grace ; and when;he did not appear, when ("sy^ sv^KTKflo) 
 he was not founds this was what fatisfied all the godly ; 
 for there was Juch evidence as was fufficient fecurity for 
 their faith, relative to the important facl, although we 
 know not at prefent what it was in particular ; but the ^ 
 apoflle doth not only declare the truth of the thing, but 
 alfo that it was a matter known^ and of ufe to the church 
 in thofe days. 
 
 ^ 6. This the apoflle afcribes to his faith ; * hy faith 
 * he ivas tranfated \ that is, inllrumentally, in that 
 thereby he was brought into that flate and condition, 
 and fo accepted with God, as that he was capable of fo 
 great a favour. But his being made an inftance of this 
 divine grace, for the edification of the church in all 
 ages, was an ad of fovereignty alone. And this is 
 peculiar, and not unworthy of remark, refpe£ling thefe 
 two firft inflances of the power of faith; that the one 
 was expofed by it to a bloody deaths the other was de- 
 livered by it that he did not die at all. 
 
 § 7. In the field of conjcdurcs\x{tdi on this occafion, I 
 judge it probable — that his rapture was vifible to many 
 that feared God, who were to be witncjjes of it to the 
 world, that it might be his ordinance for the convi£lion 
 of linners, and the flrengthening of the faith of the 
 church, as alfo an expolition of the firfi promife ; — that 
 it was by the m'lnijiry of angels, like that of Elijah ; — 
 that he vvas carried immediately into heaven itfelf; — 
 that he was made partaker of all the glory which was al- 
 lotted to the heavenly {late, before the afcenfion of 
 Chrifl. I am alfo fully fatisfied, from the prophecy of 
 Enoch recorded by the apoflle Jude, that he had a great 
 contejl with the world about faith, obedience, and the wor- 
 fliip of God, with the certainty of divine vengeance on 
 ungodly finners, and the eternal reward of the righteous. 
 And, as this contejl for God againil the world is exceed- 
 ingly acceptable to him, which he manifeflcd afterwards 
 
 in 
 
Ver, 5- EFISTLE TO THE HEBREWS. 127 
 
 in his taking Elijah to himfelf, who had difcharged his 
 commifiion with a fiery (but divinely regulated) zeal; 
 fo, in this tranilation of Enoeh upon the like conteft, 
 he ' vilibly judged the caufe on his fide/ confirming 
 his minillry, to the ftrengthening of believers, and the 
 condemnation of the world. Wherefore, although it 
 be a dream, that the witiicjjes mentioned, [Rev. xi. 3^ 
 5.] are Enoch and Ehas perfonally, yet becaufe their 
 niiniilry is to bear teftimony for God and Chriil againft 
 the world, thereby plaguing and tormenting the men that 
 dwell on the earth, [ver. 10.] as they alfo did, there 
 may be an allufion to them and their miniftry. Where- 
 fore, there are two ways of confirming a miniftry; — by 
 fuffermg, as Abel did, — and by God's vifibly owning 
 them, as he did Enoch : and both thefe ways are to be^ 
 fall the two witneff'es, firil to be fiain, and then taken up 
 into heaven ; firft to fuffer, and then to be exalted. 
 
 § 8. * For before his tranflation he had this tefli-. 
 
 * mony, that he pleafed God.' Thefe words are an en- 
 trance into the proof of the apoflie's aflertion, that it 
 was by faith Enoch was tranflated, which he confirms in 
 the next verfe ; he was tranflated by faith^ (tt^o ya^ TTjg 
 u.^cc9-cO-cCA)g) for before that tranflation he had walked with 
 God three hundred years ; but the apofiie doth not fay^ 
 that this was teflified of him before his tranfation, as fig- 
 nifying the time of giving the teftimony ; for it was not 
 given until many generations afterwards ; and yet the 
 teftimony when given him concerned the time before his 
 tranflation, [Gen. v. 2i, 24.]^ — That of ' walking with 
 
 * God' in Mofes, the apoftle renders by (sv7i^so-j".r^.sya.i 
 tca) @cm) pica/ing God ; for this alone is zveli pleafing to 
 him ; his pleafiire, his delight is in them that fear him, 
 and walk before him ; and thus the apoftle gives us the 
 whole fenfe of the divine teftimony. And we may again 
 remark, that this alfo is peculiar to thefe two firft inftan- 
 ces, that they had an cfpecial teftimony from God, as to 
 the acceptance of them and their fervices ; and in them 
 we have a reprefcntation in epitome of the ftate of the 
 pld world before the flood. There were two forts of 
 
 Vol. IV. S per- 
 
izS: AN EXPOSITION OF THE Chap. XI. 
 
 perfons in it, believers and unbelievers ; among thefc 
 there were differences about religion, and the worfliip of 
 God ; fome of them were approved of God, and fomc 
 were not ; hence arofe pcrfecution ; and the wicked, 
 fcoffing, perfecuting world was threatened with predic- 
 tions of judgements, and divine vengeance to come. 
 God, in the mean time, exercifcd patience and long-fuf- 
 fering towards the difobedient, [I. Pet. iii. 20.] yet not 
 without fome inftances of his fpecial favour towards ke* 
 lievers ; and thus it is at this day. 
 ^ 9. (II.) From the above obferve, 
 
 1. Whatever be the outward different events of faith 
 m believers in this world, they are all alike accepted 
 with God, and fliall all equally enjoy the eternal inheri- 
 tance. 
 
 2. God can and doth put a great difference as to 
 outward things, between fuch as are equally accepted be- 
 
 - fore him ; Abel fhall die, and Enoch Ihall be taken alive 
 into heaven. 
 
 3. There is no fervice fo acceptable to God, fa- 
 voured with pledges of his favour fo lignal, as a due 
 and zealous oppolition to the world in giving witncfs to 
 his ways, his worihip, and his kingdom, or the rule of 
 Chrift over all. And, 
 
 4. It is a part of our teftlmony to declare and wit- 
 nef^^that vengeance is prepared for ungodly perfecutors, 
 and all forts of impenitent iinners, however they may- 
 be provoked thereby. 
 
 5. The principal part of this teftimony conlifts in 
 our vilible walking with God in holy obedience, accor- 
 ding to the tenor of the covenant, [II. Pet. iii. 
 1 1 — 14. 
 
 6. As it is ar effect of divine Wifdom to difpofe the 
 works of his providence, and the accompiilhment of his 
 promifes, to an ordinary eflablifhed rule declared in his 
 word, which is the guidance of faith ; fo it is fometimes 
 to give extraordinary injlanccsy both in the way of judge- 
 ment, and of grace, 
 
 7« Faith 
 
Ver. 6. EPISTLE TO THE HEJBREWS. 129 
 
 7. Faith in God, through Chrift, hath an efficacy in 
 procuring fuch mercy and favour, in particular, as it hath 
 no particular ground to believe. Enoch was tranflated by 
 faith ; yet he did not believe he Jhould be tranflated until 
 he had a particular revelation of it ; fo there are many 
 particular mercies which hath no word of promife to mix 
 itfelf with; but yet, keeping itfelf within due bounds 
 of truft and reliance on God, and a£ling by patience 
 and prayer, it may be inftrumental in procuring them. 
 
 8. They muft walk with God here, who delign to 
 live with him hereafter ; or they mufl pleafe God in 
 this world, who would be blefled with him in another. 
 
 9. That faith which can tranilate a man out of this 
 world, can carry us through the difficulties we may 
 meet with in the profeffion of faith and obedience in it. 
 Herein lies the apoflle's argument ; and this latter the 
 Lord Jefus Chrill hath determined to be the lot and 
 portion 6f his difciples, [John xvii. i^.] * I pray not 
 *• thou fliouldeft take them out of the world, but that 
 * thou fhouldeft keep them from the evil.* 
 
 Verses 6, 
 
 but without faith it is impossible to please 
 him ; for he that cometh to god must be- 
 lieve that he is, and that he is a rewarder. 
 of them that seek him. 
 
 § I. (L) 'The apoJiW s argument. § 2. All pleafmg of God 
 is by faith. § 3. Coming to Gody what. § 4. fVhat 
 implied in believing that God is, § 5. ^ rewarder. 
 § 6. (IL) Obfervatlons. 
 
 § I. (I.) JL HERE being no direft mention made of 
 faith in the teftimony given to Enoch^ but only that by 
 walking with Godj he pleafed him, the apollle in this 
 
 S 2 verfc 
 
13© AN EXPOSITION OF THE Chap. XI. 
 
 verfe proves from thence that it was by faith he pleafed 
 God, and confequently that thereby he obtained his 
 ti^anflation. The ajjertion is, — That Enoch was tranf- 
 lated by faith, whicli appears from his having a divine 
 teflimony that he pleafed God; which he could not have 
 without faith, as is evident from an acknowledged facred 
 maxim, — without taith it is impolTible to pleafe God- — 
 whence the conclufion follows, that if his tranflation 
 was the efFe£l of his pleafng God^ it muil be alfo of his 
 faith. ' Without faith it is impoffible to pleafe God ;' 
 that is, faith is the only way and means whereby any 
 one may pleaje God ; or, all pleafng of God muft be by 
 faith, it being impoffible it fhould be otherwife. The 
 verb (sv(XP3(fl'/](r(zi) is ufed only in this epiflle, in thefe 
 two verfes, and chap. xiii. i6. in the paffive voice, 
 
 * God is well pleafed.' The adjeftlve (svo:oi(r]og) is ufed 
 frequently, and is conftantly applied to perlbns or things 
 that are accepted with God, [Rom. xii. i, 2.] Three 
 things are included in our pleafing God : — that our per- 
 
 fons be accepted, — that our duties pleafe, and — that we 
 have a teflimony that we are righteous, or juflified, as 
 Abel and Enoch had, and as all true believers have ia 
 the fcripture. This is that pleafng of God which is ap-, 
 propriated to faith alone ; otherwife there may be many 
 a^s and duties, materially, with which God is pleafed, 
 and which he will reward in this world, without faith ; 
 fo was the deftrudion of the houfe of Ahab hv Jehu. 
 
 § 2. This pleafing of God is fo * by faith,"* as that 
 without faith it cannot be, {oc^vvccjov) it is impoffible. Many, 
 in all ages, have attempted to pleafe God without faith. 
 Cain began it, for his defign in his offering was to pleafe 
 God; but he did it not by faith, and therefore failed in 
 his defign. And this is the great difference always in the 
 vifible church ; all in their divine worfhip profefs a de- 
 fire and hope to pleafe God, elfe to what purpofe do they 
 fcrve him? But, as our apoflle fpeaks, many of them 
 
 * feek it not by faith,' but by their own works and du- 
 ties, [Rom. ix. 32.] thofe alone attain their end who 
 feek it by faith, and therefore God frequently rejeds the 
 
 greatell 
 
Ver.6. epistle to the HEBREWS. 131 
 
 greateft multiplication of duties where that Is wanting. 
 Wherefore, faith the apoflle, this h ?i fundamental maxim 
 of religion, that — * it is impolfible to pleafe God any 
 ' other way than by faith ;' let men delire, and aim at 
 it as long as they pleafe, they fhall never attain to it, 
 for it is impojjihle, both from a 'divine confiitution^ and 
 from the nature of the thing itfelf, faith being the iirft 
 regular motion of the foul towards God. Neverthelefs, 
 fo deeply rooted is this prejudice in the minds of men, 
 that lome have difputed with God himfelf, as if he dealt 
 not equally and juflly with them when he was not pleafed 
 with their duties, nor themfelves ; and the apprehenfion 
 of this difference keeps up hatred, feuds, and perfecutions 
 in the viiible church ; lays the foundation of fuperfliti- 
 ous worlhip, and occalions innumerable controverlies. 
 
 Wherefore, unlefs we hold fail this truth, that it is 
 faith alone whereby we -pleafe God, and obtain accep- 
 tance with him, we condemn the generation of the righ- 
 teous from the foundation of the world : and, may we 
 not add, take part with Cain againft Abel ? 
 
 § 3. ' For he that cometh to God mufl believe that 
 ^ he is ;' (TTPOcn^yjDUzVGv too Q)cOO^ he that cometh to God i 
 this ' coming" denotes an accefs of the perfon to the fa- 
 vour of God, including the particular addrfjcs to him 
 WMth his duties. And that accefs which makes faith fo 
 necelTary, implies a previous fenle of zuant in ourfelves, 
 by a dijiance from God. No man defigns to come to 
 God but for relief, fatisfa£tion, and reft. Now faith 
 alone is the gracious power which takes us off from all 
 confidence in ourfelves, and diie£ls us to look for all in 
 another, in God himfelf; and therefore it muft fee that 
 in God which is fuited to give relief in this condition. 
 
 Again, there muft be antecedently fome encouragement 
 given to him that will come to God, and that from God 
 himfelf; which can be nothing but his free gracious pro- 
 mife to receive them who come to him by Chrift, grounded 
 on a divine revelation ; which revelation itfelf, in reality, 
 hath in it the nature of a promife ; for the reception of 
 which, faith is indifpenfably neceflary ; this is what the 
 
 apoftle 
 
1^% AN EXPOSITION OF THE Chap* XL- 
 
 apoflle makes it his defiga to prove in a great part of tlie 
 chapter. 
 
 § 4. It is the duty of thofe who have this delign of 
 coming to God,. (7rL(fliV(ra>i) to believe \ for this is the only- 
 appointed way of attaining that end ; whence believing 
 itfelf is often called ' coming to God/ or ' coming to 
 
 * Chrift,' [Ifa. Iv. i. 3. John vi. 37. 44. vii. 37.] the 
 iirll thing to be believed is, (or/ S(f}i) that God is ; the ex- 
 prcffion feems to be elliptical, fomething more being in- 
 tended than the divine being, abfoluteiy ; even as ' his 
 
 * God,^ The apoille fpeaks not here of any fuch affent to 
 Xh^ truth of the being and exiftence of God as may be 
 attained by reafon, or the light of nature, but that which 
 is the true objedl oi faith \ and it is fuch a believing of 
 the being of God, as gives encQuragement ' to come to 
 
 * him/ And that apprehenfion which men may have of 
 tlie being of God by the light of nature, and even of his 
 being a rewarder, Cain had, as we have lhewn,.and yet he 
 had no Ihare in that faith whicli the apoftle here requires ; 
 wherefore, it is evident from the context, the circuni- 
 Itance of the fubjeft treated of, and the defign of the 
 apoille, that the objeft of faith here intended is — ^the 
 divine nature with its glorious properties, as engaged, and 
 acting themfelves in a way of giving rell, fatisfadtion, ad 
 bleflednefs to them who come unto him. 
 
 When we are obhged to believe * that he is^ it is what 
 be propofeth wjien he declareth himfelf by the name, I 
 AM, [Exod. iii. 14.] whereby he did not only iignify his 
 exiftence abfoluteiy, but alio that he Jo ivas, as that he 
 would aftually give exiftence and accomplilhment to all 
 his promjfes to the church ; fo when he revealed himfelf 
 to Abraham by the name of ' Almightv God,* [Gen. 
 xvii. I.] he was not obliged to believe merely his * eternal 
 
 * power and godhead,' which may be known by the light 
 of nature, [Rom, i. 20.] but ah"o that he would be fo ta 
 him, in exerting his Almighty power on his behalf; 
 whereon he requires of him that he fliould ^ walk before 
 
 * him and be perfe£l ;' wherefore, the believing that God 
 ii, according to the text, is to believe him as our God in 
 
 cQvcnanty 
 
V£R.6c EPISTLE TO THE HEBREWS. 133 
 
 xovenant^ exercifing the holy properties of his nature, i 
 power, wifdom, goodnefs, grace, and the like, in a way \ 
 of givHig reft and bleilednefs to our fouls. For to fup- 
 pofe that the apoftle intends by that faith whereby wc 
 may come to God, and find acceptance with him, no- 
 thing but an afient to the^^m^ of God abfo lut e ly con^idtvtd^ 
 which is aJ together fruitlefs in the generahty of mankind, 
 is a vain notion unfuited to his delign. 
 
 § 5. * And (ijLia-SecTiro^ojYig yivfjoci) that he is, or will b^ 
 
 * a reward of them that dihgently feck them ;' that is, he 
 will a£l in all things towards them fuitably to the propofal 
 which he makes of himfelf to faith, when he fays, I AM, 
 or I AM GOD ALMIGHTY, or the like. God is a 
 rewarder to them that feek him, in that he himfelf is thc't 
 reward \ which eternally excludes all thoughts of merit in 
 them that are rewarded ; for who can merit God to be 
 his reward ? Is not this an ad of infinite grace and 
 bounty ? And the propofal of this (O ftupendous reward !) 
 is that alone which gives encouragement to come unto him, 
 and which the apoftle defigns to declare. 
 
 This farther appears from the limitation : ' them who 
 
 * diligently feek him ; for (cX^yJ]siv) the word here ufed, 
 argues a peculiar manner o^ feeking, whence we render it 
 diligently feek him. To feek God, implies a rule, guiding 
 us as to the way we are to go, and what wc are to expe6t ; 
 thofe that fought him without fuch a rule, did but flrivc 
 (•^'/l?.cii(p'/ic-SiCiC)/) to feel after him, as men feel after a thing 
 in the dark : when they know neither what it is, nor how 
 to come at it. 
 
 And what can this rule be, but the rule of God's co- 
 venant with us, and the revelation made of himfelf 
 therein ? Again, this diligent feeking of God is an accefs 
 to him by faith, initial and progreffive, according to the 
 tenor of the covenant of grace in Chrlft Jefus, that we 
 may find favour and acceptance. 
 
 § 6, (II.) Hence we may ohferve, 
 
 I. When God hath put an impcffibility upon any thing. 
 It is in vain for men to attempt it ; from tlie davs of Cain 
 multitudes have been defignlng to pleafe God without 
 
 faith, 
 
,34 AN EXPOSITION OF THE Chap.XI^ 
 
 faith, all in vain ; like them that would have builded a 
 tower, whofe top lliould reach to heaven. 
 
 2. It is of the higheft importance to examine well 
 into the lincerity of our faith, whether it be of the true 
 kind or no ; feeing thereon depends the acceptance of our 
 perfons and our duties. None ever thought that God 
 was to be pleafed without any faith at all ; for the very 
 deiign of pleafing God avows fome kind of faith ; but 
 that fpecial kind of faith whereby we may be juftiiied, 
 they regard not. 
 
 3. God himfelf in his feif fufficiency, and all fuflici- 
 cncy, being thereby meet to aft towards poor finners in a 
 way of bounty, is the nrfl motive or encouragement to 
 faith. 
 
 4. Thofe who feek God only according to the light of 
 nature^ do but feel after him in the dark, and they fhall 
 never find him fuch a rewarder as here defcribed, what« 
 ever notions they may have of his juflice, rewards, and 
 punifhments. 
 
 5. Thofe who feek him according to the law of works ^ 
 and by the beft of their obedience to it, lliali never find 
 him as a rewarder, nor attain what they feek after ; [fee 
 Rom. ix. 31, 32.] 
 
 6. It is the moft proper a£l of fiiith to come and 
 cleave to God as a rewarder, by way of grace and bounty^ 
 as propoiing h'lmfef for our Redeemer. 
 
 7. That faith is vain, which doth not put men in a- 
 diligent inquiry after God. 
 
 8. I'he whole iffue of our finding God when we feek 
 him, depends on our wa^ and rule in fo doing. 
 
 VERSli 
 
Ver. 7' EPISTLE TO THE HEBREWS. 135 
 
 VtR 
 
 SE 
 
 feV FAITH NOAH BEING WARNED OF GOD OF THINGS 
 NOT SEEN AS YET, MOVED WITH FEAR, PREPARED 
 AN ARK FOR THE SAYING OF HIS HOUSE ; BY 
 WHICH HE CONDEMNED THE WORLD, AND BE- 
 CAME HEIR OF THE RIGHTEOUSNESS WHICH 18 
 BY FAITH; 
 
 § I. (I.) Introdunlon. Noah, § 2. Warned of God, § 3. 
 Obeyed, § 4. Prepared an ark. § 5. To the favlng of 
 his houfe. § 6. Condemned the world. § 7. Became of 
 the rlghteoufnefs of faith, § 8, 9. (II.) Qbfervatiom. 
 
 § I. (I.) iN OAH is the third perfon mentioned in th« 
 fcripture, to whom tejiimony was given in particular that 
 he was righteous ; and therefore the apofile produceth him 
 in the third plaae^ as an inftance of the power and efficacy 
 of faith, declaring alfo wherein his faith wrought, ancj 
 was efFe£lual. — -The application of this example was ex- 
 ceedingly proper and feafonable to thefe Hebrews, who 
 Hood now on their trial of what they would follow and 
 abide by, faith or unbelief ; for here they might fee, as in 
 a glafs, what would be the efFeft of the one, and the other. 
 Noah being defigned of God for a work uncommonly im- 
 portant, to live and a£l at that time wherein God would 
 dejlroy the world for fin, he had his name given him by a 
 Spirit of prophecy. His Father Lamech called him (n'j) 
 Noah, for, faid he (iJDm» m) this fh all comfort us concern- 
 ing our work and toil of our hand, becaufe of the ground 
 which the Lord hath curfed, [Gen. v. 29.] He forefaw 
 that by him, in his days, relief would come from the 
 curfe ; which was done — partly, in the juft deftru£lion 
 of the wicked world ; wherein the earth for a while had 
 reft from its bondage under which it groaned ; [Rom. 
 yiii. 22.] — and partly, that in him the promife of the 
 Vol. IV. T bleiTed 
 
1^6 AN EXPOSITION OF THE Chap. XI. 
 
 blelfcd feed fliould be preferv^ed, whence proceed all refl 
 and comfort ; as to his Hate and condition antecedent to 
 what is here declared of him ; it is afErmed in his hiftory, 
 that he * found grace in the eyes of the Lord/ [Gen. vi. 
 8.] and that he was '^w/?, perfect in his generation, and 
 
 * ivalkcd ivith God,'' [ver. 9.] he was accepted with God, 
 juiliiied, and walked in acceptable obedience, before he 
 was thus divinely warned. 
 
 As to his employment in the world, he was ' a preacher 
 ' of righteoufnefs,' [II. Pet. ii. 5.] that is, of the righteouf- 
 iiefs of God by faith ; and of righteoufnefs by repentance 
 and obedience among men. There is no doubt but that 
 before, and whilft he was building the ark, he was urgent 
 with mankind in calling them to repentance, by declaring 
 the promifes and threatenings of God ; And, oh I what a 
 bleli'^d {late and employment ! to be a preacher of righte- 
 oufnefs to others, and an heir of righteoufnefs himfelf ! 
 
 He is faid to be {oydoog, II. Pet. ii. 5.) the eighth perfon ; 
 becaufe he was the head of the eight that were faved, the 
 other feven depending on him, and faved by him ; unlefs 
 we Ihall fuppofe him to be called the eighth preacher of 
 righteoufnefs, that is, from Enofli, when the feparation 
 was firft made between the wicked and the godly, and, 
 wicked nefs increaling, thofe who feared God began pub- 
 lickly to preach repentance. [Gen. iv. 26.] 
 
 § 2. * Being (xf'7j^txlio-9:-tg} warned of God of thingi 
 
 * not feen as yet.' The word (xpyj j^cy^j i^ou) properly 
 denotes, to give an anfvjer with authority, by Kings or 
 iVIag ill rates, to ambaifadors or orators ; and paffively is ufed 
 in Icripture for called or named ; but its niore frequent 
 ufe is for a divine wartmigy [Mat. ii. 12 — 22.] and the 
 fubftantive ('■/^oYjiJ.cclio-ixog) is a divine oracle, [Rom. ix. 4.] 
 and it is ufed to exprefs any kind of divine revelation, as by 
 infpiratlon of the Holy Ghofl, [Luke ii. 26.]. by the 
 miftcry of angels, [A6ts x. 22.] by dreams, [Matt. ii. 125 
 — -22.J or by an immediate voice of God, [Rom. ix. 4.] 
 And this warning of God is no other but that which is 
 recorded, Gen. vi. 13, &c. and there were two parts of 
 it i the iirfl mmatQry, or a declaration of the purpofe of 
 
 God 
 
VER.-7- EPISTLE TO THE HEBREWS. .37 
 
 God to deftroy the whole world, [ver. 13-] The fecond 
 dircm-y, Ihewing what he required of him m makmg aa 
 ark, [ver. 14, &c.] accordingly it had a two-fold eiFcft 
 on Noah ; fear from the threatening, and obcdmce in 
 building the ark according to direaion. 
 
 Both parts of this div.ne warning were of ' thmgs no 
 ' yet feen ;' wherefore it was a pun aa of faah m Noah 
 to believe what he had no evidence for but by divine re- 
 velation ; efpecially confidering, that the thing rev a ed 
 was in itfelf flrange, direful, and to human reafon in- 
 
 credible. , ^ r tt ^^r-*- rvf 
 
 & ,. In confequence of this war;»«^ the firft part ot 
 which was a threatening of total deftruaion, faithfu 
 Noah (.vKadn^^,;) w«. moved v.'ith fear ; a ^everentia 
 fear of God's threatenings, and not an anxious, fohcitous 
 fear of the evil threatened. His believing the word of 
 God had this efFea on him ; in the warning gi^en him 
 he confidered the greatnefs, holinefs, and power of God 
 with the vengeance becoming thofe holy P'""?"''" °' "f^ 
 nature which he threatened to bring on the world tl is 
 fear, which arofe from faith, was ufed by the fame faith to 
 ftirhim up to duty; and therefore this reverenUal fear 
 of God is frequently in fcripture ufed for the whole 
 worlhip of God, and all the obedience required ot us ; 
 becaufc it is a continual motive to it, and a means ot a 
 
 due performance of it. , , > ti,» 
 
 §V (Y.c?,i^y.iVC^'.y-^^'^loy)' he prepared an ark. Tne 
 
 preparing of this velTel, or any thing like it, to fwim on 
 the water, was a thing new on the earth, a marvellous 
 work, requiring great labour, expence, and time, com- 
 monly fuppofed an hundred and twenty years ; and a 
 flrange thing, no doubt, it was in the world, to fee a maa 
 with fo great an endeavour building ^Jhip where there was 
 no water near him. During this preparation he con- 
 tinued to preaeh righteoufnefs and repentance to the inha- 
 bitants of the world ; and doubtlefs he let them know in 
 what way they fliould be deftroyed if they did not repent, 
 and which the preparing of an ..^ fo clearly implied : 
 but the inhabitants of the old world were dijokdicnt ; they 
 T 2 ^^^ 
 
t3« AN EXPOSITION OF THE Chap. Xt 
 
 did not repent, they did not return to God upon his 
 preaching, [I. Pet. iii. 19, 20.] for which caufe they 
 were not only temporally deftroyed, but fhut up in the 
 everlafiing pr'ifon : and all the time of warning they were 
 fecurcy not being moved with his threatening to the lall 
 hour, [Matt. xxiv. 38,39.] * They knew not until the 
 
 * flood came and took them away.* N^y, on the con- 
 trary, they v^Qxt fcoff'ers, [II. Peter iii. 3 — 6.] they fcorned 
 and derided Noah both in his preaching and building. 
 
 § 5. The in^mediate happy efe^ of this faith of Noah, 
 and the fruits oi it in fear and obedience, was * the faving 
 
 * {th oiKH avjii) of his houfe^ family, or houfehold ; in- 
 cluding hlmfelf, his wife, his three Jons, and their wives -^ 
 that is, fuch as, on the forefight of the flood, they had 
 efpoufed ; for probably they came not together in conjugal 
 duties till after the flood, for they had no child until then, 
 [Gen. X. I.] and the perfons faved were eight only. 
 
 This family God in fovercign grace and mercy would 
 prcferve, principally to continue the conveyance of the 
 promifed feed, which was to be produced from Adam, 
 [Luke iii. 38.] and which was not, by virtue of the im- 
 mutable counfel of God, liable to an intercellion. And 
 in this faving of the family of Noah by the ark, we have 
 a figure of God's preferving a remnant in all ages, wheri 
 defolating judgements have deftroyed apoftatized churches 
 and nations ; fo the apoftle Peter declares with refpe£t to 
 the vengeance and overwhelming deftru£lion that was 
 coming on the apoftatized church of the Jews, [I. Pet. iii. 
 21, 22.] * The ark wherein few, that is> eight fouls, 
 
 * were faved by water ; the like figure whereunto everi 
 
 * baptifm doth now fave us.' I deny not but that there 
 is a great analogy in general between falvation by the ark 
 and that by baptifm, inafmuch as the one did reprefent 
 and the other doth exhibit Chrift himfelf. But the apoftle 
 had a particular dcfign in this comparifon ; for judgement 
 by an univerfal deftrudion was then coming on the whole 
 church and people of the Jews, but God would fave a few 
 by baptifm, that is, their initiation into gofpel faith and re- 
 pentance, wherein they vitiQ feparated from the perifhing 
 
 infidels^ 
 
Ver. 7. EPISTLE TO THE HEBREWS, J39 
 
 Infidels, and were really and a£lually delivered from the 
 de{tru£lion that befell them, as Noah and his family were 
 in the ark. 
 
 § 6. (KizJcTip/yc Tov 7CO(TUov) he condemned the world ; not 
 as a judge of it, properly and authoritatively, but as an 
 advocate and a witnefs, by plea and teftimony. He con- 
 demned it by his do£lrine, obedience, example, and faith ; 
 he cleared and juftified God in his threatenings and the 
 execution of them, and therein * condemned the world* 
 as guilty, and jullly deferving the puniihment infli6led on 
 them : he * condemned the world' by calling a weighty 
 aggravation on its guilt, in that he believed and obeyed 
 when they refufed to do fo. It v/as not any thing evil, 
 grievous, or impoffible, that was required of them, but 
 what he gave them an example of in himfelf, which 
 greatly^ aggravated their fin : he * condemned the world* 
 by leaving it utterlv without excufe ; he that takes away 
 the principal plea that a guilty perfon can make in his 
 own defence, may be juftly laid to condemn him ; and 
 this Noah did towards the old world : he left them no 
 pretence that they had not been warned of their lin and 
 approaching ruin ; fo that they had nothing to plead for 
 themfelves why the execution of judgements was refpited 
 for one moment .'—^finally, he * condemned the world' by 
 approving of the vengeance that befell them, though very 
 fevere ; fo fhail the faints judge and condemn fallen angels 
 at the laft day, [I. Cor. vi. 3.] 
 
 § 7. The laft thing is, ' that he became heir (t>;^ 
 
 * Kccloc TiKfjiv 6i%ociO(j-vvYig) of the righteoufnefs which is by 
 
 * faith. ^ What is the righteoufnefs here intended is fully 
 declared by the apollle in all his other writings ; he calls 
 it fometimes the ' righteoufnefs of God* abfolutely ; fome- 
 times * the righteoufnefs of God which is by faith ;' fome- 
 times * the gift of righteoufnefs which is by Chrift ;' 
 fometimes * the righteoufnefs of faith,' or the ' righteouf^ 
 
 * nefs which is by faith,' as here : in all which our free 
 gratuitous juilification by the righteoufnefs of Chrift im- 
 puted to us through believing is intended. This Noah 
 obtained by faith \ for that in tl:iis faith of the patriarchs 
 
 no 
 
140 AN EXPOSITION OF THE Chap. XI. 
 
 no refpc£l was had to Chrift and his righteoufnefs, is fuch 
 a putid tigment, fo deftru£live of the lirit promife and all 
 true faith in the church of eld, fo inconfillent with and 
 contrary to the defign of the apoille, and utterly deftroy- 
 ing the whole force of his argument, that it deferves no 
 coniicleration. 
 
 The way whereby he obtained this righteoufiiefs is, 
 that (sycvPiO yJkriOOVOu.og) he vjas made the hc'ir of it. Noah 
 was the ' heir of the righteoufncfs which is by faith ;' iii 
 that by free adoption through faith he came to have an 
 intereil in the righteoufnefs which is tendered in the pro- 
 ynifc, whereby it is conveyed to us as an 'inheritance. And 
 whereas it is faid that he ' became' fo, if refpeft be had to 
 his faith in building the ark, the meaning is, that he was 
 theri evidenced and declared to be fo ; as Abraham was faid 
 to be jujtified when he offered Ifaac, who w^is perfonally 
 juftified long before : io alfo was Noah by the tefti- 
 mony of God himfeif, before he was warned to build an 
 ark. 
 
 ^ 8. (II.) We may from hence make fome ahjerva- 
 iions : 
 
 1. It is an high commendation of faith, to believe 
 things on the word of God, though in thcmfelves, and 
 as to ail fecond caufes, invifible, and feemingly impof- 
 fible, [Rom. iv. 17 — 19.] 
 
 2. No obftacle can Hand in the way of faith when it 
 fixeth itfelf on the almighty pov^^-er of God and his in- 
 iinite veracity, [Rom. xi. 23. Tit. i, 2.] 
 
 3. It is a great encouragement and ftrengthening to 
 faith, when the things believed, as promifed or threatened, 
 .are fuitable to the properties of the divine nature \ righte- 
 oufnefs, holinefs, goodnefs, and the like ; fuch as it be- 
 came God to do, fuch was the dellruction of the worldj 
 when it was filled with wickednefs and violence. 
 
 4. We have here a pledge of a certain accomplifhment 
 of all divine threatenings againft ungodly iinners and 
 enemies of the church, though the time of it may be yet 
 faf diftant, aad the means of it inevident, 
 
 5- A 
 
V£R.7-. EPISTtE TO THE HEBREWS, 141 
 
 5. A reverential fear of God, as threatening ven- 
 geance on impenitent linners, is a fruit of faviiig faith, 
 and acceptable to God, [fee chap. iv. i.] 
 
 6. It is one thing to fear God, as threatening, with an 
 holy reverence ; another to be afraid of the evil threatened 
 merely as it is penal and de{lru<9:ive \ which the woril of 
 men cannot avoid. 
 
 7. Faith produceth various effefls in the minds of be- 
 lievers, according to the variety of objedis fixed on ; fome- 
 times joy and confidence, fometimes fear and reverence. 
 
 8. Then is fear a fruit of faith, when it engageth us to 
 diligence in our duty ; thus Noah, being moved by fear, 
 prepared an ark. How commendable his faith ! Nei- 
 ther the difficulty nor length of the work itfelf, nor his 
 want of fuccefs in preaching, as to the repentance of his 
 hearers and their converiion to God, nor the contempt 
 and fcorn which were cafl upon him by the whole world, 
 difcouraged him from going on with the work and duty to 
 which he was divinely called. 
 
 9. When the preaching of righteoufnefs lofeth its ef- 
 ficacy in the converiion of linners, it is a token of ap- 
 proaching defolations, [Rev. xviii. 7, 8.] 
 
 § 9. I. The viiible profefling church fhall never fall 
 into fueh an apbftacy, nor be fo totally deftroyed, but that 
 God will prcfer\ e a remnant for a feed to future genera- 
 tions, [Ifa. vi. II — 13. Rom. ix. 27. Rev. xviii. 4.] 
 
 2. Thofe whom God caileth to, fitteth for, and. em- 
 ployeth in any work, are therein {G-vv-cryQi 0.-^) rs- 
 workers with Gcd^ [I. Cor. iii. 9. II. Cor. vi. i.] So 
 as that what God doth himfelf efficiently, is afcribedto 
 them inilrumentally, as working with him and for him. 
 So the preachers of the word fave men, [I. Tim. iv.. 
 16.] and are faid to ccndemn them. 
 
 3. Let thofe who are employed in the declaration of 
 God's promifes and threatenings, take heed to tliem- 
 felves to anfwer the will of him by whom they are em- 
 ployed. It ought to be a motive to exemplary diligence 
 and obedience, that therein we bear teilimony for God 
 
 againft 
 
t4fc AN EXPOSITION OF THE Chap. IX* 
 
 againft the impenitent world, which he will judge and 
 punifh, 
 
 5. All right to fpiritual privileges and mercies is by 
 gratuitous adoption. 
 
 6. The righteoufnefs of faith is the beft inheritance ;• 
 for thereby we become heirs of God, and joint heirs 
 with Chrift. 
 
 Verse 8. 
 
 fiy FAltH ABRAHAl^r, WHEN HE WAS CALLED TO COf 
 OUT INTO A PLACE WHICH HE SHOULD AFTER RE- 
 CEIVE FOR AN INHERITANCE, OBEYED ; AND RD 
 WENT our, NOT KNOWIi^G WHITHER HE WENT. 
 
 § I. Introdu^mt and connection, § 2. (L) Abraham, His 
 call. § 3. Two parts of it. § 4. If here to. § 5. 
 Commendation of his faith, § 6 — 8. (II.} Obfcrva- 
 
 tlous, 
 
 § I. X HE apoflle hath now paflbd through the firf! pe- 
 riod of fcripture records — from the beginning of the 
 World to the flood ; and therein hath confidered the 
 examples of all concerning whom it is teftified in parti- 
 cular, that t\\ty pkafed Gody and were accepted with hira 
 in their obedience ; and hath fliewn that they all pleafed 
 God, and were righteous by fmLh\ and their faith was 
 eff'etlual to fccure them in that ftate of divine favour, by 
 enabling them for all duties of obedience, notwithftan- 
 ding the difficulties and oppofitions they met witho 
 Hereby he makes good his defign with refpe£l to thefe 
 Hebrews, viz, to convince them that if they did not 
 perfevere in their profeffion, it was becaufe of their un- 
 beliefs feting true faith would certainly carry them 
 through with conftancy and perfeverance, whatever dif- 
 ficulties they ^ould jneet with. Hence he proceeds to 
 
 tlie 
 
VER.e. EPISTLE TO THE HEBREWS. 143 
 
 the next period, (extending from the renovation of the 
 worfd in the family of Noah to the giving of the law) 
 to manifefl, that in every Itate of the church the way 
 of pleafing God was one and the fame ; as, alfo, that 
 faith flill retained its efficacy under all economical alte- 
 rations. 
 
 He who, in this period of time, is firfl teflified unto in 
 the fcripture is Abraham; on whofe example, by reafon 
 of the eminency of his perfon, the relation of the He- 
 brews to him, (deriving from him all their privileges, 
 temporal and fpiritual) the efficacy of his faith, with the 
 various fuccefsful exercifes of it, he declares at large 
 from hence to the end of the eighteenth verfe. 
 
 § 2. (I.) Defigning to give many and illuftrious in- 
 flances of the power and efficacy of the faith of Abra- 
 ham, the apoftle begins with that which was the begin- 
 ning and foundation of them all, vi%. the call of God 
 and his compliance. True faith a£ls itfelf in obedience to 
 all the commands of God ; this alone is that faith which 
 the apoftle celebrates, and to which he afcribes the great 
 effe£l of pleaiing God. 
 
 ' By faith Abraham, when he was (^Ka.Knusvog) caU 
 
 * led, that is, of God, by an immediate word of com- 
 mand from him. He did not leave all his prefent fatis- 
 fadions, and put himfelf on innumerable hazards for 
 the future, merely of his own accord. Had he not a 
 divine call, there had been no fuch work for faith. 
 Where there is no eall from God, there can be no truft 
 in God. Where the call is general, as in our ordinary 
 concerns, fo is our faith in God ; it refigns all circum- 
 llances into his difpol^il ; but this fpeciat call of Abra- 
 ham required a fpecial faith. It is particularly recorded, 
 Gen. xii. i. which took place immeditely after the death 
 of Terah. 
 
 § 3. Of this call of Abraham there were two parts : 
 —a command, [Q^w. xii, 2.] * Get thee out of thy coun- 
 
 * try,' &c. and a promife, [ver. 3.] and 1 will make, &c. 
 The promife included a temporal blelling in the multi- 
 plication of his feqd, [ver. 2.] and a fpiritual bleffing 
 
 Vqj.. IV, U ia 
 
144 AN EXPOSITION OF THE Chap. XL 
 
 in confirming the promifed feed to him and his family, 
 jn whom all the families of the earth were to be bleffed. 
 And it is a thing moil abfurd, and contrary to the whole 
 defign of fcripture, and the difpenfation of the cove- 
 nant, to confine the faith of Abraham to the land of 
 Canaan, and the glory of his poflerity therein. For the 
 life of the promife, on his call, whereby his faith was 
 animated, was in the * bleffing of all the families of the 
 
 * earth in him/ which was in Chrlfi alone, the prbmifed 
 feed, as all but infidels muft confefs. 
 
 The apoftle takes notice only of tht firji part of the 
 calls, (>:^Aj^^5vo$- c^riX9.-iv) he was called to go out, fo our 
 tranflation ; or, being called (uttcJ^^j^o^^j/ c|'/?A^i/v) he 
 obeyed to go out, as they lie in the original ; they are both 
 to the fame purpofe. In the latter way, obeyed is imme- 
 diately referred to faith ; in the former going &ut is fo ; 
 his faith wrought by obedience in his goiiig out, [Gen. 
 xii. I.] * Get thee (i? -^ vade tlbl) out of thy country, 
 
 * and from thy kindred, and from thy father's houfe ;' 
 leave and forfake all thy pleafant, ufeful, defirable things 
 on earth; thefe three things, country, kindred, and fa- 
 ihers houfe, comprife them all. Whereas, therefore, 
 natural affealon and fenfe of ifcfulnefs are the two cords 
 that powerfully bind us to thefe things, the forfaking of 
 them muft needs proceed from fome great caufe and effi- 
 cacious impulfe. This, therefore, commends the faith 
 of Abraham, in the firft place, and evinceth the power- 
 ful efficacy of faith in general -, that under its conduct, 
 in obedience to the call of God, he could relinquifh all 
 thefe things, call their infinuations out of his aiFedions, 
 and break the cords of delight and interefl. 
 
 § 4. Yet he was not called to forfake this place where 
 he was, and then left to rove and wander up and down 
 -uncertainly ; but was called {nq tov tottov) to a certain place. 
 It fo falls out many times, that men — grown weary by 
 one means or other, (as convictions or affiiaions) of 
 their natural flate, fo as to have a mind to relinquifh it, 
 yet having no difcovery of a better ilate, with reft in 
 pirift by the gofpel-^rove up and down in their minds; 
 
Ver. §; EPISTLE TO THE HEBREWS. 145 
 
 and afFeftions for a feafon, and then perifh in their 
 wanderings, or return to the place from which they 
 come onU This did not the patriarchs. And he is 
 faid to receive it ; it was given him by way of a free do-, 
 nation ; and fo it is with refpe£t to all good things be- 
 twixt God and us ; he is the free donor of them, we 
 are but paflive recipients. — (E/$" ySk'/ioovo^Locv^ for an inherit 
 tance. To an inheritance there is required right and title^ 
 that a man may be a lawful polTeflbr of it. Now this 
 country was before polTeffed by others, who enjoyed it 
 by a prefcription from its firfl plantation. But God, as 
 the great pofieilbr of heaven and earth, as the fovereiga 
 Lord of all things, transferred their right and title, and 
 vefted it in Abraham. So it is frequently remarked^ 
 ' God gave them this or that land.' 
 
 § 5. The laft thing in the words is, the commen- 
 dation of Abraham's faith from his unacquaintednefs with 
 the place whither he was to go upon the call of God* 
 He had only faid to him, that he fhould * go into a 
 ' land that he would fhew him.' [Gen. xii.] It fhould 
 feem, indeed, that God had told him from the begin- 
 jfiihg, it was the land of Canaan he deiigned ; for when 
 he lirft left Ur of the Chaldees, he direded his courfe 
 towards Canaan; [Gen. xi. 31.] but yet it is {2Ad.\iQ knoi/^ 
 it not. He did not underftand any thing of the circum^ 
 JIances of it, what in that land he was called to, nor 
 where it was ; fo that it may be well faid, that * he 
 ' went whither he knew not.* The fum is, that he 
 wholly committed himfelf to the power, faithfulnefs> 
 goodnefs, and good condu£l of God, without the leail 
 encouragemei^t from a profpedt of the place whither he 
 was going. 
 
 All thefe things being put together— what he Was cal- 
 led from, what he was called to, his readinefs in obe- 
 dience, the ground of his whole undertaking, which was 
 tlie call of God, which he received and obeyed by faith 
 ^-— here is not only an eminent inflance of his faith re- 
 corded, but an invincible encouragement given to thofe 
 Hebrevi'S, and to us, that faith is able to carry us 
 
 U a through 
 
j+6 AN EXPOSITION OF THE Chap. Xl. 
 
 through all the difficulties of our profeflion, unto the 
 full enjoyment of the promife. This I look upon as a 
 fccond injlance of the faith of Abraham, wherein it was 
 iignally exemplary : he did not only, on the firft call of 
 God, through a view of his greatnefs and fovercign au- 
 thority, forego all he had, but engage himfelf to abfolutc 
 obedience, without any profpe£l what it might coll him ; 
 and is not the fame required of us ? 
 § 6. (II.) Wc may now obferve^ 
 
 1. It becomes the infinite greatnefs and all-fatisfac- 
 tory goodnefs of God, at the firft revelation of himfelf 
 unto any of his creatures, to require of them a renun- 
 ciation of all other things, and, their interefts in them, 
 in compliance with his commands. Get thee away from 
 country, friends, relations, and enjoyments, is a com- 
 mand becoming the greatnefs of God. * I am the Lord 
 
 * thy God,' is the firft word to us ; and the next is, 
 
 * Thou fhalt have no other gods but me ;' with me, be- 
 fore me, befides me ; nothing to be in my place, in 
 comparifon of me, in competition with me ; forfake all 
 and be mine only. Unlefs we have a fenfe of that greats 
 nefs of God, making fuch commands to hecome him, wc 
 yield no obedience to him in a due manner. 
 
 2. The power of fovereign grace in calling men to 
 God, and the power of faith complying with it, is 
 mightily efficacious. Whilft Abraham lived with his fa- 
 ther on the other fide of the river, * they ferved other 
 
 * gods,' [Jofii. xxiv. 2.] or were engaged in the fuper- 
 iHtion and idolatry then prevalent in the world. And 
 file minds of men being once thoroughly infefted with 
 them, as having received them by tradition from their 
 fatliers, are very hardly recovered from their fnares. In 
 this ftate he had all worldly accommodations that his own 
 country and kindred could afford him ; yet, fuch was the 
 powerful efficacy of fovereign grace in his call, that it 
 enabled him, by faith, to relinquifh all, and to betake 
 himfelf, at once, into a new ftate and condition, as to 
 things temporal and eternal. It is well if all of xis, who 
 
 make 
 
Ver..8, epistle to the HEBREWS. i^ 
 
 make profefTioii or the fame faith, have an experience of 
 the fame grace. 
 
 3. It is the call of God alone that makes a diflinc- 
 tion am.ongft mankind, as to faith, obedience, and their 
 cfFe£ls. Abraham thus believed and obeyed God, be- 
 caufe he was called ; and he was called, not becaufe he 
 was better or wifer than others, but becaufe it pleafed 
 God to call him, and not others, [I. Cor. i. 36—31.] 
 
 4. The church of believers conlifls of thofe that are 
 called out of the world. The call of Abraham is a pat- 
 tern of the call of the church, [Pfal. xlv. 10. II. Cor. 
 vi. 17, 18.] 
 
 5. Self denial, in fa£l, or refolution, is the foun- 
 dation of all fincere profefiion : this Abraham began his 
 profeffion with, and proceeded to the nob led infcances. 
 The inftrudion our Saviour gives herein, [Matt. x. 37, 
 38, and xvi. 24, 25.] amounts but to this : if you 
 intend to have the faith of Abraham, with the fruits 
 and bleffings attending it, you muil lay the foundation 
 of it in felf-denial, and the relinquiihment of all things, 
 if called to it, as he did. Wherefore, the faith of 
 Abraham being every where in fcripture fet up as the- 
 meafure and ftandard of the faith of believers in all 
 ages, and the apoflle in this place giving us an account 
 of the beginning and progrefs for it for our example, 
 there is notliing that belongs more diredlly to the expo- 
 iition of the place, than a due obfervation of its nature, 
 adings, and effefts for our inflru£tion, without which 
 the mind of the Holy Ghoil in the context is not under- 
 ftood, though expofitors take very little notice of thefe 
 things. Now the foundation of it is laid in this, — That 
 the firft aft of faving faith conlifts in the difcovery of 
 the infinite greatnefs, goodnefs, and other excellencies of 
 the divine nature, fo as to judge it our duty, upon his 
 call, his command and promife, to deny ourfelves, and 
 to rehnquifh all things; and then, as occafion offers, to 
 do fo accordingly. 
 
 § 7. I. There is no claim of right, title, or poffef- 
 iion, that can (land agaiull the righteoufnefs of God in 
 
 the 
 
148 AN EXFOSITION OF THE CriAP.Xt 
 
 the difpofal of all inheritances here' below at his plea- 
 fure. Whatever fingle perfons, whatever whole nations^ 
 may think or boaft of their title and right, as to God 
 they are all but tenants at will ; he can dilinherit and 
 difleilin them of all, as he feems good : and when h© 
 will do fo, (of which he gives inftances in all ages) no 
 plea will be admitted againfl his right, or the exercife of 
 it. So do kings hold their crowns, nations their foil, 
 and private men their pofleffions. 
 
 2. God's grant of things to any is the bell of title?, 
 and mod fure againft all pretences and impeachments,, 
 [Judges xi. 24.] * We will poffefs what the Lord our 
 * God gives us to poflefs.* / 
 
 3. Fojfcjjhn belongs to an inheritance enjoyed. This 
 God gave to Abraham in his pofterity, with a mighty 
 hand and firetched out arm ; and he divided it unto 
 them by lot. 
 
 4. An inheritance is capable cf a limited feafon. So 
 was it with this Inkcrhance ; for although it is called an 
 everlajiing inheritance^ yet it was fo only becaufe it was 
 typical of that heavenly inheritance which is properly 
 
 , eternal ; and becaufe as to right and title it was to be 
 continued to the end of that limited perpetuity which God 
 granted to the church ftate in that land ; that is, to the 
 coming of the promifed feed, in whom all nations 
 Ihould be blefled ; which the call and faith of Abraham 
 principally regarded. Many incurlions were made upon 
 it, but thev v^rho made them were puniflied for their 
 tifurpation ; yet when the grant of it to them expired, 
 alid thofe wicked tenants of God's vineyard forfeited 
 their right to it by their unbelief, and murdering the 
 true heir ; God difmherited them, difpofleiled them, and 
 left them neither right nor intereft in this inheritance as 
 at this day. It is no more the inheritance of Abraham - 
 but in Chrlfl he is become heir of the worlds and his 
 Spiritual poficrity enjoy all the privileges of it. Nov 
 have the prefent Jews any more title to the land of Ca- 
 naan, than to any other country in the world. Nor 
 fliall their title be renewed upon their converiiou to God.; 
 
 fot 
 
Ver. 9. EPISTLE TO THE HEBREWS. 149 
 
 for their right was limited to that time wherein it was 
 typical of the heavenly inheritance ; that now ceafing for 
 ever, there can be no fpecial title to it revived. 
 § 8. Hence we may infer, 
 
 1. That It \^ faith alone gives the foul the fatisfadion 
 in future rewards, in the midll of prefent difficulties and 
 diftrelTes. So it did to Abraham, who, in the whole 
 courfe of his pilgrimage, attained nothing of this pro- 
 mifed inheritance. And, 
 
 2. The ajjurance given us by divine promifes, is fuf- 
 ficient to encourage us to the moil difficult cgurfe of 
 obedience. 
 
 Verse 9. 
 
 by faith he sojourned in the land of promise 
 as in a strange country, ' dwelling in taber- 
 nacles, with isaac and jacob, the heirs 
 with him of the same promise. 
 
 § 1—3. ExpofiUon of the words. § 4. The matter cort* 
 taincd in them. § 5. (I.) 7 he internal principle of Abra~ 
 ham's pilgrimage. § 6. (II.) The external part of it, 
 § 7. (III.) Ohfervations. 
 
 § I. JtIaVING declared the foundation of Abraham's 
 faith, and given the firfl fignal initance of it, he pro- 
 ceeds to declare his progrefs in its exercife : 
 
 (^TlGipouTiyjo-sv) he fojourned \ the original word (TTccpct^ 
 KSM, commoror) fignifics to abide as a Jlranger. [Luke 
 xxiv. 18. Du ^ovov TTccpcniug] * Art thou only a firanger 
 * in Jerufalem ?' Kfojoumer therefor a feafon, not an in- 
 habitant in the place ? Wherefore he abode as a firanger^ 
 not as a free denifon of the place ; not as an inheritor, 
 foi: he had i;o inheritance, not a i"got breadth in that place, 
 
 [Aas 
 
1^6 AN EXPOSITION OF THE Chap. XI. 
 
 [Afts vii. 5.] Not as a conftant inhabitant or houfe- 
 dweller^ but as a llranger that moved up and down as 
 he had occafion. ' In the land of promife ;' [iLq tz/v 
 yv^ for cny] y\], vii^n) in the land \ [l"ee A(fls vii. 6,] 
 ' The land [nq yjv v^stg vw xtzjciKSilc) wherein you novj 
 
 * dwelW And from the ufe of the Hebrew particle (3) 
 the one Greek prepofition (etc) is freqneiiUy put for the 
 other (iv) in the New Teilament, and the reverfe. 
 Wherefore not the removal of Abraham ir; that land 
 which he had mentioned in the foregoing verfe, but his 
 abode as a ftranger^ a foreigner, a pilgrim in it, is in- 
 tended ; and this was the land {rriC i'nocyycXL&.q) of pro- 
 mife ; that is, which God. had newly promifed to give 
 him, and wherein all the other promifes v/ere to be ac- 
 compli flied. 
 
 He fojourned in this place {cA)g aXKojoioiv) as m a 
 Jirange land. He built no houfe in it, purchafed no in- 
 heritance but only a burying place ; he entered, indeed, 
 into leagues of peace and amity witii fome, [Gen. xiv. 13.] 
 but it was not as one that had any tiling of his own in 
 the land. He reckoned tliat land at prefent no more hh 
 ozvn than any other land in the world, no more than 
 Egypt was the land of his pofterity when they fojourned 
 there, which God had faid, was not their s^ [Gen. xv, 
 
 '3-] • 
 
 § a. The manner of his fojcurning in this land was 
 
 that (c"y crycTiyoiig iiOiioiyiv,crczg) he dvjelt in tabernacles. It 
 was no unufual thing in thofe days, and in thofe parts 
 of the world, for whole nations to dwell in fuch move- 
 able habitations. Why Abraham was fatisfied with this 
 kind of life, the apoftle declares in the next verfe ; and 
 he is faid to dwell in tabernacles^ or tents, becaufe the 
 largenefs of his family required more than one, [Gen. 
 xxiv. 67, xxxi. 33.] and with refpe£t to their moveable 
 conditions in thefe tents, God in an efpecial manner, 
 was faid to be their dwelling place, [Pfal. xc. i.j 
 
 § 3. ' With Ifaac and Jacob, the heirs with him of the 
 
 * fame promife.' It is evident that Abraham lived until 
 Jacob was lixtcen or eighteen years old i and therefore 
 
 may 
 
Ver. 9. EPISTLE TO THE HEBREWS. i^x 
 
 may be faid to live with him, as to the time they both 
 lived ; but there is no need to confine it to the fame time; 
 the lamenefs of condition only feems to be intended ; for 
 as Abraham was a fojourner in the land of Canaan with- 
 out any inheritance or poffeffion, living in tents ; fo it 
 was alfo with Ifaac and Jacob, and with them alone ; 
 Jacob was the laft of his pofterity who lived as 3. fojourner 
 in Canaan ; all thofe after him lived in Egypt, and came 
 not into Canaan until they took poffejjion of it for them- 
 ielves. 
 
 And they were (rwy a-vyxXTjpovoiJLCov T/jg cTrayyiKiMg 
 7Vig cojj'/ig) heirs with him of the fame promife ; for not 
 only did they inherit the promife as made to Abraham, 
 but God diflinftly renewed the fame promife to them 
 both; [Gen. xxvi. 24. xxviii. 13 — 15.] So Were they 
 heirs with him of the very fame promife, [Pfal. cv. 9-— 
 
 § 4. The fenfe of the words being declared, we may- 
 yet farther conlider the matter contained in them. — We 
 have here an account of the life of Abraham after his 
 call ; — as to the internal principle of it, being a life o£ 
 faith ; and- — as to the external manner of it, being % 
 pilgrimage. * By faith he fojourned.* 
 
 § 5. (Lj As to the internal principle, it was a life of 
 faith, 
 
 I. It had refpeft to things fpiritual and eternal; for 
 its foundation and ebje^, he had the promife of the blefjed 
 feed, and the fpiritual blefling of all nations in him ; which 
 was a confirmation of the firfl fundamental promife of the 
 church concerning the ' feed of the woman that was to 
 ' break the ferpent's head.' And God entered cxpreffy 
 into covenant with him, confirming it with the feal of 
 circumcifion, wherein he obliged himfelf to be his God, 
 his God Almighty and all-fufhcient, for his temporal and 
 eternal good. To fuppofe that Abraham faw nothing in 
 this promife and covenant but things confined to this life. 
 — ^^nothing of fpiritual grace, nothing of eternal reward or 
 glory — is fo contrary to the analogy of faith, and to ex- 
 
 VoL. IV. X prefs 
 
i^s AN EXPOSITION OF THE Chap. Xt. 
 
 prefs teftimony ; fo deflru6live of all the foundations of 
 reii'^ion, fo unworthy of the nature and properties of 
 God ; rendering Abraham's title * the Father of the faith- 
 
 * ful,' and his example in believing fo ufelefs, that it is a 
 wonder men of any tolerable fobriety lliould indulge to 
 fuch an imagination. 
 
 1. It was a life of faith with refpe£l to things temporal 
 alfo ; for as he was a fojourner in a ftrange land, without 
 friends, or relations, not incorporated in any political 
 focicty, or dwelling in any city, he was expofed to dan- 
 gers, opprelTion, and violence, as is ufual in fuch cafes ; 
 beiides, thofe amongfl: whom he fojourned were for the 
 nioft part wicked and evil men, fuch as, being fallen into 
 idolatry, were apt to be provoked againft him for his pro- 
 feflion of faith in the moft High God. Hence, on fome 
 t)ccurrences of his life that might give them advantage, it 
 is obferved, as a matter of danger, ' the Canaanite and 
 
 * the Perizzite dwelt then in the land ;' [Gen. xiii. 7. and 
 xii. 6. chap. xx. 2.] moreover, he had fundry particular 
 trials wherein he apprehended that his life was in im- 
 minent danger, [Gtn. xii. 11 — 13. xx. 2.] but in all 
 fhefe dangers, being helplefs in himfelf, he lived in the 
 continual exercife of faith and trufl in God, his power, 
 all-fufficiency and faithfulnefs. Hereof his whole hiitory 
 is full of inilances, and his faith in them is frequently- 
 celebrated. 
 
 In things of both forts, fpi ritual and temporal, he lived 
 bv faith, in a conjlant refignation of himfelf to the fovereigii 
 Tvill and pleafure of God, when he faw no way or means 
 for the accomplifhment of the promife ; fo it was with 
 Tefpc6: to the long feafon that he lived without a child, 
 'Smd under the command he had to offer him for a facri- 
 51ce, when he had received him ; on all thefe accounts he 
 was the fiUher, the example of behevers in all genera- 
 tions. 
 
 ^ 6. (n.) For the external part or manner of his life, 
 it was a pilgrimage, a fojourning. Tv/o things conflitutc 
 •iuch a ilate of life ; — that a man be in ^.Jlrange country ; 
 
 ;md 
 
Ver.9. epistle to THE HEBREWS. 153: 
 
 and — that he have no fixed habitation of his own ; 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 llrange country, and yet having a 
 fixed habitation of his own therein, he may not be a 
 pilgrim ; but when both thefe concur, there is a Hate of 
 pilgrimage. And fo it was with Abraham ; he was in a 
 Irrange land, though the land of promife ; for having no 
 interell in it, no relation, no poffeffion, no inheritance, 
 it was to him 3. Ji range land; wherefore, he had nothing 
 to trufb to, but Divine proteftion alone. 
 § 7. (III.) And we m^ij obferve^ 
 
 1. That where faith enables men to live to God, as to 
 their eternal concerns, it will enable them to truil him in 
 all the difficulties and hazards of this life. To pretend a 
 truft in God as to our fouls and invifible things, and not 
 reiign our temporal affairs with patience and quietnefs to 
 his difpofal, is a vain pretence ; and we may take hence 
 an eminent trial of our faith ; too many deceive themfelves 
 with a prefumption of faith in the promifes of God, as to 
 things future and eternal ; for if they are brought into any 
 temporal trial, they feem utter Grangers to the life of faith. 
 It was not fo with Abraham, his faith acted itfelf uni- 
 formly wnth refpeft to the providences as well as the pro- 
 mifes of God. Wherefore, 
 
 2. If we deiign to have an interefl in the bleflings of 
 Abraham, we muft walk in the fleps of his faith ; and to 
 this end is juftly required — a firm affiance in the promifes 
 for grace, mercy, and eternal falvation, trufl in his pro- 
 vidence for prefervation and prote£lion in this world,- 
 with a cheerful refignation of all our temporal and eternal 
 concerns into his difpofal, according to the tenor of the 
 covenant. Is not the faith of moil: profeirors lame and 
 halt in thefe parts and duties of it ? 
 
 3. Where faith is once duly fixed on the promifes, it 
 will wait patiently under trials, afiliflions, and tcmpta-. 
 tions, for their full accomplilhment, [fee the Expofitioa 
 Qi\ chap. vi. 12. 15.] 
 
 X 2 .4. Faith 
 
t54 AN EXPOSITION OF THE Chap. XI. 
 
 4. Faith difcerning aright the glory of fpiritual pro- 
 mifes will make the foul of a believer contented and well 
 fatisfie4 with the fmalleft portion of earthly enjoyments. - 
 
 Vjerse 10. 
 
 yOR HE LOOKED FOR A CITY WHICH HATH FOUN-. 
 CATIONS, WHOSE BUILDER AND MAKER IS GOD. 
 
 §1. Introduilion. § 2. (I.) JVhat the city Ahraham looked 
 for, ^ o — ^. (XL) What included in the defcriptlon of it. 
 § 6. (III.) Obfcrvations. 
 
 § I. X HE apoflle abundantly indicates in this difcourfe, 
 that Abraham was very well fatisfied with his condition as 
 a flranger and pilgrim in the world, and now he proceeds 
 to declare the grounds and reafons of that fatisfadion ; he 
 knows that his portion did not he in things here below, 
 but he looked for things of anothe, nature, which by this 
 means were to be obtained ; for it is the end that regulates 
 our judgement concerning the means. Let us briefly in- 
 quire, 
 
 T. What the city is, which he looked for ? 
 
 II. What is included in the defcription of it ? 
 
 § 2. * For he looked for a city ;' {Tr,v ttcKiv) that city^ 
 the article prefixed denoting an eminency. Jerufalem, 
 faith Grotius, and he fo interprets the words, as if 
 Abraham hoped that his poflerity fhould have in the land 
 of promife a city that God would prepare for them in a 
 fpecial manner. 
 
 1. This is expreflly contrary to the expofition given 
 by the apoftle himfelf of this exprelfion, ver. 16. 
 
 2. It is not fuitable to God's dealing with Abraham, 
 and to the nature and efie^ls of the holy patriarch's faith, 
 that lie fhould have nothing to encourage him \n his pil- 
 grimage,. 
 
V£R..io. EPISTLE TO THE HEBREWS. 
 
 :>> 
 
 grimage, but an hope that after many generations his 
 poflerity fhould have a city to dwell in, in the land of 
 Caanan, wherein the condition of moil of them was not 
 better than his in tents ? 
 
 3. The fenfe of that exprefiion, ' whofe builder and 
 
 * maker is God/ is the fame with chap. viii. 'i. ' which 
 
 * the Lord pitched, and not man.' 
 
 4. To fuppofe that this was only an earthly city, not 
 to be polTelled by his poilerity until eight hundred years 
 afterwards, and that 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 to gofpel believers, 
 as he is here propofed to be. 
 
 This city, therefore, which Abraham looked for, is that 
 heavenly city, that everlafting maniion which God hath 
 provided and prepared for all true believers with him- 
 felf after this life, [ver. 16.] it is alfo fometimes called 
 a tabernacle, fometimes an houfc, fometimes a manjion, 
 [II. Cor. V. I. Luke xvi, 9. John xiv. 2.] it being the 
 place of their everlailing abode, reft, and refrefhment ; 
 and herein is comprifed the whole reward and glory of 
 heaven in the enjoyment of God ; with tlie expectation 
 hereof did Abraham and the follov/ing patriarchs fupport, 
 refreih, and fatisfy themfelves in the midil of all the toil 
 jind labour of their pilgrimage. 
 
 § 3. (II.) As to the defcriptlon of this city, the firjl 
 part is taken from the nature of it, being fuch as (rovg 
 Sfsi^tKiag syj^a-a.v) hath foundations. It is generally granted 
 that here is an oppolition to tents or tabernacles, (in 
 which Abraham fojournied) which had no fowndation, 
 being fupported only by flakes aiid cords ; but the /pe- 
 dal nature of the foundation of this city is intended, in 
 comparifon of which the foundations of other cities laid 
 in (lone and mortar are none at all ; for experience mani- 
 fefls how temporary and fubjeft to ruin they all are ; but 
 thefe foundations are fuch as give perpetuity, yea eternity, 
 to the fuperjirucfure, even all that are built upon them ; 
 wherefore thefe foundations are the eternal power, the in- 
 ^nite wlfdom, aq4 in^rViUtab}e counfd of God. On thefe 
 
156 AN EXPOSITION OF THE Chap. XI. 
 
 is the heavenly city founded and eilabiifhed ; the purpofe 
 of God in his wifdoin, and power to make the heavenly- 
 Hate of behevers immutable and eternal, fubje£l to no 
 change, is the immovable foundation of the city we look, 
 for by faith. 
 
 § 4. The fccond part of the dcfcription -is from the- 
 maker and builder of it — ' God' MoH: expolitors judge 
 that both the words here ufed are of the fame fignifica- 
 tion ; and indeed the difference between them is not 
 material, if there be any ; properly the one is [r^yj'ilnc^. 
 art'ifcx) he who in building projedteth, and defigneth the 
 whole frame and fabric : that regularly difpofeth of it 
 according to the rules of art ; and the other is (o/^^/j^pyoc, 
 condlior) the builder or maker ; that is, he whofe the 
 whole w^ork is, at whofe charge, and for whofe fervice it 
 is made. 
 
 Between thefe two, (the archite£l and proprietor) there 
 are in other buildings thofe who a£lually labour in the 
 woik itfelf, the workmen \ there is nothing faid of them; 
 for this building is ereded by a mere word of infinite and 
 fovereign power, without labour or toil ; he faid — Let it 
 be foj and it ivas fo ; wherefore, God alone is the only^ 
 contriver and eredor of the heavenly city, without the leall 
 concurrence of other agents, without the lead ufe of any 
 inftrument ; — in Ihort, it is the habitation of God himfelf^ 
 with all that enjoy his prefence, and the polity which is 
 fuitcd to it. Oh, delirable abode I Oh, ineffable effeft of 
 jjifinitc wifdom, power, and grace ! 
 
 \^ 5. Of this city it is faid that Abraham by faith 
 (c'^-hyfjo) looked for it ; that is, he believed eternal refl 
 with God in heaven, wherewith he comfortably and con- 
 fcantly fufl:ained the trouble of his pilgrimage ; [II. Cor. 
 iv 16, 17.] ' For which caufe we fai:it not; but though 
 
 * our outward man perifh, yet the inward man is renewed 
 
 * day by day ; for our light affli<Slion, which is but for a 
 ' moment, workcth for' us afar more exceeding and eternal 
 
 * weight of glory ; while we look not at the things which 
 
 * are fecn, but at the things which are not feen, for the 
 
 * things which are fcen arc temporal, but the things whicli^ 
 
 ' ar© 
 
Ver.1i. epistle to the HEBREWS. 157 
 
 * are not feen are eternal.' This is a full defcrlptloii of 
 the faith of Abraham, in the operation and effect here 
 afcribed to it by the apoflle ; and herein it is exemplary 
 and encouraging to all believers under their prefent trials 
 and fufferings, which is the apoille's prefent defigti. 
 § 6. (III.) Hence ohferve the enfuing particulars, 
 
 1. A certain expectation of the heavenly reward 
 grounded on the promifes and covenant of God, is fuf- 
 ^cient to fupport and encourage the fouls of believers 
 under all their trials in the whole courfe of their obedience. 
 
 2. Heaven is a fettled, quiet habitation. How fuitable 
 a dwelling then for them who have a life of trouble, and 
 little but trouble in this world ! 
 
 3. All {lability, all perpetuity in every (late here and 
 hereafter, arifeth from the purpofe of God. 
 
 4. This is that v/hich recommends to us the city of 
 God, the heavenly Hate, that it is as the work of God 
 alone, fo the principal efte£l of his wifdom and power. 
 
 5. A conftant expectation of eternal reward argues 
 a vigorous exercife of faith, and a fedulous attendance 
 ■upon all duties ©f obedience ; for without thefe it will 
 not be raifed nor preferved, [II. Cor. iv. 16, 17, I. Joha 
 iii. 1—3.] 
 
 Verse i i. 
 
 through faith also sarah herself receivep 
 strength to conceive seed, and was deli- 
 vered of a child when sfie was past age ; 
 because she judged him faithful w^ho had 
 promised. 
 
 § I. "iTranJilion and connexion. § 2. (I.) Expojitlon, Sarah, 
 § 3. Remarks on her faith. § 4. The effe^s, and § 5. 
 Foundation of it, § 6. jII.J Ohfervations. 
 
 § I. ITIERE he proceeds to the instances of his faith 
 with refpea to the ^romifi made him, that in his feed all 
 
 the 
 
jj8 AN EXPOSITION OF THE Chap. XL 
 
 the nations of the earth fhould be blefTed. And thefe alfo" 
 are two ; — that which concerneth the birth of Ifaac, by 
 whom the promife was to have its accomplifhment ; and 
 
 ^ what he did by faitli in offering up the fon of the pro- 
 
 niife at the command of God. 
 
 In the firft of tliefe, Abraham w^as not alone, but Sarah 
 his wife was both naturally and fpiritually no lefs con- 
 cerned than himfelf. "Wherefore the apoftle in the midlt 
 of his difconrfe concerning Abraham and his faith, in 
 this one inftance introduceth Sarah, with great propriety, 
 in cojiiunftion with him. 
 
 § 2. {Y^ai a-iij'/i '^<y/^pcy.) wiJ^ or alfo, Sarah hcrfelf\ as 
 Abraham was Xht father of the faithful, or the church, fa 
 ilie was the mother of it, fo as that the diftind mention of 
 her faith was neceflary. She was the free woman from 
 whence the church fprung, [Gal. iv. 22, 23.] and all 
 believing women are her daughters, [I. Pet. iii. 6. fee 
 Gen. xvii. 16.] Her working and obedience is propofed 
 to the church as an example, and therefore her faith alfo 
 i*nay juflly be fo ; [I. Pet. iii. 5, 6.] befides, fhe was 
 equally concerned iu the divine revelation with Abraham, 
 and was as fenfible of great difficulties in its accomplilh- 
 ment as Abraham, if not more; to which we may add^ 
 that the bleffing of the promifed feed was confined and 
 appropriated to Sarah no lefs than to Abraham, [Gen. 
 xvii. 16.] 'I will blefs her, yea I will blefs her, and Ihe 
 * fhall be a mother of nations,' Herein her faith was- 
 ncceflary, and is here honourably recorded. 
 
 ^ 3. Something may be remarked in the very pro- 
 pofing of this inftance ; 
 
 I. It is the faith of a woman that is celebrated. Hence 
 that f ex may learn, that they alfo may be examples of faith 
 to the whole church, as Sarah was ; and it is neceffary 
 for their encouragement, bcca-ufe of the fpcciai concernment 
 of their lex in the firil entrance of fin ; becaufe of their 
 natural weaknefs, fubjcfl in a peculiar manner to various 
 temptations, which in this example they are encouraged to 
 conlii6t with and overcome by faith. Whence it is that 
 
 they 
 
Ver. II. EPISTLE TO THE HEBREWS* 159 
 
 they are heirs, together with their beheving hufbands, of 
 the grace of Jife, [1. Pet. iii. 7.] 
 
 2. Here is a fingle coinirendaiioii of the faith of Sarah, 
 even in that very inftance wherein it was Jhaken ; yea, 
 being awakened by reproof, Gen. xviii. 13, 14. and 
 receiving a fuller evidence that it was the Lord who fpoke 
 to her, fhe recovered herfelf, and refted by faith in his 
 power and truth. 
 
 3. The carriage of Sarah is twice repeated by the Holy 
 Ghoft, here and I. Pet. iii. 6. and in both places only 
 what was good — her faith towards God on her recovery 
 after the reproof, and her obfervance of her hufband, 
 w^hom, fpeaking to luimfelf, fhe called Lord — is men- 
 tioned and propofed without the leail remembrance of her 
 failing or mifcarriage ; ^nd fuch will be the judgement of 
 Chrifl at the laft day, concerning all thofe whofe faith and 
 obedience are Jincere, though accompanied with many 
 failings. 
 
 § 4» * She received flrength ;' {-Kocf^'z) J^je received it ; 
 fhe had it in a way of free gift ; (^dvoc^lv) Jircngth, power 
 and ability. I believe tliat this was not a mere miraculous 
 generation, but that fhe received a general reftoration of her 
 nature for its primitive operations, which was before 
 decayed ; as Abraham afterwards, who, after his body 
 was in a manner dead, received fbrength to have many 
 children by Keturah ; (E/^ KoclaBoX'.ri> o-TTc^^ocjog) to con^ 
 ceive feed, a child, in a natural way and manner ; fhe 
 conceived and accordingly bore a fon^ [Gen. xxii. 2.] 
 
 That which is eminent herein, manifefling that it was 
 a mere effe^ of faith, is, that it was thus with her {ttccdoc, 
 Kc^.ipov YiXiKiag) after the feafon of age was paf. So the 
 apoltle expounds that palTage in Mofes, * Sarah was old 
 
 * and well ftricken in age, and it ceafed to be with her 
 
 * after the manner of women,' [Gen. xviii. 11, 12.] She 
 was ninety years old at that time, (Gen. xvii. 17.] and 
 this at firft fhook her faith, for want of a due confidera- 
 tion of the omnipotency of God ; * Is any thing too hard 
 
 * for the Lord?' [Gen. xviii. 14.] She confidered not. 
 
 Vol. IV. Y that 
 
i6o AN EXPOSITION OF THE Chap. XI. 
 
 that where divine veracity was engaged by 'promife, infi- 
 nite power would be alfo engaged to make it good. 
 
 § 5. * Becaufe Hie judged him faithful who had pro- 
 
 * mifed ; [sTiSh qumlam) becaufe ; fignifying the reafon of 
 what was before ailcrted ; (riy'/j(rcc]o} Jhe judged ; fhe 
 reckoned, elleemed, reputed him to be fo. And herein 
 the nature of true faith in general doth confift, viz. in 
 
 * the mind's judging and determining upon the evidence 
 
 * propofed ;' when (lie recolIe£led herfelf, and took off 
 her mind from the thing promifed to the fpecial obje£l of 
 her faith ; (rov STTcy.yysXXo^svov^ the promifer, who was 
 God liimfelf, faith prevailed ; fhe then came to this refo- 
 lution — whatever difficulties or oppofitions lie in the way 
 of accomplifhing the promife, he who made it is able to 
 remove them all ; and flie farther concluded, on the 
 fureft grounds, that he would make good his word wherein 
 he had caufcd her to put her truil ; ' becaufe fhe judged 
 ' him who had promifed {'7ri<fjoy) fahhfuL^ Is any thing 
 too hard for the Lord ? 
 
 § 6. (I.) From this account of Sarah's faith obferve ; 
 
 1. Faith may be forely fliaken and tofTed with diffi- 
 culties, at their appearance, lying in the way of the pro- 
 mife, which yet at lail it fhall overcome ; fo metimes the 
 weakncfs of faith arifeth to a diftrufl of the event of pro- 
 mifes, or their accomplifliment, becaufe of the difficulties 
 that lie \\\ the way ; [Luke i. 18 — 20.] So was it with 
 Sarah on this occafion, for which (he was reproved ; and 
 this at times is found in us all. It is therefore our duty 
 to watch that our faith be not farprifed, or fhaken by the 
 ^ppear^nce of difficulties and oppofition ; and not to 
 defpond utterly q\\ account; of any partial failure, for it 
 is in its very nature^ by the ufe of means, to recover its 
 vigour and efficacy 
 
 2. It is no def<:6l in faith ftot to expeft events and 
 bl^lfings abfolately above th« ufe of means,, u.nlefs we have 
 a particular warranty for it ; as Sarah had in this cafe. 
 
 3. The duty and ufe of faith about temporal mercies arc 
 to be regulated by the general rules of the word where no 
 Jpecial proz'Iii^nci m^kQS t^he a.ppUcatioa of apjromife. 
 
 4. The 
 
Ver. II. EPISTLE TO THE HEBREWS, i6i 
 
 4. The mercy here fpoken of concerning a fon to 
 Abraham by Sarah his wife was abfolutely decreed, and 
 abfolutely promifcd ; yet God indifpenfably requires faith 
 in them for the fulfilling of that decree and the accom^ 
 plifhment of that promifc. 
 
 5. That the formal ohjed of faith in the divine pro- 
 mifes is — not the things promifed in the £rft place, but 
 — God himfeJf in his efTential excellencies of truth or 
 faithfulnefs and power. To fix our minds on the things 
 themfelves promifed, to have an expectation or fuppoii- 
 tion of the enjoyment of them, (fuppofe mercy, grace, 
 pardon, glory,) without a previous aquiefcency of mind 
 in the truth and faithfulnefs of God, or on God himfelf, 
 as faithful and able to accompliih them, is but a deceiving 
 imagination. 
 
 6. Every promifc of God hath this confideration tacitly 
 annexed to it, ' Is any thing too hard for the Lord r' 
 There is no divine promife, when it comes to the trial, 
 as to our doling with it, but we apprehend as great a 
 difficulty and improbability of its accomplifhment to us, 
 as Sarah did of this. Poor, humbled, broken fouls, 
 burdened with lins, and entangled in their own darknefs, 
 find infuperable difficulties, as they apprehend, in the way 
 of accomplishing the promifes. But — ' is any thing too 
 • hard for the Lord ?' 
 
 7. Although the veracity and faithfulnefs of God be in 
 a peculiar manner the immediate objeft of our faith, yet 
 it takes in the conlideration of all other divine excellencies 
 for its encouragement and corroboration \ and all of them 
 together are that name of God, whereon a believing fovil 
 flays itfelf in all extremities, [Ifa. i. 20.] And, 
 
 8. This is the righteoufnefs of God revealed from faith 
 to faith ; that is, the righteoufnefs of Chrill as tendered 
 in the promife, is made known and communicated from 
 the faith of God therein to the faith of tl^m by whom it. 
 is believed. 
 
 Y 3 Verse 
 
i6z AN ]&XPOSITION OF THE Chap. XI. 
 
 Verse 12. 
 
 therefore sprang there even of one, and him 
 as good as dead, so many as the stars of 
 the sky in multitude, and as the sand 
 which is ey the sea-shore, innumerable. 
 
 § 1. Connexion. § 2, 3. (I.) Expofition, 'The fruit of 
 jihraioaYns filth. § 4. His numerous pojicrlty, § 5. 
 (II.) Obfrvatlons. 
 
 T 
 
 § I. J-N this verfe we have an illuftration of the fruit 
 of faith by an eminent confequent of it, — the innumer- 
 able poflerlty of Abraham ; and, indeed, this may be 
 callpd the gratuitous remuneration of faith, although it be 
 not added particularly, that it was by * faith.' For it 
 was exprefsly contained in the promife to Abraham, 
 which he ' received by faith.' Wherefore the belief 
 thereof belon<Ted to that faith of Abraham for which he 
 is commended ; and it had its peculiar difficulties alfo^ 
 that rendered it both acceptable and commendable. For 
 whereas he himfelf had but one fon by virtue of the 
 promife, it was not eafy for him to apprehend how he 
 fhould have fuch an Innumerable pofterity. And it may 
 be obferved, that the lirft teflimony given to the jufllfi- 
 cation of Abraham by faith, was upon his belief of this 
 part of the promife, that * his feed fliould be as the 
 
 * flars of heaven, that cannot be numbered;' for it is 
 immediately added, that \ he believed in the Lord, and 
 
 * he counted it to him for righteoufncfs,' [Gen. xv. 5, 
 6.] For although this promife concerned things tempo- 
 ral, yet it belonged to the way of redemption by Chrift, 
 the promifcd feed; fo t\\2it jujilfylng faith may a<5l itfelf, 
 and be an evidence of our juftification, when we believe 
 promifes even about temporal mercies, as they belong to 
 
 the 
 
Ver. 12. EPISTLE TO THE HEBREWS. 163 
 
 the covenant; whereof we have innumerable examples 
 under the Old Teftament. 
 
 § 2. (I.) * Therefore fprang, &c.' The note of in- 
 ference (^10) therefore^ refpedts not a confequence in the 
 way of reafoning, but the introdudtion of another matter ; 
 alfo the particle (y^cci) and, in the original is not conjunc- 
 tive, but emphatieal only. — The bleffing here declared as 
 ;^ fruit of faith is a numerous pofterity ; not only had Abra- 
 ham and Sarah one fon upon their believing, but by him 
 a numerous, yea an innumerable pofterity. 
 
 But it may be inquired, whence this fhould be fucli 
 a blejjing, as to be celebrated amongft the moll eminent 
 fruits of faith, and as the fubjeft of a folemn divine 
 promife ? I anfwer, becaufe the whole church of God, 
 the true worfliippers of him under the Old Teftament, 
 was confined to the pofterity of Abraham; therefore was 
 their multiplication a lingular bleffing, which all the faith- 
 ful prayed for, and rejoiced in. So is it ftated by Mofes, 
 [Deut. i. 10, II.] ' The Lord your God hath multi- 
 ' plied you, and behold you are this day as the ftars of 
 ' heaven for multitude. The Lord God of your fathers 
 ^ make you a thoufand times fo many more as ye are, 
 ' and blefs you as he hath promifed you.* 
 
 § 3. Therefore fprang there even of one, and him as 
 ^ good as dead.' The root of this numerous pofterity 
 is but one — Abraham, Unto hini alone was the great 
 promife of the hkjfing feed now confined, and yet he was 
 heir of ail the promifes. — Of him as good as dead, [Rom. 
 iv. 19.] {o-oojjic^ rih vsvsx^CAj^ivov) 'his body being now 
 ' dead,' brought towards death, made impotent by age, 
 being about an hundred years old. 
 
 § 4. 'So many as the ftars of the fky in number ;' 
 (t^ occfjspc^ T« aaavid) the ftars of heaven. This expreffioa 
 was firft ufed by God himfelf, who commanded Abra- 
 ham to go out, or brought him forth abroad, and bad 
 him look towards heaven, and tell the ftars, if he were 
 able to number them. Now it is evident, that in a na^ 
 led view of them, and without the rules of art, (as they 
 were fhewn to Abraham) there can be no greater appear- 
 ance 
 
£64 AN EXPOSITION OF THE Chap.XI* 
 
 ancc of what is abfolutely innumerable, Befides, I judgc^ 
 that in this comparifon not only their number, but alfa 
 their beauty and order are refpe£ted. 
 
 In the other allufion they are declared to be abfolutely 
 innumerable. It is not faid, that they fhall be ^ as mmy 
 * as the fand by the fea-fhore,' but as mnumerablc^ To 
 which the event wonderfully correfponded. And hence 
 proceeded the miraculous multiplication of the poflerity 
 of Jacob in Egypt ; for, from feventy-five perfons, fprang, 
 in little more than ivjo hundred years y fix hundred thoufand 
 me?i, befides women and children. 
 
 § 5. (II.) Here cbferve^ 
 
 1. When God is pleafed to increafe his church in 
 number, it is on various accounts a matter of I'ejoicing 
 \6 all believers ; and a fubjecl of their daily prayers, as 
 what is frequently promifed in the word of truth. 
 
 2. God oftentimes by nature works things above the 
 ^wer of nature in its efficacy and operations. By weak 
 and dead means he often produceth mighty eiFefts. 
 
 3. Whatever difficulties lie in the way of accomplifh- 
 ing the proraifes under the Nev«r Teilament made to Jefus 
 Chrift, concerning the increafe and liability of his church 
 and kingdom, they fnall have an aCured accompliiK-* 
 Hieiit. 
 
 Verse 15. 
 
 these all dead in faith, not having rf- 
 ceived the promises ; but having seen them 
 afar off, and were persuaded of them, and 
 embraced them, and confessed that they 
 were strangers and pilgrims on the earth. 
 
 ^ I. Intrcdu^ion. §2. (L) Expofitlon, M die m faith, 
 i 3. Not having received the prmifes, § 4. But having 
 Jctyi thfm affar cff.- § 5. j^td zvei-e perfuaded ./ them, 
 
 ^ 6. 
 
V£5L. ii» EPISTLE TO THE HEBREWS. 165 
 
 § 6. And embraced them, § 7. ^T^O' confe£ed that they 
 were Jirangers and plgrlms on the earth. § 8. (II.) 
 Obfcrvations. 
 
 § I. JlSeCAUSE there was fomewhat peculiar in thefc 
 Inftaiices, compared with thofe before recounted, and 
 iJiofe which follow after ; namely, their pilgrim Jiate aftec 
 the call of Abraham ; the apoftie diverts to what they 
 did, atuined and profefTed in that ftate, 
 
 § 2. (I.) * All thefe died in faith ;' (a,\)\oi 'Tfo^vlsg) all 
 tijefe I that is, all thofe who left their own country on the 
 fpecial command of God, living as pilgrims in the land 
 of Canaan, and elfewhere, Abraham, Sarah, Ifaac, and 
 Jacok This is evident from what follows, (ver. 13 — 
 15. oi-Trdccyov Kccjoi, yriijiv) died In faith; there is no doubt 
 but that the apoftie commends tlieir faith from its perfe- 
 verance unto the end ; but there is alfo intended, that they 
 died in tlie cxerclfe of faith, a firm belief of a fuhjlantlal 
 exljicnce after this life ; a refignathn and truft of their de- 
 parting fouls into the care and power of God ; the be- 
 lief of a future ftate of blcjjcdncfs and reft, here called an 
 heavenly country, a city prepared for them by God; faith 
 of the refurrealon of their bodies after death, that their en- 
 tire perfons which had undergone the pilgrimage of this 
 life might be ftated in eternal reft. For, on this theis 
 dying in faith, God after death ' was not aihamed to be 
 * called their God,' [ver, 16.] Whence our Saviour 
 proves the refurreftion of the body, [Matt. xxii. 32.] 
 
 § 3. (JS/lq Xccf^ovlcg nag S7:ccyycKicig) nat having received 
 ihe pygmifes. It is granted, that the promifes are here 
 taken for the things promlfed; for, as to the promifes 
 themfelves, they faw them, they were perfuaded of them, 
 they embraced them; wherefore it cannot be faid that 
 ^hey received them not. And of Abraham it is faid ex- 
 prefsly, that he ^/Vr^mV^ the promifes, [ver. 17.] as alfo 
 that all other believers under the Old Teftament did ob- 
 tain them, [ver. 33.] 
 
 Again, the promifes in the plural number is the fame 
 with the prQmJfe in the fingular, [ver. 33.] For the 
 
 prg- 
 
166 AN EXPOSITION OF THE Chap. XT* 
 
 promile intended was but one ; but. whereas it \% frequently 
 renewed^ it is called the ' promifes ;' as alfo becaufe of 
 the manifold occafional additions l\\?ilVi'^tt m2i(\Q to it, and 
 declaratory of it. 
 
 This promife is no other but that of the aftual exhi- 
 bition of Ch rift in the flefh, with all the privileges of the 
 church thereby, which the apoftle had fo fully infifted 
 on, [chap, vii — x.] This was that better thi?7g which 
 God provided for us under the New Teftament^ that they 
 without us Ihould not be made perfe£l, [ver. 40.] 
 
 § 4. But (7TOjpc<j9sv ocvjag i^ovrsc) having feen them afar 
 off\ at a great diftance of time. This farther makes it 
 evident, that the things promifcd^ and not the promifes 
 themfelves, are intended ; for the promifes were not afar 
 o^but prefent with them. — Thty faw them; underftood 
 in general the mind of God in the promifes, and had the 
 idea of the things promifed in tlicir minds. They faw 
 them as a map, wherein w^as drawn the fcheme of divine 
 wifdom, goodnefs, and grace, for their deliverance from 
 the ftate of lin and mifery ; but 2X fuch a diftance as that 
 they could not clearly difcern the things themfelves. And 
 this is the firft aft of faith with refpeft to divine pro^ 
 mifes ; a dilcerning or underftanding of the goodnefsj 
 wifdom, love, and grace of God in them, fuited to our 
 deliverance and falvation. And this I take to be intended 
 in this expreffion, ' they fauu thern.' 
 
 § 5. ' And were (Trsio-i'sfjsg) pcrfuaded oi them;' fully 
 or certainly perfuaded of them, as the word is frequently 
 •ufcd, denoting tht fat isf a ^ory acquiefcence of the mind in 
 the truth of God as to their accomplifliment. For when 
 we difcern the excellency of the things contained in them, 
 the next inquiry is after an af]urance of our participation 
 of them. And herein, on the part of God, his truth and 
 veracity reprefent themfelves to us, [Tit. i. 2.] Hence 
 arifes a firm perfuafon of mind concerning their accom- 
 plifliment. And to confirm this perfuafion, God in in- 
 finite condefcenfion, confirmed his promife and his truth 
 to Abraham with his oath, [chap. vi. 12 — 18.] Hereon 
 they were affuredly perfuaded, tliat they were not empty 
 
 fiourifhes, 
 
VER..13. EPISTLE TO THE HEBREWS. 167 
 
 fioiiriflies, mere promifes, or fub}e6l to any difappoint- 
 ment; but, iiotwithflanding their great dillance, and the 
 intervenience of all forts of difficulties, they ilioald cer- 
 tainly be acconTplilhed in their appointed time, [Ifa. 
 ix. 22.] 
 
 § 6. On this perfuafion they (^(zrr7:C':(rQi^jLzvci) emhraced 
 them. I'he word Signifies to falute, and is applied to 
 fuch falutations as are accompanied with delight and ve- 
 neration ; and becaufe it is ufuali) exprelfed by flretching 
 out the hands to receive and embrace, it is uled alfo for 
 to embrace^ which is here the moft proper fenfe of it. 
 Wherefore this embracing of the promifes, is tire heart's 
 cleaving to them with love, delight, and complacency, 
 which, if it be not a proper aft of faith, yet it is an in- 
 feparable fruit. This was the faith whereby the elders 
 obtained a good report, and not a mere naked, barren 
 aflent to divine revelation, which is all that fome will 
 allow to it. 
 
 § 7. ' And confeiTed that they were pilgrims and 
 « ftrangers on the earth ;' (oiJ.oXoyy,(Tay'jcg) they confejjcdy 
 avowedly profelTed, that their intereit was not in this 
 world ; but they had fuch a fatisfa£tory portion in the 
 promifes which they embraced, that they openly declared, 
 they were {^ivot Kai TrciCjiTVioYiUOi) fir angers and pilgrims. 
 on the earth. Refi^ or home, is the perfeftion of our na- 
 ture ; and it was originally intruded with powers for the 
 attaining of it ; but by lin thefe powers are loftj and the 
 end is no more by them attainable ; yet we cannot but 
 continue flill to feek after it ; and moft men look for it 
 in this world, in this life. This, therefore, is their home, 
 their country, their city of habitation. But thefe be- 
 lievers profefled that this was not their reft, they did but 
 wander about in the world for a feafon. Abraham made 
 this profeffion, [Gen. xxiii. 4.] and Jacob, [Gen. xli. 
 8, 9,] and David, [I. Chron. xxix. 15. Pfal. xxxix. 
 12.] and that all believers are fuch, the apoftle Peter de- 
 clares, [I. Epif. ii. I I.] 
 
 If we dillinguifh thefe two forts, (^S'joi) firangcrs aje 
 fuch as are alwavs moving; having no abiding place at 
 
 Vol. IV. ' Z all; 
 
i68 AN EXPOSITION OF THE Chap. XI. 
 
 all ; fuch was the ftate of our Lord Jefus Chrift du- 
 ring his miaiflry, where he had not to lay his head ; and 
 (7r^p:-7r/S>/]u,o/) pilgrims, are fuch as take up an abode for 
 a feafon, without an intermixture with the rights, du- 
 ties, or privileges of the place where they are. 
 
 This tUcy are faid to be (stti TVig yrig) on the earthy du-- 
 ring their whole continuance in this world. And an in- 
 timr.tion is given of that other ftate which they looked 
 for, and wherein their intereft lay^ which is heaven. 
 
 § 8. (II.) Hence obferve, 
 
 1. It is the glory of true faith that it will not leave 
 them in whom it is, that it will not ceafe its a£^ings for 
 their fupport and comfort in their dying moments ; 
 when the hope of the hypocrite Ihall perifh. 
 
 2. The life of faith eminently manifefts itfelf in death, 
 when all other reliefs and fupports fail. 
 
 3. That is the crowning aft of faith, the great trial of 
 its vigour and wifdom,- — what it doth in our dying, 
 
 4. Hence it is, that many of the faints, both of old 
 and of late, have evidenced the moft triumphant a(El~ 
 ings of faith in the approach of death. 
 
 5. The due underftanding of the whole Old Teftament, 
 with the nature of the faith and obedience of all the faints 
 under it, depends on this one truth — that they believed 
 things that were not yet a£lually exhibited nor enjoyed. 
 This is the line of life and truth, that runs through all 
 their profelTion and duties. Chrift in the promife, even 
 before his Coming, was the life of the church in all 
 ages. 
 
 6. God would have the church from the beginning of 
 the world to live on promifes not actually accompHflied. 
 For although we do enjoy the accomplilliment of the great 
 promife of the incarnation of the Son of God, yet the 
 church continues ftill to live on promifes, which in this 
 world cannot be pcrfeftly fulfilled. 
 
 7. We may receive the promifes as to the comfort and 
 benefit of them, when we dq not actually receive the 
 things promifpd. 
 
 8. As 
 
Ver. 14. EPISTLE TO THE HEBREWS. 16^ 
 
 8. As our privileges in the enjoyment of the promifes 
 are above theirs under the Old Tellamenf, fo our faith, 
 thankfulnefs, and obedience ought to excel theirs alfo. 
 
 9. No diilance of time or place can weaken faith as 
 to the accomplifhment of divine promifes. There arc 
 ilill left us upon record, fome promifes that are, it may- 
 be, afar off; fuch as thofe which concern the deilrudtioii 
 of antichrift, and the glory of the kingdom of Cariic 111 
 the latter days. The rule of faith concerning them is 
 given us, Heb. ii. 3, 4. 
 
 10. Quiet waiting for the accomplifhment of promifes 
 at a great diilance, and which moll: probably will not be 
 in our days, is an eminent fruit of faith. He that be- 
 lieveth will not make hafte. 
 
 11. This firm perfuafion of the truth of God in the 
 accomplifliment of his promifes to us, upon a diicovery 
 of their worth and excellency, is the fecond a(5l of faithj 
 wherein the life of it doth principally conrf., 
 
 12. This avowed renunciation cf all other things 
 befides Chrift in the promife. and the gjod will of God 
 in him, as to the repofe of any truft or conndence in 
 them for our reft and fatisfaction, is an eminent aft of 
 that faith whereby we walk with God; [Jer. iii. 23. 
 Hof. xiv. 3, 4.] 
 
 Verse 14. 
 
 ror they that say such things, declare 
 plainly that they seek a country. 
 
 § I . The words an inference from the foregoing account ; their 
 expojttion. § 2. Obf. i. 'The proper way of interpret- 
 i?jg Scripture is to conftder the words th em f elves ^ with rela- 
 tion to the perfons fpeakingy and all their circun fiances. 
 
 Z a §3- 
 
170 AN EXPOSITION OF THE Chap. XK 
 
 ^ c. 2. Some Scripture proofs are unconirolahly evident 
 only from a due regard to peculiar circumjlances. 
 
 ^ I X^ ROM the profeffioii of thefe patriarchs, that 
 tWey were flrangers and pilgrims on the earth, the apof- 
 tie makes an inference from what is contained therein. 
 
 ' Foi- they that fay fuch things,' &c. (O/ yc/.^)for they^ 
 be they who they will, that [peak fuch things as thcfe lincere- 
 ly : or, thefe perfons in their circumflances faying fuch 
 things, as recorded in fcripture {-ij^pccvi^i^a-ii') declare 
 plainly ; they make it manifeft to all, that they did feek a 
 country, or ' a city for themfelves,' as the Syriac expref- 
 feth it ; {s7ri^/i]ii(n) they diligently inquired after it, as the 
 word fignifies. There is an entrance in thefe words on z 
 train of evident confequences. From their profeffioii he 
 concludes that they defired a country ; and if they did fo, 
 it mufl be either that from whence they came, or fomc 
 other : that from \vhence they came it could not be, 
 for the reafon he affigns ; and if fome other, it muft 
 be a better than either that from whence they came, or 
 that where they were ; which could be no other but an 
 heavenly country^ that is, heaven itfclf. 
 
 §. 2. Olfi, This is the genuine and proper way of in- 
 terpreting fcripture ; when, from the words themfelves, 
 oonlidered with relation to the perfous fpeaking them, 
 and all their circumftances, we declare what was their de- 
 terminate mind and {q.yi{q. And on the due apprehenlion 
 of the literal fcnfe of the words themfelves, the fludiou? 
 exercife of reafon, in ail proper ways of arguing, is re^ 
 tjuired. 
 
 §. 3. Ohf. 2. The inference of the apoftle from thefe 
 words of the patriarchs is fo evident and uncontrolable, 
 that he affirms the^nfelves to declare plainly^ what he declares 
 to be their fenfe contained in their words. And indeed, 
 take the words precifeiy, without a conflderation of the 
 w/W wherewith, the circumftances n\\s\\\ch., and for what 
 end tliey were fpoken, they do not exprefs any peculiar 
 ad or fruit of faitli. For the very heathen had an ap- 
 prehenlion tUat tliis life is but a kind of pilgrimage. But 
 
 uade /' 
 
Ves.- i$. epistle to the HEBREWS. ijx 
 
 wilder thi'lr clrcumjiances, there muft be another fenfe in 
 the words. For they fpeak them not as the conimoa 
 condition of mankind, but as their peculiar portion in 
 the world, with refped to the promifes of God. Moft 
 men meet with, and are feniible of fundry wants ; yet 
 they are fuch as may b^ fuppiied in the place where they 
 are ; and their great delire with their utmoll endeavour 
 is, that they may be here fuppiied. Such perfons, be 
 they never fo poor, fo indigent, fo harbourtefs, are not 
 pilgrims on the earth ; this is their home, although they 
 are but ordinarily provided for. IMuch lefs are they fo 
 who have an affluence of all things to their fatisfa£tion, 
 though they fometimes meet with a pinch or lofs. They 
 cnly are fo, who live always in a fenfe of fuch wants a£ 
 this world cannot fupply. 
 
 Verse 15. 
 
 A5?D TRULY IF TH£Y HAD BEEN MINDFUL OF THAT 
 COUNTRY FROM W^HENCE THEY CAME OUT, THEY 
 MIGHT HAVE HAD OPPORTUNITY TO HAVE RE- 
 TURNED. 
 
 § I . The words an anfiver to an ohje^lon that might be ra'ifed. 
 ^ 2. The objeflion fully anfwered. § 3. Obfervations. 
 
 § I. Whereas thefe patriarchs thus exprefled 
 their defire of a country, and diligently fought after it, 
 was it not becaufe they had loft their Q%vn countryy their re- 
 lations and enjoyments ? Was it not, becaufe of the 
 difficulties of a wandering qourfe of life, a d^fire to re* 
 turn home again, wlxere they might have quiet habita- 
 tions ? No, ^or, 
 
 § 2. I. They had a country of their own, to which 
 they might have gone; Ur of the. Chaldees, [Gen. xi. 32.] 
 
 called 
 
17a AN EXPOSITION OF THE Chap. XI. 
 
 called alfo Mefopotamia, [A<Els vil. 2. Gen. xxiv. 10.] 
 the country on the other fide of the flood, [ Jofli.xxiv. 2.] 
 
 2. They departed from it upon the command of God, 
 and not for want, nor to increafe their riches ; nor were 
 they driven out by external force or perfecution, but went 
 in an obedlental compliance with the call of God ; and 
 this fecured them from all delires of a return. 
 
 3. In their profeflion of being ftrangers and pilgrims, 
 they had not refpeft to this country ; for (:-i simyi^ovzVov) 
 if they had been mindful \ that is, remembered it with a 
 mind and defire after it, they might have had an oppor- 
 tunity of returning. It is natural for all men to remember 
 and defne their own country ; nothing is more celebrated 
 among the ancients, nor more illuftrated by examples, 
 than the love of men to their own country, and their fer- 
 vent defire after it. 
 
 But this love, this deiire after their native country, was 
 mortified in thefe holy perfons by faith, afting in obe- 
 dience to the call of God ; io that no remembrance of 
 their firft enjoyments, no impreffions from their native 
 air and foil, no bonds of confanguinity among the peo- 
 ple, nor difficulties they met with in their wanderings,, 
 could kindle in them any peculiar love and attachment to 
 their native place. ' They minded it not.* Befides, 
 
 4. That they had not refpe£l to this emntry^ in the 
 profeffion they made, the apollle proves from hence, that 
 they might have returned to it, if they had been defirous 
 of it. If this were their obje£l, why lliould they thus 
 complain, when they might have gone home when they 
 would ? 
 
 {^lyj^v ccv Kdipov) they mighe have had an opportunity ; or, 
 as fome copies read, only {^Lyjiv) they had, which better 
 cxprefTeth the mind of the apoille \ for not only they 
 might have had^ but they really had fundry opportunities of 
 returning. For from the call of Abraham to the death of 
 Jacob there were two hundred years ; fo that they had 
 time enough for a return if they had a mind to it.; there 
 was no external difficulty in their way by force or oppofi- 
 tion ; the way was not fo far, but that Abraham fent 
 
 his 
 
Ver. i6. AN EXPOSITION ON THE 173 
 
 hisfervant thither out of Canaan ; and Jacob went the 
 fame journey with his ftaff. But they gave fundry evi- 
 dences alfo that they would not^ on any opportunity, re- 
 turn thither, [Gen. xxiv. 5, 6.] and therefore it could not 
 be that with refpe£l to which they profefled themfelves to 
 ht Jirangers and pilgrims ; that was not the country which, 
 they fought and delired, 
 § 3. Hence ohferve : 
 
 1. It is in the true nature of faith to mortify not only- 
 corrupt and finful lulls, but our natural affeftions and 
 inclinations, though in themfelves innocent, if they arc 
 any way uncompliant with duties of obedience to the 
 commands of God, Yea, herein lies the principal trial 
 of the fincerity and power of faith. Our lives, parents, 
 wives, children, houfes, pofleffions, our country, are the 
 principal, proper, lawful obje£ls of our natural afFe£tions. 
 But when any of them {land in the way of God's com- 
 mand, if they are hindrances to the doing or fuffering 
 any thing according to his will, faith does not only 
 mortify, and take off that love, but gives us a compa- 
 rative hatred of them, [Matt. x. 37. Luke xiv. 26. 
 John xii. 25.] 
 
 2. When the hearts and minds of believers are fixed 
 on things fpiritual and heavenly, it will take them off 
 from inordinate cleaving to things otherwife greatly de^ 
 iirable. 
 
 Verse 16. 
 
 put now they desrre a better country, that 
 is, an heavenly. w^herefore god is not 
 ashamed to be called their god ; for hb 
 hath prepared for them a city. 
 
 § I. Connexion and dcjign. T'he fubje^Jiaicd. § 2. Firjiy 
 ivhat their faitb was exercifed in. §3,4. Secondly, the 
 
 confequeriji 
 
,74 EPISTLE TO THE HEBREWS. Chap. XL 
 
 : confequent of it. § 5. Thirdly, the ground and evidence of 
 their privilege. § 6. Obfervations, 
 
 ^ I. X HE apoftlehere draws. another inference wherein 
 he exprelTeth the real obje£l of their faith and defires, 
 ■with the great advantage and dignity which they ob- 
 tained therein. 
 
 ' But now,' &c. Here v/e fee what was the a£ling of 
 their faith in that confellion they made, that they were 
 Grangers and pilgrims on the earth. For it was not a 
 mere complaint of their flate and condition ; nor a defire 
 after any other earthly country ; but it muft be a country 
 of another fort that tjiey delired and fixed their faith 
 upon, * that is, an heavenly.' 
 
 There are three things in the words, 
 
 1. What their faith was cxercifed in, under the pro- 
 fcffion which they made ; they * delired a better country, 
 
 * that is, an heavenly.' 
 
 2. What was the confequent thereof; * God is not 
 
 * afhamed to be called their God.' 
 
 3. The g:oii:id and evidence of that profelled relation ; 
 
 * for he liath prepared for them a city.* 
 
 § 2. Firft, (oDcycfloci} ^ they defire a better \ in the 
 midfl of the world, and againft the world, which con- 
 temns things future Jfnd inviiible in comparifon of thofc 
 which are of prefent enjoyment, they lived in a delire and 
 expectation of a future, invifible, heavenly country. And 
 in this profeiTion, teflimony is borne to the truth and 
 excellency of divine promifes. 
 
 (Ni'v) now^ is here an Illative particle ; and joined with 
 (oi) but, iignifies an adverfative inference ; they delired 
 jiot a return into tlieir country, but they deiired an hea- 
 venly ; they had an earnefl adive delire, which put them 
 on all due ways and means to attain it. Slothful unac- 
 tive delircs after things fpiptual and heavenly, are of 
 little ufc to the fouls of men. And this kind oi carneft 
 defire includes Tifoifc of %uant and diifatisfa^lion in things 
 ptcfcnt -y jufl apprctcnfm of the v^^orth and excellency of 
 
 the 
 
VER..i6. EPISTLE TO THE HEBREWS. 175 
 
 the things defired ; a fight of the way and nieans whereby 
 it may be attained, without which all defire will quickly 
 fade and fail. Such a defire in any is an. evidence of 
 faith working in a due manner. 
 
 That which they thus defired was {xp3i]ovog) a better 
 country. Was it a country better in degrees, with better 
 air, better foil ; more fruitful, more peaceable ? No ; 
 but a country of another kind, that is, an heavenly. 
 
 He had before declared, that they looked for ' a city 
 
 * that had foundations, whofe framer and builder is God,' 
 [ver. 10.] Here he exprelTeth where and what that city 
 is, vi%» heaven itfelf^ or an habitation with God in the 
 everlafting enjoyment of him. 
 
 The apoflle here clearly afcribeth to the holy patriarchs 
 a faith of immortality and glory after this life, and that in 
 heaven above with God himfelf, who prepared it for 
 them ; whereas if we believe the papifls, they were 
 deceived in their expe6lation, and fell into a limbus they 
 know not where. Again, if our infpired author proves 
 not that their faith wrought in the defire and expeftatioa 
 of heavenly things, he proves nothing at all to his purpofe. 
 Or lliall we think, that thofe who were teftified unto, that 
 they lived by faith, walked with God, gave themfelves 
 continually to prayer and meditation, denied themfelves 
 as to all v/orldly accommodations, and whofe faith pro- 
 duced inimitable inflances of obedience, rofe no higher 
 in their faith, hope, defire, and expectations, than to thofe 
 earthly thhigs, wherein their pollerity where to have no 
 fhare, comparable to that which many of the worft 
 enemies of God pofleffed ; the whole of it being at this 
 day one of the mofl contemptible provinces of the Turki/b 
 empire ? I no way doubt, but on the promife of the 
 blefied feed, they lived in that faith of heaven and glory, 
 which fome that oppofe their faith were never acquainted 
 with. 
 
 § 3. Secondly, The confequent or effe£l of their faith, 
 a£ling itfelf in their earneft defires of an heavenly coun- 
 try, is, that ' God is not afhamed of being called their 
 
 * God,'' He doth not fay, that he vjould be their God, 
 
 Vol. IV. A a for 
 
J.76 AN EXPOSITION OF THE Chap. XI. 
 
 for that he was abfolutcly in the firfl call of Abraham ; 
 but that he would be fo caUcd^ he would take that name 
 aad title to himfelf ; fo the word figniiies, {ztvikocT^lt^uIj 
 not VQcar'i^ but cognominari.) And the apoille refpedls what is 
 recorded Exod. iii. 6 — 15. ' I am the God of Abraham, 
 ' the God of Ifaac, and the God of Jacob : this is my 
 ' name for ever, and this is my memorial to all genera- 
 * tions.' He afTumes to himfelf this title, whereby he will 
 be known and called on as by his cjun name. And this 
 was the greatefl honour that they could be made par- 
 takers of. He who is the greateft pofleffor of heaven 
 and earth, the God of the whole world, of all nations and 
 of all creatures, would be known, Jiiled, and called on as 
 their God in a peculiar manner, and diftinguifheth him- 
 felf thereby from all falfe gods whatever. It is true, he 
 hath revealed himfelf to us by a far greater and more 
 glorious name ; he hath taken another title to himfelf, 
 to the manifeflation of his own glory, and the comfort of 
 his church far above it ; namely, * the God and Father of 
 ' our Lord Jefus Chrifl.' Neverthelefs, by reafon of the 
 covenant made with them, he is yet known by this name ; 
 and whilfl it Hands upon record, there is yet hope of 
 their poilerity being recovered from their prefent forlorn, 
 •undone condition. 
 
 § 4. [Ovr^ STTcaa-yjuvslcci^ he '■juas not ajhamed to be fo 
 called ; to take that name upon himfelf. And fundry 
 things are intimated in this expreffion ; as, 
 
 1. Infinite condefcevjion. Though it feem to be a 
 thing infinitely beneath his glorious majefty, yet he i"s 
 not afhamed of it. It is a condefccnfion in God to 
 ' behold the things that are doiie ih heaven and earth,' 
 j[Plalm cxiii. 5, 6.) How much more doth he fo humble 
 himfelf in taking this title on him ! 
 
 2. That it would be to him a m.atter oireprjoch. Innu- 
 merable gods were fct up in oppofition to him ; all agreed 
 to reproach and delpife the God of Abraham, Ifaac, and 
 Jacob, three poor pilgrims on the earth. Whilft thof« 
 jdals multiplied tothemfelves great fwelling titles of vanity, 
 tlicir bell conceptions of him were,, that he was ' the 
 
Ver..i6. epistle to the HEBREWS. 27; 
 
 * unknown God,'' But notwithftanding all the reproaches 
 and contempt of the world, God was not pjhamcd of 
 them, nor of the title which he had alfumed to himfelf ; 
 nor did he lay it afide till he had familhed all the gods 
 of the earth, and vindicated his own glorious being and 
 power. But, 
 
 3. It is ufual in fuch negative enunciations to include 
 the contrary pofitive. So the apoftle afHrms that he was 
 not ajhamed of the gofpel of Chrift, [Rom. i. 16.] that 
 is, he gloried in it, or the faith and knowledge of it was 
 his honour, as he every where exprelTed himfelf. So 
 God took this title to himfelf as his honour and glory. If 
 it be afked, how it could be any glory to God } I anfwer ; 
 it was in virtue of this title, and to fill it up, he glorified 
 his grace, his goodnefs, his truth and power, above all he 
 did befides in the world. He wnll be for a ' crown of 
 *• glory and a diadem of beauty' to his people, [Ifa. xxviii. 
 5.] and his owning of them fhall be their crown and 
 diadem, they fhall be a ' crown of glory in the hand 
 
 * of the Lord, and a royal diadem in the hand of their 
 
 * God,* [Ifa. Ixii. 3.] He will, by his Spirit and graces 
 in them, make them his crown and diadem, which he will 
 hold in his hand to fhew it to all the world. Well there- 
 fore it is faid, that, * he is not afhamed to be called their 
 
 * God.' 
 
 § 5. Thirdly^ The ground and evidence of this pri- 
 vilege ; * for he hath prepared for them a city.' The 
 words either give a reafon why he was not a'lhamed to be 
 called their God, or contain an evidence that he was fo 
 called. In the firft way the caufal conjunction (/c^p) 
 for^ denotes the reafon or caufe whence it was that God 
 was not alhamed to be called their God. It is true, they 
 were poor wanderers, pilgrims in the earth, who had 
 neither city nor habitation, fo that it might be a fhame to 
 own them. But, faith the apoftle, God had not therein 
 refpecl to their then prefent Hate and condition, but that 
 which he had provided for them. Or, in the fecond way, 
 it may he aa evidence that he was not afhamcd to be 
 
 A a :j called 
 
17? AN EXPOSlTIOxM OF THE Chap. XI. 
 
 called their God, in that he did what might become that 
 Tciation. 
 
 The thing itfelf, which is either the caufe or evidence 
 of that title, is, that {'/ijoi^occrsv avjoig) * he hath prepared 
 ^ for them a city ;' the aliuiion is to colonies, with cities 
 and towns ready prepared for their habitation and enter- 
 tainment ; and the word here ufed is conflantly applied 
 to the preparation of heaven and glory for beHevers, 
 [Matt. XX. 23, &c.] and two things are included in it: 
 
 1. The eternal dejilnatlon of glory to all believers, 
 [Matt. XXV. 34.] * a kingdom prepared ^ox you from the 
 * foundation of the world ;' that is, defigned, deftinated 
 for you in the eternal counfel of God. 
 
 2, It denotes \\\q fitting ^nd fi^ltlng of that city to them, 
 as the means of their eternal reft and bleiTednefs. So our 
 Saviour nfeth the word, [John xiv. 3.] * I go to pre- 
 ' pare a place for you ;' his entrance into heaven being 
 pre-requilite to that glorious ftate whicli is promifed to 
 New Teftament believers. 
 
 § 6. We may hence make fome obfervatlons ; 
 
 1. To avow openly in the world, by our walking and 
 living, with a conftant profeffion, that our portion and 
 inheritance are not in it, but in things invilible, in hea- 
 ven above, is an illuftrious aft and fruit of faith ; but 
 then it is incumbent on us, that we do not in any thing 
 contradidl this teftimony ; if we love the world like 
 others, ufe and abufe it like others, we deftroy our owa 
 profeffion, and declare our faith to be vain. 
 
 2. Faith looks on heaven as the country of believers, 
 a glorious country, an habitation of eternal reft ; thence 
 they derive their original ; they are born from above ; 
 there is their portion and inheritance ; and the blefted 
 God is the one and the other ; thereunto they have right 
 by their adoption ; heaven is prepared for them as a city, 
 a houfe full of manlions ; therein they have their con-^ 
 verfation, and after it they continually long. 
 
 3. In all the groans of burdened fouls under their 
 prefent trials, there is included a fervent defire after hea- 
 ven and the enjoyment of God : fo was there in this com- 
 plaint 
 
Ve^. i6. EPISTLE TO THE HEBREWS, 
 
 1^9 
 
 plaint of the patriarchs, that they were Grangers and 
 pilgrims. Heaven is at the bottom of the lighs and 
 groans of all believers, whatever may outwardly give oc- 
 calion to them, [Rom. viii. 23.] 
 
 4. This is the greateft honour, advantage, and fecurity 
 that any can be made partakers of, that God will bear 
 the name and title of * their God ;' and thus it is with all 
 believers by virtue of "their relation to Chriil, as he 
 declares, John xx. 17. 'I afcend unto my Father, and 
 * your Father, unto my God, and your God.' [See II. Cor. 
 vi. 1 6 — 18.] The privileges and benefits hereon depen- 
 ding cannot be numbered. 
 
 4. God's owning believers as his, and himfelf to be 
 their God, is an abundant recompence of all the hardships 
 which they undergo in their pilgrimage. 
 
 6. Divine wifdom hath fo ordered the relation between 
 God and the church, that what is in itfelf an infinite 
 condefcenfion in God, and as it were a reproach to hira 
 in the wicked idolatrous world, fliould alfo be his glory 
 and honour, wherein he is well pleafed. 
 
 7. Where God, by way of foverelgn grace, fo infi- 
 nitely condefcends as to take any into covenant with 
 himfelf, fo that he may be juftly ftiled * their God ;' he 
 fhall make them fuch as iliall be a glory to himfelf. 
 And, 
 
 8. We may fee here the woful condition of them who 
 are ajliamed to be called his people, and make that name a 
 term of reproach to others. 
 
 9. Eternal reft and glory are made fure for all believers 
 in the eternal purpofe of the will of God, and his a£lual 
 preparation of them by grace ; which, being embraced by 
 faithy is a fufficient fupport for them under all the trials, 
 troubles, and dangers of this hfe, [Luke xii. 32.] 
 
 Verses 
 
no AN EXPOSITION OF THE Chap.XI, 
 
 Verses 17 — 19. 
 
 lY FAITH ABRAHAM WHEN HE WAS TRIED, OFFEKEJ> 
 UP ISAAC ; AND HE THAT HAD RECEIVED THE. 
 PROMISES OFFERED UP HIS ONLY BEGOTTEN SON. 
 OF WHOM IT WAS SAID, THAT IN ISAAC SHALL 
 THY SEED BE CALLED ; ACCOUNTING THAT GOD 
 WAS ABLE TO RAISE HIM UP FROM THE DEAD ; 
 FROM WHENCE ALSO HE RECEIVED HIM IN A 
 FIGURE. 
 
 I I. Connexion. § 2. (I.) Expojitlon. Ahrahanis trtaL 
 § 3. His offering Ifaac, § 4 — 6. The amplification of 
 his obedience. § 7, 8. Expofition continued. § 9 — 14. 
 (II.) Obfervations, 
 
 § I. XXAVING fpoken of the faith of the patriarchs 
 in the lafl period of time, in general, with refpeft to their 
 peculiar flate as pilgrims in the land of Canaan, he now 
 lingles them out in particular, giving fingle inflances of 
 their faith, beginning with Abraham. 
 
 § 2. (I.) * By faith Abraham when he was tried.' 
 The inftance is fuch as became him who was to be an 
 example in believing to all that fhould fuccecd him ; that 
 through which he was renowned, and efleemed blelled, in 
 all generations. The trial of Abraham was by a private 
 command that he fhould facrifice his fon, which was un- 
 lawful for him to do of his own accord ; both as it was a 
 facrifice that God had not ordained, and becaufe he had 
 no fuch power over the life of an obedient fon ? but in 
 this command God, by virtue of his fovereign right and 
 authority over all, changed the nature of the a^ and mad# 
 it lawful, yea, a duty to Abraham ; Ifaac was his abfo- 
 lutely, and by way of fovereignty, before and above any 
 intereft of Abraham in him i He is the fupreme Lord of 
 life and death, and may appoint what means of them he 
 
 pleafeth; 
 
Ver. 17— 19- EPISTLE TO THE HEBREWS. itt 
 
 pleafeth j {o when he commanded the Ifraelltes to borrovr 
 jewels of the Egyptians, which they carried away with 
 them, he did it by transferring the right and title of them 
 from one people to the other ; [Exod. xii. ^S^ 3^-1 
 wherefore, it was no part of Abraham's trial, that what 
 he was to do had any thing of Jtn in it ; no, for he knew 
 full well that God's command had made it not only lawful, 
 but his indifpenfable duty ; but his trial arofe from othej: 
 confiderations ; and the internal work of God under thi.3 
 temptation was the corroboration of the faith of Abraham 
 unto a blefled victory, which was in his dcfign from the 
 beginning ; and the temptation is faid to be for his trials 
 as if God had done it for his own fatisfa£lion refpe^ling 
 the faith and love of Abraham ; ' Now I know thac 
 
 * thou fearell God,' [Gen. xxii. 12.] but thefe things are 
 fpoken after the manner of men ; God knew his faith and 
 the flrength of it, as alfo the fincerity of his love, fot 
 they were both from himfelf ; he knew what would b© 
 the ifflie of the trial, and what he had himfelf determined 
 concerning the life of Ifaac ; and therefore, ' Now I 
 ' know,' is no more than * now I have made known,' to 
 thyfelf and others ; thus therefore he was tried ; God by 
 his command, which could not be obeyed bwt by a 
 vigorous, victorious faith, fervent love, and a reverential 
 fear of God, made it known unto Abraham for his com- 
 fort, and to all the church for their example, to his ever- 
 lafling honour, what power of grace was in him, and by 
 what principles he was entirely actuated in his walking 
 before God ; and it is remarkable that the trial mufl have 
 been greatly augmented by the calling out of Ifhmael, 
 which is reported in the foregoing chapter, fo that he 
 being gone from his family, he had no other fon but 
 Ifaac, in whom all his expeftations were centered. 
 
 § 3. The a6l and efFed of his faith, was — -* He offerecf 
 
 * Ifaac ;' the command was to ' offer him for a burnt of- 
 
 * fering,' which was firfl to be flain, and then confumei 
 with fire ; accordingly the apoflle affirms that he offerel 
 him ; that is, he * fully obeyed the command of God { 
 but tliat command did not refped the event ; Abrahan 
 
 ws 
 
iH AN EXPOSITION OF THE Chap. XL 
 
 was not obliged to believe that he Ihould aSlually be offered 
 in facrifice ; but he beheved that it was his duty to obey 
 the divine command, which he accordingly did ; refledl, 
 therefore, in what fenfe God commanded that Ifaac lliould 
 be offered, in the fame did Abraham offer him ; for he 
 fulfilled the command of God. 
 
 1. He parted with his own intercjl in him, and gave 
 him up wholly to God and his will, which was the prin- 
 cipal thing in every offering or facrifice ; this God takes 
 notice of in an efpecial manner, as that which anfwered 
 his mind ; * Thou hafl not withheld thy fon, thine only 
 « fon from me,* [Gen. xxii. 12.] 
 
 2. He complied in the way deligned in the command 
 for the giving him up unto God, vi%. as 2i facrifice by blood 
 and fire ^ wherein himfelf was to be the offerer ; herein was 
 the great convulfion of nature ; but his faith rofe fuperlor 
 to it. What ! to have an only beloved fon flain by the effulion 
 of his blood, vifibly under his eyes ; yea, to do it with 
 his own hand, and to fland by his confumption in the 
 £re ! How unparalleled the trial ! We read indeed in 
 heathen flories, and in holy writ with reference to Mo- 
 loch, that fome in overwhelming diftreffes have facrificed 
 fome of their children in a kind of rage and fury, out of 
 hopes to be gainers by it ; but this was not the cafe of 
 Abraham ; he was at perfect peace with God and man, 
 with an affluence of all other things to the utmofl of his 
 defires ; on all accounts his fon was dear to him, to as 
 great an height as it is poffible perhaps for natural affeftioa 
 to arife ; bcfides, the holy patriarch was quite fedate in 
 his mind ; had no hope of advantage ; yea, what could be 
 rxpeded but the utter ruin of his family and poflerity ? 
 Yet he complies with the unequivocal divine mandate to 
 offer him, with his own hands, a bloody facrifice unto 
 God. 
 
 3. He did as much for the trial of his faith, as if his 
 Ton had been aflually flain. There could not have been 
 \ greater affault upon it in cafe he had been offered ; 
 le looked on him as dead under his eye ; and thence, as 
 ve fhall fee, is faid to ' receive him in a figure \ he was, 
 
 9S 
 
t^ER- 17— 19- EPISTLE TO THE HEBREWS. 183 
 
 as to his faith, in the fame condition as if he had been 
 dead. Wherefore, 
 
 4. In compliance with the command of God, he fhut 
 his eyes, as it were, againfl all difficulties and confequences ; 
 refolving to venture Ifaac, pofterity, truth of promifes, 
 See. upon the authority of God^ wherein he is principally 
 propofed as our example. 
 
 § 4. The next thing to be confidered is the ampUficatioji 
 of this obedience of Abraham in the various circumftances 
 of it ; and to begin with the per/on of Ifaac ; he was his 
 
 * only begotten,^ that only fan in' whom the promife of the 
 feed (hould be accompliflied ; farther to clear the reafou 
 of this expreffion, it may be obferved, that the fons of 
 Abraham by Keturah were not yet born ; Idimael was, 
 by the command of God himfelf, put out of his family, 
 as one that fhould not be the heir of his family, by whom 
 his feed fhould be reckoned — he w^as his only begotten by 
 Ear ah ^ who was concerned in all this affair between God 
 and him no lefs than himfelf; and — the Holy Ghofl 
 taketh into confideration the whole Jiate of things between 
 God and Abraham, in his call, his feparation from the 
 world, in the covenant made with him, in the promife 
 made him concerning the blelTed feed ; in all which Ifaac 
 ahne had any concernment ; therefore as Abraham alone 
 was placed in thefe circumftances, he was his ' only 
 
 * begotten fon.' Finally, this expreffion is ufed in fcrip- 
 ture fometimes for as much as peculiarly and entirely beloved 
 above ail others, [Prov. iv. 2.] to which there is here 
 great refpe^V. 
 
 Abraham was very remote from being favage or cruel, 
 nor did he defign tliat ftolcal apathy which was fo falfely 
 and fooli filly boafled of by forae of old ; nor was he 
 ((Z(r]opyog) without natural affc^ions, which the apoftlc 
 reckons amongil the worfc vices of the heathens ; [Rom. 
 i. 31.] yea, he was fuch a tender and affedionate father, 
 that the fending of Ifhmael out of his family was more 
 than he could well bear, until God comforted him in it, 
 [Gen. xxi. 11 — 13.] what now muft the workings of his 
 heartn eeds be towards Ifaac, a fon whom hehad fo long 
 
 Vol. IV. E b waited 
 
184 AN EXPOSITION OF TPIE Chap. XI. 
 
 waited and prayed for, the only child of his dear wife, 
 (who was the companion of all his wandering troubles 
 and trials) and who was now grown up (as is raoft pro- 
 bable) to the age of iixteen or feventeen years, and had 
 engaged his aifedions by ail ways poflible, being the flay 
 of his age, the life of his family, his only hope and 
 comfort in the world ? And how was he to deal with 
 him ? Not to fend him out of his family, with fome 
 provifion, and a guide, as he fent Ifhmael ; not to part 
 with him for a time into a foreign country ; but to take 
 him himfelf, to bind him, flay him with a knife, and 
 then burn him to aflies. Who can conceive what con- 
 vulfions in nature mull: needs be occaiioned hereby ? The 
 advantages alio which Satan might hence take to excite 
 unbelief with refpe£t to the command of God, are obvious 
 to all : " Can it be thought that he who is infinitely good, 
 benign, and gracious, Ihould command one who fears 
 and loves him, thus to tear and rend his own bowels, to 
 devour his own offspring, his only fon ? Hearken a little 
 to the out-cries of love, fear, and foirow, and be not too 
 hafty to be the executioner of all thine own joy." Here 
 then the divine power of faith manifelled itfelf- ' it is 
 * the Lord,'' prevented all murmurings, filenced all reafon- 
 ings, and preferved his mind in a frame iit to approach 
 God in his holy worfliip. 
 
 § 5. His obedience farther appears, in that he had 
 '* received tlie promifes.' It is twice faid in this chapter, 
 that neither he nor any other believers under the Old 
 Tellament, r;celved the promlfe \ [verfe 13 — 39.] but 
 here it is affirmed, that he did receive the promifes. The 
 folution is eafy ; for in thofe two other places, by the 
 ' promife,' the tl/mg prornifcd is intended. And this fuf- 
 ficiently difcovers the vanity of thofe expolitors who 
 would have thofe promifes to refpeft principally, yea 
 •nlyy the land of Canaan, with the numerous pollerity 
 of Abraham therein. For this was fully enjoyed by 
 them under the Old Teftament, as much as ever it was to 
 be enjo)ed, when the apoftle affirms concerning them 
 that they * received not the proniife.* But Abraham is 
 
 faid 
 
V£R,i7— 19- EPISTLE TO THE HEBREWS. 185 
 
 faid to receive the promifes formally, inafmuch as God 
 made and gave them unto him, and he believed them, or 
 received them by faith. The fcripture calleth the fame 
 thing indifferently the promt fe or the premifes. [See Expof. 
 on chap. vi. 13 — 18.] 
 
 § 6. * Of whom it was faid, that in Ifaac (liall thy feed 
 
 * be called ;' {ttooq ov) of whom, or concerning whom ; the 
 word ^ whoYTi immediately relates to Ifaac. (HA(%A7^9)^) 
 It was faid \ that is, it was exprefsly fpoken to him by 
 God himfelf, on the occafion of fending Iihmael out of 
 his family ; that he might have fall aifurance of the ac- 
 complilhment of the promifes in him. And this w^as that 
 which gave the greateft exercife to his faith. In Ifaac 
 {V'W *]^ i^ip' KKviS/icrfloii (TOi (TTrSQiLcc) Jhall a feed be called 
 
 * unto thee \ that is, the feed promifed from the beginning 
 fhall be given iix him ; the traduftion of it into the world 
 fhall be through him and no other. The principal fub- 
 jed matter of the promife was no other than Chrifh him- 
 felf, with the whole work of his mediation for the re- 
 demption and falvation of the church. This is fo evi- 
 dent, [A6i:s ii. 38, 39. Gal. iii. 16.) that it needs no 
 confirmation. Suppofmg therefore what we have fpokea 
 before concerning the exercife of faith, occafioned by 
 his natural affedions, with reference to his only fon ; and 
 who can conceive with what heart Abraham received the 
 thunder of this command ? what perplexities he was call 
 into, or at leaft would have been {q, had not faith carried 
 him through them all ? He feems to be preffed unavoid- 
 ably with one or the other of the greateft evils in the 
 world ; either he muft difobey the command of God, or 
 he muft let ^o his faith in the promife ; either of them 
 filled with eternal ruin. 
 
 § 7. * Accounting that God was able to raife him up 
 
 * even from the dead ; from whence alfo he received him 
 
 * in a figure.' The immediate obje£t of his faith ia 
 general was the power of God, that God was able, Abra- 
 ham firmly believed, not only the immortality of the foul, 
 but alfo the refurre£lion from the dead. Had he not done 
 fo, he would not have betaken himfelf into this rehef in 
 
 B b 2 his 
 
iS6 AN EXPOSITION OF THE Chap. XL 
 
 his diilrefs. It is in vain to inquire what fpccial reve- 
 lation Abraham had of thele things ; for the refurre^lion. 
 from the dead, which includes the other, was an eirential 
 part of the firll: promifc, or no relief is tendered therein 
 againft the curfe, which was a return into the dull. He 
 owned the omnipotency of God, as able to produce in- 
 conceiveable effe£ts. He did not limit God as they did 
 in the wildernefs, as the pfalmiil at large defcribes their 
 unbelief, [Pfalm Ixxviii. 19, 20, 40, 41.] He refted on 
 this, that the power of God could extend itfelf to things by 
 himincomprehenlible. This was the life and foul, as it were, 
 of the faith of Abraham ; he believed that the power of 
 God was infinitely fufficient to fecure his truth and vera- 
 citv in his promifes, though he could not conceive the 
 way whereby it was to be done. And this is the life of 
 faith at prefent in all true believers. Abraham flill 
 firmly believed the accomplifhment of the great promife, 
 although he could not difcern the way whereby it fhould 
 •be fuliilled. Had his faith failed herein, his obedienct 
 had been ufelefs. This is the lafl anchor of faith ; 16 
 cleaves unto, and rcfls upon the truth of God in his pro* 
 mifss, againft all objeftions, temptations, and oppositions^ 
 'althoush they are fuch as reafon xin its higheft exercifc 
 xanuot conquer. God, who cannot lie, hath promifed, 
 {Tit. i, 2'] On thefe principles, which were immoveably 
 lixed in his mind, be reafoned within h'lmfelf as to the w^ay 
 .and manner whereby the power of God would make good 
 his truth in the accomplifliment of the promife. Account^ 
 \raz. [7\.oyL<TOi!ycycg) computings reafoning in himfclf from the 
 principles of faith, that * God would raife him from the 
 * dead,' or more emphatically, even from the dead. This 
 then is that which he reckoned upon in himfelf ; — that 
 God was able to ralfe the dead m general ; — that he could 
 fo raife up If(uic after his death : and — that after thi^ 
 jefarretlion, if it fliould fo happen, it would be the /aim 
 -individual perfon that was offered; whereby the word 
 which he ' fpake to his fervants,' (that he and the lacl 
 would go and worihip and come again to them, Gen. 
 ix.ii. 5.) would be made good. It is cvidcni, therefore, 
 
Ve».i7— 19- EPISTLE TO THE HEBREWS. 187 
 
 that by faith he devolved the whole event of things on 
 the fovereignty, power, and trutli of God ; and in his 
 veafomng thereon thought it moji likely that God woul4 
 raife him from the dead. 
 
 § 8. * From whence alfo he received him in a figure.* 
 The promife was abfolutely fecured ; Ifaac was preferved 
 alive, that in him the feed might be called ; Abraham*s 
 obedience was fully accomplifhed i for he had parted fully 
 with Ifaac ; he was no more his than if he had been 
 actually dead ; wiience it is faid that he received him 
 again ; he was made to be God's ov/n, to belong to him 
 alone as devoted ; and God gave him again to Abraham ; 
 Ifaac was confidered in the ffcate of the dead ; that is, 
 under the command of God, and in his father*s determina- 
 tion ; fo that the apoflle fays he offered him ; and there- 
 fore it is faid that he received him from that Hate ; 
 
 * whence alfo ;' one expoiitor conjectures, that refped is 
 had herein to Abraham's firil receiving Ifaac at his nati- 
 vity from the womb of Sarah which was as dead ; than 
 which nothing can be more remote from the fenfe of the 
 place ; but whereas Ifaac did not die, was not actually 
 dead, he is faid to receive him from that ftate only (ji» 
 ^O'poclSoMl) in a figure ; nor have I here any thing to add 
 to what was firfl fixed on by the moft judicious Calvin,, 
 who hath herein been followed by all fober expofitors ; 
 
 * he received him as from the dead, in a figure or refem- 
 
 * blance of the refurreftion from the dead/ 
 
 § 9. (II.) Several important obfervaiions here offer; 
 
 1. That God alone knows how to afcribe work and 
 duty proportionate to the flrength of grace received ; he 
 knew that Abraham's faith would carry him through this 
 trial, and thereon he fpared him not. 
 
 2. That oftentimes God referves great trials for a 
 well exercifed faith ; fo this trial befell Abraham when 
 his faith had been vi£torious in fundry other inftances. 
 
 § 10. I. Faith mufl be tried-, and of all graces it is 
 moil fuited to trial. 
 
 2. God proportipri^ Ul^S, few tliQ idqH part, to the 
 ftrength of faith. 
 
 3. Great 
 
iSS AN EXPOSITION OF THE Chaf. XI. 
 
 3. Great trials ia believers are an evidence of great 
 faith, though not underflood, either by themfeives or 
 others, before fuch trials. 
 
 4. Trials are the only touch-Hone of faith, without 
 which men muft want the befc evidence of its fincerity 
 and efficacy, and the beil way of teflifying it to others. 
 Wherefore, 
 
 5. V/e ought not to be afraid of trials, becaufe of the 
 admirable advantages of faith by them, [See Jam. i. 2 — 
 4. L Pet. i. 6, 7.] And, 
 
 6. Let them be jealous over themfeives who have had 
 no fpecial inflances of the trial of their faith. 
 
 7. True faith being tried will in the iilue be vi(^o- 
 rious. 
 
 § II. I. Where there is a divine command, evidencing 
 itfelf to our confciences to be (o, it is the wifdom and 
 duty of faith to clofe its eye againft whatever feems in- 
 fuperable in difficulties, or inextricable in confequences, 
 [Rom. iv. 18, 19.] 
 
 2. Divine revelations gave fuch an evidence of their 
 being immediately from God to thofe who received them, 
 that though they contradifted their reafon and intereft, 
 yet they received them without any hefitation. If there 
 had been the leafl room lefi for a fcruple, whether the 
 command given to Abraham were immediately from God 
 or no ; whether it was not fucli as, either with refpe£t 
 to its original, or the means of communication, might 
 be fubje£t to any miftake, he could never with any fa- 
 tisfadion have complied with it. Yet blind obedience to 
 all the commands of men is blafphemy to require, and 
 impiety to give ; it is a v/onder how this is endured 
 among mankind, efpecially lince they have had fuch ex- 
 perience of its fruits and eiTefts ; yea, though it be that 
 which is abfolutely due to the infiPiite fovereignty of the 
 Divine Being, yet God — deligning to govern us according 
 to the principles, powers, and faculties of our natures, 
 which he himfelf hath given us to this end, that we may 
 comply with his rule in a way of obedience — requires 
 notliing from us but what is our reafonable fervlce, 
 
 3. It 
 
V£R. 17—19. EPISTLE TO THE HEBREWS. 189 
 
 3. It is a privilege and advantage to have an oifering 
 of price to offer to God, if be calls for it, and Vv'hen we 
 have hearts to rn?,ke ufe of it ; and fuch are our lives, our 
 names, our relations, eilates, liberties, &c. 
 
 4. Obedience begun in faith, without any referves, but 
 with a iincere intention to fulfil the whole work of it, is 
 accepted with God as if it were abfolutely complete. 
 ConfeJJors may be juflly reckoned in the next degree to 
 martyrs. 
 
 § 12. Again obferve \ that the power of faith in its 
 confequences over natural afFeftions — when their inclina- 
 tions are contrary to the will of God, whereby they are 
 expofed to receive imprefFions from temptations — is a 
 blelTed evidence of its being Iincere, and an eminent part 
 of its glory ; fuch is its trial in the lofs of dear relations, 
 or their irrecoverable mifery in this world, v/herein na- 
 tural aifeftions are apt to indlfpofe the mind, and to 
 hinder it from a quiet fubm.iiTion to the will of God - 
 whereby David greatly failed in the cafe of Abfalom. 
 But another inflance like this of Abraham there never 
 was, nor ever fhall be : and all lefs cafes are contained 
 in the greater. 
 
 ^ 13. Let it be farther chferved, relative to this me- 
 morable tranfa£lion, 
 
 1. That in great and inextricable difficulties, it is the 
 duty, wifdom, and nature of faith to fix itfelf on the 
 immenfe properties of the Divine nature, whereby it can 
 €fre(?c things inconceiveable and incomprehenfible, [fee Ifa. 
 xl. 28 — 31.] 
 
 2. God may juftly require the aflent and confidence 
 of faith to all things which infinite power and wifdom 
 can elTcA, though we cannot comprehend the way 
 wherebv it may be accomplifhed, [fee Ifa. 1. 10.] 
 
 3. God's dealings with his church fometimes are fuch, 
 that unlefs we Ihur our eves, and ftop our ears, againfl: ail 
 obje£^ions and temptations, referring his promifes only 
 to divine fovereigntv^ wifdom, and veracity, we can never 
 abide in a comfortable courfe of obedience, [fee Ezek. 
 xxxvii. I, 2. 1 1 — 14.] 
 
 4. This 
 
19© AN EXPOSITION OF THE Chap. XL 
 
 4. This is the glory of faith, that it can fpiritually 
 tompofe the foul in the midft of all ilorms and tempta- 
 tions, under darknefs as to events ; and enable it in a 
 due manner to attend to all duties of worfhip and obedi- 
 ence ; fo as to fandify the name of God in them, and 
 not to provoke him with any irregularities of mind or 
 anions. 
 
 5. In any furprifal with feemingly infuperable diffi^ 
 cultics, it is our duty immediately to fet faith at work 
 and not to confult with lleiii and blood, or hearken ta 
 tarnal reafo)ilngs or contrivances, which will but entangle 
 "US, and increafe our diflrefs. 
 
 6. There may fometimes, through God's providential 
 difpofal of all things, be an appearance of fuch an op- 
 pofition and inconiiitency between his commands and 
 promifes, as nothing but faith bowing the foul to divine 
 fovereignty can reconcile, [Gen. xxii. 8 — 12.] 
 
 § 14. Again, ohferve ; 
 
 1. It is good for us to have our faith firmly built on 
 the fundamental articles of religion, without which wc 
 cannot a£l it on particular occafions, wherein an applica- 
 tion is made of fuch fundamental principles to our prefent 
 cafes. 
 
 2. Faith obtaining the vi£lory in great trials, and 
 carrying us through difficult duties of obedience, war- 
 raiiled by divine command, fhall have a reward even in 
 this life, in many unfpeakable fpiritual privileges and ad- 
 vantages. 
 
 3. If we are the children of Abraham, we have no 
 Tcafon to expe£l an exemption from the greatefl: trials that 
 the fame faith which was in him is able to conflict with, 
 
 4. We have no reafon to be afraid of the fiercell and 
 fevered trials that may befall us, having fo great an in- 
 "ftance that faith is able to carry us through them all 
 viclorioufly. 
 
 5. Though death fliould fccm to pafs on any of the 
 promifes concerning the church, yet nothing need fliake 
 our faith, whilft we can believe the refurrcftion of the 
 cl( ad ; they will be given vjs ' in ^i figure' of it. 
 
 Verss 
 
Ver,2o* epistle to the HEBREWS. ifi 
 
 Verse 20. 
 
 by faith isaac blessed jacob and esau con-^ 
 cerning things to come. 
 
 § I. The faith of If aac. Wherein deficient. ^ 2. Wherein 
 it ivas right. ^ 3. The divine purity and ijuifdom in 
 ordering and over-ruling the reproveable mifiakcs of men, 
 § 4. Ifaac bleffing his fons, § 5. Concerning things ta 
 come, what. 
 
 rl 
 
 SA AC was an haly perfon, who, though a pil- 
 grim, feems to have fpent mofl of his time in peace, and 
 without great perils and dangers ; wherefore, there is lefs 
 fpoken of him, and the trials of his faithj than either of 
 his father or his fon. Neverthelefs there is no doubt but 
 that this fon of the promife led his life in the faith of the 
 promife ; and the promife was particularly renewed to 
 him; [Gen. xxvi. 4.] The apoftle chufeth to inllance ia 
 his faith with refpedl to the blejfuig of his fon s, which was 
 in his old age, and was the moll eminent aft of it, becaufe 
 of the conveyance of the promife made thereby to his 
 feed. Whatever may be fpoken in cxcufe of Ifaac, it 1% 
 Certain he failed greatly in his inordinate love to Efau, 
 whom he could not but know to be a prophane perfon, 
 and that on fo flight an account as eating of his venifon, 
 [Gen. XXV. 28.] nor had he fufficiently inquired into the 
 mind of God in the oracle that his wife received con- 
 cerning their fons ; there is no queflion, on the one 
 hand, but that he knew of it ; iior on the other, that 
 he did not underfland it ; for if the holy man had known 
 that it was the determinate will of God, he would not 
 have contradifted it ; but this arofe from want of diligent 
 inquiry into the mind of God. 
 
 § 2. The faith of Ifaac was right in this, that the 
 promife was fure to his feed by virtue of the covenant. 
 
 Vol. IV. Cc and 
 
19^ AN EXPOSITION OF THE Chap. XL 
 
 and that he vvas in dm mentally, by way of external evi- 
 dence, to convey it by his folemn benedidion : the firft was 
 exprefs in the covenant; for his bleiTing was a proniife 
 of things to come, as in the tejct ; but he mifled in the 
 application of it to the obje£t of his ov^n intention, 
 though in fa6l, by the diTine difpofal of circumftances, 
 he was in the right ; this miftake hindered not but that 
 he blelTed Jacob in faith ; wherefore, it cannot be denied, 
 but that fometimes, when true fa'nh is rightly fixed oil 
 divine promifes, that thofe who truly believe iTtay, through 
 darknefs, infirmities, and tem'ptations, pvit themfetves on 
 irregular ways for their accompliihment ; and as in thefe 
 ways may fail and mifcarry, to the fcandal of religion^ 
 and a dangerous concullion of their own faith ; fo, if they 
 fucceed, their ways are not approved of^ as they wiM 
 quickly underftand ; as it is our duty firmly to believe the 
 promifes^ fo it is our wifdom not to attempt, upon any 
 temptations, provocations^ or advantages, their accomplifh- 
 nient in any unwarrantable way. 
 
 § 3. We may fee herein the infinite purity of the Di- 
 vine will, efi'eftually accomplilhing its own purpofes and 
 defigns through the failings and mifcarriages of men, with- 
 out the leafi: mixture v^ith, or approbation of their ini- 
 quities or mifcarriages ; he accepted their perfons, par- 
 doned their fins,, and eiFedted the matter aGCordin^ ta their 
 dcfire- 
 
 § 4. {^'oXoyY>(7i) He hlejjcd thent\ thefe patriarchal 
 blellings were, partly, prayers ; and partly, predMons -^ 
 they were authoritative applications of God's promifes ta 
 the perfon to whom they belonged for the confirmation of 
 -their faith ; ^o far as they confiiled in folemn prayer^ they 
 were an effeft of the ordinary parental mln'ifiry, and as fuch 
 ought to be ufed by all parents ; not as fome, by the 
 trifling cuflom of daily afking and giv^lng blefllng, but by 
 folemn reiterated prayer to that purpofe — '{\\i(F\il) by 
 faith. But here is a double difficulty ; for the Wefiing of 
 facoh was from Immediate infplration^ and not intended by 
 ICaac to be applied to Jacob ; and the bleffing of Efau 
 ©lily related to temporal things, not with rxifpe^ to any 
 
 fpsciat 
 
VsR.ao. EPISTLE TO THE HEBREWS. 193 
 
 fpeclal promife ; I anfwer, as to the firft, faith was 
 adted by the promife, and was guided as to its obje£t by- 
 God's providence ; and jmmediate infpiration doth no 
 way hinder the aftings of faith on preceding revelations ; 
 he had die warrant of the word of God before revealed 
 fqr the ground of his faith, and his immediate infpiration 
 guided him to aft according to it ; and, as for the 
 blelling of Efau, although it refpecled only temporal 
 things., yet ke gave it him in faith alfo, in that it was 
 the fruit of liis prayer for him^ and contained predic- 
 tions which he bad received by divide revelation^ 
 
 § 5. Thefubjed matter of both thefe things were (^.-Acv- 
 Tujy) thinp to come ; that is^^ thhigs that were not yet, nor 
 ye^t to have their prefent accomplifhment ; for that part 
 of the bleliing of Jacob, that he fhould be the * Lord 
 * of his brethren,' or, as exprcffed In the bleffing of Efau, 
 ' thou fhalt ferve thy brotlier,' \yas not fulfilled in their 
 days, there being a great appearance of the isontrary ; 
 wherefore, the things contained in thefe bleffitigs, abfo-^ 
 lutely confidered, were yet to come among their pofterity. 
 Now the bleffing of Jacob did not contain only a better 
 portion in this world than that of Efau, as Grotius 
 would have it ; nor had ihere been any need of fo great 
 a contefl about the difference between the land of Can aaii 
 and that of Edom ; but, as it comprifed the numerous 
 poflerity of Jacob, tlieir quiet habitation, power and 
 dominion in the land of Canaan ; fo the principal fub- 
 je£l of it was the enclofure of the church, the confinement 
 of the covenant, the enjoyment of the promife of the 
 bleffed feed, to him and his offspring; and it was the 
 contempt of this, and not of a double portion of earthly 
 tilings, for which Efau is ftigmatized as a profane per-fon. 
 
 C C 2 VERSii 
 
1^4 AN EXPOSITION OF THE Chap. XI. 
 
 Verse 21. 
 
 by faith jacob when he was a dying, blesseb 
 both the sons of joseph; and worshipped, 
 leaning on the top of his staff. 
 
 § I. Jacob'' s faith ^ In hlejfing the fons of Jofeph, § 2. Why 
 this injiance fekcled. § 3. 'This holy reverence and faith. 
 § 4, 5. Obfervations, 
 
 § I. X3Y faith Jacob when he was a dying ;' (tsiTTO^r/^cr- 
 Y.CAJVi morienSy mori turns, cum moreretur,^ when be drew nigh 
 to death ; probably a few days before his death ; ' wor- 
 * Ihipped leaning on the top of his ftaff;* (?7r/ to o!,kdov 
 TT}^ pccl3h oivji^) The Yulg. Lat. (et adoravit fafligium 
 virgas ejus,) he adored the top of his rod, leaving out the 
 prepofition {sin) on, corrupts the ^tnk ; and hence ^ 
 vain and foolifh opinion hath been fancied about adoring 
 or worjhipping creatures, as remote from the fenfe of this 
 place as from truth. 
 
 § 2. Eat why does the apoflle choofe to inftance in 
 this particular ? for Jacob, as he abounded in trials and 
 temptations above all the other patriarchs ; fo he gave 
 fundry illuflrious tellimonies of his faith, feemingly of 
 greater evidence than this of bleffing the fons of Jofeph. 
 
 This is the only difficulty of the place, which yet by 
 expohtors is taken little or no notice of. But if we look 
 attentivelv into the thing itfelf, we fliall find that it was 
 an effect of lingular divine wifdom in the apoflle, whereby 
 he fixed on this inflauce of the faith of Jacob, For in 
 his 'bleffing of the fons of Jofeph,' the good man, being 
 near to death, makes a recapitulation of all the principal 
 concernments of his life, as it was a life of faith ; and we 
 fhali therefore confider feme of thofe circumftances, wliich 
 manifeft how proper this inflance Vv^as to the purpofe of 
 
 the apoflle. 
 
 It 
 
Ver.£i. epistle to the HEBREWS. 19 
 
 1. It was the exercife of bis faith in his old age ; his natu- 
 decays abated not in the leaft his fpiritual ftrength. 
 
 2. In this blemng of Jcfeph and his fons, he folemnly 
 recognized, pleaded, and alTerted the covenant made with 
 Abraham ; ' God before whom my fathers Abraham and 
 
 * Ifaac did walk/ [Gen. xlviii. 15.] this is the life of 
 faith, — ' to lay hold on the covenant', — and this he did 
 exprefsly. 
 
 3. As he made a folemn acknowledgement of ^W fpi- 
 ritual mercies by virtue of the covenant ; fo he ad- 
 ded thereunto that of all temporal mercies aifo ; * the 
 
 * God w^hich fed me all my life long unto that day.' It 
 was a work of faith to retain a precious thankful re- 
 membrance of divine Providence, during the whole courfe 
 pf his life. 
 
 4. He reflects on all the hazards, trials, and evils that 
 befel him, and the exercife of his faith in them all. * Re* 
 
 * deemed me from all evil/ 
 
 5. In particular, he remembers the a£lings of his faith 
 in the matter recorded by Hofea, [chap. xii. 3, 4.] and 
 of his faith in the Son of God in an efpecial manner, as 
 he was the angel of the covenant. ' The angel, faith 
 
 * he, that redeemed me from all evil, biefs the lads.' By 
 this ' angeV the perfon of the Son of God, as he was to 
 be the mefTenger of the covenant and the redeemer of the 
 church, is undoubtedly intended. 
 
 60 The difference here made between the fons of 
 Jofeph, when he was blind, the difpofal of his hands, 
 contrary to the defire of their father ; with the prediftioii 
 of their condition many ages after, — were all evidences 
 of the fpecial prefence of God with him, and confequently 
 pf his own faith in God. 
 
 7 He laid the foundation pf his faith in an efpecial 
 revelation, [Gen. xlviii. 3.] * And Jacob faid unto Jofeph, 
 
 * God Almighty, (God in covenant with me) appeared 
 
 * unto me at Luz, in the land of Canaan, gnd blefled me/ 
 &c. On all thefe conliderations (and feveral others 
 that migh; be mentioned) it is evident, that the apoftlc 
 
 fixed 
 
196 AN EXPOSITION OF THE Chap. XI- 
 
 £:ied on this inflance of faith in Jacob for weighty rea- 
 fons. 
 
 § 3. The latter claufc of the words, or the other in- 
 Hance of the faith of Jacob, that ' he worfhipped leaning 
 ' on the top -of the flafF,' hath a peculiar difficulty in it, 
 from a difference between the words of the apoftle, and 
 thofe of Mofes concernuig the fame thing, [Gen. xlvii.] 
 But we fhould not forget that the apoftle doth not tic 
 himfelf to the exprefs tvords of the o-riginal text in his alle- 
 gations out of the Old Tcftament^ but only gives the certain 
 fenfc and meaning of the Holy Ghoft in them. The word 
 in the original (hidd) may have a different pronunciation 
 by a diffecent fupply of vowels, and fo a different figni- 
 fication. If we read it mittah, it iigniiies a bed, as we 
 render it in Genefis ; if we read it mitteh, it fignifies a 
 jlaff or a rod^ on which a man may kan ; both from the 
 fame verb (ntoj) to extend ov to incline. And hence the dif- 
 ference arifes. Although I will not contend that the 
 words in that piace have a double fignification, of a bed 
 and a ftaff, yet this is the true folution of this difficulty ; 
 the apoftle did not deiign a precife tranflation of the words 
 €^ Mofes, but intended only to exprefs the fame thing ; 
 and whereas that was undoubtedly the pofiure of Jacob 
 in worfhipping God, the apoftle ufcth his liberty in ex- 
 preffing it by his ' leaning on his ftaff;' for that he did 
 
 * bow towards the head of the bed,' and at the fame tim? 
 
 * lean on his ftaff,' we are affured by comparing the divine 
 writers together; [fee I. Kings i. 47.] Jacob's leaning on. 
 his ftaff ^ added to — his ' bowing himfelf unto the head of 
 
 * the bed,' completes the reprefentation of his reverence and 
 faith ; by the one he bowed down, by the other ht fu/lained 
 
 himfelf; as whatever fuftains and fupports, is in fcriptura 
 called a faff, 
 
 § 4. Hence ohfcrve^ 
 
 1. It IS an eminent mercy when faith not only hoida 
 out to the end, but waxeth ftrong towards the laft conflift 
 with death ; as in the cafe with Jacob. 
 
 2. It is alfo a fignal merqy to be able by faith in the 
 clofe of our pilgrimage to recapitulate all the paffagcs of 
 
 3 our 
 
Ver. 21. EPISTLE TO THE HEBREWS. 
 
 *9r 
 
 our lives, in mercies, trials, affli£lrons, {o as to give glory- 
 to God v^rith refpeft to them all ; thus did Jacob. 
 
 3. That which enlivens and encourages faith, as to 
 other things, is a peculiar refped to the angel, the Re- 
 deemer, by w^hom all grace and merey is communicated 
 to us. 
 
 4. It is our duty Co to live in a conftant exercife of 
 faith, as that we may be ready and flrong in it when ws 
 die. 
 
 5. Though we fhould * die daily,' yet there is a peculiar 
 fiafon, when death is in its near approach, which required 
 particular adlings of faith. 
 
 § 5. I. " In all adts of divine worfhip, whether folem 11 
 or occafional, it is our duty to difpofe our bodies to fuch 
 a poflure of reverence, as may reprefent the inward 
 frame of our minds." So did Jacob ; and it is reckoned 
 as an aft of his faith. 
 
 2. There is an allowance for the infirmities of a^e and 
 ficknefs, in our outward deportment in divine worfnip, io 
 that there be rto indulgence to floth, and that a due re- 
 verence of God and holy things be preferved. Thefe 
 poftures which are commended in Jacob, would not 
 become others in their health and ftrength. So David 
 affirms, that he would 'rife at midnight (out of his bed) 
 ^' to give thanks to God/ [Pfalm cxix. 62.] 
 
 Ver 
 
 SE 22, 
 
 ^Y FAlTH JOSEPH, WHEN HE DIED, MADE MENTION 
 OF THE DEPARTING OF THE CHILDREN OF ISRAEL ; 
 AND GAVE COMMANDMENT CONCERNING HIS BONES, 
 
 I I* Two Injlances of the faith of J of c ph. § 2. Firft^ his 
 making mention of the departure of the children of Ifracl 
 eut of Egypt. 7d whom, when, and the way whereby^ 
 % 3. Secondly, his commandment concerning his bones. § 4, 
 
 The 
 
198 EPIStLE TO THE HEBREWS. CuAr.XI, 
 
 ^he evidence of his faith in this particular. The Fopifh 
 argument for relicksy ridiculous, § 5. Obfervations, 
 
 § I. X WO inilances are here propofed of the faith 
 of Jofeph — That he made mention of the departing of 
 the children of Ifrael out of Egypt ; and — -that he gave 
 commands concerning his bones. The account is giveii 
 ill the clofe of the book of Genelis. 
 
 § 2. The firj} inilance propofed of Jofeph's faith, is 
 *' his making mention of the departing of the children of 
 ' of Ifraer out of Egypt. But, ? 
 
 1. To whom did he fpake thefe words, and gave this 
 diarge ? To * his brethren,^ [Gen. i, 24.] Some of bis 
 own brethren, ftriftly fo called, were yet alive, as is evident 
 concerning Levi. For Jofeph, when he died, was but a 
 hundred and ten years old, [verfe 26.] and Levi lived 3 
 hundred and thirty-feven years, being not twenty years 
 older than Jofeph. Alfo under the name of his * bre- 
 
 * thren* his brother s [on may be intended, as is ufual. 
 But as to the command concerning his bones, the exprelTioii 
 is changed. For it is faid, that he took an oath of the 
 children of Ifrael ; and fo it is again repeated, [Exod. 
 xiii. 10.] ' He had fcraitly fworn the children of Ifrael ;' 
 that is, he brought the whole people into this engage- 
 ment by the heads of their tribes, that they might be 
 obliged in after generations ; for he forefaw that it would 
 not be the work of them who were then living. — More- 
 over wc may notice, 
 
 2. The tinie wl>erein thefe things were done, (tsXsv- 
 Tccy) ' when he was dying.' ' And Jofeph faid unto his 
 
 * brethren, / die' This evidence he gave of the Jied-^ 
 faftncfs of his faith, that it had accompanied him through 
 all his aflildigns and profperity, not forfaking him now 
 at his death. He had lived longer in glory, power, and 
 wealth ; but through all he preferved his faith in the 
 promife of God entire. 
 
 3. In the ivay whereby he exprefled his faith, wc 
 may remark the ohje^ of it, or what h« did believe ; and 
 — the inanmr of his adling that faish. 
 
 This 
 
Ver.21» epistle to the HEBREWS. 199 
 
 This * departure of the children of Ifrael' is not in- 
 tended as a mere departing thence ; but fuch as whereby 
 the prom'ife made to their fathers fhould be accomplifhed ; 
 and he feems to have refpedl to the promife made to 
 Abraham, [Gen. xv» 13, 14.] wherein the fojourning 
 and afflidtion of his feed in a ftrange land v/as determined 
 before their admiffion into the land of Canaan. 
 
 As to the manner of a£ling his faith towards this obje<^j 
 he ' made mention of it ; he called his brethren to him, 
 and fpake of it unto them all, [Gen. i. 24.] both to 
 difcharge his own duty, (for with the mouth confeffion is 
 made unto falvation} and to ilrengthen their faith ; for 
 when they found that he in all his glory and wealth 
 embraced the promife^ and died in the faith of it, what a 
 great encouragement was it to them, who were in a mean- 
 er condition, firmly to cleave to the fame promife ; 
 and w-hen any who are great, mighty, and wealthy in the 
 World, do in their public profeffion prefer the promifes 
 of the gofpel to their prefent enjoyments, it is of great ufe 
 in the church. 
 
 He ' made mention of it) or called it to rem.embrance ; 
 it was not that which he had by immediate prefent reve- 
 lation ; but it was from his reliance on the promifes long 
 before given ; the profpe£l of their bondage and helplefs 
 condition did not at ail weaken his faith as to the accom- 
 plifhment of the promife ; wherefore, when the apoftle 
 fays, that he * made mention of the departing of the 
 * children of Ifrael,* he had not only refpecl to the thing 
 itfeif, but alfo to the manner and circumftances of it ; 
 that it fhould be after great oppreffion, and by a work of 
 almighty power. 
 
 This wag a proper feafon for Jofeph to make mention 
 of the promife and its accomplifhment, and his embracing 
 of it fhews the wifdom of his faith ; he was now dying-^ 
 and at the folcmn junfture, his brethren, the poflerity of 
 Jacob, knew not what would become of them, being 
 deprived of him who was their only protector ; at this 
 Jcafony to teflify his own faith in the promife, now he had 
 no more concernment in this world, and to encourage 
 
 Vol. IV, D d thena 
 
too AN EXPOSITION OF THE Chap. XL 
 
 them to th« like confidence in it, makes mention of his 
 accomplilhment. 
 
 § 3. Secondly, There is a particular inflance of the faith, 
 of Jofeph, in that (svflsiXulo) * he gave commandment con- 
 
 * cerning his bones,' which was peculiar to himfelf, 
 "What the apoftle expreiTeth by his commanding, or giving 
 commandment, was his taking an oath of his brethren 
 and their pofterity in them, [Gen. 1. 25.] * He llraitly 
 
 * charged the children of Ifrael with an oath,' [Exod. xiii. 
 19.] as it was an a£t of authority in him, (for he had the 
 rule over his brethren,) it v*'as a command; the manner of 
 the obligation to the performance of it was by an oath, 
 IS0 Abraham gave charge and command to Eliezer his 
 fervant about taking a wife for Ifaac with an oath, [Gen. 
 xxiv. 2, 3, 9.] and this kind of oaths in things lawful, 
 for a good end, not arbitrarily impofed, but entered into 
 by confent, are good in themfelves, and fometimes nccef- 
 fary ; the apoftle faith 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 exprcf- 
 fed in the florv, viz. * that when God vilited them, and de- 
 
 * livered them out of Egypt, they fhould carry his bones 
 
 * along with them into Canaan,' [Gen. 1. 25.] In order to 
 this they embalmed hivci, and put him in a coffin in Egypt^ 
 [vcr. 26.] probably the Egyptians left the care of his 
 funeral to his brethren, and that his coffin remained in 
 the cullody of their pofterity, perhaps his own in par- 
 ticular, until the time of their departure ; then Mofes. 
 took him into his care, [Exod. xiii. 19,] and the iffue of 
 the whole was, that into the land of Canaan they were 
 fafely carried, according to the oath of the people, and 
 buried in Sichcm, in a parcel of ground whereof Jacob 
 had made a purchafe, and left it in legacies to the chil- 
 dren of Jofeph, [Jolh. xxiv. 32.] 
 
 § 4. But there were fome things peculiar to Jofeph, 
 which caulcd his faith to a£t in this way about the dif- 
 pofal of his bones. For, 
 
 I. He had been of great power, authority, and dignity 
 among the Egyptlajis j his facie and reputation for wif- 
 
 dom, 
 
Ver.2?. epistle to the HEBREWS. not 
 
 dom, righteoufnefs, and legiflation were great among the 
 nations ; he might therefore juilly have feared, that if he 
 hzd not thus openly renounced all cognation and alliance 
 with them, he might among pofterity be efteemed aa 
 Egyptian, which he abhorred ; therefore he eflablifhed 
 this lafling monument of his being of the feed and pof- 
 terity of Abraham, and not an Egyptian ; yea, it is 
 thought by many that in after-ages they worfhipped him 
 under the name of Serapis, and the fymbol of an ox ; 
 but this (as much as in him was) he prevented by the 
 removal of his bones. 
 
 2. He did it plainly to encourage the faith and ex- 
 pectation of his brethren and their pofterity, both for the 
 certainty of their future deliverance, and alfo to take them 
 off from all intention to fix themfelves in Egypt, feeing 
 he who had all advantages above them for that end, would 
 not have fo much as his bones to abide in the land ; the 
 frame of his fpirit, now he was dying, may be fairly con- 
 sidered as an indication of what it was in the whole 
 courfe of his life ; ho is not folkitous about the difpofal of 
 his wealth and revenues, which no doubt were very great; 
 but his mind is wholly on the promife, and thereby on, 
 the covenant with Abraham ; it is highly probable that 
 his wife Afenath, a woman of a princely family, was con- 
 verted from idolatry to the knowledge of God and faitli 
 in him ; and hereon, probably, flie alfo was contented 
 that her children and pofterity fhould fall from their 
 parental honour and revenues, to take up their portion 
 among the affli<fted people of God. The mighty work^ 
 ing of his faith fhines out in all thefe things ; and this 
 inftance of the apoftle eminently fuited the argument he 
 had in hand. 
 
 The plea of fome of the Roman church from thisf 
 place, for the prefervation and veneration oi reliques^ or 
 the bones of faints departed — digging men's bones out of 
 their graves, enfhrining and placing them on altars, car- 
 rying them up and down in proceffion, adorning them 
 with all figns of religious veneration, applying them to 
 D d 2 niiracuious 
 
2C» AN EXPOSITION OF THE Chap. XI^ 
 
 miraculous operations in curing difeafcs, cailing out devils, 
 and the like — is ridiculous and contemptible. 
 ^ 5. Hence we may obferve, 
 
 1. That it is of great ufe to the edification of the 
 church, that fuch believers as have been eminent in pro- 
 feiTion, Ihould at their dying moments tellify their faith 
 in the promifes of God ; fo did Jacob, fo did Jofeph ; 
 and blefled be God, fo others have done, to the great ad* 
 vantage of the living. 
 
 2. fofeph, after his trial of all that this world could 
 afford, and when he was dying, chofe the pojnife for his 
 lot and portion. 
 
 3. No interpofition of difficulties ought to weaken 
 our faith, as to the accomplifliment of the promifes of 
 God. 
 
 Verse 23. 
 
 ey faith moses, w^hen he was born, was hid 
 three months of his parents, because they 
 saw he was a proper child ; and they were, 
 
 NOT AFRAID OF THE KING's COMMANDMENT. 
 
 ^ I. The parents of Mofes, their faith. § 2. 7'he cruelty 
 of Pharaoh prevented. § 3. Mofes hid by his parents. 
 ^ 4. A peculiar motive to It. § 5, 6. Faith the principle, 
 ef their acilngs. § 7. Ohfcrvatlons. 
 
 ^.i. An fearching the facred records of eminent ex- 
 amples of the power and efficacy of faith, the apoftle 
 proceeds to Mofes ; and indeed, if w^e confider his perfoii 
 and circumftanccs, the work he was called to, the trials, 
 difficulties, and temptations he bad to engage with, the 
 concernment of the glory of God and of the whole 
 church in him, the illullrious reprefentation of the re- 
 
 redemption 
 
VER.a3. EPISTLE TO THE HEBREWS. 203 
 
 demption and deliverance of the chnrch by Chriil: in 
 what he did, with his luccefs and victory over all oppofi- 
 tioii, we mufl acknowledge that there cannot be a more 
 excellent exemplification of the power of faith, than that 
 was which was given in him ; for this caufe the apoftle 
 takes one flep backwards, to declare the faith of his parents 
 in preferving him when an infant. 
 
 § 2. After that Pharaoh failed in his defign ofdeftroy- 
 ing the male children of the Hebrews by the midwivcs, 
 he gave the execution of it in charge to all the officers 
 among them, who no doubt were fufficiently diligent and 
 pificious in the work commit::ed to tlicm. About the very- 
 entrance of this new efFe£lual way of deftroying the male 
 children, when their rage was mofl fierce, no way abated 
 by compaffion, not wearied by long continuance, nor 
 weakened by want of fuccefs, Mofes, who was deilined 
 to be the deliverer of the whole people from their mifery, 
 is born and preferved. How blind are poor finful mortals 
 in all their contrivances againft the church of God * 
 When they think ail is fecure, and that they fliall not fail 
 of their end, that their counfels are laid fo deep as not to 
 be blown up, their power fo uncontrolable, and the way 
 wherein they are engaged fo efFe(ftual, that God himfelf 
 can hardly deliver his fervants out of their hands ; he 
 that fits on high laughs them to fcorn, and with an 
 almighty facility lays in provilion utterly to deflroy them, 
 ^nd to deliver his church. 
 
 § 3. * Mofes was hid three months (v%o tcov ttoIsqoo'j 
 * ccvja) of his parents.'' The word (7r(zjcQSg) father s, is here 
 ufed in the common gender for (yovcig) parents ; in the 
 ilory there is mentioned only of his mother^ [Exod, ii. 2.] 
 and that was, becaufe the execution of the counfel or 
 advice was committed to her ; wherein fhe ufed alio the 
 helps of her daughter, [ver. 4.] but it is plain his father 
 was no lefs engaged in this work and duty than his 
 mother; (:-kgv[2'/i Tpifjivivov) he %vas hid by them three 
 months ; herein they exercifed their faith, in that they con- 
 cealed, as much as they were able, that a male child was 
 born in the family ; they kept him not in the ufual place 
 
 for 
 
fe«4 AN EXPOSITION OF THE Crap. XT* 
 
 for children, but hid him ia fomc fecret part of the houfe. 
 Here he abode * three months ;' about the end of which 
 time probably the report began to grow, that there was a 
 male child born there, which would have occafioned an 
 immediate Urift fearch, from which they could not have 
 prefervcd him. No doubt but during this feafon their 
 diligence was accompanied with fervent cries to God, and 
 the exercife of truft in him. The occafion was great on 
 all hands, and they were not wanting to their duty. The 
 outward a6l of hiding the child was but an indicatian of 
 the internal working of faith. 
 
 ^ 4. ' Eecaufe they faw he was a proper child ;' (S/oJO 
 lecavfe^ or when, or whereas they faw. It doth not in- 
 clude the whole caufc of what they did, as if this were 
 the only reafon why they did it, but it refpefts that impref- 
 iion on their minds which the fight of the child gave them, 
 exciting them to that duty which they had other grounds 
 and reafons for. It is granted, the fight of the child greatly 
 excited their natural afFeftions, by which thejr minds 
 were made the more ready to engage in the hazard which 
 faith called them to, for his prefen^ation. They faw that 
 he v^ras {ao'iuov to •jtccioiov) a proper child. The Hebrew 
 word (n^fD) 'Tob, is applied to every thing that is on any 
 account approveable and excellent in its kind. The word 
 fignifies comely^ beautiful, goodly, {aycc^og^ y^a-Kog.) Holy 
 Stephen exprelfed the force of the Hebrew word by {acfjciog 
 TOO (d:Oo) fair to God, or in the fight of God, [A6ls vii. 
 20.] which we render exceeding fair. No doubt but fame 
 imufual fweetnefs and beautv of countenance is intended. 
 And not only fo, but I am perfuaded, from that expref- 
 iion of Stephen, that there was {^siov 71) an appearance 
 of fomeivhat divine and fupcmaiural, which drew the 
 thoughts of the parents to a deep confideration of the 
 cliild. They quickly thought it was not for nothing 
 that God had given fuch a peculiarly promifing coun- 
 tenance to the infant. This not only drew their affec- 
 tions, and engaged them, but moved their minds and 
 judgements to eiulcavour all lawful ways for his preferva- 
 
 tion* 
 a 
 
VER.i3* EPISTLE TO THE HEBREWS. 4o$ 
 
 tion. Note ; it is well, when any thing of eminency in 
 our children doth fo engage our afFefllons to them, as to 
 make them ufeful and fubfervient to diligence in the dif- 
 poling of them to the glory of God. Otherwife, a fondnefs 
 in parents ariling from the natural endowments of chil- 
 dren, is ufually hurtful, and oftentimes ruinous to both. 
 § 5. The principle of their a£lings for his prefervatioii 
 in hiding him, as alfo in the means afterwards ufed, was 
 tht'w faith, 
 
 1. I take it for granted, that they had no i^tcidX parti- 
 tular revelation concerning the life and work of this child. 
 No fuch thing is mentioned, nor was it needful for the 
 •ailing of faith in this matter ; and the manner of their 
 deportment in the whole manifefts that they had no fuch 
 thing. 
 
 2. They had a firm faith concerning the deliverance 
 of the people out of bondage in the appointed kd^^ow. 
 This they had an exprefs promife for, and were pecu- 
 liarly engaged to the belief of it by the divine teftimony 
 of Jofeph, and his charge to carry his bones with them ; 
 and With refpeft to this deliverance they are faid, * Not 
 • to fear the king's command,' which was the efFe£l of 
 their faith. 
 
 § 6. It was (diocjayiJLoi) an ordinance^ a flatute, an 
 €di£t which had the force of a {landing law, eftablifhed 
 by the kiiig, with the counfel of the kingdom, [Exod. i. 
 9 — I I.] and this law lay directly againfl the accomplifli- 
 ment of the promife ; for it aimed at the extirpation 
 of the whole race. This the parents of Mofesy^^r^^ not ; 
 they knew the promife of God for their prefervation, 
 multiplication, and deliverance {hould take place, notwith- 
 i^anding all the laws of men, and the higheit rage in their 
 execution. God having promifed to Abraham, that he 
 would multiply his feed, and exprellly to Jacob, that he 
 would do it in Egypt, [Gen. xlvi. 3.] it utterly made 
 void this law from its firfl enabling. They had alfo a 
 perfuaiion that God would provide a perfon who fhould 
 be the means of their obedience, and who Ihould condudt 
 thqm froOT tliqi.r bqnja^e. Thi§ Aipf^s himfelf appre- 
 hended 
 
to& ANEXPOSITION of the Chap.XL 
 
 liendcci when he ilew the Egyptian, and began tb judge 
 that he himfelf might be the perfon, [A£ls vii. 24, 25.] 
 And although afterwards he faid, * O my Lord, lend I 
 
 • pray thee bV the hand of him whom thou wilt fend,* 
 [Exod. iv. 13.] he was lure he would fend one, but 
 prayed that be might not be the man. Now the parents 
 of Mofes — having this perfuaiion deeply fixed in them, 
 and being railed by their diftrel'fes to delires and expec- 
 tations of .a deliverer, beholding alio the unufual divine 
 beauty of their child — might )\^elt be railed to fome juft 
 hopes, that God had deligned him to that great work. 
 Though they had no fpecial revelation of it, they had 
 fuch an intimation of fome great end God had defigned 
 him for, as that they could not but fay, 'Who knows 
 
 • but God may have prepared this child for that end ?' 
 and fometimes, as to the event of things, faith rifeth no 
 higher, than, to fuch an interrogation, [as Joel ii. 13.] 
 * — ' They feared not the king's edidl.' There is no 
 mention of any thing in the roval mandate but. that 
 
 • every male child fhould be call into the river,' [Exod. i. 
 22.] but it is generally and rationally apprehended, that 
 ihey were forbid to hide their children on pain of death. 
 This they w^ere not fo afraid of as to negle<fl their duty* 
 Neither was their change of method from want of fuith, 
 but rather an effe£l and fruit of it. For when one law^- 
 ful v/ay of prefervation from perfecution, oppreffion, and 
 cruelty will not fecure us anv logger, it is our duty to 
 betake ourfelves to fome other winch is more likely to do- 
 4b. For faith worketh by trull iu God, whilfl Vvre arei 
 in the ufe of lawful means. 
 
 § 7. Hence obferve, '^ 
 
 I* Where there is in agreement between hufband and 
 wife, in faith and in fear of thefLord, it makes way to 
 a blelfed fuccefs in all their duties \ when it is otherwife^ 
 nothing fucceeds to their coiufort. 
 
 2. When difhcull duties befall perfons in that relation, 
 it is tlicii- wijdom to apply themfelves to that part and 
 iliare of it, which they are bell fuited for. So was it in 
 this caic; Amram> no doubt, was the princip?.! in the 
 
 advice 
 
Ver. 24--a6. EPISTLE TO THE HEBREWS. 207 
 
 advice and contrivance, as his wife was in its adual ex- 
 ecution. 
 
 3. This is the height of perfecution, when private 
 houfes are fearched by bloody officers to execute tyran- 
 nical laws ; when the laft and utmofl retreat of innocency, 
 for that protection which is due to it by the law of God 
 and nature, with the common rules of human fociety, 
 cannot be a fhelter againft wicked rage and fury. 
 
 4. The rage of men and the faith of the church fliall 
 work out the accomplifliment of God's counfels and 
 promifes, to his glory, from under all perplexities and 
 difficulties that may arife in oppolition to it. 
 
 Verses 24 — -26. 
 r.y faith moses when he was come to years, re* 
 
 FUSED^ TO BE CALLED THE SON OF PHARAOH's 
 ' DAUGHTER ; CHOOSING RATHER TO- SUFFER AF- 
 FLICTION WITH THE PEOPLE OF GOD, THAN TO 
 feNJOY THE PLEASURES OF SIN FOR A SEASON, 
 ESTEEMING THE REPROACH OF, CHRIST GREATER 
 RICHES THAN THE TREASURES OF EGYPT ; FOR 
 HE HAD RESPECT UNTO THE RECOMPENCE OF RE- 
 WARD. 
 
 § I. The fcihh of Mofes. § 2. (I.) When he was come tj 
 years, § 3. Rcfufcd the honour of his adoption. § 4. ^_y 
 , what means came Afofes to know his adoption P § 5. fVhen 
 did he refufe to he called the fon of Pharaoh's daughter. 
 § 6 — -10. The choice and faith of Mofes. § II. Hi$ 
 motive. § 12 — 15. (II.) Obfervations, 
 
 § I. . A HIS example is great and %nal. The *apoflle, 
 
 as we fliewed before, takes his inllances from the three 
 
 ilates of the church under the Old Teilament, The/r/? 
 
 Vol. IV. E e ^as 
 
268 AN EXPOSITION OF THE Chap. XI. 
 
 was from the giving of \\\t firjl promife continuing to the 
 call of Abraham. The fccond had its beginning and 
 confirmation in the call of Abraham^ with the covenant 
 made with him and the token thereof. The conftitutioii 
 and confecration of the third ftate of the church was in 
 ghing the laWi and herein an iPiflance is given in. tlie lav/- 
 giver himfelf. All to manifcft, that whatever outward 
 variations the church paffed under, yet faith and the 
 promife s were of the fame efficacy and power under them 
 alh 
 
 § 2. (I.) * By faith Mofes when he was come to 
 ' years.' None in the old world Vv^as more lignalized by' 
 Providence in his birth, education, and adlions, than 
 Mofes. Hence his renown was both then, and ever after, 
 verv great. He was the law-giver ; whence it is mani- 
 fell, that the law is not oppofite to faith y feeing the law- 
 giver himfelf lived thereby. 
 
 (Mivcic yivousvcg^ cum efjct grandis^ cum grandis fa^u:: 
 ejjei,) If hen he became great. Syriac ; * When he was a 
 * man.' The word may refpe£l either fate and condition^ 
 or time of life and flature. To become great, is in fcrip- 
 ture and common fpeech, to become fo in wealth, riches, 
 or power, [Gen* xxiv. 35. and xxvi. 13.] and fo Mofes 
 was come to wea-lth, povver, and honour in the court of 
 Pharaoh ; and hence the greatnefs of his felf-deniai 
 here commended.- But although this be true materially, 
 and hath an efpecial influence to the commendation of 
 the faith of Mofes, yet it is not primarily intended in this- 
 cxprefTion ; for, having declared the faith of his parents, 
 and the providence of God towards him in his infancy,^ 
 in the foregoing verfes, the apoflle here Ihcws what his^ 
 own way and acling was, after he grew up to years of 
 underhand ing. So the word (ut^yc^c) is ufed for one 
 that is gi'own np to be a ?7:a}i, ffui juris) to a£t the' 
 duty v/hereunto- he was called, [Exod. ii. 11.) 'And if 
 * came to pafs \n thofe days, after Mofes was grown up, 
 ' that he went cur unto his brethren ;' where the Hebrew 
 (ntrDSn:i»T} is by the Septuofnt rennered by (jjisyc^.g 
 ycvoij.zvog) the words here ufed. According as he grew 
 
Ver, 24— -26. EPISTLE TO THE HEBREWS. 209 
 
 up in flature and underftanding, he a£led faith in the 
 duties whereunto he was called. 
 
 § 3. 'He refufed to be called the Ton of Pharaoh's 
 ^daughter.' It is raanifeft from the flory, [Ex >d. ;j 
 upon Pharaoh's daughter £r{l finding him in tLe river, 
 and faving his life^ fhe gave orders to his mother who 
 appeared for a nurfe, that fhe fhould ' nurfe him for 
 * her's,' [vcrfe 9.] When he was weaned, his mother 
 carried him to her. And it muil be acknowledged, that 
 there was no lefs danger and trial of the faith of his 
 parents herein, than when they put him into an ark of 
 bu.rufhes iioating on the river^ For to carry a tender 
 iiafant, probably about three years of age, to be bred in 
 an idolatrous^ psrfecuting court, was no lefs dangerous to 
 his foul and eternal coiidition, than the expoling of him 
 in the river was- to his natural life. But when Mofes 
 was thus brought to court to Pharaoh's daughter, it is 
 faid he became her fin. It is probable Ihe had no other 
 child ; and that fhe folemnly adopted him to be her fon, 
 and confequently the heir of all her honour and riches, 
 ivhich enfued on adoption. Hereon fhe gave him his 
 name, as w-as ufual in cafes of adoption, taking it from 
 the firiL occafion of her owning him. She called his 
 name Mofes ; and fhe faid * becaufe' I drew him out of 
 * the water.^ And this is what God would have him ufe, 
 as a perpetual remembrance of his deliverance, when he 
 was in an helplefs condition. Being thus publickly 
 adopted and owned, he was by all efleemed, honoured, 
 and called ' the fon of Pharaoh's daughter.' 
 
 § 4. It may bs inquired by what means, (fuppofing 
 Mofes to be carried to Pharoah's daughter prefently after 
 he was weaned, and thenceforth brouglit up in the court) 
 by what means could he come to know his fl:ock, race, 
 and kindred, fo as, upon all difadvantages, to cleave to 
 diem, to the relinquishment of his new regal relation ? I 
 anfwer, 
 
 I. He found himfelf circumcifed^ and fo to belong to 
 the circumcifed people. Hereon God inflrucled him to 
 mquire into the reafon and nature of that dilliaguilliing 
 
 E e 2 cha- 
 
aio AN EXPOSITION OF THE Chap, XI, 
 
 chara£leF ; and fo he learned that it was the token of 
 God's covenant with the people, the pofterity of Abraham, 
 of whom he was ; it was a bielTed inlet into the know- 
 ledge and fear of the true God. And whatever is pre- 
 tended by fome to the contrary, it is a moll eminent 
 divine privilege to have the feal of the covenant in bap- 
 tifm communicated to the children of believers in their 
 infancy ; and a means it hath been to preferve many 
 from fatal apoftacies. 
 
 2. His nurfe^ who w^as his mother^ was frequently 
 with him, and probably his father, on the fame account. 
 M^liether they were ever known to the Egyptians to be 
 his parents, I very much queftion. But there is no 
 doubt that they, truly fearing God, and folicitous about 
 his eternal condition, took care to communicate to him 
 the principles of true religion, with a detellation of the 
 Egyptian idolatries and fuperilition. 
 
 3. The notoriety of the faft was continually before him. 
 It was known to all Egypt that he was of an Hebrew 
 extra6lioh, and non-incorporated into the royal family 
 of the Egyptians. Hereon he confidered what thefe two 
 people were, what was the difference between them ; and 
 quickly fouiid which of them was the people of God, and 
 Low they came to be fo. By thefe means his mind was 
 inlaid with the principles of faith and the true rehgion, 
 before he was given up to learn the wifdoni of the Egyp- 
 tians, and before the temptation from wealth, power, and 
 glory had any powerful influence on his affe6lions. 
 
 § 5. Our next inquiry is, When did Mofes refufe to 
 be called the fon of Pharaoh's daughter ? Whereas it is 
 the internal frame and a£l of his mind that is here in- 
 tended, it is not to be confined to any particular outward 
 aftion, much lefs to that which fell not out until he was 
 full forty years old, [Ads viii. 23.] and before which 
 it is faid, that he owned the Ifraelites for his brethren ; 
 
 * He went out to his brethren and looked on their bur- 
 
 * dens,' [Exod. ii. 11.] which he could not ^o without 
 a refolution to relinquilh his relation to Pharaoh's daugh- 
 ter. 
 
 Wberefore 
 
V£R.24-z6. EPISTLE TO THE HEBREWS, -ir 
 
 Wherefore his refufal confined in the fedate rcfolution 
 of his mind, not to abide in that ftate, whereinto he was 
 bfonght by his adoption, by faith, prayer, and tiull in 
 God ; for this refufal was undoubtedly an a£l and fruit 
 ef faith, the power of which is here given as an inftance ; 
 no doubt, but as he had occalion he converfed with his 
 brethren, not only owning himfelf to be of t\\t'n Jiock and 
 race, but alfo of their faith and relfgkn, and to belong to 
 the fame covenant ; where there was no longer a con- 
 fillency between his faith and profeflion to be continued 
 with his flation in the court, he openly and fully fell ofF 
 from ail refpeft to his adoption, and joined himfelf to the 
 other people, as we Ihall fee in the following verfc. 
 
 § 6. ' Choofing rather to fufier aflii£lioH with the 
 ^ people of God, than to enjoy the pleafures of {in for a 
 * feafon.' There are two things to be confidered in thefc 
 words ; fiiji, that there were at this time two things pro- 
 pofed to Mofes ; — The people of God in their afflided 
 ilate, and^ — the enjoyments of the pleafure of fin for a 
 feafon ; fecondly, the determination he made, as to his 
 own intereft and concernment. 
 
 ' He chofe rather,' &c. (tw Kaoo t8 <dii^) ivlth the 
 people of God ; that is, the Hebrews, who were called 
 fo in contradillindion to all other people and nations 
 whatever, by virtue of that fpecial covenant which God 
 made with Abraham and his feed throughout all genera- 
 tions ; the token whereof they bare in their flefh. 
 
 This people of God is propofed to Mofes as under 
 afflieimiy fo that if he will join himfelf to them, it mull 
 be with a participation of the outward ev'ds they were 
 fubjeft to ; the word ((TXjyv^ayjU'yjLQ-^ixL) is ufed only in 
 this place ; and fignifies to be vexed and preffed lulth things 
 evil and grievous. What were the afflictions and fuf- 
 ferings of the people of God at that time is well known ; 
 but it does not appear that it was required of him to 
 work in the kilns and furnaces with his brethren ; only, 
 confidering their woful condition, he call his lot among 
 them to take that portion vv^hich fell to his fhare, ac- 
 cording to the guidance of divine Providence. 
 
 3 § 7- 
 
ziz AN EXPOSITIOxNf OF THE Chap. XI. 
 
 § 7. That which is propofed in oppofltlon hereto was, 
 
 (tt pO(r}toC'ipoy cyj:iv (X,lw^pTia>g ocTToXocvcriy) to enjoy the pleafures of 
 Jin for a j'eafon ; to have the temporary {oi7VoXoiV(rLg) fruitkfl 
 or enjoyment of fin ; and the word is ui'ually applied to lig- 
 pity I'ach a fruition as hath guft and rehih ; this enjoyment 
 of iin IS faid to be [iT^jOcry.oir^og) temporary, for a feafon ; fub- 
 je^t to a ihouland interruptions in this life, and unavoidably 
 ending with it , thus were things truly repirfented to the 
 thoughts of Mofes ; he did not hide his eyes from the 
 worfl on the one hand ; liCr did he fuifer hinifeii to be 
 impofed upon by flattering appearances or* the other ; he 
 omitted no circurailances that might iaiiuence a right 
 judgement in his choice : he confidered the woiTt or the 
 people of God, which is their anlif'tion, and the heft of 
 the world, which is but the evanid pleafur? of iin ; an4 
 prefers the worfl of the one above the beil of the other. 
 
 § 8. (MciiAAoy cKojj.svoc) choof.ng rather \ they v/ere pro- 
 pofed to his ele£live faculty ; he could not enjoy the good 
 things of them both, but adhering to the one, he mufl 
 renounce the other ; if he cleave to the treafurcs of Egypt, 
 he mull renounce the people of God, and if he join him- 
 ielf to the people of God, he muft renounce all his in- 
 terell in Egypt ; this he faw neceffary from that profeffion 
 which God required of him, and from the nature of the 
 promife which that profeflion rcfpecled. 
 
 § 9. * Efleeming (tov ovc/S/cr/xcy ry Xp;cr7&;0 the reproach 
 
 * of Chr'ift greater riches than .the treafurcs in Egypt \ this 
 mull be the fame with w'i;at he calls * being afRided with 
 
 * the people of God,' in tne verfe foregoing, only with an 
 addition of a confideration under which it is peculiarly 
 eligible. 
 
 ('O jspio^og) Chrif, is never ufed for any type of 
 •Chriil. The immediate reafon of the perfecution of the 
 Ifrat'lites was, becaufe they would not coalefce into ojie 
 people v/ith the Egyptians, but ilill would retain and 
 abide by their diflin£l interefl and hopes ; now their per- 
 severance herein was grounded on their faith in the pro- 
 mife to Abraham concerning Ghrift ; from the firfl pro- 
 Diife concerning the exhibition of the Son of God in the 
 
 flefh, 
 
Ver.24— 26. EPISTLE TO THE HEBREWS, 213 
 
 fieili, Chr'tji was the life and foul cf the church in all 
 ages-; for from him all was derived, and in him all 
 centered ; Jefus Chriil the fame yeflerday, to-day, and for 
 ever ; a lamb fiain from the foundation of the world. 
 All the perfecutions of the church arofe from the enmity 
 between the two feeds^ which entered upon the firft pro- 
 mife of Chrift^ and the adherence of believers to that 
 promife is the grand caufe of that feparation from the 
 world, which is the immediate caufe of all their perfe- 
 verance ; wherefore, the reproach of Chr'iji in the firfi: 
 place, ligniiies the reproach which, upon the account of 
 Chrift, or their faith in him, they underwent ; for al! 
 outward obfervances in the chtirch in all ages are but 
 the profeffion of that faith ; Chrift and the church were 
 confidered from the beginning as one niyfacal body ; fo that 
 what the one underwent, the other is eileenied to undergo 
 the fame. Hence it is faid, that in all their afiliftionsy 
 lie was ajfflided, [Ifa. Ixiii. 9.] and our apoflle calls his 
 own fufferings, that whidi is behind of the affli^tiGns of 
 Chrlfl, [Col. i. 2 4. J vi%. v;hat belonged to the full allot- 
 ment of fufFerings to that myflical body whereof Chriil 
 is the head ; and in this fenfe alfo the afdidions of ti>e 
 church are thole of Chrift, [Gal. vi. 17.] All the fuf- 
 ferings of the people of God for the fake of Chrift arc 
 called his rcpr-oach ; the foundation cf them all is laid in. 
 reproach ; the world can neither juilify nor countenance 
 itfelf in its perfecutions of the church, unlefs they iirft 
 cover it all over \n\.\\ reproaches ; fo they dealt with our 
 Lord himfelf. 
 
 § 10. (Toov cj Aiyvvfjoo ^7i(Ta'JuiA)v) * the trcafures of 
 ' Egypt ;' trcafures properly are riches in gold, iilver, pre- 
 cious ftones, and other valuables that are laid up ; but 
 when the trcafures of a nation are mentioned, they in- 
 clude all the profits and advantages of it whence thofe 
 treafures are gathered ; in both refpeds Eevpt, v;hcn ia 
 its flourifhing ftate, was behind no kingdom in the world; 
 he confidered what they v^-ere, what they would amount to, 
 what might be done vvith them, or attained by them, and 
 prefers the * reproach of Chrifl' above them all ; * he 
 
 * elleemed 
 
614 AN EXPOSITION OF THE Chaf. XIj 
 
 * efteemed the reproach of Chrifl to be (^^H^ova ttT^ov) 
 
 * greater riches ;' riches, opulency^ wealth, contain all that 
 men have and value in this world ; all that they delire 
 and place their happinefs in ; at lead fo far as that they 
 judge they cannot be happy without them ; that which 
 is the principal means of all the ends of life ; and an 
 abundance of it. 
 
 § II. * For he had refpe£l unto the recompence of 
 ' reward ;' (c>^7ic!3K-7rs, intuitus ejl) he looked on ; he faw by 
 the eyes of faith, as reprefented in the promife ; he took 
 into conlideration, (t'//j/ ^Kr^OTiohoo'icy.v) * the recompence of 
 
 * reward \ (pramii retributionem, largitionem, mercedis red^ 
 ditionem) the gratuitous reward that God hath annexed to 
 faith and obedience, not merited or delired by them, but 
 infallibly annexed to them, in a way of fovereign bountyi 
 The apoftle gives us here a pregnant inflance of that 
 defcription of faith which he gave us in the iirll verfe of 
 t!ie chapter ; — that it was the * fubilance of things hoped 
 '' for, and the evidence of things not feen,' for both thefe 
 were feen confpicuoufly in this faith of Mofes ; it gave 
 liim an evidence of the invilible things of the eternal 
 reward ; and caufed them fo to fubfiil: i]i their power and 
 foretafte in his mind, as that he preferred them above all 
 tliings. I'hat this recompence of reward principally re- 
 fpeds the eternal reward of pcrfecuted believers in heaven, 
 is out of queftion ; but — whereas God in his gracions 
 covenant is a prefent reward to them, [Gen. xv. i.] and 
 in the prefent keeping of his commandments there is a 
 great reward, [Pfal. xix. i i.] as alfo that the fpiritual 
 wifdom, grace, mercy, ahd cowfolation behevers receive 
 in this world, are riches, treafures^ and durable fubftances 
 
 - — I doubt not that the blclled peace, reft, and fatisfa6lion 
 whicli they have in a comfortable perfuafion of their co- 
 venant intereft in God, are alfo included^ 
 
 But even thefe alfo have their power and efficacy from: 
 tlieir infeparable relation to the eternal reward ; this re^ 
 u^ard comprifeth three things , — He believed it upon di- 
 vine revelation and promife, — he valued it according Xcf 
 its worth ; — he brought it to the account, in the judge- 
 
 iiicnt 
 
Ver. 24-^26. EPISTLE TO THE HEBREWS, si^ 
 
 ment which he was to make concerning the reproach of 
 Chrift and the treafures of Egypt ; and this was the vic- 
 tory whereby he overcame the world, even his faith. 
 § 12. (II.) Here we obferve the enfuing particulars ; 
 
 1. Whatever be the privileges of any, whatever be 
 their work or ofEce, it is by faith alone that they muil 
 live to God, and obtain acceptance with him. The law- 
 giver Mofes himfelf was juftified by faith. 
 
 2. It is good to fill up every age and feafon with the 
 duties which are prope'- to it ; and it is the duty of all 
 young perlbns, that, according as they come to the know- 
 ledge of what is required of them, they apply themfelves 
 vigoroufly and dihgently to the fame. * Mofes, when he 
 * w^as come to years,' &c. 
 
 3. It is a blefled thing to have the principles of true 
 religion fixed in the minds of children, and their afrec- 
 tions engaged to them, before they are expofed to temp- 
 tations from learning, wifdom, wealth of preferment ; and 
 the negligence of moil parents herein, who have none of 
 thofe difiiculties in the difcharge of their duty, which 
 the parents of Mofes had, is a treachery which they mufb 
 be accountable for. 
 
 4. The token of God's covenant received in infancy 
 being duly coniidered, is the mofl effectual means to pre- 
 ferve perfons in the profefTion of true religion againft 
 apoflacy by outward temptations. 
 
 5. The work of faith in all ages of the church, as to 
 its nature, efficacy, and method of afting, is uniformly the 
 fame ; the firfl a£l of faith purely evangelical is f elf denial ^ 
 [Matt. xvi. 24. Luke ix. 23.] and what greater inflance 
 of it, Jefus Chrifl only excepted, can be given fince the 
 foundation of the world, than what is here recorded of 
 Mofes ? 
 
 § 13. I. Let no m.an be offended at the low, mean, 
 perfecuted condition of the church at any time ; the fo- 
 vereign wifdom of God, In difpofing the outward flate 
 and condition of his people in this world, is to be fub- 
 mitted to. 
 
 Vol. IV. F f 2- The 
 
^iG AN EXPOSITION OF THE Chap. XT. 
 
 2. The church in all its diftrelTes is ten thoufand 
 times more honourable than any other fociety of men n 
 the world ; they are the people of God. 
 
 3. In a time of great temptations, efpecially from 
 furious perfecutors, a fedate coniideration of the true 
 nature of the things wherein we are concerned, and their 
 circumftances on every hand, is neceflary to enable us for 
 a right choice of our lot, and a due performance of our 
 duty. 
 
 4. No profeffion will endure the trial in a time of per- 
 fecution, but fuch as proceeds from a determinate 
 choice of adhereing to Chrifl and the gofpel, with a rejec- 
 tion of whatever Hands in competition with them, on a due 
 confiderationof the refpeftive natures and ends of the things 
 propofed to us on both hands. Mofes chofe to be affiicted 
 with the people of God ; and fo muil every one do, who 
 will be of that number to his advantage ; many would 
 have him^ but not with his crofs ; and his gofpel, but not 
 with its hura'en. And of the fame Samaritan fe6t there 
 are multitudes in every age ; but thofe who will not have 
 their affliclions, Hiall never have their privileges ; and fo 
 k is ail one whether they profefs themfelves to belong to 
 them or no. 
 
 § 14. And we may further chferve, 
 
 1. That reproach hath in all ages from the beginning 
 of the world, attended Chrift and all the fincere profefTors 
 of faith in him, which in God's eileem is upon his ac- 
 count. 
 
 2. Let the things of this world be increafed and mul- 
 tiplied into the greateil meafure and degree imaginable, it 
 alters not their kind ; they are temporary, fadiixg and 
 periihing Hill ; fuch as w^ill Hand men in no Head on 
 their greateft occalions, 
 
 3. That there is an all-fatisfa6lory fulnefs in fpiritual 
 tilings, even when the enjoyment of them is under re- 
 proach and perfecution. 
 
 4. Signal exemplifications of the nature and efficacy of 
 faith in others, fpeciaily when vidorious againft mighty 
 
 oppolitions, 
 
Ver. 24— 26. EPISTLE TO THE HEBREWS. 217 
 
 oppofitions, as in Mofes, are high encouragements to us, 
 for the like excrcife of it in the like circumilances. 
 § 15. We may further learn ; 
 
 1. That it is our duty in the whole courfe of our faith 
 and obedience, to have refpeft unto the future recom- 
 pence of reward ; but efpecially in times of great per- 
 fecution wherein we are fliarers. A refpeft — not to what 
 we Ihall deferve by what we fuffer, nor to what prin- 
 cipally infiuenceth us to obedience or fufFering, nor as 
 if there were between the reward and what we do any 
 proportion^ like that between work and wages ; but — what 
 Divine bounty hath propofed to us for our encouragement, 
 which becomes the divine goodnefs and righteoufnefs freely 
 to grant to the believing and obedient. 
 
 2. It is faith only that can carry us through the diffi- 
 culties, trials, and perfecutions which we may be called 
 to for the fake and name of Chrifl ; Mofes himfelf with 
 all his wifdom, learning, courage, and refolut'ion,had never 
 been able to have gone through with his trials and diffi- 
 culties, had not faith had the rule and government of his 
 heart. 
 
 3.^ Faith in cxercife will carry us fafely through all 
 trials which we have to undergo for Chrift and the gofpel ; 
 conlider all circumftances, and it is almoft impoffible that 
 our temptations and trials fhould be greater than thofe of 
 Mofes ; y^X faith carried him through them all. 
 
 4. Faith is highly rational in all its adls of obedience 
 towards God ; it reckoneth, computeth, judgeth, choofeth 
 and determineth in the moil: exalted a£ls of reafon ; all 
 thefe things were here afcribed to Mofes in the exercife. 
 of his faith ; and if we cannot prove — that the wifdom of 
 faith and the reafon wherein it always a£ls, are the mofl 
 eminent that our nature is capable of in this world, and 
 that whatever is contrary to them, or inconfiftent with 
 them, is arrant folly, aiid contrary tO; the prlmogerilal light of 
 our natures, and all the principals of reafon truly fo 
 called ; we fhall freely give up the caufe of faith to the 
 vaineft pretences of reafon that foolifh men can make. 
 
 F f 2 Verse 
 
3il AN EXPOSITION OF T^E Chap. XI, 
 
 Verse 27. 
 
 jy faith he forsook egypt, not fearing the 
 wrath of the king ; for he endured as seeing 
 him who is invisible. 
 
 § I. The faith of Mofes in fofah'mg Egypt, His remarkable 
 courage. § 2. His confiancy. § 3. The objed of hi 5 
 faith and courage. § 4. Obfervations, 
 
 § I. X HE fa£t which the apoftle here intends was ac« 
 companied with, or immediately followed by Mofes keep- 
 ing the paiTover, which was forty years and fomewhat 
 more after his £rll; flight out of Egypt ; wherefore, although 
 the leaving of Egypt may be a general expreffion of his 
 whole condu6ling of the people thence into the wilder- 
 nefs, yet the apoftle hath a peculiar refped to what is 
 recorded, [Exod. x. 28, 29.] ' And Pharaoh faid unto 
 
 * him, get thee from me, take heed to thyfelf, fee my face 
 
 * no more ; for in the day that thou feeft my face, thou 
 
 * Ihalt die ; and Mofes faid, thou haft fpoken well ; I will 
 
 * fee thy face again no more ;' never was there an higher 
 expreffion of faith and fpiritual courage ; whence it is laid, 
 [Exod. xi. 8.] 'that he threatened Pharaoh, that all his 
 ^ fervants fhould come and bow down before him ;' and fo 
 went out from him in great anger, or the height of in- 
 dignation at his obftinate rebellion againll: God ; he had 
 before him a bloody tyrant, armed with all the power of 
 Egypt, threatening him with prefent death, if he perfifled 
 in the work and duty which God had committed to him ; 
 but he was fo far from being terrified, or declining his duty 
 in the leaft, that he profefleth his refolution to proceed, 
 and denounceth deftru6lion to the tyrant hi rafelf. Faith 
 will not move without a divine word for its warranty; 
 ^nd natural courage would not carry him out in his un- 
 dertaking I 
 
Ver.2.7- epistle to the HEBREWS. 219 
 
 <3ertaking ; but now being affured of his call as well as 
 of his work, he is bold as a lion through the power of 
 faith a6ling regularly on a word of promife and corn- 
 xnand. 
 
 § 2. * He endured as feeing him who is invifible.* 
 (Kciflipsc^i forii a?iimo fumt non cedo malls) to endure, is a 
 word (ingalarly fuited to exprefs the frame of mind that 
 was in Mofes, with refpeft to his work of faith in leaving 
 Egypt ; for he met with a long courfe of various diffi- 
 culties, and was often threatened by the king ; befides 
 ~^vhat he had to cope with from the unbelief of the people; 
 but he ilrengthened and confirmed his heart with fpiritual 
 courage, and refolution to abide in his duty to the end ; 
 and as the verb (y.c/.pjspuy) to endure, is ufed fometimes 
 with a dative, fometimes an accufative cafe, fometimes 
 with prepofitions, (ttcc^, cTT*', sv) and fometimes without; 
 fo it is aifo neutrally, without affecting any other perfons 
 or things ; wherefore this enduring by faith is not a mere 
 bare continuance in duty ; but it is an abiding in it 
 with courage and refolution, without fear and defpoii- 
 dency, 
 
 § 3. That which preferved Mofes in this frame, was, 
 that he faw the inviiible God ; (tdv aopajov ocg vooov) as 
 feting him who is invijihle ; God is faid to be invijible in 
 refpe£l of his eiTence ; [Rom. i. 20. Col. i. 15. I. Tim. 
 i. 17.] but there is a peculiar reafon of this defcription of 
 him here ; Mofes was in that Hate and condition, and 
 had thofe things to diO, wherein he continually Hood iu 
 need of divine power and afliftance ; whence this fhould 
 proceed he could not difcern by his fenfes ; his. bodily 
 eye could behold no prefent afTiftant, for God was in- 
 vifible ; and it requires a fpccial aft of the mind in ex- 
 pelling help from him who cannot be feen ; wherefore ho 
 faw him by faith whom he could not fee with his eyes ; 
 • As feeing^ he reprefented him a prefent help, no lefs 
 than if he had been {ttn. A double a6l of Mofes finth 
 is intended herein ; — a clear, diftinft view and apprehen- 
 fion of God in his omniprefence, power, and faithfulnefs ; 
 and-^a fixed trufl in him on their account, at all times 
 
 and 
 
«20 AN EXPOSITION OF THE Chap. XX. 
 
 and on all occafions. This he refled on, this he tfufted 
 to, that God was every where prefent with him, able to 
 protect him, and faithful to his promife ; which is the 
 fum of the revelation he made of himfeif to Abraham, 
 [Gen. XV. I. and xvii. i.] hereof he had as certain a per- 
 fualion, as if he had feen God working with him and 
 for him with his bodily eyes. This fight of God he 
 continually retreated to, in all his hazards and difficulties, 
 and thereon endured courageoufly to the end. 
 
 § 4. Hence we may ohferve ; 
 
 J. In all duties, efpecially fuch as are attended with 
 great difficulties and dangers, it is the wifdom of be- 
 lievers to take care not only that the works be good in 
 therafelves, but alfo that they have a juft and due call to 
 their performance. 
 
 2. Even the wrath of the greatefl kings is to be difre- 
 gardedj if it lie againfl: our duty towards God, [Dan. iii, 
 
 3. There is an heroic frame of mind and fpiritual 
 fortitude required to the due difcharge of our callings in 
 times of danger, and which faith in exercife will produce, 
 [I. Cor. xvi. 13.] 
 
 4. There is nothing infuperable to faith, whilll it can 
 keep a clear view of the power of God and his faithful- 
 nefs in his promifes. And unlefs we are conftant in 
 this exercife, we fliall faint and fail in great trials and 
 difficult duties. From hence we may fetch revivings and 
 renewals of ilrength and comfort on all occafions, as 
 the fcripture every where tellifieth, [Pfalm Ixxiii. 25, 26. 
 Ifa. xl. 28, 30.] 
 
 Verss,' 
 
yER.uS. EPISTLE TO THE HEBREWS. 22% 
 
 Verse 28. 
 
 £y faith he kept the passover, and the sprink- 
 ling of blood, lest he that destroyed the 
 first born should touch them. 
 
 § I. Mofis keeps the pajjover hy faith \ and § 2. Thefprink' 
 ling of blood, § 3. The end of the infiitution, § 4. Of 
 vjhat a fign. \ 5. Obfervations. 
 
 § I. A HE firll thing afcribed to him as the fruit of 
 faith is, that he * kept the paiTover.' The word (TTiTroiriKs) 
 is of a large fignification ; he wrought, he performed the 
 whole facred duty ; that is, of killing the palTover, and 
 fprinkling the blood. * The pajjover.'' The word is of 
 an Hebrew original, only ufed by the Greeks after the 
 Chaldee dialeft, wherein it is ufual to add ( « ) aleph to 
 the end of words. So from the Hebrew (noD) to pafs 
 over by a kind of leaping^ came the Chaldee («nDs) ^nd 
 the Greek (jTvaa-ya.^ The word was chofen to inti- 
 mate the mamier of the di{lin£lion God made by the de- 
 ftroying angel between the houfes of the Egyptians and 
 the Ifraelites, when he paffcd over the one untouched, and 
 entered into another, (it may be fometimes the next to it) 
 with death. The apoftle exprefsly calls Chrift, « our paf- 
 *■ fover, facrificed for us. [I. Cor. v. 7.] He and his 
 facrifice was that really and fubflantially, whereof the paf- 
 chal lamb was a typical lign and fhadow. 
 
 § 2. The fecond thing afcribed to the faith of Mofes, 
 is, [tYiV TTpOQ-yjuo-iv) the fprinkling of blood. This, whether 
 it were a peculiar temporary ordinance, or an obfervance 
 annexed to the firfl celebration of the paflbver, is all to 
 the fame purpofe. The blood of the lamb was preferved 
 in a bafon, from whence they were to take it by dipping 
 a bunch of hylTop into it, [verfe 22.] and {Irike it on 
 
 the 
 
^2t AN EXPOSITION OF THfi Ckap. X!^ 
 
 the two j^de-poJIs, and the tapper door pofls of their houfcs. 
 And this was to be a token unto them that God would 
 ^ajs over the houfes that ^were fa fprinkled and marked 
 with blood, that none fhould be deflroyed in theim, [verfe 
 13.] and this in its myflical fignification, was to abide 
 for ever. 
 
 § 3. The end of this inftitution was, * that he who 
 * deflroyed the firft born might not touch them.' (OAc- 
 ^Lcvoovi or cXo9psv]yjg, I. Cor. x. 10.) that is, an angel 
 whom God employed in that work, as the executioner of 
 his judgements, as he did afterwards in the deitru6tion 
 of Sennacherib's army ; and before in that of Sodom. 
 There is no work more holy, nor more becoming the 
 holy minillering fpirits, than to execute the judgements 
 of God on impenitent finners. I grant, that in the in- 
 fliction of the plagues of the Egyptians in general, efpe- 
 cially in the work of hardening their hearts, and feducing 
 them to their deferved deflrud^ion, God made ufe of evil 
 angels ; * He fent evil angels among them,' [Pfalm Ixxviii. 
 49.] But this work of flaying their iirll born is {o pecu- 
 liarly and frequently afcribed to God himfelf, that I 
 rather judge he employed a good angel therein. * He 
 
 • deftroyed the Jirji born ;' {tcc TvpcSjojoKC/.) the firji things 
 that were born ; in the neuter gender, (i. e. y'i]v'/iUOijo^.) 
 For the deftruiTtion was intended to the firft born of beaJIs 
 as well as of men, [Exod. xii. 29.] and this was done 
 at the fame //?«^ throughout all the land of Egypt, that is, 
 about midnight, [Exod. xi. 4. and xii. 29, 30.) 
 
 § 4. * Left he that deftroyeth the firft born fhould 
 
 * touch them ;' namely, that it might be a iign and token 
 to the Ifraelites, that they fhould be prcferved from that 
 woeful deftru^lion which they knew would, that night, 
 befall the Egyptians, [Exod. xii. 13.] * The blood Ihall 
 ' be to you for a token upon the lioufes where you are.* 
 And what is added, that when he did fee the blood, he 
 would pafs over tliem, and the plague fhould not come 
 nigh them, was only to oblige them with all diligciice 
 and reverence to obfeuve his facred inftitution. For their 
 
 deliverance 
 
Ver. 28. EPISTLE TO THE HEBREWS. ^ly 
 
 deliverance was fufpended on that condition, and had 
 any of them failed herein, they Ilioald have periflied with 
 the Egyptians. (M^ Giyii uvjcajv) Jhould not touch them ; 
 that is, the Ifraelites or their cattle. Not touch them ; to 
 declare the abfolute fecur'ity which they were to enjoy whiifl 
 the Egyptians were fmitten. The deftroyer made no 
 approach to their houfes, they had no fear of him. So 
 ' not to touch,' is ufed for doing no harm ; or being re- 
 mote from it, [Pfalm cv. 15.] ' Touch not mine anoint- 
 
 * ed, and do my prophets no harm.' [I. John v. 18.] 
 
 * The wicked one toucheth him not.', 
 
 § 5. Hence ohfcrve : 
 
 1. There is always an cfpecial exercife of faith re- 
 quired to the due obfervance of a facramental ordinance. 
 
 2. Whatever is not fprinkled with the blood of Chrifc 
 the lamb of God, who was flain and facrificed for us, 
 is expofed to dellru6lion from the anger and difpleafure 
 of God. 
 
 3. And this alone is that which gives us fecurity fiom 
 him that hath the power of death. [See Expof. on chap. 
 ii. 14, 15. 
 
 4. God hath always inftruments in readinefs to execute 
 the fevereft of his judgements on linners in their greateil 
 fecurity. They were all in their midnight fkep in Egypt„ 
 when this mefTanger of death came amongft them. 
 
 5. Such is the great power and a£livity of thefe fiery 
 miniftering fpirits, as that in the fhortell fpace of time 
 imaginable they can execute the judgements of God on 
 whole nations, as wxll and as eafily as on private perfons, 
 [IT. Kings xix. 35.] 
 
 6. That which God would for ever inftruft the church 
 in by this ordinance, is, that unlefs we are fprinkled 
 with the blood of Chrift, our pafchal Lamb, no other 
 privilege can fecure us from eternal defl:ru£lion. Though 
 a man had been really an Ifraelite, and had with others 
 made himfelf ready that night for a departure, which was 
 an high profeiTiOn of faith, yet if the Untel and pji^ of 
 his door had not been fprinkled with bloodj he would 
 liave been deflroyed. 
 
 Vgl lY, G^ YeRs.::! 
 
j^4 AN EXPOSITION OF THE Chap. Xi, 
 
 Verse 29. 
 
 by faith they passed through the red sea, 
 as by dry land, which the egyptians essay- 
 ing to do were drowned. 
 
 § I. (I.) 'The 'words explained. The Ifraelites hy faith fa f^ 
 fing the Red Sea, § 2. fVhy fo called, § 3. The pajjagc- 
 itfelf. § 4. The fate of the Egyptians,. § 5—6. (11.) 
 Obfervations, 
 
 " § I. (I.) (AIEBHSAN) theypajjcd', that is, the whole 
 congregation of the Ifraehtes under the conduct of Mofes, 
 [Exod. xiv.] and the whole is denominated from the better 
 part, for many of them were not behevers to the fanftiiica- 
 tion of their perfons. For with many of them, as the apoftle 
 f peaks, God was not well pleafed, though they were ' all 
 * baptized unto Mofes in the cloud and in the fea,' [I. Cor., 
 X. 2 — 5.] But in a profejjlng fociety, God is pleafed to 
 afcribe the faith and obedience of fome to the whole ; 
 as on the other hand, judgements oftentimes fall on the 
 whole for the provocations of fome, as it frequently 
 happened to the people in the wildernefs. It is therefore 
 the duty of every man in the church to endeavour, on 
 the one hand, the good of the whole in his own perfonal 
 faith and obedience ; as alfo on the other, to keep thera 
 as far as lies in him from fin, that he fall not with them 
 under the difpleafure of God. 
 
 § 2. It was {^r^v cpv9Qocy Qc67wi(r(roiv) the Red Sea they 
 pafTed through ; that part of the Ethiopic ocean which 
 lieth between Egypt and Arabia. In the Hebrew it ia 
 conllantly called {j^o cd') the fa of /edges, reeds or canes» 
 from the multitude of them growing on its fhore, as to 
 this day. The Greeks call it (^sov^oaiog or spv9Q(z) red -^ 
 not from the red colour of the waters, appearing fo from 
 the fand or the fun, as fome have fancied ; but from 
 Erythrausi that is^ Efau or Edom, who fixed his habi-, 
 
 tatioa 
 
Ver. 29. EPISTLE TO THE HEBREWS. 225 
 
 tation and rule towards this fea. And whereas that 
 name (EdomJ fignifies r^d^ they gave him a name of the 
 fame fignification in their language. Thence came the 
 fea among them to be called the ' Red Sea,"* which the He- 
 brews call yam Syph. 
 
 § 3. It is faid, that they paffed through (ug W ^yipag) 
 as on dry land^ [Exod. xiv. 21, 2 2 — 29.] I'he ground 
 was made fit for them to travel on, and they paffed the 
 Waters without any impediment. The divilion of th& 
 waters was very great, leaving a fpace for fo great a mul- 
 titude to pafs in an orderly manner between the divided 
 parts ; perhaps to the diilance of fome miles* And their 
 paffage is judged to have h^.tVi Jix leagues from fhore to 
 fhore, and by fome much larger. The Ifraelites had 
 light to difcern this miraculous appearance, which, no 
 doubt, was very dreadful. The waters mufl of neceffity 
 be raifed to a very great height on each fide : and although 
 they were, by the powder of God, a w^all to them on the 
 right and left ; yet was it an high a£t of faith in them, 
 to put themfelves between fuch walls, as were re?dy in 
 their own nature to fall on them to their deilruftion 
 every moment, abiding only under an almighty reflraint. 
 But they had the command and promife of God for their 
 warranty and fecurity, which will enable faith to over- 
 come all fears and dangers. I doubt not but that Mofes 
 himfelf iirft entered at the head of them. Hence it is 
 faid, that God led them through the fea * at the right 
 * hand of Mofes \ [Ifa. Ixiii. 1 1 — 13.] he entering before 
 them into the channel of the deep, to guide and encourage 
 them. 
 
 § 4. It remains that we confider the other people, the 
 Egyptians ; fo they are called here in general; but in the 
 account given us by Mofes, it appears that Pharaoh him- 
 felf, the king, was prefent in perfon, with all the nobility 
 and power of his kingdom. It was he, in an efpecial 
 manner, whom God had undertaken to deal with, [Exod, 
 ix. 16. Rom. ix. 17. Exod. xv. 3—9.] This Pharaoh, 
 with his Egyptians, that is, his whole armv, hoifis and 
 chariots, alfo attempted ; {irsi^ixy KolSovjsg) qff(^ying to do ; 
 
 G g 2 which 
 
jiab. EXPOSITION OF THE Chap. XL 
 
 which was the greateil height that ever obdurate infidels 
 could arife to in this world. They had feen all the 
 mighty works which God had wrought in behalf of his 
 people among them ; they and their country were almoft 
 confumed with the plagues and judgements that were 
 inflided on them on their account. And yet, now be- 
 holding this wonderful work of God, in opening the 
 fea to receive them from their purfuit, they would make a 
 •venture (as the word hgnities) to follow them into it. 
 Vain and defperate attempt, and an high evidence of in- 
 fatuation ! Here we have one of the moil lignal ex- 
 amples of the power of unbelief, confirmed by judiciary 
 hardnefs of heart, that is upon record in the whole book 
 of God ; nor is there any monument of equal folly and. 
 blindnefs among the annals of time. The event was, 
 that they (^y^u'izTiooVicrav) were dro'wncd, fwallowed up. 
 The account hereof is given us fo glorioufly in the 
 triumphant fong of Mofes, [Exod. xv.] that nothing 
 needs to be added for its farther illuflratlon. And this 
 deftrudion of the Egyptians, with the deliverance of 
 Ifrael, was a type and pledge of the vidtory and triumph 
 which the church Ihall have over its anti-chriftian ad- 
 verfaries, [Rev. xv. 2 — 5.] 
 § 5. (II.) Obfcrve hence, 
 
 1. Where God engagcth his word and promlfe, there 
 is nothing fo difficult, nothing fo remote from the rational 
 appreheniions of men, but he may righteoufiy require our 
 faith and truft in him therein. 
 
 2. Faith will find a way through a fea of diihcultles 
 tinder the call of God. 
 
 3. There is no trial, no difiiculty, that the church can 
 be called to, but there are examples on record of the 
 power of faith in working out its deliverance. There 
 can be no greater flrait than tlie Ifraelites were in be- 
 tween the hoil of the Egyptians and the Red Sea. 
 
 ^6. I. God knows how to fecure impenitent finners 
 to their appointed deftru£iion, by giving them up to hard- 
 nefs of heart, and an obilinate continuance in their fins 
 
 againft 
 3 
 
Ver. «9' EPISTLE TO THE HEl3TlEW§^ Sfef 
 
 againft all warnings and means of repentance, [fee Rom. 
 i. 24—32.] 
 
 2. God doth not give up any in a judicial way to fin, 
 but it is a punifhment for preceding fins, and as a means 
 to bring on them total ruin and dellruftion. 
 
 3. Let us not wonder that we fee men in the world 
 obftinate in foolifh counfels and undertakings, tendino^ to 
 their own inevitable ruin, feeing probably they are under 
 judicial hardnefs from God, [Ifa. vi. 9, 10. and xxix, 
 
 ID. and xix. 13, 14.] 
 
 4. There is no fuch blinding, hardening lufl in the 
 minds of men, as hatred of God's people, and delire of 
 their ruin. Where this prevails, as it did in thefe per- 
 fecuting Egyptians, it deprives men of all wifdom and 
 underflanding, that they fliall do things againfl all rules 
 of reafon and polity, (which commonly they pretended 
 to) ad brutilhly and obftinately, though apparently 
 t-ending to their own ruin and defl:ru£lion. Thefe Egyp- 
 tians deligned the utter extirpation of the people, that 
 they lliould be no more in the world, by their edi6l for 
 the deftruftion of all the male children, which in one 
 age would have totally exterminated them out of Egypt ; 
 yet now they will run themfelves on imminent univerfal 
 deflruftion, to bring them back again into Egypt. 
 
 5. When the opprefTors of the church are neareft to 
 their ruin, they commonly rage moil, and are moft 
 obftinate in their bloody perfecutions. 
 
 Yersb 
 
S28 AN EXPOSITION OF THE CrtAP.XI. 
 
 Verse 2^, 
 
 by faith the wall of jericho fell down af- 
 ter they were encompassed a'^out seven days. 
 
 § I, The faith of Ifrael at Jericho. § 2. Jfter it was com^ 
 pifjcd about fcven days. ^ 2* Hoiv this manijcjicd their 
 faitb, § 4. Ohfervations, 
 
 § I. xN this verfe the apoflle adds another inftance of 
 the faith of the whole congregation in the fenfe before 
 declared ; for although refped be had, no doubt, to the 
 faith of Jofhua in an efpecial manner, yet that of the 
 ivhole people is exprelTed. The city itfelf was not great, 
 as is evident, becaufe the whole army of the liraelites did 
 compafs it feven times in one day ; but mofi: probably it 
 was fortified and encompaflcd with walls of great height 
 and ilrengtli, with which the fpies fent by Mofes out of 
 the wildernefs were terrified, [Numb. xiii. 28.] and it is 
 uncertain how long it was belieged by the liraelites, be-^ 
 fore God fhewed them the way to demolifh the walls ; 
 for the town was beleaguered by Jolhua it may be for 
 fome good while before he had the command to compafs 
 it, [Jofhua vi. i.] — thefe walls, faith the apoftle, (iTTicrt) 
 fell do-wn; or as in Jofhua [ver. 20. Heb.) ' The iv all fell 
 ' dovon under it.'' It intimates the utter calling it down flat 
 on the earth, whereby the people went over it with eafc 
 into the city ; yet need not this be fo far extended, as 
 that no part of it was left {landing ; for that part of it, 
 for inftance, whereon the houfe of Rahab was built, was 
 probably left (landing ; but the fall was fuch as took away 
 all defence from the inhabitants, and facilitated the en- 
 trance of the Ifraelites in various places at once. 
 
 § 2. This, faith the apoftle, was done after they were 
 ' compafTed about feven days,' [Jofli. vi. 2, 3.] The 
 ;firft command of God was to have it ^o\\^ fix times in the 
 
 fpace 
 
Ver.30. epistle to THE HEBREWS. ^2^ 
 
 fpace of px days, [ver. 3.] but an efpecial command and 
 dire£tioQ was given for that of the feventh day, becaufe it 
 was to be done then [even times, [ver. 4.J This feventh 
 day probably was the fabbath ; and fome mvftery is, no 
 doubt, intimated in the number y^;^'^;z in this place. The 
 reader may, if he pleafes, confult our difcourfe of the 
 original and inflitution of the fabbath, wherein thef^ 
 things are fpoken to. 
 
 § 3. And fome things there are wherein the Ifraelites 
 did manifeft \\\t\x fakh therein. 
 
 1. It was on the command of God, and his promife of 
 fuGcefs, that they now entered the land of Canaan, and 
 began their work and war with the iiege of this ilrong^ 
 town, not having, by any previous fight, weakened the 
 inhabitants. Here they made the firit experiment of the 
 prefence of God with them in the accomphlhment of the 
 promife made to Abraham. 
 
 2. They fliewed their faith in their readinefs to com- 
 ply with the way pre fori bed, of compaffing the town fa 
 many days with the noife of trumpets, without the lenft 
 attempt to poliefs it; for without a refpe£l by faith to the 
 command and promife of God, this aft was fo far from 
 furthering them in their defign, that it was fuited to ex- 
 pofe them to the fcorn and contempt of their adverfaries ; 
 this way was prefcribed to them of God to give them a 
 diftin£l apprehenfion, that the work of the conquefl of 
 Canaan was his, and not theirs. 
 
 3. The fame faith is manifefl in the triumphant Jh out 
 they gave, before the walls in the leaft moved ; they ufed^ 
 the yzV« of their downfall before the thing fignified was 
 accomplifhed ; and triumphed by faith in the ruin of the 
 walls, whilft they flood in their full ftrength ; whereford 
 the apollle might juftly commend their faith, which was 
 afted againft fo many difficulties, in the ufe of unlikely 
 means. 
 
 § 4. Hence we may obferve ; 
 
 I. Faith will make ufe of means divinely prefcribed, 
 though it be not able to difcern the efTedive influence of 
 ther^i to the end aimed at^, [fee 1\, Kings v. 14.] 
 
 S. Faith 
 
t^o AN EXPOSITION OF THE Chap. XL 
 
 2. Faith will cafl down walls and flrong towers that lie 
 in the way of the work of God ; it is true, we have no 
 Hone walls to demolifh. nor cities to deftroy ; but th^ 
 fame faith in exercife is required of us in all our con-. 
 cerns, as was in Jolhua when he entered on the conqueft 
 of Canaan, as the apoftle declares chap. xiii. 5. and there 
 are ftrong holds of iin in our minds, which nothing 
 but faith can cafl to the ground. 
 
 Verse 31. 
 
 BY FAITH RAHA3 THE HARLOT PERISHED NOT WITK 
 THEM THAT BELIEVED NOT, WHEN SHE RECEIVED 
 THE SPIES WITH PEACE. 
 
 ^ I . The hijlpry and faith of Rahah^ contained In fcveral 
 propqfitions. She was a Gentile, an Amorite, an harlot^ yet 
 converted to God. § 2 . Afade an excellent confejjion of her 
 faith. § 3. fo'ined God^s people. § 4. Shewed her faith 
 by her works. § C. The fruit of her faith, § 6. Oh~ 
 firvations. 
 
 § I. X HE flory concerning this Rahal>, her faith and 
 works, is at large recorded in Jofhua, chap. ii. vi. What 
 Concerns the expofition of thefe v/ords, and the great 
 inftance of the grace of God, and efficacy of faith in 
 them, may be comprifed in fome remarks, 
 
 1. Rabab was by nature a Gentile^ an alien from the 
 flock and covenant of Abraham ; wherefore, as her con- 
 verfion to God was an ii£l of free grace and mercy in a 
 peculiar manner, fo it was a type and pledge of calling a 
 church from among the Gentiles. 
 
 2. She was not only a Gentile, but an A-morite ; of 
 that race which in general was devoted to utter deflruc- 
 tion J fhe was therefore an inftance of God's fovercignty m 
 
 difpcnling 
 
Ver. 31* EPISTLE TO THE HEBREWS. 231 
 
 dlfpenfing with his pofitive laws, as it feems good unto 
 him ; for of his own mere pleafure he exempted her from 
 tlie doom denounced againft all thofe of her origin. 
 
 3. She was (-/j Tropyrj) o.n harlot, though it may be not 
 one that commonly and promifcuouily expofed himfelf i 
 (nJtn nobili fcortum ;) that fhe kept a public houfe of enter^ 
 tainmenty is evident from the fpies going thither ; which 
 they did as to fuch a houfe ; and herein have we a bleffed 
 inftance both of the fovereignty of God's grace, and of its 
 power. No perfon, no lin, is to be defpaired of, in 
 whofe cure fovereign almighty grace is engaged, [I. Cor. 
 vi. 9 — 1 1.] 
 
 4. She was converted to God before the coming of the 
 fp'ies to her, by what fhe had heard of him ; his mighty 
 works, and his pecuHar owning of the people of Ifrael ; 
 for God had ordained and defigned that the report of 
 thefe things fhould be an effeftual ordinance, both ta 
 terrify obftinate believers, alfo to call others to repen- 
 tance, and converfion from their idols ; to which end, 
 no doubt, it was effectual on others as well as on Rahab; 
 as it was on the Gibeonltes in general. Hence thofe who 
 perifhed are faid to be unbelievers ; Ihe perifhed not with 
 
 * them that believed not,* or who were difobedlent ; for 
 they had a fufficient revelation of God and his will ne- 
 celTary to their faith and obedience ; and their deflru6lioii 
 is afcribed to the hardening of their hearts, fo that they 
 Ihould not makepeace with Ifrael, [Jofh. xi. 19, 20.] 
 
 § 2. Rahab upon this iiril opportunity made an ^^-. 
 cellent confejjion of her faith, and of the means of her 
 converfion to God. This confefiion is recorded at large, 
 Jofh. ii. 9 — II. She avows the >Lord Jehovah to be 
 the only God in heaven above and in the earth be» 
 neath ; wherein flie renounced all the idols which before 
 fhe had worfhipped ; [ver. 11.] and fhe avows her faith 
 in him as the God of Ifrael, who had taken them to be 
 his people by promlfe and covenant, which in this con- 
 feffion fhe lays hold on by faith ; * the Lord your God, 
 
 * he is God,' [Rom. x. 10.] 
 
 Vol. IV, H h § 3, 
 
^3s AN EXPOSITION OF THE Chap. XI, 
 
 § 3. She feparated herfelf from the caiife and inter eft of 
 her own people among whom fhe lived, and joined her- 
 felf to the caufe and interefl of the people of God ; this 
 aUb is a necefTary fruit of faith, and an infeparable con- 
 comitant of profellion ; this God called her to, this fhe 
 complied with, and this was that which rendered all fhe 
 did in receiving, concealing and preferving the fpies, though 
 they came to deftroy her country and people, jufl and 
 warrantable. 
 
 § 4. She fliewed her faith by her w^orks ; ' She recei- 
 • yed the fpies with peace.' In thefe few words the 
 apofile comprifes the whole flory of her receiving them ; 
 her fludioufly concealing them ; the intelligence fhe gave 
 them, the prudence fhe ufed, the pains fhe took, and the 
 danger fhe underwent in the fafe conveyance of them to 
 their army ; all which are at large recorded, Jofh. ii. (fee 
 alfo James ii.) Again, it was a work of great ufe and 
 importance to the church and caufe of God ; for had 
 thefe fpies been taken and flain, it would have been a 
 great difcouragement to the whole people, and made thefo 
 queilion whether God would be with them in their un- 
 dertaking or no ; and it is evident that the tidings which 
 they carried to Jofliua, and the people, from the intel- 
 ligence which they had by Rahab, was a mighty eli- 
 couragement to them ; for they report their difcovery iii 
 her words ; they faid unto Jofhua, * Truly the Lord hath 
 
 * delivered into our hands all the land ; for even all the 
 
 * inhabitants of the country do faint becaufe of us,' [Jofh. 
 ii. 24.] and it was a work accompanied with the utmofl 
 hazard and danger to herfelf; had the matter been dif- 
 covered, doubtlefs flie, and all fhe pofTefTed, had beeri 
 utterly deflroyed ; and all thefe things fet a great luftre 
 upon this work, whereby fhe evidenced her faith and her 
 juflification ; and as this is an inflance exceedingly ap- 
 pofite to the purpofe of the apoflle, to arm Jlnd encourage 
 believers againfl the difficulties and dangers which they 
 TVere to meet with in their proftflion ; fo it is fufficient 
 to condemn multitudes among ourfelves, who, after a long 
 profeffion of the truth, are readj to tremble at the firft 
 
 approach 
 
Ver. 31. EPISTLE TO THE HEBREWS. ^33 
 
 approach of danger, and think it their wifdom to keep at 
 a diftance from fuch as are expofed to danger and fuf- 
 ferings. 
 
 § 5. The fruit of this faith of Rahab was, that Jhe 
 perl/he d not, fhe was not dellroyed, [Jofh. vi. 25.] ' And 
 
 * Jofhua faved Rahab the harlot aUve, and her father's 
 
 * houfehold, and all that fhe had, and fhe dwelt in Ifrael 
 ' to this day.' Note, it is good, and fometimes ufeful, tD 
 be related to them that believe ; but what is added of her 
 
 * dwelling in Ifrael' plainly intimates her folemn con- 
 jundtion to the people of God in faith and worfhip ; yea, 
 I am perfuaded that from henceforward fhe was as emi- 
 nent \n faith and holinefs, as fhe had been before in Jin and 
 folly ; for it was not for her wealth that flie was afterwards 
 
 married to Salmon the fon of NaafTon, the prince of the 
 tribe of Juda, [Matt. i. 5.] becoming thereby to have the 
 honour of a place in the genealogy of our blefled Saviour, 
 and of a type of tlie intereft of the Gentiles in his incar- 
 nation. The Holy Ghoft alfo taking occalion twice to 
 mention her in a way of commendation, and propofing 
 her as an example of faith and obedience, gives fuch an 
 approbation of her, as teftifies her to have been eminent 
 and exemplary in thefe things. 
 
 § 6. The following obfervatiens ofFer ; 
 
 1. Although unbelief be not the only deftroying fin, 
 (for the wages of every fin is death, and many are ac- 
 companied with peculiar provocations) yet it is the only 
 Hn which makes eternal deilrudtion inevitable and re- 
 medilefs. And, 
 
 2. Where there are means granted of the revelation of 
 God and his will, unbelief is the greateil and moil pro- 
 voking thing, and from whence God is glorified in his 
 fevereft judgement. And, 
 
 3. "Where this revelation of the mind and will of God 
 is mofl open, full, and evident, and the means of it are 
 mofl exprefs, and fuited to the communication df the 
 knowledge of it, there is the higheft aggravation of un* 
 belief. If the inhabitants of Jericho perifhed in their 
 >5nbelief, becaufe they believed not the report that was 
 
 ti h 2 brought 
 
t34 AN EXPOSITION OF THE Chap. XI. 
 
 brought to them of the mighty works of God ; what will 
 be the end of them who live and die in their unbelief 
 under the daily, conllant preaching of the gofpel, the 
 moft glorious revelation of the mind and will of God for 
 the falvation of men ! [Heb. ii, 3.] 
 
 4. Every tiling which God deligns as an ordinance to 
 bring men to repentance, ought to be diligently attended 
 to and complied with, feeing the negle£t of the call of 
 God therein Ihall be feverely revenged. Such were his 
 mighty works in thofe days ; and fuch are his judgements 
 in all ages. 
 
 5. It is in the nature of true, real, faving faith, im- 
 mediately, or at its firll opportunity, to declare and pro- 
 teil itfelf in confeffion before men i or confeffion is ab- 
 folutely infeparable from faith, and the fearful, that is, 
 thof« who fly from public profeflion in times of danger 
 and perfecution, Ihall be no lefs afluredly excluded from 
 the heavenly Jerufalem, than unbelievers themfelves, [Rev, 
 xxi. 8.] 
 
 6. A feparation from the carnal caufe and interefl of 
 the world is required in all believers, and will accom^ 
 pany true faith wherever it is. 
 
 Verse 32. 
 
 und what shall i say more? for the time 
 would fail me to tell op gideon, and of ba- 
 rack, and of sampson, and of jephth^e, of 
 
 DAVID ALSO, AND SAMUEL, AND OF THE PRO- 
 PHETS. 
 
 § I. Connexion and general remarks. § 2. Expojitlon, § 3. 
 Hqvj does it appear that it was by faith thefe perfons a^ed ? 
 
 2 §4. 
 
VER.-32- EPISTLE TO THE HEBREWS. 435 
 
 § 4. Efpeclally in their heroic a^'ions^ hovj they could be ex* 
 amples to us. § 5. Obfervatioiu 
 
 § I. IN this verfe, and to the end of ver. 38, he funis 
 up the remaining teflimonies, which out of many he in- 
 fifted on, with intimation that there were yet more of 
 the like kind upon record, which he would not fo much 
 as name. 
 
 We may here notice two things ; 
 
 1. That in the naming of them, (Gideon, Barak, Samp- 
 fon, Jephthse, David, and Samuel,) he doth not obferve 
 the order of time wherein they lived ; for Barak was be- 
 fore Gideon, and Jephthse before Sampfon, and Samuel 
 before David. 
 
 2. He doth not reckon up the things they did in the 
 fame order wherein he had named the perfons ; fo as that 
 the firft thing mentioned fhould be afcribed to him that 
 was firft named, and fo in order ; but he ufeth his liberty 
 in fetting down both the names of the perfons and of the 
 things afcribed to them ; and the things he mentionetli 
 cannot all be abfolutely applied to the perfons named ; 
 but fome of them v/ere wrought by others whofe names 
 are not exprefled. Having given this account of the fcope 
 and argument of the apoftle, I fhall be very brief in the 
 expofition of the particulars. 
 
 § 2. (Y^ui 71 si I Xsyuj ;) Jnd what Jhall I fay more? 
 Or, why do I farther fpeak ? He had in readinefs many 
 more examples of the fame kind. To muhiply arguments 
 and teftimonies beyond what is neceffary, ferves only to 
 divert the mind from attending to the truth itfelf to be 
 confirmed ; for the time would fail me ; it would be a work 
 of that length as would not be contained within the bounds 
 which I have affigned to this epiftle, fhould I fo declare 
 their faith and the fruits of it in particular, as I have 
 done in the foregoing charafters ; yet \\Q fo names them as 
 to bring them in witnefs in the caufe. v 
 
 § 3. How doth it appear that it was hj faith they per^ 
 
 formed the things afcribed to them ? 
 
 s. They 
 
2^5 AN EXPOSITION OF THE Chap. XT. 
 
 1. They all, or at leail moft of them, h2.dL fpecial callf 
 from God to the works which they wrought. So had 
 Gideon by an angel, [Judg. vii.] Barak by the prophecy 
 of Deborah, [Judg. iv.] Sampfon by the direction of an 
 angel to his parents, [Judg. xiii.] fo was it alfo, it is 
 well known, with Samuel and David ; they had their 
 calls immediately from God ; and as for Jephtha?, he was 
 iirfl chofen by the people to his office and work, [Judg, 
 xi. II.] which God approved of in giving him his Spirit 
 in an extraordinary manner, [ver. 29.] They werefatisfied 
 in their call from God, and fo trulled in him for his aid 
 and alTiflance. 
 
 2. The work which they had to do was the iJi/ork of 
 Gild I namely, to deliver the church from trouble and 
 oppreffion ; and there was a promife annexed to their 
 works, when undertaken according to the mind of God ; 
 yea, many promifes to this purpofe were left on record 
 for their encouragement, [Deut. xxxii. 36, &c.] this pro- 
 Kiife they relied on h^ faith in all their undertakings. 
 
 3. Some of them, as Gideon, Barak, and David, had 
 particular promifes of fuccefs in what they were called to ; 
 and although at fiifl they might be flow in believing 
 them, yet in the ifTue their faith was vi£lorious, and they 
 •^ obtained the promifes,' as in the next verfe. 
 
 On thefe grounds they wrought all their great works 
 of faith, whereby they engaged the divine prefence and 
 affiilance, and are therefore a meet example to be pro- 
 pofed for our encouragement. 
 
 § 4. And though thefe examples were chiefly beroie 
 aftions, yet confider ; 
 
 1. The faith whereby they wrought tliefe great things 
 was of the fim.e nature and kind with that whicii is in 
 every true believer ; wherefore, as it was efFedual in them 
 for thofe duties whereunto they were called, it will be fo 
 in us alfo, as to all we may be called to. 
 
 2. To deflroy the kingdom of Satan in us, to demolifh 
 all his ftrong holds, to overcome the world in all its at- 
 tempts on our eternal fafety, will appear one day not ta 
 be inferior to the conqueft of kingdoms, and overthrow 
 
 of 
 
Ver. 33— 35- EPISTLE TO THE HEBREWS. 23;, 
 
 of armies. [See Epb. vi. 10 — 12, &c.] And wc may 
 learn hence, — That it is not the dignity of the perloii 
 that gives efficacy to taith, but faith makes the perfon 
 accepted — That neither the guilt of fin, nor the fenfe of 
 it, Ihould hinder us from a6ting faith on God in Chrifl, 
 when we are called to it — That true faitli will fave great 
 finners ; for that they were all faz/ed who are on this cata- 
 logue of bflievers, the apoflle exprefly affirms, [verfe 30.] 
 § 5. Olff. There is nothing fo difficult, or feeming.ly 
 infuperable, no difcouragement fo great, from a fenfe of 
 our own unworthinefs by fin, nor oppofition arifino- 
 againft us from both of them in conjundion, that fliould 
 hinder us from believing when we are called to it. 
 
 Verse 33—35. 
 
 -who through faith subdued kingdoms, wrought 
 righteousness, obtained promises^ stopped 
 
 THE MOUTHS OF LIONS, QUENCHED THE VIOLENCE 
 OF FIRE, ESCAPED THE EDGE OF THE SWORD, OUT 
 OF WEAKNESS WERE MADE STRONG, WAXED VA- 
 LIANT IN FIGHT ; TURNED TO FLIGHT THE AR- 
 MIES OP THE ALIENS ; WOMEN RECEIVED THEIR 
 DEAD J^AiSED TO LIFE AGAIN. 
 
 5 I . From the pcrfons, the apoftle proceeds to the things per- 
 formed by faith. § 2. They fubdued kingdoms, What 
 kingdoms, and hoiv, by faith. § 3. Wrought rlghteouf- 
 nefs, § 4. Obtained particular promlfes. § 5. Stopped 
 the mouths of lions. § 6. ^enched the violence of fire. 
 § 7. Efcaped the edge of the fivord. § 8. Some out of 
 vjeaknefs zvere made firong. §9. IVa^ed valiant In fight, 
 % 10. Routed armies. § ii. Women received their dead. 
 § 12. Obfervatlons, 
 
 %\. V ROM the enumeration of pcrfons that believed, 
 th$ apoflle proceeds to declare the things which they 
 
 wrought 
 
t}S AN EXPOSITION OF THE Chap. XT. 
 
 s 
 
 wrought by faith, all to the fame end, to encourage u 
 
 to make ufe of the fame grace in all our occafions and 
 emergencies. — (A/oj Trier] cCAjg) through faith ; the fame with 
 (7ri(flEi} byfaith-^ all along in the chapter ; an injhumental 
 caufe. The words are of common ufe, and there is no 
 difference in the tranilation of them. 
 
 § 2. The firfl thing afcribed to them is, that they 
 ^fuhdued kingdoms.' The fimple verb [ayMviQ)^ai) iig- 
 niiies to fight ^ to contend, to enter into trial of ftrength and 
 courage in the theatre or the field. And thence {Kccjoi" 
 'vocvLroucci) the word here ufed is to prevail in battle, to 
 conquer, to fubdue. ' Ihey fubdued kingdoms.^ This is 
 generally and rightly affigned to Jofnua and David ; Jo- 
 fhua fubdued all the kingdoms of Canaa4i ; and David, 
 all thofe about it ; as Moab, Ammon, Edom, Syria, and 
 the Philiftines. But it may be inquired, how this con- 
 quering of kingdoms fhould be a fruit and efFeft oi faith F 
 For the mofl of them who have fubdued kingdoms in 
 the world, have not only been unbelievers, but for the 
 moft part wicked and bloody tyrants, I fay, therefore, 
 that the kingdoms fubdued by faith, were of two forts : 
 
 1. Thofe "juithin the land of Canaan, which were dc- 
 flroyed by Jofnua ; which had by their wickednefs for- 
 feited their land and lives to divine jullice. Wherefore, 
 God having given the country to the Ifraelites, they in the 
 conqueft of them only executed the judgements of God, 
 taking pofiefiion of what was their own. 
 
 2. Such as were about that land which was the inhe- 
 ritance and pofleffion of the church, and were enemies 
 to the worfhip of the true God ; fuch were thofe con- 
 quered by David. Now it was the will of God that they 
 Ihould be fo far fubdued, as that the land might be a 
 quiet habitation to his people. Wherefore through faith 
 they fubdued thefe kingdoms ; in that they did it on 
 Cod's command, and in the accomplifliment of his pro- 
 mifes. The perfons deftroycd by them being devoted to 
 deftruftion for their own fins, they did only execute the 
 righteous judgement of God upon them. Again ; it de- 
 ferves farther notice, that although it was through faith 
 
 they 
 
Ver.33— 35- EPISTLE TO THE HEBREWS. 239 
 
 they fubdued kingdoms, yet they made ufe of all heroic 
 virtues, fuch a^ courage, valour, military fkill, and the 
 like. Never, doubtl(?ls, were there on the earth, morq 
 valiant men than Jofhna and David, nor were there any 
 who underwent greater hardfliips and dangers in war. 
 Thefe things are perfedly confiftent, yea, mutually help- 
 ful to one another ; for as faith will excite all graces and 
 virtues that are ufeful for any enterprize men are called to, 
 fo they, in their turns, are fubfcrvient to faith in what it 
 is called to. 
 
 § 3. The fecond thing afcribed to thefe worthies is, 
 that through faith [ci^ya,(r(x,v\o liy^c/AO^rvvviv) * they wrought 
 
 * right coufncfs' There is a three-fold flate of life, and cor- 
 refponding thereto, a three-fold righteoufnefs ; namely, 
 military, moral, and political. In the firft way, to * work 
 
 * righteoufnefs,' is as much as to execute judgement, the 
 judgement of God en the enemies of the church,. [Pfalm 
 cxlix. 6 — 9.] — In a moral fenfe it comprifeth a refpeft 
 to all tlie duties of the fecond table ; and fo s^ya^^a-^ccL 
 ^iKOiioo-vniv) to zvork righteoufnefs, is the fame with {ttohiv 
 hx.ccic(rvy7iv) to do rlghteotfnefs, [I.John, iii. 7.] — To work 
 righteoufnefs in a political fenfe, is to be righteous in 
 rule and government, to adminifter juftice and judgement 
 to all that are under their rule. Now all the perfons ex- 
 prefsly mentioned, being rulers and judges, and this righ- 
 teoufnefs being of fuch eminent ufe to the church and to 
 the world, it is that, mofl likely, which is here afcribed to 
 them. [See Pfalm ci. throughout; and I. Sam., vii. 15 — 
 
 ^ 4. It is faid of them that they obtained promlfesJ' Sun- 
 dry expofitors have taken pains to reconcile this with 
 what is faid, ytr^Q 39. As if * they obtained,' and ' they 
 
 * received not the promife,' were contradiftory. But they 
 niake a difficulty themfelves where there is none ; which 
 when they have done, they cannot eafily folve. For 
 (c7rt]vxoy E7rc^.yy:-Kia)v) they obialned promifes, viz, the things 
 peculiarly promifed to them on particular occafions, may 
 well conlifl with (i^K sko jjjo-cc'!^ tvjv S7rocyycKioi.v) they re- 
 mvcdnot that great pronilfe of the coming of Chrift in the 
 
 Vol. IV. ^ \i idefli, 
 
S40 AN EXPOSITION OF THE Chap. XL 
 
 flefh, in its adlual accomplifhment ; wherefore the promifcs 
 here intended, which by faith they obtained, were fuch as 
 were made particularly to themfelves. As to Jofliua, that 
 he fliould conquer Cannaan ; to Gideon, that he ihould 
 defeat the Midianites ; and to David, that he fhould be 
 king over all Ifrael. And they are faid to obtain thefe 
 promifes, becaufe of the difficulty there was in their ac- 
 complifliraent, yea and fonietimes a feeming impoilibility. 
 How often was the faith of Jofliua tried in the conquell 
 of Canaan ; yet at length he obtained the promife. Gi- 
 deon was put on a great improbability, when he was 
 commanded with three hundred mtn to fet upon an innu- 
 merable hoft, and yet he obtained the promife of their 
 dellru£lion. And it is known how long, and by what 
 various ways, the faith of David was tried and exercifed, 
 before the promife made to him was fulfilled. 
 
 § 5. It is afcribed to them, that they '-flopped the mouths 
 
 * of lions ;' which may intend the preventing of them from 
 deftroying and devouring by any means whatever. It is 
 with their mouths that they devour ; and he that hinders 
 them from devouring, may well be faid to Hop their 
 mouths. In this fenfe it may be afcribed to Sampfon, 
 who, when a young lion roared againft him, approaching 
 to devour him, he rent him to pieces, [Judg. xiv. 5, 6. J 
 In like manner, David flopped the mouth of a lion, when 
 he flew him, [I. Sam. xvii. 34, '^^.'] But if the word be 
 taken in its proper fignification, to put a fcop to the mouth 
 of a lion, fo that he fp.ali neither hurt nor devour, though 
 he be kept alive and at liberty, then it is applied to 
 Daniel only ; for fo it is faid of him exprefsly, when caft 
 into the dtw of lions, that God had fent his angel, and 
 
 * Ihut the lions mouths,' that they did not hurt him ; 
 [Dan. vi. 22.] and Daniel did it by faith \ for although 
 the miniftry of angels was ufed therein, yet it was done^ 
 becaufe he bctievcdiw his God, [verfe 20. J 
 
 § 6. {F.o'(3~(roiv ^vvceuv^ TTVpog) * they quenched the violence 
 
 * of fire.' Ke doth not fay, they quenched ^;t, which may 
 be done by natural means ; but they took off, abated, rc- 
 Itrained ' the violence,' the power of lire, as if the fire it- 
 
 felf 
 
V£R.-33-^3v EPISTLE TO TFIE HEBREWS. 24^ 
 
 feif had been utterly quenched. This, therefore, belongs 
 to the three companions of Daniel, who were cafl into the 
 burnnig fiery furnace, [Dan. iii. 23.] The fire conti- 
 nued flill, and retained its burning power, for it flew the 
 men that cafl them into the furnace. But by faith they 
 quenched or reflrained the power and violence ot it to- 
 wards themfelves, that not one hair of their head was 
 fmged, [verfe 27.] And the /^/^^ of thefe men confifled 
 in their committing themfelves to the omnipotence and 
 fovereignty of God in the difcharge of their duty. 
 
 § 7, (k'Poyov (fJoiJ^c^ia, ^a.yj7Aoa.g) ' 'They efcaped the edge 
 
 * of the fvjord\ the mouths of the fword from the Hebrew 
 (mn '3) and a * t^jjo edged fujord,' they call a * fword of 
 
 * mouths,* as in the Greek (^.ayjyAoa. hcf]o^ogf chap iv. 
 12.) * They efcaped' by flight from the danger. So was it 
 frequently with David, when he fled from the fword of 
 Saul, which was in a manner at his throat feveral 
 times, and he * efcaped by flight,' wherein God was with 
 him. So did Elijah, when he was threatened to be 
 ilain by Jezebel, [I. Kings xix. 3.] — It may be faid. 
 Was not this an efFed oi fear rather than oi faith, with 
 sll its good fuccefs ? No ; for it is the wifdom and duty of 
 faith, to apply itfelf to all lawful means and ways of de- 
 liverance from danger. Not to ufe means when God 
 affords them to us, is not to trufl but to tempt him. Fear 
 will be in all cafes of danger, and yet faith may have the 
 principal condu£l of the foul. And a vidory is fometimes 
 obtained by flight. 
 
 § 8. Some of them, (i>£juyc;//W'^^cr^y o^tto ad^-v-iag) 
 
 * out of weaknefs were made flrong.^ The term {cy.a-UcVcL(yS) 
 nvcaknefs, denotes any kind of infirmity, moral or corporeal. 
 The words are taken almofl literally out of Il?.iah ; ' The 
 
 * writing of Hezekiah, king of Judah, when he had been 
 
 * fick, and was recovered of his ficknefsf [Ifa. xxxviii. 9.] 
 and that this was through faith is evident in the ilory, 
 and was in part miraculous. 
 
 § Q. Some of them through faith ( sy3vvi9'i](ro^v icryjucoL 
 sv TToX-uLuo) were made valiant, waxed ilirong in fight or 
 battk. As this may be applied to many of them, as 
 
 I i z Jofhua, 
 
tj^t AN EXPOSITION OF TKtE Chap. X!^ 
 
 JoHiua, Barak, Gideon, Jephtha, fo David affirms df 
 himfelf, tiiat * God taught his hands to war, fo that a 
 
 * bow of fleel was broken by his arras ; and that he 
 
 * girded him with flrength unto battle,' [Pfal. xviiii 
 34 — 39.] which anfwers to what is here allirmed. 
 
 § 10. Of the fame kind is that which followeth^ 
 {7roiO:^f3oKo:g ^kXivuv aKXojoiU)','^ ' They tur7ied to flight the 
 
 * annies of the aliens.'* The original word {7ia>cc-u[2oKoii^ _, 
 properly denotes the camps, the fortified tejtts of an army ; 
 but it is ufed for an army itfelf, [I. Sam. iv. 16.] an 
 ^:of encamped like that of the Midianites when Gideon 
 went down unto it, [Judg. vii. 10.] which overthrow of 
 that hofl is here principally intended j for fo it w^as ligni- 
 £ed in the dream, that the tents lliould be fmitten and 
 overturned, [ver. 13.] But becaufe the apoille ufeth the 
 word in the plural number, it comprifeth other enterprifes 
 of the like nature, as that of Barak and Jonathan againlt 
 the Philiftines, with the vidtories of Afa and Jehofliaphat, 
 in all which there was an eminent exercife of faith, as the 
 llories of them declare. And thefe * aliens^ were thofe 
 whom the fcripture calls {U2'>'\\') fir angers from and enemies 
 to the church of God. 
 
 § II. It is added, * Women received their dead raifed 
 * to life again.' Thefe women were, the widow of 
 Zarephath^ whofe fon Elijah raifed from death, [I. Kings 
 Xvii. 17 — 24.'] ^.nd the Shunamitefs^ whofe fon was raifed 
 by Elillia, [11. Kings iv. 33 — 36.] And it is faid of 
 them, that they received tht'ix children from the dead ; for 
 in both places the prophets having raifed them from the 
 dead, gave them into their mothers arms, who received 
 them with joy and thankfulnefs. Their faith is not cx- 
 preffed ; but refpeft is rather had to the faith of the pro- 
 phHs, who obtained this miraculous operation by faith. 
 However, at leafl one of them, the Shunamitefs, feems to 
 have exercifed much faith in the whole matter. And it 
 is faid, they received their dead, (s^ ui/occfjaoscug} out ofy 
 or hy a refurredicyi. Thefe ten inftances did the apoftle 
 choofe to give, out of the great things that had been done 
 through faith, to aifuie the Hebrews, and us with them, 
 
 tliac 
 
Ver. 35-^37- EPISTLE TO THE HEBREWS. 143 
 
 that there is nothing too hard or difficult for faith to 
 cfFe£l, when it is fet on work and applied according to thp 
 jnind of God. 
 
 § 12. We may now ohferve : 
 
 1. There is nothing that can lie in the way of the 
 accomplifhment of any of God's prornifes, but it is con* 
 -querable by faith. Or, whatever difficulties any one may- 
 have to confIi£l with in the difcharge of his duty, if he 
 abide in faith, he Ihall in the end obtain the things pro- 
 mi fed. 
 
 2. Faith, that hath thus ' flopped the niouths of lions,* 
 can reflrain, difappoint, and ftop the rage of the moil 
 lavage oppreffors and perfecutors of the church. 
 
 3. We ought to exercife faith about temporal mercies, 
 as they are oftentimes received by it, and given on ac* 
 count of it. 
 
 Verses 35—37- 
 
 * — and others were tortured, not accepting 
 deliverance, that they might obtain a bet- 
 ter resurrection. and others had trial of 
 cruel mockings, and scourgings, yea, more- 
 over, of bonds and imprisonment. they 
 were stoned, they were sawn asunder, were 
 tempted, were slain w^ith the sword ; they 
 wandered about in sheep-skins and goat- 
 SKINS, BEING DESTITUTE, AFFLICTED, TOR- 
 MENTED. 
 
 ^ I . Injiances of another nature. ^he -power of faith binder 
 'various fufferlngs, § 2. Some were tortured to deaths 
 § 3. yet accepted not deliverance. § 4. The ground of 
 their ficdfajlnefs. § 5. Others had trials of mockings^ 
 fcourgingSy bonds, imprfonments. § 6. Stoned. § 7. Some 
 were fawn af under, § 8. Tempted. § 9. Slain. § 10. 
 
 Some 
 
ft44 AN EXPOSITION OF THE Chap. XT. 
 
 Some wandered about, § il. meanly cloathed, § 12. and 
 deji'itiite of friends. § 13. Obfervatlons, 
 
 § I. i~x E proceeds in the next place to inllances quite 
 of another nature, and which were more immediately 
 fuited to the condition of the Hebrews : for hearing of 
 thefe great and glorious things, they might be apt to 
 think that they were not fo immediately concerned in 
 them. For their condition was poor, pcrfecuted, expofed 
 to all evils, and death itfelf, for the profcffion of the 
 gofpel. Their interefl therefore was to inquire what help 
 from faith they might expeft in that condition ? What 
 will faith do where men are to be oppreiTed, perfecuted, 
 and flain ? To this he replies, that its power was great in 
 preferving the fouls of believers under the greatefl fuffcr^ 
 ings. There is as much glory to a fpiritual eye in the 
 catalogue of the efFefts of faith which follow, as in that 
 which went before. The church is no lefs beautiful and 
 glorious when encompaffed and feemingly overwhelmed 
 with all the evils and dreadful miferies here recounted, 
 than when it is in the greateft peace and profperity. To 
 look indeed only on the outfide of them, gives a terrible 
 profpeft ; but to fee faith and love to God working effec- 
 tually under them all ; to fee comforts retained, yea, con- 
 folations abound, holinefs promoted, God glorified, the 
 world condemned, the fouls of men profited, and at length 
 triumphant over all ; tliis is beautiful and glorious. To 
 do the greatefl: things, and to fuffcr the hardefl, is all one 
 to faith. It is equally ready for both as God fhall call, 
 and equally efFe£lual. Thefe things, as to ihtfc/h, differ 
 nearly as heaven and hell, they are both alike to faith 
 when duty calls. The apoftle takes mofl of thefe in- 
 llances, if not all, from the time of the perfecution of the 
 church under Antiochus, the king of Syria, in the days 
 of the Maccabees. 
 
 §2. * Others were tortured, not accepting deliverance, 
 * that they might obtain a better refurreftion.' {EI'j^ttcc^ 
 yiQ-^Yicruy) they were tortured \ critics have remarked, that 
 
Ver. 35—37- EPISTLE TO THE HEBREWS. 24^ 
 
 (rj/x7r(%yov) tympanum, whence the word is formed, iigni- 
 fies either an engine whereon thofe who were tortured were 
 llretched out, as a ikln is flretched on the head of a drum; 
 or the hijiruments iifed in beating them. So fome render 
 the word, fiijilbiis muliati^ contufi, csefi ; but the word is 
 frequently ufed to take away the lives of men by any kind 
 of torture or tormenting pain, therefore the precife nota- 
 tion of it from the original is not here fo much to be re-, 
 garded : we have, therefore, rendered it properly, * were 
 
 * tortured \* that is, to death. There is no doubt but the 
 apoille hath refped herein to the ftory recorded in the iixtli 
 and feventh chapters of the fecond book of Maccabees. 
 For the words are a fummary of the things there afcribed 
 to Eleazer, who was beaten to death when he had been 
 perfuaded and allured to accept deliverance by tranfgref- 
 ling the law. And the like refped may be had to the 
 mother and her {qv&w fons, whOiC torments are there alfo 
 recorded. There never was any greater inftance of the 
 degeneracy of human nature to the image and likenefs of 
 the devil than this, that fo many men have been found, 
 even in high places of power — emperors, kings, judges, 
 and priefts — who were not fatisfied to take away the lives 
 of the true worfhippers of God by the fword, or fuch other 
 ways as they flew the worft of malefactors, but invented 
 all kinds of hellifh tortures whereby to deflroy them. But 
 this alfo hath God feen good to permit, in that patience 
 whereby he endures, v^ith much long-fufFering, the vef- 
 fels of wrath that are thus fitted for deilrudion. * They 
 
 * vjcre tortured;' that is, the utmoft that the devil and the 
 world can reach unto, all the hell he hath to threaten his 
 enemies with. But when he hath done his utmofl, it falls 
 only on the body, it cannot reach the foul ; it is but of a 
 lliort continuance, and gives afTurance of entering into a 
 bleffed eternity. It can fhut out no divine confolatioii 
 from the minds of them that fuffer ; a little precious faltli 
 will carry believers viftorioufly through the worft of all. 
 
 § 3. The way whereby thofe who were tortured evi- 
 denced their faith, was, that they * accepted not delive- 
 
 * ranee i* that is, freedom from their tortures^ which was 
 
 offered 
 
«46 AN EXPOSITION OF THE Chap. XI» 
 
 offered them in cafe they would forego their prcfeffion. 
 This is exprelTly affirmed of Eleazer, and the feven bre- 
 thren. Yea, they were not only offered to be freed from 
 tortures and death, but to have great rewards and promo- 
 tions, which they magnanimoufiy refufed. And it was 
 not thus with them only, but alfo with all that have been 
 tortured for religion. For the principal delign of the devil, 
 in bringing them unto tortures, is^«rnot to flay their 
 bodies thereby, though that he aims at in the next place, 
 in cafe his firft defign fails, but — to deflroy their fouls. 
 Unto Eleazer it was offered, that he fhould bring fiefh of 
 his own providing to the place where he was to eat, and 
 only make an appearance that he had eaten fwines liefh, 
 which he refolutely and glorioufly refufed. It may be, this 
 would by fome be efleemed a fmall matter, and fuch as, 
 for the refufai whereof, wife men ought not to have un- 
 dergone martyrdom by tortures. But the things wiiich 
 are commanded or forbidden of God, are not to be 
 efleemed by the matter of them, or what they are in them- 
 felves, but by the authority of him that commands or for- 
 bids them. The authority of God may be defpifcd in 
 fmall tilings as well as in great ; and therefore God doth 
 ordinarily choofe out arbitrary inflitutions for the trial of 
 the church's faith. So the martyrs have in England died 
 on account of the facrament of the Lord's fupper. And 
 if we begin at any time to fuppofe that, to fave our lives, 
 we may comply with fome Icffcr things (as it were bowing 
 in the houfe of Rimmon) forbidden by Jehovah, both 
 faith and profeilion are lofl. We know not what com- 
 mand, what ordinance, what inflitution, what prohibi- 
 tion, God will fingle out to be the means and fubje£l of 
 our trial as to fufferings. If we are not equally ready to 
 fuffer for cilery one, we fliail fuffer for none at all, [See 
 Jam. ii. ic] 
 
 § 4. The ground of their fledfaftnefs in their profcllion, 
 and under their tortures, was, ' that they might obtain a 
 ^ better refurrc£lion.' So one of the brethren in Macca- 
 bees affirmed expreflly, that he ' endured thofe torments, 
 ' and death itfelf, in that he believed God would raife 
 I * hiiy^ 
 
Ver. 35— 37- EPISTLE TO THE HEBREWS. S47 
 
 * him up at the lall day.' This, as the Syrlac has it, they 
 were ' intent upon.' And this the apoflle calls a * better re*' 
 *• furre£lion^^ not only in oppofition to the deliverance they 
 rcfufed, but becaufe he intends that ' better refurre£lion,' 
 which is to life ; for feeing all fliall rife again, only fome 
 fliall to life, but fome to everlafting torments. 
 
 § 5. * Others had trial of cruel mockings and fcourg- 
 
 * ings, yea, moreover of bonds and imprifonments.' It 
 is of no ufe to fix the particulars mentioned to certain 
 determinate perfons, as Jeremiah, or others : for feeing 
 the apoftle hath left that undetermined, fo may we. Cer- 
 tain it is, that there were in thofe days belieyers who, 
 through faith, patiently and viftorioufly underwent thefe 
 things. Of which it is faid, {tt-zI'jocv cXccfooy) they had 
 trial ; (cxperti funtj they had experience of them, they 
 really underwent them, and confequently their faith was 
 tried Vf\t\\ them. (E.^ivay^Cjoy) of cruel mockings \ fuch as 
 were caft on our Lord Jefus Chrift himfelf, [fee Matt. 
 XX. 19. xxvii. 29.] ludibriuniy a mocking with reproach and 
 contumely, or fcorn. Hence we have rendered it ' cruel 
 
 * mockings.' The world is never more witty, nor doth 
 more pleafe itfelf, than when it can invent reproachful 
 names and pretended crimes to cafl upon fufFering be- 
 lievers. Whereas the word is derived from {itcci^caj^ and 
 that from ttocic) to play and mock childijhly, it may refpe£t 
 the calumnious reproaches that oftentimes in the llreets 
 are caft on fufFering profeiTors by the rude foolifh multi- 
 tude, like the children that ran after Elifha mocking and 
 fcofhng at him. And this is reckoned among * fevere 
 ^ fuiferings,' there being nothing more harfh to ingenuous 
 minds, nor any thing almoft which they had not as wil- 
 lingly undergo ; nor is there any thing that their adver- 
 faries infii<ft on them with more pleafure and exaltation of 
 mind. Afcckinga are perfecutors triumphs ; but thefe alfo 
 faith will conquer. To thefe {^oicfjiyoov) fripcs are added, 
 a fervile punilhment ufed towards vagabonds and the vilefl 
 of men. Of the two laft ways of trial, viz. * bonds and 
 ' imprifonrnent,'' we have had fo full an expoftion in the 
 
 Vol. IV. K k days 
 
14« AN EXPOSITION OF THE Chap. XI. 
 
 days wherein we live, that they need no farther explica- 
 tion. 
 
 § 6. * They wxre floned.* This kind of death was 
 peculiar to the Jews ; and, therefore, may not be mifap- 
 f)lied to Naboth, [I. Kings xxxi. 13.] and Zechariah, 
 [XL Chron. xxiv. 21.] This punifhment was appointed 
 by law for blafphemers, idolaters, faife prophets, and the 
 like prophaners of true religion only. But when the per- 
 fecuting world grew to the height of impiety, it was ap- 
 plied to thofe that were the true profeiTors of it. So the 
 blood of the firfl Chriftian martyr was Ihed under the pre- 
 tence of that litw, [A£ts vii.] and, indeed, the devil is 
 ♦ never more a devil,' than when he gets a pretence of 
 God's weapons into his hands. 
 
 § 7. ' They were fawn a [under \ fome were fo, al- 
 though their names and the particular fa6ts are not re- 
 corded. A favage kind of torture, evidencing the malice 
 of the devil, with the brutilli rage and madnefs of perfe- 
 cutors. 
 
 § 8. * They were tempted;' the expreffion may denote 
 - — either a dijiin^t kind of fufFering, by which we may 
 gather how great a trial there is in temptations in a fuf- 
 fering feafon, and v/hat vigour of faith is required to con- 
 flid with them ; — or, the temptations wherewith they were 
 urged by their perfecutors under their fufferings, and the 
 threatenings of death to them. It is an efpecial promife 
 of our Lord Jefus Chrift, that when perfecution cometh, 
 •he will * keep his own from the hour and power of temp- 
 * tation, [Rev. iii. 10.] 
 
 § 9. *They were flain with, the fword,' or died by the 
 ilaughter of the fword ; the fword either of injuftice and. 
 oppreliion in form of law, or of violence and force, 
 [I.Kings xix. 10.] "Many have been beheaded for the 
 tellimony of Jefus, [Rev. xx. 4.] 
 
 Thus we fee that all forts of deaths have been confe- 
 crated to the glory of God in the fufferings of the church. 
 Chrift himfelf, the Amen and faithful witnefTes, was cru 
 cified ; John the Baptiil, his forerunner, was beheaded ; 
 Stephen, his iiril martyi, was iloned. 
 
 § 10. 
 
y£R..3^— 37- EPISTLE TO THE HEBREWS. 5^49 
 
 § 10. * They wandered about in flieep-flilns and good- 
 * llcins.* (HcpisA^ov) they wandered about ; went from place 
 to place without any fixed relidence or quiet habitation ; 
 they were driven from their own houfes by law or vio- 
 lence, fometimes flying from one city to another, fome- 
 times forced to forfake them all, and betake themfelves to 
 the wildernefs. The befl interpretation of this word and 
 place is given us by the apollle in the inftance of himfelf, 
 £1. Cor. iv. II. acfjccj^iJ^sv) we wander, we have no abiding 
 place, but move up and down, as men altogether uncertain 
 where to fix. 
 
 § 1 1. But it may be faid, that although they did thus 
 go up and down, yet they travelled in good equipage \ no, 
 they thus wandered * in Jheep-Jkins and goat JkinsJ* Their 
 outward condition was poor, mean and contemptible j 
 their cloathing was the unwr ought /kins of fheep and goats; 
 nothing here is intimated^ of choice, as a tellimony of 
 mortification, but necejjity \ they were poor men that 
 wandered up and down in poor cloathing. So have the 
 faints of God in fundry feafons been reduced to the utmofl 
 extremities of poverty and want. And there is a fatisfac- 
 tion in faith and obedience, there are fuch internal con- 
 folations in that flate, as outbalance all the outward evils 
 tliat may be undergone for the profeflion of them ; there 
 is a future flate, there are eternal rewards and punifh- 
 ments, which will fet all things right, to the glory of 
 divine juilice, and the everlafting honour of the fuf- 
 ferers. 
 
 § 12. ' Deilitute, afflifted, tormented.' (Ycr7--pj?pv3/) 
 dejiitute ; Syriac and Vulgate, (egentcs, or indigcntes, pauper es) 
 poor, needy, wanting. All good Latin interpreters render it 
 by (dcjlituti) dejiitute, which word is by ufe mere fignili- 
 cant in our language than any to the fame purpofe, for 
 which caufe we have borrowed it from the Latin ; what 
 I judge is moft particularly intended in this word; is 
 * want of friends, and all means of relief from them ;' 
 and this, as fome knew, is a fevere ingredient in fuf- 
 fering. 
 
 K k a In 
 
«56 AN EXPOSITION OF THE Chap.XI, 
 
 In this condition they were 0Ki(ic^'-vci) affl'ulcd. The 
 former word declares what was abfcnt^ what they had not, 
 as to outward fupplies and comforts, this declares what 
 was prefent with them, they were flreightened, or afRifted. 
 Here the word fcems to have a peculiar refpe£l to the great 
 Hreights they were brought into by the dangers that con- 
 tinually prefTed on them ; this ftate was very ajflldive ; 
 that is, grievous, prefTmg, and troublefome to their minds ; 
 for when we are called to fufFer for the gofpel, it is the 
 will of God that we fhould be fenfible of, and aiFefted 
 with the evils we undergo, that the power of faith may be 
 evident in the conqueft of them. 
 
 It is added, that they were {K(ZKi^yj^iJiSvci) tormented \ 
 properly (male habiti, or, mate vexati) not well entreated, 
 which is the fignification of the word, and not * tor- 
 * mented,* as we have rendered it. In this wandering 
 condition they met with very ill treatment ; all forts of 
 perfons took occalion to vex and prefs them with various 
 evils. 
 
 § 13. We may from the whole obferve ; 
 
 I. Sufferings will flir us up to the exercife of faith on 
 the mofl difficult obje6^s of it, and bring in the com- 
 forts of them into our fouls. Faith of the refurreflioii 
 hath been always moil eminent in prifons and under 
 tortures. 
 
 5>. There may be fufferings fufficient for the trial of 
 the faith of the church, when the world is reflrained 
 from blood and death. 
 
 3. No inflrument of cruelty, no inventions of the 
 devil or the world, no terrible preparations of death ; 
 that is, no endeavours of the * gates of hell,' fliall ever 
 prevail againfl the faith of God's ele£l. 
 
 4. It is no fmall degree of fuffering, for men by law 
 or violence to be driven from thofe places of their own 
 habitation, which the providence of God, and all jull 
 right among men, have allotted to them. 
 
 VtRSE 
 
VER.3S. £FTSTLE TO THE HEBREWS. ari 
 
 Verse 38. 
 
 of whom the world was not worthy ; they 
 wandered in deserts, and in mountains, and 
 in dens and caves of the earth. 
 
 § I. Connexion. § 2. The world zva^ mt worthy of them, 
 § 3. "Their ivandcr'ing Jlate of life farther dcfrihed, § 4, 
 Obfervations. 
 
 § I. IVlEN ill this courfe of life might be looked on as 
 the ' off-fcourings of all things,' and unmeet either for 
 human converfe, or any of the good things of this world ; 
 but rather to be efteemed as the beads of the field j thefe 
 thoughts the apoille obviates. 
 
 There are two things in thefe words ; — the chamber 
 which the apoille gives to thefe fufferers ; * the world 
 ' was not worthy of them ;' and — the remainder of their 
 faiFerings which he would reprefent ; * They wandered 
 * in deferts,' he. 
 
 § 2. Their character is, that {0 xoa-^og) the world vi2i% 
 not worthy of them ; by the * world' is underflood the 
 inhabitants of it, in their interefts, defigns, ends, and 
 a£lions ; their fuccelTes in them, and advantages by them, 
 as they are oppofite to the true intereft of the church and 
 people of God. In this fenfe the world in its power, 
 pride, pomp, enjoyments, and the like, hath an high 
 opinion of itfclf, as poiTeiTed of all that is delirable, def- 
 pifing and hating them who are not in conjunction with. 
 it in thefe things. 
 
 And yet of this world it is faid, that [uov i^x, '/jv a-^^iog) 
 of thefe fufferers it was not worthy. The world thinks them 
 not worthy of it ; to live in it, or at leaft to enjoy any 
 name or place among the men of it ; but they may efleem 
 of it as they pleafe ; we know that this tellimony is true, 
 
 and 
 
-52 AN EXPOSITION OF THE Chap. XL 
 
 and the world one day fhall confefs it to be fo. The 
 delign of the apoflle is to obviate an objeftion, that thefe 
 perfons were jujlly cafl out as not worthy of the fociety 
 of mankind, which lie doth by a contrary alTertion, that 
 the world was not worthy of them \ it was not worthy to 
 have convey fe with them ; it is not worthy of thofe mercies 
 and bleffings, which accompany this fort of perfons, where 
 they have a quitt habitation. 
 
 § 3. Having given this chara^er of thefe poorfufferers, 
 he proceeds to ilTue his account of their fufFerings in a 
 farther defcription of that wandering courfe oj life which 
 he had before afcribed to them ; (TrKavca^cVoi) they wan- 
 dered, with an erratical motion, without any certain aim 
 as to any place of reft ; they were before driven from cities, 
 boroughs, towns corporate, and villages, partly by law, 
 partly by force. What now remains for them but deferts, 
 Iblitary, and uninhabited places ? By * de farts and unin- 
 
 * habited mountains,' all know what is intended ; nor is 
 there any need of any.exaft diftin£lion between * dens and 
 
 * caves ^^ though poflibly one may lignify greater, the other 
 'leffer fubterraneous receptacles ; but the common ufe of 
 the firft word feems to denote fuch hollow places under 
 ground as wild beafts have fheltered themfelves in from 
 the purfuit of men. 
 
 This was the ftate of thefe fervants of the living God, 
 when they were driven from all inhabited places, they 
 found no reft in deferts and mountains, but wandered up 
 and down, taking up dens and caves for their fhelter. 
 And inftances of the fame kind have been multiplied in 
 the pagan and antichriftian perfecutions of the churches 
 of the New Teftament ; but that no colour is hence given 
 to an hermetical life by voluntary choice, much lefs to the 
 horrible abufe of it under the papacy, is openly evident. 
 
 § 4. Hence ohferve ; 
 
 I. Let the world think as well, as highly, as proudly 
 of itfelf as it pleafeth, it is, when it perfecutes, bafe and 
 unworthy of the fociety of true believers, and of the 
 mercies wherewith it is accompliflied. 
 
 2 2» God'« 
 
Ver. 39»40- EPISTLE TO THE HEBREWS, t^^ 
 
 2. God*s elleem of his people is never the lefs for 
 their outward fuiFerings and calamities, whatever the world 
 judgeth of them. 
 
 3. Oftentimes it is better, and more fafe for the faints 
 of God, to be in the wildernefs among the beafls of the 
 field, than in a favage world, inflamed by the devil into 
 rage and perfecution. 
 
 4. Though the world may prevail to drive the church. 
 i[ito the wildernefs, to the ruin of all public profeffion ia 
 their own apprehenfion, yet it fhall be there preferved 
 to the appointed feafon of its deliverance ; the world Ihali 
 never have the victory over it. 
 
 5. It becomes us to be filled with thoughts of and 
 afFe£lions to fpiritual things, to labour for an anticipation 
 of glory, that we faint not in the confideration of the 
 evils that may befall us on account of the gofpel. 
 
 Verses 39, 40. 
 
 and all these 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. 
 
 § I. The apojlles concluding remark^ and the fuhjeFt Jlaud, 
 § 2. (I.) Of whom he f peaks. § 3. (II.) What is af- 
 firmed of them, § 4. (III.) What is denied concerning 
 them, § 5—7. (IV.) The reafon of it. § 8, 9. Obfer^ 
 
 vations. 
 
 § I. An this clofe of the apoflle's difcourfe, which is an 
 obfervatlon concerning all the inftances of the faith of 
 believers under the Old Teftament, and his judgement con- 
 cerning tliQir iliite, four tilings are coiiliderabk ; 
 
 I. Who 
 
454- AN EXPOSITION GFTHE Chap. XI/ 
 
 I. Who they are of whom he fpeaks ; * All thcfc.'' 
 1. What he allows and afcribes to them j * They ob- 
 
 * tallied a good report through faith.' 
 
 3. "vVhat he yet denies to them ; ' They received not 
 
 * the promife/ 
 
 4. The rcafon of it : ^ God having provided,' &c. 
 
 § 2. (I.) Thofe ofvvhoQi be fpeaks in this ciofe of hls 
 difcourfc, that they * obtained a good report through 
 ■ faith,' are the fame of whom he affirms in the beginning 
 of it, [ver. 2.] for, of any di{lin£lion to be made between 
 them, as fome would infinuate, there is not the leaft in- 
 timation. It is faid expreilly of Abraham, Ifaac, and 
 Jacob, that tacy ' received not the promifes,' [ver. 13.] 
 as well as of thofe now mentioned. It is one thing to 
 obtain (^c7ra,yycKLa.c) promifes, indefinitely, promifes of 
 any fort, as fome are faid to do, [ver. 33*] and another 
 to receive (r'/^y ciTcy.yyz7ACi,v^ that fignal fromife which was 
 made to the fathers. Nothing can be more alien from 
 the defign of the apoitle, than to apply the promife in- 
 tended to /fw/>(jr«/ deliverance, and freedom from fufFering. 
 Wherefore the ' all thefe' intended, are all thofe who 
 have been reckoned up from the giving out of the firft 
 promife concerning the Saviour and Redeemer of the 
 church, with the deflruftion of the works of the devil. 
 
 § 3. (II.) Of all thefe it is affirmed, that they (^^«p-» 
 ']vpy}9svl-g oiO' ttio^sccc) obtained a good report through faith ; 
 they were well teftified tmto ; they were God's martyrs, 
 and he in a fenfe was theirs, giving zultnefs to their faith ; 
 (fee the Expofition of ver. 2.) I'hat they were all of them 
 fo teitified unto on account of their faith, we need no other 
 teftimony but this of the apoftle ; yet is there no doubt 
 but that in the feveral ages of the church wherein they 
 lived, they were renowned for their faith and the fruits 
 of it in what they did or fuffered. 
 
 § 4. (III.) What he denies concerning them, is, that 
 they ' received not the promife ' It is affirmed of Abra- 
 ham that he ' eceived the promife,' [ver. 17.] which 
 promife is declared by the apofile to be the great funda- 
 mental promife of the gofpel, [chap, vi. 13—18.] The 
 
 fame 
 
Ver. 39>4^- EPISTLE TO TH§ HEBREWS. 255 
 
 h.mQ which is the objcd of the faith of the church in all 
 ages; wherefore the pro m i fe /or^^//y confidered muft in 
 the one place be intended ; and in the other it is con- 
 sidered materially as to the thing itfelf promifed. The 
 promife, as a faithful engagement of future good, they re- 
 ceived ; but the good thing itfelf was not in their days 
 exhibited ; befides, whatever this promife be, the apoftle 
 is poiitive that they did not receive it, but that the Chrif" 
 tians m thofe days had received it. It is therefore not onlv 
 untrue, and unfafe, but contrary to the fundamental prin- 
 ciples of our religion, the faith of Chriftians in all ages, 
 and the defign of the apoftle in this whole epiflle, to 
 interpret this promife, as fome do, of any thing but the 
 coming of Chrifl in the flefh, of his accomplifhment of 
 the work of our redemption, with the unfpeakable privi- 
 leges and advantages that the church hath received thereby. 
 That this promife was made to the elders from the begin- 
 ning of the world ; that it was not aftually accomplifhed 
 to them, which was neceflarily confined to one fcafon, 
 called ' the fuUnefs of time ; and that herein lies the 
 great difference of the two ftates of the church, that under 
 the Old TeftamCnt, and that under the New, vrith the 
 prerogative of the latter above the former, are fuch Weighty 
 iacred truths, that without an acknowledgement of them, 
 no important do6lrine either of the Old Teflament or the 
 New can be rightly underflood. This then was the flate 
 of believers under the Old Tcflament ; they had the pro- 
 mife of the exhibition of Chrift the Son of God in the 
 flefli for the redemption of the church ; this promife they 
 received, faw afar off as to its a£lual accomplifliment, 
 VfftiL^ pcrfuaded of the truth of it, and embraced \X., [ver. 13.] 
 the adual accomplitliment of it they defired, longed for, 
 and looked after ; [Luke x. 24.] inquiring diligently 
 into the grace of God contained therein, [I. Pet. i. 1 1 — 
 13.] hereby they enjoyed the benefits of it even as wc, 
 [Acts XV. II.] yet they received it not as to its actual 
 accomplifliment, in the coming of Chrift ; and the reafon 
 Jicreof the apoflle gives in the next veife. 
 
 Vol. IV. LI § 5. 
 
^:f> AN EXPOSITION OF THE Chap. XI. 
 
 § 5. (IV.) ' God having provided/ &c. Having de- 
 clared the victorious faith of behevers under the Old Tefta- 
 ment, v^ith what it enabled them to do and fufFer, and 
 given an account of their ftate, as t© the aftual accom- 
 pliHiment of that promife which they lived on, and trufted 
 to, the apoftle now compares that flate of theirs with that 
 of believers under the gofpel, giving the pre-eminence to 
 the latter, with the reafon of it. 
 
 In the expoiition of thefe words, Schlictingius pro- 
 ceeds on thefe principles ; that the promife intended 
 [ver. 39.] is the' promife of eternal life; that under the 
 Old Teftament, believers had no fuch promife, whatever 
 hopes or conjectures they might have of it ; that both they 
 and we at death, ceafe to be in foul and body until the 
 refurreftion, none entering before into eternal life. — But, 
 if fo, if when any one dies, he is nothing or as nothing ; 
 if it is but one moment between death and the refurreClion, 
 as he contends, the flate of the one is in nothing better 
 than the other, although they fliould die thoufands of 
 years one before another. But as all thefe things are open- 
 ly falfe, and contrary to the chief principles of the Chriilian 
 religion, fo they are utterly remote from the mind of the 
 apoille, as we fhall fee in the expoiition of the words. 
 
 Thofe of the church of Rome do hereby fancy a limhus^ ^ 
 fubterraneous receptacle of fouls, wherein, they fay, the 
 fpirits of believers under the Old Teftament were detained 
 until after the refurreClion of Chrift, fo that * they with- 
 • out us were not made perfect.' But the apoftle treats 
 not here at all about the difference between one fort of 
 men and another after death ; but of that which was be- 
 tween them who lived under the Old Teftament church 
 ilate, whiljl they livedo and thofe that live under and enjoy 
 the privileges of the New, as is evident in the very reading 
 oftheepiftle. 
 
 § 6. * God having (n ^0(^X1-]^ oi,^u)/>^) provided \ the 
 word properly fignifies forefeelng ; but God's prav'ifion is 
 his prov'ijion^ as being always accompanied with his pre- 
 ordination ; his forelight with his decree. For known 
 \intp him aye all his worKs frotn the foundation of the 
 
 world, 
 
Ver. 39,40. EPISTLE TO THE HEBREWS. ^i,^ 
 
 world, [A£ts XV. 1 8.] Now this provifion of God is the 
 (oiKcyouoi' Toov KotiQCjoy) difpcnfation of the times, [Ephef. 
 i. lO.] the ordering of the ilate, tiaies and feafons of the 
 church, and the revelation of himfelf to it. ' Something 
 ' better \ that is, more excellent, a flatc above theirs, or 
 all that is granted them. I fnppofe it ought to be out of 
 queflion with all Chriflians, that it is the aBual exhibition 
 of the Son of God in the flelh, the coming of the pro- 
 niifed feed, with his accomplifhment of the work of re- 
 demption, and all the privileges of the church, in light, 
 grace, liberty, fpiritual worfhip, with boldnefs of accefs 
 to God that enfued thereon, which is intended. For, 
 were not thefe the things which they * received not' under 
 the Old Teflament ? Were not thefe the things which 
 were * promifed' from the beginning ; which were ex- 
 pefted, longed for, and delired by all believers of old, who 
 yet faw them only afar off, though through faith they 
 were faved by virtue of them ? And are not thefe the 
 things whereby the church Ilate of the gofpel was per^ 
 feflcd\ the things alone wherein our Hate is better than 
 theirs ? For, as to outward appearances of things, they 
 had more glory, coftly ceremonies and fplendour in their 
 worfliip, than is appointed in the Chriflian church ; and 
 their worldly profperity was for a long feafon very great, 
 much exceeding any thing that the Chriftian church did 
 then enjoy. To deny, therefore, thefe to be the better 
 things that God provided for us, is to overthrow the faith 
 of the Old Teflament and the New. 
 
 § 7. * That they without us were not made perfeft.' — • 
 Without us, is as much as without the things which are ac- 
 tually exhibited to us, the things provide^l for us, and our 
 participation of them. — They and we, though diftributed 
 by divine provifion into diflin£l flates, yet, with refpe£t 
 to the firfl promife, and the renovation of it to Abra- 
 ham, are but one church, built on the fame foundation, 
 and enlivened by the fame fpirit of grace. Wherefore, 
 until we came into the church flate, they could not be 
 made perfe^, feeing the church flate itfelf was not fo. — 
 All the advantages of grace and mercy which they received 
 
 hi 2. and 
 
^^S AN EXPOSITION OF THE Chap. XI* 
 
 and enjoyed, were by virtue of thofe better things, which 
 are actually exhibited to iis ; thefe they applied by faith, 
 and enjoyed nothing by virtue of any thing committed to 
 thcmfelves. Wherefore, 
 
 That which the apoftle affirms, is, that they never at- 
 tained that perfed confummate fpiritual Hate which God 
 had deligned and prepared for his church in the fuhiefs of 
 times, and which they forefaw fliould be granted to others 
 and not to tbemfelves, [I. Pet. i. i i — 13. See chap, vii.] 
 
 I cannot but marvel that fo many have Humbled, aS" 
 moft have done, in the expolition of thefe words, and in- 
 volved themfelves in difficulties of their own devifing ; 
 for they are a plain epitome of the whole doftrinal part of 
 the epiftle ; fo as that no intelligent judicious perfon can 
 avoid the fcnfe which they tender, unlefs they divert theiu 
 minds from the whole fcope and defign of the apoftle. 
 ^ 8. And here we ohfcwc : 
 
 1. It is our duty alfo, not only to believe that we may 
 be juftified before God, but fo to evidence our faith by 
 the fruits of it, as that we may obtain a good report, op 
 be juftified before men. 
 
 2. The difpofal of the ftates and times of the church, 
 as to the communication of light, grace, and privileges, 
 depends merely on the fovereign pleafure and will of God, 
 and not on any merit or preparation in man. The com- 
 ing of Chrift was as little deferved by the men of that age, 
 as by thofe of any age from the foundation of the world. 
 
 3. Though God gives more light and grace to the 
 church in one feafon than another, yet in every feafon h« 
 gives wliat is fufficient to guide believers in their faith and 
 obedience to eternal life. 
 
 4. It is the duty of believers, in every ftate of the 
 church, to improve the fpiritual provifion that God hatU 
 made for them ; always remembering, that to whom rnuch 
 is given, much is required. 
 
 § 9. And to dole this chapter we riiay ohfcrve : 
 I. God meafures out to all his people their portion iri 
 fervtce, fufFcrings, privileges, and rewards, according to 
 1ii5 own good pleafure. And therefore the apoftle ihuts 
 
 up. 
 
Ver. 1. EPISTLE TO THE HEBREWS. 259 
 
 up this difcourfe of the faith, obedience, fufferings, and 
 fuccefles of the faints under the Old Teflament, with a 
 declaration tliat God had yet provided more excellent 
 things for his church, than any they were made partakers 
 of. All he doth in this way, is of mere grace and boun- 
 ty, and therefore he may diilribute thefe things as he 
 pleafeth. 
 
 2. It is Chrill alone who was to give, and could give 
 perfeftion or confuramation to the church ; he was in all 
 things to have the pre-eminence. 
 
 3. All the outward glorious worfliip of the Old Tefta- 
 ment had no perfe^flon in it ; and fo no glory compared to 
 that which is brought in by the gofpel, [II. Cor. iii, 10. ] 
 
 4. All perfection, all confummation is in Chriil alone; 
 for in him dwelleth all the fulnefs of the Godhead bodily ; 
 and we are complete in him who is the head of all princi- 
 pality and power. 
 
 CHAPTER XII. 
 
 Verse i. 
 
 .wherefore seeing we also are compassed abo-ut 
 with so great a cloud of w^itnesses, let us 
 lay aside every weight, and the sin w^iiicil 
 doth ^o easily beset us, and let us run with 
 patience the race that is set before us. 
 
 § I . The dcjtgn of the chapter^ ayid the fever al -parts of it, 
 § 2. (I.) 'Their expofition. JVitneJJes, what here intended. 
 § 3. y^ cloud of them, what. § 4. The weight to be laid 
 afidey what. § 5. How to be laid afide. § 6 — 8. The 
 Jiri that eajilj heft* «j', y*'hat^ § 9. Hovd it may be laid 
 
 afide. 
 
%^y AN EXPOSITION OF THE Chap. Xlt^ 
 
 afide. § 10. The duty hfelf of runn'mg the Chrijiian race, 
 §11. Which IS fet before us, § 12. It requires Jirength 
 andfpeed. § 1 3- Patieuce. § 14, 15. (II.) Obfer-. 
 i/ations, 
 
 ^ I. X HIS chapter contains an application of the doc- 
 trine declared and coniirmed in the foregoing chapter. 
 Dotlrine and ufe was the apoftle's method. There are 
 three general parts of the chapter : 
 
 1. A prelfing of the exhortation in hand from new addi- 
 tional motives, [ver. i — 11.] 
 
 2. A direction to fpecial duties^ necefTary to a due com- 
 pliance with the general exhortation, [ver. 12 — 17.] 
 
 3. A new cogent argument to the fame purpofe, taken 
 from a comparifon between the two Hates of the law and 
 gofpel to the end of the chapter. 
 
 His whole difcourfe is exceedingly pregnant with argu- 
 ments to the purpofe in hand. For it both declares what 
 hath been the lot of true believers in all ages from the be- 
 ginning, which none ought now to be furprifed with ; 
 what was the way of their deportment fo as to pleafe God ; 
 and what was the fuccefs or vidory which they obtained 
 in the end. 
 
 Concerning the paflage in hand we may obferve, that 
 the whole of it \s figurative^ Confifling in fundry metaphors 
 drawn from the comparifon of our patient abiding in the 
 profeinon of the gofpel, and our contending for a prize. 
 The expoiition of the words is not fo much to be taken 
 from the precife lignification of them, as from \\iz matter 
 plainly intended in them. 
 
 § 2. (I.) I Ihall open the words in the order wherein 
 they lie in the text. The firfl thing is, the motive and 
 encouragement given to our diligence in the duty exhorted 
 to. * Seeing we alio are compafled about with fo great a 
 * cloud of witnelTcs ;' we having lb great a cloud of wit- 
 nelTes placed about us ; we, we alfo, or even we. The 
 apoftle joins himfelf with thefe Hebrews, not only the 
 better to iufiauate the exhortation mto their minds, by. 
 > enga- 
 
Ver. i. EPISTLE TO THE HEBREWS. 261 
 
 engaging bimfelf with them, but alfo to intimate that the 
 greatefl and llrongefl believers fland in need of this encou- 
 ragement. — WitnelTes are of two forts : 
 
 1. Such as behold the doing of any thing, and give their 
 teftimony to it when it is done. For in the llriving and 
 contefl in thefe pubHc games which are alluded to, there 
 were multitudes, clouds of fpeftators, that ^!?/('^^o;z to en^ 
 courage thofe that contended by their applaufes, and to 
 teflify of their fuccefs. 
 
 So is it with us in our patient perfeverance ; all the 
 faints of the Old Tellament do, as it were, ftand looking 
 on us in our ilriving, encouraging us to our duty, and 
 ready to teftify to our fuccefs with their applaufes. They 
 are all placed about us to this end ; and thus we are encom- 
 pajfed with them. And they are fo in xh^ fcripture^ where- 
 in they being dead, yet fee, and fpeak, and bear tefli- 
 jnony. The fcripture hath encompajfed us with them, fo 
 that when we are in our trials, wiiatever way we look ia 
 it, we may behold the faces of fome or other of thefe 
 worthies looking on, and encouraging us. 
 
 2. But the intention of the apoflle may be better taken 
 from his general fcope, which requireth that the witneffes 
 be fuch as teftify to ivhat is to be done^ and the grounds of 
 truth whereon it ought to be done. For he intends, efpe- 
 cially the perfons whom he had before enumerated ; and 
 that which they teftify to is this, that faith will carry be^ 
 lievers fafely through all that they may be called to do or 
 fuffer in the profeftion of the gofpel. They all jointly 
 tejiify to thefe things, that it is beft for us to believe and 
 obey God, whatever may befall us in our fo doing. 
 Faith, w^here it is true and ftncere, will engage thofe in 
 whom it is, to venture on the greateft hazards, dangers, 
 and miferies in the world, rather than to forego their pron 
 feffion, and it will fafely carry us through them all. 
 Thofe who teftify thefe things are important witnefles in 
 this caufe. Teftifyingto the folly of our fears, the falfe- 
 nefs of all the fuggeftions of unbelief, and the fraud of 
 Satan's temptations ; as alfo to the excellency of the du- 
 
 tie^ 
 
thx AN EXPOSITION OF THE Chap. Xlt. 
 
 ties wliercto we are called, and the certainty of ourfucceft 
 in them through believing. 
 
 And in this fenfe do I take the ikitnefjcs here intended, 
 both becaufe of the fcope of the place, and that we know 
 by experience of what kind of ufe this teftimony is. But 
 if any think better of the former fenfe, I fhdl not oppofe 
 it. For in the whole verfe the apoille doth, as it were, re- 
 prefent believers in their profeflion, 2.?,Jhrjing for vitlory^ as 
 upon a theatre. Chrift fits at the head of it, as the great 
 j^gonothetcs^ the judge and rewarder of thofe that llrive law- 
 fully, and acquit themfelves by perfeverance to the end. 
 All the faints departed divinely teilified unto, {land on 
 ^very lide, looking on, and encouraging us in our courfe ; 
 which was wont to be a mighty provocation to men, to 
 put forth the utmoft of their flrength in the public con-- 
 tells for vidory. Both thefe fenfes are confiiVent. 
 
 § 3. Of thefe witnefles, there is faid to be z cloudy ^ fo 
 • great a cloud.^ A cloud in Hebrew is (nj^) a thick, per- 
 plexed, or condenfed thing. God compares the fins of 
 liis people to a cloud, and a thick cloud, becaufe of their 
 multitude, the vapour of them being condenfed like a 
 cloud, (Ifa. xliv. 22,] And in all authors, a thick body 
 of men or foldiers compa<^ed together, is ufually called a 
 cloud of them. So Homer, Iliad iv. (Aplcc os ir-^^og -iTrfjc^ 
 TT^^ouv) with him followed a cloud of footmen* So LriVY, 
 (Teditttm equltjimqjie nuhcs ;J a cloud of horfe and foot. 
 Wherefore, ' fo great a cloud,' is, fo great a number, or 
 multitude at once appearing together to witnefs in this 
 caufe. What is done in the fcripture for our ufe, is im- 
 mediately done to us ; and what is fpoken in It, is fpokeii 
 to us, [fee vtT. 5.] 
 
 § 4. ' Let us lay alide every weight.' Thofe who 
 were to run in a race, freed themfelves from all weight or 
 burden ; and fuch things as might ejitangle them, as 
 long garments, which, cleaving to them, fhould be their 
 continual hindrance. * Laying a/idc,^ or as others render 
 the word (cc7roo-^.y;cL) cajling avjay. The word is once 
 ufed in the New Tellament with refpeft to a natural 
 gftion, [Adls vii. 58.] * Tlic v/itnelFcs {<xT,i5cClo) hid 
 
 2 JoiV^i 
 
V£R. u EPISTLE TO THE HEBREWS. ^63 
 
 * down — that is, put of and laid down — their cloaths;' 
 which gives hght into the 7netaphof\ In all other places 
 it is ufed with refped to vicious habits, or caufes of iin, 
 which we are to part with, or caft away as hinderanccs, 
 [See Ephef. iv. 22 — 25. Col. iii. 8. James i. a I. I. Pet, 
 ii. I.] Let no man be confident in himfelf; he hath 
 nothing of his own but will ohjiru^ him in the way of 
 holy ordinances. Unlefs thefe things are depofed, we 
 cannot run the race with fuccefs. 
 
 That which \ve are fitft to lay afide, is (oyKov Truflu) 
 
 * every siveightJ The exprelHon will fcarce allow, that 
 this fliould be confined to any one thing, or to things of 
 one kind. No more feems to be intended, but that we 
 part with every thing, of what kind foever it be, which 
 would hinder us in our race. And fo it is of the fame 
 import with the great command oi fe If- denial, w^hich our 
 Saviour gives in fo ftri£l charge to all who take on them 
 the profeflion of the gofpel, as that without which they 
 would not perfevere therein, [Matt. xvi. 2>3-> 34-] 
 
 But becaufe there is another great gofpel- rule in the 
 fame cafe, which retrains this felf denial to one fort of 
 things, which the words feem to point to, and which alfo 
 falls in with conftant experience, it may have here an ef- 
 pecial regard. And this rule we may learn from the 
 words of our Saviour alfo, [Matt. xix. 23, 24.] * Jefus 
 *■ faid to his difciples, verily 1 fay unto you^ that a rich man 
 
 * fhall hardly enter into the kingdom of heaven ;' and again, 
 
 * I fay unto you, that it is eafier for a camel to go through 
 
 * the eye of a needle, than for a rich man to enter into the 
 
 * kingdom of God.' Nothing but the exceeding greatnefs 
 of the pov/er of God, and his grace, can carry a rich 
 man fafely, in a time of fuffering, to heaven and glory* 
 And it is confirmed by the apoftle, (1. Tim. vi. 9, 10.) 
 
 * They will be rich, fall into temptation and a fnare, and 
 
 * into many foolifli and hurtful lufls, which dcown men 
 
 * in de{lru£tion and perdition,' &c. The riches of this 
 world, and the love pf them, are a peculiar obflrudi^n ta 
 conflancy in the profeffion of the gofpel, oh ftiany ac- 
 
 Vol. IV, M m counts 
 
264 AN EXPOSITION OF THE Chap. Xlt 
 
 counts. Thefe, therefore, feem to be a burden hindering 
 ns in our race in an efpecial manner. 
 
 And thefe things may be called ' a weighty^ not from 
 their own nature, for they are as light as vanity ; but from 
 the confequence of our fetting our hearts and affe£lions 
 upon them. A man may burden himfelf with feathers 
 or chait, as well as with things in themfelves more pon- 
 derous. 
 
 § 5. How is this zL'cight to be laid afide ? Suppofe the 
 weight to be the good things of this life, with the engage- 
 ment of our affections to them ; then this laying them 
 kfide includes, 
 
 1. A wiilingnefs, a readinefs, a refolution, if called 
 thereto, to part with them cheerfully for the fake of Chrift 
 and the gofpel ; fo was it with them who took joyfully 
 the fpoiling of their goods. When this refolution is 
 prevalent in the mind, the foul will be much eafed of the 
 weight of thofe things, which would hinder it in its race. 
 But.whiift our hearts cleave to them with an undue valu- 
 :ation, whilil we cannot attain to a cheerful wiilingnefs 
 -to have them taken from us, or to be taken ourfelves 
 from them., for the fake of the gofpel, they will be an in- 
 tolerable burden to us in our courfe. For hence will the 
 mind difpute every dangerous duty ; hearken to every 
 jfinful .contrivance for fafety ; be furprifed out of its own 
 power by every appearing danger ; and to be difcompofcd 
 in its frame on all occauons. Such a burden can no man 
 carry in a race. 
 
 2. Sedulous and daily mortification of our hearts and 
 affeftions witli refpect to all things of this nature, is prin- 
 cipally prefcribed to us in this command of * laying them 
 ' afide as a weight ;' this will take out of them whatever 
 js rcallyburdenlbme to us. Mortification is tlie dilTolution 
 of the conjun£lion, or league, that is between our affec- 
 tions and earthly things, which alone gives them their 
 weight and cumbrance. [See Col. iii. i — 5.]. Where 
 this grace and duty are in their due exercife, thefe things 
 cannot influence the mind into any diforder, nor make 
 it unready for its- race, or unwieldy in it. 
 
 3. Con* 
 
Ver. r. EPISTLE TO THE HEBREWS. 265 
 
 3. Continual obfervatlon of what difficulties and 
 hinderances thele things are apt to cafl on our minds, 
 either in our general courfe, or with refpeft to particular 
 duties : they operate in our minds by love fear, care, 
 delight, contrivance?, with a multitude of perplexing 
 thoughts about them. Unleis we continually watch 
 againft all thefe ways to obviate their infinuations, we 
 lliall find them a w^eight and burden in all parts of our 
 race. — In fliort ; faith, prayer, mortification, an high va- 
 luation of things invifible and eternal ; a continual pre- 
 ference of them to all things prefent and {qcu^ are enjoined 
 in this expreffion — * laying afide every v/eight.* 
 
 § 6. The other thing to be laid afide is, (rViV o-uccDJiaA^ 
 £V7TSDi(flalovj ' the fm that dothfo eafily hcfct us.* We may 
 be fatisfied, that no bare confideration of the word, either 
 as fimple, or in its compofition, or its ufe in other authors, 
 will of itfelf give us the full and proper fignification of it 
 in this place ; which is evident to me from hence, in that 
 thofe who have made the moll diligent inquiry into it, 
 and traced it through- all forms, are moft remote from 
 agreeing what is, or Ihould be the precife fignification 
 of it ; but clofe their difquifitions with various and op- 
 pofite conjedures. 
 
 I Ihall therefore attend to other fcripture diredions and 
 rules in the fame cafe, with the experience of believers, 
 who are exercifed in it, and the ufe of thofe other word§ 
 with which the doubtful expreffion is joined. 
 
 § 7. The word (ocTToji^viUi) to lay ajidc^ is never ufed 
 in fcripture with refpefl to that which is evil and finful, 
 but w^ith regard to the original depravation of nature ; and 
 the vicious habits wherein it confifts, with the effedls of 
 tliem. And why it fhould have another intention here, 
 feeing that it is not only fuited to the analogy of faith, 
 but moll agreeable to the defign of the apoftJe, I knov/ 
 not. And the truth is, the want of a due confideration 
 of this one word, with its ufe, which expofitors have 
 lijniverfally overlooked, hath occafioned many fruitlefs 
 eonje£lures on the place. 
 
 U Txi z Tilt 
 
afc6 AN EXPOSITION OF THE Chap. XII. 
 
 The general nature of the evil to be laid alide, is ex- 
 prefied by the article prefixed (T^v(x^.aflia,y) that Jin. Now 
 this, if there be • nothing to limit it, is to be taken 
 in its largefl, moft ufual, and molt eminent fignification. 
 And that this is the original depravation of our natures, 
 cannot be denied. So it is in an efpecial manner Hated, 
 [Rom. vii.] where it is conilantly called by that name. 
 And [verfe 17.] ' the fin that divellcth in me^ is of the 
 fame force and figniiication with ' the fin that doth fo 
 *■ eajily hefct us \ though all the allufions are various. — 
 [See Rom. vii. 20, 23.] 
 
 But I do not judge that qrlglnal fin is here abfolutely 
 intended ; but only with refpeft to an efpecial way of ex- 
 erting its efhcacy, and to a certain end ; namely, as it 
 works by unbelief to obilrud us, and turn ns away from 
 the profefTion of the gofpei. And fo the inflru£lion falls 
 in with the rule given us in the lame cafe in other 
 places of the epiflle, [as chap. iii. 12, ?>cc.] The fin^ 
 therefore, intended is in-dwcUin^fin which, with refpedl to 
 the profeilion of the gofpei, and permanency therein 
 with patience, W'Orketh by mihelief^ whereby it expofeth 
 ns to all forts of temptations, gives advantage to all 
 weakening, difcouraging eonfiderations, flill aiming to 
 make us faint, and at length to depart from the living 
 God. 
 
 Thefe things being fixed, it is all one whether we in- 
 terpret (vjTTcOirP'tXiov) ' that W'hich doth eafily hefct u%^ 
 it bt^ing in a readinefs always to do fo ; or, ' that which 
 * doth ecfily expofe us to evil ;' which are the two fenfes 
 of the word, with any probability, contended for. Both 
 come to the fame. 
 
 § 8. This fjn is that which hath an eafy accefs to our 
 minds to hinder us in our race, or doth eafily expofe us to 
 danger, by the advantage it hath to thefe ends ; for, it is 
 ^l-jk>ays frefent with us, and fo is never wanting to any fa- 
 vourable occafion. It Hands in need of no help from 
 outward advantages to attempt our minds ; dwelling in 
 Tis, abiding with us, cleaving to us, it is always ready to 
 dogj to hinder and diflurb us. Doth any difficulty or 
 
 danger 
 
Vep.-Tc epistle to the HEBREWS, 267 
 
 danger appear in the way ? it is at hand to cry, * Sparc 
 
 * thyfelf,' working by fear. Is any finful compliance 
 propofed to us ? it is ready to argue for its embracement, 
 working by carnal wifdom. Doth the wearinels of the 
 fiefh decline perfeverance in neceiTary duties ? it wants 
 not arguments to promote its inclinations, working by 
 the difpofitions of remaining enmity and vanity. Doth 
 the whole matter and caufe of our profeffion come into 
 queftion, as \\\ a time of fevere perfecution ? it is ready 
 to let all its engines on work for our ruin ; fear of dan- 
 ger, love of things prefent, hopes of recovery, referves 
 for a better feafon, the examples of others efleemed good 
 and wife, Ihall all be put into the hands of unbelief, to 
 be managed againil faith, patience, conftancy, and perfe- 
 verance, and it hath a remaining interell in all the fa- 
 culties of our fouls. 
 
 § 9. The laft inquiry is, how we may lay it afide, or 
 put it from us ? One learned man thinks it a fufficient 
 reafon to prove, that the hn of nature is not here in- 
 tended, becaufe we cannot lay that alide, whilfc we are in 
 this life. Eut I have Ihewed that the word {cc7roli9Y}u,i) 
 is never ufed when a duty is enjoined by it, but it is with 
 refpe£l to thh pn. Wherefore, 
 
 1. We are to lay it afde abfolutely and univcrfally, as to 
 dejign and endeavour. We cannot in this life attain to 
 perfedVion in holinefs, yet this is what we are to endeavour 
 ail the days of our lives, [II. Cor. vii. i.] * Let us 
 
 * cleanfe ourfelves from all filthinefs of flelh and fpirit, 
 
 * perfefting holinefs in the fear of God.' 
 
 2. We ought adually to lay it aiide in fuch a meafure 
 and degree, as that it may not be a prevalent hinderance 
 to us, in any of the duties of Chriflian obedience ; for it 
 may have various degrees of power and efficacy according 
 as it is .negle6led or continually mortified ; and it often- 
 times takes advantage by a conjunction with outward 
 temptations to our unfpeakable prejudice. And if die 
 inortiiication of it be negle6^ed in any one branch, or 
 any of its exertions, if any one fm be indulged,-^ it will 
 
 ruin 
 
i6S AN EXPOSITION OF THE Chaf. XI?,. 
 
 ruin all ftrength and refolution for fufFeriiigs on account 
 of the gofpel. 
 
 The way whereby it principally manifefts itfelf, is, 
 by the clogs and hinderances, which it puts upon us in 
 tlie conllant courfe of our obedience. Hence many 
 think, that — whereas it is faid '- eafily to befet us' to our 
 hinderance — an allufion is taken from a long garment, 
 which it a man wear in the running of a race, it will 
 hinder and entangle him, and foraetimes call him to the 
 ground ; fo that, unlefs he call it away, he can have no 
 luccefs in his race. 
 
 § 10. The laft thing expreiTed, is the duty itfelf di- 
 re6ted and exhorted to ; ' Let us run with patience the 
 *■ race that is fet before us.' What is the duty in general 
 intended hath been fufficiently declared ; but whereas the 
 terms wherein it is expreiTed, all but that word ' ivith 
 
 * patience^ are metaphorical, they muft be opened. 
 
 That with refpedl whereto we are exhorted, is (to/ 
 ayyjvcc^ certamen) a ftnfe or confii^i. It is ufed for any 
 thing, work, or exercife, about which there is a flriving 
 and contending to the utmoft of men's abilities. Such as 
 were ufed when men contended for mafcery and viftory 
 in the Olympic games ; and fo it is applied to all earneil: 
 fpiritual endeavours in any kind, [Phil. i. 30. Col. ii. i. 
 1. Thef. ii. 2. I.Tim, vi. 12. II. Tim. iv. 7.] Here 
 the {<z\\{^ of the word is reftrained to the particular in- 
 ilance of a race^ becaufe we are enjoined to run it. But 
 it ii; fuch a race as is for a vitJory, for our lives and fouls, 
 wherein the utmoft of our ftrength and diligence is to 
 be put forth. It is not merely curfus^ but certamen, 
 
 I. It is a matter of great difficulty whereto the utmoft 
 fxercife of our fpiritual ftrength is required ; contending 
 with all our might muft be- in it ; without which all ex- 
 pcclation of fuccefs in a race for maftery is vain and 
 toolKh. Hence the apoftle prefcribes, as a means of it, 
 that wc be * ftrong in the Lord, and in the power of his 
 
 * might,' [Eph. vi. 10.] giving us his ov/n example in a 
 Kioft eminent manner^ [I. Cor. ix. 24 — 27.] 
 
 2. It 
 
Ver. I. EPISTLE TO THE HEBREWS. 2^9 
 
 2. It is fuch a race, as wherein there is the judge or 
 ([3QOii3cv]rig) the rewardey of them who overcome, even 
 Chrift himfelf ; and there is the reward propofed, which, 
 as the apoftle tells us, is an incorruptible crown of glory, 
 and there are encouraging fpe£lators, even all the holy- 
 angels above, and the church below. 
 
 It being a race, it is of no advantage for any one to 
 begin or make an entrance into it. Every one knows 
 that all is loft in a race where a man doth not hold out 
 to the end. 
 
 § II. This race is faid to be * fet before us.' It is 
 not what we fall into by chance, it is not of our owa 
 choice or proje£l ; and he that fets it before us is Chrift: 
 himfelf, who calls us to faith and obedience. He hath 
 determined what fhall be the way of obedience, limiting 
 the bounds of it, and ordering the whole courfe with all 
 the duties belonging to it. It is by him propofed to 
 us, it is fet before us in the gofpel ; therein the declares 
 its whole nature, and all the circumftances that belong to 
 it. He gives us a full profpe£l of all the duties required 
 in it, and all the difficulties we fliall meet with. He 
 hides nothing from us, efpecially that of bearing the crofs, 
 that our own entrance into it may be an acl of our own 
 choice and judgement. Whatever, therefore, we meet 
 with in it, we have no caufe of tergiverfation or com- 
 plaint. This is what believers both reprove and refrejh 
 themfelves with, when at any time they fall into tribu- 
 lation for the gofpel. Why do I faint? Why do I recoil? 
 Hath he deceived me, who calls me to follow him in obe- 
 dience ? Did he hide any thing from me ? Did he not 
 fet thefe tribulations before me, as part of the race that 
 I was to run ? So they argue themfelves into an holy 
 acquiefcency in his wifdom and will. Hence the apoftle 
 affirms, that he did not fight micertainl)\ as men beating 
 the air, becaufe he had an affured path and courfe fet be- 
 fore him. *' This is that which Chrift hath appointed for 
 me ; this is that which at my iirft call he propofed to 
 we^ and fet before me," are foul quieting conliderations. 
 2 § 12 
 
A70 AN EXPOSITION OF THE Chap. XH. 
 
 § 12. Our whole evangelical obedience being com- 
 pared to a race^ our performance of it is exprelTed by 
 * running^ for which there are two things required — - 
 Jtrength zndfpecd. And the things required to our Chrii- 
 tian race are — -Jlrength in grace, and diligence with exer* 
 cifc. The due performance of gofpel obedfence, efpeci- 
 ally in the times of trial and temptation, is not a thing of 
 courfe, is not to be attended in an ordinary manner ; 
 fpiritual lliength put forth in our utmofl diligence is 
 required. 
 
 Seeing, therefore, that wc are called to this exercife, 
 we Ihould greatly conlider the things which may enable 
 us for it, that we may fo run as to obtain. But our 
 weaknefs through our want of improveing the principles 
 of fpiritual life, and our floth in the exercife of grace, 
 for the moil part, cannot be fufficiently bewailed ; and I 
 am fure they are inconliilent with tiiis apofboiic exhor- 
 tation. 
 
 § 13. * With patience.' Patience is either a quiet 
 fubmifiive fuffering of evil things, or a quiet waiting for 
 good things future with perfeverance and continuance, to 
 the conqueft of tiie one, or the enjoyment of the other. 
 He who fufFereth quietly, fubmilTively, with content and 
 fatisfaftion, what he is called to fufFer for the pro- 
 feffion of the gofpel, doth alfo quietly wait for the ac- 
 complifhment of the promifes made to them who (o fuf- 
 fer, which are great and many. The race is long, and 
 of more than ordinary continuance. We fliali be fure 
 to meet with difficulties, oppolitions, and temptations in 
 this race ; thefe things will fohcit us to defift, and give 
 over our race. With refpeft to them, all patience is pre- 
 fcribed to us ; which when it hath its perfect work, will 
 fecure us in them all. [See on chap, vi. 12 — 15.3 
 
 ^14. And as to our own inllrudion we we may hence 
 ehferve, 
 
 I. We ave diligently to conlider our own concern- 
 ment in all fcripture examples, and what we arc inl\ru£^ed 
 by them. This inference the apoflle makes rrom the 
 colle^lion he had before made to them. * Even v.-^e alfo." 
 
 2, God 
 
ViR. I. EPISTLE TO THE HEBREWS. »/* 
 
 2. God hatli not only niade provilion, but a plentiful 
 prvvifion in the fcripture for the flrengthening of our faith, 
 and our encouragement to duty. ' A cloud of witneffes.' 
 
 3. It is an honour that God puts on his faints de- 
 parted, efpecially fuch as fufFered and died for the truth, 
 that even after their death they fhall be witnefTes to faith 
 and obedience in all generations. They llili continue, 
 in a fenfe, to be martyrs, bearing a noble tejliniony. 
 
 4. To faint in our profeffion, whilfl we are encom- 
 paffed with fuch a cloud of witnelTec, is a great aggrava- 
 tion of our fin. 
 
 § 15. And we may ohferve i?ixi\\^x ; 
 
 1. That the univerfal mortification of fin is the befl 
 preparative, prefervative, and fecurity, for a fleady profef- 
 fion in a time of trial. Whatever may be our purpofes, 
 refolutions, and contrivances, if unmortiiied fin in any pre- 
 valent degree, (as love of the world, fear of men, fenfual 
 inclinations to make provilion for the flefh) abide in uf, 
 we fhall never be able to hold out in our race to the end. 
 
 2. Whereas the nature of this fin at fuch feafons is to 
 work by unbelief towards a departure frorA the living 
 God, or the relinquifhment of the gofpel, we ought to be 
 continually on our watch againfl it ; and no fmall part 
 of our fpiritual wifdom confifls in the difcovery of its 
 deceitful working, which the apoflle gives us fevere cau- 
 tions about, [chap, iii.] 
 
 3. The reward propofed to be obtained at the end of 
 this race, is every way worthy of all our pains, diligence, 
 and patience. 
 
 Vol. IV. N n Verse 
 
fe>ft AN EXPOSITION OF THE Chap.XII; 
 
 Ver 
 
 SE 
 
 iOOKING UNTO JESUS THE AUTHOR AND FINISHEJl 
 OF OUR FAITH, WHO, FOR THE JOY THAT WAS 
 SET BEFORE HIM, ENDURED THE CROSS, DESPISING 
 THE SHAME, AND IS SET DOWN AT THE RIGHT 
 HAND OF THE THRONE OF GOD. 
 
 § I. The dejtgn and connexion, § 2. Looking to 'J ejus ^ 
 luhat, § 3. The author and finijher of faith, § 4. 
 The joy^ what ; and how fet before him, § 5. His en^ 
 during the crofs and defpijing the Jhame, § 6. The con-- 
 fequent thereof § 7. Obfervations. 
 
 § I. A HE apDflle here rifeth to the highefl: encourage- 
 ment, with refpeft to the fame duty, whereof we are 
 capable. Hitherto he hath propofed to us their exam-» 
 pie who had profeiTed the fame faith with ourfelves ;■ 
 now, he propofeth him who is the * author and finifher' 
 of that faith in us all. His perfon is propofed to us as 
 a ground of hope and expe£lation ; whilft he is at the 
 fame time an univerfal example of faith and obedience iii 
 every kind. 
 
 § 2. The peculiar prefcribed manner of our refpe£l 
 to him, is * L&oking to him ;' and being put in the prefent 
 tenfe, a continual ad is intended. In all that we do in 
 bur profeflion and obedience, we are conflantly to be look- 
 ing to Chrift. ' Looking,^ in the fcripture, when it re- 
 fpe6ts God or Chrift, denotes an a£l of fiith or trufi^ 
 with hope and expectation. It is not a mere a£l of the 
 imderftanding, in confideration of what we look on ; but 
 it is an a6l of the whole foul in faith and trufl. [See Pfal. 
 xxxiv. 4 — 6. Ifa. xlv. 22.) — Wherefore, the Lord Jefus 
 is not propofed to us as a mere example to be coniidered, 
 but as him alfo in whom we place our faith, trufV, and 
 confidence, with all our expedation of fuccefs in our 
 
 5 Clxriflia-n 
 
VjiR.2. EPISTLE TO THE HEBREWS. 273 
 
 Chriftian courfe ; without this we fhall have no benefit 
 by his example. And the word here ufed (^u'poooo'^sg) fo 
 exprclTeth a looking to hirriy as to include a looking off from, 
 all other things which might be difcouragements to us. 
 Such are the oppofitions, perfecutions, mockings, evil ex- 
 amples of apoflates, &c. Nothing will divert our minds 
 from difcouraging views of thefe things, but faith and 
 truft in Chrifl. Look not to thefe things in times of fuf- 
 fering, but look to Chr'ijl, 
 
 The name ' Jcfus' minds us of him as a Saviour and a 
 fufFerer, the former by the fignification of it, [Matt. i» 
 21.] the latter^ in that it was that name alone whereby he 
 was known and called in all his fufferings. Look to hina 
 as he was Jefus^ that is, both the only Saviour and the 
 greateft fufferer, 
 
 § 3. ' The author and finifher of our faith.' He by 
 his death and obedience procured this grace for us. It is 
 given to us on his account, [Phil. i. 29.] And he -prayg 
 that we may receive it, [John xvii. ig, 20.] and he works 
 it in us, or bellows it on us by his Spirit, in the beginning 
 and all the increafes of it, from iirft to laft. Hence his 
 difciples prayed to him, * Lord mcreafe our faith,' [Luke 
 xvii. 5.] 5o he is the authar or beginner of our faith, in 
 the efficacious working of it in our hearts by bis Spirit ; and 
 the finijher of it in all its effeils^ in liberty, peace, and 
 joy i and all the fruits of it in obedience \ for * without 
 * him we can do nothing.' Nor is it faith objeHlvely that 
 the apoflle treats of, the faith that is revealed, but that 
 which is in the hearts of believers. And he is faid to be 
 the author and finifher oi the faith treated of in the fore- 
 going chapter j in them that believed under the Old Tef- 
 tament as well as in themfelves. 
 
 § 4. The next thing in the words is, the ground and 
 reafon whereon Jefus did and fufFered the things, wherein 
 he is propofed as our example for our encouragement ; and 
 this was * for the joy that was fet before him.' 
 
 The ambiguous fignification of the prepofition {avji) 
 before, hath given occafion to a peculiar interpretation of 
 the words. For mofl commonly it fignifies, in the flead 
 
 N n a ^i 
 
«74 AN EXPOSITION OF THE Chap. X!l/ 
 
 of\ one thing for another. It denotes here \\\q final mov- 
 ing caitfe in the mind of Jefus Chrifl, for the doing what 
 he did. He did it on account of the joy that was fet be- 
 fore him. 
 
 Joy^ is taken for the things in which he rejoiced, and 
 on the account of which he endured the crofs and defpifed 
 the fhame, viz. the glory of God in the aceomphfhment 
 of all the councils of divine wifdom and grace, and the 
 falvation of all the eleft. Thefe were the two things that 
 the mind of Chrifl valued above life, honour, reputation, 
 and all that was dear to him. 
 
 Hov/ was this joy fct before him ? By God the Father, 
 th^ fovereign Lord of this whole affair. And refpeft may 
 be had to the eternal conjlltutlon of God, the covenant of 
 ledemption, between the Father and the Son ; all the 
 promifes, prophecies, and predictions that were given out 
 by divine revelation from the beginning of the world. 
 •And his faith of its accomplifhment againfl oppofitions, 
 and under all his fufFerings, is illuftrioufly exprefled, Ifa. 
 1. 6—9. 
 
 § 5. 'He endured the crofs and defpifed the lliame.* 
 Tain 2indijhame are the two conflituent parts of all outward 
 fufferlngs ; and they were both eminent in the death of 
 the crofs. No death more lingering, painful, and cruel ; 
 Jione fo Ihameful, wherein he that fufFered was in his dy- 
 ing hours expofed publicly to the fcorn, contempt, and in- 
 fults of the worfl of men. * He endured it ; he patiently 
 endured it, as the word fignifies. The invincible patience 
 of our Lord Jefus Chrifl enduring the crofs, was mani- 
 fcfled not only in the holy compofure of his foul in all 
 his fufFerings to the lafl breath, expreffed by the prophet, 
 [Ifa. liii. 7.] but in this alfo, that during his torments, 
 being fo unjuflly, fo ungratefully, fo villainoufly dealt 
 with by the Jews ; he neither reviled, reproached, nor 
 threatened them with that vengeance and deflru^ion which 
 it was in his power to bring upon them every moment ; 
 but he pitied them, and prayed for them to the lafl, that 
 if it were poffible their fin might be forgiven, [Luke xxiii. 
 34. I. Pet. ii. 21 — 23.] Never was any fach example 
 
Ver, 1. EPISTLE TO THE HEBREVfS. 575 
 
 of patient enduring given in the world, before nor fince ; 
 nor can any equal to it be given in human nature. To 
 invincible patience he added heroic magnanimity ; {oiio-yjj^ 
 v'/ig x.cc]cc1p^or/}a-ccg) * dcfplfing the Jhame^ ignominy, con- 
 tempt ; it denotes fhame from reproach andfcorn, fuch as 
 the Lord Jefus in his death was expofed to ; an ignQmin)r 
 that the world, both Jews and Gentiles, long made ufe of 
 to countenance themfelves in their unbelief. This he 
 defpifed, that is, he did not faint becaufe of it ; he valued 
 it not, in com.parifon of the blefTed and glorious eiFe£t of 
 his fufFerings, which was always in hLs eye. 
 
 The hie (fed frame of mind in our Lord Jefus in all his 
 fufferings is that which the apoflle propofeth for our en- 
 couragement^ and to our imitation. And it is that which 
 contains the exercife of all grace, faith, love, fubmiilion 
 to the will of God, zeal for his glory, and compaiTioii 
 for the fouls of men in their highefl degree. 
 
 § 6. ' And is fet 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, fee the Expofition on chap. i. 3. chap. viii. i. 
 
 On the whole, we have an exa6l delineation of our 
 Chriftian courfe in a time of perfecution ;— in the blef- 
 fed example of it, the fufferings of Chrift ; — the alfured 
 confcquent of it, eternal glory ; — in a direction for the 
 right difcharge of our duty ; which is the exercife of 
 faith on Chrift himfelf for alTiftance, as a fufferer and a 
 Saviour. And how great is our encouragement from the joy 
 and glory that are fet before us as the ilTue of ail I 
 
 § 7. Hence ohferve : 
 
 1. The foundation of our ftability in faith and gofpel 
 profeflion, in times of trial and fuffering, is a conftant 
 looking to Chrift, with expeftation of aid and affiftance ; 
 having encouraged us to our duty by his example. Nor 
 Ihall we endure any longer than whilft the eye of our faith 
 is fixed on him. From him alone do we derive our re- 
 frefliments in all our trials. 
 
 2. It is a mighty encouragement to conftancy and per- 
 feverance in believing, that he in whom we believe is the 
 
 author 
 
»76 AN EXPOSITION OF THE Chap. XXI. 
 
 aiUiior and finifher of our faith. He both begins it in us, 
 and carries it on to perfection. 
 
 3. The exercife of faith on Chrift, to enable us to' 
 perfevere under difnculties and perfecutions, refpe£ls him 
 as a SaiJiour and a fiffcrer, as the author and fini/Jjer of 
 faith itfelf. 
 
 4. Herein is the Lord Chrift our great example^ in that 
 he was influenced in all he did and fuftered by a continual 
 refpeft to the glory of God, and the falvation of the 
 church. And, 
 
 5. If we duly propofe thefe things to ourfelves in 
 all our fufFerings, as they are fet before us in the fcripture, 
 we fhall not faint under them, nor be weary of them. 
 
 6. This manner of Chrifl's enduring the crofs ought 
 to be continually before us, that we may glorify God in 
 conformity thereto, according to the meafure of our at^ 
 tainments, when we are called to fufFerings. If we can 
 fee the beauty and glory of it, wc are fafe. 
 
 7. li he went viflorioufiy through his fufFcring, we 
 alfo may be vi£lorious through his aid, who is the author 
 and finilher of our faith. And, 
 
 8. We have the higheft inftance, that faith can con- 
 quer both fear and fliame. Wherefore, 
 
 9. We fnould neither think flrange of them, nor fear 
 them on account of our profefiion of the gofpel, feeing 
 the Lord Jcfus hath gone before in his conflidwith then'^ 
 and conquell over them. 
 
 Verse 3. 
 
 FOR CONSIDER HIM THAT ENDURETH SUCH CON- 
 TRADICTION OF SINNERS AGAINST HIMSELF, LEST 
 "/£ BE WEARIED AND FAINT IN YQUR MINDS. 
 
 % \. Toe fame argument continued, with a fpeclal improvement 
 nf It, ^ 2. What we are cautioned about i agalrjji beipg 
 
 wearjf 
 
Ver.> epistle to the HEBREWS. 277 
 
 weary or faint, § 3, 4. T'he fufferln^ example of Chrifi. 
 p-opofcd. § 5, 6. Obfervatmis» 
 
 § I. 1 HE apoflle carries on the fame argument, with 
 refpe£t to an efpecial improvement of it in this verfe. 
 (r^e) for, renders not a reafon af what was Ipoken be- 
 fore, but denotes a progrefs to an efpecial motii^ to the 
 duty exhorted to. Some copies read {hv) therefore, in a 
 progrefUve exhortation. 
 
 The pecuHar manner of the refpeft of faith to Chrif]b 
 is exprelTed by {(zvccKoyKTUT^s) conftder, compare things by 
 their due proportion one to another. Whereas mention 
 is made of hhn who endured, and of what he endured, wc 
 muft inquire where the emphafis h'es. If he fufFered, if 
 he endured fuch things, why fhould not we do fo alfo ? 
 For he was the Son of God, the author and finifher of our 
 faith. Compute thus with yourfelves, that if he, though 
 being fo great, fo excellent, fo infinitely exalted above us, 
 yet endured fuch contradiction of linners, ought we not 
 to do fo if called to it ? — Or elfe he calls us to the coniide- 
 ration of what he fufFered in particular, as to the contra- 
 diftion of finners ; fuch,yo great contradi£lion, by com- 
 paring our own with them. And this fenfe the fallowing 
 words incline to ; * for you have not yet refifled unto 
 
 * blood,' as he did. 
 
 But although thefe things are thus diftinguifhed, yet 
 are they not to be divided, Both the pcrjon of Chrift, and 
 what hefuffered, are propofed to our diJigent conlideration, 
 and our impartial eflimate of them, with refped to our- 
 ielves and our fufFe rings. 
 
 § 2. * Left ye be wearied ;' the wor4 [%miLV'^) %ni-^ 
 £es to labour, fo as to bring on wearhiefs ; and to be fick^ 
 which alfo is accompanied with wearinefs. The apoltle 
 treating before of a race, he may eaiily be fuppofed to 
 have refped to fuch as fainted therein through wearinefs. 
 But the fenfe of the words is fully explained in Rev. ii. 3. 
 
 * Thou haft borne, and haft patience, and for my nam.e's 
 
 * fake ha'ft laboured, and haft not fainted.' To abide and 
 
 per- 
 
ijS AN EXPOSITION OF THE Chap. Xlt* 
 
 perfevere in fufferlng and labour for the name of Chrift, 
 is, ' not to faint,' or be wearied ; wherefore to be wea- 
 ried in this cafe, is to be fo preffed and dlfcouraged with the 
 greatnefs or length of difficulties and trials, as to draw- 
 back, partially or totally, from the profeffion of the gof« 
 pel. This I judge to be the frame of mind here caution- 
 ed againll, viz. the want of life, vigour, and cheerfulnefs 
 in profeffion, tending to a relinquilhment of it ; (tyj 'J^u- 
 'X.VY} SKKvco-9aii animo defic'i et concidere) to have the flrength 
 and vigour of the mind dilTolved, fo as to faint and fall ; 
 and it confifls principally in a remiffion of the due adling 
 of faith by all graces, and in all duties. It \% faith that 
 ilirs up and engageth fpiritual courage, refolution, pati- 
 ence, perfeverance, prayer, and all preferving graces and 
 duties ; and on this failing our fpiritual llrength is dif- 
 folved, and we wax weary. 
 
 § 3. And as to \\\s fufferings, he propofeth the confide- 
 ration of them in one fpecial inilance, and therein every 
 word is emphatical ; — It was emtradi£lion he underwent ; 
 -—and it \^2iS fuch, or fo great, that it is not eafy to be 
 apprehended ;— ^it was the contradiction of fnners ; — and 
 it >vas againft himfef immediately. 
 
 1. He endured contradic'Y ion. The word is u fed for any- 
 kind of oppoiition in things as well as words, and fo may 
 include the whole fuiferings of Chrift from men ; but no 
 doubt the apoftle hath a peculiar refpedl to the revilings 
 and reproaches which he underwent ; fuch as, * Let the 
 
 * the king of Ifrael come down from the crofs, and wc 
 
 * will believe ; he faved others, himfelf he cannot fave/ 
 And, 
 
 2. The apoftle intimates the fcverity and cruelty of 
 thefe contradidions ; and herein he refers us to the whole 
 flory of what was pail at his death. Such contradi£lion» 
 fo bitter, fo fevere, fo cruel ; whatever the malicious wits 
 of men, or fuggeflions of Satan, could invent or broach ; 
 whatever was venemous and evil, was call upon him. 
 
 3. It was the contradiftion o{ fnners ; that is, fuch as 
 gave no bounds to their wrath and malice. But withal 
 the apoflle feems to reflet on tkeni, as to \}si€\x fate and 
 
 T^ con- 
 
Ver. > EPISTLE TO THE HEBREWS. 279 
 
 condition : for it was the priefts, the fcribes and pharifees, 
 who from firll to hll managed this contradiftion ; and 
 thefe all boafled themfelves to be jull and righteous : but 
 they deceived themfelves ; they wcvcjimiersy the worft of 
 finners. 
 
 4. It was contradiftion againft himfclf immediately, 
 and, as it were, to his face. There is an emphaJJs in that 
 expreffion (cig sa^vrov) agalnjl himfelf in perfon ; fo they 
 told him openly to his face, that he had a devil, that he 
 was a feducer, &c. All this he patiently endured. 
 
 § 4. The confideration of the Lord Chrift's patient 
 enduring thefe contradi(flions againfl himfelf, is propofed" 
 as the means to prefcrve us from being ' weary and faint-^ 
 * ing in our minds :' — by way of motive ;'for if he v/ho ia 
 his own perfon was infinitely above all oppoiition of fin^ 
 ners, as the apoftle flates the cafe, Phil. ii. 5 — 8. yet for 
 our fakes would undergo all ; there is all the reafon ia 
 the world why for his fake we fhould fubmit to our portion. 
 in them. — By way o^ precedent and example ; as it is urged 
 by Peter, I. Epift. ii. 21, 22. — By way oi deriving power 
 from him ; for the due confideration of him herein will 
 work a conformity in our minds and fouls to him in his 
 fufFerings, which will afluredly preferve us from fainting. 
 
 § 5. Ohfcrve hence : 
 
 1. Such tlimgs may befall us in the way of our pro- 
 feflion, as are in themfelves apt to weary and burden us, 
 fo as to folicit our minds to a relinquilhment of tliem. 
 
 2. When we begin to be heartlefs, defponding, and 
 weary of our fulTerings, it is a dangerous difpofition of 
 mind, leaning towards a defe6lion from the gofpel. And 
 
 3. We ought to watch againfl nothing more diligently, 
 than the infenfible, gradual prevailing of fuch a frame, if 
 we mean to be faithful to the end. 
 
 4. If wc defign perfeverance in a time of trouble and 
 perfecution, it is both our wifdom and our duty to keep 
 up faith to a vigorous exercife ; the wain of this befpeaks 
 a fainting in our minds. This is like the hands of Mofes 
 in the battle againfl Amalek. 
 
 § 6. And we may farther ohfervc ; 
 Vql. IV. O o I. That 
 
ftSo AN EXPOSITION OF THE Chap. XII, 
 
 1. That the malicious contradi£lion of wicked priefts, 
 fcribes, and pharifees, againfl the truth, and its profefTors, 
 is peculiarly fuited to make them faint, if not oppofed by 
 vigorous a<ftings of faith on Chrift, and a due confidera^ 
 tion of his fuiferings in the fame kind. 
 
 2. Whoever they are, that, by their contradiftions to 
 the truth, and them that profefs it, ilir up perfecution, let 
 them pretend what they will of righteoufnefs, they arc 
 Jtnners^ and that to a very dangerous degree. 
 
 3. If our minds grow weak, through a remifHon of the 
 vigorous aftings of faith, in a time of great contradi£tioa 
 to our profeffion, they will quickly grow weary y fo as to 
 give over, if not timely recovered. 
 
 4. The conilant conlideration oi Chr'ijl in his fufferings 
 is the bed means to keep up faith to its due exercife in 2^ 
 times of trial. 
 
 Verse 4, 
 
 ye have is'ot yet resisted unto bload strivinq 
 against sin. 
 
 § I. Connexion of the words. § 2. The party to he oppofedy 
 Jin. § '^.^ The way by refijllng and Jlriving, § 4, 5, 
 Ohjervations. 
 
 % I. XXAVING propofed the great example of Jefus 
 Chrili, and given dire£lions to the improvement of it, 
 the apoflle proceeds to more general arguments for the 
 confirmation of his exhortation to patience and perfeve- 
 xance in times of fufFering. * You have not yet refilled 
 * unto blood.* H. grants that they had met with many 
 fufferings already ; but they had been fo rellrained, as 
 not to proceed to life and blood. And he hath refpeft 
 to what he had affirmed of their paft and prefent fuf- 
 ferings. 
 
Ver.4. epistle to the HEBREWS. a8f 
 
 ferings, chap. x. 32—34. (See the Expolitlon of the 
 place.) 
 
 He intimates that they might yet expe£l * hlood.^ Two 
 things are included ; firji, that thofe who are engaged in 
 the profeffion of the gofpel, have no fecurity, but that 
 they may be called to the utmoft and laft fufferings by 
 blood on the account of it ; and, fecondly^ that whatever 
 befalls us on this iide, blood is to be looked on as a fruit 
 of divine tendernefs and mercy, 
 
 § 2. The party with whom their conteft was in what 
 they fuitered, was — 'Jin' The apoftle Hill abides in his 
 allujion to ftrife for vidory in public games ; therein every 
 one had an adverfary whom he was to contend with ; fo 
 have believers ; and it was not their perfecutors diredtly^ 
 but Jin in them, that the apoille alludes to. But whereas 
 fin is but an accident or quality, it cannot aft itfelf, but 
 only in the Juhjefls wherein it is. When men perfecute 
 the church, it is fm adling itfelf in malice, hatred of the 
 truth, blind zeal, envy, and bloody cruelty, that enga- 
 geth and ruleth them in all they do. With all thefe effe^i 
 and fruits of fin in them believers contend. 
 
 Again, they have a contefl with fin in themjelves. 
 
 So the apoille Peter tells us, that flefhly lufts war againft 
 the foul, [I. Epift. ii. 11.] They violently endeavour the; 
 overthrow of our faith and obedience. 
 
 § 3. The way or manner of the oppofition to be made 
 to fin, is by rejijting a.ndjirhhig. They are both military 
 terms, expreffing fortitude of mind in refolving and exe- 
 cuting. There is included a fuppofition of a vigorous 
 and violent aflault, fuch as enemies make in battle. It is 
 not a ludicrous contefl that we are called to, but it is for 
 our lives a.ndJouis ; and our adverfary will fpare neither 
 pains nor hazard to win them. Hence we are to crrm our- 
 jelves^ to take to ourfeives the whole armour of God, to 
 watchj to be flrong, to quit ourfeives like men. They 
 are all included in the fenfe of thefe two words. 
 
 §4. Andwemav objerve^ 
 , I. That the proportioning of the degrees of fufferings, 
 'and th^ difpofal of them as to times and feafons, is in the 
 
 O o 2 hand 
 
tea AN EXPOSITION OF THE Chap. Xlt. 
 
 hand of God. Some fhall fuffer in their goods and liber- 
 ies, Ibme in their lives, fome at one tirne, fome at ano- 
 ther, as it feems good to him. Let us therefore every one 
 be contented with our prefent lot and portion in thefe 
 things. 
 
 2. It is highly dlfhono arable to faint in the caufe of 
 Chrifl and the gofpel, under lefTer fuiferings, when we 
 know there are greater to be undergone by ourfelves and 
 others on the fame account. 
 
 3. That Fignal diligence and watchfulnefs is required 
 to our profeliion of the gofpel, confidering what enemy 
 we have to conflict with. This is 7?;r in all the ways 
 where :>y it a6ts its power and fubtilty, which are un- 
 fpeakable. 
 
 4. It is an honourable warfare to be engaged againfl 
 fuch an enemy as iin is. This being the only contrariety 
 that is to the nature and will of God himfeif, it is highly 
 honourable to be engaged againfl it. 
 
 5. Though tlie world cannot, or will not, yet Chrif- 
 tians can diftinguifh betv/ecn relifling the authority of men, 
 and the rciiilance o£ fii lurking under the cloak of that 
 authority. 
 
 ^5. I. There is no room for negligence or floth in 
 this confii^l. 
 
 2. They do but deceive themfelves, w^ho hope to pre- 
 ferve their faith in times of trial, wnthout tlie utmofh 
 watchful diligence againft the aiTaults and impreliions of 
 Iin. Yea, 
 
 3. The vigour of our minds in the conflant exercife of 
 fpiritual ftrength is to this end required. 
 
 4. Without this we fliall be furprifed, wounded, and 
 at lafl deftroyed by our enemy. 
 
 5. They that would abide faithful in their profeffion iti 
 times of trial, ought conilantly to bear in mind, and be 
 armed'^gtiinft the worft of evils. This will preferve them 
 from being fhaken or furprifed wath thofe lefler evils 
 w^hich may befall them, when things come not to an ex- 
 tremity. 
 
Ter. 5. EPISTLE TO THE HEBREWS. ^Bj 
 
 Verse 5". 
 
 and ye have forgotten the exhortation which 
 speaketh unto you as unto children, my son, 
 despise not thou the chastening of the 
 lord, nor faint when thou art rebuked of him, 
 
 § I . 'The apoftle proceeds to a new argument^ that the affll^lons 
 of the faithful are ch a fife merits. § 2. (I.) Explanation 
 of the words. Te have forgotten the exhortation. § 2. 
 Which fpeaketh as to children. § 4, 5. The exhortation 
 '^if^lf' § ^> 7- (5I-) Obfervations, ' 
 
 § I. X HE apoftle in thefe words proceeds to a new* 
 argument, whereby to prefs his exhortation to patience 
 and perfeverance under fufferings^ from the nature and 
 end, on the part of God, of all thofe fufferings ; for 
 they are not only neceflary as tefiimonies to the truth, but 
 they are chaftifcments wherein God hath a blefTed defign 
 towards us. And this argument he enforceth with fundry 
 conliderations, to the end of ver. 13. 
 
 This multitudes have found by experience, that their 
 outward preffing fufterings from the world have been puri- 
 fying chaftifements from God to their fouls ; by them 
 have they been awakened, revived, mortified to the world, 
 and, as the apoftle exprefteth it, made partakers of the 
 hohnefs of God, to their inexpreflible advantage and con* 
 folation. And, 
 
 Thereby doth God defeat the counfels and expeftations 
 of the world, having a defign to accomplifh by their agency 
 which they know nothing of; for thofe very reproaches, 
 imprifonments, and ftripes, with the lofs of goods, and 
 danger of their lives, which the world applies to their 
 ruin, God at the fame time makes ufe of for their re- 
 fining, confolation, and joy. In all thefe things is the 
 tiivine wifdom and gQodnefs for ever to be admired. 
 
 ^2. 
 
ft84 AN EXPOSITION OF THE Cmap.XIL 
 
 § 2. (T.) ' And ye have forgotten the exhortation/ 
 There is in the foregoing w^ords a tacit rebuke, that they 
 were ready to faint under their lelTer trials ; the reafon, 
 faith he, why you are fo ready to faint, is, becaufe you 
 have not attended to the direction and encouragement 
 provided for you. This indeed is the rife of all our mii- 
 carriages, and it is the height of pride and ingratitude not 
 to comply with God s entreaties. 
 
 * You have forgotten ;' a thing we mind not when we 
 ought, and as we ought, we may be juilly faid to have 
 forgotten it ; whether by the exhortation we underftand 
 the divine words themfelves, as recorded in fcripture, or 
 the things exhorted to. — Note^ The want of a diligent 
 coniideration of the provifion God hath made in fcripture 
 for our encouragement to duty, and comfort under dif- 
 ficulties, is a linful forgetfulnefs, and of dangerous con- 
 fequence to our fouls. 
 
 For ' whatfoever things were written aforetime, were 
 
 * written for our learning, that we through patience and 
 
 * comfort of the fcriptures might have hope,' [Rom. xv.4.] 
 
 § 3. ' Which fpeaketh unto you, as unto children.' 
 The fcripture is not a dumb and filent letter ; it hath a 
 voice in it, the voice of God himfelf ; and /peaking is 
 frequently afcribed to it, [John vii. 42, &c.] And if we 
 hear not the voice of God in it continually, it is becaufe 
 of our unbeHef, [Heb. iii. 7 — 15.] The word which was 
 fpoken fo long before by Solomon to the church in that 
 generation, is faid to be fpoken to thefe Hebrews ; for 
 the Holy Gholl is always prefent in the word, and fpeaks 
 in it equally and alike to the church in all ages. He fpeaks 
 as immediately to us as if we were the firft and only per- 
 fons to whom he fpake. It argues, it pleads, it maintains 
 a holy conference with us ; it prelTeth the mind and will 
 of God upon us ; and we fhall find the force of its ar- 
 guing if we keep it not off by our unbelief. 
 
 What ijifinite condefcenfion is it in God, that he 
 fpeaks unto us as unto, fons ! for whereas thefe words 
 have refped to a time of trouble and chaflifement, it is of 
 unfpeakabie concernment to us, to confider God under 
 
 the 
 
Ver. ^. EPISTLE TO THE HEBREWS. s^s 
 
 the relation of a Father, and that in them he fpeaks to us 
 as unto fons. .The words originally fpoken by Solomon 
 were fpoken by God himfelf \ * He fpeaks unto us as unto 
 ^ fons^ becaufe our gratuitous adoption is the foundation 
 of God's gracious dealings with us ; and this, if any 
 thing, is calculated to bind our minds, in the iirmefl 
 manner, to a diligent compliance with this divine exhor- 
 tation. Note ; Ufually, 
 
 God gives the moil evident pledges of their adoption to 
 believers, when in their fufferings, and under their afflic- 
 tions ; then do they moft Hand in need of them, then do 
 they mofl fet off the love and care of God towards us. 
 
 * My fon,' is an application that a wife and tender 
 father makes ufe of to reduce his child to confideration 
 and compofure of mind, when he fees him nigh to dcf- 
 pondency, under pain, licknefs, trouble, or the like ; ' My 
 
 * fon, let it not be thus with thee.' God fees us under 
 our afflictions and fufferings, ready to fall into difcompo- 
 fures, with excefles of one kind or another ; and thereon 
 applies himfelf to us, with this endearing expreffion, 
 
 § 4. * Defpife not thou the chafiening of the Lord.' 
 
 * Defpife not thou^ that every individual perfon may con- 
 ceive himfelf fpoken to in particular, and hear God 
 fpeaking thefe words to him ; What is this chajlemng of 
 the Lord ? The word [iraioiioi) is varioufly rendered ; 
 dodr'ine, injiitution, corre^ilon^ chajiifcment, difcipUne ; and it 
 is fuch corredlion as is ufed in the liberal, ingenuous 
 education of children by their parents, [Ephef. vi. 4. J 
 They are indeed God's chaflifcments of us, for our educa- 
 tion and inllruftion in his family ; and if we duly con- 
 fider them as fuch, applying ourfelves to learn what we 
 are taught, we fhall pafs through them more to our ad- 
 vantage than "ufually we do. 
 
 That which we are cautioned againft, with refpeft to 
 the Lord's chaftening, is (^^ri oXiycAj^si) that we defpife It 
 7iot. The word is no where ufed in the fcripture but in 
 this place ; it fignifies to fet lightly by, not to value any 
 thing according to its worth and ufe ; and not to efteem 
 them as we ought, not to improve them to their proper 
 Z end ; 
 
ftg6 AN EXPOSITION OF THE Chap. X2t 
 
 end ; not to comply with the will of God in them, is, in^ 
 Icrpretatively to defp'ife them ; wherefore, the evil cautioned 
 jigainil, is, want of a due regard to divine admonitions 
 and inilru£tions in our troubles, either through inad- 
 vertency, or flout heartednefs. Note, It is a tender cafe 
 to be under troubles and afflictions, which requires our 
 iitmofl dihgence, w^atchfulnefs, and care about it ; God is 
 in it, adling as a father and a teacher, if he be not duly- 
 attended to, our lofs by them will be inexpreilible. 
 
 § 5. The next caution is, that we ' faint not when 
 * we are {sX£y%ou.-voi) reproved \ for this is the next evil 
 we are liable to under troubles and afPiidlions. — The 
 word fignifies a reproof by rational conviulion \ the fame 
 thing materially with chajiifement is intended ; but under 
 this formal confideration, that there is in that challifement 
 a convincing reproof, God, by difcovering to ourfelves our 
 hearts and ways, it may be in things which we before took 
 110 notice of, convinceth us of the necelTity of our trouble? 
 and afflictions. He makes undcrftand, wherefore it is 
 that he is difpleafed with us ; and what is our duty hereon 
 is declared, Habak. ii. i — 4. Namely, to accept of his 
 rcproof, to humble ourfeives before him, and to betake 
 oiirrdvcs to the rlghteoufnefs of faith for relief. 
 
 § 6. We now ohferve ; 
 
 1. It isf a bleifed efFeCl of divine wifdom that the fuf- 
 fcrings we undergo from meji, for the profeiiion of the 
 gofpel, Ihall be au'b chafrifemcnts of divine love for our 
 fpiritual advantnge. 
 
 2. The gofpel never requires our fuffering, but when, 
 '^s wc fhall find if we examine ourfelves, we Hand in need 
 of the divine chaftifemcnt. 
 
 3. When by the wifdom of God we can difcern that 
 what we fuftcr is, on the one hand, foi the glory of God 
 and the gofpel ; and is, on the other, neceifary, , for our 
 ov/n fanCtnicatioh, we Ihall be patient and perfevering. 
 
 4. Where there is lincerity \\\ faith and obedience, let 
 not men defpond when called to fuffer for the gofpel, 
 feeing it is the deiign of God by thofe fufferings to purify 
 and cleanfe them from their prefcrit evil frames. 
 
 §7., 
 
Ver.6. epistle to the HEBREWS. ©87 
 
 § 7. I. When God's chafiifements in our troubles and 
 afili£lions are reproofs alfo j when he gives us a fenfe in 
 them of his difpleafure againft our fins, and we are re- 
 proved by him • yet even then he requires of us, that we 
 Should not faint nor defpond, but cheerfully apply our- 
 felves to his mind and calls. This is the hardeft cafe a 
 believer can be exercifed with, when his troubles and 
 afHidions are alfo in his own confcience reproofs for fin. 
 
 2. A fenfe of God's difpleafure againft our fins, and 
 of his reproving us for them, is confijicnt with an evidence 
 of our adoption ; yea, may be itfelf an evidence of it, as 
 the apoftle proves in the next verfes. 
 
 3. The fum of inflruftion in this verfe is, that a due 
 conlideration of this facred truth — that all our troubles, 
 perfeciitions, and affiiflions are divine chafiifements and 
 reproofs, whereby God evidenceth to us our adoption, 
 and his i?iftrutling of us for our advantage — is an effectual 
 means to preferve us in patience and pcrfeverance to the 
 cud of our trials. 
 
 Verse 6. 
 
 fop. whom the lord loveth he chasteneth, 
 and scourgeth every son whoxm pie receiveth^ 
 
 § I. The fame divine tejiimony continued. § 2. The firft part 
 of the tejiimony explained by feveral inftru^ive particular s» 
 § 3. The fecond branch explained* §4. Obfervation, 
 
 § I. X HE apoflle proceeding with the divine teflimony, 
 retaining the fenfe of the whole exactly, changeth the 
 wfsrds in the latter claufe ; for inftead of, * and as a father 
 
 * the fon in whom he delighteth,* with whom he is 
 pleafed, he fupplies ' and fcourgeth every fon whom he 
 
 * receiveth.' In the FrQverbs the words are exegeiical of 
 
 Vol. IV. P p thofb 
 
it% AN EXPOSITION OF THE Chap. XII. 
 
 thofe foregoing, by an allufioii to an earthly parent ; * For 
 
 * whom txiQ Lord loveth he corredeth, even as a father 
 
 * the fon in whom he delighteth.* In this text they are 
 farther explanatory of what was before affirmed \ but the 
 fenfe in both places is abfolutely the fame. 
 
 This, faith he, is the way of God ; thus \t feems good to 
 him to deal with his children ; thus he may do, becaufe 
 of his fovereign dominion over all ; may not he do what 
 he will with his own ? This he doth in infinite imfdomy 
 for their good and advantage ; as alfo to evidence his love 
 to them, and care of them. 
 
 § 2. In the iirfl part of the teftimony given to the 
 fovereignty and wifdom of God, in the ways and me- 
 thods of his dealings with his children, we are in- 
 ilrufted, 
 
 1. That love is antecedent to chaftening ; he challens 
 whom he loves. The love, therefore, here intended, is 
 the love of adoption ; that is, the love oi benevolence^ where- 
 by he makes men his children, and his love of compla^ 
 cence in them when they are lO. 
 
 2. ChajTifing is an cffe^ of his love. It is not only 
 confequential to, but fprings from it : wherefore, there 
 is nothing properly penal in the chaflifements of believers. 
 Funi/hment proceeds from love to juftice^ not from love- 
 to the pcrfon puniflied ; but chaftifement is from love to 
 the perfon chaftifed^ though mixed with difpleafure againil 
 
 3. It is required in chaftifement, that the perfon be in a 
 Hate wherein there is lin, or that he be a finner \ fo that 
 lin fliould have an immediate influence to the chafiifementy 
 as the meritorious caufe of it : for the end of it is, * to 
 
 * take away fin,' to fubdue it, to mortify it^ to increafe 
 holinefs. There is no chaftifement in heaven or in hell. 
 Not in heaven, becaufe there is no fin ; not in hell, be- 
 caufe there is no amendment. Chaftifement, therefore, 
 is a companion of them that are ' in the way,' and of 
 them on'y. 
 
 4. Divine love and chaftening in this life are iyfepara^ 
 Ik, * Whom he loveth \ that is, whomfoeve^ he loveth, 
 
 *hc 
 
Ver. 6. EPISTLE TO THE HEBREWS. 2S9 
 
 * he chafleneth ;' none goes free. It is true, there are diffe- 
 rent degrees and meafures of chaftifements, which compa- 
 ratively makes fome feem to have none^ and fome to have 
 nothing elfe. But abfoluteiy the divine {jtoci^zloc) injiru^ive 
 chajiifement^ is extended to all the family of God, as we 
 Ihall fee. 
 
 5. Where chaftifement evidenceth itfelf not to be penal — 
 as it doth many ways, with refpe£l to God the author of 
 it, and thofe who are chaftifed — it is a broad feal fet to 
 the patent of our adoption, which the apoftle proves in 
 the following verfes. 
 
 6. This being the way and manner of God's dealing 
 with his children, there is all the reafon in the world why 
 we fhould acquiefce in his fovereign wifdom therein, and 
 not faint under his chaftifement. 
 
 7. No particular perfon hath any reafon to complain 
 of his portion in chaftifement, feeing this is the way of 
 God's dealing with all hh children. [I. Pet. iv. 12. v. 9.] 
 
 § 3. The latter claufe of this divine teftimony, as ex- 
 ^refted by the apoftle — * and fcourgeth every fon whom 
 < he receiveth' — being, as it is generally underftood, the 
 fame with the former aflertion, expreffing fomewhat more 
 earneftnefs, may feem to need no farther expolition, the 
 fame truth being contained in the one and the other. But, 
 I confefs, that in my judgement there is fomething pe^ 
 cul'iar in it, which I fhall prqpofe, and leave to the 
 reader. 
 
 The particle (Sc) and^ may rather be, etlam^ even, or 
 alfo^ moreover, — The verb * fcourgeth,* argues at leaft a 
 peculiar degree or meafure in chaftifement, above what is 
 ordinary ; and it is never ufcd but to exprefs a high de- 
 gree, of fufFering. A fcourging is the utmoji which is 
 ufed in (tt^/^s/^) corretlive injlruflmu Wherefore the 
 Utmoft that God in|ii£ls on any in this world is in- 
 cluded in the expreffion. — (YlocQochyjloa) receiveth, accept- 
 eth, owncth, avoweth ; the word whereby God declares his 
 reft and acquiefcence in Chrift himfelf, [Efai. xlii. i.] fo 
 that it includes an efpecial approbation. — (Yiccvjoc viov) every 
 fon, is not to be taken univerfally, but is reftrained to 
 
 P p 2 fuch 
 
29©* AN EXPOSITION OF THE Chap.XIL 
 
 fuch only as God doth Jo accept. I am, therefore, in- 
 duced to judge this to be the meaning of the words, v'l'z, 
 
 * yea, alfo, he feverely chajiifeth above the ordinary mea- 
 
 * fure thofe fons whom he accepts, and peculiarly delights 
 
 * in.* This gives a di{lin£l fenfe, and doth not make it a 
 mere repetition ; and the truth contained herein is high- 
 ly necelTary to the fupport and confolation of many of 
 God's children. For when they are JtgnalizeJ by afflic- 
 tion ; when all muft take notice that they are fcourgcd 
 m a peculiar manner, and fuffer beyond the ordinary 
 meafure of children, they are ready to defpond (as Job, 
 and David, and Heman) and be utterly difcouraged. But 
 a due apprehenfion of its being tlye way of God to give 
 the fevereil: trials, exercifes, and fcourges to them whom 
 he loves and peculiarly delights in, will make them lift up 
 their heads and rejoice in all their tribulations. 
 
 § 4. Oaf. That in all our aiBidions, the reiignation oi 
 ourfelves to the fovereign pleafure, infinite wifdom, and 
 goodnefs of God, is the only means of preferving us from 
 fainting, wearinefs, or negled of duty. After all our ar-=. 
 guings, defires and pleas, this is what we mufl come to* 
 [See Job xxxiii. 12, 13. xxxiv. 18, 19,23,31, 33. xlii, 
 4,6.3 
 
 Verse 7. 
 
 IF YE ENDURE CHASTENING, GOB DEALETH WITH 
 YOU AS WITH SONS ; FOR WHAT SON IS HE WKOM 
 THE FATHER CHASTSNETH NOT ? 
 
 § 1 . 7'o endure chajlcmng, what. § 2 . God*s cmdu^ towards 
 his children fo enduring. § 3.. l^he propriety of chaftife^ 
 mcnt from his paternal relation to them. § 4. Obferva-^ 
 nations.. 
 
 § I, *XF (uTTij/y-ry-Ti) ye f;7^«r^ chailening ;* there is m 
 the word a fuppofition, ' If you do comply with the ex- 
 * hortation.' A mere Offering of things calamitous, which 
 
 I is 
 
Ver. 7- EPISTLE TO THE HEBREWS. 19^ 
 
 is common to mankind, is no evidence of a gracious re- 
 ception with God. ' If you endure \ that is, with faith, 
 fubmiirion, patience, and perfeverance, fo as not to faint* 
 
 If, faith he, affliflions, trials, and troubles befaU you^ 
 fuch as God fends for the chaftifement of his children, and 
 you undergo them with patience and perfeverance ; if you 
 faint not under them, nor defert your duty, then 
 
 § 2. * God {7rp<j(r(pc^zraL) dealeth w/V^ jow, as with fons ;* 
 he offcreth himfelf unto you — not as an enemy, not as a 
 judge, not as towards flrangers, but— as a father towards 
 children. I think, that the rendering, he ' deakth with 
 *• you^^ doth fcarce reach the import of the word. Now 
 the meaning is not, that on their performance of this duty- 
 God would a6l towards them * as fons,' for this he did 
 in all their chaftifements themfelves, as the apoftle proves ; 
 but rather hereby, * it will evidently a-ppear ^ even to your- 
 
 * felves, that fo God deals with you, you fhall be able ia 
 
 * all of them to fee the difcipline and adings of a father 
 
 * towards his fons'. As fuch he will prefent himfcf to you. 
 
 § 3. ' For what fon is he whom the father chafleneth 
 
 * not?' Think it not flrange, it is what neceffarily fol- 
 lows the relation ; ' foi* what fon ?' The apoftle doth not 
 take the allufion from matter of fac^, but of right and 
 and duty ; for there are many, too many, fons that are 
 never chaftifed of their fathers, which commonly ends in 
 their ruin. But he fuppofeth two things : — That every 
 fon will more or lefs ftand in need of chaftifement, and 
 that every wiff , careful father will, in fuch cafes, chaften. 
 his fon. Wherefore it is evident, that G(5d's chaften- 
 ing of believers is his * dealing with them as fons.' 
 
 § 4. Hence obferve^ 
 
 1, Affliftions or chaftifements are no pledges of our 
 adoption, but when they are endured with patience. If 
 it be otherwife with us, they are nothing but the tokens 
 of anger and difpleafure; fo that, 
 
 2. It is the internal frame of the heart and mind under 
 chaftifements, that lets in a fenfe of God's gracious defign 
 towards us in them. Otherwife, * no man knoweth love 
 ^ or hatred by alj that is before him \ no conclulion can 
 
 be 
 
«92 AN EXPOSITION OF THE Chap.XIT. 
 
 be made one way or other, from our being affli£led. If 
 our hearts tumultuate, repine, faint, and grow weary, no 
 fenfe of paternal love can enter into them, until they are 
 rebuked, and brought into compofure. 
 
 3. This way of dealing becomes the relation between 
 God and believers, as father and children, vi%» that he 
 fliould challife, and they fhould bear it patiently. This 
 males it evident, that there is fuch a relation between 
 thcra. 
 
 Verse 8. 
 
 but if ye be without chastisement, whereof 
 all are partakers, then are ye bastards, 
 and not sons. 
 
 § I. The certainty of the rule. ^ 2. What implied In chaftlfe^ 
 ment. § 3. ISio true fon exempted from it. § 4. 'Ihofs 
 ^'bo are not chajllfcd are hajlards, and not Jons, § ^. 
 Jience the reafonahknefs of our not f aiming under them, 
 § 6. Ohfcrvations, 
 
 ^ I. X HE rule which the apollle hath laid down 
 concerning chaftifements, as a neceflary infeparable ad- 
 junct of that relation between father and fons, is fo cer- 
 tain in nature and grace, that (as he now proceeds to 
 diew) thofe who have no chaftifements are wo fons., no legi- 
 timate children. 
 
 § 2. There is in the words a fuppofition of a * ilate 
 
 * without challifement.' Take * chaftifemcnt' materially for 
 «Yery thing that is grievous or affli£live, and no man is 
 ahfolutcly without it. But comparatively.^ feme even in this 
 fenfc are freed from chailifement. Such the pfalmift fpeaks 
 of, ' There are no bands in their death, but their {Irengt.h. 
 
 * is £?m i they are not in trouble as other men, neither 
 
 * are 
 
Ver. 8, EPISTLE TO THE HEBREWS. 
 
 '33 
 
 * are they plagued like other men,' [Pfal. Ixxiii. 4, 5.] 
 which he gives as a charadler of the vjorjl fort of men in 
 the wcrld. 
 
 But this is not the chajllfement here intended. We have 
 {hewed -before, that it is an inJirutTiye corretJion ; and the 
 defign of the place requires that fignification ; and this 
 foine profeflbrs may be without. Whatever trouble they 
 may meet with, yet they are not under divine chajllfements 
 for their good. Yet the apoftle's deiign may reach far- 
 ther, namely, to awaken them who were under troubles, 
 but were not fenlible of their being divine chaftlfements \ 
 and fo lofl all the benefit of them., fince without that they 
 could have no evidence of their fcnjhlps. 
 
 § 3. To confirm his inference, the apoflle adds the 
 fubftance of his rule, * whereof all are partakers.' The 
 Syriac reads it : * Wherewith every man is chailifed ;' but 
 it mufl be reflrained to fons. This therefore the apoflle 
 is pofitive in, that it is altogether vain to look for fpiri- 
 tual fonfhip without chaflifement. They who are fons 
 are partakers of it, every one his own fhare. There is a 
 general meafure of afflidions afTigned to the church, head 
 and members, whereof every one is to receive his part, 
 [Col. i. 84.] 
 
 § 4. The inference on this fuppofition is, that fucli 
 perfons are * baflards, and not fons'. Their flate is ex- 
 prelTed both pofitively and negatively, to give the greater 
 tmphafis to the afTertion. Befides, if he had only faid, * ye 
 
 * are baflards,' it would not have been fo evident that they 
 were not fons, for baflards are fons alfo. But now he 
 clearly fhews they are not fuch as have a right to the pa- 
 ternal inheritance. Gifts they may have, and riches, be- 
 llowed on them ; but they have no right of inheritance by 
 virtue of their fonfhip, if without chaflifement. 
 
 § 5. Hence the great force and propriety of what is 
 added, viz. th-aXv^tf/jould not faint under our trials and af- 
 ili£lions. For if they are all fuch divine chaflifements, 
 as without which we can have no evidence of our relation 
 to God as a father ; yea, without a real participation of 
 them, we can have no right to the eternal inheritance ■ it 
 
 i« 
 
*94 
 
 AN EXPOSITION OF THE Chak XIT; 
 
 is at once unwife and wicked to be weary of them, or to 
 faint under them. 
 
 ^ 6. And we may ohjerve hence : ; 
 
 1. There are no fons of God, no real partakers of 
 adoption, that are without feme croffes and chailifements 
 in this world. They deceive themfelves who expe£t to 
 live in God's family, and not to be under his chaftening 
 difcipline. And this Ihould make every one of us very 
 contented with our own lot and portion, whatever it be. 
 
 2. It is an aft of fpiritual wifdom in all our troubles, 
 to difcern divine paternal chaflifements, without which we 
 Ihall never behave ourfelves well under them, nor obtain 
 any advantage by them. 
 
 3. There are in the viflble church, or among profef- 
 fors, fame that have no right to the heavenly inheritance. 
 They are hajlards ; fons that may have gifts and outward 
 enjoyments, but they are not heirs. And this is a great 
 evidence of it in any ; — that they are not chafiifed. They 
 may be in trouble like other men, (for man is born to 
 trouble as the fparks fly upward) but they are not fenfible 
 of divine chaflifement in them ; they do not receive them, 
 bear them, nor improve them as fuch. 
 
 4. The joyous (late oi freedom from afflMon is fuch as 
 we ought always to vjatch over with great diligence, left 
 it fnould be a leaving us out of the family of God. I 
 do not fay, on the other hand, that we may defire afflic- 
 tions, bat we may pray, that we may not want any 
 pledge of our adoption, leaving the ordering and difpo- 
 ling of all things to the fovereign will and.pieafure of 
 God. 
 
 Verses 
 
Ver. 9, 10. EPISTLE TO THE HEBREWS. i% 
 
 Verses 9, 10. 
 
 moreover, we have had fathers of our fi^esh, 
 who chastened os, and we gave them reve- 
 rence ; shall we not much rather be in sub- 
 jection to the father of spirits, and live? 
 for they verily for a few days chastened 
 us, after their own pleasure , but he for 
 our profit, that we might be partakers of 
 his holiness. 
 
 § I. The deft gn and nature of the argument. § 3, 4. (I.) 
 Expofition. The fpedal end of divine chaftening, § 5. 
 What God [requires of us under them ; fubjeaion. § 6. 
 The confequent of this fuhjetlion. § 7. (II.) Obfervations, 
 
 § I. 1 HE defign of thefe words is, farther to evince 
 the equity of the patient enduring divine chaflifement : 
 which is done on fuch cogent principles of conviftion as 
 cannot be avoided, and which are of two forts : — The 
 firft is from the light of nature ; that children ought to 
 obey their parents, and fubmit to them in all things :— 
 The other is from the light of grace ; that there is an ayt- 
 fiverable relation between God and believers, as is between 
 natural parents and their children, though it be not of 
 the fame nature. The whole ftrength of the argument 
 depends on thefe undoubted principles. 
 
 § 2. (I.) ' We have h2iA fathers of our flejh: That 
 learned man did but indulge his unbridled fancy, who 
 would have thefe ' fathers' to be the teachers of the Jewijh 
 churchy which, how they iliould come to be oppofed to 
 the Father of fpirits, he (as might be expected) could not 
 imagine. Thofc from whom we derive our flelh ' chajien- 
 * ed us \ they had a right to do fo, and they did it * as 
 ^ feemed good to them,' It is not faid, they did it for their 
 mere pleafure v>-ithcut refpeft to rule or equity, for it is 
 
 Vol. IV. C2^q the 
 
^^6 AN EXPOSITION OF THE Chap. XII, 
 
 the example of good parents that is intended. But thev 
 did it according to xX\q.\y beji difcrction ; wherein they might 
 fail, both as to the caufes and the meafure of chailife- 
 ment. The exercife of this right is '■for a few days ;' ei- 
 ther a few of our own days ; or it may refped the advantage 
 which is to be obtained by fuch chaflifements, which is 
 only the regulation of our affections for a little feafon, — 
 And {•vflps7rous9cc) we gave them reverence ; an ingenuous, 
 modeft fubmiffion, as oppofite to ftabbornnefs and fro- 
 wardnefs. We w^ere kept in a proper dutiful temper of 
 mind ; -we did not defert the family of our parents, nor 
 g*ow weary of their difcipline, fo as to be difcouraged 
 from our duty. 
 
 § 3. * Shall we not much rather be in fubje£lion to 
 the Father of jYirits^^ of our fpirits ? So the oppofition re- 
 quires ; the fathers of our flefb, and the father of ourjpl- 
 rits ; the rational foul, which is immediately created and 
 infufed, having no other father but God himfelf. [See 
 Numb. xvi. 22. Zech. xii. i. Jer. xxxviii. 16.] I will 
 not deny, but that the lignification of the word here may 
 1)6 farther extended, fo as to comprife alfo the Hate and 
 frame of our fpirits in their reftoration and rule, wherein 
 alfo they are fubjc£l to God alone : but his being the 
 immediate creator of them is primarily regarded. 
 
 And this is the fundamental reafon of our patient fub« 
 milTion to God in all cur afBiflions, that our very fouls 
 are his, thp immediate produft of his divine power, and 
 under his rule alone. May he not do what he will with 
 his own ? Shall the potlberd contend with its maker ? 
 
 His general end and deiign therein is our profit or ad- 
 vantage. TJiis being once well £xed, takes off all dif- 
 putes in this cale. Men in their chaflifements do at beft 
 but conjecture at the event, and are no way able to effeft 
 it. But what God defigns fhall infallibly come to pafs ; 
 for he himfelf will accomplifh, and make the means of it 
 certainly effeclual. 
 
 § 4. ' That we might be partakers of his holinefs.' 
 I'he holhicfs of God is either that which he hath in him- 
 felf, or that which he approves of, and req^uires in us. 
 
 The 
 
Ver.9, lo. EPISTLE TO THE HEBREWS. 297 
 
 The firftis the infinite purity of the divine nature, which 
 is abfolutely incommunicable ; neverthelefs, we may be 
 faid to be partakers of it in a peculiar manner, by virtue 
 of our interell in God, as God ; as alfo by the effefls of 
 it in us, [Ephef. iv. 24.] as we are faid to be made * par- 
 
 * takers of xX\^drjhu nature ^^ [11. Pet. i. 4.] which alfo is 
 the holinefs of God in the latter fenfe, or that which he 
 requires of us, and approves ia us. 
 
 Whereas therefore holinefs confifts in the mortification 
 of our lufts and afFedions, in the gradual renovation of 
 our natures, and the fan£lification of our fouls ; th^ car- 
 rying on and increafe of thefe things in us is what God 
 defigns in all his chaflifements. And whereas next to 
 our participation of Chrill, by the imputation of his 
 righteoufnefs to us, this is the greateft privilege, glory, 
 honour, and benefit, that in this world we can be made 
 partakers of; we have no rcafon to be weary of God's 
 chaflifements, which are defigned for fo valuable an ^wA, 
 
 § 5. That which is required of us as children is, that 
 we ' be in fuhjedion to him, as unto the Father of fpirits^ 
 This anfwers to the having our earthly parents in reve- 
 rence before mentioned. The fame which the apoftlc 
 Peter calls, ' humbling ourfelvcs under the mighty hand 
 
 * of God,' [I. Pet. V. 6.] and there may be refpe£t to the 
 difobedient fon under the law, who refufed to fubjeft 
 himfeif to his parents, or to reform upon their correc- 
 tion, [Deut. xxi. 18.] which I rather think, becaufe of 
 the confequent affigned to it — * and live ;' whereas the 
 refraftory fon was to be ftoned to death. And this fub- 
 je^tion to God confifts in an acquiefcency in his right and 
 fovereignty, to do what he will with his own ; an ac- 
 knowledgement of his righteoufnefs and wifdom in all his 
 dealings with us ; a fenfe of his care and love, with a due 
 apprehenfion of the end of his chaflifements ; a diligent 
 application of ourfelves to his mind and will, as to what 
 he calls us to, in an efpecial manner at that feafon ; in 
 keeping our fouls by faith and patience from wearinefs 
 and defpondency ; and finally, in a full refignation of our- 
 selves to his will, as to the matter, manner, times, and 
 
 Q^<J 2 con^ 
 
i>98 AN EXPOSITION OF THE Chap. XII. 
 
 continuance of our affii(^ion. And where thefe things 
 are not in fome degree, we caft off the yoke of God, and 
 are not in due fubje£lion to him ; which is the lands inha- 
 bited by the fons of Behal. 
 
 § 6. Once more ; the confequent of this fubje£lion to 
 God in our challifements is, that * we Ihall live ;' and fo 
 we /hall live. Though in their own nature they feem to 
 tend to death, or the deftru£lion of the fielh, yet it is for 
 life they are deiigned ; which is the encouraging confe- 
 quent, which y^«// be the infallible effeft of them ; [11. 
 Cor. iv. 16 — 18.] the increafe of fpiritual life in this 
 world, and eternal life in the world to come. The rebel- 
 lious fon who would not fubmit himfelfto corre£tion was 
 to die without mercy; but they who are in fubjeftion to 
 God in his challifements, y??.?////^;^ here and hereafter. 
 
 § 7, (II.) And we may now obfcrve : 
 
 1. As it is the duty of parents to challife their children, 
 if need be, and of children to fubmit thereto ; fo it is 
 good for us to have had the experience of a reverential 
 fubmillion to paternal chaflifements, as from whence we 
 may be convinced of the equity and necellity of fubmif- 
 iion to God in all our afflictions. 
 
 2. No man can undcritand the benefit of divine chaf- 
 tifements, who underflands not the excellency of a par- 
 ticipation of God's holinefs. No man can find any 
 good in a bitter, potion, who underllands not the be- 
 nefit of health. If we have not a due valuation of this 
 blefied privilege, it is impoffible we fliould ever make a 
 Tight judgement concerning our afflictions. 
 
 3. If under chaftifements we find not an increafe of 
 holinefs, in fome fpecial inftances or degrees, they are 
 xitterly loft, we have nothing but the trouble and forrovv 
 of them. 
 
 4. There can be no greater pledge nor evidence of 
 divine love in affliction, than this, that God defigns by 
 them to make us partakers of his holinefs, to make us 
 more like him. 
 
 Verse 
 
Ver. II, EPISTLE TO THE HEBREWS. 099 
 
 Verse ii. 
 
 kow no chastening for the present seemeth 
 to be joyous, but grievous ; nevertheless, 
 afterward it yieldeth the peaceable fruit 
 of righteousness unto them which are ex- 
 ercised thereby. 
 
 § I. Connexion and defign . § 2. (I.) Expojttton. Affile- 
 tion, not joyous but grievous. § 3. Chaftifement beneficial. 
 Ityieldeththefruitofrighteouftiefs, § ^. Which is peace- 
 able, § 5. 'iThe feafon of yielding fruit. §6. To whom » 
 § 7. (II.) Ohfervations. God's chaftifements will bs 
 matter of for row to us. §8,9. Other obfervatlons. 
 
 § I. X HIS is the clofe of the apoflle's arguing about 
 fufFerings and aftlidions, their ufe, and our duty in bear- 
 ing them with patience. The fame argument he infilled 
 upon, II. Cor. iv. 17. ' For our light affliftion, which 
 is but for a moment, worketh for us a far more exceeding 
 and eternal weight of glory. — The trouble and forrow 
 wherewith chaftifement is accompanied he takes for 
 granted, he will not contend about it ; but he takes off all 
 its weight, by oppoiing to it the fuperlor benefit. 
 
 § 2. ' Now no chaftening, &c.' Hterally, ' but every 
 * chaftifement at prefent feems not to be of joy ;' that is, 
 none doth feem to be fo. Now ; not as an adverb of 
 time, but as a note of attention. Every chafifement^ not 
 any accepted ; For what is affirmed is of the very nature 
 of chaftifements. If any thing evil befall a man, and it. 
 be no ways dolorous to him, it may be a judgement, but 
 it is not a chaftifement to him. For the prefent ; that is, 
 whilft it is aftually on us, whilft we fufter under it, ef- 
 pecially in its firft ingrefs and alTault ; whilft the wound 
 they give to the fpirit is frefli, before it be moUified by 
 faith and fubi?iilTion to God. 
 
 2 It 
 
30O AN EXPOSITION OF THE Cbap, XH, 
 
 It feemeth fiot to be joyous, but grievous ; that is, what- 
 ever be Ipoken of the good of challifement, it reprefents it- 
 felf otherwife to us ; it appears with another face to us, 
 and we cannot but make another judgement of it. The 
 original IS, * it is not of joy, but of for row. ^ The apoftle 
 fpeaks not of it here, as to its effc^s, but as to its na- 
 ture ; and fo it belongs not to things joyous and pleafa.nt. 
 It is not a fvveet concoction, but a bitter potion. It is in 
 the nature of every chaftifement, to be a matter of for- 
 low and grief at prefent to the chaflifed. 
 
 § 3. In the balance againft this matter of forrow in 
 divine chaftifements, the apoflle lays down the advantage 
 and benefit of it. * It yieldeth the peaceable fruit of righ- 
 
 * teoufnefs.* It yieldeth fruit ; not it will do fo, but it doth 
 fo. It is not a dead ufelefs thing. When God purgeth 
 his vine, it is that it may * bear more fruit,' [John xv. 2.] 
 Where he drefleth the ground, it fhall * bring forth herbs 
 
 * meet for himfelf,' [Heb. vi. 8.] By this, therefore, 
 Ihall the iniquity of Jacob be purged, and this is all the 
 fruit, * to take away his fn,^ [Ifa. xxvii. 9.] 
 
 This fruit is ' the fruit of right eoufnefs ;' that which righ- 
 teoufnefs bears, or brings forth. Neither our doing nor 
 our fufFering is the caife of our righteoufnefs, but they 
 promote it in us, and increafe its fruit. Wherefore, by 
 
 * righteoufnefs'' in this place, our fancliiication, or the inter ^ 
 7ial principle of holinefs or obedience is intended ; and 
 the fruits hereof are its increafe in the more vigorous 
 ^(Stings of all graces, and their eifeCls in all duties ; efpe- 
 cially patience, fubmiflion to the will of God, weancdnefs 
 from the world, mortification of fin, heavenly mindednefs, 
 purity of heart, readinefs for the crofs, and the like, [Rom. 
 V. 3 — 5. John XV. 2 — 4.] 
 
 § 4. This fruit of righteoufnefs whicli chaftifement 
 yieldeth is alfo peaceable. * I'he work of righteoufnefs 
 
 * (hall be peace;' [Ifa. xxxii. 17.] W'hen we are chaf- 
 tened, and when thefe fruits are brought forth in us, they 
 are a high evidence that God is at peace with us, and 
 that he defigns our eternal good, [Rom. v. 3 — 5.] They 
 bring in peace to our minds. Aifiictions arc apt to put 
 
 our 
 
Ver. II. ElPlStLE TO THE HEBREWS. 
 
 39 f 
 
 our minds into diforder ; our afFe£lions will tumultuate, 
 and raife great contefts in our fouls ; but by thefe fruits 
 of righteoufnefs our hearts are quieted, our minds com- 
 pofed, all tumults allayed, and we are enabled to poiTefs 
 our own fouls in patience. 
 
 § 5. liht feafon wherein they yield this fruit, is * after- 
 
 * wards ;' that is, after we have been a little exercifed with 
 them. This efFeft, it may be, doth not appear at firft ; 
 w^e have their furprifal, as Job had, to conflidt with, which 
 fufpends for a while the produftion of thefe fruits. They 
 firft tend to fubdue the flefh, to root up weeds, thorns, 
 and briars, to break up the ftubborn fallow-ground, and 
 then to cherifh the feeds of righteoufnefs. 
 
 § 6. So it is added, * unto them which are exercifed 
 
 * thereby.' The word here ufed fignifies an exercife with 
 diligence and vehemence, there being an allufion in it ta 
 thofe who ftripped themfelves naked, and fo put out all 
 their ftrength in their public games, or conteft for maf- 
 tery. Wherefore to be exercifed by chaftifement, is to 
 have all our fpiritual ftrength, all our faith and patience, 
 tried to the utmoft, and afted in all things fuitably to the 
 mind and will of God. 
 
 § 7. Obf. (II.) When God defigneth any thing as a 
 Ghaftifement, it is in vain to endeavour to keep off a fenfe 
 of it ; it fhall be a matter of forrow to us. Men are apt 
 in their trials to think it a point of courage and refolu- 
 tion to keep off a fenfe of them, fo as not to be affeded 
 ■with grief about them. It is efteemed by fome a piece 
 of pulillanimity to mourn, or to be affefted with forrow 
 about them. It is true, indeed, fo far as they are from 
 men, and fufferings for the gofpel, there is an heroic 
 frame of fpirit required for undergoing them, fo that it 
 may appear we are in nothing terrified by our adverfaries ^ 
 but there can be no pufillanimity in us towards God. 
 It is our duty to take in a deep fenfe of his rebukes ; and 
 if he defigns any thing befalling us as a chajifement, it is 
 in vain for us to contend, that it may not be a matter of 
 forrow to us. For if it yet be not fo, it is but an en- 
 trance into bis more feyere dealing wilh us. He will 
 
 not 
 
302 AN EXPOSITION OF THE Chap. XII, 
 
 not ceafe till be hath broken the fiercenefs and tamed 
 the pride of our fpirits, and have brought us, hke obe= 
 dient children, to fubmit ourfelves under his mighty- 
 hand, 
 
 § 8. Obfcrve farther ; 
 
 1. Not to take in a fenfe of forrow In affiiflion, 
 through ftoutheartednefs, is to dcfpife the chaftening of 
 the Lord, [ver. 5.] — The forrow intended which ac- 
 companies challifcment, is that which the apoftle terms 
 (KvTry] ys^Acc 0Js^, II. Cor. vii. 9.) ' Sorrow according 
 * to God,' or after a godly fort ; it is not a wailing of 
 the fiefh upon a fenfe of pain ; it is not the diforder of 
 our affections upon their encounter with things grievous 
 in their prefent fiiate of eafe ; it is not a heartlefs de- 
 fpondency under our preiTures, enfeebling us for our duties \ 
 but a filial fenfe of God's difpleafure, accom.panied with 
 nature's averfation from things evil and grievous to it. 
 
 2. The nature and end of afflldlions are not to be 
 meafured by our prefent fenfe of them ; at prefent they 
 are dolorous, but the great relief under what is grievous 
 at prefcKt is, the due confederation of their end and ten- 
 dency, as appointed of God. And, 
 
 3. All the trouble of afHiiflions is butyir the prefent % 
 at molt but for the little w^iile we are to continue in this 
 world ; wnthin a very Ihort time we fhall leave them be- 
 hind us for evermore. 
 
 § 9. I. Thofe w^ho cannot fee an excellency in the •. 
 abounding of the fruits of righteoufnefs before defcribed, 
 can never apprehend that there is either good or benefit 
 in chafiiifements ; for this alone is that which the apoHle 
 propofeth to anfwer all that is grievous or evil in them ; 
 but thefe things believers value above life itfelf, and can 
 eftcem well of every thing, be it never fo fharp to the 
 fielh, that doth promote thefe fruits in our fouls. 
 
 2. We can never ^Vid^ any benefit in chaftifements "un- 
 lefs we are cxcrclfed by them ; that is, that all our graces 
 are ftirred up by them to an holy, conftant exercife ; for 
 hereby alone do they yield the peaceable fruit of righteouf^ 
 nefs. 
 
 3- It 
 
V£R. 1^,13. EPISTLE TO THE HEBREV/S. 303 
 
 3. It is the fruit of righteoufnefs alone, that will bring 
 119 peace ; give us a fenfe of peace with God, peace in 
 ourfelves, and, as far as poillble, peace w^ith all others. 
 And, 
 
 4. Grace in afflidions will at length quietly conmpofe 
 the mind under the florm raifed by them, and give it a 
 peaceful reft. 
 
 5. Herein lies the wifdom of faith in this matter^ not 
 to pafs a judgement on chaftifement from the prefent 
 fenfe we have of what is evil and dolorous in them, but 
 from their end and ufe, which are bleiTed and glorious. 
 
 Verses 12, i^, 
 
 WHEREFORE LIFT UP THE 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 EE HEALED. 
 
 § I. Introduction, § 2j 3. (I.) 'The feveral parts of the 
 words explained. § 4 — 6. Making Jlraight paths for our 
 feet, what. § 7. The enforcement of the duty. § 8, 9. 
 (II.) Obfervations* 
 
 ^ I . In thefe verfes an entrance is made to the fecond 
 part of the chapter, which is defigned for the application 
 of the dodlrine concerning fufFerings, affliflions and chaf- 
 tifements, before infifted on ; for the right underftanding 
 of the mind of the Holy Ghoft in the words, we muft 
 take notice, that there is a fuppojiiion included of fome 
 failure in the Hebrews as to their courage and conftancy 
 in fuffering ; at leaft that they were in great danger of it, 
 and that it began to afFe£l the minds of many ; and 
 perhaps greatly to prevail in fome among them ; this he 
 .Vol. IV, R r had 
 
304 AN EXPOSITION OF THE Chap. Xll. 
 
 had iiifinuated before in the entrance of his difcourfe on 
 this fubjeft, [ver. 3 — 5.] and now refumes it as the 
 ground of his addrefs. 
 
 That part of the exhortation which is contained in 
 ver. 12. is taken from Ifaiah xxxv. 3. and the way of 
 its propofal is in continued metaphors^ in anfwer to the 
 firft prefcription of duty which ^vas to run a race, or drive 
 for a vidlory, [ver. i.] Wherefore, the exhortation is ap- 
 plied to thofe parts of the body which are of principal 
 ufe in the gymnaflic exercifes, vi%. the hands, the knees, 
 and thtfeet, whereby the body putteth forth all its ilrength, 
 to obtain the prize ; the hands and knees being the prin- 
 cipal feat of ilrength and activity. 
 
 § 2. (I.) * Lift up the hands that hang down ;' 
 (iraoHiL-vag) weakened and dijjohed in their Ilrength, whence 
 of courfe they hang down ; which is an evidence of 
 being %veary, faint, unready, and on the point of giving 
 over. — •* And they^^Z'/V knees \ {TTOcQocT^sXv^svoi, foluta, d'lf- 
 foluta, labantlaj debilitated, weak, whofe nervous vigour 
 is diffolved ; fo in great weaknefs, fear and defpondency, 
 the knees are faid to fmite together, [Nahuin ii. 10. Dan. 
 V. 6.] 
 
 In both expreilions we have a defcription of a man 
 heartlcfs, or Jlothful, or fo faint in running a race, as to 
 be ready to cail off all hopes of fuccefs, and to give over. 
 
 § 3. It is the fame kind of diflemper which affedls 
 thefe feveral parts ; and- therefore the apoille prefcribes 
 the fame remedy to both ; {ocvo'o^ooQ-aii, furripite, erigite) 
 ra'ife them up to a due llate and poilure ; fet them right 
 ?gain ; apply them to their duty ; fo in the cure of the 
 woman who had the infirmity, wherewith flie was bowed 
 down, we render the f.rr.e word ' made firaight^ [Luke 
 xiii. 13.] or ?//)r/o-/^/ again. 
 
 Wherefore the fpiritual {zw{^ of the words, or mean- 
 ing of the fimilltudcs, is plain, and there is no necefiity 
 to make a diflribution of parts, as to what is particularly 
 and feparately intended by the hands and knees ; for by the 
 fame kind of defedl in both, the fault of the whole is de- 
 fcribed ; which is fuch a decay in Chriftian courage and 
 
 refolution, 
 
Ver. 1-2, 13. EPISTLE TO THE HEBREWS. 305 
 
 refolotlon, as brings along with it a great weaknefs and 
 unreadinefs for duty ; proceeding from a defpondency ss 
 to fuccefs, and wearinefs of duty ; in them do our hand^ 
 hang down, and our knees grow feeble. 
 
 § 4. * And make llraight paths for your feet.' — The 
 firfl part of the exhortation concerned the inivard frame of 
 eur minds ; that which now follows looks to our ways^ 
 walking, and converfation with refpef5l to others ; accord- 
 ing as our path is, right and ftraight, or crooked and 
 "uneven, fo will our courfe be. It is therefore highly- 
 incumbent on us to look well to the paths wherein we 
 are going. 
 
 The diredion feems to be taken from Prov. iv. 26. 
 
 * Ponder the path of thy feet, and let all thy ways be 
 
 * eftabliflied ;' or rather, ' all thy ways (hall be ordered 
 
 * aright ;' which is the fenfe of this place. 
 
 In order to difcover the duty here prefcribed, we muft 
 conlider ; — What are the paths of our feet ; and — How 
 we are to make them ftraight. 
 
 § 5. (TDOxia,g) Our paths ; the original word fignifies 
 {tmv TiJoyjjQV K(Xpcy.^ig) the mark made by wheels ; fo though 
 it be taken for (femltaj a path, yet it is (orh'ita) fuch a 
 path as is marked out for others, that leaves a track that 
 may be followed. 
 
 Our obedience to God is called our walking before him, 
 [Gen. xvii. i.] The firfl divine teflimony given to any 
 man was with refpe£l to his faith in facrifice, [Gen. iv. 
 4.] expreiling the atonement to be made by Chrifl ; and 
 the fecond was to obedience under the name of walking 
 with God; ' Enoch walked with God,' [Gtn^ v. 24.] 
 in thefe two, thus exemplified from the beginning, faith 
 and obedience, doth the life of God in the church confifl ; 
 and every one's courfe of aflions, with refpe£l to God 
 and his will, are his paths. 
 
 The path of our obedience may be confidered, either 
 objedively, denoting the will of God revealed to us ; the 
 canon or rule which we are to walk by ; in which fenfe 
 the path of all men is one and^the fame ; abfolutely and 
 perfectly ftraight in itfeif ; or, it may be confidered fub- 
 
 R r 2 jcfiivelyy 
 
3o6 AN EXPOSITION OF THE Chap. XII. 
 
 je^ively, with refpeft to them that walk in it ; and fo 
 there are degrees of ilraightnefs ; men may cojttinue in. 
 it, yet fall varioufly as to its univerfal reftitude. So 
 Peter and others with him did not (op^07ro^.-/y, Gal. ii. 
 14.] walk with a right foot ; they continued in the path ot 
 gofpel truth, but they fiumbled in it, they warped in one 
 inftance from it. 
 
 § 6. And hereby we may underfland what is here en- 
 joined by way of duty, vl%. to make thefe paths llraight. 
 For there are two things herein ; 
 
 1. That we walk uprightly in the paths of obedience; 
 then are our paths fralght when we walk uprightly in the 
 paths of God. And as this refpefts our univerfal obedi- 
 ence ; fo, I doubt not, but regard is bad to halting, or 
 taking fome crooked Heps in profeffion during trial ; de- 
 ferting of church aflemblies, forbearing of fundry neceflary 
 duties, irregular compliance with the Jews in their wor- 
 Ihip ; though they utterly forfook not the path of the 
 gofpel, yet they walked not in it with a right foot ; they 
 failed in the way, though they fell not from it ; thefe 
 things the apoftle would have re^^ified. 
 
 2. That we walk vlfihly in thefe paths ; this is in- 
 cluded both in the fignification of the original word 
 (imyjcci) paths, and in the precept, to make our paths 
 pralght. And this is neceflary to the end of preferving 
 others from being turned out of the way, or their reco- 
 very from their w^andering. 
 
 Therefore, the duties efpecially intended in this precept, 
 are courage, refokition, conf!:ancy in profeflion, with a 
 diligent watch againft all crooked compliances, or fearful 
 relinquifliment of duties. 
 
 § 7. The enforcement of the duty required, is, ' lefl 
 
 * that which is lame be turned out of the way ; but let it 
 
 * rather be healed/ — He that is lame can make but flow 
 progrefs, and is often ready by his halting to ftumble out 
 of the way. Lamenefs^ therefore, is fome defedt that is 
 diftinguillud from external hinderances, and from mere 
 faintir.g or wearinefs, (whereof the apoille had fpoken 
 before, and which may befall them that are not lame) 
 
 which 
 
Ver. 12, 13. EPISTLE TO THE HEBREWS. 307 
 
 which obftru^s men in their progrefs, and makes them 
 be eafily turned out of the way ; befides, it indndcs an 
 imvard difeafe in particular, whence the apollle fays, it is 
 to be healed. 
 
 § 8. Hence ohferve ; 
 
 I. Defpondency and wearinefs are the great evils which, 
 in all our fufFerings and affiiftions, we are with all at- 
 tention of mind to watch againft ; this is the way whereby 
 multitudes have entered into fcandalous backflidings, and 
 many into curfed apoftacies. — We do well to pity others 
 who are weary and fainting in their courage, and under 
 their burdens, for they have fpent all their Arength, and 
 have no way of fupply -, but we are to be no way gentle 
 towards ourfelves in our fpiritual wearinefs and decays, 
 becaufe we have continual fupplics of lirength ready for 
 us, if we ufe them in a due manner. [See Ifa. xl. 28 — 
 
 31.] 
 
 2. We ought to confirm our minds againft all dif- 
 couragements and defpondencies, by the confideration of 
 God's defign in all our fufFerings and afflidions, and the 
 blelTed fuccefs with which he will crown them. 
 
 3. The recovery of this frame, or the reftoration of 
 our fpiritual ' hands and knees' to their former vigour, 
 is by ftirring up all grace to its due exercife, which is 
 torpid and defponding under this flothful frame. 
 
 4. It is our duty not only to be found in the ways of 
 God in general, but to take care that we walk carefully, 
 circumfpeftly, uprightly, and diligently in them. It is a 
 fad thing when fome men's walk in the ways of God 
 Ihall deter others from them, or turn them out. 
 
 5. To make halts or baulks in our way of profeffion ; 
 or our paths being crooked in the negleft of duty ; or 
 daftardly compliances with the world in time of trials 
 and perfecution, is an evidence of an evil frame of heart, 
 and of a dangerous ftate and condition. 
 
 6. Sundry difeafes, weakneiTes, and lameneflfes are apt 
 to befall the flock of God. Thefc he promifeth himfelf 
 to be tender towards, and to heal, as he feverally threatens 
 
 thofe 
 
5o8 AN EXPOSITION OF THE Chap. XII, 
 
 thofe fliepherds by whom they are negle£led ; [Ezek. 
 xxxiv. 4, Stc] 
 
 § 9. And the feiife of the words may be included in 
 the enluing obfervations : 
 
 1. An hefitation or doubtfuhiefs about important doc- 
 trines of truth will make men lame and weak in their 
 profeilion. And 
 
 2. Thofe who are fo, are difpofed to a total defe£tioi\ 
 from the truth, and are ready on all occalions to go out 
 of the way. Alfo in general, 
 
 3. Every vicious habit of mind, every defe£l in light 
 or negled of duty, every want of llirring up grace to ex- 
 crcife, will make men lame and halt in their profeffion, 
 and eafy to be turned aiide by difficuhies and oppolitions. 
 
 4. When we fee perfons in fuch a {late, it is our duty 
 to be very careful fo to behave ourfelves, as not to give 
 any occalion to their farther mifcarriages, but rather en- 
 deavour their healing. 
 
 5. The beft way whereby this may be done, is by ma- 
 king vifible and plain to them our own faith, refolution, 
 courage, and conftancy, in a way of obedience becoming 
 the gofpel. Hereby we lliall both excite them to, and 
 direft them in their duty. For, 
 
 6. The negligent walking of thofe profefTors, who arc 
 found in the faith, their weaknefs a.nd pulillanimity in 
 times of trial, their want of making ftraight paths to 
 their feet in vifible holinefs, is a great means of turning 
 afide thofe that are lame, v/eak, and halting. 
 
 7. It is good to deal with, and endeavour the healing 
 of fuch halters, * whilfl they are yet in the way ;' for 
 when they are quite turned out, their recovery will be 
 difficult, if not impolTible. 
 
 Verse 
 
Ver, 14. EPISTLE TO THE HEBREWS. 309 
 
 Verse 14. 
 
 follow peace with all men, and holiness, v/ith- 
 out which no man shall see the lord. 
 
 § I . T'ranfition to a new fubJeJi. Prefcrlptlon of pra^lical 
 duties. § 2. Expojition. Our duty towards men, To 
 follow peace with them, § 3. The manner of dolno- it. 
 § 4. Our duty towards God, To follow hollnefs, § 5. 
 Obfervations. 
 
 § I. Jt^ ROM his exhortation to patient perfeverance in 
 the profeffion of the go fpel under /z/^mV/^j and affli(rtions, 
 the apoille proceeds to a prefcription of practical duties ; 
 and although they are fuch as are abfolutely neceflary in 
 themfelves at all times, yet they are here peculiarly en- 
 joined, with refpefl to our conflancy in piofeffing the 
 gofpel ; for no light, no knowledge of the truth, no 
 refolution or courage will preferve any man in his pro- 
 feilion, efpecially in times of trial, without a diligent at- 
 tendance to the duties of holinefs and gofpel obedience. 
 
 § 2. ' Follow peace with all men.' The fubflance of 
 our duty towards all men, as men^ in all circumftances and 
 relations, is to ' feek peace with them.' And that we 
 may do our duty to attain it, three things are required ;— 
 Righteoufnefs ; * The fruit of righteoufncfs is peace ;' to 
 wrong no man, to give to every one his due, or to do to 
 all men as we would have tliem do to us : — Ufefuhiefs ; 
 That we be ufeful to all men, in all duties of piety, cha- 
 rity, and beneficence, [Gal. vi. 10.] « As we have op- 
 
 * portunity let us do good,' be ufefid, profitable, benefi- 
 cial, working that which is good towards all men ; avoid- 
 ^^^S °f J^ifi offence \ ' Give none offence, neither to the 
 
 * Jews, nor to the Gentiles,' [I. Cor. x. 32,] — But, be it 
 remarked, we muit eternally bid defiance to that peace 
 with men, which is inconfillent with the peace of God. 
 
 The 
 
310 AN EXPOSITION OF THE Chap. Xlt 
 
 The divine mandate runs, — * If it be poflible as much as 
 
 * lieth ill you, live peaceably with all men,' [Rom. xii* 
 
 § 3. From thefe difficulties arifetli the injun£lion of 
 the fpecial way and manner of feeking it (^lUDcfls) earnejily 
 follow. It is that which will lly from us, and which we 
 mull with all earneftnefs purfue, or we ihall not overtake 
 it ; and it is fo exprelied, becaufe of the many pretences 
 which moft men ufe to avoid peace with thofe who pro- 
 fefs the gofpel. All thefe, ' as much as in us lieth,' we 
 we are to overcome in puifuit of peace, never giving it 
 over whilft we are in this world. 
 
 * With all men ;' that is, all forts of men, according 
 as we ftand related to them, or have occafion of conver- 
 fing with them. The worjl of men are not excepted out 
 of this rule ; not our enemies ; not our perfecutors ; we 
 are flill, by all the ways mentioned, to * follow peace* 
 with them all. Let this alone be fixed, that we are not 
 obliged to any thing that is inconliftent with holinefs, 
 contrary to the word of God, adverfe to the principles 
 and light of our minds and confciences, for the obtaining 
 of peace with any, or all the men in the worlds which 
 rule is abfolute and univerfal. Wherefore, 
 
 § 4. The other thing enjoined refpe£ls our duty to- 
 wards God. ' And holinefs.' — It refers to t\\Q fame way 
 of feeking it ; to follow it earneflly, to purfue it by all 
 appointed ways and means ; and what is licre prefcribed, 
 is univerfal holinefs^ * without which no man fhall fee the 
 
 * Lord.' It is all one whether we underftand God abfo- 
 lutely, or the Lord Chrift in an efpecial manner, by the 
 name * Lord ;' for we fliall never fee one without the 
 other. Chriil prays for us, that we may be where he is, 
 to behold his glory; [John xvii. 24.] but this we can- 
 not do without feeing God alfo, or the eternal glory of 
 God in him. This fight of God and Chrift, which is 
 intellc^ual, not corporeal ; finite, not abfolutely comprc- 
 henfive of the divine elTence ; is the fum of our future 
 blelTednefs. And the neceffity of it depends both on an 
 eternal, unchangeable, divine confthiition — God having 
 
 ^ enacted 
 
Ver. i^. EPISTLE TO THE HEBREWS. ^ji 
 
 enafted it, as an eternal law, that hoUnefs fhall be the way 
 of attaining and coming to bleflednefs — and on its being 
 a due preparation for it ; the foul being by holinefs made 
 meet and fit to come to the fight of the Lord, [Col. i. 1 2, 
 13.] And therefore (j^ %c^f^igt q^a defiltutus) without which \ 
 of which whoever is deftitute, in Vvhom this holinefs is 
 not, he fhall never fee the Lord. 
 § 5. Whence ohjcrve : 
 
 1. A frame and difpofition of feeking peace with all 
 men, by the means before laid down, is eminently fuited 
 to the doftrine and grace of the gofpel. It is a great or- 
 nament to our profeflion, and a great comfort and fupport 
 to ourfelves in our fufferings. For when we have the tef- 
 timony of our confciences, that we have fincerely fought 
 peace with all men, it will not, only make us refl fatistied 
 in what they unjuflly do to us ; but give us a triumph 
 over them in our minds, in that we have complied witU 
 tlie will of God therein. 
 
 2. They are much miflaken who hope to fee Chrifl 
 hereafter in glory, and live and die here in an unholy 
 flate. No privilege, no gift, no church office or power, 
 will give admillion to this flate. 
 
 3. If this do£lrine be true, that ' without holinefs no 
 
 * man ,^all fee the Lord,' the cafe will be hard at lafV, 
 and the difappointment dreadful, with a multitude of 
 profelTors, efpecially thofe popes, cardinals, and prelates, 
 who pretend that they have the opening of the door into 
 his prefence committed to them. 
 
 4. We may {oWo'n peace with men, and not attain it; 
 but if we follow holinefi^ we fhall aiTuredly fee the Lord. 
 
 5. Tlie fame means are to be ufed for fecuring our 
 prefent perfeverance, and our future blelTedncfs,^ — * holi» 
 
 ♦ nefs.' 
 
 Vol. IV. SI Verss 
 
3ia AN EXPOSITION OF THE Chap.XH. 
 
 Verse 15. 
 
 j.ooking diligently lest any man fail of the 
 grace of god, lest any root of bitterness 
 springing up trouble you, and thereby many 
 be defiled, 
 
 § I . Connexion. § 1 . Explanation of the caution and warn- 
 ing, § 3. 'Taken from Mofes, ^ 4. The dangerous con- 
 fequence of negle£ilng the caution. § 5, 6, Obfervations, 
 
 § I. r ROM a prefcrlption of neceffary duties^ the apof- 
 tle proceedeth to give caution and warning againft fundry 
 fins and evils that are contrary to them, and fuch as, if ad- 
 mitted, would prove ruinous to their profeflion, particu- 
 larly in reference to our work and duty towards others. 
 And the apoftle would have us (obfiare princtpiis) to hin- 
 der the entrance of this evil, and fo eftedualty to prevent 
 its progrefs. 
 
 § 2. * Looking diligently,' refpe£ls both the common 
 charitative duty of all believers, as they are called to it 
 by occalions and circumflances, as alfo an efpecial infli- 
 tution of Chrift, to be obferved in his church. The 
 Lord Chrifl hath ordained, that the members of the fame 
 church and fociety Ihould mutually watch over one ano- 
 ther, and the whole body over all the members to their 
 mutual edification. And that the prad\ice of it is now 
 fo much lofl, is the fhame'and almofl the ruin of Chrif- 
 tianity. 
 
 The firft evil to be obviated by this church infpe£lior^ 
 is, ' failing of the grace of God ;' God*s favour and ac- 
 ceptance in Chrift, as propofed and declared by the gofpel ; 
 all fpiritual mercies and privileges in adoption, juflifica- 
 tion, fanclification, and (jonfolation. This grace, men, un- 
 der all their profelTion of the gofpel, mayy^i/of. The word 
 (v(fiSp:co) to fail^ fignifies foiijetimes to want or be def-^ 
 
 dent 
 
Ver. 15. EPISTLE TO THE HEBREWS. 313 
 
 dent in any Icind, [Matt. xix. 20,] fometimes to come be* 
 hindy [I. Cor. i. 7.] fometimes to be dejiltute^ [Heb. xi. 
 37.] fometimes to come JJjort of, [as Rom. iii. 23. Heb. 
 iv. I.] but no where fignifies to fall from : fo that the in- 
 quiries of men about falling from grace, as to thefe words, 
 are impertinent. Wherefore, to ' fail of grace,' is to 
 come fhort of it, not to obtain it, though we feem to be 
 in the way thereto. So alfo to * fall from grace,' [Gal. 
 V. 4.] is, not to obtain j unification by the faith of 
 Chrift. 
 
 § 3. * Left any root of bitternefs fpringing up trouble 
 ' you.' All agree that the apoftle hath refpe£l to the 
 words of Mofes, [Deut. xxix. 18.] ' Left there fhould be 
 
 * among you a root that beareth gall and wormwood.* 
 Gall was a poifonous weed in the eaftern countries, and 
 the name is often applied to poifonous and deftrudive 
 fins, [Amos vi. 12. Deut. xxxii. 32.] 
 
 Now it is evident that in the words of Mofes, perfons 
 inclining to apojiacy and departure from God are intended. 
 So the foregoing words make it manifeft ; ' Left there 
 
 * fhould be among you a man or woman, or family, or 
 
 * tribe, whefe heart turneth away from the Lord our God, 
 
 * to go and ferve the gods of thefe nations ;' that is, left 
 tliere fhould be among you a root that beareth gall or 
 wormwood ; be it one or more, man or woman, family, 
 or tribe, that is thus afFefted, it is a root of bitternefs 
 among you. Hence it is evident the apoftle intendeth 
 not any evil in the abftraft, any herefy or fin ; hut perfons 
 guilty of this evil, whofe hearts are inclined to apoftacy 
 from the gofpeJ, either into Judaifm, or fenfuality of 
 life. 
 
 It may be called a * root,^ becaufe the beginning of it 
 is hidden in the hearts of men, where it cannot be difco- 
 vered ; and becaufe from this evil heart of unbelief, the 
 whole evil of apoftacy proceeds, as fruit upon its proper 
 root. And it is called a * root of bitternefs,^ becaufe of 
 its poifonous qualities. Generally when men's hearts are 
 inclined to apoftacy, they conceal it for a feafon like a 
 root in the eaith j but as they have opportunity they 
 
 § f :? begin 
 
^14 AN EXPOSITION OF THE Chap. XII. 
 
 begin to dlfcover what is within ; commonly by the neg- 
 k(^ of church affemblies and duties, [chap. x. 24, 25.] 
 Thence they proceed to perverfe difputings, and conten- 
 tion againfl the truth, [I. Tim. vi. 5.] and fo go on to 
 manifeft themfelves in pra^ices, as occafions are admi- 
 niftercd. This ' root* will not always lie covered, this 
 evil heart will manifeft itfelf ; which is the ^ fpringing up* 
 here intended. 
 
 (EvcxA/^) * trouble you^ by bringing things into difor- 
 der, tumult, and confulion. A trouble of forroiu and 
 grief for the fin and eternal ruin of thofe who have been 
 united with them in the fame gofpel fociety. When thofe 
 in whom this root iS; are either confident or numerous, they 
 \^ill trouble the church, diforder it, and call things into 
 confufion, by wrangling difputes, fpeaking perverfe things, 
 endeavouring to draw difciples to corrupt and deceive, as 
 is the manner of all apoftates. They 2.\{o ^ trouble^ the 
 church by bringing an evil report upon it, for divifions, 
 contentions, and inllability. 
 
 § 4. * And thereby many be defiled ;' thereby^ by this 
 root fo fpringing up and bearing this fruit of trouble. A 
 dangerous thing it is to have fuch things fall out in 
 churches, that there be amongfl them a man or woman, 
 few or more, that on any pretences incline to a departure 
 from the truth of the gofpel. It feldoni IVops with the^P;^ 
 felvcs. Through ignorance, negligence, darknefs, but 
 efpecially the want of experiencing the power of gofpel 
 truth, profeflbrs are eafily impofed on by them, and therc- 
 ■ by many 2Xt defiled, 
 
 Tliere is no impropriety in faying they are defiled by a 
 ' root fpringing up ;' for the apoflle doth not fpeak of the 
 manner of its operation, but of the efiec^ it produceth ; 
 and thi<; is, that men who have been cleanfed by bap- 
 tifm, and the profefTion of the truth, Ihould be again 
 contaminated with abominable errors, or ijlthy lufts, [II. 
 Pet. ii. 18 — 22.] 
 
 § 5. ObferveliCiice, 
 
 i^ The grace, love, and good will of God, in the a- 
 
 (rfoption, juilifiCiition, fan^ification^ and glorification of 
 
 2 believers, 
 
Ver.i^ epistle to the HEBREWS. 315 
 
 believers, is propofed to all in the gofpel, as what may- 
 be infallibly attained in the due ufe of appointed means 
 
 fincere faith in Chrift Jefus. 
 
 2. The outward profeffion of the gofpel, and the en- 
 joyment of its privileges, will not of themfclves inftate- 
 any man in the grace of God, or an affured interef . 
 therein. 
 
 3. There is no man, who, under the profeffion of 
 the gofpel, comes fhiort of obtaining the grace and fa^ 
 vour of God, but it is by reafon of his own fin. The 
 propofal of it, on the terms expreffedan the gofpel, is 
 Jure, and none fhall ever fail of it, who er..brace it on 
 
 thefe terms. This is included in the word which hath a 
 charge on it, of a finful deliciency in feeking after this 
 grace. 
 
 4. Negligence and floth, miffing of opportunities, and 
 love of fin, all proceeding from unbehef, are the onlv 
 caufes why men under profeffion of the gofpel, do fail of. 
 the grace of God. 
 
 § 6. Farther obferve, • 
 
 1. That the root of apoflacy from God and the pro- 
 'feffion of the gofpel, may abide invifibly in profeffing 
 -churches. 
 
 2. Spiritual evils in churches are progreffive. From 
 fmall and imperceptable beginnings, they will grow and 
 increafeto the woril of evils, [II. Tim. ii. 16, 17.] 
 
 3. It is the duty of churches, what in them lies, to 
 prevent their own trouble, as well as the ruin of others. 
 
 4. There is a latent difpofition in negligent profeffiors 
 to receive infedion by fpiritual defilements, if they arc 
 not watched againfl:. * Many w\\l be defiled.' 
 
 5. That church infpedion is a biefTed ordinance and 
 duty, which is defigned by Chrift himfelf, as a means td 
 prevent thefe contagious evils in churches, 
 
 ir^iifs 
 
3i6 AN EXPOSITION OF THE Chap. Xil. 
 
 Verses i6, 17, 
 
 lest there be any fornicator or profane per- 
 son, as esau, who for one morsel of meat 
 sold his birthright ; for ye knew that af- 
 terwards, when he would have inherited 
 the blessing, he was rejected. for he 
 fodnd no place of repentance, though he 
 sought it carefully with tears. 
 
 § I. Introdu^ion, § 2. (I.) TVords explained. Fom'iea' 
 tlcn, § 3. Profanenefsy Efau, § 4. His birthright. 
 § 5. Hozv he fold it, § 6. Found no place for repen- 
 lance, § 7. But %uas reje^cd. Why? § 8, 9. (II. 
 Ohfervations, 
 
 § I. JL HE apoftle proceeds to give other inftances of 
 evils, whereby Chriftian focieties would be corrupted, and 
 way made for total apoilacy, which were to be diligently 
 heeded, and carefully watched againft. 
 
 He puts together fornication and profanenejs ; becaufe 
 they "ufuaily go together. Fornicators, that is, thofe 
 wIjo are habitually io^ always grow profane ; and pro- 
 fane perfons, of all others, are apt to fet light by for- 
 nication. Thefe things are written with the beams of 
 the fun, in the days wherein we live. Few fornicators 
 or profane perfons do ever come to repentance. 
 
 § 2. (I.) ' That there be no fornicator;* reference is 
 had to the former charge ; ' look you to it diligently,' 
 that there be no fornicator in your fociety. Take care 
 that no perfons fall into that fin ; or if they do, let them 
 be removed from among you. The fin is evil to them^ 
 but Xh^ communion IS, evil to you. This fin is moll diredlly 
 and particularly oppohte to that holinefs, which he is ex- 
 liorting them to, as that without which they fhall not fee 
 the Ljpid. 
 
 ^ Under . 
 
Veii. i6, i;. epistle TO THE HEBREWS. 317 
 
 Under this name of fornicator, all fins of the fame 
 kind are intended. For the fcripture calls all conjunction 
 with women not in lawful marriage by the name of * for- 
 < nication,' [L Cor, v. 8 — 10.] It is therefore general, 
 as to all who are fo guilty of uncleannefs, as to come 
 under this denomination, without any fuppofed reflriftion 
 to the Gentiles. 
 
 There is no fort of finners that would be fo fcandakus 
 to churches, fhould they be tolerated in them, 2,% forni- 
 cators. And therefore the Pagans endeavoured with their 
 utmoft malice and falfe accufations, to fallen the charge 
 of adulteries, incefts, promifcuous lulls, and uncleannefs, 
 on Chrillians in their alTemblies. For they knew full 
 well, tllat let them pretend what elfe they pleafed, if they 
 could fix this llain upon them, they would be the com- 
 mon hatred and fcorn of mankind. For the higher 
 men's pretences are to God and religion, if they fhould 
 ilTue in fuch vile lulls, they are the more contemptible, 
 and the more to be abhorred. 
 
 § 3. The fecond evil to be watched againll is profane^ 
 nefs ; or that there be no * profane perfon^ among them. 
 For it is perfons that are flriclly intended, as is evident in 
 the inllance of Efau. To be profane, may be taken 
 G\tX\QX pajjively or a^ively : — In xht firji fenfe, it is a per- 
 fon or place feparated and call out from the fociety of 
 things facred. So holy things are faid to be profaned, 
 when men take off the veneration that is due to them, 
 and expofe them to common ufe or contempt. A pro- 
 fane perfon, a^ively, is one that defpifetli, fets light by, 
 or contemneth facred things. Such as mock at religion, 
 or who lightly regard its promifes or threatenings ; who 
 defpife or negle£l God's worfhip, who fpeak irreverently 
 of its concerns, we defervedly call profane perfons, and 
 fuch the world is filled with at this day. 
 
 This profanenefs is the laft Hep of entrance into final 
 apollacy. When men from profeflbrs of religion become 
 defpifers of, and fcoffers at it, their Hate is dangerous, if 
 not irrecoverable. 
 
 As 
 
3i8 AN EXPOSITION OF THE Chap. Xlt. 
 
 * As Efau.* There are very few in fcripture, concern- 
 ing whom more evidences are given of their being repro- 
 bates. And this fhould warn all men not to truft to the 
 outward privileges of the church. He was the iirft-bora 
 of Ifaac, circumcifed according to the law of that ordi- 
 nance, and partaker in all the worfhip of God in that 
 holy family ; yet an outcaft from the covenant. 
 
 § 4. ' Who for one morfel of meat fold his birthright.' 
 Many expolitors, in the confideration of the lin of Efau, 
 [Gen. XXV. 30 — 34.] relie£l on many crimes in him, ef- 
 pecially intemperance and gluttony ; but, as far as I can fee, 
 witliout caufe. This delire of food from his own brother, 
 when he was hungry and faint, jnight be harmlefs ; but 
 his ' profanenejs' a£led itfeif in a readinefs to part with his 
 birthright^ with whatfoever was contained in it, and an- 
 nexed to it. And whereas, as we fhall fee, this had 
 fomething in it that was facred, the undervaluing of it was 
 an high inllance of profanenefs. He fold (toc Trooolojoyuoi 
 c-ivjh', fiiumjus primogeniti : Bez.) his right of the Jirjl-born ; 
 (jus primogeniture fu^ej the right of his own primogeniture ; 
 the things belonging to him as the firft-born. I Ihall not 
 with fome admit tht priejihood among the privileges of the 
 birthright, and can give arguments fufficicnt to difprovc 
 it ; but this is not a place to infill on thefe things. A 
 double portion of the paternal inheritance appertained to the 
 iirft-born by the law, [Deut. xxi. 17.] 
 
 There was alfo in it a right of rule and government over 
 the refl of the children of the family, which was trans* 
 ferred to Judah on the forfeiture made by Reuben, 
 [I. Chron. v. 2.] And, therefore,, when Ifaac had 
 transferred the birthnglit and bleiTing to Jacob, he tells 
 Efau, ' I have made him thy lord, and all his brethrea, 
 * have I given unto him for fervants,* [Gen. xxvii. 37.} 
 - — But, moreover, there was a bUjjing that from Abraham 
 ran in the patriarchal line, which was communicated 
 from father to fon, containing an inclofure of all church 
 privileges, and the prefervation of the promifed feed. 
 This, Iconfefs, was diflin£l from the birthright, [Gen. 
 xxvii. 36.] But although it were noi^^aniiexed i«/^/>ar^/?/y 
 
Ver. i6, 17. EPISTLE TO THE HEBREWS, ^t§ 
 
 to the birthright, yet there was a jufl expectation that it 
 ihould be conveyed according to the primogeniture. 
 Hence, not only Efau calls it his blejfing, * he hath taken 
 
 * aw^y my bleffing,* [ver. 36.] but Ifaac calls it fo too ; 
 *^ he hath taken away thy hkjfing^ [ver. 35.] It was not 
 his by divine deflination, as appeared in the ifllie ; nor 
 had he made it his by obtaining a fpecial intereft in the 
 J)romife by faith ; for he had it not. But in the ordina- 
 ry courfe it Was to be his, and fo in his own expectation ; 
 but God. cut off the line of fucceflion herein, and gave it 
 to Jacob. Now as Jacob in his whole defign aimed not 
 at riches and power, wherein he was contented to fee his 
 brother far exceed him ; but at an inheritance of the pa^ 
 iriarchal blejjing, wherein the promifed feed and the church, 
 flate were contained, whereinto the birthright was an 
 toutward entrance, a iigw and a pledge of it ; fo Efau, by 
 felling his birthright, did virtually renounce his right to 
 the bleffing, which he thought to be annexed thereto. 
 
 § 3. But it may be inquired how ht fold his birthright, 
 or how he could fell what was not in his own power I 
 Tiie word is (octts^^o) he gave away, or he gave up. But 
 whereas he did it for what he efleemed a valuable con- 
 iideration, and made an exprefs bargain, the fenfe in- 
 tended in the word is, that he fold it, [Gen. xxv. 33.] 
 And although he never fought the recovery of the birth- 
 right, tlie renunciation of which he had confirmed by 
 an oath, yet he hoped he might retain the blej/ing HWL 
 
 It is evident how in all his aCtions he carried it pro- 
 fanely ; for he difcovered a great readinefs to part with 
 his birthright, and all that was annexed to it by divine 
 inflitution. Being a man wholly given to his pleafures, 
 and the love of prefent things, he feems fcarce ever to 
 have entertained ferious thoughts, about what it was figni- 
 iicant of, in things fpiritual and heavenly. He^'did it on 
 fo flight an occalion, and valued it at fo fmall a rate, as. 
 
 * one mefs of pottage,^ or * one rftorfel of meat,* that is, 
 what was to be eaten. Regardlefs of what he had done, 
 after the power of his prf fent temptation was over, it is 
 faid, ' he did eat and drink, and rofe up and went his 
 
 Vol. IV. T t ' way,' 
 
'^26 AN EXPOSITION OF THE Chap.XIL 
 
 * way,' as a man utterly unconcerned in what he had 
 done ; whereon the Holy Ghoft adds that cenfure. — 
 < Thus Efau defpifed his birthright; he did not only fell 
 
 * it, but defpifed it,' [Gen* xxv. 31—34. This was the 
 
 * profanenefs' of Efau. 
 
 § 6. ' For ye know how that afterwards, when he 
 
 * would have inherited the bleffing.' There is a peculiar 
 force of perfuaiion and eonviftion, when we argue from 
 men's own knowledge and concellions. Ton knoiv this 
 yourfelves ; you know it full well from the fcriptuie, and 
 therefore let it be of great weight and conlideration with 
 you, Efau is reprefented as a man under great amaze- 
 ment, as if he had little thought to fall into fuch a con- 
 dition. And thus at one time or other it will fall out 
 with all profane perfonSj who have refufed the mercy and 
 privileges of the gofpel ; they fhall at one time or other 
 fall under dreadful furprifals. Then fhall they fee the 
 horror of thofe crimes, which before they made nothing 
 of, — ' How that afterzvards.'' This afterwards was not 
 lefs, perhaps, than forty or fifty years ; for he fold his 
 birthright when he was young : now when he deligned 
 the recovery of the bleffing, Ifaac was about an hundred 
 and forty years ; fo long did he live in his fin, without 
 any fenfe of it or repentance for it. Things went prof- 
 feroufly with him in the world, and he had no regard in 
 the leail of what he had done, nor of what would be the 
 end of it. But falling now into a new diftfefs, it iills him 
 U'ith perplexity ; and fo it is with all fecure linners > 
 whilft things go profperoufly with them, they can conti- 
 nue without remarfe ; but at one time or other their ini- 
 quity will find them out* 
 
 {QicXoov yJ'.Vi^c^'/ia-cci TyjV cvXoyio^v) he would have inherited 
 the bleffing. He efleemed hirhfelf the prefumptive heir of 
 the patriarchal bleffing, and knew not that he had virtu- 
 ally renounced it, and meritorioufly loft it, by felling his 
 birthriglit. So the apoftle here diflinguiflieth between 
 the birthright and the bleffing. He fold his birthright^ 
 but would have inherited the bleffing : and herein he was 
 <j type of the unbelieving Jews at that time ^ for they ad^ 
 
 heredt 
 
Ver. i6, 17. EPISTLE TO THE HEBREWS. 3^5 
 
 liered to the outward things of the bleffing, the carcafe of 
 of it, to the rejedion of him who was the whole life, 
 foul, and power of it. Note ; It is not unufual, that men. 
 Ihould earneflly delire the outward privileges of the 
 church, who value not the inw^ard grace and power of 
 them ; but they are profane perfons." 
 
 § 7. Tlie event of this attempt was, that he was re- 
 jefled. Not that his eternal refrobatkn is hereby intended, 
 but this open, foleran rejedion of him from the cove- 
 nant of God, and the bleffings thereof, was an evidence 
 of his being reprobated ; whence he is confidered as the 
 type of reprobates, [Rom. ix. 1 1, 12.] The refuf a I o£ 
 his father to' give him the patriarchal bleffing is here in^ 
 tended. It is all one whether we refer l^ccv]yjv) it, in thp 
 clofe of the verfe, to the remote antecedent the blejfm^y or 
 to the next, which is re^^entance. For that which he fought^ 
 even in repentance, (namely, the repentance of his father, 
 or the change of his mind) was the hlejfmg alfo. For it 
 as now generally agreed by all, that there is nothing \w 
 the words which Ihould in the leaft intimate, that he" 
 fought of God the grace of repentance ; nor is there any 
 thing in the record that looks that way. And I fhail ra- 
 ther interpret this word with Beza of the hlejfmg, than of 
 the repentance even of Ifaac ; becaufe his cry was imme- 
 diately and diredly for the former. The manner how hq 
 fought the bleffing, is, that he did it dUlgsntly with tears^^ 
 So the apoflle exprelTeth the record, [Gen. xxvii. 38.] 
 
 1. He did it when it was too late; for he had not only 
 forfeited his right to it long before, and lived in impeni- 
 tency under that forfeiture, but the facred invefliture of 
 another in that bleiling was folemnly pail, whigh coul4 
 not be recalled. 
 
 2. He fought not at all in a due manner. Outward ve<=> 
 hemency in expreilions and tears may be influenced by 
 fuch coniiderations as are not an evidence of inward finr 
 cerity. He fought it not of God, but only of him who 
 was]the miniHer of it. There are no bounds put to the in- 
 finite treafures of divine goodnefs, if application be made 
 '\a 5 due manner. But he fought the end without the 
 
 T t 2 sieans ; 
 
5zi AN EXPOSITION OF THE Chap. XII, 
 
 means ; he would have the bleffing, but ufed not the 
 means for attaining it, — -faith and repentance. For, not- 
 withflanding all his forrow and trouble, upon his difap- 
 pointment he immediately refolved, as Cain in the like 
 cafe, to kill his brother. 
 
 § 8. From the premifes obferve the enfuing particu- 
 lars : 
 
 1. That church which tolerates in its communion m^n. 
 living in fuch grofs ^iw^, as fornication, &c. is utterly- 
 departed from the rule of the gofpel. And it is alfo 
 hence evident, 
 
 2. That apoflatizing profeflbrs are prone to fins of un- 
 cleannefs ; for being overcome of the fiefh, and brought 
 into bondage, [as II. Pet. ii. 19.] they are flaves an(} 
 debtors to it, to ferve it in the lulls of uncleannefs. 
 
 3. Evil examples propofed in fcripture light, laid oper% 
 in their roots and courfes, are efficacious warnings to be- 
 lievers to abflain from all occalions leading to the like 
 evils. Take warning from Efau. 
 
 4. When there is in any a latent predominant princi- 
 ple of profanenefs, a fudden temptation or trial will let it 
 out to the greateft evils. Thus it was with Efau ; and 
 we fee it daily verified to amazement. 
 
 5. This principle of profanenefs, in preferring the 
 morfels of the world before the birthright privileges of the 
 church, is what at this day threatens the prefent ruin of 
 religion. 
 
 Let men pretend what they pleafe, it is from a fpir^t 
 of profanenejs that they forfake the privileges and afiem- 
 blics of the church for any outward advantages ; and 
 what will be their fuccefs, we fliall fee in the next verfe, 
 
 § 9. Again oh ferve ; 
 
 1 . This example of Efau cuts off all hopes by out- 
 ward privileges, when there is an inward profanenfs of 
 heart. Ke had as much to plead for the blefhng, and as 
 fair a probability for attaining it, as ever any profane hy- 
 pocrite can have in this world. And 
 
 2. Profane apoflates have a limited ieafon only, where- 
 in the recovery of the blefling is poflible. For although 
 
 hero 
 
Ver. i6, 17. EPISTLE TO THE HEBREWS. 32^ 
 
 here be no intimation of a man feeking repentance from 
 God in a due manner and being rejeded, which is con« 
 trary to the revealed nature of God, who is a rewarder of 
 all who diligently feek him ; yet here is an indication of 
 feverity, in leaving men, guilty of fuch provocations, in 
 an irrecoverable condition, even in this life. 
 
 3. The feverity of God in dealing with apoflates is a 
 bleifed ordinance for the prefervation of beHevers, and the 
 edification of the whole church, [Rom. xi. 22.] 
 
 4. Sin may be the occafion of great forrow, where there 
 is no forrow /or fin ; as with Efau. Men may rue that in 
 its confequences which yet they like well enough in its 
 caufes. 
 
 5. No man knows to what event a deliberate fin may- 
 lead him. Efau little thought, when he fold his birth- 
 right, that he had utterly forfeited the eternal blefiing, 
 
 :, '6. Profanenefs, the defpifing of fpiritual privileges, is 
 a fin that God will, at one time or other, teftify his feve- 
 rity againft ; yea this, on many accounts, is the proper 
 object of God's feverity. It fhall not be fpared in the 
 eldeft fon, and mofl dearly beloved of an Ifaac. 
 
 7. Stedfaftnefs in faith, with fubmiffion to the will of 
 God, will eftablifh the foul in thofe duties which are mofl 
 irkfome to fiefh and blood. Nothing could prevail with 
 Jfaac to change his mind, when he knew what was the 
 \vill of God, 
 
 Verses 
 
^tj^ AN EXPOSITION OF THE Chap. Xlj^ 
 
 Verses i8, 19. 
 
 ror ye are not come unto the mount that 
 might be touched, and that burned with 
 fire, nqr unto blackness and darkness and 
 tempest, and the sound of a trumpet, and 
 the voice of words ; which voice they that 
 heard entreated that the wqi^j^ 5i^qux«d no:i^ 
 3e spoken to them any mob,e, 
 
 ^ I. Some general conjtdnations ■premifed, § 2, 3. (I.) Ex'% 
 pofition. Not come to the mount thai might he touched^ 
 § 4. 'The fire that turned, § 5. Blacknefs» § ^^Dark-^ 
 vefs and tcmpcji, § 7, The found of a trumpet. § 8. Thf 
 %-^cice of words, § 9. The r^^«^^ of the hearers^ § .10^ 
 J I. (II.) Ohfrvations. 
 
 § I. X HIS difcourfc, from hence to the end of th^, 
 chapter, is of great weight, and accompanied with fundry 
 difficulties ; which expofitors do fcarcely fo much as no- 
 tice. I ihail, therefore, premife thofe general conf derations: 
 which Vv'ill direft us in its expofition, taken from thei 
 fcope of the words, and nature of the argument in hand-*. 
 And 
 
 I . The whole epiftle, as we have often obferved, is a% 
 to the kind of writing, -parenetic ; intended as a perfua-^ 
 iive to confiancy and perfeverance in the profeliion of the 
 gofpel. 
 
 2,. The main argument which he iniiils on in general 
 to this end, and wherein the d'ldadical part of the epiftle 
 doth coniifl, is, the excellency, glory, and advantage of 
 thatgofpel ftate to which they were called. 
 
 3. Having infilled particularly and diflin£lly on thefc 
 things, and brought his argument from them to an ifliie, 
 he makes, in the difcourfe before us, a recapitulation of 
 the whole ; for he makes a brief fchcmi of the two flates.. 
 
Ver. I?, 19. EPISTLE TO THE HEBREWS. 52- 
 
 of the law and gofpel which he had compared, balancing 
 the one againil the other, and thereby dcmonllrates the 
 force of his argument and exhortation. 
 
 4. It mull be obferved, that ihc great horiour ^nd privi- 
 lege of the Judaical church ftate, and whereon all parti- 
 cular advantages depended, was their coming to mount 
 Sinai at the giving of the law. 7here were they taken 
 into covenant with God, to be his peculiar people above 
 all the world ; there were they formed into a national 
 fhurch ; and there had they all the privileges of divine 
 worfhip committed to them» 
 
 5. Wherefore the apoftle, allowing all this, obferves, 
 that it was done in fuch a way of dread and terror, as 
 that there was no evidence in all that was done of God's 
 being reconciled to them by thofe things. The whole re- 
 prefentation of him was as an ahfolute foverelgn, and a 
 
 fevere judge. Thunders, voices, earthquakes, and iire, 
 give no fignification of grace and mercy \ but rather be- 
 fpeak a * glorious miniftration of death,* [II. Cor. iii. 7.] 
 whence the confciences of linners were forced to fubfcribe 
 to their own condemnation as juft and equal. God was 
 here reprefented in all outward demonftrations of infi- 
 nite holinefs, juflice, feverity, and terrible majefty, on 
 the one hand ; and, on the other, men in their lowei^ 
 condition of lin, mifery, guilt, and death. If there be 
 not therefore fomething elfe to interpofe between God 
 and men, fomewhat to fill -up the fpace between infinite 
 feverity and inexpreflible guilt ; all this glorious prepa- 
 ration was but a theatre fet up for pronouncing judgement^ 
 and the fentence of eternal condemnation againfl finners. 
 On this confideration depends the force of the apoflle's ar-* 
 gument, and the due apprehenfion and confideration of it 
 is a better expofition of verfes 18 — 21, than the mere 
 opening of the particular expreflions will amount lo \ yet 
 they alfo mull be explained. 
 
 § 2. (I.) ' For ye are not come unto the mount that 
 * might be touched.* Ye are not come ; two things are in- 
 cluded in this negative expreflion : — What their fathers 
 iid, the^ carm to the things here mentioned ; and — What 
 I thej 
 
%it AN EXPOSITION OF THE Chap. Xlt 
 
 iheywtre delivered from, by their call to the gofpel. They 
 were no more concerned in all that dread and terror. 
 
 The apoftle in this co^nparlfon between their ^ coming^ of 
 old into the legal church ilate, and our admijfion into the 
 gofpel {late, includes a fuppofition of the way and mariner 
 wliereby they approached to God in the giving of the law, 
 vi%, by the fandtification of themfelves, the wafhing of" 
 their cloaths, as an outward fign thereof, with other re- 
 verential preparations, [Exod. xix. 10, II.] Whence it 
 will follow, that, the gofpel church ftate being fo much 
 more excellent than that of old, God himfelf being in it 
 in a more glorious and excellent manner ; we fought to 
 endeavour a more eminent fanftification and preparation, 
 in all our approaches to God therein, [ver. 28.] Wc 
 may alfo obferve fome things in general concerning the 
 appearance of the divine Alajejiy, which intimates the glory 
 and terror of it. As 
 
 1. It was on the top of an high mountain j not on a 
 plain. As this had a great appearance of the throne of 
 majeflyj fo, it being above the people, as it were over 
 them, it was meet to fill them with dread and fear ; they 
 looked up and faw the mountain above them full of fire 
 and fmoke ; the whole mount quaking greatly, thunders 
 and terrible voices being heard in the air, [Exod. xix. iS. 
 and XX. 18. Deut. iv. 11.] they could have no other 
 thoughts hereon, but that it was z fearful thing to come to 
 judgement before the holy Lord God. And one view of 
 that terror of the Lord's holinefs and feverity here repre- 
 fented, is enough to make the llouteft finner quake and 
 tremble. 
 
 2. To increafe the reverence due to this appearance, 
 the people were commanded to keep their dillance, and 
 were flraightly forbidden an approach beyond the bounds 
 fixed and prefcribed to them. 
 
 § 3. They came ('^YiX(x>(poou.svu) opu) * unto the mount 
 * that might be touched \^ mount Sinai in Arabia, [Gal. iv, 
 25.] He makes this obfervation to manifefl how Inferior 
 the giving of the law was, in comparifon of the promul- 
 gation of the gofpel, wliich was from heaven j and to in- 
 timate 
 
Ver.i8, 19. EPISTLE TO THE HEBREWS. 32- 
 
 tlmate the fear and bondage the people were then in, who 
 might not fo much as touch the mountain, on which were 
 the figns of God's prefence, though it was in itfelf a 
 thing expofed to the fenfe of all creatures. — And there is 
 much of divine wifdom obferveable in the choice of this 
 place for the giving of the law. For, 
 
 1. It was a place of abfolute folitude \ here the people 
 could neither fee nor hear any thing, a<; it were, but God 
 and themfelves : there was no appearance of any relief, no 
 place of retreat ; but there they muH abide the will of 
 God. — And this teacheth us, that when God deals with 
 men by the law, he will let them fee nothing but hlmfelf, 
 and their own confciences. He takes them out of their 
 wonted reliefs, and prevents all referves and retreats. For 
 the mofl part, when the law is preached to finners, they 
 have innumerable diverfions and reliefs at hand to fhield 
 themfelves from its terror and efficacy. They betake 
 themfelves to the promifes of fin itfelf, or the purpofes 
 of future amendment ; or elfc the various occupations of 
 life ; they have other things to do than to attend to fo 
 unwelcome a voice, at leaft it is woX. yet necelTary. But 
 when God will bring them to the mount, all thefe pre- 
 tences will vanifh and difappear ; not one of them fhall 
 be able to fuggell the leail relief to a poor guilty finncr ; 
 his confcience fliall be kept to that which he can neither 
 abide nor avoid. Unlefs he can make the great plea of 
 an intereft in the blood of Chrifl, he is gone for ever.-^ 
 To this we may add, that God gave herein a type and re- 
 prefentation of the great judgement at the lafl day : the 
 terror of it confifts much in this, that iinners fhall be able 
 to fee nothing but God and the tokens of his wrath. 
 
 2. It was a barren zvid fruit lefs defcrt, where there was 
 neither water nor food ; and anfwerable thereto the law, 
 in a ftate of fin, would bring forth no fruit, nothing ac- 
 ceptable to God, nor ufeful to men ; for there was no- 
 thing on Sinai but bufhes and brambles ; whence it had 
 its name. Thefe made an appearance at a diftance of 
 fome fruitfulnefs, but when it came to be tried, there was 
 nothing but what was iit for the fire. And fo it is with 
 
 Vol. IV. U u aU 
 
328 AN EXPOSITION OF THE Chap. XII. 
 
 all under the law, they may feem to perform many duties 
 of obedience ; yea, fuch as they truft to, and make their 
 boaft of. But when they are brought to the trial, they arc 
 no other but fuch as God fpeaks of, [Ifa. xxvii. 4.] 
 
 * Who would fet the briars and thorns againft me in bat- 
 
 * tie ? I would go through them, I would burn them to- 
 
 * gether.' Other fruit the law will not bring forth. 
 Nor was there any water in the defert of Horeb to make 
 it fruitful ; that which the people lived on was brought 
 out of the rock ; and * that rock was Chrift.' 
 
 § 4. * The fire that burned ;' for fo I rather read the 
 words, than the mount which * burned with fire.' For 
 the fire of itfelf was a token of God's prcfence, and a 
 diftin5i means of filling the people with dread, [Exod. 
 xix. i8.j * The Lord defcended on the mount in fire;' 
 and Deut. iv. 12. * God fpake out of the midil of the 
 
 * fire.' And this fire prefented both — the defcent of God 
 on the mount ; * The Lord came down in fire ;' the peo- 
 ple thus feeing the token of God's prefence ; and — the 
 continuance of his prefence there, for it continued burning 
 all the time God fpoke ; * he fpake out of the fire.* And 
 it was a flaming fire, which raifed a fmoke, * like the 
 
 * fmoke of a furnace,' [Exod. xix. 18.] which our apof- 
 tie feems to exprefs by * blacknefs,' in the next word. 
 Yea, this fire flamed and burned up, as it were, ' to the 
 
 * midfl of heaven,' [Deut. iv. 11.] It fignifies \{\% jea- 
 loiify ; for fo Moles expounded it, [Deut. iv. 24.] * For 
 
 * the Lord your God is a confuming fire, even zjea/ous 
 « God.' 
 
 This is the firfl: thing the people beheld when they 
 came to the mount. And when men under the law have 
 to deal with God, their firft apprehenfion of him is his 
 holinefs and feverity againft finners, with his anger and 
 difpleafure againft fin. There the law leaves them, and 
 thence they muft be confumed, without relief by Jefus 
 Chrift. Until the law comes, they are alive, that is, at 
 peace, and in fecurity, well fatisfied with their condition. 
 They fee not, they think not of the fire that is ready to 
 confume them j yea, for the moft part, they have quite 
 
 other 
 
Ver. iS, 19. EPISTLE TO THE HEBREWS. 3*9 
 
 other notions of God, [Pfal. I. 21.] But when the law 
 hath by its convictions brought the {inner to a fenle of 
 guilt which he cannot avoid, it reprefents to him the holi- 
 nefs and feverity of God, with his indignation and wrath 
 againft iin, which have a refemblance of a confum'mg fire. 
 This fills his heart with dread and terror, and makes him 
 fee and bewail his miferable undone condition, in the pre- 
 fence of infinite holinefs, inexorable juflice, and fiery in- 
 dignation. Hence the cry of thofe who find not the way 
 of relief will be one day, ' Who among us fhall dwell 
 
 * with devouring fire ? Who Ihall inhabit everlafling 
 
 * burning ?' 
 
 § 5. To * fire* the apoflle adds ' blacknefs,^ as we ren- 
 der the word, attended with * darknefs and tempefl,* 
 [Deut. V. 22 — 24.] 'God fpake to you out of the midft 
 
 * of the fire, and the cloud and the thick darknefs,' [ver» 
 22.] So that it is evident there was a mixture of them 
 altogether, [Pfal. xviii. 8 — 13.] And nothing can be con- 
 ceived of greater dread and terror, than fuch a mixture 
 of fire, and darknefs, and tempefl, which left nothing o£ 
 light to the fire but its dread and terror.* 
 
 (Tvo(pog) blacknefs, faith Eustathius, is from {vi(pog 
 JEol. ]/o(pog) a cloud, in the ^olic dialed. Wherefore 
 the apoflle in this word might have refped to that * black- 
 ' nefs,' which was caufed by the thick cloud wherein God 
 defcended, [Exod. xix. 9.] 'I will come to thee in a 
 
 * thick cloud \ which abode upon the mount, [ver. 16.] 
 the blacknefs of it not being taken away by the fire that was 
 in it, every part of the appearance referving its own ter- 
 ror. But the Syriac and Jrabic, with other tranflations^ 
 put the words in con{lru£lion, and render them, the blacks 
 
 * Thus Milton could conceive of nothing more dreadful, when 
 defcribing the ' place eternal juftice had prepared* for the rebel- 
 lious, than the following : 
 
 • _ Yet froi^n thofe flames 
 
 No light, but rather darknefs vilible 
 Served only to difcover lights of woe, 
 Regions of forrovv, doleful fhades, where peace 
 
 And reft can never dwell. 
 
 Parad, Loft. Book I. line 63. 
 
330 AN EXPOSITION OF THE Chap. XIL 
 
 nefs or obfcurity of the cloiid \ which probably is intended 
 in this word and the following. 
 
 And this is the third thing in the progrefs of the work 
 of the law on the confciences of iinners ; when they are 
 Ihut np under guilt, and begin to be terrified with the 
 reprefentation of God*s feverity againll fin, they cannot 
 but look to fee if there be any thing in the manifeftation 
 of God and his will by the law that will yield them 
 relief ; but here they find all things covered with hlack- 
 nefs and obfcurity ; the glory of God, and his defign of 
 bringing them to the law, or the law to them, is covered 
 under the veil of this darknefs which increafeth their 
 dread. 
 
 § 6. To this blacknefs the apoflle adds * darknefs and 
 * tempeft ;' blacknefs is a property of a thing in itfelf ; 
 darknefs is its elfeft towards others ; what this darknefs 
 was we cannot well comprehend ; but this it teaches us, 
 that notwithftanding the revelation God made of himfelf 
 in this difpenfation of the law, he was, as to his glorious 
 pUTpofes of grace and mercy, in thick darknefs to the 
 people. 
 
 * Jnd tempeft ;* in this word he comprifeth the thun- 
 dering, lightning and earthquake; [Exod. xix. 1 6. xx. 
 18.] thefe increafed the terror of the darknefs, and mad» 
 it (hirw) a thick darknefs^ as it Is in Mofes. 
 
 As it was without in the giving of the law, fo it is 
 Vfithin m the work of the law ; it fills the mind of men 
 with a florm, accompanied with darknefs and perplexKy. 
 Firft, its work in the minds and confciences of finners 
 ends in darknefs and tempeft ; it brings the foul to dark^ 
 nefs, that it knows not what to do, nor how to take one 
 ftep towards its own relief ; it can fee no light, either for 
 its direttlon, or confolation ; and herein it dither tires 
 itfelf with vain endeavours for relief, by its own works 
 ^nd duties ; or elfe finks into heartlefs cfefpondencies and 
 complaints. And, fecondly, it raifeth a tempefi of dif- 
 quieting and perplexing thoughts ; oftentimes accom- 
 panied with dread and terror. In this ftate the law leaves 
 poor fiaiiers, it will not accompany them one ftep towards 
 Z deU- 
 
Veil, i?, 19. EPISTLE TO THE HEBREWS. 331 
 
 deliverance ; it will neither reveal, nor encourage theoi 
 to look after any relief; yea it declares that here the 
 linner muft die and perifh, for any thing the law can do. 
 This therefore is the place and feafon wherein Chrill 
 interpofeth, and cries to flnners, ' Behold me, behold 
 
 me 
 
 i> 
 
 § 7. They came to * the found of a trumpet.' This 
 is called (131^ b)p) the voice of the trumpet, [Exod. xix. 16 
 — 19.] and was of diflinguifhed ufe in that folemnity ; it 
 is well rendered by the apoflle, * the found of a trumpet;* 
 for it was not a real trumpet, but formed in the air by 
 the miniftry of angels, to a degree of terror ; fo it ' waxed 
 * louder and louder,' to fignify the nearer approach of 
 God. 
 
 As to its typical -figniiication — it was a pledge of the 
 future judgement, when all flefh Ihall be fummoned before 
 the judgement feat of Chrift, to anfwer the terms of the 
 law ; and — as it was changed in the following inflitution 
 of the feafl of expiation ; and in the year of jubilee — 
 it was a type of the promulgation of the vofpel in the 
 miniftry of Chrift himfelf ; and thus are things ftated ia 
 the confciences of finners, with refpeft to the different 
 founds of the trumpet ; the fummons of the law fills them 
 with dread and terror ; appear they muft before God, 
 there is no avoidance ; but ftand before him they can- 
 not ; they are like Adam, when he could no longer hide 
 himfelf, but muft appear and anfwer for his tranfgreflion ; 
 they have no refuge to betake themfelves to ; the law con- 
 demns them, they condemn themfelves ; and God is 
 reprefented as a judge full of feverity ; under this dreadful 
 fummons of the law, the gofpel finds us ; which exceed- 
 inglv exalts the glory of fovercign grace, and of the blood 
 of Chrift in the confciences of believers, [Rom. iii. 19 
 
 § 8. Hereunto is added * the voice of words.' It iS 
 faid that God fpake by a * voice,' [Exod. xix. 19.] that 
 is, an articulate voice, in the language of the people, that 
 it might be underftood by all ; and hence he is faid to 
 fpeak with the people, [chap. xx. 19.] ' The Lord fpake 
 
33* 
 
 AN EXPOSITION OF THE Chap. XII. 
 
 to them out of the midft of the fire, and they heard his 
 
 * voice/ [Deut. iv. 12. v. 23.] Now the words that 
 were -uttered with a voice, were the ten wordsy or ten 
 commandments, written afterwards in two tables of flonc, 
 but no more, which all the people heard, [Deut^ v. 22.] 
 
 Wherefore from the midft of the dreadful appearance 
 of fire, clouds, and darknefs (all other noifes of thunder 
 and the trumpet cealing) God caufed a voice, fpeaking the 
 words of the ten commandments articulately in their own 
 language, to be heard by the whole congregation, men, 
 women and children, in the ftation wherein they were 
 placed at the foot of the mount ; and this voice was fo 
 great and terrible, as that the people were not able to 
 bear it ; for although it is evident, that they were ter- 
 rified with the dreadful appearances on the mount ; yet 
 was it this /peaking of God himfelf that utterly over- 
 whelmed them. 
 
 § 9. ' Which voice they that heard entreated that the 
 
 * word fhould not be fpoken to them any more.* They 
 that heard -y that is, the whole alTembly or congregation ; 
 of all which, thofe that were above th,e age of twenty 
 years, aiii fo able to underftand the matter and perfonally 
 engage \n tlie covenant, except two pferfons, died in the 
 wildernefs under the difpleafure of God ; *' Entreated that 
 the word fhould not be fpoken to ikem any more ; or, that 
 the fpeecb rf Gody fhould not be continued to them iw- 
 medlatelyy The word {Tra^cjynwocvio)- here rendered ' en- 
 
 * treated,'' we expre fs by rcfujlngy ver. 25. they deprecated 
 the hearing of the word in that manner any more ; 
 which they did no doubt by their officers and elders ; for 
 both themfelves being terrified, and obferving the dread 
 of the whole congregation, they made requeft for them- 
 felves and the reft to Mofes ; and becaufe they did it with 
 a good intention, out of reverence for the majefty of 
 God, without any defign of declining obedience, it was 
 accepted,. [Deut. v. 28, 29.] 
 
 ^ 10. (II.) Hence we may ohferve \ 
 I. A view of God as a judge, reprefented in fire and 
 blacknefs, will fill the fouls of convinced finners with 
 
 dread 
 
Ver»i8, 19. EPISTLE TO THE HEBREWS. 333 
 
 dread and terror ; how fecure foever they may be at 
 prefent, when God calls them forth to the mount their 
 hearts cannot endure, nor can their hands be flrong. 
 
 2. When God calls finncrs to anfwer the law, there is 
 110 avoiding of an appearance ; the terrible fummons and 
 citation will draw them out, whether they will or no. 
 
 3. It is a blelled change to be removed from the fum- 
 mons of the law, to the invitation of the gofpel ; and 
 from the guilt of Hn to mercy and pardon ; he that fhall 
 compare the terrible citation of finners before the throne 
 of God, to receive and anfwer the law, with thofe fweet, 
 gracious, heavenly invitations, with proclamations of grace 
 and mercy, given by Chrift in the gofpel, [Matt. xi. 27, 
 28.] may apprehend the difference of the two Hates here 
 infilled on. 
 
 4. Let no man ever hope to appear before God with 
 confidence or peace, unlefs he can have an anfwer in 
 readinefs for all the words of this law ; and they who 
 fuppofe they have any other anfwer, but the fubflitution 
 of the furety of the covenant in our flead, with an in- 
 terefl by faith in his mediation, blood, and facrifice, will 
 be eternally deceived. 
 
 § II. O^^ri;^ moreover ; 
 
 1. No outward privilege, fuch as this was, to hear the 
 voice of God, is fufficient of itfelf to preferve men from 
 fuch rebellion and finful provocati©n as Ihall render thera 
 obnoxious to divine difpleafure. 
 
 2. Then is the finner utterly overwhelmed, when he 
 hath a fenfe of the voice of God himfelf in the law ; when 
 he finds God himfelf fpeaking to his confcience, he can. 
 no longer bear it. 
 
 3. That the fpeaking of the law immediately difcovers 
 the invincible neceffity of a mediator between God and 
 iinners. The people quickly found that there was no 
 dealing with God in their own perfons, and therefore 
 defired that there might be one to mediate between God 
 and them. And, 
 
 4. If the giving of the law was fo full of terrors, that 
 the people could not bear it, but apprehended they mufb 
 
 die 
 
334 AN EXPOSITION OF THE Chap. XII, 
 
 die if God continued to fpeak it to them ; what will be 
 the execution of its curfe in a way of vengeance at the laft 
 day ! 
 
 Verse 20, 21. 
 
 ror they could not endure titat 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 was the sight, that moses said, 
 i exceedingly fear and quake. 
 
 § I. Introdu^ion. § 2. T^he terror of the law illujirated 
 from the inter d'lil about touching the mountain. § 3. Far^ 
 thcr illujirated from i^ conflernation of Mofes, § 4. 0^-* 
 Jervation. 
 
 § 1 . 1/ OR they could not endure that which was com* 
 * mended,' that is, the law itfelf ; they could not endure it; 
 they could not bear it, or Jland under it ; there was ad- 
 miniftered with it a fpirit of bondage to fear, [Rom. viii. 
 15.] which aggravated the terror of it in their con- 
 iciences. 
 
 Thefe are the effeds which a due apprehenfion of 
 the nature, end» and ufe of the law, with the feverity of 
 God therein, will produce in the minds and confciences 
 of finners. Thus far the law will bring us ; and here it 
 leaves us ; here are we Ihut up ; there is no avoiding of 
 its power, fentence, and fanflion ; it is given by God 
 himfelf ; the {inner could wirti that he might never hear 
 more of it; what is paft againil this law, cannot be 
 anfvvered for ; what is to come cannot be complied with ; 
 hereon they find themfelves utterly loll, and fo have no 
 expedation but of fiery indignation to confume them ; and 
 
 accord- 
 
Ver.20, 21. EPISTLE TO JKE HEBREWS, 335 
 
 accordingly they raufl eternally perifli, if they betal^e not 
 themlelves to the only relief, Chrift the Saviour. 
 
 § 2. Of this terror from the giving of the law, and 
 the caufes of it, the apollle gives a double illuflration ; 
 the firfl whereof is the tnterdl^ given againfl touching the 
 mount ; which extended to the very beafts ; * And if io 
 * much as a beaft touch the mountain ;' fo was the divine 
 conftitution ; * whether it be bead or man, it fliall not 
 ^ live ;' [Exod. xix. 13.] I doubt not but that Divine 
 Providence removed from it fuch brute creatures as were 
 not under the power of men, fuch as might be wild about 
 thofe mountainous deferts, or elfe the fire confumed them 
 to the leaft creeping thing ; but the prohibition refpe£ls the 
 cattle of the -people^ which were under their power, and at 
 their difpofal ; and this (befides being an illuftratioa of 
 the abfolute inacceffiblenefs of God by the law) feems to 
 intimate the uncleannefs of all things v/hich finners poflefs, 
 by their relation to them. To the impure all things are 
 impure and defiled ; therefore doth the prohibition extend 
 itfelf to the beafts alfo. 
 
 The punifhment of a beaft touching the mount, was, 
 that it fhould die ; and it is exprefied in the prohibition, 
 that no hand fhould touch that which had oiiended ; it was 
 to be flain at a diflance with ilones or darts ; no hand was 
 ever more to touch it \ either, to relieve it, which may be 
 the fenfe of the word ; or to Jlay it^ left it were defiled 
 thereby ; and this alfo fheweth, at what a diftance we 
 ought to keep ourfelves from every thing that falls under 
 the curfe of the hiw. 
 
 § 3. The fecond evidence which he gives of the 
 dreadful promubzation of the law, and coi^fequently of 
 the miferable ft ate of them that are under its power, is 
 on what befell P'vlofrs on this occafion ; the eflecl of this 
 terror extendeth irfelf to the meaneft of beafts, and to the 
 beft of men ; Mofes was a peri-on holy, and abounding ia 
 grace above all others of his time ; the meekeft man on 
 the earth ; he was accirftomcd to divine revelations, and 
 had once before beheld a reprefentation of the Divine 
 prefence [Exod. iii.] he was the internuntius, the media- 
 , Vol. IV. X x tory 
 
336 AN EXPOSITION OF THE Chap, XIL 
 
 tory mefTenger, between God and the people at that time ; 
 yet would none of thefe privileges exempt him from an 
 amazing fenfe of the terror of the Lord in giving the law ; 
 and if on all thefe advantages he could not bear it, much 
 lefs can any other man do fo ; the Mediator himfelf of 
 the old covenant was not able to fuftain the dread and 
 terror of the law ; how defperate then are their hopes who 
 would yet be faved by Moles ! 
 
 This exprefhon was, * I exceedingly fear and quake,' 
 or tremble ; that he faid fo, we are affured by the Holy 
 Ghofl in this place ; they were undoubtedly fpoken then 
 and there (though not recorded in the facred ftory,) 
 hence it is faid, that he /pake, but not one word is added 
 of what he did fpeak, [Exod. xix. 19.] ' And when the 
 
 * voice of the trumpet founded long, and waxed louder 
 "* and louder, Mofes fpake and God anfwered him by a 
 
 * voice ;' then no doubt he fpoke thefe words ; for it was 
 immediately upon his light of the dreadful appearance, 
 to which feafon the apollle affigns them. 
 
 It is faid, moreover, that God anfwered him v/ith a 
 voice ; but what he faid to him is not recorded. Doubt- 
 lefs, God fpoke what gave him relief, which deUvered 
 him out of his diftrefs, and reduced him to a frame of 
 mind meet for the miniflration committed to him, which 
 in his furprifal and confternation he was not ; and there- 
 fore immediately afterwards, v/hen the people fell into 
 their great horror and diftrefs, he was able to relieve and 
 comfort them, no doubt, with that kind of relief which 
 he himfelf had received from God, [Exod. xx. 20.]— ^ 
 It appears then that, 
 
 § 4. Obf. All perfons concerned were brought to an 
 
 utter diflrefs by the renovation and giving of the law, 
 
 from whence no relief is to be obtained but by him alone 
 
 who is the end of the law for righteoufnefs to all ths,t 
 
 ■ believe* 
 
 Vehsss 
 
ysR. 22— 24. EPISTLE TO THE HEBREWS, 337 
 
 Verses 22 — 24. 
 
 BUT YOU ARE COME UNTO MOUNT SION, AND UNTO 
 THE CIT.Y OF THE LIVING GOD, THE HEAVENLY 
 JERUSALEM, AND TO AN INNUMERABLE COMPANY 
 OF ANGELS, TO THE GENERAL ASSEMBLY AND 
 CHURCH OF THE FIRST-BORN WHICH ARE WRITTEN 
 IN HEAVEN, AND TO GOD THE JUDGE OF ALL, 
 AND TO THE SPIRITS OF JUST MEN MADE PER- 
 FECT, AND TO JESUS THE MEDIATOR OF THE NEW 
 COVENANT, AND TO THE BLOOD OF SPRINKLING 
 THAT SPEAKETH BETTER THIIiGS THAN THAT OF 
 ABEL. 
 
 § I. The Ji ate of the church under the go [pel, A rule of in- 
 terpretation. § 2. (I.) Believers are come to mount SI on, 
 § 3, 4. '2 he city of the living God. ^ 5. 7 he company 
 of angels, § 6. Inferences. § 7. The general ajfembly^ 
 and churchy § 8. Of the firflborn^ written in heaven, 
 § 9. 7(? God the judge of all, § to. To the fpirits of 
 juft men made perfccf. § li. To Jefus the Mediator of 
 the neu> covenant. § 12. The blood of fprinkling. § 13. 
 T'hat fpeaketh better things than AbeVs. § 14- How wtf 
 come to theje things. § 15 — 17. (II.) Obfervations, 
 
 § I. X HIS is the fecond part of the comparifon. In 
 X\iQ former he gave an account of the ilate of the people 
 and the church under the law, from the giving of it, and 
 the nature of its commands. In this he fo declares the 
 ilate to which they were called by the gofpel, as to ma- 
 nifeft it to be incomparably more excellent in itfelf, and 
 beneficial to them. 
 
 We have here a bleffed, a glorious defcription of the 
 Catholic church, as the nature and communion of it is re- 
 vealed under the gofpel ; whiclr is diftributed into two 
 parts — militant and triumphant. There is in the religion 
 
 X X 2 of 
 
il^ AN EXPOSITION OF THE Chap.XIL 
 
 of the papills another part of the church, neither in earth 
 nor in heaven, but mtder the earth, as they fay, in pur-> 
 gatory. But with thisf they who come to Chrifl by the 
 gofpel have nothing to do. They come indeed to the 
 
 • fpirits of juft men made perfeft :' but fo are none of 
 thofe, by their own confeffion, who are in purgatory. 
 Wherefore believers have nothing to do with them. 
 
 That which we mufl refpedl as our rule in the expofi- 
 tion of the whole is, that the apoflle intends a defcrip- 
 tion of that Hate whereunto believers are called by the 
 gofpel. For it is that alone which he oppofeth to the 
 itate of the church under the Old Teflament. And to 
 fuppofe that it is the heaverdy future ft ate which he intends, 
 is utterly to deftroy the force of his argument and exhor- 
 tation. For they are built folely on the pre-eminence of 
 the gofpel flate, above that under the law, and not of hea- 
 ven itfelf, which none could queflion. 
 
 § 2. (I.) And firfl we are faid to * come to mount 
 
 * S>ionJ The fum of the whole is, that by the gofpel we 
 are called to a participation of all the glory which was 
 afcribed orpromifed to the church under thofe names, in 
 opposition to what the people received by the law at mount 
 
 .^; 
 
 mat. 
 
 Sion was a mount in Jerufalem, which had two heads, 
 one whereof was called Moriah, whereon the temple was 
 built, whereby it became the feat of all the folemn wor- 
 .fhip of God ; and on the other was the place and habi- 
 tation of the kings of the houfe of David ; both of them 
 typical of Chrift, the one in his prieftly,- the other in his 
 kingly office. 
 
 And the opposition between tlkfe two mountains was 
 eminent. For God came down for a feafen only on 
 mount Sinai ; but in Sion he is faid to dwell^ and to make 
 It his habitation for ever. He appeared in terror on mount 
 Sinai, as we have (een ; but Sion was in Jerufalem^ 
 which is a ' vifion of peace.' He gave the law on mount 
 Sinai; the gofpel went forth from Sion, [Ifa. ii. 2, 3.] 
 He utterly forfook Sinai, and left it under hondagt ; but 
 Sion hfree forever, [GaL iv.] The people were, burthen- 
 
 ed 
 
V£Ri22— 24- EPISTLE TO THE HEBREWS. 339 
 
 ed with the law at mount Sinai, with which burden they 
 were led to Sion, where they waited for dehverance from 
 it, in the obfervations of tJiofe inflitutions of divine wor- • 
 fhip which were typical and fignificant thereof. 
 
 Sion therefore is the place of God's fpecial gracious re- 
 lidence, the throne of Chrift in liis reign, the fubjeft of 
 all graces, the objed of all promifes, as the fcripture 
 abundantly teilifies. This is the firfl privilege of be- 
 lievers under the gofpel. They come to mount Sion ; that 
 is, they are interefted in all the p-omlfes of God made to 
 Sion, recorded in the fcripture ; in all the love and care of 
 God exprelTed towards it ; in all the Jpiritual glories af- 
 •figned to it. The things fpoken of it were never ac- 
 complifhed in the earthly Sion ; but typically, fpiritually, 
 and in their reality they belong to believers under the 
 New Teftament. All the promifes, therefore, which were 
 made of old to Sion, do belong to the prefent church of 
 believers. Thefe in every condition they may plead with 
 God ; they have the grace, and fhall have the comfort 
 contained in them. There is the fecurity and alTurance 
 of their fafetv, prefervation, and eternal falvation. 
 Hereon depends their final deliverance from all their op- 
 prefTions. 
 
 Be their outward condition never fo mean and deflitute ; 
 be they affli£led, perfecuted, and defpifed, yet all the 
 glorious things that are fpoken of Sion are theirs, and aC' 
 complilhed in them in the fight of God, however excel- 
 lent and innumerable. 
 
 Let this be compared with the people's coming to 
 mount Sinai, as before declared, and the glory of it wiil 
 be confpicuous. And believers are to be admonifhed, to 
 walk worthy of the privilege ; [Pfal. xv,] to be thankful 
 for it; to rejoice in it ; and to make it an efFedual motive 
 to obedience and perfeverancc. 
 
 § 3. They are faid to come ' unto the city of the living 
 * God, the heavenly Jerufalem.' Both thefe are the fame. 
 So Jerufalem is calkd the city of God ; [Pfal. xlvi. 4. 
 xlviii. I, 8. Ixxxvii. 3.] But in every place with refpe£t 
 to Sion. 
 
 I. Thev 
 
340 AN EXr^OSltlON OF THE Chap. XII. 
 
 1. They came to a city. They received the law in a 
 ivUdernefsy where they had neither reft nor refuge. But in 
 a city there is order, defence, and fafety j it is the name 
 of a quiet habitation. 
 
 2. This was the city ef God. The flate of the church 
 under the New Teflament hath the fafety, and beautiful 
 order of a city, the city of God ; the only city which he 
 takes peculiarly to be his own in this world. — It is his on 
 account of propriety ; he framed it, he built it, it is his 
 own ; no creature can lay claim to it, or any part of it. 
 And thofe who ufurp a dominion over it, fhall anfwer to 
 him for their ufurpation. — It is his on account of inhabit 
 tation ; for he dwelleth in it, and in it alone, by his gra- 
 cious prefence. — It is under God's rule^ as its only fove- 
 reign. Therein he difpofeth all his children to a fpiritual 
 fociety. So Paul tells the Ephefians, that by gr^ce they 
 were delivered from being flrangers and foreigners, and 
 made fellow citizens with the faints, and the houfehold of 
 God, [Ephef. ii. 19.] 
 
 3. The apoftle adds a property of God of great confi- 
 deration in this matter. It is * the city of the livitig 
 * God •/ that is, of the true and only God. Of him who 
 is omnipotent, able to keep and preferve his own city, as 
 having all life, and confequently all power in himfelf. 
 Of him who Jives, eternally, and with whom we Ihall 
 live, when we fliall be no more here. 
 
 4. This city of the living God, is the heavenly Jerufa^ 
 Urn, And the apoftle herein prefers the privileges of the 
 gofpel, not only above what the people were made parta- 
 kers of at Sinai in the wildernefs \ but alfo above all that 
 afterwards they enjoyed in Jeri-tfalem in the land of Ca- 
 naan. For in the glory and privileges of that city the 
 Hebrews greatly boafted. But the apoflle cafts that city, 
 in the {late wherein it then was, into the fame condition 
 with mount Sinai in Arabia, that is, under bondage ; 
 [Gal. iv. 25.] and he oppofeth thereto that Jerufalem 
 which is above, that is, this heavenly jerufalem. And it is 
 called heavenly ; becaufe, as a city, it is not of this world ; 
 becaufc no fmall part of its inhabitants are already actu- 
 ally 
 
V£R,22— 24- EPISTLE TO THE HEBREWS. 341 
 
 ally inflated in heaven ; becaufe as to its flate on ear^h, it 
 comes down from heaven ; [Rev. xxi. 2, 3.] that is, hath 
 its original from divine authority and inflitution ; becaufe 
 the portion and inheritance of all its inhabitants lie in 
 heaven : becaufe the fpiritual life and graces of all that be- 
 long to it are heavenly ; and, finally, becaufe their [710X1- 
 '^svuoc) city converfatioriy is in heaven. 
 
 § 4. And we may yet a little farther reprefent the glory 
 of this privilege, in the enfuing remarks : 
 
 1. A city is the only place of r£/?, peace, fafety, and 
 honour, among men in this w^orld. To all thefe, in the 
 fpiritual fenfe, we are brought by the gofpel. Whilft 
 men are under the law, they are at Sinai, in a wildernefs 
 where there are none of thefe things. The fouls of fin- 
 ners can find no place of reft or fafety under the law. 
 But we have all thefe things by the gofpel. Reft in Chrift, 
 peace with God, order in the communion of faith, fafety 
 in divine protection, and honour in our relation to God 
 in Chrift. 
 
 2. The greateft and moft glorious city which is, or 
 ever was in the worlds is the city of this or that man who 
 hath power or dominion in it. The gofpel church is the 
 city of the living God \ and it is ten thoufand times more 
 glorious to be a citizen thereof than of the greateft city in 
 the world. To be a citizen of the city of God, is to 
 be free, to be honourable, to be fafe, to have a certain 
 habitation, and a blefted inheritance. 
 
 3. God dwells in the church of believers. The great 
 king inhabits his own city. Herein is the fpecial reii- 
 dence of his glory and majefty. He built it, framed it 
 for himfelf, and fays concerning it, * There will I dwell, 
 * and this fhall be my habitation for ever.' And it is no 
 fmall privilege to dwell v^Mth God in his own city. The 
 name of this city is * Jehovah Shammah,' the Lord Is there. 
 [Ezek. xlviii. o,^.'] 
 
 4. The privileges of this city of God are heavenly, it 
 is the * heavenly Jerufalem.' Thence it is that the world 
 knows tliem not, values them not, 
 
 § S- In 
 
34S AN EXPOSITION OF THE Chap. XO, 
 
 § 5. Ill the next place the apoftle affirms, that believers 
 are come to * an innumerable company of angels ;' (uv- 
 cicc<ri ayy'cKoov) to myriads of angels. A myriad iz ten thou- 
 Jand, and when it is ufed in the plural number, it figni- 
 iies an innumerable company, as we here render it. Pof- 
 fibly he hath refpecl to the angels that attended the pre- 
 fence of God in the giving of the law, whereof the 
 Pfalmiil fays ; * The chariots of God are twenty thou- 
 
 * fand, even thoufands of angels ; the Lord is among 
 
 * them as in Sinai in the holy place ;' [Pfal. Ixviii. 17.] 
 or the account of them given by Daniel ; * Thoufand 
 
 * thoufands miniflcred unto him, and ten thoufand times 
 
 * ten thoufand flood before him ;' [chap. vii. 10.] that is, 
 an innumerable company. 
 
 This accefs to angels is fpiritual. The accefs of the 
 people to their miniftry in Sinai was corporeal only ; nor 
 had they any communion with them thereby ; but ours 
 1^ fpiritual, in virtue of t\\t recapitulation of them and us 
 in Chrifl: ; [Ephef. i. 10.] they and v/e are brought into 
 one myflical body, whereof Chrifl is the head ; one fami- 
 ly which is in heaven and earth, called after hia name, 
 [Ephef iii. 14, 15.] we are brought together into one 
 fociety ; they and we are conflantly engaged in the fame 
 worfhip of Jefus Chrifl. Hence they call themfelves our 
 fellow f^rvants. This God hath given in command to 
 them as well as to us. For he faith, * Let all the angels 
 ' of God worfliip him,' [chap, i, 6.] which they accord- 
 ingly do. [Rev. V. II, 12.] 
 
 Befides \ there is a minijlry committed to them for the 
 fervice of the church, [chap. i. 14.] and the fear and 
 drc'ctd of their miniflrv is now taken from us, which was 
 fo great under the Old Teflament, that thofe to whom 
 they appeared thought they mufl die immediately. There 
 is therefore a perfect reconciliation between the church on 
 earth and the angels above ; the diflance and enmity oc- 
 caiioned by fin is taken away, [Col. i. 20.] There is a 
 onencfs in d&^^gn, and a communion in fervice between 
 tiiem and us ; as v/e rejoice in their happinefs and glory, 
 fo they feek ours continually ; their afcription of praii fc 
 
 I and 
 
Ver. !?2-.24. EPISTLE TO THE HEBREWS. 345 
 
 and glory to God, is mingled with the praifes of the 
 church, fo as to compole an intire worfliip. [Rev. v. 9 
 
 —12.] 
 
 Wherefore by Jftfus Chrifl we have a blelTed accefs to 
 this innumerable company of angels. Thofe who, by 
 reafon of our fall from God, and the firft entrance of 
 4in, had no regard to us, but to execute the vengeance of 
 God again ft us, reprefented by the cherubims with the 
 Jiatning /word (for he maketh his angels fpirits, and his 
 minifters a flame of fire) to keep man, when he had 
 finned, out of Eden, and from the tree of life ; [Gen. iii. 
 24.] thofe, whofe miniftry God made ufe of in giving 
 the law, to fill the people with dread and terror ; — thofe, 
 I fay, are now in Chrift become one myftical body with 
 the church, and our afTociates in deiign and fervice. 
 And this may well be efteemed an eminent privilege which 
 we receive by the gofpel. 
 
 § 6. And if this be fo, then we may infer, 
 
 1. The church is tht fafeft fociety in the world. A 
 kingdom it is, a city, a family, an houfe, which the 
 power of hell and the world can never prevail againfl. 
 Nor are thefe boajllng words^ (whatever diflrefled condi- 
 tion it may be in, in this world) but the faithful fayings 
 of God. Let us not fear the ruin of the church, whilll: 
 there is an innumerable company of angels belonging to 
 it. 
 
 2. It is the mofl honourable fociety in the world ; for all 
 the angels of heaven belong to it. This poor, defpicable, 
 perfecuted church, confifting for the moft part of as fuch as 
 are contemned in the world, is admitted to the fociety of 
 all the holy angels in heaven, in the worlhip and fervice 
 of Chrifl. 
 
 3. And we may fee hence the folly of that voluntary 
 humility in the worflnp-ping of angels, which the apoftle 
 condemns, and which is openly pra£lifed in the church of 
 Rome. They worfliip thofe who are only the fellow 
 fervants of true believers. 
 
 4. It is the higheft madnefs for any one to pretend him- 
 felf'to be the head of the church, as the Pope doth, un- 
 
 VoL. IV. Y y lefs 
 
344 AN EXPOSITION OF TH£ Chap. XII. 
 
 Icfs he allume alfo to himklf to be the head of all the an^ 
 gels in heaven, for they all belong to the fame church with 
 the faints here below. And therefore when mention is 
 made of the headfliip of Chriil, they are cxprelily placed 
 hi the fame fubje£lion to him. [Ephef. i. 20 — 23.] 
 
 § 7. Another inilance of the glory of this llate is, that 
 therein believers come to the ' general ajjcmbly, and church 
 ' of the iiril-born.' 
 
 1. Perhaps the word here ufed, (TvocvYiyvcjig and skkK'/j^ 
 cic^) are borrowed from the cuftoms of thofe cities, whofe 
 government was democratical ; efpecially that of Athens, 
 whofe fpeech was the rule of the Greek language. The 
 
 fonner word was ufed for the Jolemn ajjembly of all perfons 
 belonging to the city, where they were entertained with 
 fpe6lacles, facriflces, feilival folemnities, and laudatory 
 orations ; hence {Xoyog 7rccvvr/vpi?tog) a commendatory oration. 
 And therefore the word is ufed for any great affembly, as 
 we here tranflate it, with refpefl to praife and joy. In 
 thefe aifemblies no bulincfs of the flate was tranfa£led. 
 But the latter {sKr.X'/i(rio:,) was a meeting of citizens to de- 
 termine affairs which had a previous deliberation in the 
 Tenate. Hence it is applied to lignify that which we call 
 the church ; or (Vrrp) the congregation ; which is an affem- 
 bly for all the fpiritual ends of the fociety. But, 
 
 2. I rather think the apoille hath refpedl to the great 
 GJJemhly of all the males of the church of the Old Tefta- 
 ment. This was a divine inftitution to be obferved three 
 times a year, at the folemn feafts of the church, [Exod. 
 xxxiv. 23. Deut. ^vi. 16.] and the afTembly of them was 
 called the ^rf^^ congregation^ [Pfal. xxii. 25. xxxv. 18.] 
 being the greateft folemnities, and the moft glorious in 
 the whole church ; a matter of triumph to them all. 
 Or, 
 
 3. It may be, regard is had to the general afjcmhly of 
 the whole people at Sinai, in the receiving of the law.— 
 But there is a great di£-erence between thofe aifemblies 
 and this. For to thofe civil and political aiiemblies^ 
 as alfo that of the church, it was neceffary, that there 
 lliouid be a Ucal meeting of all belonging to themi 
 
 but 
 
Ver. 22—24. EPISTLE TO THE HEBREWS. 345 
 
 bat the aiTembly and church here intended, 2.rQ fpirhual, 
 and fo is their meeting or convention. There never 
 was, nor ever ihall be, a local meeting of them all, until 
 the laft day. At prefent, fuch as is the nature of their 
 fociety, fuch is their convention ; that is fpiritual. But yet 
 all that belong to the general alTembly intended, v^rhich is 
 the feat of praife and joy, are obliged by virtue of fpecial 
 inftitution, whilfl in this world, to alTemble in particular 
 focieties, 
 
 § 8. * Of the firft-horn which are vjritten in heaven? 
 There is no reafon to confine this expreffion (as fome 
 expolitors do) to the apoflles ; efpeciaily fince moft of 
 them at that time v^ere among the Ipirits of juft men made 
 perfe£l ; wherefore, in my judgement, the whole church 
 of ele£l believers^ confifting of Jews and Gentiles, as one 
 general aflembly, is intended, and which he celebrates 
 elfewhere as one of the greateft myfleries of divine wif- 
 dom, which was hid in God from the beginning of the 
 world, and not till then revealed. [See Ephef. iii. 5 — 10.] 
 This alTembly is defcribed, Rev. v. 9, 10. * Thou haft 
 ' redeemed us to God by thy blood, out of every kindred, 
 
 * and tongue, and people, and nation, and haft made us to 
 
 * our God kings and priefts ;* that is, one general affembly 
 and church of the firft-born. 
 
 And their coming to this aiTembly is oppofed to their 
 coming to mount Sinai ; for therein was both (nTccwiyu'^Lq) 
 a general affembly ; and (sr^r^K'^o-Kz) a church. It was a 
 general afjemhly^ as coniifting of all that people, men, 
 women, and children; and it was a churchy [A£lsvii. 
 38.] on account of the order which was in it in the 
 ftation of the elders, priefts, &c. This, therefore, is the 
 general aflembly of the firft-born, written or enrolled in 
 heaven ; vi%. the ele£l of God called, and by gratuitous 
 adoption interefted in all the privileges of the firft born ; 
 that is, made co-heirs with Chrift, and heirs of God, or 
 of the whole heavenly inheritance. But although this is 
 . comprehenlive of them all in all generations, ytt believers 
 come in a peculiar manner to them of whom the church of 
 God doth conlift, in the days of their profefTion. 
 
 Y y 2 § 9. The 
 
346 AN EXPOSITION OF THE Chap. XIT. 
 
 § 9. The apoflle proceeds, in the next place, to mind 
 us of the fupreme head of his holy fociety ; * And to 
 * God the judge of all.' — It is not improbable but that in 
 the enumeration of thefe glorious privileges, the apoflle 
 makes mention of the relation of" God to this fociety and 
 communion, to beget in believers a due reverence of what 
 they are called to therein ; and fo he fhuts up his im- 
 provement of this whole difcourfe. 
 
 There is no accefs to God but by Jefus Chrift, fignified 
 by the fevere interdiB againll the touching the mount, or 
 taking one ftep over its bounds to gaze, when the tokens 
 of his prefence were upon it, in the legiflation ; but alfo 
 believers have accefs by Chrift, — * T^o the judge of all,'* 
 This may not feem a privilege^ for it is the lot of all men 
 to appear before his judgement feat : but it is one thing 
 to be brought before a judge to be tried, and fentenced as 
 criminals ; another to have a favourable accefs to him, as 
 our neceffities require ; and fuch is the accefs here in- 
 tended. 
 
 But to this accefs there are previoufly required, the 
 pardon of our fins, the juftification of our perlons, and 
 the fanftification of our natures, without which no man 
 can behold God as a judge, but to his confufion ; behold, 
 then, how great is the privilege of that flate, which we 
 are called to by the gofpel ; which gives us fuch a fenfe 
 and affiirance of our pardon, adoption, juftification, and 
 fanftification, as that we may with boldnefs come to 
 the judge of all on his throne ! 
 
 § 10. It followeth in the next place, that we arc 
 * come to the fpirits of juft men made perfect.' — -The 
 juft men intended, were all thofe whofe faith he had 
 declared, [chap, xi.] with all others of the fame fort, 
 from tlie foundation of the world ; and in following their 
 example, vv^hilil they were on the earth, we are admitted 
 to communion with them, now they are in heaven. 
 
 The fpirits of juft men are faid to be made perfe^, 
 to be confummated ; and herein three things are in- 
 cluded ; — The end of the race wherein they had been 
 engaged ; the race of faith and obedience with all tlie 
 2 diffi-^ 
 
Ver. 22.— 24. EPISTLE TO THE HEBREWS. 347 
 
 difficulties, duties and temptations belonging thereto ; — 
 Kpcrfed deliverance from all lin, forrow, trouble, labour, 
 and temptation, which in this life they were expofed to ; 
 and— the enjoyment of the reward; for it is not conliftent 
 with the righteoufnefs of God, to defer it after the whole 
 courfe of their obedience is accomplifned. This con- 
 fummation they have in the prefence of God, according to 
 their capacity, before the refurre£t:ion, there being nothing 
 wanting to them but the reception of their bodies in a 
 flate of glory. Though they are made perfccl^ yet they 
 are hVitfplrits. 
 
 And here we have a clear profped into this part of the 
 invifible world ; the flate of the fouls of juft men de- 
 parted. For it is declared, — that thtj fuhJi/i, afting their 
 intelledual powers and faculties. For how could we come 
 to tJnm that are not, or are without the exercife of their 
 effential powers and faculties ? They are in the prefence 
 of God. For in our accefs to God * the judge of all,' 
 we come to the fpirits of juft men made perfect, who 
 niufl be in his prefence ; fo in his prefence, as to be in 
 conjun£iion with the holy angels in the temple v/orfliip 
 of heaven. They live in the fame love of God which 
 animates the whole catholic church below ; they join 
 with it in the afcriptions of the fame praifes of God and 
 the Lamb, and have a concernment in the church mili- 
 tant, as belonging to that myftical body of Chrift, wherein 
 themfelves are fharers. Again ; they are confummatedy 
 or made perfect, freed from all fins, fears, dangers, temp- 
 tations, clogs of the flefh, and obnoxioufnefs to death. 
 Their faith is heightened into vifion, and all their graces 
 elevated into glory. 
 
 § II. The apoftle proceeds to the immediate fpring 
 and center of all this catholic communion ; ' Jefus, the 
 * mediator of the new covenant.' He calls him here by 
 the name of * Jcfus^ which is fignificant of his faving 
 the church; which he doth as mediator of the new cove- 
 nant, [chap. ix. 15 — 17, &c.] 
 
 He is here mentioned in oppofition to Mofcs, who, as 
 to the general nature and notion of the word, was a medi> 
 
 ator 
 
348 AN EXPOSITION OF THE Chap. XII. 
 
 ator, or middle agent^ between God and the people. But 
 as to the fpecial nature of the mediation of Jefus l>e had 
 no intereit in it. He was not th^ furety of the covenant 
 to God on the people's part. He did not confirm the 
 covenant by his own death. He did not offer himfelf 
 in facrince to God, as Jefus did ; but as an internuntius^ 
 to declare the mind of God to the people, he was a me- 
 diator appointed by God, and chofen by the people them- 
 felves, [Exod. xx.] To him as fuch the people came. 
 They were all * baptized into Mofes, in the cloud and 
 ' in the fea,' [I. Cor. x. 2.] In oppoution hereto, be- 
 lievers come to * Jefus, the mediator of the new cove- 
 * nant ; which includes an intereil in that new covenant, 
 and all the benefits of it. Whatever, therefore, is of 
 mercy, grace, or glory, prepared in the new covenant, 
 and its promifes, we are made partakers of it all, by our 
 accefs to Chrifl, the mediator of it. And whereas before 
 he had evidenced from the fcripture how much more excel- 
 lent this covenant is, than that made with tlie people at 
 Sinai ; there is a peculiar force in it to perfuade them to 
 fledfailnefs in the profefiion of the gofpcl, which is 
 aimed at in all thefe divine reafonings. 
 
 § 12, Again; the mofl fignal inftance wherein the 
 Lord Jefus exercifed and executed his office of mediation 
 on earth, v/as \!i\t foedding of his hlood iox the confirmation 
 of the covenant, whereof he was the mediator ; hence it 
 is added, * And to the blood of fprinlzUng \ fo called, no 
 doubt, in allufion to all the various typical fpriiikiings of 
 blood by divine inftitution under the Old Tcftament. 
 But whereas it is immediately annexed to the mention of 
 him, as ' mediator of the w^^^ covenant,' it efpccially re- 
 fpeds the fprinkhng of the blood wherewith the covenant 
 at mount Horeb was cojifirmed. As that old covenant 
 was ratified and confirmed by the mediator of it, with th-e 
 fprinkling of the blood of facrifieed oxen ; fo the new 
 covenant was confirmed by the blood of the mediator 
 himfelf of the new covenant offered in facrifice to God. 
 
 Wherefore the blood of Chrift is called, ' the blood of 
 ' fprinklingy with refpe6l to the application of it to believers, 
 
 as 
 
Ver. 22— 24- EPISTLE TO THE HEBREWS. 
 
 349 
 
 as to all the ends and effects for which it was offered in 
 facrifice to God ; and to be fprlnklcd with the blood of it, 
 is to have the expiating and cleaning efficacy of it ap- 
 plied to us. [See chap. i. 3. ix. 14. with the Expofition.] 
 § 13. ' That fpeaketh better things than that of Abel.' 
 It [peaks ; it hath a voice ; it pleads ; and this mull: be 
 either with God or man. But whereas it is the blood 
 of a facrifice, whofe objed was God, to him it fpeaks. 
 
 1. It fpeaks good //^i«^j abfolutely. To ' fpeak' here 
 is to call for, cry for, plead for ; it fpeaks to God by- 
 virtue of the everlafting compaft between the Father and 
 the Son, in his undertaking the work of mediation ; it 
 fpeaks for the communication of all the good things of 
 the covenant in mercy, grace, and glory, to the church. 
 It did fo when it was fned, and it continues to do fo in 
 his interceifory prefentation of it in heaven. 
 
 2. It fpeaks good things comparatively ; * better things 
 ' than that of Abel.' It is expreflly recorded, that Abel's 
 own blood, .after it was fhed, did fpeak, cry, and plead for 
 vengeance, or the puniHiment of the murderer. So fpeaks 
 God himfelf : ' The voice of thy brother's blood crieth 
 • unto me from the ground,' \^Gtn. iv. 10.] The ground 
 of the comparifon ufed by the apoille is plainly this ; 
 that whereas the blood of ChriH was fhed by their wicked 
 hands, even as Abel was by the hands of Cain, the con- 
 fideration of that might call many of the Jews who were 
 confenting thereto into Cain's defperation ; he feafonr 
 ably fhews, that the blood of Chrift (as the blood of the 
 covenant) never cried as Abel's did, for vengeance on 
 them by whom it was flied, but pleaded their pardon ; 
 fo fpeaking things quite of another nature than did that 
 of Abel. This, therefore, is the plain, obvious, and only 
 true fenfe of the place. 
 
 § 14. Our laft inquiry on thefe words is; How we 
 come to all thefe things P I anfwer, 
 
 I. The original of this communion, the framer of this 
 fociety, is God himfelf, even the Father, in a peculiar 
 raanner. Therefore doth our admiffion into it arife from,. 
 
 and 
 
350 AN EXPOSITION OF THE Chap. XII. 
 
 and depend upon that peculiar a£l of his, * eknlon^ 
 [Ephef. i. 3, 4.] 
 
 2. The only means of an a6lual admiffion into this 
 fociety is> Jefus Chrifl, in his perfon and mediation. For 
 ahhough the ele£l angels be not redeemed and jufcified 
 by him, as we are, yet \\\t\x Jiatlon in this fociety is from 
 him, [Ephef. i. 10.] Wherefore, 
 
 3. The means on our part^ whereby we come to this 
 ftate and fociety, is, faith in Chiifi. Hereby w^e come 
 to him ; and coming to him he makes us free citizens 
 of the heavenly ferufalem. 
 
 If this only true notion of the catholic church were 
 received as it ought to be, it would cafl contempt on all 
 thofe contefts about the church, which at this day fo 
 perplex the world. He who is firft enftated by faith on 
 the perfon and mediation of the Lord Jefus Chrill in 
 this heavenly fociety, will be guided by the light and 
 privileges of it into fuch ways of divine worfliip in 
 churches here below, as fhall caufe him to improve and 
 grow in his intereft in that above. And he who is not 
 admitted into this fociety, let him be in the bofom, or at 
 at the head of all the churches in the world, it will be 
 of no advantage to him. 
 
 § 15. (II.) From the above reprefentation of things 
 dhferve : 
 
 1. All pleas about church order, power, rights, and 
 privileges, are ufelefs, where men are not interefted in the 
 Sion ft ate. 
 
 2. It is our duty well to confider what fort of perfons 
 they ought to be, who are meet to be denizens of this 
 city of God. 
 
 3. The revelation of the glorious myftery of this ge- 
 neral affembly is one of the moft excellent pre-eminences 
 of the gofpel above the law. A myftery it was of divine 
 wifdom hid in God from the beginning ; but now ftiining 
 out in its beauty and glory. An intereft, therefore, herein 
 is well propofed by the apoftle as one eminent privilege 
 of believers. 
 
 4. All 
 
'Ver,23— 24. EPISTLE TO THE HEBREWS. 351: 
 
 4. All the right and title of believers, under the Old 
 Teflament to Sonfhip, or the right of the firft-born, arofe 
 merely, from their interefl in him, and participation o£ 
 him, who is abfolutely fo. All things are theirs, becaufe 
 they are Chrift's, [I. Cor. iii. 22, 23.] Without this, 
 whatever are our outward enjoyments and privileges, 
 whatever place of dignity we may hold in the vifible pro- 
 fefling church ; we have neither lot nor portion in things 
 fpiritual and eternal. 
 
 5. It is a glorious privilege to be brought to this blef- 
 fed fociety, this general alTembly of the iiril-born ; and 
 as fuch it is here propofed. And we fhall find it fo, if 
 we confider what company, fociety, and alFembly, we 
 belong to without it ; for this is no other than that of de- 
 vils and the wicked feed of the ferpent. 
 
 6. If we are come to this alTembly, it is our duty care- 
 fully to behave ourfelves as becometh the members of this 
 ibciety* 
 
 7. All contefts about church order, flate, interefl:, 
 power, with whom the church is, &c. are all vain, empty 
 and unprofitable, among thofe who cannot evidence that 
 they belong to this general afTembly. 
 
 8. Eternal election is the rule of the difpenfation of 
 effedual grace, to call and colled an alTembly of the firfl- 
 born to God. 
 
 § 16. We may hrthcr obferve : 
 
 1. In Jefus Chrifl believers are delivered from all dif- 
 couraging dread and terror, in the confideration of God 
 as a judge j fuch I mean as befell the people at Sinai in 
 
 ''the giving of the law. They now behold all his glory in 
 the face of Jefus Chrill, which makes it amiable and de- 
 fireable to them. 
 
 2. Such is the pre-eminence of the gofpel flate above 
 tiiat of the law, that whereas they of old were feverely 
 forbid to make ^ny approach to the outward figns of the 
 prefence of God, we now have an acccfs with holdnefs to 
 his throne. 
 
 3. As the greatefl m'lfery of unbelievers is to be brought 
 to the prefence of this eternal Judge, fo it is one of the 
 
 Vol. IV. Z z greateji 
 
y^% AN EXPOSITION OF THE Chap. XII* 
 
 ^■eateft privileges of believers that they may come to him. 
 Hence is that cry of hypocritical fmncrs, [Ifa. xxxiii. 14,] 
 * Who among us,' &c. 
 
 4. Believers have an accefs to God, as the judge of all, 
 with all their caufes and complaints. As fuch he will 
 hear them, plead their caufe, and judge for them. How- 
 ever they may be here opprelTed, in or out of the courts 
 of men, the Judge of all will at all times receive their ap- 
 peals, and do them right. This liberty no man can de- 
 prive them of; it is purchafed for them by Chrift ; and 
 make their oppreffions unfafe to the greatell of the fons of 
 men. Wherefore, 
 
 5. However dangerous and dreadful the outward ilate 
 of the church may be at any time in the world, it may 
 fecure itfelf of final fuccefs ; becaufe therein God is judge 
 alone, to whom they have free accefs. 
 
 6. The profpe6l of an eternal reward from God, as 
 the righteous judge, is the greateft fupport of faith in all 
 prefent diftreffes. 
 
 7. A profped by faith into the flate of the departed 
 fouls of believers, is both a comfort againfl: the fears of 
 death, and a fupport under all troubles and diflrelTes of 
 this prefent life. 
 
 § 17. I. This is the bleffednefs and fafety of the ca- 
 tholic church, that it is taken into fuch a covenant, and 
 hath an intereft in fuch a mediator of it, as are able to 
 fave it to the utmoft. 
 
 2. The true notion of faith for life and falvation is a 
 coming unto Jefus as the mediator of the New Teila- 
 ment ; for thereby we have an egrefs and deliverance 
 from the covenant of works, and the curfe wherewith it 
 is accompanied. 
 
 3. It is the wifdom of faith to make ufe of that medi- 
 :itor continually, in all wherein we have to do with God. 
 To be negligent herein, is to refleft on the wifdom and 
 grace of God, in appointing him to be the mediator of 
 the covenant, and on his love and power to difcharge 
 that ofHce. 
 
 4, The 
 
Ver. 2^ EPISTLE TO THE HEBREWS, 353 
 
 4. The gloiy, the fafety, the pre-eminence of the ftate 
 of beh'evers under the gofpel coniifts in this, — That they 
 come therein to Jefus the mediator of the new covenant. 
 This is the center of all fpiritual privileges, the rife of all 
 fpiritual joys, and the full fatisfadion of the fouls of ^U 
 that believe. 
 
 Verses 25. 
 
 see that ye refuse not him that speaketh, for 
 if they escaped not who refused him that 
 spake on earth, much more shall not we 
 escape if we turn away from him that speak'* 
 eth from heaven. 
 
 § I. IntroduSfion. § 2. (I.) Expofitlon, Him that fpeak-» 
 eth, § 3. He thai [pake on earthy who. § 4. How the 
 people refufed him that then f poke ^ and did not ef cape. § 5, 
 Him that fpeaketh from heaven. § 6. To turn away from 
 hlm^ what^ § y. (II.) Obfervatioms 
 
 § I. Jrl AVING given a fummary account of the two 
 Hates of the law and gofpel, with the incomparable excel- 
 lence of the latter above the former, the apoftle draws 
 from hence a charge and exhortation addrefled both to 
 them who had adually profeffed the gofpel, and them to 
 whom it had been preached, but who had not received and 
 profeffed it. In brief, he intended all forts in their fe- 
 veral flates and capacities, to whom the gofpel had been 
 preachetl. 
 
 § 2. (I.) * See that ye refufe not,' (rov "KGtXHvla) him 
 thai fpeaketh. There is a general rule in the words, that 
 "we are diligently to attend to, and not to refufe, any that 
 fpeak to us in the name and authority of Chrift j but 
 yet the perjon of Chrift hlmfelf is immediately intended. 
 Z a ^ And 
 
^3^4 AN EXPOSITION OF THE Chap. XII. 
 
 And this command hath refpe£l to the double fokmn charge 
 given of God to the church ; the firft on the clofing of 
 the law, the other as the beginning and foundation of the 
 gofpel. The firfl charge was given to prepare the church 
 for their duty in its proper feafon, [Deut. xviii. i8, 19.] 
 The other charge was given immediately from heaven, as 
 the foundation of the gofpel, [Matt. xvii. 5.] This is the 
 foundation of all gofpel faith and obedience, and the for- 
 mal reafon of the condemnation of all unbelievers. God 
 hath given command to all men to hear, that is, believe 
 and obey his Son Jef^s Chrift.. By virtue thereof he hath 
 given command to others, to preach the gofpel to all in- 
 dividuals. They who believe them, believe in Chrill ; 
 and they who believe in Chrill through him, believe in 
 God, [I. Pet. i. 21.] fo that their faith is ultimately re- 
 folved into the authority of God himfelf And fo they 
 who rcfiife them, who hear not them, do thereby refufe 
 Chrift himfelf; and by fo doing reje£l the authority of 
 God, who bath given this command to hear him, and 
 hath taken on himfelf to require it when it is negleded ; 
 which is the condemnation of all unbelievers. 
 
 Again ; the apoflle gives an enforcement of this duty- 
 taken from the conlideration of tlie perfon with whom 
 they had to do, and a comparifon between the event of the 
 ncgled of this duty in them, and a negled of the fame 
 kind of duty in thofe to whom the law was given. But^ 
 
 § 3. Who is (rvig stti T'/jg yvjg y^pvi^.c^JL^ovjoc) he that 
 fpake on earth P The word {y^priUc^LQiv) in fcripture is ap- 
 plied to God alone, and he who Jpake on the earth, his voice 
 thcnJJjook the earth ; which was not the voice of Mofes. 
 Some therefore fay, that an angel is intended, who deli- 
 vered all thofe oracles on mount Sinai in the name of God. 
 But it deferves notice, that in giving the law he lays the 
 whole weight of its authority on the perfon of the fpeaker, 
 faying, * I am the Lord thy God.' If all this may be 
 afcribcd to an angel, then there is one who is an angel by 
 cfficc, and God by nature ; or v/e are bound to take a created 
 angel to be our God. Wherefore, he that then fpoke 
 on earth, who gave thefe divine oracles, was none other 
 I ' but 
 
Ver.2^, epistle to the HEBREWS. 35^ 
 
 but the Son of Godhmfelf \ or the divine nature afting itfelf 
 in a pecuhar manner in the perfon of the Son ; and to 
 him all things agree. What is purely divine was proper 
 to his perfon, and what was of condefcenfion belonged to 
 him in a way of office^ as he was the angel of the cove- 
 nant, in whom was the name of God. It again deferves 
 notice, that the oppofitlon exprefled is not between the per^ 
 fons fpeaking, but between earth and heaven, as the next 
 verfe fufficiently fliews. And that verfe declares pofitively, 
 that it was one and t\it fame perfon y whofe voice then fhook 
 the earth, and who under the gofpel Ihaketh the heaven 
 alfo. — But let us inquire, 
 
 § 4. How the people {TrocpoiPscroiixsvoi) refufed hira, 
 who fpake on earth ? The word here ufed is the fame with 
 that which ver. 19. we render by entreated to hear m 
 more, that is, deprecated the hearing of the voice of God^ 
 It difcovered the want of that faith and filial boldnefs, 
 which were necefiary to enable them to abide with God. 
 With refped hereto the apoftle might juftly date their de- 
 parture from God, and refufal of obedience, which imme- 
 diately enfued on this difcovery, fo that they liked not the 
 prefence and voice of God. But the people's a^ual refufai 
 of obedience began in their making the golden calf, 
 while Mo fes v/as in the mount, [Exod. xxxii.] from which 
 tiiey did not efcape ; for, befides that three thoufand of 
 them on that occafion ^tx^ fain by the fword — and God 
 made it a record concerning that fin ; ' In the day where- 
 ' in I will vifit, I will vifit their fin upon them ; and the 
 
 * Lord plagued the people,' [Exod. xxxii. 34, 35.] — af- 
 ter this enfued fundry other rebellions of the people, in all 
 which they refufed him who fpake on earth. 
 
 § 5. * Much more fhall not we efcape if we turn away 
 
 * from (roy (xjtt ^mvuo'j) him that is, or fpcaketh,yroAW hea- 
 < ven.^ This is fuily declared by himfelf, [John iii." 12, 
 13.] * If I have told you earthly things, and ye believe 
 « not, how fhall ye believe if I tell you of heavenly things.' 
 
 * And no man hath afcended up to heaven, but he that 
 
 * came down/ro;?2 heaven, even the Son of man who is in 
 ^.heaven.' Add hereto, [ver. 31.] ' Ho that cometh from 
 
 * hea- 
 
!t56 AN EXPOSITION OF THE Chap. XII. 
 
 * heaven is above all ; he that is of the earth is earthy, 
 
 * and fpeaketh of the earth : he that cometh from heaven is 
 ^ above all.' [See John vi. 33 — 38.] .Thele places treat 
 of the fame matter as that intended in the text : namelv, 
 the revelation of heavenly things, or the myileries of the 
 will of God by Jefus Chrift, In each place it is affirmed, 
 that to make this revelation he came from heaven \ fo that 
 emphatically ' he was from heaven \ but withal, whilfl he 
 did fo, he was Hill in heaven, * the Son of Man who is 
 
 * in heaven.' He was {o fom heaven io his defcent to de- 
 clare the will of God, as that he was in his d'lvme perfon 
 ilill in heaven. Wherefore he is from heaven as for other 
 reafons fo eminently on account of his opening heaven^ and 
 all the treafares of it, bringing life and immortality to 
 light by the gofpel, in comparifon whereof the things of 
 the law are called earthly things. 
 
 § 6. We muit next inquire, what it is to turn away 
 from him who thus fpeaketh from heaven ? And fundry 
 things are included in this expreffion : 
 
 1. That in the declaration of the gofpel by Jefus 
 ^ Chrift from heaven, there is a call^ an invitation of fin- 
 
 ners to come to him, to be made partakers of the good 
 things contained therein. And herein it differeth fuffi- 
 ciently from the law in the giving of it. For that was 
 fo far from being propofed with an encouraging invita- 
 tion to come to God thereby, as that it was only a terribk 
 denunciation of duties and penalties, which they that heard 
 coidd not endure, and rem.oved as far as they could froni 
 it. 
 
 2. There is in this turning away a dljllke of the terms of 
 the gofpel propofed to them. And therein they defpife 
 the wifdom, grace, and faithfulnefs of God to the utmoft. 
 This is emphatically unbelief 
 
 3. There is in this turning away, a rejedion cf the 
 authority of Chrift ; for befides tlic matter which he de- 
 clared and preached, his perfonal authority had its peculiar 
 power and efficacy to require obedience this the apollle 
 here had an efpccial refpeft to. It was he who was 
 ' fiom heaven/ and who fpak« iu the name of liim that 
 
Ver.!j^\ epistle to the Hebrews. 3^7 
 
 feiit him, even in the flrength of the Lord, in the majefty 
 of the name of Lord his God ; fo that all authority in 
 heaven and earth was in him, and prefent with him. It 
 is evident on thefe confide rations, that human nature 
 cannot more highly defpife and provoke God, than by 
 this fin of unbelief. But, 
 
 4. An obftinancy in the refufal of him is alfo included 
 herein ; it is a turning away that is final and incurable. 
 
 § 7. (IL) From what has been faid cbjerve \ 
 
 1. Unbelief under the preaching of the gofpel is the 
 great, and, in fome refpe6l, the only damning fin, as being 
 accompanied with, yea greatly confifling in, the laft and 
 utmoll contempt of the authority of God. 
 
 2. There is in all fin and difobedlence a ycje£liGn of 
 the authority of God, in the giving of the law. 
 
 3. No finner can efcape divine vengeance, if he be 
 tried and judged according to the law, [fee Pfal. cxxx. 
 
 4. It is the duty of gofpel miniflers diligently and 
 eiTeclually to declare the nature of unbelief, with the 
 heinoufnefs of its guilt, above all other fins whatever ; 
 fins againft the light of nature, or exprefs commands of 
 the law, mofl men are fenfible of; but as to unbelief, 
 and all the confequents of it, they regard it not ; but 
 it is not more their duty to declare the nature of faith, and 
 to invite men to Chrift in the gofpel, than it is to make 
 known the nature of unbelief, and to evidence the woful 
 aggravations of it, [Mark xvi. i6.] 
 
 5. This is the iffue whereinto things are brought be- 
 tween God and finners wherever the gofpel is preached ; 
 namely, whether they will hear the Lord Chrift, or turn 
 away from him. On this one point alone depends their 
 eternal fafety or mifery ; if they hear him, God puts an 
 end to the whole claim of the law againft them on the ac- 
 count of all other fins ; if they refufe him, they are left 
 under the guilt of all their fins againft the law, with the 
 tmfpeakable aggravation of the contempt of Chrift fpeak- 
 ing to them from heaven for their relief. 
 
 6. The 
 
'35S AN EXPOSITION OF THE Chap. XII. 
 
 6. The grace, goodnefs, and mercy of God will not 
 be more iliullrious and glorious to all eternity, in the 
 iaivation of believers by Jefus Chrift, than his jufliccj 
 JUolinefs, and feverity in the condemnation of unbelievers* 
 
 Verses 26, 27. 
 
 whose vofce then- shook the earth, but now 
 me hath promised, saying, yet once more 
 1 shake not the earth only, but also heaven ; 
 and this, yet once more, signifieth the 
 removing of the things that are shaken, 
 as of things that are made, that those 
 things that cannot be shaken may remain. 
 
 § I . Explanation of the words, 'The voice of Chrift Jhook 
 the earth, § 2. Atid the heavens alfo, ^ 3. The apoftW s 
 Inferences, The removal of the things that are fhaken, 
 § 4. And the eflabUJIjment of the gofpel kingdom, § 5., 
 Objervations, 
 
 § I. X HESE verfes contain an illuflratlon of the ex-« 
 hortation in the foregoing verfe. 
 
 [Ov 71 (poov}]) ivhofe voice ; that is, the voice of him 
 who is from heaven ; Jefus Chrift the Son of God, the 
 author of the gofpel, who is laft fpoken of; nor is there 
 any other in the context to whom the relative [h) ivhofe 
 lliould refer. The voice of Chrift abfolntely is his great 
 power in exercife ; fo all the mighty efFe£ls of Providence 
 are afcribed to the ' voice' of God, [Pfal. xxix. 3—9.] 
 In particular, the declaration and exerting of his power 
 in the giving of the law is here intended ; {tots) then; at 
 the time when the law was given, as oppofed to what he 
 would do now. (Y.(roiKsvG-c T»jy ytp) fhook the earth ; refer- 
 ring to the great commotiou that was at mount Sinai 
 
 before 
 
VfiR.2-6, 27- EPISTLE TO THE HEBREWS. 359 
 
 before defcribed, ver. 18 — 21. and \}a^ Jhaking is faid 
 to be of the earthy becaufe it was all on the earthy and this 
 is put for a part of the earth by a fynecdoche ; and we 
 have here an illuftrious evidence given to the divine nature 
 of Chrill ; for it is unavoidable, that he whofc voice 
 this was, is no other but he that fpake from heaven in 
 the promulgation of the gofpel ; which to deny, is not 
 only far from truth, but all pretence of modeily. It is 
 evidently one and the fame perfon, who both fpake from 
 heaven in the promulgation of the gofpel, and whofe 
 voice Jhook the earth in the giving of the law, and who 
 promifed in the prophet to Jhake heaven alfo ; unlefs this 
 be granted there is no fenfe, no co-herence in the apoftle's 
 difcourfe. 
 
 § 2. The apoille adds another demonflration of the 
 great power of Chrift, in what he hath promifed to do ; 
 
 * But now he hath promifed, faying, yet once more I 
 
 * fhake not the earth only, but alfo heaven.' The words 
 are taken from Hag. ii. 6, 7. a part only of which text 
 is quoted ; the prophet affirming that he would lliake 
 
 * the heaven and the earth \ the apoftle in an accommodation 
 to his prefent purpofe exprefleth it, * not only the earth,' as 
 of old, ' but the heaven alfo ; wherefore in this new fpak^ 
 in?, a Ihaking of the earth alfo is comprifed. 
 
 The principal inquiry is, what is the fhaking of the 
 heavens and earth intended, and at what feafon it was to 
 be done ? and for the clearing hereof we mufl obferve, 
 that the fame thing and time is intended by the prophet 
 and the apoftle ; for unlefs this be granted, there can be 
 no force in this teftimony to his purpofe ; and indeed 
 thefe things are fpoken by the prophet evidently and ex- 
 pre Illy with refpe6l to the firjl coming of Chrift, and the 
 promulgation of the gofpel thereupon. — Again, there is 
 no reafon why we lliould take this Jhaking ' not only of 
 ' the earth, but of heaven,' or as the prophet exprelTes it, 
 of * the heavens, and the earth, and the fca, and the 
 
 * dry land,' in ^literal or natural fenfe \ the prophet ^y^^ounds 
 it all in the next words, « And I will fhake all nations \ 
 and moreover they are fpiritual things whereof the apofh 
 
 Vol. IV. A a a dif- 
 
360 AN EXPOSITION OF THE Chap. XII. 
 
 difcourfeth, fuch as end in that iinfhakened kingdom 
 which behevers receive in this world ; whereas therefore 
 it is evident, that the apoflle treats about the deaUng of 
 Chrifl with his church, both in the giving of the law, 
 and the promulgation of the gofpel 5 the lignification of 
 thefe expreffions mull be the great alteration he would 
 make in the church Hate, with the mighty works and 
 commotions with which it was to be accompanied ; belides, 
 it is felf-evident that the dealing. of God with the church, 
 and the alterations which he would make in the ftate 
 thereof, is that concerning which the apoflle treats ; there- 
 fore it is the * heavens' of Mofaical worjh'ip, and the 
 Judaical church ftate ; with the * earth' of their political 
 Jlate belonging thereunto, that are intended ; this was 
 far more great and glorious than the fhaking of the earth 
 at the giving of the law. 
 
 § 3. * And this word, yet once more, fignifieth the 
 
 * removing of thofe things which are fhaken, as of things 
 
 * which are made.* This is the conclufion of the whole 
 argumentative part of this epiflle, that which was aimed 
 at from the beginning ; for, having fully proved the ex- 
 cellency of the gofpel flate above that under the law, and 
 confirmed it by an examination of all the concernments 
 of the one and the other, as we have feen ; he now de- 
 clares from the fcripture, according to his ufual mode of 
 dealing with thofe Hebrews, that all the ancient inftitutions 
 of worlhip, and the whole church Jiate of the old cove- 
 nant, was now-' to h^ removed, and taken away, to make 
 way for that better flate, a flate more glorious, that fhould 
 never be obnoxious to change or alteration. 
 
 This expreffion, ' yet once more^ plainly intimates — 
 that there had been 2i fimilar work wrought before ; which, 
 as to the general nature of it, was the ereftion of 
 a neiu ecclejlajlical Jiate, which God then wrought, and 
 the like he would now do again ; and therefore — it fignifies 
 the removal of that which - was before ; the things in- 
 tended vitxt Jhaken, even by God himfelf ; and the things 
 that were to be efFefted by this new work were to be in- 
 troduced into their place \ and therefore of neceffity they 
 2 were 
 
Ver. 26,27- EPISTLE TO THE HEBREWS. 361 
 
 were to be removed ; fo the apoftle deduces the fole necef- 
 lity of their removal from the eJiaUi/hment of * the things 
 ' that cannot be Ihaken ;' which therefore muft be of the 
 fame general nature and ufe with them ; namely, a nevj 
 church ft ate ^ 2indi new divine worjhlp ; in fhort, the gospei; 
 
 WITH ITS PRIVILEGES. 
 
 The apoftle alfo intimates the original ground and 
 eq^ulty of the removal of the one, and the introduction of 
 the other ; (^oog ttsttoi'/iuj-voov) as of things that uxere made ; 
 fo made, as that they were made only for 2i feafon, until 
 the time of reformation, [chap. ix. 10.] 
 
 § 4. In the room of thefe things removed, things that 
 cannot be fhaken are to be eftablilhed ; thefe things in the 
 next verfe he calls a kingdom that cannot be moved, 
 which believers receive ; that is, the things of the fpiritual 
 kingdom of Jefus Chrifl ; the gofpel with all its privileges, 
 worfhip, and excellency, in relation to Chrifl, his perfon, 
 office, and grace ; the things that cannot be moved are to 
 remain and be eflabliflied againft all oppoiition whatever. 
 Wherefore, as the heavens and the earth of the idolatrous^ 
 world were of old fhaken and removed ; fo fhall thofe 
 alfo of the antichrifiian world, which at prefent in many 
 places feem to prevail ; for if God made way for his 
 glory by the removal of his own inllitations, appointed 
 for a feafon, what elfe fhall hinder its eilablifliment and 
 progrefs to the end ? 
 
 § 5. And we may hence ohferve ; 
 
 1. The fovereign authority and mighty power of 
 Chrifl are glorioufly manifeiled in that iignal change 
 and alteration which he made in the ftate and worfliip of 
 the church by the promulgation of the gofpel. 
 
 2. God was pleafed to give teflimony to the greatnefs 
 and glory of this work, by the greatefl commotions ia 
 heaven and earth wherewith it was accompanied. 
 
 3. It was a mighty work to introduce the gofpel 
 among the nations of the earth, feeing their gods and 
 heavens were to be f?)aken and removed. 
 
 A a a 2 Verses 
 
36a AN EXPOSITION OF THE Chap. XU. 
 
 Verses 28, 29. 
 
 wherefore \ve receiving a kingdom which can- 
 not be moved, let us have grace, whereby 
 we may serve god acceptably with reve- 
 rence and godly fear ; for our god is a 
 
 consuming fire. 
 
 § I. I'he docfrlnal and hortatory parts of the epijlh here 
 concluded. § 2. The Jiate of the gofpel is a kingdom that 
 cannot be moved. ^ 3. Which believers receive. § 4. 
 The duty exhorted to^ the ferving of God acceptably. § 5. 
 jind to have grace. § 6. The manner of performing the 
 duty, with reverence and godly fear. § 7. The reafon 
 €7 forcing the duty. § 8, 9. Obfervations. 
 
 § I. X HE apoflle in thefe verfes fums up both the 
 dodrinal and hortatory parts of the epiftle ; and from 
 hence to the clofe of it brancheth his general exhortation 
 into a prefcription of particular duties of the moft im- 
 portance to his general end ; the note of inference (S/o) 
 wherefore, may refpecl either the whole difcourfe which 
 he hath now pafTed through, or that immediately preced- 
 ing, concerning the fhaking and removal of the Judaical 
 church flate, with the introduction and eilablifliment of 
 the things of the kingdom of Chrift ; the force of the 
 exhortation arifeth equally from either of them. Note^ 
 Such is the nature and the ufe of all divine truths, that ' 
 the teaching of them ought conflantly to be applied and 
 improved to pra<n:ice ; for faith and obedience is the end of 
 their revelation. 
 
 § 2. {^ao-O^iLotv) a kingdom ; an heavenlv fplritual 
 ftate under the rule of Jefus Chrift, whom God hath 
 anointed and fet upon his holy hill of Sion, [Pfal. ii. 6, 
 7.] The ftate of the gofpel, and the rule of Chrift there- 
 in, was rep re fen ted and promifed from the beginning 
 
 under 
 
Ver.-28,29. epistle TO THE HEBREWS. 363 
 
 \inder the name and notion of a kingdom. And it is nfual- 
 Iv, but improperly, diftributcd into the kingdom of grace^ 
 and the kingdom o^ glory \ for, according to that diftribu- 
 tion, the former part of it would be rcmo'jed. Where- 
 fore, * the kingdom of heaven,' fo often mentioned iii 
 the fcripture, is that only which we call the kingdom of Cod, 
 And, at prefent, thofe in heaven, and thofe on earth, 
 conllitute but one kingdom, though they are in various con- 
 ditions. Chrift is the king ; the gofpel is the law ; all be- 
 lie versar'e his fuhjedis \ the Holy Spirit is its adminifirator ; 
 and all the divine treafures ©f grace and mercy are its 
 revenue. 
 
 The efpecial property of this kingdom is, that 
 (^cc(TaXi\?\cg) it cannot be moved, or fliaken , and to fpeak. 
 of the iinfhaken, immoveable kingdom, is all one as if ex- 
 prcfUy mentioned the kingdom of Chrfi ; feeing that only 
 is fo. But that which is here peculiarly intended is, that 
 it is not obnoxious to fuch a il:iaking or removal, as the 
 church ftate was under the Old Teftament ; that is, God 
 himfelf would never make any alteration in it, nor ever 
 introduce another church ftate, or worfhip ; but hath, 
 by his eternal Son, put the lafl hand to it. 
 
 § 3. Believers receive this kingdom. They have it by- 
 grant or donation from God their father ; [Luke xii. 32.] 
 ' Fear net little flock, faith Chrifl, it is your Father's 
 
 * good pleafure to give you the kingdom ;' freely to grant 
 you an interell in his heavenly kingdom. They receive 
 it in its do£lrine, rule, and law ; owning its truth, and 
 fubmitting to its authority. And though, with refpe<5l 
 to Chriil, and his rule, we are abiolutelv fiibjetls ; yet, 
 with refpe£l to others, v^e are abfolutely free ; ' Ye are 
 
 * bought with a price, be not ye fervants of men,' [L Cor. 
 vii. 23.] They receive it by an initiation into the facred 
 myfteries of it, the glory of its fpiritual worfhip, and 
 their accefs to God thereby. And in all thefe things, 
 they receive it as a pledge of a future reign in glory. 
 
 § 4. The duty exhorted to, on the confideration of 
 this bleiTed flate and privilege is, that we * fcrve God ac- 
 
 * ceptably.* I judge, that hers is a peculiar refpcd to 
 
 tlie 
 
364 AN EXPOSITION OF THE Chap. XII. 
 
 the worfliip of God, according to the go/pel, which was 
 brought ill upon the removal of all thole inilitutions of 
 worfhip, which were appointed under the Old Teftament. 
 (E^VD^o'zgocg) acceptably ; fo that we may be accepted^ or 
 find acceptance with him. There is an intimation, that 
 there may be a performance of the duties of divine worfliip, 
 when yet neither the perfons that perform them, nor the 
 duties themfelves, are accepted of God. The principal 
 things required are — That the perfons of the worfhippers 
 be accepted in the Beloved ; that the worfliip itfelf, in all 
 the duties of it, and the whole manner of its performance, 
 be of God's own appo'mtment and approbation ; that the 
 graces of faith and love, fear, reverence, and delight, be 
 in adual exercife. 
 
 § 5. In order to this ferving of God, it is- required of 
 us, in a v/ay of duty, that we have grace. It is not a 
 privilege aiTerted, but a duty prefcribed. — * Grace' here is 
 to be, therefore, taken for the internal fpiritual aids of 
 grace, as neceffary to enable us for the duty of ferving 
 God acceptably. This is the proper fenfe of the place. 
 *' You that have received grace (eflentially confidered) for 
 your fan£tiiication, endeavour much after an hicreafe of 
 it, in its degrees and meafurcs ; that by its being in 
 continual exercife, you may be enabled to ferve God ac^ 
 cepiahly,'' And, indeed, v/ithout this grace, we cannot 
 ferve God at all. He accounts not that^ as his worfliip or 
 fervice, which is performed by gracelefs perfons. This 
 is the great apoilolic canon, for the due performance of 
 divine worfliip. * Let us have grace to do it;* all other 
 canons are needlefs and fuperfiuous. 
 
 § 6. The manner of performing the duty is, ' with 
 < reverence and godly fear.' The fenfe of the words in 
 this place may be learned befl from what they are op- 
 pofed to ; for they are prefcribed againft fuch defers and 
 faults in divine worfliip, as, from v/hich we ought to be 
 deterred, by the conflderation of the holinefs and feverity 
 of God, as is manifefl: from the next words : * For our 
 * God is a confuming fire.' r^ow thefe faults are — Want 
 of a due fenfe of the majefiy and glory of God ^ witli whom 
 
 we 
 
Ver. 28,29- EPISTLE TO THE HEBREWS. 365 
 
 we have to do ; want of a due jfenfe of our own inknefs, 
 and our infinite diflance from him in nature and condition ; 
 carnal bhldncfs in a cuftomary performance of a facred duty^ 
 under a neglect of endeavouring to exercife all grace in 
 them, which God abhors. Wherefore, (^/Jo.-, pudor 
 fpiritualisj what we render reverence, is an ' holy abafe- 
 
 * ment of foul in divine worfhip, in a fenfe of the ma- 
 
 * jelly of God, and our own vilenefs, with our infinite 
 
 * diftance from him.' [Ezra ix. 6. Dan. ix. 7.] And 
 (^svKa(osi(z) that which we render godly fear is, ' a reli- 
 ' gious awe on the foul in holy duties, from a confidera- 
 
 * tion of the great danger there is of finful mifcarriages in 
 
 * the worfhip of God, and of his feverity againfi: fuch fins 
 
 * and offences.' Hereby the foul is moved, and excited 
 to fpiritual care and diligence, not to provoke fo great, fo 
 holy and jealous a God, by a negleft of that exercife of 
 grace he requires in his fervice, which is due to him on 
 account of his glorious excellencies. 
 
 § 7. * For our God is a confuming fire.' The words 
 are taken from Deut. iv, 24. where they are ufed by 
 Mofes, to deter the people from idols or graven images 
 in the worfliip of God ; for this is a fin that God will by 
 no means bear with. And the fame defcription of his di- 
 vine Majefty is applied here by the apoftle, to the want of 
 grace, reverence, and fear, in that worjliip which he hath 
 appointed ; for if we are gracelefs in our perfons; devoid 
 of reverence by godly fear in our duties, God will deal 
 with us even as with them who worfliip him after their 
 own idolatrous devifings. 
 
 There is a metaphor in the exprefiion ; for as vehement 
 fire will confume and devour whatever combuftible matter is 
 thrown into it ; fo will God, with a fiery terror, con- 
 fume and deflroy fuch as are guilty of the fin here prohi- 
 bited. And he is called herein onr God; as in Mofes to 
 the people, the Lord thy God. All covenant relation to 
 him is in both places intimated. Wherefore, although 
 we have a firm perfuafion that he is our God in covenant ; 
 yet it is his will, that we fliould have holy apprehcnfions of 
 
 his 
 
366 AN EXPOSITION OF THE Chap. XII, 
 
 his greatnefs and terrors towards linners. [See II Cor. v. 
 
 lO, II.] 
 
 Two things are reprefented in this expreffion — * a cor- 
 
 * fuming fire.' 
 
 1. The ho Unefs and purity of God's nature,- with his fe- 
 verity and vindldlve jujl'ice. From them it is, that he will 
 confume impenitent linners, fuch as have no intereft in 
 the atonement, even as fire confumes that which is cafl 
 into it. 
 
 2. His jealoujy, with reference to his worfhip, as de- 
 clared in the fecond commandment. So it is added, in 
 that place of Mofes, ' The Lord thy God is a confuming 
 
 * fire, even 2l jealous God."* This title God firfi: gave him- 
 felf, with refpecl to his inftituted worfhip. [Exod. xx. 5.] 
 i\nd this alreftion or property of jcaloufy is figuratively 
 afcribed to God by an anthropofathy. In men^ it is a 
 vehement afFetlion and inclination, rifing from an appre- 
 henfion, that any other fhould have an interefi: in, or 
 poffefs that which they judge ought to ht peculiar to them- 
 felves ; and it hath place principally in the ftate of mar- 
 riage, or that which is in order thereto. It is, therefore, 
 fuppofed, that the covenant between God and the church 
 hath the nature of a marriage covenant^ wherein he calleth 
 himfelf the hufband thereof; and faith, that he is mar- 
 ried to it. [Ifa. liv. 5. Jer. iii. 14.] In this ftate it is re- 
 ligious worfnip, both as to the outward form m divine 
 inftitution, and its inward form oi h\x\\ and grace, which 
 God requires, as wholly his own. With reference, there- 
 fore, to defefts and mifcarriages therein, he alTumeth 
 that affedtion, and calleth himfelf a 'jealous God.' And 
 becaufe tliis is a vehement burning aiTedion, God is faid, 
 on the account of it, to be a ' confuming fire.' 
 
 § 8. And we may ohferve ; 
 
 1. That the privileges which believers receive by the 
 gofpel, are inconceivable. They are a kingdom, the 
 kingdom of God, or of Chriil: ; a fpiritual heavenly king- 
 dom, replenifhed with inexhauflible trcafures of fpiritual 
 bleffings and advantages. . 
 
 2. Be. 
 
Ver. £8, 29- EPISTLE TO THE HEBREWS. 36;^ 
 
 2. Believers are not to be meafured by their outward 
 flate and appearance of things in the world ; but by the 
 intereft they have in that kingdom, which it is their Fa- 
 ther's pleafure to give them. 
 
 3. It is afluredly their duty in all things to behave 
 themfelves as becomes thofe who receive fuch privileges 
 and dignity from God himfelf. 
 
 4. The obligation from hence to the duty of ftrving 
 God, as here defcribed, is evident and unavoidable. Thofe 
 on whom it hath not an efficacy, have no real intereft in 
 this privilege, whatever they may pretend. 
 
 5. Spiritual things and mercies do conflitute the mod 
 glorious kingdom in the world, even the kingdom of 
 God. 
 
 6. This is the only kingdom that can never be moved* 
 and it never fhall be, however hell and the world rage 
 againft it. 
 
 § 9. I'. While God takes us near to himfelf in cove- 
 nant, whereby he is our God, he requires, that we always 
 tetain due apprehenfions of the holinefs of his nature, the 
 feverity of his jujiice againft finners, and his ardent jealoufy 
 concerning his worfhip. 
 
 2. The confxderation of thefe things, and the dread of 
 being, by guilt, obnoxious to their terrible confuming 
 cfFed^s, ought to influence our minds to due reverence 
 and godly fear in all afts of divine worfhip. 
 
 3. We may learn, how great our care and diligence 
 about ferving God ought to be, which are prelTed on us by 
 the Holy Ghoft, from the confideration of the greatnefs of 
 the privilege, on the one hand, our receiving the king- 
 dom ; v/ith the dreadful deftruftion from God, on the 
 other, in cafe of our negleft. 
 
 4. The holinefs and jealoufy of God, which are a 
 caufe of infupportable terror to convinced finners, have 
 towards believers only a gracious influence to promote 
 fear and reverence, caufing them to cleave to him marc 
 firmly. 
 
 V^L. IV. Bbb CHA?, 
 
^65 AN EXPOSITION OF THS Ghap. ^flffc 
 
 CHAPTER XIIL 
 
 Verse i. 
 let bp.otherly love continue. 
 
 § r. ^he apoJIle*s heavenly wifdom and fk'ilL § 2. ^he 
 chapter analized. § 3. Brotherly love enjoined, § 4. 7(? 
 be continued, § 5. y/ peculiar rcafon for urging it upon 
 the Hebrezvs, § 6. Obfervations* 
 
 § I. T 
 
 -IN this concluding chapter, the apoflle gives \x% 
 new inftances of that divine wifdom, wherewith he was 
 acted in writing the whole ; which the apoflle Peter refers 
 to, [II. Pet. iii. 1 5.] And it will communicate an inexpref- 
 iible fenfe of itfelf to every intelligent reader, who meditates 
 upon it with that faith and reverence which is required 
 in the perufal of thefe holy writings. He prefcribes by his 
 own example, as he alfo doth in moft of his other epif- 
 tlcs, the true order and method of preaching the gofpel ; 
 that is, firll to declare the gracious myjierics of it, and 
 then to improve it to pradlical duties of obedience. And 
 they will be millaken who propofe to themfelves any other 
 method, and thofe, moll of all, who think one part of it 
 enough without the other. He manifeils in this method 
 of his procedure, that it is to no purpofe to deal with men 
 about duties of obedience, before they are well iixed ia 
 the fundamental principles of faith. 
 
 § 2. Foi* the parts of the chapter, (the whole being 
 hortatory) they are thefe : — An injunilion of feveral duties, 
 and of feme with fpecial enforcement, [ver, i — 6.] — Aa 
 exhortation Xo faith 2,ndi Jl ability^ with a warning to avoid 
 whatever is contrary thereto, [ver. 7 — 12.] — The duties 
 ol felf-deniaL and patient bearing of the crofs enforced, 
 [ver. 13, 14.] — A rensvjed charge oi fundry duties, with 
 I refpcd 
 
Ver.i, epistle to the HEBREWS. 369 
 
 refpe^l to God, their church relation, one another, and 
 himfelf, [ver. 15 — 19.] — A Jolemn prayer for the ac- 
 compiifhment of the bleffed work of divine grace in Chrift 
 towards them all, [ver. 20, 21.J — And finally, the ct^w- 
 dvjioyi of the whole in fundry particulars. 
 
 In the firft part, the duties exhorted unto are : — Bro- 
 therly love, [ver. I.] Hofpitality, [ver. 2.] Compafjlon to- 
 wards thofe that fuffer for the gofpel, [ver. 3.] Chaftlty^ 
 with the nature and due ufe of marriage ; and Content^ 
 tnent, with the grounds and reafons of it, [ver. 5, 6.] 
 
 § 3. ' Let brotherly love continue,' or abide con- 
 Hant. Love is the fountain and foundation of all mutual 
 duties, moral and eccleJiajTical ; wherefore it is here placed 
 at the heads of both. All love is founded in relation, 
 Wher€ there is relation there ought to be love ; and 
 where therS is no relation, there can be no love properly 
 fo called. Every one, bv the law of nature, is every 
 one's neighbour ; and every one's brother, his keeper and 
 helper. Wherefore all flrife, envy, hatred, wrong, op- 
 prefiion, and bloodlhed among mankind, is of the evil 
 one, [I. John ill. 12.] There is love, therefore, due to 
 all mankind, to be exercifed as opportunity and circum- 
 ftances require. We are to do good to all men, [I. Thef. 
 V. 15.] and where this /o-l-^ is wanting in any, (and, alas! 
 is it not wanting in mod r) there dwells no real virtue in 
 that mind. But this brotherhood is religious. All believers 
 have one Father ; one elder Brother, who is not alhamed 
 to call them brethren ; they have one fpirit, and are called 
 in one hope of their calling ; which, being a fpirit of 
 adoption, interefteth them all in the fame family, w^iere- 
 by they become joint heirs with Chriil:. [See Expof. on 
 chap. iii. ver. i.] This is the ' brotherhood' principally 
 intended in the dutv of love here prefcribed. For althoug'h 
 there was a natural relation alio among thefe Hebrew^s, yet 
 it was originally from their coaiefcency into one facred focictv^ 
 bv virtue of their covenant with God, that they became bre- 
 thren of one family, dillinft from all others in the world. 
 And this relation was not diffolved, but farther confirmed 
 by their interell in the gofpel ; whence they became * holy^ 
 B b b 2 ' ♦ brethre?:'. 
 
3^0 AN EXPOSITION OF THE Chap.XIII.^ 
 
 * brethren, partakers of the heavenly calling,* [chap. iii. 
 I.] Next to faith in Jefus Chrift, and the profeffion. 
 thereof, the life and beauty of Chriftian religion coniifls 
 in the mutual love of them, who are partakers of the fame 
 heavenly calling. And in vain fhall men wrangle and 
 contend about their differences in opinions, faith, and wor- 
 Ihip, pretending to defign the advancement of religion, by 
 an impolition of their perfuafion on others, without at- 
 tempting to introduce again this holy love among all thofc 
 who profefs the name of Chrifl. 
 
 § 4. The manner of the prefcription of this duty is, 
 that it fhould ' continue^ or abide conjlant ; for he fuppofes^ 
 it was already in them, and exercifed by them. He feems, 
 to intimate the difficulty there is in the prefervation of^ 
 this grace, and the performance of this duty. It is not 
 merely, * let it continue,' but take care that it be pre^ 
 ferved', for many occaiions will be apt to weaken and 
 impair it ; fuch as differences in opinion and practice 
 about things in religion ; .unfuitablenefs of natural tem- 
 pers and inclinations ; readinefs to receive a fenfe of ap- 
 pearing provocations ; different, and fometimes incon- 
 liflent, fecular interefls ; an abufe of fpiritual gifts, by 
 pride on the one hand, or envy on the other ; or attempts 
 for domination inconfiftent in a fraternity; which are 
 all to be affiduoufly watched againft. 
 
 § 5. It is not improbable, but that the apoflle might, 
 alfo have a refpe£t to the efpecial condition of thofe He- 
 brews. They had all rational foundations of mutual \q\-q 
 among them from the beginning, in that they were 
 all of one common natural flock ; and all united in the 
 fame facred covenant. Hereon they had many divine 
 commands for mutual love, and the exercife of all its ef- 
 fpds, as became a natural and rehgious fraternity. Ac- 
 cordingly they had an intenfe love towards all thofe, who, 
 on thefe accounts, were their brethren. But in procefs 
 of time they corrupted this, as all other divine inflitu- 
 tions. For their teachers inftrufled them, that the mean^ 
 ing of the command for mutual love, included a permif- 
 fion, if not a command, to hate all others. So they in- 
 
 teipreted 
 
VsR, 3. . EPISTLE TO THE HEBREWS. 37^ 
 
 ierpreied the law of love, [Lev. xix. 18.] * Thou fhalt 
 ♦ love thy neighbour, and hate thine enemy,* [Mat. v. 43.] 
 And the people pradtifed accordingly, not thinking them« 
 felves obliged to fliew the lead kindnefs to any but their 
 own countrymen. Hereon they grew infamous in the 
 world. But whereas, by the gofpel, their original bro- 
 therhood was as it were diflblved ; the Gentiles being 
 taken into the fame facred communion with them, fomc 
 pf them might fuppofe, that the obligation to mutual love, 
 which they were before under, v/as now alfo ceafed. This 
 the apoflle warns them againft, giving in charge, that 
 the fame love fhould ftill continue in all its exercife ; but 
 yet with refped to that neiv fraternity, which was conili- 
 tuted by the gofpel. 
 § 6. Hence obferve ; 
 
 1 . We are efpecially to watch for the prefervation of 
 thofe graces, and the performance of thofe duties, which 
 in our circumflances are tnoil expofed to oppolltion. In 
 particular, 
 
 2. Brotherly love is very apt to be impaired, and decav, 
 if we endeavour not continually its prefervation and re- 
 \'ival. And, 
 
 3. It is a part of the wifdom of faith, to consider aright, 
 the v^ays and occafions of the decay of mutual love, with 
 the means of its prefervation : without this we cannot 
 cornply with the caution and injundlion in a due maii- 
 
 Verse 
 
S72r AN EXPOSITION OF THE Chaf.XIIXh 
 
 VePs.se 2. 
 
 BE NOT FORGETFUL TO ENTERTAIN STRANGERS, F0«, 
 THEREBY SOME HAVE ENTERTAINED ANGELS UNA-* 
 WARES. 
 
 § I. HojYitaUty urged. § 2. A peculiar reaf on for it. § 3, 
 'The manner of prefer ib'mg it. § 4, 5. The advantage 
 fame have found by it. § 6. Ohfervations, 
 
 ^ I. X HE duty prefcribed is * the entertaining of 
 
 • Grangers.' The original word ((pi?^.e^s]/ioi) hath relpedt 
 not fo much to the exerclfe of the duty itfelf, as to the 
 difpofition^ readinefs, and frame of mind, which it requires. 
 Hence the Syriac properly renders it ; ' Ihe love of 
 
 * fir anger sC but it is fuch a love as is efFe6lual, and whofe 
 proper exerclfe conliileth in tlieir entertainment ; which 
 comprifeth the help and relief, which Grangers ftand in 
 need of, and which is the proper effei^ of love toward? 
 them. Hence we render it * to entertain Jlrangers ;' that 
 is, the receiving of them into our houfes, with all necef- 
 fary accommodations, as their occaiions require. It is 
 granted, that prudence and care is to be ufed, that we be 
 not impofed on by fuch as are unworthy of any entertarin- 
 ment. But it doth not follow, that therefore we fliould 
 refufe all who are ftrangers indeed ; that is, whofe cir- 
 cumflances we know not, but from themfelves. It mufc 
 alfo be acknowledged, that whereas provilion is now 
 made in all civilized nations, for the entertainment of 
 ftrangers, though at their own coft, things are fomewhat 
 altered from what they were in the younger days of the 
 world. 
 
 § 2. But there was a peculiar reafon for preicribing 
 this duty, taken from the then prefent circumftances of 
 the church, efpecially of the Hebrews in their difperfions \ 
 fpr the church was then under great perfecutlon in fundry 
 
 places^ 
 
*V£R.2. . EPISTLE TO THE HEBREW^a 373 
 
 places, whereby believers were fcattered from their own 
 habitations and countries, [Aftsviii. i.] and hereon, fol- 
 lowing the dire£tion of onr blefled Saviour, when they 
 were perfecuted in one city, they fled to another j to other 
 parts and places wherein they were ftrangers. Again ; at 
 that time there were fandry perfons, efpecially of the con- 
 verted Hebrews, who went up and down from one city, 
 yea, one nation unto another, on their own coil and 
 charges, to preach the gofpel ; * They v^^ent forth for the 
 
 * fake of Chrift, (to preach the gofpel) taking nothing of 
 
 * the Gentiles,' to whom they preached, [III. John 7.] 
 and thefe were only brethren^ and not officers of any 
 church, [ver. 5.] Such as thefe the apoftle recommends 
 to their love and charity in a peculiar manner. And he 
 who is not ready to receive and entertain fuch perfons, 
 will manifefl how little concernment he hath in the gofpel, 
 or the glory of Chrift himfelf. 
 
 § 3. The manner of the prefcription of this duty is 
 exprelfed in that word f^/j sttlXccv^ocvcq-^s) he not forgetful y 
 be not unmindful of it. There is no doubt but that a 
 ■pijfitive command is included in the prohibition, ' Forget 
 
 * not ;' that is, remember. This intimates that it is one 
 of thofe duties to v/hich our minds ou2;ht alwavs to be 
 engaged by an efpecial remembrance, and againll which 
 many pretences are apt to be ufed, for a countenance of 
 tlieir omiffion. Unlefs the mind be preferved in a con- 
 flant difpolition to the duty, we Ihall fail affuredly in par- 
 ticular cafes. ' The liberal dcufeth liberal thmgs.' [Ifa. 
 xxxii. 8.] The mind is to be difpofed and inclined habi- 
 tually to prudent liberality, or it will not embrace occa- 
 lions of doing liberal things. 
 
 § 4. The next thing in the words is, the advantage 
 that fome formerly had received by a diligent obfervance 
 of this duty : ' for thereby fome have entertained angels 
 
 * unawares \ Q^m T(z\)T»]^ ya^) for there ';y ; by this virtue 
 inclining the mind to the entertainmeirc of Grangers, fome 
 had their privilege of receiving angels under the appearance 
 o^Jirangers. Had they not been fo difpofed, they had neg- 
 lected the opportunity of fo great a favour. So the mind, 
 
 in- 
 
374 AN EXPOSITION OF THE Cha?. Xllt^ 
 
 inlaid with virtue and grace, is equally prepared to -per- 
 form duties and to receive privileges. (Tivsg) fome \ as 
 Abraham and Lot, [Gen. xviii. i, 2, &c. and Gen. xixc 
 12.1 who, no doubt, are referred to in a fpecial manner. 
 Yet I dare not afcribe it to them alone, exclufive of all 
 others ; for I queflion not but that, \\\ thofe ancient times, 
 wherein God fo much ufed the miniftry of angels about 
 the church, fundry other believers were vilited by them 
 * unawares' in like manner, as being difpofed to receive 
 this privilege by their readinefs on all occafions to enter- 
 tain flrangers. But the inftances left on facred record are 
 fufficient to the apoille's purpofe. Now this reception of 
 angels was a great honour to them that receive them, and 
 fo intended of God ; wherein lies the force of the reafon 
 for diligence in this duty. How could they have any 
 greater honour, than for glorious angels to abide and con- 
 verfe with them ? But the ynotive here ufed does not con- 
 liil in this, that we alfo in the difcharge of this duty may 
 receive angels as they did, nor are we hereby encouraged to 
 exped any fuch thing : but he ihews hereby how accept-^ 
 able to God this diUy is, and how highly it is honoured \ 
 whereon we may in the difcharge of the fame duty hope 
 for Divine approbation, in whatever way it feems good to 
 our divine Sovereign. 
 
 § 5. This they did [iKoifyo'j) unawares. It is obferved, 
 that on the appearance of thefe angels to Abraham in the 
 heat of the day, he fat in the door of his tent, [Gen, 
 xviii. I.] aitd at their appearance to Lot in the evening, 
 he fat in the gate of Sodom, v.rhere llrangers were to 
 enter, [Gen. xix. i.] probably both of them at thofe fea- 
 fons had fo difpofed themfelves on purpofe, that if they 
 faw any Grangers, they might invite and receive them. — - 
 Unawares ; not knowing them at firjl to be angels, though 
 afterwards they knew ; and this may be laid in the ba- 
 lance againfl all thofe fears and fcruples which are apt to" 
 arife in our minds about the entertainment of Grangers, 
 that they are not fo good as they appear or pretend to be ; 
 feeing fome were fo much better and more honourable than 
 what at firft they feemed to be. 
 
 % 6. Oh^ 
 
Ver. 3*. EPISTLE TO THE HEBREWS. 375 
 
 § 6. Ohferve hence, 
 
 1. Our hearts are not to be trufted to in occafional 
 duties, if not preferved in a continual difpofition towards 
 them ; if that be loft, no argument will be prevalent to 
 engage them to prefent occafions. 
 
 2. The mind ought continually to be upon its watch, 
 and in a gracious difpofition towards fuch duties as are 
 attended with difficuhies and charge. 
 
 3. Examples of privileges annexed to duties, (whereof 
 the fcripture is full) are great motives and incentives to 
 the like duties. 
 
 4. Faith will make ufe of the higheft privileges that 
 ever were enjoyed in the performance of duties to encou- 
 rage to obedience, though it expedls not any thing of the 
 
 fame kind, or the performance of the fame duties. 
 
 5. When men, deligning that which is good, do more 
 good than they intended, they fhall reap more benefit there- 
 by than they expeded. 
 
 Verse 3. 
 
 remember them that are in bonds as bound 
 with them ; and them which suffer adver- 
 sity, as being yourselves also in the body. 
 
 § I. Of brotherly love towards fuffcrers. § 2. Particularly 
 -pr if oners. § 3. T4^hat implied in remembering them, § 4. 
 udnd them who fuffer adverfity. § 5. A motive to it fub^ 
 joined. § 6, 7. Obfervations. 
 
 § I . X H E firft branch of the exercife of brotherly love 
 enjoined was towards flrangers ; the next is towards fuf- 
 ferers ; that is, who fufFered for the gofpel. Thefe were 
 in a two-fold outward condition ; fome in prifons or 
 bonds, and fome varioufly troubled in their names, repu- 
 VoL. IV. C c c tation, 
 
376^ AN EXPOSITION OF THE Chap. XIIT. 
 
 tatlon, goods, and enjoyments; fome deprived of all, and 
 all of fome of thefe things. 
 
 § 2. (Tojj/ ^scr^ioov) of thofe that are bound \ any that 
 are in prifon, whether aftually bound with chains or no, 
 becaufe all prifoners were ufually fo bound, [A£ls xvi. 26.] 
 this was efleemed a thing Ihameful as well as penal ; for 
 it was the ftate of evil-doers. But the ' w^ord of God,' 
 as the apoftle fpeaks, ' is not bound,' [II. Tim. ii. 9.] 
 the devil was never able, by this means, to obfcurc the 
 light, or Itop the progrefs of the gofpel ; he and his 
 agents do but labour in vain. Men may, but the word 
 of God cannot be bound. 
 
 § 3, The duty enjoined with refpeft to thofc that are 
 bound is, that we (^i^vYia-y^so-^c) rsmember them, or be 
 mindful of them. It feems thofe that are at liberty, are 
 apt to forget Chrifl's prifoners ; and we are delired fo to 
 remember or think of them, as to relieve them according 
 to our abihty. It implies — a care about their perfons 
 and concernments, as oppofed to that regard leiTnefs which 
 is apt to poiTcfs the minds of thofe that are at eafe, and, 
 as they fuppofe, free from danger ; — compajjton towards 
 them, as if bound with them : the want of it is exprefTed 
 as a great aggravation of the fufferings of our Saviour 
 himfelf, [Pfalm Ixix. 20.] 'I looked for fome to take 
 
 * pity, and there was none; and for comforters, but I 
 
 * found none.' — Prayer^ as in the cafe of Peter when he 
 was in bonds ; [A6ls xii. 5.] — AJfifting them as to what 
 may be wanting to their relief. — To fupply their wants ac- 
 cording to our ability. — Vifiting them, which the Lord 
 Jefus Chrill calls the vifiting of himfelf in perfon, [Mat. 
 XXV. 36 — 43-] Where this attention to fuffering faints is 
 not, it argues a great decay in the power of religion ; 
 and there are none more feverely refledled on, than thofe 
 who are at eafe while the church is in afflidlion, [Pfalm 
 cxxiii. 4. Zech. i. 15.] 
 
 § 4. But that we may not fuppofe our love and duty 
 to be confined to thefe alone, he adds all that undergo 
 trouble of any fort for the profeffion of the gofpel ; * and 
 
 * them which fuffer adverfity :' all that is adverfe or grie- 
 
 vous 
 
-Ter. 3. EPISTLE TO THE HEBREWS. 37^ 
 
 vous to US, as fickneis, pain, lofTes, want, and poverty^ 
 reproaches, contempt, fcorn, turning out of fecular em- 
 ployments, fpoiling of goods, ftigmatizing, taking away 
 of children, banifhmcnt, every thing which we may un- 
 dergo in and for our profeilion. 
 
 § 5. The motive added to the diligent difcharge of 
 the duty enjoined, is. That ' we ourfelves are alfo in the 
 * body.* Were you indeed, as if the apoftle had faid, 
 once freed from the body, none of thefe things could reach 
 you ; but whereas you are in the fame ftate of natural 
 life with them, equally expofed to all the fufterings which 
 they undergo, be they of what kind they will, and have 
 no afTurance that you fhall always be exempted from them, 
 this ought to be a motive to you to be mindful of them 
 in their prefent fuiFerings. This, I perceive, is the fenfa 
 of the place. 
 
 § 6. And we may obferve from hence ; 
 
 1. Bonds and imprifonment for the truth were confe- 
 Crated to God, and made honourable, by the bonds and 
 imprifonment of Chrift himfelf ; and commended to the 
 church in all ages by thofe of the apoflle and primitive 
 witneiTes of the truth. 
 
 2. It is better, more fafe and honourable, to be in 
 bonds for Chrift than to be at liberty with a brutifh, ra- 
 ging, perfecuting world. 
 
 3. Whilft God is pleafed to give grace and courage to 
 fome to fuffer for the gofpel unto bonds, and to others to 
 perform the duty here recommended towards them, the 
 church will be no lofer by fulFering. 
 
 4. When fome are tried as to their conftancy in bonds, 
 others are tried as to their fincerity in the difcharge of 
 the duties required of them on fuch occafions. And, 
 
 5. Ufually more fail in the negleft of their duty to- 
 wards fufFerers, and fo fall from their profeflion, than do 
 fo fail under their fufl'erings, 
 
 § 7. 1. Although there are peculiar duties required of 
 "US towards thofe who fuffer for the gofpel in bonds, yet 
 we are not hereon difcharged from the fame kind of du- 
 ties towards thofe who fufFer in lefier degrees. And, 
 
 C c c 2 2, Not 
 
37« AN EXPOSITION OF THE Chap.XIII. 
 
 2. Not only thofe who are in bonds for the gofpel, or 
 fufFer in an high degree in their perfons, are under the 
 fpecial care of Chrift, but thofe alfo who fufFer on the 
 fame account in any other kind whatever, though the 
 world may take httle notice of them ; and therefore they 
 are all commended to our fpecial remembrance. 
 
 3. ProfefTors of the gofpel are exempted from no forts 
 of adverfity, from nothing that is evil and grievous to 
 the outward man in this world ; and therefore we ought 
 not to think itftrange when we fall into them. 
 
 4. That we have no fecurity of freedom from any fort 
 of fuffering for the gofpel whilft we are in the body, or 
 during the continuance of our natural lives. Heaven is 
 the only ftate of everlafting reft. Whilft we have our 
 bodily eyes, all tears will not be wiped from them. 
 
 5. We are not only expofed to afflidions during this 
 life, but we ought to live in the continual expedlation of 
 them, fo long as there are any in the world who actually 
 fuifer for the gofpel. Not to expe£l our Jh are in trouble 
 aiid perfecution, is a iinfal fecurity proceeding from very- 
 corrupt principles of mind. 
 
 6. A fenfe of our being continually obnoxious to fuf- 
 ie lings, no lefs than thofe who a£tually fufFer, ought to 
 incline our minds to a diligent conlideration of them in 
 their fufFerings, fo as to difcharge all duties of love and 
 helpfulnefs towards them. 
 
 7. Unlefs we do fo, we can have no evidence of our 
 prefent intereft in the fame myftical body with them, nor 
 juft expe£lation of any compaffion or relief from others, 
 when we ourfelves are called to fufFerings. What a fe- 
 vere felf- reflection muft we charge ourfelves with for 
 want of due compaffion for thofe who were in that con- 
 dition before us I 
 
 Verse 
 
Ver. 4- EPISTLE TO THE HEBREWS. 379 
 
 Verse 4. 
 
 marriage is honourable in all, and the bed 
 undefiled ; but whoremongers and adulte- 
 rers god will judge. 
 
 § I. Gccajion and dejign of the words, § 2. Expofitlon, 
 Aiarriage is honourable in all. § 3. And the bed unde- 
 filed. ^ 4. The dreadful doom df whoremongers and adul- 
 terers, § 5? 6. Ohjervatlons, 
 
 § I. X HIS decI?Tatlon refers, undoubtedly, to fomc 
 principles and praflices that were then cnrrent in the 
 world. And thefe were, that marriage was at leaft bur- 
 thenfome, and a kind of bondage to fome men, efpeci- 
 aliy an hindrance to them that were contemplative ; and 
 -lh2i\. fornication was at lead a thing indifferent, which men 
 might allow themfelves in, though adultery were to be con- 
 demned. In oppofitionto thefe curfed principles and prac- 
 tices, the apoftle, defigning to commend and enjoin chaf- 
 tity to all profefTors of the gofpei, declares, en the one 
 llde, the honourable llate of matrimony from divine in- 
 flitution ; and on the other, the wickednefs of that laf- 
 civioufnefs wherein they allowed themfelves, with the cer- 
 tainty of divine vengeance which would befall them who 
 continued in it. There was juil reafon, therefore, why 
 the apoftle fliould iniinuate the prefcription of the duty 
 intended, by a declaration of the honour of that ilate 
 which God had appointed for the prefervation of chaftity. 
 [See I. Tim. iv. 3.] 
 
 § 2. The prepofition (i>) when applied to perfons, is 
 conflantly ufed in the New Teflament for Qntcr) among ; 
 Beza, [inter quofvis) among all ^ that is, all forts of perfons. 
 The apoftle doth not aftert that marriage was a thing in 
 good reputation among all men, Jews and Gentiles, but that 
 it is honourable in all forts of perfons, who eater into it 
 
 a • accord- 
 
3Ba AN EXPOSITION OF THE Chm>. XITI. 
 
 according to the law of God and righteous laws among 
 men. For by a defe£l herein it may be rendered highly 
 d'ljhonourahle. 
 
 Again ; it mud be a marriage pf two individual per- 
 fons, and no more, according to the law of creation and 
 divine inflitution, (for polygamy was never honourable ;) 
 it muft not be of perfons within the degrees of confan- 
 guinity laid under divine prohibition, [Incejl being no lefs 
 difhonourable than adultery ;) there muft alfo be a con- 
 currence of all neceffary circumftances both of mind and 
 body in the married ; fuch are power over their own per- 
 fons, freedom in choice or confent, perfonal mutual vow 
 or contraft, natural meetnefs for the duties of marriage, 
 and the like. Wherefore that marriage is honourable^ 
 which, on the ground and Warranty of divine inftitution, is 
 " a lawful conjunction of one man and one woman by 
 their juft and full confent, into an indifToluble union, 
 (whereby they become one flefh) for the procuration of 
 children, and mutual aiTiflance in all things divine and 
 human." I fhall only add, that as the legitimate and 
 orderly continuation of the human race depends hereon, 
 fo whatever is of virtue, honour, comelinefs, or order 
 amongfi men ; whatever is praifeworthy and ufeful in all 
 focieties oeconomical, eccleiiaftical or political, proceeds 
 from the principle here alTerted, Ail to whom children 
 are dear, relations ufeful, inheritances valuable, and God's 
 approbation is preferred to fordid uncleannefs and eternal 
 ruin, ought to account this ftate honourable. 
 j*i Nor is there any fort, order, or degree of men, by rea« 
 fon of any calling, work, or employment, but that mar- 
 riage is an honourable ftate to them. This is the plain 
 {txiit of the words. However, if the phrafe [iv nTocdi) 
 Ihould be rendered * in all things y or every manner of 
 way, the popijh notion of celibacy can never efcape the 
 force of this divine teftimony againft it. For, is it law- 
 ful for them to efteem and call that io vile, as to be un- 
 meet for fome order or fort of men among them., which 
 God hath declared to be honourable * in all things ' or evoy 
 * manner of way ?' I Ihall only fay, that their impiety in 
 , impa" 
 
Ver. 4-. EPISTLE TO THE HEBREWS. 381 
 
 impoiing the neceffity of fingle life on all their ecclejiajiicsy 
 wherein they have ufurped divine authority over the con* 
 iciences of men, hath been openly purfued by divine ven- 
 geance, in giving it up to be an occaiion of multiplying 
 fuch horrid uncieannefles as have been fcandaious to the 
 Chriuian religion, and ruinous to the fouls of millions. 
 
 § 3. To the flate of marriage, the apoftle adds the 
 confideration of the duties of it in that exprefiion, [v^oi\'/i 
 cy.jM/yy^oc) the hcd iinde filed. And two things are here in- 
 tended : — The honourable Hate of marriage as oppofed 
 to the^defiled bed of whoremongers and adulterers ; and— 
 the prefervation of marriage duties within their due 
 bounds; [I. Thef. iv. 3 — 5. I. Cor. vii. 2 — 5.] for, in 
 that refpe£l, there may be many pollutions even of the 
 marriage bed. 
 
 From this fl:ate and ufe of marriage — the means ap- 
 pointed of God for the prefervation of the purity and 
 challity of our perfons — the aggravation of the contrary 
 fin is enormous. Who can exprefs the deteftable wick- 
 ednefs of forfaking thofe divine appointments, in con- 
 tempt of the authority and wifdom of God, by any feek- 
 ing the fatisfa6lion of their lulls in ways injurious to 
 others, debaiing and defiling to themfelves ? Yes, they 
 difturb the whole order of nature, and drown themfelves 
 in everlafting perdition. 
 
 § 4. ' But whoremongers and adulterers God will 
 * judge.' The diilin'Ition between {Tfopyi^g and i^or/j^c) 
 whoremongers and adulterers, is allowed by all to be this ; that 
 the former are fingle perfons ; and the latter are thofe who 
 are both, or elfe one of them, in a married ftate. The 
 fin of the firft is fornication, of the other, adultery ; al- 
 though the v/ords {no'jvrjoo and ttoov-io,) may fometimes 
 be ufed to denote any uncleannefs in general, and fo to 
 comprife adultery alfo. Some have fallen into that degree 
 of impudence in our days, as to countenance themfelvejj 
 with the opinion and practices of fome of the heathen, 
 who thought that fornication was no fm, or a matter not 
 much to be regarded, But Ihall we fuppofe that our holy, 
 
 reli- 
 
38z AN EXPOSITION OF THE Chap. Xm. 
 
 religion, which condemneth o\xx inward lujllng of the heart 
 after a woman without any outward act as a fin worthy 
 of judgement, gives countenance to, or rather doth not 
 moil: feverely condemn a6lual fornication ? It is to be fear- 
 ed that if magiftrates and thofe who are public minifters in 
 the nation, do not take more care than hitherto hath been 
 ufed, for the reftraint of this raging abomination, divine 
 judgements on the whole nation, on its account, will 
 fpeedily fatisfy men's fcruples, w^iether it beay?7/ or no. 
 
 For adulterers^ who are mentioned in the next place, 
 there is no queflion amongft any about the heinoufnefs of 
 their fin ; and the common intereft of mankind keeps up 
 a deteflation of it. But it is here, together with fornica- 
 tion, referved in a peculiar manner to divine vengeance, 
 becaufe for the mofl part it is kept fecret, and fo free from 
 human cognizance , and becaufe — although the divine law 
 made it punifhable by death, yet — for the moil part it 
 ever paiTes in the world under a lefs fevere punifhment. 
 
 But whatever fuch perfons think of themfelves, or 
 others think of them, * God (jco/vj/) will judge* and con- 
 demn them, at the final judgement of the great day ; 
 they fliall not be acquitted, but (having periifted in their 
 detefcable practice) they fhall be eternally damned. And 
 there is an cmphafis in the expreflion, ' God will judge ;' 
 wherein we may fee, that the fpeclal aggravations of thefe 
 fins expofe men to a fore condemnation in a peculiar 
 manner, [I. Cor. ill. 17. vi. 16 — 19.] Although the 
 ilate of men may be changed, and divine wrath due to 
 thofe fins be finally efcaped by repentance ; yet it may be 
 obferved, that thofe who are habitually given up to thefe 
 luils of the flelh are of all others the moft rarely brought 
 to effecSlual repentance. 
 
 ^ 5. And we may obferve, 
 
 1. Divine inilitutlon Is fufhcient to render any flate or 
 condition of life honourable. 
 
 2. The more ufeful any itate of life is, the more ho- 
 nourable it is ; the honour of marriage arlfes much from 
 its ufefulnefs. 
 
 3. That 
 
Ver.4. . EPISTLE TO THE HEBREWS. 383 
 
 3. That which is honourable by divine inftitution, and 
 "ufeful in its own nature, may be abufed and rendered vile 
 by the mifcarriages of men. 
 
 4. It is a bold ufurpation of authority over the con-^ 
 fciences of men, and a contempt of the authority of 
 God, to forbid that ftate to any which God hath declared 
 honourable to all. 
 
 5. Means for chaflity and purity not ordained, nor 
 fandlified to that end, will prove fartherances of impurity 
 and uncleannefs, or worfe evils. 
 
 6. The {late of marriage being honourable in the fight 
 of God himfelf, it is the duty of them that enter there- 
 into duly to confider how they may approve their confci- 
 ences to God in what they do. 
 
 § 6. I. Conjugal duties regulated by the bounds af- 
 ligned them by natural light, v/ith the general rules of 
 fcripture, and fubfervient to the due ends of marriage, are 
 honourable, giving no caufe of pollution or fhame. 
 
 2. Whatever flight thoughts men may have of fin, 
 any Jin, the judgement of God, which is accordmg to 
 truth, muft fland for ever. To have flight thoughts of 
 fin, will prove no relief to finners. 
 
 3. Fornication and adultery are deferving of eternal 
 damnation. If the due wages of all Jin be death, much 
 more of fo great abominations. 
 
 4. Men living and dying impenitently in thefe fins, 
 Ihall eternally perifh ; or an habitual courfe in them is 
 •utterly inconfiflent with any fpark of faving grace. [See 
 Ephef. V. 5. I. Tim. i. 10. Rev. xxi. 8, xxii. 15.] 
 
 Vol. IV. D a d V£Rse 
 
394 AN EXPOSITION OF THE Chap. XIIL 
 
 Verses 5, 6. 
 
 let your conversation be without covetou&- 
 ness, and be content with 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 is my helper, 
 and i will not fear what man shall do 
 
 UNTO ME. 
 
 § I. 'Tranfit'ion from particular duties to what is more general. 
 The Chriji'ian s iimvcrfal walk before God ; which Jhould 
 be without covetoufnejs. § 2. JFith contentment. ^ 3,- 
 4. Enforced by a divine promifc, § 5. The apoflle^s in- 
 ference. § 6, 7. Obfervations. 
 
 §1.1^ ROM particular duties the apoftle proceeds to 
 that which is more general, which relates to our whole 
 courfe of walking with God. — Our ' converfation here 
 includes both the frame of our minds, and the moral 
 manner of our a£ling, in all that we do about the things 
 pertaining to this life ; and becaufe of this rellridlon of 
 it to our a£tings about the things of this life, the apoftle 
 ufeth the word (TpoTTC^-, mos, or mores) cujlonty and not the 
 other word {&'A>ccgcjo(P'/i) which exprelleth our univcrfal 
 ivalk with God, in all holy obedience, [Phil. i. 27, iii. 
 20. Jam. iii. 13. I. Pet. i. 15. XL Pet. iii. 11.] the 
 ordering of our converfation aright in this matter is of 
 great importance in our Chriilian profeffion ; and for the 
 dire6lion of it the apoftle gives this rule, that it be 
 (u(piXaoyvP^oc.) without covetoifnefs. Covetoufnefs ((piKcco- 
 yvpioc) is an inordinate delire and endeavour after the 
 enjoyment of more riches than we have, or that God is 
 pleafed to give us, proceeding from an undue valuation 
 of them or love to them; [I. Tim. vi. 6 — 10.] a vice 
 this, which, by its effects, manifefts itfelf always to be 
 
 cga- 
 
Veii.5,'6. epistle to THE HEBREWS. 3B5 
 
 contrary to the light of nature, as debafing the muids of 
 men, making them ufelefs, and expofing them to all man- 
 ner of vile praftices ; hence it was always fligmatized by 
 fober heathens, as one of the vilefl afFeftions of the human 
 mind; and there is nothing which the fcripture more 
 feverely condemns, or upon which it denounces more 
 inevitable punifhment. Covetoufnefs is idolatry, [Col. 
 iii. 5.] but hereof there are many degrees ; where it is pre- 
 dominant, the fcripture abfolutely excludes thofe in 
 whom it is from life and falvation, amongft the moft 
 profligate linners ; but there may be fmaller degrees of 
 inordinate defires after earthly things, in believers, which 
 are a fubjeft of mortification all their days : when men 
 are fpoiled of their goods, and in danger of loling all, it 
 is apt to flir up in them earneft and inordinate defires 
 after fomewhat more than they have, and not to be con- 
 tent with what is prefent, which the apoitle declares to 
 be covetoufnefs ; this he would have us to be free from 
 at all times, efpecially in times of perfecution ; to which 
 he plainly had refpe6l. 
 
 § 2. In oppolition hereunto we are enjoined to be 
 
 * content with fuch things as we have ;' without complain- 
 ing or repining at God's providential difpofals of our 
 outward concerns ; without envy at the more profperous 
 condition of others ; without fears and anxious cares 
 about future fupplies ; and without defires and defigns of 
 thofe things which a more plentiful condition than what we 
 are in would fupply us with ; this contentment is with re- 
 fpe£l to [^OLq 7rotCj>io'Lv) ''fuch things as arc pre f cut ;' as oppofed 
 to things which are not prefent with us in our prefent con- 
 dition, and therefore denote * fuch things as we have ;' yet 
 are not things only intended, but in general the fate and 
 condition wherein we are, as of poverty, or afflictions, or 
 perfecutions, or of more enlargement in earthly things ; 
 [fee P]]ii. i. 11.] and the meafure of them, in ordinary 
 cafes, \% food and raiment, as the rule is given us, [I. Tim. 
 vi. 8.] ' having food and raiment, let us be therewith 
 
 * content ;* not that we are allowed to be di (contented if 
 we i<jant them ; but that thefe are fuch a fulliciency as 
 
 D d d 2 may 
 
386 AN EXPOSITION OF THE Chap.XIII. 
 
 may be deemed a rational obligation to contentment ; but 
 among other evils that we may undergo for the gofpel, 
 we may be called to endure hunger and nakednefs, [Rom. 
 '^^^^- 35*] ^^^ w^ ^^^ obliged to be therewith content:, for 
 contentment in things prefent doth not arife from any 
 meafure, great or fmall, of the things themfelves which we 
 enjoy, but depends on the prefence of God with us, and 
 the annexed reward, as follows : 
 
 § 3. * For he hath faid ;* he v/ho alone hath all being 
 and exiflence in himfelf ; he who is all and in all ; he who 
 is over all, the fupreme difpofer of all things in heaven 
 and earth, in whofe hand and power are all the concerns 
 of men, who can do whatever he pleafeth \ ' he hath 
 '/aid it: 
 
 * I will never leave thee nor forfake thee.' It is ob- 
 ferved by all, that there is a vehement negation in the latter 
 claufe, by a multiplication of the negative particles (yS', j?, 
 ^Ti^) feeing two of them are ufed in tXiQ former claufe ; the 
 defign of it is, to obviate all objeftions which fear and 
 unbelief may raife againil the aiTurance given, under a 
 pretence of fome peculiarity of circumftances ; be they 
 what they will, faith God, * I will not at any time^ on 
 
 * any occaiion, for any caufe, leave thee or forfake thee.' 
 
 In the negative expreffions, pcjitive blejpngs are con- 
 tained, and thofe diftinft alfo as the expreffions are ; by 
 the one, the continuance of God*s prefence is intended ; by 
 the other, the continuance of his help ; I will not leave thee ; 
 or withdraw my prefence from thee ; I will ut\tx forfake 
 thee ; or fufFer thee to be helplefs in any trouble. 
 
 Wherefore the vehemency of the expreffion, by the 
 multiplication of the negative particles, is an effect of 
 divine condefcenfon, to give the utmoft fecurity to the faith 
 of believers in all their trials. 
 
 § 4. There is a promife to this purpofe given to 
 Solomon by David, in the name of God ;' * the Lord 
 
 * God, even my God, he will be with thee, he will not fail 
 ' thce^ nor forfake thee : [I. Chron. xxviii. 20.] and it is 
 frequently repeated to the church, as to the fubftance of 
 it, [fee Ifa. xli. ic — 13.] but it is generally granted, 
 
 that 
 
Ver. 5, 6-. EPISTLE TO THE HEBREWS. 3S7 
 
 that this promife is that which God made to Jofhua, when 
 he gave him in charge the great work of deftroying the 
 enemies of the church in the land of Caiiaan ; [ Jolh. i. 
 5.] ' I will not fail thee, nov forfake thee ;' now though 
 this promife was pe7'fo)ial, and given to Jolhua on account 
 of that great and difficult undertaking ; yet — feeing the 
 dangers and difficulties which every believer :• to un- 
 dergo in the fpiritual warfare, efpccialiy in times of per- 
 fecution and extraordinary trials, are no lefs than thofe 
 that Jofhua underwent in his wars ; and feeing they 
 ftand in no lefs need of the fpecial prefence and affiftance 
 of God to overcome them, than he did — God thereby 
 exprefily declared how he will deal with all believers in 
 every llate and condition that he calls them, to ; their 
 faith {lands in need of the fame fupport, the fame en- 
 couragement with that of Jofhua, and it is refolved into 
 the fame principles — the prefence and affifiance of God ; 
 wherefore, all the promifes made to the church, and every 
 particular member of it for the ufe of the church, are 
 made equally to the whole church, and every member of it, 
 in every age, according as the grace and mercy of it are 
 fuited to their flate and condition ; herein then lieth the 
 force of the apoflle's argument ; that if God hath faid 
 unto every one of us, what he faid to Jofhua, — that he will 
 never leave us as to his prefence, nor forfdke us as to his 
 
 * ajffance' — we have' fufficient ground to call away all 
 inordinate defires of earthly things, all fears of want and 
 other prefTures, and to refl quiet and contented with his 
 undertaking for us. 
 
 § 5. 'So that we may boldly fay, the Lord is my 
 
 * helper, and I will not fear what man fhall do unto me;* 
 we may every one of us fay, as David did in the like 
 cafe, and in his confidence of the fame promife of the 
 divine prefence and afiflancc that is given alfo to us ; [Pfal. 
 cxviii. 6.] * The Lord is on my fide,' (^for mc, my 
 helper) I w^ill not fear ; what can man do unto me ? 
 To the fame purpofe the Pfalmift fpeaks, PfaL Ivi. 3, 4. 
 
 II, 
 
 • So 
 
3^8 AN EXPOSITION OF THE Chap. XIII, 
 
 * So that we may boldly fay ;' by what is faid to us we 
 are enabled and jufliiied thus to lay ourfelves ; l^oldy, 
 (^vupcjsyjo'.g '/^[^ccg) we beirg bold, ufing confidence ; to inti- 
 mate our duty on this occafion, which is to caft out ail 
 fears, every thing that might Intimidate our fpirits, or dif- 
 quiet our minds, or hinder us from making our cheerful 
 profeffion of our confidence in God ; for we are [Xiyiu) 
 to fay what we believe, yea, to glory and make ourboafl 
 in God againfl all oppofition. 
 
 In the application of this teflimony, [Pfal. Ivi. 4.] the 
 apoftle fuppofeth that David fpoke thefe words in the 
 perfon of the whole churchy or on the general right of all 
 true believers ; for having the fame grounds of it that he 
 had, they may ufe the fame confidence that he did, 
 though their outward circumflances be fpecifically dif- 
 ferent ; in whatever befalls us we may boldly fay — ' we 
 * will not fear ;' for, if God be for us, who fliall be 
 againfl us ? 
 
 This help of God, which believers are afTured of in 
 their trials, is t'llhtx internal, by fupplies of grace, fpiritual 
 firength and confolation, enabling them with a vi<3:orious 
 frame of mind to go through all the difficulties and 
 dangers of their conflift with certain fuccefs ; or etenialy 
 in a£tual deliverance by the deftru^lion of their adver- 
 farics ; both which are frequently exemplified in the fcrip- 
 ture, and by more recent experience. 
 
 § 6. And that which we are taught from hence, is ; 
 
 1. All covctoufnefs is inconfiflent with a Chriftian con- 
 verfation ; nor is there any thing at this day, that doth 
 more {lain the glory of our Chriflian profeffion. 
 
 2. Covctoufnefs, in any degree, is highly dangerous in a 
 time of fufFering for the gofpel ; for there is no fin that 
 fo intimidates the fpirits and weakens all refolution, at 
 fuch a time, as this doth ; it is always accompanied with 
 dlftruft of Crod, an over valuation of earthly things, anxiety 
 and difquictude of mind, irregular contrivances for fupply, 
 and referves of truft in what men have, with other evils 
 iiinumerable, 
 
 3. Ths 
 
V£Ri 5,6. EPISTLE TO THE HEBREWS. 38^ 
 
 3. The divine prefence, and divine ajjijiance, which are 
 infeparable, are the fpring of fuitable and fufiicient relief 
 to believers in every condition. 
 
 4. Efpecially the due confideration of them is abun- 
 dantly fufiicient to rebuke all covetous incUnatio'is and 
 delires, which, without it will, be prevalent in a time of 
 lira its. 
 
 5. The cheerful prof^ffion of confidence in God a- 
 gainfl all oppoiition, and in the midfl of diftreffes, is 
 what believers have a warrant for in the promifes. 
 
 6. As the ufe of this confidence is our incumbent 
 duty, fo it is a duty highly honourable to the profeflion 
 of the gofpel. 
 
 § 7. I. All believers have, in their fufFerings, a re- 
 frefliing, fupporting intereft in divine aid, the promifes 
 being made to them all equally in their fufFering flate, 
 even as they were to the prophets and apoflles of old. 
 
 2. It is their duty to exprefs with conhdence and 
 boldaefs, at all times, their ailurance of th€ divine af- 
 iiflance declared in the promifes to their own encourage- 
 ment, the edification of the church, and the terror of 
 their adverfaries. [Phil. i. 28.] 
 
 3. Faith duly fixed on the power of God, as engaged 
 for the afiiftance of behevers in their fufFerings, will give 
 them a contempt of all that men can do unto them. 
 
 4. The mofl effe£lual means to encourage our fouls 
 in all our fufFerings, is to compare tlie power of God, 
 who will affifl: us, and that of man oppreiiing us. [Matt. 
 X. 28.] 
 
 5. That which in our fufFerings delivereth us from 
 the fear of men, takes out all that is evil iu them, aqd 
 fecures our fuccefs. 
 
 4 
 Verse 
 
390 AN EXPOSITION OF THK~ Chap. XIII. 
 
 Verse 7. 
 
 remember them which have the rule over yod, 
 who have spoken unto you the word of god ; 
 ivhose faith follow, considering the end of 
 their conversation. 
 
 § I. Introdu£llon and defign. § 2, 3. Of remember Ing our 
 teachers. § 4. Imitating their faith. § 5. Regarding 
 the end cf their convcrfation, § 6. Obfervatlon, 
 
 §1.1/ ROM a prefcrlption of the foregoing duties of 
 morality, the apoille proceeds to thofe which concern y^?//^ 
 and worjhip, laying the foundation of them in that refpeft, 
 which is due to thofe who declare to us the words of truth 
 for their work's fake, and on account of the example 
 which they give us. 
 
 That which the apoftle delTgns in the following dlf- 
 courfe is, perfeverance in the faith, and profefiion of the 
 truth, in oppolitlon to an inclination to ' various and 
 ' ftrange doftrines/ [ver. 8.] 
 
 § 2. * Them which have the rule over you ;' io 
 Erasmus, (eorum qui vobls prcefunt) of them who prefide 
 over you ; but it is an evident miflake. What feems to 
 have led into it is, that the word (-/jy^jji^^vcg) is a participle 
 of the prefent tenfe ; but it is moil frequently ufed as a 
 noun, and fo it is here. It is ufed repeatedly in this chap- 
 ter, [ver. 7, 17, 24.] for an officer or officers in the 
 church ; that is, fuch as go before and dire£l it, which is 
 the nature of their office ; bilhops, paftors, elders, who 
 prefide in the church to guide it ; for they have fuch a rule 
 as confifts principally in fplrltual guidance. 
 
 And, by the defcription following, it is evident, that 
 the apoftle intends all who had preached the word of God 
 to them, whether apoftles, evangelifts as pailors, who had 
 now finifhed their courfe. 
 
 2 {yhrr 
 
Ver.7. epistle to the HEBREWS. 59, 
 
 ■{Mvyjiiovsvfli) remember them ;. be mindful of them, fo as 
 to * efteem them Vety highly in love for their works fake ;' 
 [I. Thef. V. 13.] and the famt refpe^l we are to have for 
 them when they have fimjhed their wcrk. Suddenly to 
 forget them, is an evidence, that we have not profited 
 much by their labours. We ought, therefore, afFec- 
 Itionately to remember them in what they did and taught, 
 fo as to folbiv them in their faith and converfation. Alas ! 
 how many have we had, and how many have we now, 
 who have left, or are likely to leave, nothing to be re- 
 membered, but what it is the duty of the church to ab- 
 hor 1 How many whofe ufelelTnefs leads them into ever- 
 lafting oblivion ! 
 
 § 3. * Who have fpoken unto you the word of God* 
 This is the chara£lerijlic note of church guideis. Thofe 
 who do not labour to the edification of the church, let 
 them pretend what tliey will> are not elleemed by Chrifl, 
 as acceptable gilides or rulers ; nor is the honourable re- 
 membrance of them any duty. — -' T^he word of God \^ the 
 written word ; including the vocal fpeaking of perfons di- 
 vinely infpired by virtue of new revelations. And whereas 
 the word of the gofpel is principally intended, this 
 fpeaking may comprife the apoftolkal writing alfo. 
 
 This * word of God' is the fole obje£l of the church's 
 Faith ; and the only outward means of communicating to 
 it the mind arid grace of God, wherefore upon it the 
 being, life, and bleflednefs of the church depend. 
 
 § 4. * PFIjofe faith follow \ fo mind them and their 
 work in jpreaching the word of God, as to follow, 
 (^i^i^LHQ'^Ui) io imitate them ; to copy their example in a 
 lively, exprefiive manner, and particularly their faith ; the 
 grace of faith, whereby they believed the truth, and its 
 exerctfe in all they did and fuiTered. Their faith was that 
 which purified their hearts, and made them fruitful in 
 their lives. 
 
 § 5. * Confidering the end of their [a,v(X(;^o^'/\) con* 
 * verfation ;' the way or courfe of their walking and con- 
 verfe in the world, with refpe£l to moral duties, and the 
 whole of their obedience. This converfation of theirs 
 
 Vol. LV, Eee had 
 
59* AN EXPOSITION OF THE Cha?. XIII. 
 
 had now received its {iii(ia,(T ig) end \ the word fignifies 
 an end accompanied with a deliverance from, and fo a 
 conqueft over, fuch difficulties and dangers as they were 
 before expofed to. Thefe perfons, in the whole courfe 
 of their converfation were exercifed with difficulties, dan- 
 gers, and fufferings, ail attempting to ilop them in their 
 way, or to turn them out of it. But what did it all 
 amount to ? what was the iffue of their conflid ? It was 
 a bleffied deliverance from all troubles, and a complete 
 conqueji over them. Their faith failed not, their hope 
 did not perifli, they were not difappointed ; but had a 
 blelTed end of their v;alk and courfe. 
 
 This they were advifed to conjider^ (a.va^^cocj^vjsg) not 
 with a flight traniient thought, with which we ufually 
 pafs over fuch things, but a reiterated contemplation of 
 the matter, with its caufes and circumftances. 
 
 § 6. A due conlideration of the faith of thofe who 
 have been before us, efpecially of fuch who were conilant 
 in fufferings ; and above all, thofe who were fo unto 
 death, as the holy martyrs in former and latter ages, is an 
 efFeftual means to ftir us up to the fame exercife of faith, 
 when we are called to it. And happy had it been, if 
 men's Imliat'iGn of former ages had kept itfelf within thefe 
 bounds. 
 
 Verse 8. 
 jesus christ .t«e same yesterday, to day, ane» 
 
 FOR EVER. 
 
 ^ I. The occafion of the words, § 2. The Soc'miaH glofs re^ 
 futed. Expofitory remarks. § 3. Concerning the coK" 
 nenlcn and nfc of the words, § 4. Obfervations. 
 
 s; I- X WO things are to be confidered in thefe words? 
 firil tli^ occafion of them ; and tlien their fe^fe and raean- 
 
Ver. 8. EPISTLE TO THE HEBREWS. 393 
 
 iiig. And as to the occaiion of their ufe in this place, to 
 liie they appear as a glorious light, which the apoftle fets 
 •up to guide our minds in the coniideration of his whole 
 difcourfe, that we may fee whence it all proceeds, and 
 whereunto it tends. He is the alpha and omega, the 
 £rfl and the lafl: ; the beginner and the finilher of our 
 faith. 
 
 § 2. There are va -cvis interpretations of the words 
 QyJ^cg Kcci (ry-JiJispov) yejierday and to day \ Eniedinus fays, 
 that by ' yeficrdaf (yj^g) a ^ fliort time before' is in- 
 tended ; that which was of late, vl%. fince the birth of 
 Chrifl at moft, which was not long before. He is fol- 
 lowed by ScHLicTiNGius, and all the Socinians. But 
 there cannot be given a more abfurd interpretation ; for 
 when we fay of any one, that he is of yejierday, (x9sg ncct 
 TTpo'/iy) it is fpoken of him in contempt ; ' w^e are of yef^ 
 ierday, and know nothing,' [Job viii. 9.] But the dej7gn 
 of the apoftle (which is our clue) is to utter that w^hich 
 tends to the honour of Chrift, and not to his diminution. 
 And the fcripture expreflions of him to this purpofe are — 
 * He was in the beginning ; he was with God \ he was 
 ' God,' he. 
 
 But clearly to comprehend the mind of the Holy 
 Ghoft, herein fundry things are to be obferved. As, 
 
 1. That it is the per/on of Chrifl that is fpoken of; 
 nor is this whole name {lYicn^g l^oigog) Jefus Chrifl, ever 
 tifed for any other purpofe. It is falfe, therefore, that 
 it is here taken metonymically for his doftrine, or for the 
 gofpel ; nor, indeed, would fuch a fenfe be any way to. 
 the apoflle's purpofe. Yet, 
 
 2. He fpeaks not of his perfon abfolutely, but with re- 
 fpe£l to his office, and his difcharge of it, or he declares 
 who and what he was therein. 
 
 3. It is from his divine Perfon, that, in the difcharge 
 of his office, he was (^avjog) the fame. So it is faid of 
 him, [chap. i. 12, (tv I'- aiPjog cl) * But thou art the 
 fame ;'- that is, eternal, immutable, indeiicient. Where-, 
 foe, 
 
 E e Q :i 4, TherQ 
 
3^ AN EXPOSITION OF THE Ckap-XHI. 
 
 4. There is no need to fix a determinate, difiinft fenfc 
 as to the notation of time to each word, * yefterday, to, 
 * day, and for ever,' the apoftie defigning, by a kind of pro- 
 verbial fpeech, wherein refpe6l is had to all feafons, to de- 
 note the eternity and immutability of Chriil in them all. To 
 the fame purpofe he is faid to b,e (0 <wi/, K(x,i q yjv, kcci 0, 
 sp'/jO^JiSvogy Rev. i. 4.) ' He who is, who was , and 
 ^ Vf ho is to come.* 
 
 This then is the ufe of thefe wprds : " Jefus Chriil, in 
 every condition of believers, is the fame to them ; being 
 always the fame in his divine Perfon, to the confumma- 
 tion of all things. He is ; he ever was, all and in all unto, 
 thq church ; the author, obje£l, and fin ifher of faith ; the 
 preferver and rewarder of them that believe in all gene- 
 rations." 
 
 § 3. Our lafl inquiry is concerning the connexion and 
 ufe of thefe words, with reference to the other parts of 
 the difcourfe. In the preceding verfe (for we have no 
 reafon to look higher in this feries of duties independent 
 one on the other) the Hebrews are enjoined to perfevere 
 in imitating the faith of their firil apoftolical teachers. 
 Now whereas they had by their faith a vitiorious end of 
 their whole converfation, they might confider, that Jefus 
 Chriil, who is always the fame in himfelf, would like- 
 wife be the fame to them, to give them the like blelTed 
 end of their faith and obedience. As he was when theyr 
 believed in him, fo he is now. And here a rule is fixed 
 for the trial of doftrines, vi-z, the acknowledgement of 
 Chriil in his perfon and office ; which in the like cafe is 
 given us by the apoille John, [I. Epill. iv. 2, 3.] Let 
 this foundation be laid ; whatever agrees with it is true 
 and genuine, what doth not agree with it is various and 
 ftrangs doctrine. And as to the other part of the exhor- 
 tation ; to V. hat end, faith the apoille, fhould men trou- 
 ble themfelvcs with the diilinftion of meats^ and the like 
 Mofaical obfervances ; whereas in the time they were en- 
 joined, they were in thcmfelves of no advantage ; for it. 
 was Chriil alone, that even then was all to tlie church, 
 
 as 
 
Ver. 8. ' EPISTLE TO THE HEBREWS, 35- 
 
 as to its acceptance with God. And fo I hope we have 
 reflpred thefe words to their genuine fenfe and ufe. 
 § 4. Hence obferve ; 
 
 1. The due confideration of Jefus Chrill, efpeclally ia 
 his eternity, immutabihty, and indeiiciency, or as he is 
 always the fame^ is the great encouragement of behevers in 
 their whole profeffion, and all difHcuMies. 
 
 2. As no changes formerly made in the inftitutions of 
 ^ivine worfhip, altered any thing in the faith of the church, 
 with refpeft to Chrifl ; for he was, and is flill the fame; 
 fo no viciffitudes we may meet with in cur profeffion, by 
 oppreffion or perfecution, ought in the leaft to (hake 
 vs ; for Chrifl is flill the fame to prote£l, relieve, and 
 deliver us. 
 
 3. He that can in the way of his duty, on all occa- 
 lions, retreat to Jefus Chrifl, and the due confideratioa 
 of his perfon in the difcharge of his office, will not fail 
 of relief, fupport, and confclation. 
 
 4. A fledfafl cleaving to the truth, concerning the 
 ferfon and office of Chrifl, will preferve us from hear- 
 kening to various and ftran^e do£lrines perverting our 
 fouls. 
 
 5. Jefus Chrifl, from the beginning of the world, was 
 the obje£l of the church's faith. And, 
 
 6. It is the immutability and eternity of Jefus Chrifl in 
 ^is divine perfon, that render him a meet object of faith 
 to the church, in tlie difcharge of his office. 
 
 Verse 
 
3^56 AIC EXPOSITION OF TKE Chap. XIII. 
 
 Verse 9. 
 
 be not carried about with diver? and strange 
 doctrines ; for it is a good thing that the 
 heart be established with grace, not with 
 
 :MEATS, WHICH HAVE NOT PROFITED THEM THAT 
 HAVE BEEN OCCUPIED THEREIN. 
 
 ^ I. ^cc ape/lie's dc^Rgn explained In fever al extofliory re^ 
 marks, which contain an analyjts of his difcoiirfe, § 2. 
 Expoftion. Various and firange do^rines, ivhat, § 3. 
 ^he exhcrtation not to he carried about with them, § 4. 
 72v end to he aimed at in profeffing religion is, to be 
 he eflahlifhed. ^. Ifljich is riot to be done by the Jewifh. 
 altar and ceremonies, hut by grace. § 6 . The iinprofita" 
 ilenefs of the former. \ 7 . Ohfervations, 
 
 § I. X HE enfurng context from hence to the 17th 
 verfe fcems ahjirufe, and the reafoning not eafy to be ap- 
 prehended ; but expolitors generally overlook it, and 
 attend only to the expoiition of the parts. To find out the 
 mhid of the Holy Ghofh in the whole, we muft confider 
 the defign of the apoftle in it, and how he deduces one 
 thing from another. 
 
 1. There was at this time not only an obflin ate adhe* 
 rence to Mofaical ceremonies amongft many of Hie Jews, 
 who yet profelTed the golpel ; but alfo an endeavour to 
 reinforce their ncceffity, and to impole their obiervance 
 ■upon others. 
 
 2. He adds a reafn of this dehortation and warning, 
 by pointing out the inconfiflency of thefe Mofaic ceremo- 
 nies with the gofpel, with the very nature of the Chrifliaa 
 religion, and that great principle of it, that ' Jefus. 
 * Chiift is the fame yefterday, to day, and for ever.' Ta 
 this end he fuppofeth, 
 
 I (I.) That 
 
Ver. 9' £PlstLE TO THE HEBREWS. 39/ 
 
 (i.) That the fpring of all their obfervances about 
 weatsy eating or not eating, and confequently of the other 
 rites of the fame nature, was from the altar ; for with rc- 
 fped to this was the determination of things clean and un- 
 clean ; what might be offered on the altar was ckafiy and 
 what might not^ was unclean. 
 
 (2.) That the foundation of religion lies in an altar; 
 but that ours is not of fuch a nature as that from thence 
 any dillindion of meats fliould enfue. 
 
 (3.) That whatever be the benefus ,oi our altar, the 
 way of their participation is not the adminiftration of the 
 old tabernacle fervices ; nor could they who adminiilered 
 therein,, claim a right to them by any divine inllitution. 
 Nay, if they rejied in t?jat adminijlrationy they w^ere ex- 
 cluded from them, 
 
 (3.) He adds the reafon of this excluding maxim taken 
 from the nature of our altar and facrifice ; for it is a facrifice 
 oi expiation to fandify the people by blood ; and even in the 
 very type of it ; the blood of the viftims being carried intcJ 
 the holy place, their bodies were burned entirely without 
 the camp ; fo that the priefls themfelvcs had no right to 
 eat any thing of them. 
 
 4. In anfvver thereto the Lord Jefus Chrill:, who is 
 himfelf both our nliar^ facrifice y and priefy carried his 
 own blood, in its atoning efficacy, into the holy place of 
 heaven, having fufFered in his body without the gate, 
 where the facrifices were burned. So that there is no 
 place now left for eating, or di{lin£tion of meats. Yea, 
 
 5. Hereby a new fate of religion y anfwerable to the na- 
 ture of the altar and facrifice, is introduced ; w^ith which 
 the tabernacle obfervances, which depended on the nature 
 and the ufe of the altar, were utterly Inconffent. Where- 
 fore, whoever adhered to theniy did thereby renounce this 
 altar of ours, and confequently the religion founded thereon ; 
 for none can have an interefl in t^vo altars, at the fame 
 time, of fuch different natures, and which draw after 
 them fuch different religious obfervances. 
 
 6. He adds, in the laft place, what we are to learn 
 from the nature and ufe of our altar and facrifice, in op- 
 
 pOiition 
 
S98 AN EXl^OSlflON OF THE Chap. XIH* 
 
 pofition to the meats which belonged to the old typical 
 altar; and herein he inflanceth in patient bearing of the 
 crofs, or fuffering for Ch rift, [ver. 13.] Self-denial^ as 
 to temporal enjoyments, [Ver. 14.] continual ^iz/:W wor* 
 Jh'ip^ which is a fpiritual facrifice nlade acceptable in 
 Chrift, our altar, priefl, and facrifice, [ver. 15.] and &11 
 good works of piety and charity towards men. Thefe are 
 the only facrifices we are now called to offer. I hope we 
 have not miffed the apollle s defign and reafdhing in this 
 analyfis of his difcourfe, which makes his fublime way of 
 arguing this great myftery plain and evident ; and gives 
 us a fafe rule for the interpretation of every particular 
 part of it. 
 
 § 2. * Be not carried away with divers and ilrange 
 
 * do£trines.' 
 
 It is evident that the do£lrines intended were fuch as 
 did then infefl the churches, the Hebrew churches ; which 
 is manifeil in the fpecial inftance given about meats. And 
 they are called * various} becaufe they were not reduci-. 
 ble to that one faith ^ which Was once delivered to the faints, 
 and which was quite of another kind ; becaiife they had 
 tio confillency or agreement among themfelves ; and ef- 
 pecially they were vnrious from their obje£i^ feeing they 
 Were about various things. Or he calh them * various,' 
 becaufe they took the mind from its proper ftabilily, tof- 
 Ung it up and down at all uncertainties. When once 
 men begin to give ear to fuch doftrines, they lofe all the 
 reft and compofure of their mindsj as we fee by daily ex- 
 perience. 
 
 And they are * Jlrange} as being concerning things y^*- 
 reign to the gofpel, uncompliant with the nature and ge- 
 nius of it Such are all do£lrines about religious cerenio- 
 tiies, and the over fcrupulous obfervance of them ; for 
 the kingdom of God is not ' rneat and drink,' but 
 righteoufn efs, and peace, and joy, in the Holy Ghoil^ 
 [Rom. xiv. 17.] 
 
 § 3. With refpe£l to thofe do£VHnes the charges arc^ 
 
 * Be not carried about* with them, [fee Ephef. iv. 14.] 
 There is an allufion to flups, and the imprelTion of the 
 
 mind 
 
Ver. 9. EPISTLE TO THE HEBREWS. 399 
 
 mind upon them, In themfelves they are light, and arei. 
 caiily carried about of winds ; and the falfe doctrines 
 may be compared to winds^ becaufe thofe who woul4 
 impofe them on others, commonly do it with a great 
 and vehement blujlerhig. You muft be circumcifed, 
 or you cannot be faved, [as A£ls xv. i,] unlefs you be- 
 lieve and pra^life thefe things, you are heretics and fch'if- 
 tnaticsy &c, and the effects of them on the minds of fome 
 are thofe of contrary winds at fea ; they tofs them up and 
 down ; they run them out of their courfe ; and threaten 
 their deflruflion. Firft, they fill the minds of men 
 with uncertainties^ as to what they have believed ; and then 
 for the mofl part they alter the whole courfe of their pro- 
 felTion ; and laftly, they bring them to be in danger of 
 eternal ruin. In proof of thefe things, witnefs th^ Gala* 
 tian churches, 
 
 § 4. The end to be aimed at, in the profeffion of reli^ 
 gion is, * that the heart be {j3sf^a.ti^cr9(Xi) ejiablijhed\ fo, 
 confirmed in faith, as to have a fixed pcrfnafion of the 
 truth ; or a juft firm fettlemsnt of mind in the affurance 
 of it, as oppofed to a being tofjed to and fro ; that through 
 the truth, the heart enjoy peace with God, which alone 
 will eflablifh it ; giving it firmitude and refl in every conn 
 dition, being flayed on God. 
 
 § 5. (X(%p/7/) hy grace. * Grace^ here is to be takers, 
 comprehenfively, for the good will and love of God to- 
 wards men, by Jefus Chrill, as revealed in the gofpel. 
 This is that alone which doth, which, can eflablifli the 
 heart of a firmer in peace with a holy and jijft God, 
 [Rom. V, I.] 
 
 * Not with meats.'- Not that the heart may be efla^ 
 bliflied by meats alfc^ but that grace is the only way 
 thereof, though fome foolifhly pretended, that it might be 
 done by eating., or by ahjlinence from eating, of meats, by- 
 virtue of divine prohibition, * touch not, tafle not, han- 
 * die not,' [Col. ii. 21.] which diftinftion of meats arofe, 
 from the altar ; for the beafl that might be offered at the 
 altar in facrifke being clean, and the firlt fruits being thus. 
 ' Vol, IV,' Y ii dedi,» 
 
400 AN EXPOSITION OF THE Chap. XIIL 
 
 dedicated unto God, the whole of the kind became clean 
 to the people ; and what had not the privilege of the altar, 
 was prohibited. 
 
 And hence we may fee the reafon why the Jews laid ^o 
 great a flrefs on thefe mcats^ viz, becaufe the taking of 
 them away declared, that their ctltar^ which was the life 
 and centre of their religion, was of no mare ufe. And 
 hence we may alfo fee the reafon of the apoftle's different 
 treating with them in this matter ; for, fpeaking of meats 
 in their ozvn nature, he declares, that the ufe of them is a 
 thing indifferent, wherein every one is to be left to his own 
 liberty, to be regulated only by the circumftance of giving 
 offence or fcandal, [fee Rom. xiv.] but when he treats of 
 them as a pretended necefTary obfervance, as connefted 
 with the altar, he utterly condemns them, [GaL iv. Col. 
 ii. I 6 — -23.] 
 
 * For it is {Kccy^ov) a good thing ;' it is excellent, ap- 
 proved of God, and our incumbent duty to labour after. 
 And in this pojitive comparative is included, it is good and 
 excellent to fuch a degree, as to be far better than what 
 they pretended. 
 
 § 6. ' Which have not profited them that have been 
 
 * occupied therein,* {cvotg Tf^piTic^vjcro^vjcg^ them who have 
 •Lvalked in them. To walk in meats, is to obferve the doc- 
 trines concerning them ; ' touch not, tafle not, handle 
 
 * not.' And he fpeaketh of the time paj}, as well as of 
 the time then prefent ; {ox of themfelvcs they never profited 
 thofe that obferved them. They were a part of the yoke 
 that was impofeo on them, until the time of reformation, 
 [chap. iv. 10.] and fo far as any trufted to them, as a 
 means of acceptance with God, they were pernicious to 
 them ; which the apoftle intimates by a common figure, 
 when he fays, that they ' did not profit' them ; that is, 
 they tended, to their hurt ; and much more fo after theia; 
 obligation ccafed,^ 
 
 § 7. And there are many weighty directions intimated 
 and included in thefe words, for the ufe of the church iii 
 all feafons ; as, 
 
 I. That 
 
Ver. 10. EPISTLE TO THE HEBREWS. 40t^ 
 
 1. That there is a revelation of truth given to the 
 church in the word of God, which is the only dodlrinal 
 foundation and rule of faith. 
 
 2. I'hat this doftrine is every way fuited to promote 
 divine grace in believers, aiid the attainment of their own. 
 falvatlon. 
 
 3. That do£lrInes iinfuited to this iirft revelation by 
 Chrifl and his apoflles foon fprung up to the trouble of 
 the church, and they have continued to do fo in all 
 enfuing ages. 
 
 4. Where fuch do£lrines are entertained they make 
 hien double minded, unliable, turning them from the truth, 
 and drawing them at length into perdition. 
 
 5. The ruiil of the church in after ages arofe from 
 the negle£l of this apoftolical caution, in giving way to 
 various ^nd Jirange doctrines. 
 
 6. Herein lies the fafety of all believers and all churches ; 
 namely, to keep themfelves precifely to the firft complete 
 revelation of divine truth in the word of God, let men 
 pretend what they will, and blufter while they pleafe ; 
 in an adherence to this principle we are fafe ; and if we 
 depart from it, we fhall be hurried and carried about 
 through innumerable Uncertainties into ruin. 
 
 7. And we fee, that thofe who confider any thing but 
 grace, as the only means to eflablifh their hearts in peace 
 with God, fhall in vain exercife themfelves in other 
 things and ways to that end. 
 
 Verse 10. 
 
 we have an altar, whereof they have is^o 
 right to eat which serve the tabernacle. 
 
 § I. "The dlreB dejign of the words, § 2. Our altar, what, 
 
 § 3. On ivhat ground f and in what ref^e^l^ they whoferve 
 
 F f f 2 ihs 
 
fdd AN EXPOSITION OF THE Chap. Xltt 
 
 the tabernacle have no right to partake of our altar, § 4» 
 Obfervations, 
 
 5 I. X HE delign of the context^ and coherence of 
 the words, have in general been fpoken to before ; having 
 alTerted the only way of the eftablifhment of the heart 
 in peace with God, and the ufelefTnefs of all diftindion of 
 meats to that purpofe, he here declareth the foundation 
 of the truth ; for whereas the fole ground of all diftinc- 
 tion of meats, and other ceremonies among the Jews, 
 was the altar in the tabernacle, with its nature, ufe, and 
 fervices, he lets them know that ' we have an altar* and 
 fervices quite of another kind than thofe which arofe 
 from the altar of old, fuch as he defcribes, ver. 13 — 15 ; 
 this is the dire£i delign of the apoitle in this place, and 
 the proper analyfis of his words. 
 
 § 2. The altar which we now have, is Chrijl alone ^ for 
 he was both priefl, altar, and faeriiice to the church, as 
 to ail the ufe and efficacy of them, which is evident in 
 the context ; for this altar is, in its nature, ufe and ef- 
 ficacy, oppofcd to the altar in the tabernacle ; and indeed 
 the apollle exprefily declares that Jefus fandlified the 
 people with his own blood, which was to be done at or 
 on the altar ; and * by him,' as our altar^ we are to offer 
 our facrifices unto God, [ver. 15.] ' the fruit of our 
 
 * lips, confeffing unto his name ;' which leads us ot? 
 from all thoughts of any material altar. Estius, one of 
 the fobereft expofitors of the Roman church, concludes, 
 that it is Chrift, and his facrifiee alone, is intended in 
 this place. 
 
 § 3. * Whereof they have no right to eat {ii 7.«- 
 
 * Tp?uoj/T£c) vjho fervc the tabernacle ;* he fpeaks in the 
 frefent tenfe, thofe who do ferve^ or who are ferz-'mg at the 
 tabernacle ; for he hath refped to the original inftitution 
 of divine worfhip, which was in the tabernacle ; and he 
 takes no notice of the things that enfued on the erection 
 of the temple, bccaufe it made no alterations in the 
 WQrJJ^ip itfclf, and he fuppofeth them to be in the ftate 
 
 wherein 
 
Ver. to. EPISTLE to tHE HEBREWS. 40J 
 
 wherein they were appointed ; * whs fcrve \ namely, th« 
 priefls and Levitcs in their feveral orders and degrees* 
 who had a right to eat of the altar, or the things that 
 were confecrated thereby, and a part of which was offered 
 thereon. * They who wait at the altar, are partakers 
 * with the altar;' [I. Cor. ix. 13. x. 18.] nor was it 
 lawful for any ethers to eat any thing from the altar* 
 iinlefs in the cafe of the thank-offering by fpecial in- 
 dulgence, or in extreme neceility. 
 
 * Whereof they have no right to eat ;' (c> s:?, i. e, 
 ^\)(nci>gmi'd) of which altar, and all the things which arc 
 fanftificd thereby ; Tq eat ; what was every one's portion 
 was to be eaten ^ hence the apoflle ufeth the word {(pcKyni/) 
 to eat here for any kind of participation ; they have m 
 (c^'dG-iOiv) right or title, by virtue of any divine inftitu^ 
 tion ; he doth not abfolutely exclude fuch perfons front 
 ever attaining an intereft in our altar ; no, far from it ; 
 but he doth it in two refpefts ; — they had no fuch right 
 by virtue of their office and relation to the tabernacle ; 
 and — whilfl they adhered to the ufe of their own taber- 
 nacle, altar, 8cc. for the eflablifliment of their hearts with. 
 God, they would have no intereft in this altar of ours. 
 
 § 4. From hence we may /ear?i ; 
 
 1. That the Lord Chrifl, in the one facrifice of him- 
 felf, is the altar of the new teflament church. 
 
 2. That this altar is every way fufiicient of itfelf for 
 the grand end of an altar in general j namely, the fanc^ 
 tification of the people, [ver. 12.] 
 
 3. The eredion of any other altar in the church, or 
 the introduction of any other facrifice requiring a mate- 
 rial altar, is derogatory to the facrifice of Chrifl, and 
 excludes him from being our altar. 
 
 4. Whereas the defign of the apoflle in the whole of 
 this difcourfe, is, to declare the glory of the gofpel, and 
 its worfhip, above that of the law ; of our prieil and 
 filtar above theirs, it is fond to think, that by ' our altar* 
 he intends fuch a materia! fabric as is every way inferior 
 to that of old. 
 
 5. Wliea 
 
4*4 AN 'EXPOSITION bF THE CiiAf.XUh 
 
 5. When God appointed a material altar for his 
 fervicc, he himfelf enjoined the making of it, prefcribed 
 its form and ufe, with all its utenlils, fervices and cere^ 
 monies, allowing of nothing relating to it but what was by 
 himfelf appointed ; it is not therefore probable, that, under 
 the New Teftament, there fliould be a material altar of 
 equal neceffity, without a divine appointment But, 
 
 6. Sinners, under a fenfe of guilt, have in the gofpel 
 an altar of atonement to which they may have continual 
 accefs for the expiation of their lins i ' he is the pro- 
 *- pitiation.' 
 
 7. That all privileges, of whatever nature, without a 
 participation of Chrift, as the altar and facrifice of the 
 church, are of no advantage to their pofTeflbrs* 
 
 Verses i i, 12. 
 
 for the bodies of those beasts whose bloobi 
 is brought into the sanctuary by the high 
 priest for sin, are burned without the 
 camp; wherefore jesus also, that he might 
 sanctify the people with his own blood, 
 suffered without the gate. 
 
 § I. l:'he apojile's thrce-foJd dcjign. § 2. Expofitlon. The 
 typical Jin o^ering. § 3. ^he burning of the bodies with^ 
 out the camp, § 4. Ihe inference, wherefore Jefus. § 5. 
 ILxpofitory remarks* § 6. IVithoKt the gate, what implUd 
 in it. § 7. Obfervations* 
 
 § 1. X HE apoflle in thefe words proceeds to the con- 
 firmation of his whole prefent delign in all the parts of 
 it, which are three ; 
 
 I. To declare of what nature our altar and facrifice are^ 
 
 and 
 
Ver. 11,12. EPISTLE TO THE HEBREWS. 4.05 
 
 and thereon of what nature and kind the duties of religiaii 
 are which depend upon them. 
 
 2. To teftify that the removal of all dijvinfiion of meats^ 
 by virtue of this aitar, was fignified in the old inflitutions 
 which had their accomplifnment in this altar and fa- 
 criiice. 
 
 3. To fhew the necelfity of tht fuff'ering of Chrijl with- 
 out the gate of the city, from the typical reprefentation of 
 it ; and fo to make way for treating of the ufe we are to 
 make of it. 
 
 § 2. * For the bodies of thofe beafls,' &c. {Jlioi ccuixp^ 
 ^Lug) for fn ; referring to the fn offering on the great 
 day of atonement; (fee on chap. x. 6.) the blood of that 
 facrifice alone was carried into the mofl holy place by the 
 High Priell ; and there was an efpccial inftitution for 
 burning the bodies of the bealls whofe blood was then 
 offered without the camp. [Lev. xvi. 27.] 
 
 § 3. The burning of the bodies was ordered to be without 
 the camp ; namely, whiift the Ifraelites were in the wilder^ 
 nefs, encamped round about the tabernacle. To this camp 
 the city of Jerufalem afterwards anfwered ; wherefore, 
 when this facrifice was obferved in the temple, the * bodies 
 * of the beails' were carried out of the city to be burned ; 
 hence the apoftle makes the fuffering of Chrilt without th^ 
 gate^ to anfwer the burning of thofe bodies without the 
 camp ; the city and the camp being in inflitution the 
 fame thing. In this facrifice there was no eating ; all was 
 confumed ; hence the apoftle proves that meats did never 
 contribute any thing towards the eftablifliment of the 
 heart before God, for there was no ufe of tliem in the 
 facrifice whereby atonement for fin was made ; whereon the 
 eflablilbment of the heart dependcth ; yea, there w^as a 
 clear prefiguration, that when the great atonement was 
 made, there fliould be no ufe of the dijlintiion of meats lefl^ 
 in the church. 
 
 § 4. ' Wherefore Jefus aljo ;* being to fulfil all righteouf- 
 
 nefs, and the whole law, what he did was regulated by 
 
 the predieiions of fcripture, and the typical reprefentations 
 
 of what wa3 to be done ; th^ cxprefTion intmiates diJimHi^ 
 
 I •:tude, 
 
^o6 AN EXPOSITION OF THE Chap. Xlil, 
 
 iude, fuch as is between the type and the thing typified j 
 as was that facrifice, or fin offering, under the hvfyfo was 
 tiiis of Chrift— ' Wherefore Jefus alfo: 
 
 § 5. There are fundry truths of great importance in 
 thefe words, the confideration whereof will give us the juft 
 expolition of them. 
 
 1. That Jefus in his fufFerings offered himfelf to God ; 
 tliis is plain in the words ; ' that he might fandify tlic 
 "^ people with his blood (cTtcc^s) he fuffered ;* for in that 
 
 fuffcr'mgy his blood was Hied whereby the people were 
 fanftified ; which utterly overthrows the SOCINIAM 
 ^gment of his eblation in heaven. 
 
 2. That in his fufferings he offered himfelf a ^f;? ^^''- 
 hig ; in anfwer to thofe legal facrifices, whofe blood was 
 carried into the holy place, and whofe bodies were 
 burned without the camp; and this belonged to Jtn-^ 
 tffirings only, 
 
 3. The end of this offering was, that he m\ght fanfiify 
 the peofie\ this was {finis opcris & operant is J the end of 
 'ivhat was donCy arid of him who did it ; (ivoc) that, hath 
 lefpefl to the final caufe ; and the obje^ of tlie work, 
 "Wrought is the people ; that is, all the ele£t people of God^ 
 "both Jews and Gentiles. [I. John ii. 2.] 
 
 4. That which he defigned and accomplifhed for this 
 people, was their fanflification ; and it is here manifefl, by^ 
 the refpe£t his blood had to the great facrifice of ex-^ 
 piation, that it fignifies to have atonement mad^, 
 
 5. This is what the Lord Jefus Chrift defigned for 
 his church, and he did it by his own blood; [A£ls xx. 28, 
 Rev. i. 5.] an evidence of the unfpeakable worth and 
 value of this offering, and whereon all its efficacy doth 
 depend. What a tefiimony is here of what it cofl the 
 Lord Jefus to fan£lify the people ; even with his owi* 
 blood ! 
 
 § 6. ' Saifered without the gate ;' intimating that he 
 ift the city and church Jiate of the Jews, put an end to all. 
 acceptable facrificing in the city and temple ; that his. 
 facrifice and its benefits were not included in the church of 
 the Jews, but were finally extended to the whole world ; 
 
Ver« ir, t2. EPISTLE TO tHE tlESREWS. ^0% 
 
 f I. John ii. 2.] that his death and fufFering were not only 
 zfacrifice, but a pun'ijhment for fin, the iins of the people 
 that were to be fantilfied by his blood ; for he went out 
 of the city as a malefaftor, and died the death which by 
 divine inftitution was a iign of the curfe^ [Gal. iii. 13.] 
 
 By all thefe things it appears, how different our altar 
 eind facrifice are from theirs under the law ; and how 
 iieceffary it is from thence that we fhould have a worjhip 
 of another nature than what they had, wherein particu- 
 larly the dljilndion of meats fhould be of no ufe. 
 
 § 7. And we may hence obferve ; 
 
 1. The complete anfwering and fulfilling of all types 
 \vi the perfon and ofhce of Chrifl, tefcifieth the famenefs 
 and immutability of the counfel of God in the whole 
 work of redemption, notwithftanding all the outward 
 changes that have been in the inflitutions of divine 
 worfliip i from hence it it manifeft, that, in the whole, 
 Jefus Chrifl is * the fame yeflerday, to day, and for ever.* 
 
 2. The church could no otherwife be fan£tified, but by 
 the blood of Jefus, the Son of God. [See on chap. x. 4 
 
 —7-] 
 
 3. The Lord Jefus out of his incomprehenfible love 
 to his people, would fpare nothing that was needful for 
 their fandlification, their reconciliation, and dedication, 
 tinto God ; for he did it with his own blood, 
 
 4. Th-e whole church is perfeflly fan^ified by the 
 offering of the blood of Chrifl as to impetrat'ion ; and it 
 filial! be fo a£luaiiy by the virtue of the fame blood in its 
 application. 
 
 5. When the Lord Jefus Chrifl carried all the fins of 
 his own people in his body on the tree, he left the city 
 ias a type of all unbelievers under the wrath and curfe of 
 God. 
 
 6. Going out of the city as a malefa£lor, he bore all 
 the reproaches that were due to the fins of the xhurcji, 
 which was a part of the curfe. 
 
 Vol. IV. <^ gZ 
 
4^)8 AN EXPOSITION OF THE Chap. XIII, 
 
 Verses 13, 14. 
 
 let us go forth therefore unto him, with- 
 out the camp, bearing his reproach ; for 
 hep.e have we no continuing city, but we 
 seek one to come. 
 
 ^ 1. ^n exhortation to go forth luithout the camp. § 2 . Tf 
 Chrij}^ to hear his reproach. §3.4. ^he reafons to enforce 
 it. § 5, 6. Obfervations, 
 
 § I . i/ ROM the account given of our altar in the fuf- 
 fering and offering of Chrifl:, the apoflle draws an cx^ 
 hortation to a general duty. 
 
 * Let us go forth therefore unto him (c^w t>?^ ttocosu.-' 
 f2'0?Krjg) zuithout the camp.^ He refers, as before hinted, 
 to the original inflitution in the wildernefs ; therefore he 
 confirms his difcourfe to the tabernacle, without any 
 mention of the temple, or the city wherein it was built, 
 though all that he fpeaks be equally applicable to them. 
 Now the camp in the wildernefs was that fpace of ground 
 which was taken up by the tents, as they were regularly 
 pitched about the tabernacle ; out of this camp the bodies 
 of the bealls for the fin offerings were carried and burned; 
 and to this afterwards anfwered the city of Jerufalem ; 
 now the camp and city were the feat of all the political 
 and religious converfe of the yewijh church ; and to be 
 in the cvmp, is to have a right to all the privileges and 
 advantages of all the commonwealth of Ifrael, and the 
 whole fervice of the tabernacle ; but here it may be alked, 
 how were the Hebrews on account of this facrifice of 
 Chrifl-, and the fanftification of the people by his own 
 blood, to go out of this camp P It is not a /(j<:^/ departure 
 out of the city that is primarily intended, though I am 
 apt to think, from the next verfe, that the apoflle had 
 
 fome 
 
Ver. i3,r4' EPISTLE TO THE HEBREWS. 409 
 
 fome refpecl alfo thereunto; but what is principally in- 
 tended, is a moral and religious going forth ; there was 
 nothing that thefe Hebrews more valued, and more 
 tenacioufly adhered to, than their political and religious in- 
 tereft in the commonwealth of Ifrael ; they could not under- 
 Hand upon what principle they mufh forfake all the 
 glorious privileges granted of old to that church and 
 people ; this therefore the apoftle clearly lliews them by 
 the fufFering of Chrifl without the camp. 
 
 § 2. They were thus to ' go forth unto him ;' he went 
 forth at the gate, and fuffered ; and we mud go forth 
 after him. And it denotes, 
 
 1. A relinquifhment of all the privileges of the camp 
 and city for his fake ; leave them^ and go to him, 
 
 2. A doling by faith with his facrifice and fanftifica- 
 tion thereby, in oppofitioii to all the facrifices of the 
 law. 
 
 3. The owning of him under all that reproach and con- 
 tempt which was caft upon him in his fufFering without 
 the gate ; or a not being afhamed of the crofs. 
 
 4. The betaking ourf elves to him in his office, as the 
 king, prieft, and prophet of the church, for our accep- 
 tance with God, and in his worfhip, [ver. 15.] 
 
 * Bearing his reproach ;' either the reproach that was 
 caft on his perfon, or the reproach that Is cafi: on oio's for 
 his fake, [fee on chap. x. 33.] this we bear when we pa- 
 tiently undergo it, and are not fhaken in our minds, in. 
 what we fufFer by it. The fum of all is, that we muft 
 leave all to go forth to a crucified Chrift. An enforce- 
 ment of this exhortation, or an encouragement to this 
 duty, the apoftle adds in the next words. 
 
 § 3. ' For here have we no continuing city, but wc 
 < feek one to come,' [fee on chap. xi. 10 — 16.] 
 
 Their Intereft in the city of Jerufalem was gone, after 
 the Lord Jcfus went without the gate to fuffer. Now it is 
 not fald of believers abfolutely, that they belonged to no 
 city, but that they have no continuing city. But it is fpokea 
 Oil other accoiints. 
 
 Ggg2i I. They 
 
4to AN EXPOSITION OF THE Chap. XIII. 
 
 1. They had no cityxh^t was the feat of divine worfhip, 
 and to v/hich it was confined, as it was before with refpe£t 
 to Jerufalem. 
 
 2. They had no city wherein they did reft, or which 
 was the feat of their (^7roK'i\sv^a,) converfation^ [Phil, 
 iii. 20.] Not fuch a city as contained their lot and por- 
 tion. 
 
 3. They had not in this world an abiding city. What- 
 ever conveniences they might have for a feafon, yet they 
 had no city that was to abide for ever, nor which they 
 could for ever abide in. 
 
 And probably herein the apoftle fliews the diiFerence 
 and oppofition between the flate of the Chriftian church, 
 and that under the Old Teflament ; for, after they had 
 wandered in the wildernefs and elfewhere, for fome ages, 
 they were brought to rejl in Jerufalem ; but, faith he, 
 with "US it is not fo ; * but we feek one that is to come.' 
 [See the defcription of the Hate of pilgrimage here in- 
 tended, in the Expofition on chap. xi. 9 — 16. 
 
 § 4. ' But (sTT/^/J^/xiy) we feek one to come,' with 
 defire and diligence ; not as a thing unknown, but (ryjv 
 usXcfcrcicv) that city ; not one indefinitely, but thai which 
 was to be their eternal habitation ; to come ; not merely 
 becaufe it was future as to their {late and intereft in it, 
 but with refpeft to their being certain of enjoying it ; fox* 
 it was propared for them, and prlmlfed to them. 
 
 § 5. And we are herein taught, 
 
 1. That all privileges and advantages whatever are to 
 be renounced, which are inconfiftent wath an intereft in 
 Chrift, and a participation of him, [Phil, iii, 4 — 10.] 
 
 2. If it was the duty of the Hebrews to forfake thofe 
 ways of worihip, which were originally of divine inftitu- 
 tion, that they might wiiolly give up themfelves to Chrift, 
 in all things pertaining to God ; much more is it ours to 
 forego all fuch pretences to religious worfhip^ as are of 
 human invention. And, 
 
 3. Whereas the eamp contained not only ecclejiajikal^ 
 but alfo political privileges, we fhould be ready to forego 
 ^11 civil accommodations alfo^ as houfes, lands, poflef- 
 
 fions 
 
Ver. 13,14. EPPSTLE TO THE HEBREWS, ^it 
 
 lions, &:c. when called to give them up on the account 
 of Chrifl and the gofpel. 
 
 4. If we will go forth to Chrift, as without the camp^ 
 or feparated from the finful concerns pf this world, we 
 fhall afluredly meet with reproaches. 
 
 § 6. I. Believers are not like to meet with any fuch 
 encouraging entertainment in this world, as to make them 
 unready or unwilling to defert it, and go forth after 
 Chrifl, bearing his reproach ; for ' we have here no con- 
 * tinuing city.' 
 
 2. This world never did, and never will, give a flate 
 of reft and fatisfa£lion to believers. It will not afford 
 them a city ; it is Jerufalem above that is the vijion of peace, 
 Arife and depart, this is not your refl. 
 
 3. Though deftitute of a prefent fatisfa£lory reft, God 
 hath not left believers without a profpedt of what fhall be 
 fo to eternity. We have not, but we feck, 
 
 4. As God hath, in his unparalleled love and care, pre- 
 pared a city of reft for us, it is our great duty conti- 
 nually to endeavour the attainment of it in the ways of 
 his appointment. 
 
 5. The main bufinefs of believers in this world is, di- 
 ligently to feek after the city of God, or the attainment of 
 eternal reft with him. This is the character v/hereby they 
 IBay be known. 
 
 Y£RSES 
 
i^iz AN EXPOSITION OF THE Chap.XIII^ 
 
 Verses 15 — ly. 
 
 BY HIM THEREFORE LET US OFFER THE SACRIFICE 
 OF PRAISE TO GOD CONTINUALLY, THAT IS, THE 
 FRUIT OF OUR LIPS, GIVING THANKS TO HIS NAME. 
 BUT TO DO GOOD AND TO COMMUNICATE, FORGET 
 NOT ; FOR WITH SUCH SACRIFICES GOD IS WELL 
 PLEASED. OBEY THEM THAT HAVE TflE RULE. 
 OVER YOD, AND SUBMIT YOURSELVES ; FOR THEY 
 WATCH FOR YOUR SOULS, AS THEY THAT MUST 
 GIVE ACCOUNT ; THAT THEY MAY DO IT WITH 
 JOY, AND NOT WITH GRIEF; FOR THAT IS UNPRO- 
 FITABLE FOR YOU. 
 
 § I . "Tranjztion ' to Chrijlian duties,, as connected with the 
 Chriftian altar. § 2. Our facrifices to he offered by 
 Chrift, § 3. Giving thanks. ^ 4. Other facrifices ; to 
 do goody and to communicate. ^ 5. Which are pleafmg t(x 
 God, § 6. Other duties, § 7. Obedience to our guides y 
 ^8. Who watch for our fouls ^ § 9. And are^accounta-^ 
 ^ hie, § io« A motive of obedience to them, § I I — 13» 
 Obfervations, 
 
 I. H 
 
 AVING dsclaredof what nature our altar Is, and 
 the fundamental points of our religion thence ariling ; our 
 faith in Chrift Jefus, and the profeffion thereof in a readi- 
 nefs for the crofs, and conformity to him thereby ; the 
 apoflle proceeds to declare the nature of our altar and facri- 
 fice^ in oppofition to thofe dodrines and ohfervanccs about 
 meats., and other things of a iimilar nature, which de- 
 pended on the altar, with its infcitutions. Having an 
 altar^ we muft have facrifices to offer ; without which the 
 former is of no ufe. 
 
 § 2. ' By him (liaiPrd) therefore let vis offer.' AH the 
 faciifices of the people under the law were offered by the 
 priejis ; wherefore rcfpe£l is here had to Chrifl in the dif~ 
 
 char^q 
 
Ver. 15—17. EPISTLE TO THE^ HEBREWS. 413 
 
 charge of his pricjily office. He fanftifies and ded'ico.tcs our 
 perlons unto God, that we may be mete to offer facrifices 
 to him ; he hath prepared a way for our accefs with boid- 
 nefs into the ho]y place, where we may offer thefe facri- 
 fices ; he hears the iniquity of our holy things, and make* 
 our off*erings acceptable through his merits and interccffion ; 
 he continues in the tabernacle of his own human nature, 
 to offer up to God all the duties and fervices of the 
 church. 
 
 And ' ky him*, is the fame with by him alone. There 
 is a profane opinion and pra6lice in the Papal church, 
 about offering our facrifices of prayer and praife to God 
 hy others \ as by faints and angels, efpecially by the blejjcd 
 Virgin, But are they our altar f" Did they fanHify us by 
 their blood ? Are they the high priefts of our church? Have 
 they made us priefls unto God ? or prepared a new and a 
 living way for our accefs to the throne of grace ? It is 
 on account of thefc things, that we are faid to offer our fa- 
 crifice by ChriJ}, and it is the higheil: blafphemy to ailigii 
 them to any other. 
 
 ' Let us offer, ^ the fpecial nature of it is an offering, a 
 facrifice of praife \ praife is the matter Q)i\ht facrifice. By 
 the law no blood could be offered on the altar, unlefs the 
 beafl were immediately fain at the altar in order thereto ; 
 and there anfwerably is a two-fold fpiritual facrifice, where- 
 in our Chriflian profeflion eminently confifls. The firfl 
 is that of a broken fpirit, [Pfal. li. 17.] repentance, in 
 mortification and crucifying of the flefli, anfwers the mac- 
 tation, or killing of the beaft.for facrifice, v/hich was the 
 death and deflru£lion of the flefh. The other is the facri- 
 fee of praife, which anfwers the offering of the blood 011 
 the altar, with the fire and incenfe, which yieldeth a 
 fweet favour unto God. 
 
 This we are enjoined to offer {^la, ^a?\0Q) continually ; 
 without beJiig confined to appointed times and places, 
 [Luke xviii. i. I. Thef. v. i 7. J for it may comprife places 
 as well as times, [1. Cor. i. 2.] and alfo including dili- 
 gence and perfcvcrance \ with a conftant readinefs of mmd, 
 
 an 
 
414 AN EXP(iSlTION OF THE Chap. Xllf. 
 
 an holy difpofitioii and inclination of heart to it, a£led in 
 all proper feafons and opportunities. 
 
 § 3. (T^T.-cr/ y^oc^TTov yjiKsoov) that is, the fruit of our 
 lips -y it is generally granted that this expreffion is taken 
 from Hof. xiv. 2. where the fame duty is called {x=2nB 
 tlJ»nst:>j the calves of our lips ; for the fenfe is the fame, and 
 fraife to God is intended in both places. But the defign 
 of the apodle in alledging this place is peculiar ; for the 
 prophet is praying in the name of the church for mercy, 
 grace, and deliverance ; and thereon he declareth what 
 is the duty of it upon an anfwer to their prayers. Now 
 whereas this, according to the inftitutions of the law, was 
 to have been in vows and thank, offerings of calves and 
 other beafls, he declares that, inftead of them all, vocal 
 thank fulnefs in celebrating the praife of God, fhould fuc- 
 ceed. This he calls, ' the calves of our lips,' becaufe that 
 the ufe of our lips in praife was to come into the room of 
 all thanks offerings by calves. The pfalmifl fpeaks to the 
 fame purpofe, Pf. li. 16, 17. 
 
 But moreover, the mercy, grace, and deliverance, which 
 the prophet treats about, were thofe that were to come by 
 the redemption which is in Jefus Chrift. After that there 
 was to be no moro facrifce of calves, but fpiritual facrifices 
 of praife only, winch he therefore calls the * calves of our 
 
 * lips.' The apoflle therefore doth not only cite his wordsy 
 but refpe(fts the dcfpi of the Holy Ghoft in them, which 
 was — to declare the ctjjation of all carnal facrifices, upon 
 the deliverance of the church by the facrifice of Chrifl. 
 And he changeth the words from * calves' to ' fruit,' to 
 declare the fenfe of the metaphor in the prophet. And be- 
 caufe there may be fome ambiguity in that expreflion, 
 
 * the fruit of our Hps,' which in general is the produ£l and 
 effc<5t of them, he adds a declaration of its nature — giving 
 thanks, or confcffing, * to his name;' to profefs and ac- 
 Jcnowlcdge his glorious excellenck-s and works. 
 
 § 4. Bt caufe he perfifteth in his defign of declaring the 
 pature of gofpel worlhip and obedience, in oppofition to 
 the inftitutions of the law j he calls thefe duties alfo^/^rr/- 
 
 fices^ 
 
Ver.is— 17- EPISTLE TO THE HEBREWS. 415 
 
 ficesy upon the account of their being accepted with God, 
 as the facrifices of old were. 
 
 * But to do good,' &c. (Sc) hut^ is only continuative, 
 and may be rendered moreover ; to the former duties add 
 this alfo. Havmg prefcribed the great duty of divine worjhip^ 
 fome may think that this is the vjhole required of them ; 
 but, to obviate that dangerous evil, forget not this impor- 
 tant addition. There may be a Meiofis in the expreffion, 
 * to do good forget not;'' that is, diligently attend to thofe 
 things ; which includeth, 
 
 1. A gracious propenfty and readinefs of mind to do 
 good to all. ' The liberal devifeth liberal things,' [Ifa. 
 xxxii. 8.] 
 
 2. The afiing of this inclination in all ways fpiritual 
 and temporal, whereby we may be ufeful and helpful to 
 mankind. 
 
 3. The embracing of all occaftom and opportunities for 
 the exercife of pity, companion, and loving-kindnefs on 
 the earth. It is required, that the defign of our lives, 
 according to our abilities, be to do good to others ; which is 
 comprehenfive of all the duties of the fecond table. 
 
 This [zViToiioc) beneficence is the life, fait, and as it were, 
 the ligament of human fociety ; it is the glory of religion^ 
 rendering it divinely honourable ; is a great evidence ot 
 the renovation of our natures into the Hkenefs and image 
 of God, and a convincing demonflration of our having 
 altered our center, end, and intereft, from felf to God. 
 
 A particular inflance of this beneficence is [■holvjovlo'S) 
 communication^ the aftual exercife of that charity towards 
 the poor, which is required of us according to our ability. 
 To be negligent herein, is to defpife the wifdom of God, 
 in the difpofal of the lots and conditions of his own chil- 
 dren in the world, in fo great variety, for the exercife of 
 our graces ; fuch as patience, fubmifTion, and truft, in 
 the poor ; thankfulnefs, bounty, and charity, in the 
 rich. Where thcfe graces are mutually exercifed, there 
 is beauty, order, and harmony, in this effed of Divine 
 wifc'om, with a revenue of glory and.praife to himfelf. 
 He that gives aright finds the power of divine grace in his 
 
 VolIV. Hhh heart 5 
 
4i6 AN EXPOSITION OF THE Chap. Xllf, 
 
 heart ; and he that receives aright, is fenfible of divine care 
 and love in feafonahlc fupphes. God is nigh to both. 
 No man is rich or poor merely for himfelf ; but to fill 
 up that public order of things, which God hath defigned 
 to his own glory. 
 
 ^ 5. The obfervance of thefe duties the apoftle preiTeth 
 on them, becaufe ' with fuch facrifices God is well pleafed.' 
 He ftiil calls our Chriftian duties by the name o{ facrifices^ 
 feeing they have the general nature of facrifices, as to cojl 
 and parting with what is ours. And, indeed, all things 
 done for God, to his glory, and wiiich is accepted with 
 him, may be fo called. The force of the motive conlifts 
 in this, that ' with thefe facrifices (^svapsgci]cci c ©eoc) 
 * God is well pleafed ;' there is a clear intimation of ih^ f pe- 
 dal pleafure of God in thefe things ; he is well pleafed with 
 it in an efpecial manner. 
 
 § 6. ' Obey them that have the rule over you.' This 
 is the third inflance of duties required in our Chriflian 
 profefHon, on the account of the facrifice of Chrift, and our 
 fanftification by his blood. — Let us go forth — let us fa^ 
 crifice, and — let us ol^ey, 
 
 A few things may be here premifed :• 
 
 1. There is a fuppofition of a fettled church fiate among 
 them to whom the apoftle wrote, [fee chap, x. 24, 25.] 
 for there were among them rulers and the ruled. 
 
 2. The epiflle was written immediately to the commw 
 'ti'ity of the faithful, or body of the fraternity in the church, 
 as diilinguifhed from their rulers and guides, [ver. 24.] 
 
 3. The fpecial duty here prefcribed extends to all that 
 concerns church rule and order ; for all fprings from the 
 * due obedience of the church to its rulers,' and their due 
 difcharge of their ofiice. 
 
 § 7. ' Them that have the rule over you,' {roig Viyh^^.ivoig 
 vii:.ov) your guides or leaders ; who rule, not with magilie- 
 rial powder or rigid authority ; but with fpiritual care and 
 benignity, which were then of two forts, [I. Tim. v. 17.] 
 iuch as, together with rule, laboured alfo in the word and 
 dodrine, and fuch as attended to rule only. Thofe here 
 
 intended 
 
Ye:i. 15.— 17' EPISTLE TO THE HEBREWS. 417 
 
 intended were the ordinary elders, or officers of the church, 
 which were then fettled among them. 
 
 It is with refpedl to their teachings or paftoral feeding, 
 that they are commanded to obey them ; for the word 
 {TT-i^o^cii) fignifies obedience on a perfuafion ; fuch as 
 dodlrine, inftruflion, or teaching, produceth. And the 
 fiihmijjion required (vTrcmf]:-} fubmlt your/elves, refpe£ls 
 their rule ; obey their do£trine, and fubmit to their rule. 
 Some things mud be remarked to clear the apofde's in- 
 tention: 
 
 1. It is not a blind Implicit obedience and fubje^ion, that 
 is here prefcribed ; for there is nothing more contrary to 
 the whole nature of gofpel obedience, which is our reafona^ 
 hie fervice. 
 
 2. It refpe£ls them in their office only. If thofe who 
 fuppofe themfelves in office, teach and enjoin things that 
 belong not to their office, there is no obedience due to 
 them by virtue of this command. 
 
 3. It is their duty fo to obey^ whilfl they * teach the 
 
 * things which the Lord Jefus Chrifl hath appointed them 
 
 * to teach,' (Matt, xxviii. 20.] and to fubmit to their 
 rule^ whilfl it is exercifsd in the name of Chrifl accord- 
 ing to the word, and not otherwife. When they depart 
 from thefe^ there is neither obedience, nor fubmiffion, 
 due to them. Wherefore, 
 
 4. In the performance of thefe duties, there Is fup- 
 pofed a judgement to be made of what is enjoined or 
 taught by the word of God ; and our obedience to them 
 mufl be obedience to God. 
 
 5. On this fuppofition, their vjord is to be obeyed, and 
 their rule fubmittcd to ; not only becaufe they are true and 
 right materially ; but alfo becaufe they are theirs, and con- 
 veyed from them by divine inflitution. A regard is to be 
 had to their authority and office poiuer, in what they teach 
 and do. 
 
 § 8. * For they watch for your fouls, as they that mufl 
 
 < give account.' Obey them, for they watch ; make this 
 
 confideration a motive to your duty (c^y^vTi'^acri) they watch 
 
 with the greatefl care and diligence., not without trouble 
 
 H h h 2 and 
 
4i8 AN EXPOSITION OF THE Crat.XHL 
 
 and danger; as Jacob kept and watched the flock of La« 
 ban in the night (vtteo tcjcv '^uxocv vijlmv) for your fouls i 
 for their good, denoting the final caufe ; that your fouls 
 may be guided, kept, and dire£led to their prefe^it duty, 
 and future reward. As if it were faid, The important 
 work of thefe rulers is only to take care of your fouls ; 
 to preferve them from evil, fm, and backfliding ; to in- 
 Urudt and feed them ; to promote your faith and obe- 
 dience, that they may lead you fafely to eternal refl ; for 
 this is their office appointed, and herein do they labour 
 continually. 
 
 Where there is not the defign of church rulers, where it 
 is not their work and employment, where they do not evi- 
 dence it to be fo, they can claim no obedience from the 
 church by virtue of this rule ; becaufe this watching be- 
 longs elTentially to the exercife of the office, without which 
 it is but an empty name. On the other fide, that all the 
 members of the church may be kept in due obedience to 
 their guides, it is necelTary, that they always *' confider 
 the nature of this office, and their difchaVge of it." Wheii 
 they find that the office itfelf is a divine -inllitution for 
 the good of their fouls, and that it is difcharged by their 
 guides, with labour, care, and diligence, they will be dif- 
 pofed to obedience and fubmiffion. And herein confifls 
 the beauty and ufefulnefs of church order ; when the guides 
 make it evident, that their whole defign is laborioufly and 
 diligently to promote the eternal welfare of the fouls com- 
 mitted to their care ; and when the people, on the other 
 hand, obey them in their dodrine, and fubmit to them in 
 their rule. 
 
 § 9. 'As they that mull give account ;' that is, of 
 their offi.ce, and the difcharge of it. They are not ow- 
 ners, but flewards ; they are not fovereigns, but fervants. 
 There is a great f})epherd to whom they muft give an ac- 
 count of tlieir office, of their work, and of the flock com- 
 mitted to their charge. Although the laft great account^ 
 which all church guides muft give of their ftewardlhips, 
 maybe intended, yet the prefent account which they 
 give every day to Jefus Chrift, of the work committed Xo 
 
 them J 
 
Ver. iil'-r-i;- EPISTLE TO THE HEBREWS. 41^ 
 
 them, is alfo included. There are no confcientious church 
 guides, but do continually reprefent to the Lord Chrifl 
 the flate of their flock, and what is the fuccefs of their 
 miniilry among them. If they thrive, if they flourifli, if 
 they go on to perfeftion, this they give him an account of; 
 bluffing him for the work of his fpirit and grace among 
 them. If they are unthrifty, fallen under decays, &;c, 
 therein alfo they give an account to Jefus Chrift ; they 
 fpread it before him, mourning v/ith grief and forrow. 
 The fuppofition of an account given with forroiji\ can re- 
 fer to no other account, but that which is prefcnt, with 
 refpe£l to the fuccefs of the miniilry. And, indeed, much 
 of the life of the miniflry, and benefit of the church, de- 
 pends on the continual * giving an account' to Chrift, bv 
 prayer and thankfgiving, of the flate of the church, and 
 fuccefs of the word therein. 
 
 Thofe guides who efleem themfelves obliged theretc^, 
 ^wd. who live in the praHice of it, will find their minds 
 engaged thereby, to conflant diligence, and earnefl la- 
 bouring in the difcharge of their duty. 
 
 § 10. ' For that is unprofitable for you.' Now this 
 joy or forrciv, wherewith they are afFeded in giving their 
 accounts, doth not here immediately refpeft themfelves, or 
 their own miniftry, (for they are ' a fweet favour unto 
 
 * God, both in them that are laved, and in them that pe- 
 
 * rifh ;') but the church committed to their guidance. 
 
 I. The duty is urged, that they may give their account 
 (^^cc yjoc^ccc) with joy. What matter of Xht great eft joy is 
 it to faithful paftcrs, when they find the fouls of their 
 charge thriving under their miniilry ! Thus one of the 
 apoftles themfelves : * I have no greater joy, than to hear 
 ' that my children walk in the truth,' [III. John, vcr. 4.I 
 And thus another : ' What is our hope, or joy, or crozu?i 
 
 * of rejoicing P are ye not in the prefence of our Lord Jefus 
 ' Chrift at his coming r for ye are our glory and jov,* 
 [I. Thef. ii. 19, 20.] And when they give this account 
 
 "with glory and praife, it fills their hearts with joy in a 
 particular manner. And this, on many accounts, is 
 
 * proftabli for the church itfelf ; they will quickly find 
 
 the 
 
42<> AN EXPOSITION OF THE Chap. XIII* 
 
 the effects of the Joy of their guides, in their account, by 
 the cheerful difcharge of their miniftry^ and in token of 
 Chrift being well pleafed with them. 
 
 2. The duty is prefled for the avoidance of the contrary 
 frame, (^yj gcva^oyicg) not with grief; not grieving or 
 mourning. The fadnefs of the hearts of gofpel minifters 
 upon the unprofitablenefs of the people, or their fhame- 
 ful mifcarriages, is not eafy to be expreffed. With what 
 lighing, what greaning^ (as the word fignifies) their ac- 
 counts to Chrill are accompanied, he alone knows, and 
 the laft day will manifeft. When it is thus, although 
 they have the prefent burden and trouble of it, yet it is un- 
 frofitahle for the people, both here and hereafter ; unpro- 
 iitable in the difcouragement of their guides, in the dif- 
 pleafure of Chrill, and in all the alarming confequences 
 which will enfue. 
 
 § II. From the whole palTage thus explained, ohferve : 
 
 1. Thankfulnefs is the peculiar animating principle of 
 all gofpel obedience. And, 
 
 2. Every a6l of grace in God, or love in Chrift, to- 
 wards us, is in its own nature obligatory to thankful obe- 
 dience. 
 
 3. The religious worfliip of any creatures, under what- 
 ever pretence, hath no place in our Chrillian profeffion. 
 And, 
 
 4. Every aft and duty of faith hath in it the na- 
 ture of a faciifice to God, wherewith he is well 
 pleafed. 
 
 c. The great, yea the only encouragement which we 
 have to bring our facrifice to God, with expedtation of 
 acceptance, lieth herein ; that we are to offer them by him, 
 who can and will make them acceptable in his light. 
 And, 
 
 6. Whatever we tender to God, and not hy Chrijl, hath 
 no other acceptance with him than the facrifice of Cain. 
 
 7. To ab;dc and abound in Iblcmn praife to God, for 
 Jefus Chrill:, his mediation and facriiice, is the conflant 
 duty of the church, and tlie bell charadler of fincere be- 
 lievers. 
 
 8. A 
 
Ver. 15—17. EPISTLE TO THE HEBREWS. 42? 
 
 8. A conllant folemn acknowledgement of the glory of 
 God, and of the holy excellencies of his nature (here cal- 
 led his name) in the work of redemption, by the fufFering 
 and offering of Chrift, is our principal duty, and the ani- 
 mating foul and principle of all other duties. 
 
 This is the great facriiice of the church, the principal 
 end of all its ordinances of worfhip, the means of ex- 
 prefling our faith and truft in the mediation of Chrift, and 
 of giving up the revenue of glory to God, which, in this 
 world, we are entrufted with. 
 
 § 12. I. It is dangerous to the fouls of men, when an 
 attendance to one duty is abufed to countenance the neg- 
 le£l of another. So may the duties of the firft table be 
 abufed, to the negle6l of thofe of the other, and the con-^ 
 trary. There is an harmony in obedience, and a failure ia 
 any one part diflurbs the whole. 
 
 2. The unbelieving world itfelf receives great advan- 
 tage by the gracs adminiftered from the death of Chrift, and 
 Its fruits, whereof the apoftle treats ; for there is an incli- 
 nation wrought in them who are fan(flified by his blood, t9 
 ao good to all men, as they are able. And did all thofe, 
 who at this day profefs the name of Chrift, fliew forth the 
 virtue of his mediation in thefe duties, both the profeffioii 
 of religion would be glorious, and the benefit which the 
 world would receive thereby, would be unfpeakable. 
 
 3. That religion which doth not difpofe men to be- 
 nignity, and the exercife of loving-kindnefs towards all, 
 hath no relation to the crofs of Chrift. 
 
 4. Much lefs hath that, which difpofeth its profeflbrs 
 to rage, cruelty, and oppreffion of others. 
 
 5. We ought always to admire the glory of Divine wlf- 
 dom, which hath fo difpofed the ftate of the church in 
 this world, that there fhould be a continual occafion for 
 the exercife of everv grace mutually amongft ourfelves. 
 
 6. Beneficence and communication are the only out- 
 zL-ard evidences and demonftrations of the renovation of 
 God's image in us. 
 
 7. God hath laid up provifion for the poor, in \\\c grace 
 and duty of the rich \ not in their coffers, and their barns, 
 
 wherein 
 
42» AN EXPOSITION OF THE Chap.XIII. 
 
 wherein they have no intereft. And in that grace lies the 
 right of the poor to be fapphed. 
 
 o. That the will of God revealed concerning his ac- 
 ceptance of any duties, is the mofl effectual motive to 
 our diligence in them. Promife of acceptance gives life 
 to obedience. 
 
 9. The works and duties, which are peculiarly ufeful to 
 men, are peculiarly acceptable to God. 
 
 § 13. I. The due obedience of the church, in all its 
 members, to the rulers of it, in the difcharge of their 
 duty, is both the belt means of its edification, and the 
 chief caufe of order and peace in the whole body. 
 
 2. An affumption of right and power by any, to rule 
 over the church, without evidencing their defign and 
 work to be a watching for the good of their fouls, is 
 pernicious to themfelves, and ruinous to the church. 
 
 3. Thofe who attend confcientioufly and diligently to 
 tlie difcharge of their minifterial work, towards their flocks, 
 have no greater joy, or forrow in this world, than what 
 accompanies the daily account which they give to^Chrift, 
 of the difcharge of their duty among them, according ta 
 the fuccefs they meet with. 
 
 Verses 18, 19. 
 
 ?ray for us ; for we trust we have a good con- 
 science, in all things willing to live ho- 
 nestly, but i beseech you the rather to do 
 this, that i may be restored to you the 
 
 SOONER. 
 
 § I. Contents of the clofe of the ep'iftle. § 2. 'The true rea^ 
 fon of.PauVs concealing his name. § 3. Expofition. His 
 requeft of their prayers.. ^ 4. The ground of his confidence » 
 § 5. His farther cQrnefincfs. § 6, Ohjervation* 
 
 § I. vyF the clofe of the cpiflle, which only how re- 
 mains, there are three parts, (i.) The apoftle's ?t^2^£/? 
 
 of 
 
Ver. 18, 19. EPISTLE TO THE HEBREWS. 423 
 
 of their prayers for himfelf, [ver. 18, 19.] (2.) His fo- 
 lemn bemdl^ive prayer for them, [ver. 20, 21.] (3.) An 
 account of the Hate of Timothy, with the ufual falutation, 
 [ver. 22 — 25.] 
 
 § 2. From this concluding part of the epiflle it is evi- 
 dent, that the author did not conceal himfelf from the He- 
 brews, neither was that the reafon why his name was not 
 prefixed to it, as to all his other epiflles. For he plainly 
 declares himfelf, in all his circumftances, as one who was 
 very well known to them. But the true and only reafon 
 of that omiffion was, becaufe he dealt not with thefe 
 Jewifh converts merely by virtue of his apoftoUcal authority^ 
 and the revelation of the gofpel, which he had received 
 from Jefus Chrift, on which ground he dealt with the 
 Gentile churches ; but lays his foundation in the authority 
 of the Old Teftament fcriptures, which they acknow- 
 ledged, and refolves all his arguments and exhortations 
 thereto. Hence he gave no title to the epiftle ; but im- 
 mediately laid down the principle and authority on which 
 he v/ould proceed, z^i%. the Divine revelation of the Old 
 Tcilament. 
 
 § 3. There are in the words > — A requeji made, * Pray 
 
 * for us.' — The ground which gave him confidence therein ; 
 ' for w^e truft,' &c. — A prefling the fame requeft, with re- 
 fpe£t to his prefent fiate and defign, [ver. 19.] * But I 
 
 * befeech you,' &c. It was their duty always to pray for 
 him ; but to mind them of that duty, and to manifefl 
 what efleem he had of it, he makes it a point of requeft ; 
 as we ought mutually to do among ourfelves. And this 
 argues a confidence in their faith and mutual love, without 
 which he would not have required their prayer for him. 
 And he grants that the prayers of the meaneji faints may 
 be ufeful to the greateft apoftles, both with refpefl to their 
 perfons, and the difcharge of their office. Hence it was 
 ■ufual with Paul, to defire the prayers of the churches to 
 whom he wrote, [II. Cor. i. 1 1. Ephef. vi. 19, Sec] For 
 in mutual prayer for each other confifts one principal 
 part of the communion of faints, wherein they are help- 
 ful to one another at all times, and in all conditions. 
 
 Vol. IV. J i i An4 
 
424 AN EXPOSITION OF THE Chap. XIIL 
 
 And herein he alfo manlfells what efteem he had of them, 
 whofe prayers he thought would find acceptance with 
 God on his behalf. 
 
 § 4. As a ground of his confidence in this requeft, he 
 adds : ' for we truft we have a good confcience.' As 
 Jincerity in the teftimony of a good confcience gives us a 
 confidence before God, in our own prayers, notwithiland- 
 ing our many faiHngs and infirmities ; fo, it is requifitc 
 jn our requefts for the prayers of others. For it is the 
 height of hypocrify to defire others to pray for our deii^ 
 verance from that which we 'willingly indulge ourfelvcs 
 in ; or for fuch mercies as we cannot receive without 
 foregoing what we will not forfake.— This, therefore, the 
 ^poftle here teilifies concerning himfelf, in oppofition to 
 ^11 reproaches and falfe reports, which they had heard con-' 
 cerning him. 
 
 The teftimony of his * having a good confcience,' con- 
 iifts in this, that he ' was willing, in all things, to live 
 * honeftly.' A will, refolution, and fuitable endeavours 
 to live honejlly in all things, is a fruit and evidence of a 
 good confcience. Being * willing^ denotes readinefs, re- 
 solution, and endeavour, extending to all things^ wherein 
 confcience is concerned, or our whole duty towards God 
 and men. The exprefiion of * living homfdy^ as it is 
 commonly ufed, doth not reach the emphafis of the ori- 
 ginal. A beauty in converfathn, or exa£l eminency therein, 
 is intended. This was the apoftle's defign in all things, 
 and ought to be that of all the minifters of the gofpel, 
 both for their own fakes, as It is what in an efpecial man- 
 ner is required of them, and alfo that they may be con- 
 vincing examples to the people. 
 
 § 5. ' But I befeech you the rather,* &c. He is fur- 
 ther earneft in his requeft, with refpeft to his defign of 
 coming in perfon unto them. Here it is implied, that he had 
 been with them formerly— that he dcjires to he rejiored to 
 them ; that is, to come to them again, that they might 
 have the benefit of^ his miniftry, and he the comfort of 
 their faith and obedielK:.e ; — that the Lord Chrift did dif- 
 fpofe of the aiFairs of hi§ cliurch much according to their 
 
 prayers 
 
Ver.20, 21. EPISTLE TO THE HEBREWS. 42^ 
 
 prayers, to his own glory, and their great confolation. 
 Yet if is uncertain whether ever this delire of his was accom- 
 phflied or no ; for the epiflle was written after the clofe of 
 the apoftoHcal hiftory in the Book of the Ads^ and from 
 thence forward we have httle certainty in matter of 
 faft. 
 
 § 6. Ohfervation. According to our prefent apprehen" 
 .Jions of duty, we may lawfully have earneft delires after, 
 and may pray for fuch things, as fliall not in fa£l come 
 to pafs. The facred purpofes of God are not the rules 
 of our prayers. 
 
 Verses 20, 21. 
 
 row THE GOD OF PEACE, THAT BROUGHT AGAII^ 
 FROM THE DEAD OUR LORD JESUS, THAT GREAT 
 SHEPHERD OF THE SHEEP, THROUGH THE BLOOD 
 OF THE EVERLASTING COVENANT, MAKE YOU PER- 
 FECT IN EVERY GOOD WORK TO DO HIS WILL, 
 WORKING IN YOU THAT WHICH IS WELL PLEASING 
 IN HIS SIGHT, THROUGH JESUS CHRIST; TO WHOM 
 BE GLORY FOR EVER AND EVER, AMEN. 
 
 § I. T'he Gpofiles prayer for them. % 2. ^e title given to 
 Gcd \ the God of peace, § 3. The work afcribed to him^ 
 as the God of peace. § 4. Through the blood of the ever^ 
 laji'ing covenant, § 5. The way whereby we may be ena- 
 bled effe dually to d'o the will of God. ^ 6. Jn afcription 
 of glory to Chriji. ^ J . Obfervations. §8. The author's 
 devout thanks and pra'ife to Chrifiy fot his gracious help. 
 
 § I. JLXAVING defired their prayer for him, he adds his 
 
 prayer for them, and therewith gives a folemn clofe to 
 
 the whole epillle. A glorious prayer it is, enclofing the 
 
 li i 2 whole 
 
4a6 AN EXPOSITIOI^J OF THE Chap. XIIL 
 
 whole myftery of Divine grace, both in its original,- and 
 the way of its communication. He prays for the fruit end 
 benefit of all he had before injlrutlcd them in^ to be applied 
 to them ; for the fubflance of the whole doftrinal part of 
 the epiftle is included in his comprehenfive prayer. 
 
 There are fome things to be confidered in this prayer, 
 for the expofition of the words. (i.) The title affigned 
 to God J fuited to the requeft made. (2.) The work af- 
 cribed to him fuitable to that title. (3.) The things 
 ■prayed for ^ &c. (4.) A doxology, with a folemn clofe cf 
 the whole. 
 
 § 2. Hie title affigned to God, or the name by which 
 he calls upon him is, * the God of peace.' All things 
 being brought by fin into a flate oi dif order ^ confuf.on^ and 
 enmity^ there was no fpr'ing of peace left ; no caufe of it, 
 but in the nature and will of God, which eminently jullii- 
 fies this title. He alone is the author of all peace, both 
 in the preparation and the communication of it by Jelus 
 Chrill. All peace is from him ; that w^hich we have 
 with himfelf, in our own fouls, between angels and men, 
 between Jews and Gentiles. The Hebrews had been tof- 
 fed, perplexed, and difquieted, with various dodrines and 
 pleas about the law, and the obfervance of its inllitu- 
 tions. Wherefore, having performed his part in com- 
 municating the truth to them, he now, as a fuitable clofe 
 of the whole, applies himfelf, by prayer, to the God of 
 peace ; that he, who alone is the author of it ; who ' creates' 
 it where he pleafeth, would, through his inflruftion, give 
 refi and peace to their minds. 
 
 Note. 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 fo denominated, and 
 w^hich we have with himfelf, by Jefus Chrift. 
 
 § 3. ' Tliat brought again from the dead our Lord Je~ 
 * fus.' AH the work of God towards Jefus Chrift, 
 refpefted him as the head of the church, as our Lord and 
 Saviour ; and thence alone have we an intereft in all the 
 grace of it. Again, he is defcribed by his office, under 
 which confideration he WaS the obje^ of the work men- 
 tioned > 
 
Ver. 20, 2i. EPISTLE TO THE HEBREWS. 427 
 
 tioned ; * that great Shepherd of the flieep ;* he who was 
 promifed to the church, and the objed of its faith and 
 hope, from the beginning ; he who was looked for, 
 prayed for, and who was now actually come as the Sa- 
 viour of his flock. He is faid to be great on many ac- 
 counts ; in his perfon, in his poiver to preferve and fave 
 his flock ; in his undertaking, and the efFedual accom- 
 phfhment of it ; and his glorious exakation. He is 
 every way incomparably great and glorious. 
 
 Note. The fafety, fecurity, and confolation of the 
 church much depend on this greatncfs of our Shepherd. 
 
 He is * the Shepherd of the fheep ;' they are his own. 
 He was promifed and prophefied of, under the name of a 
 Shepherd, [Ifa. xl. i i. Ezek. xxxiv. 23. chap, xxxvii. 
 24.] and that which is fignified hereby, is comprehen- 
 iive of the whole office of Chrift, as king, prieft, and pro- 
 phet of the church. For as a Shepherd, he feeds ; that 
 is, rules and inftru^s it ; and being * that Shepherd who 
 ' was to lay doivn his life for the fheep, "* [John x. 1 1.] he 
 executes towards them his priefly office alfo. All the ele6t 
 are committed to him of God, 2.% fheep to a fhepherd, to 
 be redeemed and preferved, by virtue of his office. 
 That which we are here principally taught is, that he 
 
 * died in the difcharge of his office,' as the ' great Shep- 
 
 * herd of the fheep ;' which exprefieth both the excellency 
 of his love, and the certainty of the falvation of the 
 elea. 
 
 The God of peace * brought him again from the dead.* 
 Herein confifteth his great adling towards the church, 
 as the God of peace, and herein he laid the foundation for 
 communicating unto us grace and peace. God, even the 
 Father, is frequently faid to * ralfe Chrill from the dead,* 
 bccaufe of his fovereign authority in the difpofal of the 
 whole work of redemption ; and Chriil is faid to raife 
 hirnfelf, or ' to take his life again,' when he was dead ; 
 becaufe of the immediate efficacy of his Divine perfon 
 therein, [John x. 18.] 
 
 But fomewhat more is intended, than that mere a£l of 
 Divine power, whereby the human nature oi Chrift was 
 
 qiaick- 
 
428 AN EXPOSITION OF THE Chap. XIIL 
 
 quickened by a re-union of foul and body ; a moral a£l of 
 authority is alfo intended. The law being fulfilled and 
 anfwered ; the flieep being redeemed by the death of the 
 Shepherd, the God of peace, to evidence that peace was 
 now perfectly made, by an a£l of fovereign authority, 
 brings him again into a Hate of life, completely delivered 
 from the charge of the law. [See ]Pfal. xvi. lo, 1 1.] 
 
 § 4. ' Through the blood of the everlaftlng covenant ;' 
 the covenant of grace, which is a tranfcript and effect of 
 the covenant of redemption, called ' everlajllng^ both in 
 oppoiition to the covenant made at Sinai, which was but 
 for a time, and accordingly was now removed ; and be- 
 caufe the effefts of it are not temporary benefits, but 
 everlafling mercies, grace, and glory. The blood of this co- 
 venant is the blood of Chrili himfelf ; which, as a faaifice 
 to God, confirmed the covenant ; and which, as it was 
 fpr'mkled, procured and communicates all the grace and 
 mercy of the covenant to them, who are taken into the 
 bond of it. 
 
 But how is God faid to bring Chriil from the deadj 
 
 * through the blood of the covenant r' In reply, we re- 
 mark, that the death of Chrifl, if he had not rifen, would 
 haye not completed our redemption ; we fhouldhave been 
 yet in our fins. For then evidence would be given, that 
 atonement was not made. The bare refiivredlion of 
 Chrift would not have faved us ; for fo any other man 
 may be railed by the power of God. But the * bringing 
 
 * again Chriil from the dead, through the blood of the ever- 
 ' lafiing covenant^'' gives alTurance of the complete redemp- 
 tion and falvation of the church. Many expofitors have 
 iilled this place with conjectures to no purpofe, without fo 
 much as looking towards the mind of the Holy Ghofl in 
 the words. 
 
 § 5. * Make you perfeft,' or rather, (KcnTCi^ricroii v^ag) 
 make you mcct^ fit and able. This is what in yourfelves 
 you are no way lit and prepared for, whatever light, power, 
 or liberty, you may be fuppofed to have ; it is not abfolute 
 perfe^ion, but a bringing of the mental faculties into due 
 order, to difpofe, prepare, and enable them, that they may 
 work accordingly, — * In every good work / for every duty 
 2 of 
 
Ver. zo, 21. EPISTLE TO THE HEBREWS. 429 
 
 of obedience. In general, he defigns the application of 
 divine grace, through the mediation of Chrift, for our 
 fan£lification, and the daily incrcafcs of it. 
 
 {Iloiocv cv VjMy) * working in you that which is well plea- 
 
 * Ung in his light through Jefus Chrift.' This is the way 
 — the only way — whereby we may be enabled efFedlually to 
 do the will of God. The efficiency of a6lual grace for 
 every acceptable act of obedience cannot be more directly 
 expreffed. — Through Jefus Chriji ; which may be referred 
 either to working or to acceptance. If to the latter, <hc 
 meaning is, that the befl of our duties are not accepted but 
 upon the account of the merit and mediation of Chrift, 
 which is mofl true ; but it is rather to be referred to the 
 
 former, fhewing that there is no communication of grace 
 to us, from the peace of God, but by Jefus Chrift, and 
 by virtue of his mediation. 
 
 § 6. ' To whom be glory for ever and ever. Amen.' 
 The like afcription of glory, in the fame kind of expref- 
 lion, is made to God, even the Father, [Phil. iv. 20.] 
 
 * Now unto God and our Father be glory for ever and 
 ^ ever, amen.* [So I. Tim. i. 17. II. Tim. iv. t8.] So 
 it is jointly to the Father and the Son as mediator, [Rev. 
 V. 13. See Gal. i. 5. J And whereas this ailignation of 
 glory to Chrift contains divine adoration and worfhip, 
 with the afcription of glorious divine properties to him, 
 the object of it is his divine perfon ; and the motive unto 
 it, the work of mediation. All grace is from him, and 
 therefore all glory is to be afcribed to him, without inter- 
 miffion and without end. Hereunto is added the ufual 
 folemn note of aflent and atteftation, * Amen \ fo it 75, 
 fo let it be, fo it ought to be \ it is true, it is right and 
 meet that fo it fhould be. 
 
 Thus fhall the-whole dlfpenfation of grace iftue in the 
 eternal glory of Chrift. This the Father defigned ; this 
 is the blellednefs of the church to give him : and let every 
 one who fays not * ^imen to it, fee that he be not * anathe^ 
 ^ ma maranathaJ* 
 
 § 7. That which we learn from hence is, 
 
 I. That 
 
430 AN EXPOSITION OF THE Chap. XIII, 
 
 1. That the bringing back of our Lord Jefus Chrift, 
 as the Shepherd of the Iheep, from the ftate of the dead, 
 tlirough the blood of the covenant, is the great pledge of 
 affurance of peace with God, or the effecting of that peace, 
 which * the God of peace' hath defigned for the church. 
 
 2. The reduction of Chrifl from the dead by ' the God 
 * of peace,' is the fpring and foundation of all difpenfa- 
 tions and communications of grace to the church ; of all 
 the effe£ls of the atonement and purchafe made by his 
 blood ; for he was brought again, as the Shepherd of the 
 iheep, to the exercife of his entire office towards the 
 church. 
 
 5. All legal facrifices ifTued in blood and death ,- but 
 there was no recovery of any of them from that llate, no 
 folemn pledge of their fuccefs. The only fupply of their 
 weaknefs was their frequent repetition. 
 
 4. There is then a blefled foundation laid for the com- 
 inimication of grace and mercy to the church, to the eter- 
 nal glory of God. 
 
 § 8. And to Him doth the poor, unworthy author of this 
 expojition defire in all humility to afcribe eternal praife and 
 glory for all the mercy, grace, guidance, and alliflance, 
 which he hath received from him in his endeavours there- 
 in. And if any thing, word, or expreffion, through weak- 
 nefs, ignorance, and darknefs, which he yet lahaiircth luider^ 
 have pafTed from him, that do not tend to his glory, he 
 doth here utterly condemn it. And he humbly prays, that 
 if through his affiftance, and the guidance of his Holy 
 Spirit of light and truth, any thmg hath been fpoken 
 cright concerning him — his office, facrifice, grace, and his 
 whole mediation — any light or diredion communicated 
 towards underflanding the mind of the Holy Ghofi: in 
 this glorious fcripture — that he would make it abundantly 
 ifcful and acceptable to his churcli. 
 
 And he doth alfo humbly achiovulcdge his power, good- 
 nefs, and patience, in that, beyond all his expectations, he 
 hath continued his life, under many weaknelTes, tempta- 
 tions, forrows, and tribulations, to bring this work to its 
 ^nd, * To Him be glory for ever and ever^ An:ien.' 
 
 Whax, 
 
Ver. 22—25. EPISTLE TO THE HEBREWS. 431 
 
 What follows are certain additional poftfcripts, which 
 were ufual with our apoftle in his other epiftles, of which 
 we fhall briefly give an account. 
 
 Verses ^2 — 25. 
 
 kUD I BESEECH YOU, BRETHREN, SUFFER THE WORD 
 OF EXHORTATION ; FOR 1 HAVE WRITTEN A LET- 
 TER UNTO YOU IN A FEW WORDS. KNOW YE, 
 TUAT OUR BROTHER TIA^OTHY IS SET AT LI- 
 BERTY, WITH WHOM, IF HE COME SHORTLY, I 
 WILL SEE YOU. SALUTE ALL THEM THAT HAVE 
 THE RULE OVER YOU; AND ALL THE SAINTS. 
 THEY OF ITALY SALUTE YOU. GRACE BE WITH 
 YOU ALL, AMEN. 
 
 ^ I. Thi word cf exhortatloru ivhat. § 2. To fuffer it^ 
 what, § 3. In what fenfe a few words, § 4. 'Timo- 
 thy s imprifonment, and liberty, § 5. Paid charges tht 
 brethren to fahde the elders and faints in his name, § 6, 
 The faluiation of the faints in Italy ^ to the Hebrews. § 7. 
 The general fokmn clofe. §8. Ihc fuhfcription, 
 
 § I. x\nD I befeech you, brethren, fuffer the word 
 * of exhortation.* He fubjoins this tender addrefs, to 
 caution them againfl lofing the benefit of it, through neg- 
 ligence or prejudice. (fVov Xoyov T/\q Trocpa-KXvia-i^ujg) the 
 word of exhortation, or of conflation; for it is ufed to fig- 
 nify both. Wherefore the phrafe denotes, the truth and 
 doclrine of the gofpel applied to the edification of believers, 
 whether by way of exhortation or conflation \ the one con* 
 Hantly including the other. 
 
 Moft think, that the apofile intends peculiarly, the 
 hortatory part of the epidle, in chap. vi. 10, I2, 13. But 
 
 Vol. IV. Kkk I fee 
 
43^ AN EXPOSITION OF THE Chap. XHL 
 
 I fee no juft reafon, why the whole epiftle may not be in^ 
 tended ; for the nature of it in general is parosnetical ; that 
 js, ' a word of exhortation,' as hath been often obferved. 
 The whole epiftle is intended in the next words : * for I 
 
 * have written a letter unto you in a few words ;' and there 
 is in the do^rinal part of it, that which was as hard to be 
 borne by the Hebrews, as any thing in thofe which are 
 preceptive or hortatory. And I would not exclude the no- 
 tion of confolation ; becaufe that is the proper effedt of the 
 doftrine of the gofpel. 
 
 Note. When minifters take care, that the word which 
 they deliver is a word tending to the edification and con- 
 folation of the church, they may, with confidence, prefs 
 the entertainment of it by the people ; though it fhould 
 contain things, which, by reafon of their weaknefs or 
 prejudices, may be fome way grievous to them. 
 
 § 2. {Kv'z%i(T^i) fuffer^ or bear this word ; that is, in 
 the firll place, he cautions them to take heed that no pre- 
 judices, or inveterate opinions ; no apprehenfions of fe- 
 verltv in its admonitions and threatenings, Ihould provoke 
 them againil it, render them impatient under it, and fo 
 car.fe them to lofe the benefit of it. But there is more 
 intended, namely, that they Ihould * bear and receive it, 
 
 * as a word of exhortation \ {q as to improve it to their 
 edification. K neceflary caution ; for neither Satan, nor 
 the corruption of men's own hearts, will be wanting, to 
 fuggeft to them fuch exceptions and prejudices againil it, 
 as may render it ufelefs. 
 
 § 3. ' For I have written a letter unto you in feiv 
 
 * vjords \ for, confidering the importance of the caufe 
 wherein he was engaged ; the necellity there was to unfold 
 tlie whole defign and myilery of the covenant, and infti- 
 tutions oF the law, with the office of Chrifl ; confidering 
 the great contefts that were amongft the Hebrews, about 
 thefe things ; and the danger either of their eternal ruin, 
 through a mifnpprehenfion of them, — all that he. hath 
 written may well be eileemed but a ' few words ;' and 
 of which none could have been fpared. He hath, in this 
 
 matter 
 
V£R.22~-2^ EPISTLE TO THE HEBREWS. 433 
 
 inatter fent them (hc^ (^^oiyjciov) a brief cotripe^idium of the 
 doftrine of the law and the gofpel. 
 
 § 4. * Know ye, that our brother Timothy is fet at 
 « liberty, with whom, if he come fhortly, I will fee you.' 
 Timothy was his perpetual companion in all his travels, 
 labours, and fufFerings ; ferving him as a fon his father, 
 tmlefs when he fent him to any fpecial work for the church: 
 and being with him in Jiidea, he was well known there ; 
 as alfo his worth and ufefuhiefs. He feems not to have 
 gone to Rome with Paul, when the latter was fent thither 
 a prifoner, but probably followed him not long after ; 
 and there, as is moft likely, being taken notice of, either 
 as an aflbciate of the apoftle's, or for preaching the gofpel, 
 he was cafl into prifon. Of this the Hebrews had heard, 
 and were, no doubt, afFe£led with it ; therefore, the apof- 
 tle gives them notice of his being dijmijjcd out of prifon, as 
 a matter wherem he knew they w^ould rejoice. The re- 
 leafe of Timothy would be good neivs to them. He doth 
 not feem to have been prefent with the apoille, at the 
 difpatch of this epillle ; for he knew not his mind dire£lly, 
 about his going into Judea ; only he apprehended that he 
 had a refolution fo to do. And herein he acquaints them 
 with his own refolution, to give them a viiit ; w^iich, that 
 he might do, he had before defired their prayers for him. 
 However, he feems to intimate, that if Timothy, wiiofe 
 company he defired in his travels, could uot come fpee- 
 dily, he knew not whether his w^ork would permit him to 
 do fo. What vv^as the event of this refolution God only 
 knows. 
 
 § 5. ' Salute all them, that have the rule over you, 
 * and all the faints.' This is given in charge to them to 
 ijuhom the epiftle was fent. For though it was written ybr 
 the ufe of the "jcholc church, yet the meflengers, by whom 
 it was carried, delivered and committed it, according to 
 the apoftle's direction, to fome of the brethren ; by whom 
 it was to be prefented and communicated to the church. 
 To thefe brethren he peculiarly gives in charge to falute 
 both their ciders^ and all the reft of the faints^ or 
 members of the church in his name. To * fa- 
 
 2 * lute 
 
434 AN EXPOSITION, &c. . Chap. XIII. 
 
 * lute* in the name of another is, to reprefent his kindnefs 
 and afFe-dlion ; which the apoflle defires, for the preferva- 
 tion and continuation of entire love between them. Who 
 thefe rulers were, whom they enjoined to falute, hath beeft 
 fully declared, ver. 17. and to call the members 01 t\\t 
 church ' faints,' was ufual with our apoflle. 
 
 § 6. ' They of Italy falute you.' Thofe that were with 
 him in Italy ; for there were then many Chriftians, both 
 of Jews and Gentiles. Some of thofe, no doubt, were* 
 continually with the apofde ; who, knowing his defign of 
 fending a letter to the Hebrews, defired to be remembered 
 to them, it being probable, that many of them were their 
 countrymen, and well known to them. 
 
 § 7. * Grace be with you all. Amen.* This was the 
 conflant clofe of all his epiflles. This he wrote with his 
 own hand^ and would have it efleemed an affured token, 
 V hereby an epiflle might be known to be his, [II. Thef. 
 iii. 17, 18.] He varietli fometimes in his expreffions 5 
 but this is the fubflance of all his fubfcriptions : ' Grace 
 * be with you all.' By * grace' he intends the whole good 
 will of God by Jefus Chrift, and all the bleffed effeas of 
 it J and which he prays maybe communicated to them. 
 
 § 8. Tht fubfcription in our books is * written to the 
 ' * Hebrews, from Italy, by Timothy.' This is partly un- 
 true ; as that it was fent by Tim'othy ; being expreflly con- 
 trary to what the apollle fpeaks concerning him imme- 
 " diately before. But thefe fubfcriptions have been fuffi- 
 ciently proved, by many, to he fpurious ; being the addi- 
 tions of fome unfkilful tranfcribers in after ages. 
 
 Tw Q-M ^o^U4 
 
 FINIS. 
 
INDEX, 
 
 X HE nature of an expofifory work precludes the neceffity of 
 referring in an Index to many things that otherwife would deferve 
 a place. The Text itfelf will often be the eafiefl: reference ; and 
 the Editor prefumes, that the method he has adopted in fumming 
 "Up the contents of each verfe or paragraph expounded, will fave 
 the inquilitive Reader much time and trouble. 
 
 iV. B, The firft number refers to the Volume — the fecond to 
 the Fage* 
 
 Abarhifid^ oppofition of, to the fufFerings 
 of the Mefliah, i. 109. His opinion 
 of the .mointed being cut off, 200. 
 
 . His confeffion concerning the 53d of 
 Ifaiah, 241. 
 
 ^bil, how the facl-ifice and faith of, 
 differed from Cain's, ivJ n8. 
 
 Ability, natural and moral, iii. 8. 
 
 ^ibraham, feparation of, for a double end, 
 i. 87. The church confined to his 
 perfon and pofterity, ib. The father 
 of the faithful, and heir of the world, 
 
 — ■ ... the ten trials of, ii. 326. 
 
 — — receiving the blefTing, obferva- 
 
 tions on, iii. 262. 
 
 M.I — the call of, containing two parts, 
 iv. 143. His faith commended, 145. 
 In what fenle his life a life of faith, 
 151. The city he locked for> what, 
 154. His feed, how as the ftars in- 
 niimerable, 163. How he fulfilled 
 God's command in offering Ifaac, 182. 
 His obedience amplified, 183. The 
 fvipport of his faith in that trial, 185. 
 
 J^bridgements, advantage of good, i. 2. 
 Difficulty of making good ones, 3. 
 
 ^bridger, the duty of a faithful one, i. 
 5. Of this workj his principal en- 
 deavour, what, 6. 
 
 • Vol. IY. 
 
 ^dam, the fin of, its effects, i. 107, 
 109. 
 
 Adulterers J their doom, iv. 382. 
 
 Affe&ions, natural, how mortified by- 
 faith, iv. 173. When overpowered, 
 by faith, an evidence of fincerity, 
 189. 
 
 AysveaXoyijIof, its import, iii. 255. 
 
 Agony, of Chriff, explained, iii. 36. 
 
 Agrtppa, not the anointed cut off, i. 
 zoo. 
 
 Albinus, the ftate of the church about 
 the beginning of his government, i. 
 
 79- . 
 Allegorical expofitions, ii. 311. 
 Altar, the Chrillian, what, iv. 403. 
 Ambrofe, a remark of, i. 271. 
 Analogy, of faith, its ufe in interpreting 
 
 fcripture, ii. 452. 
 Anaiiy.s, his cruelty to St. James, i. 80. 
 Angelical motions, how diftinguifhed 
 
 from the motions of the Holy Gholt, 
 
 ii. 112. 
 Angels, theaggravation of their apoftacy, 
 
 our conceptions of, muft be regu- 
 lated by fcripture, ii. 76. Their 
 chief glory, wherein it confifts, 106. 
 The particular, ends of their miniftry, 
 no. 
 
 L 1 1 AntU 
 
N 
 
 ■flnu-chr'iftiin ftate, the feafon of its con- 
 tinuance, ii. 329. 
 
 yintiochusj Eplphanes, what called by 
 the Jews, i. 93. 
 
 A<nravyae-fA!ti remarks on, ii. 35. 
 
 AieoXyvlat, remarks on, ii. gi. 
 
 ^poftacy, the fpecial evil of, ii. 356.— 
 From the gofpel, is a departure from 
 the living God, 365. In the greatcft, 
 God has fome faithful ones, 392. 
 
 Afipcaranccy of Chrift, iii, 580. To 
 whom, and for what end, 581. 
 
 •vi^i'tnaiy Thomas, his reafon why the 
 fcripture is called canonical, i. 44. 
 
 Arthimandtite., who, ii. 334. 
 
 A>'ifiotky his definition of law, i. 44. 
 
 AnnilluSy fome accovmt of, i. 158, i6r. 
 
 Arminianifm, oppofed by Dr. Owen, i. 16. 
 
 Artaxcrxes, Longimanus, the decree of, 
 referred ta by Daniel's prophecy, i. 
 212. 
 
 Afcy Rabbi, compiler of the Babylonifh 
 Talmud, i. 97. 
 
 t^Jfemblies, why fo much forfaken, iv. 60. 
 
 ^/^<2«cf,fpecialfeafonsrequiring, ii. 509. 
 
 AJfurunce, to retain, the utmoft dili- 
 gence neceffaiy, iii. 183. 
 
 Attendance, on the word, necelTary ta 
 perfeverance, ii. 120. 
 
 Atonement, the doftrine of, the life and 
 fpirit of religion, iii. 49. 
 
 Aujiin, St. his remark on the facred wri- 
 ters, i. i;4. 
 
 Authority of God, the groimd of faith, 
 ii. 70. The formal reafon of our 
 obedience, 307. 
 
 B 
 
 BackflidingSf the very appearance of, to 
 be ihunned, ii. 415. Their begin- 
 nings hardly difcoverable, 486. A 
 prefervative againft, 487. 
 
 JJaf)tiJ»!, not regeneration, iii. 401. 
 Abufes of, iL 
 
 , • how reprefented by Noah's ark, 
 iv. 138. 
 
 Saptilm, doctrine of, what, iii. 108. 
 
 BaT.liT fxo!;i the meaning of, iii. 503. 
 
 Barchochebu, a falfe MelTiah, i. 155. 
 
 Bcirloiv, Bilhop, his fricndlhip to Dr. 
 Owen, i. 32. and laft conference with 
 him, ib. 
 
 Banrr.ne'fSf under the gofpel, its danger 
 iH. 158. 
 
 BaftI, St. an excellent faying of, ii. 41. 
 Another, 294. 
 
 Bates, Dr. his charader in brief by Mr. 
 Hervey, i. 31. Note. 
 
 Beckai, Rabbi, his diftributioiv of the 
 law, i. 91. 
 
 Believers, the duty of, to rejoice in thp 
 glory of Jefus Chrift, ii. 83. HoW 
 related to one another, 250. Oi» 
 Avhat account the houfe of God, 2.85. 
 What required of them, as being in 
 the houfe, 286. Their happy ftate 
 under the gofpel, 430. Their privi- 
 leges not leffened by the gofpel, 466. 
 Believing, whether, the duty of linncrs, 
 ii. 401. Themyfteryof, confifts in 
 mixing the truth and faith in the 
 mind, 418. 
 Bembus, Fctrus, cenfurcd, i. 53. 
 Ben-U%%iel, his glofs on Jacob's prophe- 
 cy, i. 177. 
 Beritb, conftantly rendered by Jtaflijxu, i. 
 
 85. Varioufly ufed, 285. 
 — — remarks on, iii. 441, 531, 541. 
 Bernard^ St. a laying of, about underj 
 
 ftanding St. Paul's writings, i. 75. 
 Bibli/lsy who fo called, i. 103. 
 Biddie, John, two Socinian catechifms 
 
 publilhed by, i. 23. 
 Pleffings, facerdotal, how authoritative, 
 iii. 248. The adtsof fuperiors, 277. 
 The kinds of, 278. 
 
 patriarchal, what, iv. 192.—^ 
 Grotius's miftake concerning them, 
 193, Of parents, 282. Of minif- 
 ters, 283. 
 Blood of Chrift, all of it neceftary, iii. 
 64. Its purifying efficacy, 525. A 
 ground of triumph to faith, 529. 
 •—— Ihed, all innocent, has a voice, iv^ 
 122. Of Chrift, the only fecurity 
 from dcftruftion, 223. 
 Brtnius, betrayed the doftrines of Chrif- 
 
 tianity, i. 122. Note. 
 Brentiui, a remark of, concerning the 
 
 fori pt\ ires, i. 49. 
 Buchngham, the Duke of, i. 27. 
 Buxto'f, his treatife on the Maflbretic 
 diftinitions, i. 94. 
 
 Cajctan, fcruples of, as to the epiftle t* 
 
 the Hebrews, i. 48. 
 C^tll, an ordinary, to the miniftry, 
 
 wherein it eonfifts, iii. 22. 
 Canonical y whence the term derived, i. 44. 
 
 Marks to diftingviiih whacbooksare, ib. 
 Camera, refuted by Spanhcmius, i. 63. 
 Catalogue, a complete, of Dr. Oweu's 
 
 works, i. 40. 
 Cerinthus, gave occafion to the writing of 
 
 St. John's gofpel, i. 58.. 
 Chaiuh, Rabbi, author of the Tafiphot, 
 
 i. 97. 
 Chaiim, Rabbi Jacob, collc(fted the o>-- 
 
 fervation* yfthe Maftbrices, i. 94. 
 
 I Qharlt^ 
 
D 
 
 X, 
 
 Chunks II. \iii civility to Dr. Owen, i. 32. 
 
 Charnock, his character in brief by Mr. 
 Hcrvey, i. 31. Note. 
 
 Chajlijement , obfervations on, iv. 286. 
 
 Children, the minds of, well-principled, 
 a bleiTed thing, iv. 215. 
 
 Christ, the prielthood of, i. 258. the 
 kingdom or lordftiip of, 3 10. 
 
 — — fuperior to Mofes, ii. 9. The on- 
 ly vevealer of the Father's w !1, 27. 
 The Father perpetually pre.\nr win, 
 63. His regalia, 80. His enemies, 
 98. The head of his people, 162. 
 His inconceivable love, 174. His ex- 
 altation, a pledge of final glory to be- 
 lievers, 175. How he leads his church 
 to glory, 186. His judging omni- 
 fciency, 189, 4S4. The frame of his 
 heart after his fufferings, 212. God 
 find man in one perfon, 228. His 
 atonement for fm neceflary for recon- 
 ciliation, 237. Confideration of, the 
 moft effedlual means to free men fromi 
 error, 258. Worthy of all glory, 
 273. To be divinely worlhipped, 
 S76. 
 
 — — a priefl, and not of the tribe of 
 Levi, how, iii. 24. A difcovery of, 
 to convinced finners, 233. No Sa- 
 viour without an oblation, 391. A 
 "Mediator of a better covenant, 407. 
 
 Chri/lianSy warned to leave Jerufalem, i. 
 81. Why unwilling to leave it, 82. 
 
 X/>ireXoy*a, Dr. Owen's, its chara£lcr, i. 
 
 Chryjojlom, St. a lule of, ii. 34. Say- 
 iugsof, 37,41. 
 
 r- an obfervation of, iii. 8. A 
 
 pertinent remark, of, 150. 
 
 Chtcrch, the fame in fubitance in every 
 age, i. 90. 
 
 - its immediate dependence on Chrift, 
 ii. 162. 
 
 its building, a great and glorious 
 
 work., iii. 288. Never loles any 
 privilege once granted, 493. 
 
 more honourable in all its troubles 
 
 than any other fociety, iv. 216. 
 
 Churches, 'the fchools of Chrift, iii. 84. 
 
 CV/y of JeruMem, not fought by Abra- 
 ham," iv. 154. Of God, its glorious 
 privileges, 341. Believers have noi^e 
 on earsh, in what fen fe, 410. 
 
 Clarkfott, his funeral fermon for Dr. 
 Owen, i. 37.. 
 
 Clemens, Romanus, not the author of the 
 Epiftle to the Hebrews, i. 62. nor 
 tranflator, 84. 
 
 Alexandrinus, a nx^ftakc of, i. (}2, 
 66. 
 
 Command of God, either vocal or inter- 
 pretative, ii. 72. 
 
 Communion ivith God, Dr. Owen's publi- 
 cation called, i. 23. 
 
 Compq/Jion, of Chrift, iii. 8. Obferva- 
 tions on, 14. 
 
 Computation, of Daniel's weeks, i. 20 r. 
 
 Conant Dr. fucceeds Dr. Owen as Vice- 
 Chancellor, i. 23. 
 
 Concupijcence, evil, what called by the 
 Jews, i. 109. Good, what, accord- 
 ing to the Jews, iii. 
 
 Condejcenjion, the great, of God, illuf- 
 trated, ii. 166. 
 
 CmfeJJion of fin, the caufes and end of 
 evangelical, iv. 14. Infeparable from 
 faith, 234. 
 
 Conjidfnce of hope, wherein confift^s, ii. 
 286. 
 
 Congregational plan of difcipline, pre- 
 ferred by Dr. Owen, i. 17. 
 
 Ccnfecratcd things, the ufe of, how 
 ceafed, iii. 270. 
 
 Confeqttences, deducible from fcripture af- 
 fertions, ii. 63. 
 
 Conjolation of believers, how provided fur, 
 iii. 228. 
 
 Convi^ion of fin, the great furprifal of, 
 iii. 232. 
 
 Covenant tranfaftions, between Father 
 and Son, i. 284. 
 
 —■ the mutual in-being of its pro- 
 
 mifes and threatenings, ii. 433. 
 
 the new, its ftability depends on 
 
 the furetifhip of Chrift, iii. 341. Be- 
 tween God and man, eftablifhcd on 
 promifes, 409. Nature of the Mo- 
 faic, and now diftingxiilhed from all 
 others, 411. None efteftual, but 
 what is confirmed in Chril^, 439. Qf 
 grace, its nature and properties, 441. 
 The foundatioai of a church ftatf, 
 
 557- 
 
 token of the, received in in•^ 
 
 fancy, its advantage, iv. 215. 
 
 Covetoujnefs, the evil of, iv. 388. 
 
 Comifels, the divine, their nature, i. 268. 
 
 Creation, the firft, fubfervient to th& 
 glory of Chrift, ii. 27. Its dependence 
 on Chrift, 45. The ftage of his, 
 grace, 46. Deeply concerned in Chrift's 
 incarnation, 71. Its perHhing ftatc, 
 how to be improved, 93. 
 
 Creatures, how ufed to the glory of God, 
 ii. 30. 
 
 C\rJll, his excellent obfervations, iik 
 
 Cyrus, hia dcxrcc n.oi intended, by l^niei,. 
 i. 209, 
 
 ilia 
 
 D..^ i?i^^^ 
 
N D 
 
 X. 
 
 D'iK'.el, his prophecy explained and vin- 
 dicated, i. 189. 
 
 Darius, three of that name, i. 210. 
 
 JData in theology, what, i. 343. 
 
 Death, allowed by the Jews to be penal, 
 i. 108. 
 
 - ■ the fear of, infeparable from fin, 
 ii. 2ZO. Of Chrilt, how victorious, 
 
 224- ... ^ 
 
 i • in what refpeft penal, iii. 582. 
 
 »— a peculiar feafon, wlieu it is near, 
 iv. 197. 
 
 Decalogue, fubftance of the, iii. 484. 
 
 Decrees of God, the moft reafonable way 
 of confidering them, ii. 31. 
 
 De/herer, two things ncceflary to quali- 
 fy him, i. 122. 
 
 Dejire of all nations, a name of the Mef- 
 fiah, i. 184. 
 
 what kind of, fhould pofTefs minif- 
 
 ters, iii. 182. Whence it proceeds, 2^. 
 
 Defpondency, how to be avoided, iv. 307. 
 
 DeJlruBion of gofpel contemners, una- 
 voidable, ii. 147. 
 
 e of barren profeffors, ordinarily 
 
 by degrees, iii. 163. 
 
 Li%, governing nn accufative, and a ge- 
 nitive, ii. 177, 178. 
 
 Dil'i^encey the great importance of, .ii. 
 
 378. 
 n in duty, expreflly required from 
 
 profeffors, iii. 183, 185. Remarks 
 
 on, 198. 
 Dtflruft of God, a provoking fin, ii. 332. 
 DoBrines, all Ihould be praftically im- 
 proved, ii. 249. 
 » Ihould be feafonably adminiftered, 
 
 iii. 112. Some may be omitted for a 
 
 feafon, 113. 
 
 • ftrange obfervations on, iv. 401. 
 
 Dags, two brazen ones made by the wife 
 
 men, i. 244. Note. 
 Dominion of Chriji, extends to all perfons, 
 
 and all things, i. 310. 
 believer's duty to rejoice in 
 
 the, ii. 83. 
 Duties, the fruit of faith and obedience, 
 
 acceptable to God, iii. 156. 
 Duty, an heroic fpirit neceffary to carry 
 
 VIS through it, iv. 220. Defeit in it 
 
 •will make men lame in their profef- 
 
 lion, 308. 
 
 F.hionitcs, their treatment of St. Paul and 
 
 his writings, i. 46. 
 Egyptian accouat of the Greci.in empire, 
 i. 205. 
 
 Elias, Rabbi, a tradition of his about 
 
 the age of the world, i. 219. 
 Elohim, remarks on, ii. 68. 
 Eloquenccy facred, wherein it confifts, i. 
 
 53- 
 Encouragement, o\\rntcd of, iii, 331. 
 End of God in the work of Providence, 
 
 "•.338- 
 
 Enemies of Chrift, their end, ii. T02. 
 
 — — of the church, remarks on^ iv. 4T. 
 Apoftates the worft of, 77. 
 
 Eniedinus fcrupled the authority of the, 
 Epiftle to the Hebrews, i. 48. His 
 fophii^ical cavil, 272. His exceptions 
 agaiiift a plurality of perfons in the Di- 
 vine nature, refuted, 277. His con- 
 fidence reproved, 283. 
 ■ ■ an error of, iv. 393. 
 
 Enoch, why not joined with Elias at 
 Chrift's transfiguration, iv. 124. 
 
 EnrtXa/wfiaveloj, its falfe interpretation, 
 confuted, ii. 227. 
 
 Epifle to the Hebrews, its authority by 
 whom, and why fcrupled, i. 48. — • 
 Suppofed by fome to be written in He- 
 brew, difproved, 66, 83. What effeft 
 it had on the profeffing Hebrews, 83. 
 — Not tranflated by Clemens, 84. — 
 Abounds with Greek elegancies, ib. 
 Is freer from hebraifms than could be 
 expefled in a tranflation, ib. 
 
 Erajmus fcrupled the authority of the 
 Epiftle to the Hebrews, i. 48. Af- 
 cribes it to Clemens Romanus, refu- 
 ted, 65. ' 
 
 ■ — a miftake of, iv. 390. 
 
 Error in heart, what meant by it, ii. 301. 
 The root of all provoking fins, 343. 
 
 EJau, his birth-right what, iv. 318. — 
 How fold, 319. He was rejedled, 321. 
 Found no place of repentance, ib. 
 
 Eternity, men under their trial for, iii. 
 
 157. 
 E^nxa, its meaning in reference to Chrift, 
 
 ii. 16. 
 ETu/w,7raM<r?-»)TflV, its meaning, iv. 244. 
 E"jangelized, to be, a fignal privilege, ii. 
 
 ^417. 
 ii-yiT/zb^i of the Jews anfwered, i. 214. 
 Evidences of a real union with Chrift, ii. 
 
 375- 
 ■ of a thriving fpiritual ftate, iii, 
 
 92. • 
 Exaltation, the glory of Chrift's prieftly 
 
 office depends on it, iii. 381. Chrift's 
 
 Divine nature incapable of it, ib. 
 Examination, our duty after hearing the 
 
 word, iii, 76, 
 
 Exam* 
 
N 
 
 E 
 
 ^xampks of our forefathers to be duly 
 confidered, ii. 321. 
 
 JExhortatlons, to be multiplied in times 
 of temptation, ii. 304. How to be 
 managed, 305. To be influenced by- 
 Divine authority, ib. Mutual, how 
 to be performed, 370. 
 
 J£,xperiencey bow learnt by obedience, iii. 
 58. Of Divine truth, what, 89. 
 
 ^xpojttiony Dr. Owen's, of the Epillle to 
 the Hebrews, its chara<£ter from me- 
 moirs of his life, i. 28. 
 
 Taithy how m|xed with tryth, ii. 419. 
 How affifted in mixing the word, 421. 
 Puts love on work, 422. 
 
 =- towards God> what, iii. 99. The 
 
 importance of it, 120. Its formal ob- 
 je(fl, 431. The ground of its tri- 
 umph, 529. 
 
 f — ~ gives a prefent fubfiftence to things 
 future, how, iv. 105. What fort of, 
 
 , will carry us through difficulties, 107. 
 A definition of, 108. By it objeilions 
 againft invifible things are refuted, ib. 
 Brings into the foul an experience of 
 their power, 109. A means of pre- 
 ferving believers in the profefTion of the 
 gofpei, ib. As an inftrument, includes 
 its objedl, 113. Of Abel and Cain, 
 wherein it differed, 118. May be 
 fhaken, but not overcome, 160. Its 
 duty about temporal mercies, ib. Its 
 formal objedl in the promifes, what, 
 i6i. Looks on heaven, 178. In all 
 ages the fame, 215. Highly rational 
 in all its obedience, 217. Nothing 
 infupcrable to, when rightly engaged, 
 220. 
 
 Father, God the, with refpeft to the or- 
 der of fubfiftcnce, ii. 43. 
 
 Fear of God, the feveral forts of, ii. 403. 
 The proper objedt of gcfpel commina- 
 tions, 412. 
 
 Federal tianfa&ions between the Father 
 and the Son, i. 284. 
 
 Fi^t lux, fome account of, i . 24. 
 
 Jip^ment of the heart, moral corruption fo 
 called, i. no. 
 
 F'tr(i-born, whv is Chrift fo called, ii. 
 66. 
 
 Ftavel, his charafter in brief by Mr. 
 Hervey, i. 31. Note. 
 
 Fleet-MooJ, Charles, Dr. Owen's letter to, 
 
 Flepy applied to Chrift, fignifies what, 
 
 iii. 32. 
 formcation, a caveat againft, iv. 316. 
 
 O 
 
 Gulgaly what, i. 161. 
 
 Gemaray compiled by Rabbi Afe, i. 97. 
 
 Gemarijis, fome of ihem hold the perfcc-. 
 tionof the written law, i. 100. 
 
 riy=uKayovy.tM>^i its meaning cleared, iii. 
 255, 276. 
 
 Genealogy of Chrift vindicated, i. 226. 
 
 Gibbons, Dr. his vei-fion of the Latin epi- 
 taph, for Dr. Owen, i. 38. 
 
 Gifti, their order and fubferviency, i. 
 3^5- 
 
 Gilbert, Mr. the author of the Latin epi- 
 taph for Dr. Owen, i. 1 1 . 
 
 Glojy of Chrijl, meditations on the, ils 
 character, i. 31. 
 
 God, in what fenfc the God of Chrift, ii. 
 81. His greatnefs illuftrated by the 
 vifible creation, 167. His love and 
 grace in the perfon of Chrift, a matter 
 of eternal admiration, 171. His pre- 
 
 fcnce alone the rule of defire, 348 
 
 His voice heard by many to no pro- 
 fit, 391. Why he preferves a rem- 
 nant for himfelf, 393. Difplcafed 
 with nothing in this world but (in, 
 394- 
 
 — what implied in hisbelng fuch to anyv 
 iii. 451. 
 
 — what implied in believing that he is, 
 iv. 132. 
 
 Godfrey, Sir Edmund, i. 33. 
 
 Goud-uiin, Mr. John, his redemption re- 
 deemed, i. 22. Dr. his character ia 
 brief by Mr. Hervey, 31. Note. 
 
 Gofpei, its dofbines to be improved for 
 faith and obedience, ii. 249. Its mvf- 
 teries require diligent confideration, 
 252. No newdoftrinc, 417. 
 
 -' the word of righteouftiefs, in what 
 fenfe, iii. 87. The word of the, is 
 fpiritnal food, 91. Time, a feufon 
 of trial for eternity, 157. Barren- 
 ncfs under the, attended with an in- 
 creafe of fm, 158. 
 
 Go'V^^, Mr. Thomas, his book on chv 
 rity, iii. 179. 
 
 Grace, feafon thereof to be improved, ii. 
 
 its efficacy in calling men, iv. 146. 
 
 G/7^<A, Mr.John, his atteftation, i. 26. 
 Grotius fuppofes Luke to be the author of 
 
 the Lpiftle to the Hebrews, refuted, i. 
 
 62. His miflake, 270. 
 
 H 
 
 Haggai, his prophecy concerning the 
 
 glory of the fccond houfe, i. 178. 
 HanOf Rabbi, an expreiUon of his, i. 243. 
 
 Ilarto^ 
 
N 
 
 V 
 
 Xi 
 
 ihrtop, Sir John, a letter to, i. 37. 
 
 JIaJmfieans, the time of their rule, i. 
 205. 
 
 Scaring tbs Word^ the duty of Chrif- 
 tians, iii. 73. 
 
 ficartj its error, what, ii. 34z. 
 
 Heavensy what the fhaking of them in- 
 tends, iv. 359. 
 
 JJebrewSy Epiftie to the, ftriftly canoni- 
 cal, i. 45. By whom oppofed, 46. 
 The judgment of the Latin church, 
 concerning it, ih. Ohjeftions againll 
 it anfwered, 48. The canonical au- 
 thority of it demonftrated, 50. Know- 
 ledge of the penman not necefiary, 61. 
 St. Paul was the author of it, 62. 
 Why it is unfubfcribed, 69. The 
 time it was written, 79. The occa- 
 Jion and fuccefs of it, 82. The lan- 
 guage it was originally written in, 83. 
 ^ot tran dated from the Hebrew by 
 Clemens, 84. 
 
 JJcin/ius, his fcvcre cenfurc on thofe who 
 find fault with any thing in fcripture, 
 
 : i. 53. 
 
 J^emdf the whole revenue of, fcarce fuf- 
 ficient to fupply Solomon's workmen 
 with bread, i. 1S2. 
 
 JJsrvey, liis character of the puritan di- 
 vines, i. 31. Notff. 
 
 JloJy Spirit, difcourfe on the, by Dr. 
 Owen, i. 29. 
 
 »— ^ continues to /peak to us in 
 
 fcripture, ii. 306. 
 
 Uopej degrees in, iii. 184. TheChrif- 
 tian's anchor, 233, 234. 
 
 JIof-/l\, Dr. l>ri<£tures on, i. 339. 
 
 Hofpitalityj a Chril^ian dtity recommend- 
 ed, iv. 372. A peculiar reafon for 
 it, ib. 
 
 JlrA'-y tl^c glory of the latter, what, i. 
 179, 183. 
 
 Ho-uiey his chara<5ler in brief by Mr. Her- 
 vey^ i- 31. jVo/t. 
 
 jFA-fi'", Lord Chancellor, his opinion of 
 Dr. Owen, i. 24. 
 
 J 
 
 ^arob, his prophecy refpe^ling the time 
 f>f the Mclhah's coming, i. 170. 
 
 — — his faith in bleffing the fons of Jo- 
 feph, iv. 194. Why this particular; 
 of his faith fcleded, ib. 
 
 y.irchiy Rabhi Solomon, his word'; plain 
 and remarkable, i. 283. J^ote. 
 
 Jdolatyy of the Jews, under the firlt tem- 
 ple,^ i. 215. 
 
 yfatoujyy Godly, liow a duty, ii. 360. 
 Huiy, what, 361. 
 
 yehawihy the name how called by the ca- 
 balirts, i. 244. 
 
 Jerome, St. a remark of his concerning 
 Marcion and others, i. 48. His opi- 
 nion of the wifdom of Solomon, 59. 
 
 — ■ - the rtate of his mind when a her- 
 mit, ii. 334. 
 
 Jerujalem, heavenly, believers come t« 
 it, iv. 339. The privileges of it, 
 340. 
 
 yefus of Naz-areth, the true Mefliah, i. 
 224. The charafterilVic notes con- 
 cerning the Meffiah agrej all in him, 
 226. The Jews' pretence concerning 
 his miracles monftrous, 244. Note. 
 
 - remarks on the name, ii. 454. 
 the Mediator of the new covenant, 
 
 iv. 347. The altar of the church, 
 402. 
 
 Jewiy their miftake about the promife 
 and coyenajat, i. 88. Their ptefent 
 notion of the written word, and oval 
 tradition, 91. The means whereby 
 they expedt to be faved, 122. Their 
 expeAations at the birth of Chrift, 
 1:^3. The faith of their forefathers 
 lort among them, ib. Why the Mef- 
 fiah was rejeAcd by them, i ^4. Two 
 Mcfiiahs inexpe6tation by them, 157. 
 The caufes of their unbelief, 163. — 
 Their confeffion concerning the glory 
 they faw at Rome, 168. Modern, 
 their evafions anfwered, 214. 
 
 remarkable fayings of theirs, ii. 
 
 28, 189, 310, 388. 
 
 — ■ an aggravation of their prefent rai- 
 feiy, iii. 362. 
 
 IgnorarAre, our calamity and fin, iii. 16. 
 
 Illumir.ationy fpiritual, iii. 492. 
 
 Imitation of good men, iii. 203. 
 
 Impojition of hands, iii. 109. 
 
 Li/iitutions of the goCpel, their impor- 
 tance, ii. 365. 
 
 obfervations on Divine, iii. 306- 
 
 Arbitrary obfervations on, 468. Of 
 Divine worfhip, to be inquired into 
 with diligence, 496. 
 
 InterceJ/ion of Chrift, iii. 352. Three 
 ways typified under the Old Tcfta- 
 ment, 353. The ground of confola- 
 lation, 358. 
 
 Jobannany Rabbi, conipiler of the Jeru- 
 falem Talmud, i. 97. 
 
 yojeph, inllances of his faith, iv. 19"^. 
 
 Joy, in v.hat fenfe fet before Jefus, iv. 
 
 '273- 
 Jfaac, the futh of, iv, 191. Wherein 
 
 deficient, wherein right, ib. 
 Judahy Rabbi, author of the Miftip;':^ 
 
 J. 96. 
 
if^ 
 
 E X, 
 
 ^ttJgment^ the laft, Tts nature and evi- 
 dence, iii. 103. 
 Juliariy his notion of the fcriptuies, ii. 
 
 346- 
 'Jujlicc, of God, required the punilh- 
 
 ment of fin, i. 297. Not contrary to 
 
 mercy, 302. 
 —— fatisfa>iiion demanded by, ii. 183, 
 
 J98. 
 
 Karcct, hold that the law is perfeft, i. 
 
 100. Reproved for it by their Jewilh 
 
 brethren, 103. 
 KaTacr;H^a;jU£v, the import of, ii. 287. 
 ViaiTiyi^y tu irXuS-oj, the meaning of, ii. 
 
 287. 
 . — O^at/patf, thefignifica- 
 
 tion of, lb. 
 Kingdom of Chrift, its laws righteous 
 
 and holy, ii. 84. 
 KAnjovo/t-to; its true meaning in regard to 
 
 Chrilt, ii. 14. 
 Knoiu ledge of God, obfervations on, iii. 
 
 459- 
 Kpauy* ^^"XJ^^tt the meaning of, ex- 
 plained, iii. 35. 
 
 AttXEtVaj, the fignification of, when ap- 
 plied to Abel. iv. 121. 
 Lane^ John Vincent, author of Fiat lux, 
 
 i. 24. 
 L^Jl days, their true import, ii. 3. 
 Laud, Archbilhop, his impofition of fu- 
 
 perlHtious rites on the univerfity of 
 
 Oxford, i. 13. 
 La'cv, the different parts of it, i. 124. — 
 
 Moral, cannot juftify us, 124. Of 
 
 facrificcs, cannot, 125, 126. 
 »■ ■ wherein it agrees with, and differs 
 
 from the gofpel, ii. 2. 
 
 < how abrogated, iii. 319. 
 
 — — terror attending the promulgation 
 
 of the, iv. 325. 
 Letter, a peace-making one, i. 36. To 
 
 Sir John Hartop, 37. 
 Levi, Mr. David, a letter to him, i. 354. 
 Life of Chriit in heaven threefold, iii, 
 
 3C2. 
 Llndanus, an obfervation of his on the 
 
 authority of the fcripturcs, i, 45. 
 L''p'na)i, his thought of Adam's fin, i. 
 
 109. 
 Aoyoq rov <5eyj, remarks on, ii. 474. 
 Love of Chrill, in delivering us from fm, 
 
 ii. 49. Of God, how admirable, 171. 
 
 Of Chrift, how great, 174. 
 of Chiift, contemplation of the, 
 
 iii. 57. Its excellence, 170, 191.— 
 
 Among believers, a fruit of the fplrk 
 of holincTs, 171. Cautions againll 
 the hindrances of it, 176. The molt 
 powerful oppofitions to it, 178. Its 
 great trial, 197. 
 
 1 brotherly, recommended and en- 
 joined, iv. 369. 
 
 Love/acej Lord, Dr. Owen his chaplain, 
 i. 14. 
 
 Luke, St. fuppofed by fome, to be the au- 
 thor of the Epillle to the Hebrews, i- 
 63. 
 
 M 
 
 Macbir, K^hhi, a faying of, i. 243. 
 
 Maivtonides, his notion of tltt MefTiaK 
 and his kingdom, i. 162. 
 
 a faying of, ii. 13. 
 
 Man, made for eternitv, ii. 93. 
 
 iV/«>;^|//J Ben Ifrael, Rabbi, his account 
 of original fin, i. iii. His opinioii 
 of the anointed cut off, 200. The 
 opinion of, about the MefTiah's reign, 
 163. 
 
 MftvSava), the import of, iii. 54. 
 
 Marriage, what, honourable, iv. 380. 
 
 MaJJora, what, i. 93. 
 
 Means, are fometimcs given without ef- 
 feftual grace, ii. 339. 
 
 Mediator, the difference between fucK 
 and a furety, iii. 333. His office, 
 40?. A definition ot the term, ib, 
 
 Melchijedec, was the firft prieft, i. 261. 
 Was a facriiiccr, 262. 
 
 — — and his prieflhood, iii. 237. 
 
 Whether a mere man, 238. His dc- 
 fcent not recorded, why, 255. Where- 
 in typical of Chrifi, 257. 
 
 Menahem, Rabbi, a remarkable faying 
 of, concerning the fm of Adam, i. 
 109. 
 
 Merchants, Solomon's, ii. 252, 
 
 Mercy, that it hinders the exercife of 
 juftice, confuted, i. 299. And juf- 
 tice, properties of the Divine nature, 
 
 303- 
 Mcjfiab, the firfl promife of the, i. 1 2 7. 
 But a few times denotes the promifcd 
 feed in the Old Teftament, 134. Fre- 
 quently occurs in the Targums, ib. — 
 Why called an angel, 152. Truths 
 fpokcn of him myflcrious, yet recon- 
 ciled, 155. Ben Jofcph, or Ephraim, 
 his ftory a talmudical romance, 158. 
 Ben David, ib. A Jewilh tradition 
 about his fuffering, 159, 243. One 
 expe(5led as a deliverer by the Jews, 
 160. Maimonides's notion of the-, 
 and of his kingdom, 162. A fum of 
 the Jewilb creed concerning hin), 163, 
 168. 
 
N 
 
 Xt 
 
 l68. His coming determined by the 
 prophecy of Jacob, 1 70 ; of Haggai, 
 178; of Malachi, 188; of Daniel, 
 189. The Jews' tradition about the 
 time of his birth, 218. That he 
 came within the limited time, 225. 
 That no other during that feafon 
 came, ib. 
 
 Method, its advantage, i. 5. 
 
 l/UrfioTfaBstY} the lignification of, iii. 8. 
 
 Michael, Mr. Dr. Owen's father-in-law, 
 
 *• 35- . 
 Milton, his aelcription of hell, iv. 329. 
 Minivers, of the Word, to guard againft 
 
 negligence, ii. 24. Their honour, 
 
 whence, 270. IJnfaithful, worthy 
 
 of contempt, 272. Thegreateft but 
 
 fervants, 290. 
 . — their defire to profit their people, 
 
 iu. i8z. Their duty, 190. Their 
 
 maintenance, 270. 
 Mirandus, Pious, his obfervation on the 
 
 excellency of the fcriptures, i. 56. 
 Mlfhna, what, i. 96. 
 Mom'ca, St.Auftin's mother, how fhe dif- 
 
 cerned Divine revelation, i. 73. 
 f.Joioyv.ijii its import, ii. 66. 
 Maralhy, not enough for a Chriftian, iii. 
 
 Mojes, the prophet, his privileges above 
 other prophets, ii. 9. The glory of, 
 wherein it confifted, 105. 
 
 — — the body of, what fignified thereby, 
 iii. 401. 
 
 ^ ■ ■ ■ his parents* faith, iv. 205. The 
 means of his attaining the knowledge 
 of his defcent, 209. The faith and 
 choice of, 211. His faith in for faking 
 Egypt, 218. 
 
 Myjlerifi, require an attentive confidera- 
 don, it. 252. The fcripture an in- 
 exhaiiftible repofitory of, 450. Means 
 for underftanding them, 451. 
 
 » - '. in fcripture, require our diligence, 
 iii. 70. Should be infifted on by mi- 
 niftcrs, 71, 124. An appetite for 
 them, 92. 
 
 N 
 Kaihman, Rabbi Mofes Bar, his Expo- 
 
 (ition, i. 150. His apprehenfion of 
 
 the McfTrah, 151. 
 fla^atenei and Ebionites, ftriftures on 
 
 the, i. 347. 
 Noah, how h«? condemned the world, iv. 
 
 139. Hov,' he became an heir of righ- 
 
 tcoufnefs, ib. 
 
 O 
 
 Oath of God, engaged againft unbelief, ii. 
 400. 
 
 Oa/^, folemn, lawful, iii. aij. 
 Obedience, formal reafon of, ii. 307. Sb* 
 
 ble and permanent foundation thereofj 
 
 308. 
 of Chrift, what, iii. 53. When 
 
 acceptable, 58. A pracStical experience 
 
 of, ib. 
 
 blind, iv. 188. 
 
 Oecumenius, his reafon for fuppofing that - 
 
 Paul was not the author of the Epiftle 
 
 to the Hebrews, confuted, i. 66. 
 Off ering oi Chx'i^ in fepar able from hisfuf- 
 
 fering, iii. 571. 
 Offices of Chrift, their efficacy depend on 
 
 his dignity, iii. 528. 
 Old Tejiament examples, their ufe, ii. 
 
 310. 
 Onkelos, his explication of Jacob's pro* 
 
 phecy, i. 177. 
 Only'bevotten, its genuine import in re- 
 ference to Chrift, ii. s8- 
 Ofiniom, human, infufficient guides, i. 
 
 336. Diverfity of, 344. How to 
 
 avoid erroneous ones, 345. 
 Origen fuppofed Luke to be the author of 
 
 the Epiftle to the Hebrews, i. 62. An 
 
 obfervation of his concerning the ne- 
 
 ceftity of the incarnation of the Son of 
 
 God, 267. 
 Oiven, Lewis, Dr. Owen's anceftor, fomc 
 
 account of him, i. 10. Note. Henry, 
 
 Dr. Owen's father, his charafter, 1 1. 
 
 Note. Dr. his character in brief by 
 
 Mr. Hervey, 31. Ntte, 
 
 ITaXaj, its meaning afcertalned, ii. 3. 
 
 Tla^riyu^i^ remarks on, iv. 334. 
 
 Pafifis, their agreement with the Jews 
 about tradition, i, loi. 
 
 nafaxaXeiTE, its import, ii. 368. 
 
 nagap|»t/a),a;y, the fignification of, exami- 
 ned, ii. 119. 
 
 Parents, how may they blefs their chil- 
 dren, iii. 282. 
 
 Paul, St. an admirable example to the dif- 
 penfers of the gofpel, ii. 250. 
 
 Payne, Mr. his converfation with Dr. 
 Owen, i. 34. 
 
 Penalties annexed to the gofpel, a mo- 
 tive to value it. ii. 133. 
 
 People of God, remarks on the phrafe, ii.^ 
 462. 
 
 Perfe^ion of church -ftate and worlhip, 
 wherein it conlifts, iii. 289. 
 
 Pafcciions of the Deit)', all belong to 
 the perfon of Chrift, ii. 42. 
 
 Perfcvcrance of the faints, charafter of 
 Dr. Owen's book fo called, i. 22. 
 
 PerfiaH empire, continuanceof it, i. 207. 
 Perjon 
 
N 
 
 Per/on (f Chnjl, the glory of it, ii. 42. 
 As incarnate, 44. 
 
 ■ importance of faith in the, 
 
 iii. 340. 
 
 Terjonal tranfaftions in the Holy Trini- 
 ty, i. 269. Diftinaions in God, 
 275- 
 
 Fetavius, his computation of Daniel's 
 weeks, i. 206. 
 
 I*etery the apoftle, his tcftimony for the 
 Epiftle to the Hebrews being written 
 by St. Paul, i. 71. 
 
 Pbaeion, who compared to, ii. 266. 
 
 Fhilo, the fuppofed author of the Wifdom 
 of Solomon, i. 59. His perplexity in 
 accounting for God fpeaking of him- 
 felf in the plural number, 271. 
 
 Pilgrimage, what conftitutes it, iv. 152. 
 
 ITo^vfAS^oofy its import confidered, ii. 5. 
 
 Poverty, remarks on, iii. 197. 
 
 Prayer, ajewi/hone, i. 21;. 
 
 Preaching, ought to be feafonable, iii. 
 112. And diligently attended to. 
 
 Prejudices of the Jews obviated by St. 
 
 Paul, ii. 8. 
 •*Tg£?r£t, its import as applied to God, ii. 
 
 177. 
 Prteji, the fignifi cation of the term, i. 
 
 261. Every proper, is ordained to 
 
 ad; for other men, 265. 
 Priejthood, the importance of it, i. 260. 
 
 Andfacrifice, indilTolubly related, 264. 
 
 Of Chrift, the neceflity of it, 293. 
 ■■■' of Chrift, a great encouragement 
 
 to believers, ii. 500. 
 ■ ■ change of the, iii, 302. Of 
 
 Chrift, its perpetuity, how important, 
 
 346. 
 Vncjiley, Dr. a letter to, i. 334. What 
 
 he thinks a good guide for difcoveiing 
 
 the true fenfe of fcripture, 336. His 
 
 method Ihewn to be fallacious, ib. 
 
 A fingular declaration of his, 345. — 
 
 Animadverted on, 346. His charge 
 
 againft St. Paul anfwered, 347. 
 Priejily office, its glory depended on the 
 , exaltation of Chrift, iii. 381. 
 Priejis, high, their number under the law 
 
 iii. 343. Remaiks on thofe under 
 
 the law and gofpel, 377. 
 Principles, hrft, what, iii. 85. 
 Privileges, the difpofal of, entirely with 
 
 God, iii. 438. 
 Profamnejs, obferv.ations on, iv. 322. 
 Profejfors, barren, righteous in God to 
 
 deliver them up, iii. 160. 
 Prcgrefs in knowledge, why neceftary, 
 
 iii. II 3* 
 
 V«i,. IV. 
 
 Promi/e of the Mefliah, under the notlo« 
 of a covenant, i. 86. 
 
 how a general and eternal rule, iii. 
 
 412. 
 
 Promijes, the miftake of the Jews in rc» 
 gard to them, i. 86. How to be in- 
 terpreted, 246. All of them confil- 
 tent with the Chriftian religion, 250. 
 
 it is of great confequence to have 
 
 them left us, ii. 4r4. The failure of 
 
 <pnen doth not make them to ceafe, ib. 
 The faithfulnefs of God in them not 
 to be mealured by tlie faith or obe- 
 dience of men, 442. Obfervationson 
 the, 443. 
 
 delayed, a great exercife to faith, 
 
 iv. ICO. 
 
 Properties of God in Chrift, a matter of 
 
 confolation to believers, ii. 92. 
 Prophet, the Meftiah promifed to be one, 
 
 i. 236. The charafter belongs to Te- 
 
 fus, 338. ^ 
 • Chrift a greater than Mofes, ii. 
 
 8. 
 Prophets, how proved to be fuch, i. 62. 
 Ufca-B-xii-, its meaning, ii, 121. 
 nfoa-Kwih, its acceptations, ii. 65. 
 Providence, the works of, inftrudive, ii. 
 
 336 ; their end, 338. 
 Prudence, to be ufed by the difpenfers of 
 
 the gofpel, 
 Puvipymenti, the effeas of vindiaive juf- 
 
 tice, ii. 137. No place will fecure 
 
 us againft, 334. 
 Purgatory, an invention of Satan, iii. 
 
 158. 
 Purification, how applied to heavenly 
 
 things, iii. 562. 
 Puritans, the principal writers of the, 
 
 briefly charaaerized by Mr. Hervcy, 
 
 i. 31. Note. 
 Purpofe of God in falvation, its wifdom, 
 
 iii. 227. Confiftent with general of- 
 fers, 230. 
 
 ^(intihat:, his remarks on profopopeias, 
 i. 278. 
 
 R 
 
 Rabbinsy a faying concerning their au- 
 
 thori::y, i. i^g. 
 Rainbovj, Bifhop, againft the conventiclfi 
 
 bill, i. 29. 
 Rational divines, Dr. Owen's remark 
 
 on fome being io called, i. 29, 
 Reafon, its ufe in the articles of faith, ii. 
 
 „4M:. 
 
 Reconciliation, how neceffary, ii. 237. 
 Redemption, the fovereignty of, 228. 
 Mm m Redtyt/* 
 
N 
 
 X. 
 
 Reilemptiof!, v.lial included therein, iii. 
 
 513- 
 
 Repentance, its riafjie, iii. qS. Its ne- 
 certity, 11(7. 
 
 Ri.Jt fif God, what, ii. 405. Wherein 
 it confilb, 407. Entering into, wl^at, 
 4-4* How it both precedes and fol- 
 lows work, 434. Tl>e d;»y frf, alter- 
 ed under the gol'iiel,, 469. All true, 
 only in Gbirt, 456J 
 
 A'.'/j, the nature of fcvcral cxplairred, ii. 
 
 •Kejunccliofi, how a fundamental princi- 
 ple, iii. 100, I z 2. 
 
 Kivelation, is eminently from the Father, 
 ii. 21. Gradual, a fruit of Divine 
 wifdom, 25. Of the gofpcl, its per- 
 fection, 26. What a powerful mo'- 
 tive to attend to it, 1 2 5. 
 
 K^ynoLis, Biihop, luccceds Dr. Owen in 
 
 . his deanery, i. 23. 
 
 Rl:hteo:(fr.<fi of God, what, i. 294. — 
 Re-juircs rhc punilhracnt of fin, 297. 
 
 JioiH.in ciiureh, not the propofer of ctino- 
 nical authority, i. 47. 
 
 if.</<^/;,. church obedience to, enjoined, 
 iv. 416. 
 
 S^bh.ithy doctrine of the, difcuflcd, ii. 
 
 460. Evangelical, tirll day oi the 
 
 week, 461. 
 Sitcramenti, their ufc, iii. 401. 
 Siunpas, their nature and end, i. 266. 
 SiihaJian^ impolFible but by the fclf-fa- 
 
 crihccofChrift, ii. 47.' The gofpel, 
 
 how agreatoiJe^ 145. 
 Splits flaioruniy its charic^cr, i. 18. 
 — ■ — — • in what fenfe is Chrift the au- 
 thor of, iii. 6i. in what fcnfc eict - 
 
 nal, 6 ^. 
 SjVh'litiiaUor,^ its neccllity, |i. 209. 
 Huia'/f the curie after ih> fail refpeclo 
 
 hifn principally, i. 131. 
 — ■ — his power over death, what,- and 
 
 wherein it confirteth, ii. 217- 
 Sa-.i.''.:'/; his account of Daniel' 
 
 .^■'t iiii actvuiit ui i-/aiii(.i i week?, 
 
 i. III. 
 
 S-ehl'u'iingiui, a glofs of, refuted, iv, 256, 
 
 a^urnuiKy Annn Maria, Dr. Owen's cor- 
 refpondcnce with her, i. 3 ■^. 
 
 Scnptursy cvcty thing in it infttu£tivo, ii. 
 73, ?SS. Compared with itlelf, H^. 
 A firm f;round (,'f faith and Divine 
 v.orihip, 439. Drre£>ior.s to fenrch 
 i: for our advantage, 4^1. 
 
 the proper way rji interpreting^ 
 
 jv. ?7o. 
 
 Si:f'^ir;J:s, \\-fio^ i. loj. 
 
 Seafons, fpecial^ how to be obfervcd ani 
 improved, ii, 31^^ 
 
 SelcuciiUe, the time of their reign in Sy- 
 ria, i. 204. 
 
 Self-denial, the foundation of fmcere 
 profefTion, iv. 147. 
 
 SflJ-exaniin.itloriy the duty of all profef- 
 fors, iii. 195. 
 
 Sephcr Ikkaihn, rcmtirkable words in, i. 
 237. 
 
 Shihy the term explained, i. 173. Pro- 
 ved to he the Meffiah, 176. 
 
 Simeon, the fon Of Hiliel, why the latter 
 Jews exclude him from their roll, v. 
 .96. 
 
 Sin and punifhmen* entering the world, i. 
 
 106. The immediate etFcfts of it, 
 
 107. The imputation of it held bjr 
 fonie of the Jews, 109. Original, va-^ 
 rioufly called by the Jews, no. How 
 long it corrtinues, \lz. Could not 
 be pardoned witltout fatisfaction, 300. 
 
 — its real demerit, ii. 138. Its horrid 
 nature, 202. Its aggravation from 
 the multitude joining, 323. Nu 
 place can ward off, 334. Perfilkd in, 
 its aggravation, 344. How to admi« 
 nifter an antidote againft, 364, 
 
 — degrees of, iii. 15. 
 
 — its gali and poifon, what, iv. 76. How 
 to form a right judgmsecit of its deme- 
 rit, 81. The mortitication of, the 
 bell preparation for trials, 271. 
 
 Si.-iaiy why chofcn for the promulgation 
 of the law, iv. 327. 
 
 Simmers, fubje*fl to death as it is penal, ii- 
 220. Exemplary, made exemplary ia 
 puniihment, 395. 
 
 Sion, believers come to, iv. 338. 
 
 Skilfulntfs in the word of righteoufncfs, 
 what, iii. 88. 
 
 SlotbfuJnefs, in hearing the word, iii. 73, 
 i8i;. Its ruinous tendency^ 200. 
 
 Smalcius Valcntinus, i. 23. 
 
 Sociniiin notion of Chritl being taken t« 
 heaven, ii. 10. 
 
 — notion- of ChrilVs oblation, re- 
 futed, iii. 5X0. Of his recfemption, 
 514. 
 
 i — - conie<?ture, refuted, iv. 28. 
 
 SociniunSy their cxpofition of Chrilt ma- 
 king the worlds, ii. 18. Their ca- 
 vils againft the glory of Chrift, refutc\l, 
 87. A falfc glofs of theirs refuted, 
 .^27. 
 
 ■— — — deny an expiatory facriftce, rri . 
 49. Their notion of Cbrrd's intcr- 
 ct:inon, difproved, 5;; 3. Offer vi<9- 
 lencc to common fsnfe, ;; 1 3. 
 
 Soc^r.ui, his doAtinc relative t« juftice 
 
J N : 
 
 and mercy, refLited, i. 302. Againft 
 Chrill undergoing the penalty due to 
 us, refuted, 304. 
 Sacinus, lus impious aflcrtion, that Chrill 
 was ottered for himfclf, difprovcd, iii. 
 2 7" ; chat there was no promifc of life 
 under &Jie Old Tcftament, difproved, 
 
 SolijidianSy who, iii, 19 -. 
 Ho;} of God, often appeared to the Patri- 
 archs, i. 149. 
 .— '^f God, his excellency and glory, ii. 
 14. His eternal ^generation, 43. A 
 lignal namq appropriated to Chrift, 
 57- Only begotten, 66. Of' God, 
 what is undcrftood thereby, 504. 
 Song, one ufed by the Jews on the even- 
 ing of the fabbath, i. 139. 
 Soveteig,ity oi God. in making difference 
 
 among believers, iii. 372. 
 Spanhemius, his .conf^jtation of Camero, 
 
 i. 64. 
 sprinkling, a Divinely^inllituted fign of 
 covenant benefits communicated, iii. 
 553- 
 
 blood of, why fo called, iv. 348. 
 
 bufferings of Chrii>, hpw neceffary, ii. 
 183. For the gofj^>el, how honoura- 
 ble, 197 ; profitable and fafe, 198. 
 - ■ • ■ ■- of Chrill, the general caufes of 
 them, iii. 3S. Their effeas, 39.— 
 Inftrudive, when according to God's 
 will, 59. God's love prevents not his 
 people to undergo them, 60. 
 Sureti/hip of Chrill, the fecurity of the 
 
 new covenant, iii, 341. 
 ;S'w;-/v differs from a Mediator, iii, 3:53. 
 What, 336. Chrift the, of the new 
 covenant, how, 337. 
 Syrian account of the Grecian empire, i. 
 204. 
 
 Xabernnck, Chrift the true, iii. 386 
 Structure and furniture of the, ex- 
 plained, 469. 
 
 Tacitus, his teftimony about the time of 
 Chrift's death, i. 225. 
 
 Talmud, Jerufalem, compiled by Rabbi 
 Johannan, i.97. Babylonian, by Rabbi 
 Afe, ib. Contents of the, ib. 
 
 Targumsy the import of the phrafc " the 
 Word of God," in the, i. 142. 
 
 Teaching, what fort of, under the Old 
 Te-ftament, iii. 452. Obfcrvations 
 on, 458. 
 
 TiMi'^m, its fignification explained, ii. 
 138. 
 
 T»Xsf«e-if, its import, iii. a 89. 
 
 5 E X. 
 
 TfmpU, the glorv of the fccond, wh.-;r, i, 
 1S3. _ 
 
 Tanptatwns, their danger and relief, ii. 
 ^140. 
 
 Tejtamcnt, how diftinguilhcd from a co- 
 venant, iii. 541. jM'cw, wherein like 
 thofe ol men, 543. Wherein unlike, 
 544. 
 
 Theodoret, his ren)ark concerning moi 
 lygh, i. 271. 
 
 ^BoXoyoufx-zva, Dr. Owen's book fo cal- 
 led, i. 23. 
 
 ©Jof, remarks on, ii. 166. 
 
 Thieatcmngs, evangelical, ii. 133. Of 
 God, their ftability, 147. 
 
 Tithes, whether neccllary by the light of 
 nature, iii. z^u. 
 
 T/u-u/Vof the Redeemer's foul, (>hferva- 
 tions on, iii. 4?. 
 
 Tiiiiity, perfonal tranfadtions concernin/ 
 man in the, i, 269. 
 
 T'ypes, remarks on the, ii. 60, 310. 
 
 _ U 
 Vindui^c evangclic^e, its characler, i. 22. 
 Virgin, the term vindicated againft the 
 
 exceptions of the Jevvs, i, 234. 
 Unbelief, in a time of trial a provoking 
 fin, ii. 325, When ir rifeth to its 
 height, 32S. A tempting of God, 
 when, 332, Negative and privative, 
 351. How it operates, 335. The 
 root of backllidings, 362. All, ac- 
 companied v.ith rebellion, 398, Q\o- 
 rihes the greatclUVserities of God, 399. 
 The oath of God engaged againft it, 
 400. Obfcrvations on, 401,^ 
 
 ■ — ■ the great danger of, iv. 233. — 
 
 The duty of minillers to declare ir, 
 3S7- 
 Union with Chrift, the principal of fplri- 
 tual enjoyments, ii. 374, The great 
 evidence thereof, what, 375. Of our 
 nature, to the pcrfun of Chrift as high 
 pricft, a Handing perpetual advttnt.igc to 
 the church, ^06. 
 Unk'er/e, momentarily fupportcd by 
 
 Chrift, ii. 45. 
 7'Q/Vf of God irrefillible without ftnal har- 
 dening, ii. 308. 
 Uten/iis of the moft hfdy place, iii. 43 S. 
 
 W 
 
 J^^atchfulnefs, the duty <jf, ii. 3^8. 
 
 jfhoremongers, and adulterers, their 
 doom, iv. 381. 
 
 i^'ife, Dr. Owen's firft, her cham<5lcp, 
 i. 17. Note. His fccond, her charac- 
 ter, 35. Note. 
 
 Mm 
 
 H'U* 
 
N 
 
 X. 
 
 iVtldeynefsy no fecurity againft fin or pu- 
 
 nilhment, \u 334. 
 IVilkinSy Bilhop, againft the conventicle 
 
 bill, i. 29. His frjendihip to Dr. 
 
 Owen, 32. 
 Will of the Father and Son, how concur 
 
 in making the covenant, i. 289. 
 Wifdom of Solomon, St. Jerome's opinion 
 
 of the, i. 59. Ufed for an intelligent 
 
 perfon, 276. 
 Wood, Anthony, his chara(£ler of Dr. 
 
 Owen, i. 36. 
 Word o{ God, what it imports, i. 142. 
 
 The notions of the philofophers and 
 
 Mahometans about it, 143. 
 •. the danger of lofing it, ii. 123. — 
 
 Its ftedfaftnefs, 141. Its efficacy, 3c3. 
 
 ^Viof righteoufnefs, God requires thst 
 Chriftians fhould be fkilful in the, iii^ 
 S8. Of the gofpel, is food provided 
 for men's fouls, 91. What neceffary 
 to make jt profitable, 191. 
 
 WorJInp, on whaf founded, ii. 7z. 
 
 -evangelical, its glory, iii. 300, 
 
 How God is glorified by it, 402. 
 
 York, Duke of, his difcourfes with Dr. 
 Owen, i. 32. 
 
 Z*;y, remarks on, ii. 476c 
 
 A TA- 
 
TABLE of TEXTS. 
 
 MORE OR ;.ESS ILLUSTRATED IN THIS WORK. 
 
 
 GENESIS. 
 
 Chap. 
 
 Ver. 
 
 Vol 
 
 Page. 
 
 ^ * 
 
 26, 27 
 
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 269 
 
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 I 
 
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 „M 
 
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 xxxii 24,26,30 
 
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 XXXV 
 
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 EXODUS. 
 
 iii 
 
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 iii 
 
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 i3» 
 
 Chap. 
 
 Ver. 
 
 Vol 
 
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 LEVITICUS. 
 
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 iv 
 
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 NUMBERS. 
 
 vi 
 
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 iii 
 
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 xiv 
 
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 DEUTERONOMY. 
 
 iv 
 
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 xvii 
 
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 xviii 
 
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 xviii 
 
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 XXI 
 
chap. Vcr. Vol. Page. 
 
 xxi ai iii 47 
 
 xxix 18 iv 3? 5 
 
 iHxix i8 ji 7^ 
 
 
 JOSHUA 
 
 t 
 
 5 iv 387 
 
 V 
 
 13—15 1 149 
 
 X 
 
 24 ii 99 
 
 2xiv 
 
 2, 3 iii 211— 241 
 
 xxiv 
 
 19 1 148 
 
 :xxi3C 
 
 19 ii 199 
 
 
 JUDGES. 
 
 10 ii 188 
 
 iv 
 
 
 RUTH. 
 
 i" 
 
 15 i 136 
 
 I 
 
 . SAMUEL. 
 
 Vi 
 
 3 " 397 
 
 li 
 
 20 i 135 
 
 iii 
 
 14 iv 66 
 
 iv 
 
 £1 ii 35 
 
 II. S A M U E L. 
 
 vii 14 ii 59 
 
 :xxii 39 Ji 99 
 
 xxiii 3 i 135 
 
 
 J 
 
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 V 
 
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 xviii 
 
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 PSALM 
 
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 it 
 
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 Chap. 
 
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 Page 
 
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 6i 
 
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 PR OVER BS. 
 
 ii 
 
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 ii 
 
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 viii 
 
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 276 
 
 XXX 
 
 17 
 
 
 I7T 
 
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 234 
 
 EpC LE SIASTESt 
 ix 14 i no 
 
 CANTICLES, 
 ii 17 iii 293 
 
 ISAIAH. 
 
 u 
 
 i— 4 
 
 i 
 
 M7— 2i» 
 
 iv 
 
 2 
 
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 138 
 
 v 
 
 r* ar 
 
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 23I,>C. 
 
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O F 
 
 T E X T Si 
 
 CViap. Ver. 
 
 Vu 
 
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 iiii 
 
 
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 iiii 
 
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 223 
 
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 Chap. Vcr. Vol. pajc 
 M A t T H £ W. 
 
 E Z E K I E L. 
 
 xxiii 31 iii 73 
 
 XVI 
 
 25, 26 
 
 IV 52 
 
 
 •vii 
 
 
 ii 125 
 
 
 
 DAN 
 
 I E L. 
 
 
 ix 
 
 ^5 
 
 i 24^ 
 
 
 ix 
 
 ^5, ^6 
 
 i 134 
 
 
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 i 190 
 
 
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 H S 
 
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 5/v 
 
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 M I C A If. 
 
 
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 -229 
 
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 H AB AKKU K. 
 
 ii 3, 4 iv 95 
 
 'HAG 
 
 G A I. 
 
 ii 3#— 9 
 
 i 17? 
 
 ii 6, 7 
 
 i^' 359 
 
 Z E C H A R I A H. 
 
 iii 8 
 
 i 140 
 
 iii 9 
 vi 13 
 
 ii 37-~B^ 
 
 i 26l_2SS 
 
 ix 9 
 
 . 243 
 
 M A L A C H r. 
 iii, , I i 1^1 — 1 38 
 
 iii .> i> 2 ii 6^ 
 
 V 
 
 
 16 
 
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 LUKE. 
 
 
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 499 
 
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 J 
 
 H N. 
 
 
 i 
 
 
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 i 
 
 
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 xiv 
 
 
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 2S7 
 
 xvii 
 
 
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 xix 
 
 
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 291 
 
 
 A 
 
 C 
 
 T 
 
 S. 
 
 ii 
 
 i8- 
 
 -20 
 
 ii 
 
 3f4 
 
 ii 
 
 
 21 
 
 ii 
 
 3^5 
 
 ii 
 
 23> 
 
 H 
 
 ii 
 
 368 
 
 ii 
 
 
 36 
 
 ii 
 
 17 
 
 v 
 
 
 41 
 
 ii 
 
 19:' 
 
 xvi 
 
 
 14 
 
 ii 
 
 119— 12- 
 
 
 R 
 
 m' 
 
 AN 
 
 s. 
 
 i 
 
 
 4 
 
 u 
 
 5^ 
 
t A B L t 
 
 Chap 
 
 Ver. 
 
 Vol 
 
 . Page. 
 
 i 
 
 I4> 15 
 
 ii 
 
 202 
 
 i 
 
 16 
 
 iv 
 
 177 
 
 i 
 
 3^ 
 
 ii 
 
 J30 
 
 jii 
 
 iS 
 
 ii 
 
 238 
 
 iv 
 
 16 
 
 iii 
 
 534 
 
 iv 
 
 18— SI 
 
 iii 
 
 208 
 
 V 
 
 12 
 
 i 
 
 107 
 
 vi 
 
 4 
 
 ii 
 
 1 3 Note. 
 
 vi 
 
 13 
 
 ii 
 
 izz 
 
 Vii 
 
 1—6 
 
 iii 
 
 320 
 
 viii 
 
 19 22 
 
 ii 
 
 29 
 
 y'lii 
 
 29 
 
 il 
 
 197 
 
 viii 
 
 35—39 
 
 ii 
 
 432 
 
 viii 
 
 37 
 
 ii 
 
 193 
 
 ix 
 
 33 
 
 iii 
 
 58 
 
 xi 
 
 36 
 
 ii 
 
 i8 Noie. 
 
 xii 
 
 I 
 
 ii 
 
 85 
 
 xiv 
 
 9 
 
 ii 
 
 275 
 
 xiv 
 
 17 
 
 iii 
 
 292 
 
 XV 
 
 5 
 
 ii 
 
 4 
 
 t. CORINTHIANS. 
 
 i 
 
 17 
 
 i 
 
 66 
 
 ii 
 
 5—7 
 
 i 
 
 54 
 
 ii 
 
 6 
 
 iii 
 
 96 
 
 ii 
 
 9 
 
 iii 
 
 339 
 
 it 
 
 13 
 
 i 
 
 67 
 
 Ii 
 
 14 
 
 ii 
 
 451 
 
 iii 
 
 6, 7 
 
 it 
 
 120 
 
 iv 
 
 9 
 
 ii 
 
 114 
 
 xi 
 
 io 
 
 ii 
 
 114 
 
 L C R I N T H 
 
 IAN S. 
 
 ii 
 
 16 
 
 ii 
 
 136 
 
 iv 
 
 6 
 
 ii 
 
 35 
 
 iv 
 
 17 
 
 iv 
 
 299 
 
 iv 
 
 18 
 
 ii 
 
 123 
 
 vii 
 
 9 
 
 iv 
 
 302 
 
 viii 
 
 9 
 
 
 174 
 
 X 
 
 6 
 
 
 136 
 
 xi 
 
 25 
 
 
 78 
 
 PALLATIANS. 
 
 Iii 
 
 15 
 
 iii 
 
 542 
 
 iii 
 
 19 
 
 iii 
 
 322 
 
 iii 
 
 20 
 
 iii 
 
 405 
 
 iii 
 
 19—24 
 
 iii 
 
 413 
 
 iv 
 
 6 
 
 ii 
 
 35 
 
 iv 
 
 29 
 
 iv 
 
 I2C 
 
 EPHESIANS. 
 
 i 
 
 8,9 
 
 
 22 
 
 i 
 
 10 
 
 
 16 
 
 i 
 
 22 
 
 
 15 
 
 ii 
 
 8 
 
 
 142 
 
 ii 
 
 12 
 
 
 409 
 
 ii 
 
 14—17 
 
 
 292 
 
 ii 
 
 15 
 
 
 552 
 
 iii 
 
 9 
 
 
 21 
 
 Chap. Ver. 
 
 Vol. Page. 
 
 iii 10 
 
 ii io8 
 
 iii 17 
 
 iii 90 
 
 iii i8, ig 
 
 iii 57 
 
 iv 2 
 
 ii iSi 
 
 iv 16 
 
 ii 361 
 
 V 11 
 
 iii 97 
 
 V 26 
 
 ii 39 
 
 PHILIl'PIANS. 
 
 " 5 
 
 ii 174 
 
 ii 6 
 
 ii 36— 27i 
 
 ii 9— -I I 
 
 ii 29 
 
 iv 13 
 
 ii 191 
 
 COLOSSIANS. 
 
 i 6 
 
 ii 36 
 
 i 15 
 
 ii 35— 6y 
 
 I 19 
 
 ii 12—255 
 
 i 26 
 
 ii 21 
 
 »i 3 
 
 ii ia6 
 
 ii 9 
 
 "i 385* 387>47 
 
 n 15 
 
 ii 502 
 
 11 17 
 
 iv 4 
 
 ii 18 
 
 ii ii6 
 
 I. THESSALONIANS. 
 
 i 3 
 
 iii 169 
 
 ii 7 
 
 iii .10 
 
 iv 18 
 
 ii 368 
 
 I. TIMOTHY. 
 
 ii S> 6 »» 33-3—40^ 
 
 iij 16 i 155 
 
 iv 4 — 8 ii 31 
 
 V 2 ii 114 
 
 vL 8 iv 385 
 
 II. 
 
 TIMOTHY* 
 
 iii 
 
 7 ii 249^ 
 
 iii 
 
 1 2 iii 5-8 
 
 
 TITUS. 
 
 I 
 
 16 ii 346 
 
 iii 
 
 5 " 39 
 
 
 JAMES. 
 
 
 15 iii 9f 
 
 
 2 1 iii 74 
 
 
 24 ii 42 1 
 
 
 18 iii 180 
 
 
 20 iii 195 
 
 
 10 iii 203 
 
 
 12 ii 215 
 
 
 t. P E T E k. 
 
 i 
 
 23 ii I4» 
 
 ii 
 
 2 m 8i 
 
 ii 
 
 3 iv 10$ 
 
 ii 
 
 5 n 169 
 
 iii 
 
 zo i 7» 
 
 ^ 
 
O F 
 
 TEXTS. 
 
 Chap. 
 
 Ver. Vol. Page. 
 
 iii 
 
 21, 22 iv 13S 
 
 iv 
 
 I ii 174 
 
 iv 
 
 14 ii 432 
 
 V^ 
 
 4 ii 272 
 
 
 II. PETER. 
 
 1 
 
 4 iv 297 
 
 i 
 
 21 i 57 
 
 ii 
 
 5 iv 136 
 
 iii 
 
 2 ii 316 
 
 iii 
 
 4 iii 2 12 
 
 iii 
 
 15, 16 i 71—; 
 
 
 I. JOHN. 
 
 ii 
 
 2 i 259 
 
 iv 
 
 16 ii 23 
 
 V 
 
 3 » 85 
 
 V 
 
 4 " 194 
 
 II. J O H N. 
 I 9 ii 357 
 
 Chap. 
 
 Ver. 
 
 Vol. 
 
 Page* 
 
 
 J U D E. 
 
 
 
 3 
 
 ii 
 
 6 
 
 
 6 
 
 
 114 
 
 
 9 
 
 ill 
 
 401 
 
 REVELATION. 
 
 
 I 
 
 ii 
 
 9 
 
 
 8-13 
 
 ii 
 
 277 
 
 
 18 
 
 ii 
 
 476 
 
 
 18 
 
 iii 
 
 44 
 
 V 
 
 6 
 
 ii 
 
 42 
 
 V 
 
 9, 13 
 
 iv 
 
 345 
 
 V 
 
 13 
 
 ii 
 
 29 
 
 X 
 
 6 
 
 ii 
 
 329 
 
 xiii 
 
 8 
 
 iii 
 
 571 
 
 xiv 
 
 6—8 
 
 ii 
 
 315 
 
 xxii 
 
 2 
 
 iii 
 
 160 
 
 Vol. I. 
 
 Nfin 
 
 A DYE R- 
 
ADVERTISEMENT. 
 
 It may probably occur, that the laft claufe of chap. vi. 6, is 
 not infilled upon in the Expofition ; but the reafon is, that no- 
 thing is faid on it in the original, and (if the omiffion was out of 
 d eiign) it is prefumed, that the Do6tor thought that the claufe was 
 already fufficiently explained in the words — ** Fall a^way^'*^ — and 
 that — ** Seeing tkty aucify io the mf elves the Son of God afrejh^ and 
 ^ut hJm to an open Jhame^''^ — is only exegetical of the former ; for 
 what is it to fall away from Chriftianity ? It is, in effecfl, to juf- 
 tify the barbarous condud of the Redeemer's crucifiers ; and by- 
 evident implication to repeat the fame thing ; and the confidera- 
 tion v/ould be flill more ftriking to thofe who were any way con- 
 cerned in his adual fufferings. There is no medium in this cafe, 
 between owning Chrift as a Saviour, and regarding him as worthy 
 of crucifixion. .And the impoffibility of reclaiming fuch total apof- 
 tates, appears, when we confider who it is from whom they fall 
 away, <viz. the g'.orious Son of God, and only Saviour of 
 finners. 
 
 The Editor is forry to find himfelf under the neceffity of apo- 
 logizing for the length of the Table of Erratas ; but hopes the can- 
 did will be difpofed to afcribe it, not to his inattention, but prin- 
 cipally, at leaiT:, to his great di fiance from the prefs ; whereby 
 he was debarred from the privilege of correcting any of the 
 proofs. A few lefs important miilakes in punduation, &c. are 
 ftot here noticed. 
 
ERRATA, 
 
 
 
 Vol. I. 
 
 Page 
 
 Liie 
 
 Figc 
 
 Line 
 
 Read 
 
 18 
 
 19 
 
 17 
 
 7 
 
 he furvived. 
 
 20 
 
 23 
 
 22 
 
 laft 
 
 evangelicae, 
 
 20 
 
 35 
 
 46 
 
 II 
 
 Ebionites 
 
 21 
 
 3^ 
 
 
 18 
 
 though 
 
 28 
 
 ^5 
 
 58 
 
 28 
 
 Cerinthus, 
 
 34 
 
 2 
 
 66 
 
 laft 
 
 i. 17. 
 
 35 
 
 34 
 
 71 
 
 13 
 
 who raifed 
 
 38 
 
 10 
 
 102 
 
 ^7 
 
 nntn 
 
 ti 
 
 31 
 
 no 
 
 27 
 
 im'bvixicn; 
 
 66 
 
 15 
 
 III 
 
 4 
 
 n^ny 
 
 74 
 
 21 
 
 124 
 
 19 
 
 and the 
 
 75 
 
 18 
 
 ^3* 
 
 5 
 
 nrTp> 
 
 89 
 
 3 
 
 IJ9 
 
 2 
 
 Note nJ3 
 
 99 
 
 6 
 
 
 4 
 
 — »tt^3i 
 
 — 
 
 34 
 
 H7 
 
 31 
 
 ■)p» 
 
 100 
 
 35 
 
 148 
 
 3 
 
 VJSD 
 
 104 
 
 26 
 
 
 8 
 
 vry\l;^ 
 
 129 
 
 26 
 
 152 
 
 37 
 
 his coming. 
 
 130 
 
 12 
 
 I bo 
 
 6 
 
 leaving them, 
 
 131 
 
 7 
 
 173 
 
 22 
 
 caufal. 
 
 13^ 
 
 34 
 
 185 
 
 4 
 
 nnann 
 
 157 
 
 3^ 
 
 190 
 
 36 
 
 treafure 
 
 160 
 
 ^7 
 
 196 
 
 16 
 
 ntrr 
 
 — 
 
 33 
 
 — 
 
 17 
 
 «uji 
 
 170 
 
 16 
 
 ^97 
 
 21 
 
 excilion 
 
 178 
 
 15 
 
 198 
 
 IS 
 
 nni 
 
 — 
 
 20 
 
 200 
 
 I 
 
 7^<?/'f. Jurtus, 
 
 — 
 
 ^5 
 
 204 
 
 la 
 
 sera 
 
 — 
 
 35 
 
 234 
 
 18 
 
 xalajcXJi^lo* 
 
 185 
 
 8 
 
 
 31 
 
 //f/^ in 
 
 213 
 
 5 
 
 *35 
 
 6 
 
 P 
 
 216 
 
 21 
 
 236 
 
 12 
 
 P 
 
 228 
 
 12 
 
 *43 
 
 12 
 
 mD» 
 
 — 
 
 14 
 
 261 
 
 s» 
 
 &C. fHD 
 
 ^34 
 
 18 
 
 265 
 
 34 
 
 but fo foon 
 
 252 
 
 ^l 
 
 279 
 
 29 
 
 no man 
 
 259 
 
 18 
 
 280 
 
 6 
 
 the dufts 
 
 277 
 
 33 
 
 286 
 
 6 
 
 but may 
 
 
 36 
 
 295 
 
 13 
 
 dominii 
 
 279 
 
 16 
 
 300 
 
 4 
 
 impenitent 
 
 297 
 298 
 
 26 
 
 3^5 
 
 9 
 
 Goliahs 
 
 39 
 
 3^9 
 
 II 
 
 intereft 
 
 299 
 
 H 
 
 338 
 
 7 
 
 the teftimonies 
 
 300 
 
 5 
 
 340 
 
 14 
 
 admit it 
 
 319 
 320 
 
 13 
 
 
 
 Vol. 11. 
 
 334 
 
 26 
 
 16 
 
 21 
 
 inheritance 
 
 336 
 
 8 
 
 J? 
 
 I 
 
 Note, admirable 
 
 349 
 
 28 
 
 N n n2 
 
 Read 
 Note, may be 
 CDbv and cd^dVp 
 this glofs. 
 liibliltence. 
 perfedion ? 
 perfections 
 m«£n 
 
 iiiconliflency 
 The Tun 
 not allowable, 
 mount Sinai, 
 is intended, 
 caufality ; 
 if It 
 
 exemplarily : 
 Is it not 
 mm 
 
 ropD 
 
 is intimated, 
 continuance. 
 
 o<ryc:yovla, 
 ocyxyov j« 
 
 xii. 2. 
 r/ele him 
 engaged in 
 fublif^ence 
 become 
 hypoftafis 
 
 efteemed 
 iii. 16 
 V. 8—13 
 golden vialg 
 Hiram 
 
 ccy.oviTri 1 f 
 
 befell 
 Meriba 
 
 DJ 
 
 V. I, 2 
 
 fat, 
 
 delicacies 
 and earth * 
 properly 
 
 354 
 
ERRATA. 
 
 Page Line 
 
 Read 
 
 Page 
 
 Line 
 
 Read 
 
 354 6 
 
 quenched ; 
 
 373 
 
 18 
 
 excellence 
 
 395 4 
 
 exemplarily 
 
 376 
 
 21 
 
 ayOgwTrovc 
 
 401 37 
 
 our obedience 
 
 380 
 
 25 
 
 /xEyaXwcruvrij 
 
 412 3 
 
 comminations, 
 
 384 
 
 12 
 
 3^ 
 
 — 15 
 
 on the Son 
 
 385 
 
 laft 
 
 firmitude 
 
 423 30 
 
 fliort of it 
 
 397 
 
 — 
 
 nii^j;i m^ii 
 
 438 31 
 
 IV TOvlfy 
 
 398 
 
 5 
 
 O^CC IJiYl 
 
 
 
 
 16 
 
 charge 
 
 
 Vol. hi. 
 
 — 
 
 28 
 
 n»jnn 
 
 9 16 
 
 ^{iqiO'rrcSiU} 
 
 400 
 
 10 
 
 nunn 
 
 39 16 
 
 righteouinefs 
 
 409 
 
 28 
 
 founded 
 
 22 20 
 
 Tiberias 
 
 414 
 
 16 
 
 how came 
 
 33 14 
 
 V^ 
 
 425 
 
 14 
 
 otao»5>t») 
 
 33 19 
 
 facerdptal 
 
 434 
 
 3^ 
 
 j^ct^wj au1ci)i> 
 
 35 32 
 
 Rugitus 
 
 436 
 
 12 
 
 nan 
 
 54 27 
 
 to the fm iters 
 
 441 
 
 ^^ 
 
 iw oix.a> 
 
 71 38 
 
 to make it 
 
 447 
 
 34 
 
 principle 
 
 ^^^ 33 
 
 Ttok-nao^Dt ' 
 
 448 
 
 3^ 
 
 tTiycoi-^^u 
 
 128 a^ 
 
 a7ra| 
 
 4^0 
 
 i^ 
 
 new covenant 
 
 134 39 
 
 belong to the 
 
 482 
 
 I 
 
 were 
 
 137 3^ 
 
 ayaxonvto-jiO'; 
 
 489 
 
 ^5 
 
 holy place. 
 
 156 9 
 
 means of others 
 
 492 
 
 6 
 
 Jcle Lev. xvi. 
 
 ^75 27 
 
 living 
 
 504 
 
 5 
 
 dio^^uicr^Oi)^ 
 
 186 25 
 
 yoQ^oi 
 
 565 
 
 8 
 
 propofition 
 
 187 19 
 
 IJ,CCK^O^V{XYi(rxi 
 
 576 
 
 9 
 
 once for all. 
 
 388 4 
 
 ^aji^oSv/xio. 
 
 583 
 
 3 
 
 but now he 
 
 208 17 
 
 fjiCCK^Q^VlJUCC 
 
 
 
 
 a66 2 
 
 S'EW^EiTE 
 
 
 
 Vol. IV. 
 
 27^ 34 
 
 he will be 
 
 6 
 
 12 
 
 of its facrifices 
 
 279 3 
 
 ec7ro9vYic-/.pvlig 
 
 10 
 
 5 
 
 infert ver. 3. 
 
 ^83 33 
 
 minillerial ads 
 
 ..^ 
 
 24 
 
 for then 
 
 291 9 
 
 TslsXccrlai 
 
 18 
 
 10 
 
 ^^^[Pfa.4.6--8.J 
 
 291 14 
 
 TEAsAOi 
 
 *5 
 
 3^ 
 
 Rom. viii. 3, 
 
 330 37 
 
 Rom. yii. 
 
 37 
 
 1 
 
 cenfure 
 
 364 15 
 
 wrefting 
 
 49 
 
 35 
 
 particularly 
 
 306 21 
 
 ecjjiu^ojXuv 
 
 64 
 
 30 
 
 loving kindnefs 
 
 370 33 
 
 This he did once. 
 
 95 
 
 19 
 
 Hab. ii. 
 
 when he ofiered hirnfelf ; for 
 
 124 
 
 12 
 
 ']bnr)n 
 
 himfelf he did not offer. — 
 
 129 
 
 6 
 
 which faith hath 
 
 Contrary, therefore, to the 
 
 ^35 
 
 10 
 
 Became heir of 
 
 fenfe of the whole church of 
 
 136 
 
 35 
 
 miniflry of 
 
 God, contrary to the analogy 
 
 145 
 
 24 
 
 Hnew 
 
 of faitf 
 
 I, and with no fmall 
 
 H7 
 
 *? 
 
 progrefs of it 
 
 danger 
 
 in the expreifion, So- 
 
 170 
 
 31 
 
 in heaven 
 
 CINUS 
 
 firft, &c. 
 
 195 
 
 I 
 
 his natural 
 
 371 18 
 
 could do 
 
 203 
 
 28 
 
 VTTO TUV 
 
 372 26 
 
 ((PoCTTiX^ 
 
 213 
 
 4 
 
 laiT)b flain 
 
 373 a 
 
 facrifices repeated 
 
 216 
 
 2 
 
 in 
 
 241 
 
ERRATA, 
 
 Page 
 247 
 269 
 
 »78 
 
 Line 
 
 Read 
 
 II 
 
 E^Pvyov 
 
 17 
 
 'Ejj.TTOHyiJi.uv 
 
 37 
 
 witnefs, 
 
 18 
 
 he declares 
 
 8 
 
 T»? -^^vx^ 
 
 Page 
 
 Line 
 
 Read 
 
 320 
 
 334 
 408 
 
 3^ 
 15 
 
 add [ver. 21.] 
 
 commanded, 
 
 Conines 
 
 413 
 
 Z 
 
 nieet 
 
 THE END. 
 
BOOKS pTKied for and fold iy 
 
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