Hebreos John Owen

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{THEOLOGICAL .SEMINARY.!
Princeton, N. J.
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OWEN'S EXPOSITION
EPISTLE TO THE HEEREWS.

:
AN
EXPOSITION
OP THE
EPISTLE TO THE HEBREWS,
PRELIMINARY EXERCITATIONS.
BY JOHN OWEN, D.D.
ANEW EDITION, IN FOUR VOLUMES.
VOL. IV.
Search the Scriptures. — John v. 39.
LONDON
PRINTED FOR THOMAS TEGG, 73, CIIEAPSIDE.
1840.
.
LONDON
FRIXTiiD BY J. IIADDON, CASTLE STREET, FIN8BURV.
1
CONTENTS
PRACTICAL OBSERVATIONS,
DRAWN FROM THE EXPOSITION OF THE TEXTS WHICH ARE HANDLED AND
IMPROVED IN THIS VOLUME.
"chapter IX. Doctrine. Page.

2. It is Christ alone who in himself is
Doctrine. Verse 1. Page. really the Most Holy, the spring and
fountain of all holiness unto the church 21
1.
2.
Every covenant of God had its proper
privileges and advantages
There was never any covenant be-
... 7
3. The time of the burning of the incense
was after the sacrifice of the sin-offer-
ing 23
tween God and man, but it had some
4. The incense was kindled with fire taken
ordinances, or arbitrary institutions of
from the altar where the blood of the
external divine worship, annexed unto
sacrifices was newly offered . . ib.
it 8 The mediatory
5. intercession of Jesus
3. It a hard and rare thing to have the
is
Christ was a sweet savour unto God,
minds of men kept upright with God, and efficacious for the salvation of the
4.
divine worship ....
in the observance of the institutions of
Divine institution alone is that which

ib.
6.
church
The efficacy of Christ's
dependeth on his oblation
intercession
. .
24
ib.
renders any thing acceptable unto God 1 7. 'The glory of these types did no way
5. God can animate outward carnal things
answer the glory of the antitype, or
with a hidden invisible spring of glory that which was represented by them ib.
and efficacy . . . . . ib.
We
8. are always to reckon, that the ef-
6. All divine service or worship must be
ficacy and prevalency of all our prayers
resolved into divine ordination or insti-
depends on the incense which is in the
tution . . . • . . . ib.
hand of our merciful high priest . ib.
7. A worldly sanctuary is enough for
9. Although the sovereign will and plea-
them whose service is worldly . . ib.
sure of God be the only reason and
original cause of all instituted worship,
Verse 2.
yet there is, and ever was, in all his
1. Every part of God's house, and the institutions, such an evidence of divine
place wherein he will dwell, is filled wisdom and goodness, as gives them
and adorned with pledges of his pre- beauty, desirableness, and usefulness,
sence, and means of communicating unto their proper end . . .39
his grace . . . . .15 10- All the counsels of God concerning
2. The communication of sacred light his worship in this world, and his eter-
from Christ in the gifts of the Spirit, is nal glory in the salvation of the church,
absolutely necessary unto the due and
acceptable performance of all holy of-
fices and duties of worship in the
of Christ .....
do centre in the person and mediation
ib.
church . ... .13 Verses 6, 7.

. .
3 No man, by utmost endeavours in

his 1. A continual application unto God by
the use of outward means, can obtain Christ, and a continual application of
the least beam of saving light, unless it the benefits of the mediation of Christ
be communicated unto him by Christ, by faith, are the springs of the light,
who is the only fountain and cause life, and comfort of the church . . 45
of it ib.
Verse 7.
Verses 3 — 5.
1. Aspiritual illumination of the mind is
1. The more of Christ, by the way of re- indispensably necessary unto our walk-
presentation or exhibition, any institu- ing with God . . . . .49
tions of divine worship do contain or 2. Those who would be preserved from
express, the more sacred and holy are sin, must take care that spiritual light
they in their use and exercise . . 21 do always bear sway in their minds ib.
VOL. IV. b
CONTENTS.
Doctrine. Page. Doctrine. Page.
3. They ought constantly to watch against 2. Nothing can give perfect peace of con-
the prevalency of corrupt prejudices science with God, but what can make
and affections in their mind . . 49 atonement for sin . . .65 .
4. When the light of the mind is solicited

by temptations, to suspend conduct its Verse 10.
and determination on present circum-
stances, to know that sin lies at the
1. There nothing in its own nature so
is
door, this is its last address for admis- mean and abject, but the will and au-
sion ib.
thority of God can render it of sacred
; . . . •. .
use and sacred efficacy, where he is

5. If errorgrow strong in the heart through
the love of sin, truth will grow weak pleased to ordain and appoint it . 70
2. The fixing of times and seasons, for
in the mind, as to the preservation of
the state of things in the church, is
the soul from it ib.
....
. . . .
6. Nothing ought to influence the soul

solely in the hand of God, and at his
more unto repentance, sorrow, and hu- sovereign disposal ib.

3. It is a great part of the blessed liberty
miliation for sin, than a due apprehen-
sion of the shameful error and mistake which the Lord Christ brought into the
that is in it . . . . . 50 church, namely, its freedom and liberty
from legal impositions, and every thing
1. The
Verse
divine ordinances and institutions
of worship are filled with wisdom suffi-
8.
4.
God
The time
......
of the like nature in the worship of
of the coming of Christ was

71
cient for the instruction of the church the time of the general final reforma-
2. It is
......
in all the mysteries of faith
ence
our duty, with all
and obedi-
humble dili-
52
tion of the worship of God, wherein all
to their proper use ....

things were unchangeably directed un-
ib.
gence, to inquire into the mind of the
Holy Ghost in all ordinances and in- Verse 11.
stitutions of divine worship . . ib.
1. The bringing forth and accomplishing
3. Although the Lord Christ was not ac-
the glorious effects of the hidden wis-
tually exhibited in the flesh under the
dom of God, were the true and real
old testament, nor had actually offered
good things intended for, and promised
himself unto God for us, yet had be-
lievers then an actual access into the
grace and favour of God, though the
way, the cause, and means of it, was
2.
to the
the world ....
church, from the beginning of
These things alone are absolutely good

.76
to the church, all other things are good
not manifestly declared unto them 57 .
or evil as they are used or abused .
ib.
4. The design of the Holy Ghost in the
3. So excellent are these good things,
tabernacle, and in all its ordinances
that the performance and procuring of
and institutions of worship, was to di-
them was the cause of the coming of
rect the faith of believers unto what
the Son of God, with his susception
was signified by them . .58 .
and discharge of his sacerdotal office . ib.
5. Typical institutions, attended diligently
4. Such a price and value did God put on
unto, were sufficient to direct the faith
these things, so good are they in his
of the church unto the expectation of
the real expiation of sin, and accept-
eyes, that he made them the subject of his
promises to the church from the foun-
ance with God thereon ib.
6. Though
.
the standing of the first

.
taber-
.
dation of the world . . . .77
nacle was a great mercy and privilege,
5. The human nature of Christ, wherein
he discharged the duties of his sacer-
yet the removal of it was a greater . ib.
dotal office in making atonement for
7. The divine wisdom in the economy
sin, is the greatest, the most perfect,
and disposal of the revelation of the
way into the holiest, or of grace and and excellent ordinance of God, far
excelling those that were most excel-
acceptance with himself, is a blessed
object of our contemplation
lent under the Old Testament . . 79
. . ib.
8. The clear manifestation of the way of
6. The Son of God undertaking to be the
high priest of the church, it was of ne-
redemption, of the expiation of sin, and
cessity that he should come by, or
peace with God thereon, is the great
privilege of the gospel .
9. There is no access into the gracious pre-

sence of God, but by the sacrifice of
. . ib.
7.
that office
God is so far
....
have a tabernacle, wherein to discharge
from being obliged unto

ib.
Christ alone
any means for the effecting of the holy
ib.
counsels of his will, that he can, when
Verse 9.
he pleaseth, exceed the whole order
1. There a state of perfect peace with
is and course of the first creation of all
God
obedience ....
be attained under imperfect
to
.65
things, and his providence in the rule
thereof 82
.
CONTEXTS.
Doctrine. Page. Doctrine. Page-
Verse 12. separably conjoined, in the design of
1. The entrance of our Lord Jesu3 Christ God's gTace by the blood of Christ . 122
as our high priest into heaven, to ap- 12. Gospel worship is such in its spiritu-
pear in the presence of God for us,
ality and holiness, as becometh the
and to saveus thereby to the utter- living God . . . . . ib.
most, was a thing so great and glori-

Verse 15.
ous, as could not be accomplished but
by his own blood . . . .93 1. It is an act of mere sovereign grace in
2. Whatever difficulties lay in the way of God
to provide such a blessed inheri-
Christ, as unto the accomplishment tance for any of them, who had sinfully
and perfection of the work of our re-
demption, he would not decline them,
nor desist from his undertaking, what- 2. All
cast
trusted withal .."'..
away what they were before
our interest in the gospel inheri-

in-
.<
127
3.
ever it cost him .
There was a holy place, meet to re-

.
ceive the Lord Christ after the sacrifice

. . ib. tance depends on our receiving the
promise by faith
3. The conveyance and actual communi-
....
129
of himself; and a suitable reception cation of the eternal inheritance by
4.
. ....
for such a person, after so glorious a
performance
If the Lord Christ entered not into the
94
promise, to be received by faith alone,
tends exceedingly unto the exaltation
of the glory of God, and the security
holy place until he had finished his of the salvation of them that do be-
work, we may not expect an entrance lieve . . . . . . ib.
thereinto until we have finished ours . ib. 4. Effectual vocation the only way of
is
entrance into the eternal inheritance 130

Verses 13, 14. 5. Though God will give grace and glory
1. There is such an evidence of wisdom unto his elect, yet he will do it in such
and righteousness, unto a spiritual eye, a way, as wherein and whereby he
in the whole mystery of our redemp- may beglorified also himself . . ib.
tion, sanctification, and salvation by 6. Such is the malignant nature of sin, of

Christ, as gives an immoveable foun- all transgression of the law, that un-
dation unto faith to rest upon, in its less it be removed, unless it be taken
receiving of it . . . . .102 out of the way, no person can enjoy
2. The efficacy of all the offices ofChrist the promise of the eternal inheritance 132
towards the church, depends on the 7. It was the work of God alone to con-
dignity of his person . . . ib. and it was
trive, the effect of infinite
3. There is nothing more destructive to wisdom and grace to provide away for
the whole faith of the gospel, than by the removal of sin, that it might not be
any means to evacuate the immediate an everlasting obstacle against the com-
efficacy of the blood of Christ . . 106 munication of an eternal inheritance
4. Christ's offering himselfwus the great- unto them that are called . . . H>,
est expression of his inexpressible love 108 8. A new testament providing an eternal
5. It is evident how vain and insufficient inheritance in sovereign grace, the con-
are all other ways of the expiation of stitution of a mediator, such a mediator
sin, with the purging of our consciences for that testament in infinite wisdom
before God . . . . ib.
. and love, the death of that testator for
6. Faith hath ground of triumph in the the redemption of transgressions, to ful-
certain efficacy of the blood of Christ fil the law and satisfy the justice of
for the expiation of sin . . 121 . God, with the communication of that
7. Nothing could expiate sin and free inheritance by promise, to be received
conscience from dead works, but the by faith in all them that are called, are
blood of Christ alone, and that in the the substance of the mystery of the
8. It
eternal Spirit
was God,
.....
offering himself to God through the
supreme ruler and

as the
122
gospel . . . . .
9. The efficacy of the mediation and death

.136
of Christ extended itself to all the call-
sin was to be made ....

lawgiver, with whom atonement for
9. The souls and consciences of men are

ib.
ed under the old testament, is an evi-
dent demonstration of hi3 divine nature,
his pre-existence to all these things,
wholly polluted, before they are pur- and the eternal covenant between the
ged by the blood of Christ . . ib. Father and him about them . . ib.
10 Kvcn the best works of men, antece- 10. The first covenant did only forbid
dently lo the purging of their consci- and condemn transgressions ; redemp-
ences by the blood of Christ, are but tion from them is by the new testament
dead works . . . . . ib. alone » . . . . . ib.
11. Justification and sanctification are in- 1 1 The glory and efficacy of the new
b 2
.
. ; '
CONTENTS.
Doctrine. Page. Doctrint. Page.
covenant, and the assurance of the 6. The eminent use of the writing of
first
communication of an eternal inherit- the book of the law, that is, of any
ance by virtue of it, depend hereon, part of the Scripture, (for this book
that it was made a testament by the was the first that was written,) was
death of the mediator, which is farther that it might be read unto the people 156
proved in the following verses . . 136 7. This book was both written and read
in the language which the people un-
Verses 16, 17. derstood and commonly spake . . ib.
1 It isa great and gracious condescen- 8. God never required the observance of
sion in the Holy Spirit, to give encou- any rites or duties of worship, without
ragement and confirmation unto our a previous warrant from his word . ib.
faith, by a representation of the truth 9. The writing of this book was an emi-
and reality of spiritual things, in those nent privilege, now first granted unto
which are temporal, and agreeing with the church, leading unto a more per-
them in their general nature, where-
by they are presented unto the common
understandings of men . . .143 10.
it had enjoyed
The blood
.....
fect and stable condition than formerly
of the covenant will not

ib.
2. There is an irrevocable grant of the benefit advantage us, without an

or
whole inheritance of grace and glory especial and particular application of
made unto the elect in the new cove- it unto our own souls and consciences 157
nant H>.
3. As the grant of these things is free and Verse 20.

absolute, so the enjoyment of them is
1. The condescension of God in making
secured from all interveniences by the
a covenant with men, especially in the
death of the testator . . . . ib.
ways of the confirmation of it, is a
Verse 18. blessed object of all holy admiration 160
1 The foundation of a church state among Verses 21, 22.

any people, wherein God is to be ho-
noured in ordinances of instituted wor- 1. In all we have to with
things wherein
ship, is laid in a solemn covenant be-
God, whereby we approach unto him,
it is the blood of Christ, and the appli-
tween him and them 151
. . .
cation of it unto our consciences, that

2. Approbation of the terms of the cove-
gives us a gracious acceptance with
nant, consent unto them, and solemn
acceptance of them are required on
him 162
our part, unto the establishment of any 2. Even holy things and institutions, that
are in themselves clean and unpolluted,
covenant between God and us, and our
153 are relatively defiled by the unholiness
participation of the benefits of it .
of them that use them ib.

3. It was the way of God from the begin-
. . .
ning, to take children of covenanters

3. There was a great variety of legal pu-
rents ......
into the same covenant with their pa-
ib. 4.
rifications . .
This variety argues, that in ourselves

. . .163
4. It is
that
by the authority of God alone
any thing can be effectually and
unchangeably dedicated unto sacred 5.
casions ......
we are ready to be polluted on all oc-
This variety of institutions was a great

ib.
part of the bondage state of the church

use, so as to have force and efficacy
given unto it thereby . . . ib.
under the old testament . . . ib.
6. The great mystery wherein God in-
Verse 19. structed the church from the founda-
1. There can be no covenant between tion of the world, especially by and
2.
virtue of a mediator
A mediator may
....
God and men, but in the hand or by
be either only an in-

154
7.
under legal institutions, was that all
purging of sin was to be by blood
This is the great demonstration of the
164 .
ternuntius, a messenger, a day's-mun demerit of sin, of the holiness, righte-

or also a surety and an undertaker . ib. ousness, and grace of God . .165
3. None can interpose between God and
Verse 23.
a people in any sacred office, unless he
be called of God and approved of the 1. The glory and efficacy of all ordi-
people, as was Moses . . . ib. nances of divine worship which con-
4. A covenant that consisted in mere pre- sist in outward observance (as it is
cepts, without an exhibition of spiritual with the sacraments of the gospel),
5.
never save sinners ....
strength to enable unto obedience, could
In all our dealings with God, respect

155
2.
consist in this, that they represent and
exhibit heavenly things unto us
We ought to have a due consideration
168 .
must be had unto every one of hispre- to the holiness of God in his worship
cepts ib. and service . . . . . 1 69
CONTENTS.
3.The one sacrifice of Christ, with what 5. The assured salvation of the church of
'
ensued thereon, was the only means to old, from the foundation of the world,
render effectual all the counsels of by virtue of the one offering of Christ,
God concerning vhe redemption and a strong confirmation of the faith of
is
salvation of the church . . .171 the church at present to look for, and
4. Neither could heavenly things have expect everlasting salvation thereby . 191
been made meet for us, or our use, nor 6. It is the prerogative of God, and the
we have been meet for their enjoy- wisdom, to determine the
effect of his
ment, had they not been dedicated, times and seasons of the dispensation of
and we been purged by the sacrifice of himself and his grace to the church 195 .
Christ 173 7. God had a design of infinite wisdom

5. Every eternal mercy, every spiritual and grace in his sending of Christ,
privilege, is both purchased for us, and and his appearance in the world there-
6.
Christ
There
......
sprinkled unto us, by the blood of
is such an uncleanness in our

ib.
which could not be frustrated
on,
8. Sin had erected a dominion, a tyranny
over all men as by a law
196
ib. . .
.
natures, our persons, our duties, and 9. No power of man, of any mere crea-
worship, that unless they and we are ture, was able to evacuate, disannul,
all sprinkled with the blood of Christ, or abolish this law of sin ib. . . .
neither we nor they can have any ac- 10. The destruction and dissolution of
ceptance with God . . . . ib. this law and power of sin, was the
7. The sacrifice of Christ is the one only great end of the coming of Christ for
everlasting fountain and spring of all the discharge of his priestly office in
sanctification and sacred dedication . ib. the sacrifice of himself . . . ib.
11. It is the glory of Christ, it is the
Verse 24. safety of the church, that by his one
1. The distinct offices of Christ give di- offering, by the sacrifice of himself
rection and encouragement to faith . 176 once for all, he hath abolished sin as
2. Christ, accepted of God our be-
in to the law and condemning power of it ib.
half, is the spring of all spiritual con-
solation 177 Verses 27, 28.
1. God hath eminently suited our relief,
Verse 25. the means and causes of our spiritual
1. Such is the absolute perfection of the deliverance, to our misery, the means
one offering of Christ, that it stands and causes of it ; as that his own wis-
2.
in need of, that it will admit of, no
repetition in any kind .
This one offering of Christ is always

185 . .
2.
dom and
our
grace
faith established
Death in the
may
first
....
be exalted, and
constitution of it,
199
effectual unto all the ends of it, even was penal 200
no less than it was in the day and hour penal, eternally penal to all
3. It is still
when it was actually offered .186 . unbelievers . . • ib.
3. The great call and direction of the 4. The death of all is equally determined
gospel is to guide faith, and keep it up and certain in God's constitution . ib.
unto this one offering of Christ, as the 5. The ground of the expiation of sin by
spring of all grace and mercy . ib. . the offering of Christ is this, that there-
I. Whatever had the greatest glory in the in he bare the guilt and punishment
old legal institutions, carried along due unto it 203
with it the evidence of its own imper- 6. It is the great exercise of faith, to live
fection, compared with the thing signi- on the invisible actings of Christ on
fied in Christ and his office . .187 the behalf of the church . . .204
7. Christ's appearance the second time,
Verse 26. his return from heaven to complete
1. it was inconsistent with the wisdom, the salvation of the church, is the
goodness, grace, and love of God, that great fundamental principle cf our
Christ should often suffer in that way faith and hope, the great testimony we
which was necessary to the offering of
himself, namely, by his death and
blood-shedding . . .190
.
ad\ ersaries
8. Faith concerning the
.....
have to give against all his and our
second coming
206
J. it was
his person .....

impossible from the dignity of
it.
of Christ is sufficient
souls of believers, and
to support the
to give them sa-
o. It
4.
have been useless
As
....
was altogether needless, and would
the sufferings of Christ were neces-

ib.
tisfactory consolation
ties, trials,
9. All
and distresses
believers do live in a wait-
true
in all
.
difficul-
. . ;'>.
sary unto the expiation of sin, so he

Buffered neither more nor oftener than
was necessary ib. 10.
of Christ
To such
.....
ing, longing expectation of the coming
alone as look for him will

ib.
CONTENTS.
DOCTRINF. PaGE. Doctrine. Pace.
the Lord Christ appear unto salva- testify that was perfectly expiated,
it
tion 206 was part of the bondage of the church

11. Then will be the great distinction under the old testament 225 . . .
among mankind, when Christ shall 5. It belongs" unto the light and wisdom
appear unto the everlasting confusion of faith, so to remember sin and make
of some, and the eternal salvation of confession of it, as not therein or there-
others ib. by to seek after a new atonement for
12. At the second appearance of Christ, it, which is made once for all . . ib.
there will be an end of all the business

Verse 4.
about sin, both on his part and ours . ib.
13. The communication of actual salva- 1. It is possible that things may usefully
tion unto all believers, unto the glory represent what it isimpossible that in
of God, is the final end of the office of and by themselves they should effect 231
Christ ib. 2. There may be great and eminent uses
of divine ordinances and institutions,
CHAPTER X. although it be impossible that by them-
selves, in their most exact and diligent
Vehse 1.
use, they should work out our accept-
1. Whatever there may be in any reliance with God . . . ib.
gious institutions, and the diligent ob- 3. It was utterly impossible that sin should
servance of them, if they come short of be taken away before God, and from
exhibiting Christ himself unto believ- the conscience of the sinner, but by the
ers, with the benefits of his mediation, blood of Christ . . . - ib.
they cannot make us perfect, nor give 4. The declaration of the insufficiency of
us acceptance with God . .212 . all other ways for the expiation of sin,
2. Whatever hath the least representation is an evidence of the holiness, right-
of Christ, or relation unto him, the ob- eousness, and severity of God against
scurest way of teaching the things
concerning his person and grace,
whilst it is in force, hath a glory in it 216 5.
sin,
unbelievers .....
with the unavoidable ruin of all
Herein also consists the great demon-

ib.
3. Christ and his grace were the only stration of the love, grace, and mercy
good things that were absolutely so of God, with an encouragement to
from the foundation of the world, or the faith, in that, when the old sacrifices
giving of the first promise .217 . neither would nor could perfectly ex-
4. There is a great difference between piate sin, he would not suffer the work
the shadow of good things to come, and itself to fail, but provided a way that
the good things themselves, actually should be infallibly effective of it . ib.
exhibited and granted unto the church ib.

5. The principal interest and design of
Vfrses 5 — 10.
them that come to God, is to have as- 1. We have the solemn word of Christ,
sured evidence of the perfect expiation in the declaration he made of his rea-
of sin ib. diness and willingness to undertake the
6. What cannot be effected for the expi- work of the expiation of sin, proposed
ation of sin, at once, by any duty or
sacrifice, cannot be effected by its reit-
eration or repetition . . . ib. 2.
unto our faith, and engaged as a sure
anchor of our souls
The Lord Christ had an infinite pros-
....
234
7. The repetition of the same sacrifices pect of all that he was to do and suffer
doth of itself demonstrate their insuffi- in the world, in the discharge of his
ciency to the ends sought after . . ib. office and undertaking . . . 236
Q. God alone limiteththe ends and efficacy 3. No sacrifices of the of law, not all
of his own institutions . . . 218 them together, were a means the for
. expiation of sin, suited to the glory of
Verses 2, 3.
God or necessities of the souls of men 239
1 . The discharge of conscience from its 4. Our utmost diligence, with the most
condemning right and power, by virtue sedulous improvement of the light and
of the sacrifice of Christ, is the founda- wisdom of faith, is necessary in our
tion of all the other privileges which search into and inquiry after the mind
we receive by the gospel .
2. All peace with God is resolved into a

purging atonement made for sin
.
.
223
ib.
and will of God in the revelation he
makes of them
5. The constant use of sacrifices to sig-
.... 240
3. It is by a principle of gospel light nify those things which they could not
alone, that conscience is directed to effect or really exhibit to the worship-
condemn all sin, and yet to acquit all pers, was a great part of the bondage
sinners that are purged . . . ib. that the church was kept in under the
4. An obligation unto such ordinances of old testament . . . . . ib.
worship as con Id not expiate sin, nor 6. God may in his wisdom appoint and
CONTENTS.
accept of ordinances ami duties to one ;iik1 continual respect
suffered, had
end, which he will refuse and reject unto what was written of him . . 256
when they are applied to another 2-10 . 19. In the record of these words, ' Lo I
7. The supreme contrivance of the salva- come,' &C. 1. God was glorified in his
tion of the church, is in a peculiar truth and faithfulness. 2. Christ was
manner ascribed unto the person of the secured in his work and the underta-
Father 244 king of it. 3. A
testimony was given
8. The furniture Lord Christ,
of the unto his person and office. 4. Direc-
(though he were the Son, and in his tion is given unto the church, in all
divine person the Lord of all,) for the wherein they have to do with God,
discharge of his work of mediation, what they should attend unto, namely,
was the peculiar act of the Father ib. . what is written. 5. The things which
9. Whatever God designs, appoints, and concern Christ the mediator, are the
culls any unto, he will provide for
them all that is needful unto the duties
of obedience, whereunte they are so
records ......
head of what is contained in the same
20. Whereas the apostle doth plainly dis-

ib.
appointed and called 245

. . . tinguish'and distribute all sacrifices and
10. Not only the love and grace of God offerings, into those on the one side
in sending his Son, are continually to which were offered by the law, and
be admired and glorified, but the act- that one offering of the body of Christ
ing of this infinite wisdom, in fitting on the other side, the pretended sacri-
and preparing his human nature, so as fice of the mass is utterly rejected
to render it every way meet unto the from any place in the worship of God 257
work which it was designed for, ought 21. God, as the sovereign lawgiver, had
1
to
contemplation ....
be the especial object of our holy
1. The ineffable, but yet distinct opera-

247
always power and authority to make
what alteration he pleased in the orders
and institutions of his worship ib. . .
tion of the Father, Son, and Spirit, in, 22. Sovereign authority is that alone
about, and towards the human nature which our faith and obedience res-
assumed by the Son, are, as an uncon- pect in ordinances of worship
all . ib.
trollable evidence of their distinct sub- 23. As all things from the beginning made
sistence in the same individual divine way for the coming of Christ in the
essence ; so a guidance unto faith, as minds of them that did believe, so every
unto all their distinct actings towards thing was to be removed out of the
us in the application of the work of way, that would hinder his coming and
redemption unto our souls . . ib. the discharge of the work he had un-
12. It is the will of God that the church dertaken. Law, temple, sacrifices,
should take especial notice of this sa-
cred truth, that nothing can expiate or
must all be removed to give way unto
his coming . ... 258
alone ......
take away sin but the blood of Christ
13. Whatever may be the use or efficacy

250
24. Truth is never so effectually declared
as when it is confirmed by the expe-
rience of its power in them that believe
of any ordinances of worship, yet if it and make profession of it . . 259
they are employed or trusted unto for 25. a holy glorying in God, and no
It is
such ends as God hath not designed unlawful boasting, for men openly to
them unto, he accepts not of our per- profess what they are made partakers
sons in them, nor approves of the
things themselves ....
1 4. The foundation of the whole glorious
ib.
of by the grace of God and blood of
Christ . .
26. It is the best security in differences

. ... ib.
work of the salvation of the church, in and about religion, (such as these
was laid in the sovereign will, pleasure, wherein the apostle is engaged, the
and grace of God, even the Father 254 . greatest and highest that ever were,)
15. The coming of Christ in the flesh was, when men have an internal experience
in the wisdom, righteousness, and holi- of the truth which they do profess . ib.
ness of God, necessary for to fulfil his 27. The sovereign will and pleasure of
will,
-lory
16. The fundamental
.....
that we might be saved unto his
motive unto the

ib.
(iod,
and grace,
nal
acting itself in infinite
cause
is the sole, supreme, origi-
of the salvation of the

wisdom
Lord Christ, in his undertaking the church . . . . . .261

work of mediation, was the will and
glory of God . . . . . ib.
Verses 11 — 14.
17. God's records in the roll of his book, 1. If all those divine institutions, in the
Ore the foundation and warrant of the diligent observance of them, could not
faith of the
members
10. The Lord
.
church
. ....
in
Christ, in all
the head and
that he did
256
take aw-ay sin, how much less can any
thing do so that we can betake our-
unto for that end . !
CONTENTS.
2. Faith in doth jointly respect
Christ of the gospel, that believers, in all
•both his oblation of himself by death, their holy worship, have liberty, bold-
and the glorious exaltation that ensued ness, and confidence, to enter with it
thereon . . • • • 266 and by it into the gracious presence of
3. Christ in this order of things is the God 279

great exemplar of the church . . 267 3. Nothing but the blood of Jesus could
4. It was the entrance of sin which raised have given nothing that
this boldness,
up all our enemies against us . . 270 stood in the way

could otherwise
of it
5. The Lord Christ, in his ineffable love have been removed, nothing else could
and grace, put himself between us and have set our souls at liberty from that
all our enemies ib. . • . bondage that was come upon them by
6. The Lord Christ, by the offering of sin 281
himself making peace with God, ruined 4. Rightly esteem and duly improve the
all the enmity against the church and blessed privilege which was purchased
all the enemies of it 271 . • for us at so dear a rate . . . ib.
7. It is the foundation of all consolation 5. Confidence in an access unto God not
to the church, that the Lord Christ, built on, not resolved into the blood of
even now in heaven, takes all our ene-
mies to be his in whose destruction;
Christ, is but a daring presumption
which God abhors .... ib.
8.
we are ...•••
he is infinitely more concerned than
Let us never esteem any thing, or any

w«
6. The way
liest is
of our entrance into the ho-
solemnly dedicated and conse-
crated for us, so as that with boldness
person, to be our enemy, but only so we may make use of it . . 282
far and in what they are the en-mies 7. All the privileges we have by Christ
of Christ ib. are great, glorious, and efficacious, all
9. It is our duty to conform ourselves to tending and leading unto life . . ib.
the Lord Christ in a quiet expectancy 8. The Lord Christ doth peculiarly pre-
10. Envy
....••«&•
of the ruin of all our spiritual adver-
saries
not the condition of the most
side over all the persons, duties, and
worship of believers in the church of
God 285
proud and cruel adversaries of the 9. heart is that which God princi-
The
church . .
ib. . . • . pally respects in our access unto him 286
11. There was a glorious efficacy in the 10. Universal internal sincerity of heart
one offering of Christ 272 . . • is required of all those that draw nigh
12. The end of it must be effectually ac- unto God in his holy worship . . ib.
complished towards all for whom it 11. The actual exercise of faith is required
was offered . • w. . . . in all our approaches unto God in
13. The sanctification and perfection of, every particular duty of his worship . 287
the church, being that end designed in 12. It is faith in Christ alone, that gives
the death and sacrifice of Christ, all us boldness of access unto God . . ib.
things necessary unto that end must be 13. The person and office of Christ are to
included therein, that it be not frus- be rested in with full assurance, in all
trate ib. our accesses to the throne of grace . ib.
14. Although that worship whereby we
Verses 15 — 18. draw nigh unto God be wrought with
respect to institution and rule, yet
1. It the authority of the Holy Ghost
is
without interna] sanctification of heart,
alone, speaking to us in the Scripture,
274
we are not accepted in it . . 289 .
whereunto all our faith is to be resolved
1 5. Due
preparation, by fresh applica-
2. We are to propose nothing in the
tions of our souls unto the efficacy of
preaching and worship of the gospel,
the blood of Christ, for the purification
but what is testified unto by the Holy
of our hearts, that we may be meet
Ghost ib.
to draw nigh to God, is required of us ib.
13. When an important truth consonant
16. Universal sanctification upon our
unto the Scripture is declared, it is
whole persons, and the mortification in
useful and expedient to confirm it with
an especial manner of outward sins,
some express testimony of Scripture
.....
. ib.
are required of us in our drawing nigh
Terses 19—23.
unto God ib.
17. These are the ornaments wherewith
1. It is not every mistake, every error, we are to prepare our souls for it, and
though it be in things of great import- not the gaiety of outward apparel . 290
ance, while it overthrows not the foun- 18. It is a great work to draw nigh unto
dation, that can divest men of a frater-
nal interest with others in the heavenly
calling . • . • • 277
God, so
in truth ......
as to worship
19. There is an internal principle of sav-

him in spirit and
ib.
2. This i* the great fundamental privilege ing faith required unto our profession
CONTENTS.
of the doctrine of the gospel, without church relations, ought to be marked,
in
which it will not avail . . . 292 and their ways avoided . . . 298
20. All that believe ought solemnly to 6. Forsaking of church assemblies is usu-
give themselves up unto Christ and ally an entrance into apostasy . . ib.
his rule, in an express profession of the 7. When especial warnings do not excite
faith that is in them and required of us unto renewed diligence in known
them ib. duties, our condition is dangerous as
21. There will great difficulties arise in, unto the continuance of the presence of
and opposition be made unto, a sincere Christ amongst us . . 300
.
profession of the faith . . . ih. 8. Approaching judgments ought to in-

22. Firmness and constancy of mind, with fluence unto especial diligence in all
our utmost diligent endeavours, are re- evangelical duties . . .301 .
quired unto an acceptable continuance 9. If men will shut their eyes against evi-
in the profession of the faith . . ib. dent signs and tokens of approaching
23. Uncertainty and wavering of mind as judgments, they will never stir up
to the truth and doctrine we profess, or themselves, nor engage into the due
neglect of the duties wherein it doth performance of present duties . 302 .
consist, or compliance with errors for 10. In the approach of great and final
fear of persecution and sufferings, do judgments, God, by his word and pro-
useless
24. As we
....
overthrow our profession and render it
ought not on any account to

. . ib.
vidence, gives such intimations of their
them ......
coming, as that wise men may discern
ib.
decline our profession, so to abate of 11. To see
evidently such a day approach-
the degrees of fervency of spirit therein, ing, and not to be sedulous and dili-
is dangerous unto our souls . . ib. gent in the duties of divine worship, is
25. The faithfulness of God in his promi- a token of a backsliding frame, tending
ses, is the great encouragement and unto final apostasy . . . . ib.
supportment, under our continual pro-
Verses 26, 27.
fession of our faith against all opposi-
tions 293 1. If a voluntary relinquishment of the
profession of the gospel and the duties
Verse 24. of it, be the highest sin, and be attended
with the height of wrath and punish-
1. The mutual watch of Christians, in the
ment, we ought earnestly to watch
particular societies whereof they are
against every thing that inclineth or
members, is a duty necessary unto the
disposeth us thereunto . . . 304
preservation of the profession of the
2. Every declension in or from the pro-
faith 295
fession of the gospel, hath a proportion
2. A due consideration of the circum-
of the guilt of this great sin, according
and op-
stances, abilities, temptations,
unto the proportion that it bears unto
portunities for duties, in one another,
the sin itself . . . . . ib.
is required hereunto . . . ib.
3. Diligence, or mutual exhortation unto
3. There are sins and times wherein God
doth absolutely refuse to hear any
gospel duties, that men on all grounds
of reason and example may be pro-
voked unto them, is required of us,
and is a most excellent duty, which in
4.
more from men
salvation
The
.....
in order unto their
an interest in the sacrifice

loss of
ib*
of Christ, on what account or by what

an especial manner we ought to attend
means soever
it fall out, is absolutely
unto ib.
ruinous unto the souls of men 305 . .
Verse 25.
5. There is an inseparable concatenation
between apostasy and eternal ruin 307 .
1. Great diligence is required of us in a 6. God oftentimes visits the minds of

due attendance unto the assemblies of cursed apostates with dreadful expec-
the church for the ends of them, as tations of approaching wrath . . ib.
they are instituted and appointed by 7. When men have hardened themselves
Jesus Christ 297 in sin, no fear of punishment either
'.'.The neglect of the authority and love
of Christ in the appointment of the
means of our edification, will always 8.
relief ......
will rouse or stir them up
A dreadful expectation of future wrath,

to seek after
ib,
tend to great and ruinous evils ib. . . without hope of relief, is an open en-
3. No church order, no outward profes- trance into hell itself . . . ib.
sion, can secure men from apostasy 298 . 9. The expectation of future judgment in
1. Perfection, freedom from offence, scan- guilty persons is, and will be at one
dal, and ruinous evils, are not to be time or another, dreadful and tremen-
expected in any church in this world ib. dous ib,
5. Men that begin to decline their duty 10 There is a determinate time for the
CONTENTS.
accomplishment of all divine threaten- 10. It is a righteous thing with God thus
ings, and the infliction of the severest to deal with men . . . .319
judgments, which no man can abide or 11. God
hath allotted different degrees of
avoid . . . . . . 309 punishment unto the different degrees
11. The certain determination of divine and aggravations of sin . . . ib.
vengeance on the enemies of the gos- 12. The apostasy from the gospel here
pel, is a motive unto holiness, a sup- described, being the absolute height of
12.
believe ......
portment under sufferings in them that
The highest aggravation for the great-

ib.
all sin and impiety that the nature of
man is capable of, renders them unto
eternity obnoxious unto all punishment
est sins, is when men, out of a contrary that the same nature is capable of . ib.
principle of superstition and error, do 13. It is our duty diligently to inquire

set themselves maliciously to oppose into the nature of sin, lest we be over-
the doctrine and truth of the gospel, taken in the great offence . . ib.
13.
with
others
There
respect
......unto themselves
a time when God will make

is
and
ib.
14. Sinning against the testimony given
by the Holy Ghost unto the truth and
power of the gospel, whereof men have
demonstrations of his wrath and dis- had experience, is the most dangerous
pleasure against all such adversaries of symptom of a perishing condition . ib.
the gospel, as shall be pledges of his 15. Threatenings of future eternal judg-
eternal indignation . . . . ib. ments unto gospel despisers, belong
14. The dread and terror of God's final unto the preaching and declaration of
judgments against the enemies of the the gospel . . . . . ib.
gospel, is in itself inconceivable, and 1 6. The equity and righteousness of the

only shadowed out by things of the most severe judgments of God, in eter-
greatest dread and terror in the nal punishments against gospel despi-
world . . . . . .310 sers, is so evident, that it may be re-
ferred to the judgment of men not
Verses 28, 29. obstinate in their blindness . ib.
1. It is the contempt of God and his au- 17. It ourxluty to justify and bear wit-
is
thority in his law, that is the gall and ness unto God in the righteousness of
poison of_sin , . . . .311 his judgments against gospel despisers ib.
2. When the God of mercies will haye Versfs 30, 31.

men show no mercy, as in the tempo-
ral punishment, he can and will, upon 1. There can be no right judgment made
repentance, show mercy as to eternal of the nature and demerit of sin, with-
punishment 312 out a due consideration of the nature
3. Though there may be sometimes an
appearance of great severity in God's
judgments against sinners, yet when 2.
iscommitted
Nothing will
.....
and holiness of God, against whom it
our thoughts aright,

state
320
the nature of their sins, and the aggra- concerning the guilt and demerit of
vation of them, shall be discovered, sin, but a deep consideration of the in-
they will be manifest to have been finite greatness, holiness, righteousness,

righteous and within due measure 314 . and power of God against whom it is
4. We ought to take heed of every neg- committed . . . . . ib.
lect of the person of Christ, or of his 3. Under apprehensions of great severities

authority, lest we enter into some de- of divine judgments, the consideration
gree or other of the guilt of this great of God, the author of them, will both
offence . ib. relieve our faith, and quiet our hearts 321
5. The sins of men can really reach nei- 4. A due consideration of the nature of
ther the person nor authority of Christ ib. God, his office, that he is the Judge of
6. Every thing that takes off from a high all, especially of his people, and that
and glorious esteem of the blood of inclosure he hath made of vengeance

Christ, as the blood of the covenant, is unto himself, under an irrevocable
a dangerous entrance into apostasy . 315 purpose for its execution, gives indubi-
7. However men may esteem of any of table assurance of the certain unavoid-
the mediatory actings of Christ, yet are able destruction of all wilful apostates 323
they in themselves glorious and excel- 5. Although those who are the people of
lent 316 • God do stand in many relations unto
8. There are no such cursed pernicious him, that are full of refreshment and
enemies unto religion as apostates 317 . comfort, yet it is their duty constantly
9. The inevitable certainty of the eternal to remember is the holy and
that he
punishment of gospel despisers, depends
on the essential holiness and righteous-
ness of God, as the ruler and judge of 6.
people
The knowledge
......
righteous Judge, even towards his own
of God in some good

ib.
all 319 measure, both what he is in himself,

CONTENTS.
Doctrine. Page. Doctrine. Pale
and what he hath taken on himself to ferings, so as that none ought to com-
do, is necessary to render either his plain, none to envy one another 35
7.
the minds of
The name
....
promises or threatenings effectual uuto
men
of ' the living God' is full
323
9. Of what sort or kind the sufferings of
any that God employs in the ministry
of the gospel shall be, is in his sove-
of terror or comfort unto the souls of reign disposal alone 336
men 324 10. Faith, giving an experience of the ex-
8. There is an apprehension of the terror cellency of the love of God in Christ,
of the Lord in the final judgment, and the grace received thereby, [with
which is of great use to the souls of its incomparable preference above all
men 325 outward perishing things, will give

9. When nothing left of judg-
there is joy and satisfaction in the loss of all
ment, nothing remains but the expecta- our substance, upon the account of an
tion of it, its fore-apprehension will be interest in these better things 339
filled with dread and terror . . ib. 11. It is the glory of the gospel, that it
10. The dread of the final judgment, will on a just account, from a sense of
where there shall be no mixture of and interest in it, give satisfaction and
ease, is altogether inexpressible . ib. joy unto the souls of men, in the
11. That man is lost for ever, who hath worst of sufferings for it 340
.
nothing in God that he can appeal 12. It is our duty to take care that we be
unto ib. not surprised with outward sufferings,

12. Those properties of God which are when we are in the dark as unto our
the principal delight of believers, the interest in these things ib.
chief object of their faith, hope, and 13. Internal evidences of the beginnings
trust, are an eternal spring of dread of glory in grace, a sense of God's
and terror unto all impenitent sinners ib. love, and assured pledges of our adop-
13. The glory and honour of the future tion, will give insuperable joy to the
state of blessedness and misery, are in-
ners ......
conceivable either to believers or sin-
ib.
ward
14. It
sufferings ....
minds of men under the greatest out-
our interest in this world, as

is
b.
14. The fear and dread of God, in the well as with respect unto eternity, to
description of his wrath, ought contin- preserve our evidences for heaven
ually to be on the hearts of all who clear and unstained ib.
profess the gospel . . . . ib. 15. There is a substance in spiritual and

eternal things, whereunto faith gives a
Verses 32—34. subsistence in the souls of believers .
1. Awise management of former expe- 16. There is no rule of proportion be-

riences, is a great direction and encou- tween eternal and temporal things ib.
ragement unto future obedience . 327
3.
in darkness
Saving illumination
.....
2. All men by nature are darkness and
is the
329
first fruit of 1.
Verses 35, 36.
In the times of suffering, and in the

effectual vocation . . . . ib. approaches of them, it is the duty of
4. Spiritual light, in its first communica- believers to look on the glory of heaven,
tion, puts
5. It is suited
....
the soul on the diligent ex-
ercise of all graces
unto the wisdom and good-
ib.
2.
sufficient reward
He that
....
under the notion of a refreshing, all-
would abide faithful in diffi-

ness of God, to suffer persons on their cult seasons, must fortify his soul with
first conversion, to fall into manifold an unconquerable patience 344
trials and temptations . . ib. 3. The glory of heaven is an abundant
6. All temporary sufferings, in all their recompense for all we shall undergo in
aggravating circumstances, in their our way towards it 346
most dreadful preparation, dress, and 4. Believers ought to sustain themselves
appearance,
mises thereof
are but light things in
.....
comparison of the gospel and the pro-
333 5.
in their sufferings
future glory
The
.....
future blessedness
with the promise of
is given unto us
7. There is not any thing in the whole by the promise, and is therefore free
nature of temporary sufferings, or any and undeserved .
circumstance of them, that we can 6. The consideration of eternal life, as the

claim an exemption from, alter we free effect of the grace of God and
the gospel .....

have undertaken the profession of
0. It is reserved unto the sovereign plea-

ib.
Christ, and as proposed in a gracious
promise, is a thousand times more full
of spiritual refreshment unto a believer,
sure of God, to measure out unto all than if he should conceive of it or look
professors of the gospel their especial upon it merely as a reward proposed
lot and portion as unto trials and suf- unto our own doings or merits
CONTENTS.
discern what the dangerous and pre-
is
Vepses 37-
vailing temptation of any season, and
1. The delay of the accomplishment of
patience .....
promises is a great exercise of faith and
348
tion unto
17. It is
it
much
.....
vigorously to set ourselves in opposi-
be feared, that in great

to
354
2. It is essential unto faith to be acted on trials some will draw back from that
the promised coming of Christ, to all profession of the gospel wherein they
that look for his appearance . . 350 are engaged . . . . ib.
3. There is a promise of the coming of 18. This defection is commonly durable,
Christ, suited unto the state and condi- continued by various pretences . ib.
tion of the church in all ages . ib. . 19. It is our great duty to look diligently
4. The apparent delay of the, accomplish- that we are of that holy frame of mind,
ment of any of these promises, requires and attend to that due exercise of faith,
an exercise of the faith and patience that the soul of God may take pleasure
of the saints . ...
. . ib. in us 355
5. Every such coming of Christ hath its 20. Though there appear as yet no out-
appointed season, beyond which it ward tokens or evidences of the anger
shall not tarry . . . . ib. and displeasure of God against our
6. This divine disposition of things gives ways, yet if we are in that state wherein
a necessity unto the continual exercise God hath no pleasure in us, we are
of faith, prayer, and patience about entering into certain ruin . . ib.
the coming of Christ . . • 351 21. Backsliders from the gospel are in a
7. Although we may not know the espe- peculiar manner the abhorrence of the
cial dispensations and moments of time soul of God . . . . . ib.
that are passing over us, yet all be- 22. When the soul of God is not delighted
lievers may know the stale in general
of the church under which they are,
and what coming of Christ they are to
utter destruction ....
in any, nothing can preserve them from
'23. The Scripture every where testifieth,

ib.
look for and expect . . . . ib. that in the visible church there is a
8. Faith in any church satisfies the souls certain number of false hypocrites . 356
of men with what is the good and de- 24. It is our duty to evidence unto our
liverance of that state ; although a man own consciences, and give evidence
do know and is persuaded that person-
ally he shall not see it himself, nor sort or number ....
unto others, that we are not of this
ib.
9.
enjoy it .
Under despondencies
. .
appearances or comings of Christ,

as
.
to
.
peculiar
.
it is
ib.
nal ruin ......

25. Nothing can free apostates from eter-
26. Sincere faith will carry men through

ib,
the duty of believers to fix and exer- all and troubles,

difficulties / hazards,
cise their faith on his illustrious ap- unto the certain enjoyment of eternal
pearance at the last day . . . ib. blessedness 357
10 Every particular coming of Christ,
in a way suited unto the present deliv-
erance of the church, is an infallible
CHAPTER XI.
pledge of his coming at the last unto Verse 1.

judgment . . . . . ib.
11. Every promised coming of Christ is 1. No through the dif-
faith will carry us
certain, and shall not be delayed be- of our profession, from oppo-
ficulties
yond its appointed season, when no sitions within and without, giving us
difficulties shall be able to stand constancy and perseverance therein
before it . . . . . . ib. unto the end, but that only which gives
12. There are especial qualifications of the good things hoped for a real sub- .
grace required unto steadfastness in sistence in our minds and souls . 363
profession, in times of persecution and 2. The peculiar specifical nature of faith,
long continued trials . 352 . .

whereby it is differenced from all other
13. Many things are required to secure powers, acts, and graces in the mind,
14.
the success of our profession in times
of difficulties and trials . .
The continuance of the spiritual life

. 353 things invisible ....
lies in this, that it makes a life on
3. The glory of our religion is, that it

ib.
and eternal salvation of true believers, depends on and is resolved into invisi-
......
is secured from all oppositions what-
ever ib.
ble things
4. Great objections are apt to lie against
364
15. No persons whatever ought to be on

any consideration secure against those nally revealed ....
invisible things, when they are exter-
ib.
an efficacy unto
16. It is
....
sins which present circumstances give
an effect of spiritual wisdom, to

354
5. It is faith alone that takes believers
out of this world while they are in it,
that exalts them above it while they
CONTENT*.
Doctrine. Page. Doctrine. Paoe.
are under its rage, and enables them faith and the want of it, there will, for
to live upon things future and invisible 365 the most part, be unavoidable differen-
ces about outward worship . 378 .
Verse 2.
7. God's approbation is an abundant re-
1. Instances or examples are the most compence for the loss of our lives . ib.
powerful confirmations of practical 8. There is a voice in all innocent blood
truths 366 shed by violence . . . . ib.
2. They who have a good testimony from 9. Whatever troubles faith may engage
God shall never want reproaches from U3 into in the profession of it, with
the world 367 obedience according to the mind of
3. It is faith alone which, from the begin- God, it will bring us safely off from
ning of the world, (or from the giving them all at last, (yea, though we should
of the first promise,) was the means die in the cause,) unto our eternal
|
and way of obtaining acceptance with salvation and honour . . . 379
God . .
*
. . . . ib.
4. The faith of true believers, from the Verse 5.
beginning of the world, was fixed on 1. Whatever be the outward different

hoped for, and invisible
things future, ib. events of faith in believers in this
5. That faith whereby men please God, world, they are all alike accepted with
acts itself in a fixed contemplation on God, approved by him, and shall all
things future and invisible, from whence equally enjoy the eternal inheritance 383
it derives encouragement and strength 2. God can and doth put a great diffe-
to endure and abide firm in profession, rence, as unto outward things, between
against all opposition and persecutions
6. However men may be despised, villi-
fied, and reproached in the world, yet,
ib.
3.
him ........
such as are equally accepted before
There is no such acceptable service

ib.
ifthey have faith, if they are true be- unto God, none that he hath set such
they are accepted with God,
lievers, signal pledges of his favour upon, as
and he will give them a good report . ib. zealously to contend against the world
in giving witness to his ways, his wor-
Verse
1. They who firmly
3.
assent
revelation, do understand the creation
unto divine
4.
ship,
Christ over all ....
and his kingdom, or the rule of
It is a part of our testimony, to declare

384
of the world, as to its truth, its 3eason, and witness that vengeance is prepared
cause, its manner, and end
its . . 369 for ungodly persecutors, and all sorts
2. Faith puts forth its power in our of impenitent sinners, however they
minds in a due manner, when it gives are and may be provoked thereby ib. .
us clear and distinct apprehensions of 5. The principal part of this testimony

the things we do believe . . . «7>. consists in our own personal obedience,
3. As God's first work was perfect, so all or visible walking with God in holy
his works shall be perfect . .
4. The aids of reason, with the due con-

sideration of the nature, use,
.
and end
370
6.
the covenant .....
obedience, according to the tenor of
As it is an effect of the wisdom of God

ib.
of all things, ought to be admitted of to dispose the works of his providence,

to confirm our minds in the persuasion and the accomplishment of his promi-
of the original creation of all things . 372 ses, according to an ordinary established
rule declared in his word, which is the
Verse 4.
only guide of faith ; so sometimes it
1. Every circumstance in suffering shall pleases him to give extraordinary in-
add to the glory of the sufferer . . 374 stances in each kind, both in a way of
2. We serve God with the best
are to
that we have, the best that is in our favour ......
judgment, and in a way of grace and
ib.
3.
abilities
God
......
power, with the best of our spiritual
gives no consequential approba-

ib.
7. Faith in God through Christ, hath an
efficacy in the procuring of such grace,
mercy, and favour in particular, as it
tion of any duties of believers, but hath no ground in particular to believe 385
where the principle, of a living faith 8. They must walk with God here, who
goes previously in their performance 375 design to live with him hereafter . ib.
•
4. Our persons must be first justified, be- 9. That faith which can translate a man
5.
fore our works of obedience can be
accepted with God
They whom God approves must ex-
377.... out of this world, can carry him through
the difficulties which he may meet
withal, in the profession of faith and
pect that the world will disapprove obedience in this world . . . ib.
them, and ruin them if it can . . 378

6. Where there is a difference within, in
Verse 6.
the hearts of men, on the account of 1. Where God hath put an impossibility
;
CONTENTS.
Doctrinf. Page. Doctrine. Page.
upon any thing, it is in vain for men variety of objects that it is fixed on
to attempt it 388 sometimes joy and confidence, some-
2. It is of the highest importance to ex- times fear and reverence . . • 398
amine well into the sincerity of our Then is fear a fruit of faith, when it
8.
faith, whether it be of the true kind or engageth us into diligence in our duty ib.
not ib. 9. Many things tend to the commenda-
3. God himself in his self-sufficiency, and tion of the faith of Noah . .399 .
his all-sufficiency, meet to acttowards 10. In the destruction of the old world,
poor sinners in a way of bounty, is we have an eminent figure of the state
the first motive or encouragement unto, of imjienitent sinners, and of God's
and the last object of faith . . 392 dealing with them in all ages . . ib.
4. They who seek God only according to 11. The visible professing church shall
the light of nature, do but feel after never fall into such an apostasy, nor
him in the dark, and they shall never be so totally destroyed, but that God
5.
findhim as a rewarder
They who seek him according to the
law of works, and by the best of their
393 . . .
12.
will preserve a
future generations ....
remnant
Those whom God calleth unto, fitteth

for a seed to
400
obedience thereunto, shall never find for, and employeth in any work, are
him as a rewarder, nor attain that therein o-im^yoi Qiov, '
co-workers with
which they seek after . ib. . . God' 401
6. It is the most proper act of faith to 13. Let those that are employed in the
come and cleave to God as a rewarder declaration of God's promises and
in the way of grace and bounty, as threatenings, take heed unto themselves
proposing himself for our reward 394 . to answer the will of him by whom
7. That faith is vain which doth not put they are employed, whose work it is
men on a diligent inquiry after God ib. . wherein they are engaged . ib. •
8. The whole issue of our rinding of God 14. It ought to be a motive unto dili-
when we seek him, depends on the gence in exemplary obedience, that
way and rule which we take and use
in our so doing .... ib.
therein we bear testimony for God
against the impenitent world, which
he will judge and punish . . . ib.
Verse 7.
15. All right unto spiritual privileges and
1. It is a high commendation to faith to is by gratuitous adoption
mercies . 402
believe things on the word of God, 16. The
righteousness of faith is the best
that in themselves, and all second inheritance, for thereby we become
2.
causes, are invisible, and seem impos-
sible
No obstacle can stand in the way of
397
heirs
Christ
of
.......
God, and joint-heirs with
ib.
faith, when it fixeth itself on the al-

mighty power of God, and
Verse 8.
his infinite
veracity ib. 1. It becomes the infinite greatness, and
3. It is a great encouragement and all satisfactory goodness of God, at
strengthening unto faith, when the
the very fir*t revelation of himself unto
things which it believes as promised
any of his creatures, to require of them
or threatened, are suitable unto the
a renunciation of all other things, and
properties of the divine nature, his
the like ......

righteousness, holiness, goodness, and
4. The destruction of the world, when it

ib.
2.
of their interest in them, in compli-
ance with
In the
his commands
of Abraham, we see the
call
power of sovereign grace in calling
. . . 406
was with wickedness and vio-

filled
lence, a pledge of the certain accom-
is
men to God, and the mighty efficacy
of faith complying therewith ib.
plishment of all divine threatenings . .
against ungodly sinners, and enemies 3. It is the call of God alone that makes
of the church, though the time of it a distinction amongst mankind, as un-
may be yet far distant, and the means to faith and obedience, with all the
of it may not be evident . . . ib. them
effects of 407
5. A reverential fear of God, as threaten- 4. The church of believers consists of
ing vengeance unto impenitent sinners, those that are called out of the world ib.
is a fruit of saving faith, and accept-
5. Self-denial in fact or resolution, is the
able unto God 398 foundation of all sincere profession . ib.
6 It is one thing to fear God as threaten- 6. There is no right, title, or possession,
ing, with a holy reverence ; another,
that can prescribe against the righte-
to be afraid of the evil threatened,
ousness of God, in the disposal of all
merely as it is penal and destructive ih . . inheritances here below at his plea-
7. Faith produceth various effects in the sure 408
minds of believers, according to the 7. God's grant of things unto any is the
CONTENTS.
and most sure against all
best of titles, 3. It is no defect in faith not to expect
pretences or impeachments . 408 . events and blessings absolutely above
3. Possession belongs unto an inheritance the use of means, unless we have a
enjoyed ib. particular warrant for it . .421 .
9. An inheritance may be given only for

a limited season
10. It is faith alone that gives the soul
.... ib.
4. The duty and use of faith about tem-
poral mercies are to be regulated by
the general rules of the word, where
satisfaction in future rewards, in the no especial providence doth make ap-
11.
tresses ......
midst of present difficulties and dis-
The assurance given us by divine

409
plication of a promise . .
5- The mercy, concerning a son unto

Abraham by Sarah his wife, was abso-
. ib,
promises, is sufficient to encourage us lutely decreed and absolutely promised,

to advance in the most difficult course yet God indispensably requires faith
of obedience . . . . . ib. in them for the fulfilling of that de-
1 . Where faith enables

Verse 9.
men to live unto 6.

promise ......
cree, and the accomplishment of that
The formal object of faith in the di-

ib.
God, as unto their eternal concerns, it vine promises is not the things pro-
will enable them to trust unto him in mised in the first place, but God him-
the difficulties, dangers, and ha-
all self in his essential excellencies of
zards of this life . .413 . . truth, or faithfulness, and power . 422
2. If we design to have an interest in the 7. Every promise of God hath this consi-
blessing of Abraham, we must walk in deration tacitly annexed to it, ' Is any
the steps of the faith of Abraham . ib. thing too hard for the Lord V . . ib.
3. Where faith is once duly fixed on the 8. Although the truth, veracity, or faith-
promises, it will wait patiently under fulness of God, be in a peculiar man-
trials, and temptations,
afflictions, for ner the immediate object of our faith,
their full accomplishment . . . ib. yet it takes in the consideration of all
4. Faith discerning aright the glory of other divine excellencies for its encou-
spiritual promises, will make the soul ragement and corroboration . . ib.
of a believer contented and well satis-
fied with the smallest portion of earthly Verse 12.
enjoyments . . . . .414 1. When God pleased to increase his
is
church in number,
it is on various ac-
Verse 10. counts a matter of rejoicing unto all
1 . A certain expectation of the heavenly believers 424
reward, grounded on the promises and 2. An ungodly carnal multitude, com-
covenant of God, is sufficient to sup- bined together in secular interests for
port and encourage the souls of believ- their advantage, unto the ends of su-
ers under all their trials, in the whole perstition and sin, calling themselves
course of their obedience 415 . . . the church, like that of Rome, is set
2. Heaven is a settled quiet habitation . ib. up by the craft of Satan to evade the
3. All stability, all perpetuity in every
state, here and hereafter, ariseth from
the purpose of God, and is resolved 3.
promises
God
......
truth, and debase the glory of these
oftentimes, by nature, works

ib.
thereinto . . .
'•
. • 416 things above the power of nature in its
4. This is which recommends to us
that ordinary efficacy and operations . 425
the city of God, the heavenly state, 4. Whatever difficulties and oppositions
that it is, as the work of God alone, lie in the way of the accomplishment
so the principal effect of his wisdom of the promises under the New Testa-
and power . . . • . ib. ment, made unto Jesus Christ concern-
5. A
constant expectation of an eternal ing the increase and stability of his
reward argues a vigorous exercise of church and kingdom, these promises
faith, and a sedulous attendance to all
duties of obedience .... 417
shallhave an assured accomplishment
Verse 13.
ib.
Verse 1 1.
1. It is the glory of true faith, that it will
1. Faith may be sorely shaken and tossed not leave them in whom it is, that it
at the first appearance of difficulties will not cease its actings for their sup-
lying in the way of the promise, which port and comfort in their dying, when
yet at last it shall overcome . . 419 the hope of the hypocrite doth perish 427
2. Although God ordinarily worketh by 2. The lite of faith doth eminently mani-
his concurring blessing on the course fest itself in death, when all other re-
of nature, yet is he not obliged there- liefs and supports do fail . H>-
. .
unto 421 .'5. That is the crowning act of faith, the

CONTENTS.
Doctrine. Page. Doctrine. Pace.
great trial of vigour and wisdom,
its ordinate cleaving to things otherwise
namely, in what it doth in our dying . 427 greatly desirable . . . .435
4. Hence it is that many of the saints,
both of old and of late, have evidenced Verse 16.
the most triumphant actings of faith in

1. To avow openly by our
in the world,
the approach of death . ib.
. .
ways, walking, and living, with a con-
5. The due understanding of the whole
stant public profession, that our portion
old testament, with the nature of the
and inheritance is not in it, but in
faith and obedience of all the saints
things invisible, in heaven above, is an
under it, depends on this one truth, illustrious act and fruit of faith 436. .
that they believed things that were not

2. Faith looks on heaven as the country
yet actually exhibited nor enjoyed . 428
of believers, a glorious country, an
6. God would have the church, from the
and habitation
eternal rest . 438 .
beginning of the world, to live on pro-

3. In all the groans of burdened souls
mises not actually accomplished . ib.
under their present trials, there is in-
7. We may receive the promises, as to cluded a fervent desire after heaven,
the comfort and benefit of them, when
and the enjoyment of God therein ib. .
we do not actually receive the things 4. This is the greatest privilege, honour,
promised . . . . . ib. .
advantage, and security, that any can
8. As our privileges in the enjoyment of
be made partakers of, that God will
the promises are above theirs under
bear the name and title of their God ib. .
the old testament, so our faith, thank-

5. God's owning of believers as his, and
fulness, and obedience, ought to excel
of himself to be their God, is an abun-
theirs also ib.
dant recompense of all the hardships
9. No distance time or place can
of
which they undergo in their pilgri-
weaken faith, as unto the accomplish- 439
mage . . .• .
ment of divine promises . . 429 .
6. Divine Wisdom hath so ordered the
10. Quiet waiting for the accomplishment
relation between God and the church,
of promises at a great distance, and
that that which is in itself an infinite
which most probably will not be in our
condescension in God, and a reproach
days, is an eminent fruit of faith . ib.
unto him in the wicked idolatrous
11. This firm persuasion of the truth of
world, should also be his glory and
God in the accomplishment of his pro- honour, wherein he is well pleased 440 .
mises unto us, upon a discovery of their

7. Where God, in a way of sovereign
worth and excellency, is the second act
grace, so infinitely condescends, as to
of faith, wherein the life of it doth
take any into covenant with himself, so
principally consist . . . ib.
as that he may be justly styled their
12. This avowed renunciation of all other
God, he will make them to be such as
things besides Christ in the promise,
shall be a glory to himself . . ib.
and the good-will of God in him, as to
8. We may see the woeful condition of
the repose of any trust or confidence in
them who are ashamed to be called his
them for our rest and satisfaction, is an
people, and make that name a term of
walk with God ....

eminent act of that faith whereby we
431
9.
reproach unto others .
Eternal rest and glory are made sure

.
for all believers, in the eternal purpose

. ib.
Verse 14.
of the will of God, and his actual
1. This the genuine and proper way of
is preparation of them by grace . .441
interpreting the Scripture, when from
the words themselves, considered with Verses 17—19.
relation unto the persons speaking of
1. God alone knows how to ascribe work
them, and to all their circumstances,
we declare what
mind and sense
was
....
their determinate
432
2.
of grace received ....
and duty proportionate unto the strength
Ofttimes God reserves great trials for a

442
well exercised faith . . . ib. .

Verse 15.
3. Faith'must be tried and, of all graces,
;
1. It is in the nature of faith to mortify it is most suited unto trial . . 445 .
not only corrupt and sinful lusts, but 4. God proportions trials for the most
our natural affections, and their most part unto the strength of faith . ib. .
vehement inclinations, though in them- 5. Great trials in believers are an evi-

selves innocent, they are any way
if dence of great faith in them, though
uncompliant with duties of obedience not understood either by themselves or
to the commands of God . . . 434 others, before such trials . . . ib.
2. When the hearts and minds of be- 6. Trials are the only touchstone of faith,
lievers are fixed on things spiritual and without which men must want the best
heavenly, it will take them off from in- evidence of its sincerity and efficacy,
CONTENTS.
DocruiNE. Page. Doctrine. Page.
and the best way of testifying it unto city, we can
never abide in a comfort-
others 445 able course of obedience . . . 452
'»
We ought not be afraid of trials,
to 4. This is the glory of faith, that it can
i -cause of the admirable advantages of spiritually compose the soul in the
and by them
faith in . . . ib. midst of all storms and temptations,
8. Let them be jealous over themselves, under darkness as unto events . . ib.
who have had no especial instances of 5. In any surprisal, with seemingly insu-
the trial of their faith . . . ib. perable difficulties, it is our duty im-
9.
10.
True faith, being
sue be victorious
Where there is
....
tried, will
a divine command,
in the 13-
ib. 6.
mediately to set faith at work
There may sometimes, through God's
providential disposal of all things, be
. . ib.
evidencing itself to our consciences so an appearance of such an opposition

to be, it is the wisdom and duty of and inconsistency between his com-
faith to close its eyes against whatso- mands and promises, as nothing but
ever seems insuperable in difficulties, faith bowing the soul unto divine sove-
or inextricable in consequents . . 446 reignty can reconcile . . . 453
11. Divine revelations did give such an
evidence of their being immediately Verse 19.
from God received them,
to those who 1. It is good for us to have our faith
that though in all things they contra-
dicted their reason and interest, yet
they received them without any hesi- 2.
firmly built
of religion
We
.....
on the fundamental articles
ought to remember the privileges

ib.
tation ib. and advantages that Abraham obtained

12. The
great glory and commendation on the trial, exercise, and victory of
of the faith of Abraham consisted in his faith 456
this, that without all dispute, hesita- 3. Faith obtaining the victory in great
tion, or rational consideration of objec- trials (as suffering for the truth) and
tions to the contrary, by a pure act of carrying us through difficult duties of
his will, he complied with the autho- obedience, shall have a reward even
rity of God 447 in this life, in many unspeakable spiri-
13. It is a privilege and advantage to tual privileges and advantages . . ib.
have an offering of price to offer to
God,
14. Obedience
if he call for
begun
it
in
...
faith, without
ib.
4. The example
liarly
Abraham was pecu-
of
cogent unto the Hebrews, who
gloried in being the children of Abra-
any reserves, but with a sincere inten- ham, from whom
they derived all their
tion to fulfil the whole work of it, is privileges and advantages . . ib.
15.
accepted with God as
lutely complete
The power of faith in its conflict with
....
if it were abso-
ib.
5. If we are children of Abraham, we
have no reason to expect an exemption
from the greatest trials . .457 .
and conquest over natural affections,

when their unavoidable bent and incli- Verse 20.
nations are contrary to the will of God, 1. The failure, error, or mistake, of any
whereby they are exposed to receive one leading person, with respect unto
impressions from temptations, is an divine promises and their accomplish-
eminent part of its glory, and a blessed ment, may be of dangerous consequence
evidence of its sincerity . . . 449 unto others 459
Verse 18. Verse 21.
1. In great and inextricable difficulties, 1. It is an eminent mercy, when faith not

it is the duty, wisdom, and nature of only holds out to the end, but waxeth
faith, to fix itself on the immense pro- strong towards the last conflict with
perties of the divine nature, whereby death 463
2.
itcan effect things inconceivable and
incomprehensible
God may
452 ....
justly require the assent and
2. It is so also, to be able by faith in the
close of our pilgrimage to recapitulate
all the passages of our lives, in mercies,
confidence of faith unto all things trials, afflictions, so as to give glory to
which infinite power and wisdom can God with respect to them all . . ib.
effect, though we can
neither see, nor 3. That which enlivens and encourageth
understand, nor comprehend the way faith as to all other things, is a pecu-
whereby it may be accomplished . ib. liar respect to the angel, the Redeemer,
3. God's dealings with his church some- by whom all grace and mercy is com-
times are such, as that, unless we shut municated to us . . . . ib.
our eyes and stop our ears unto all ob- 4. It is our duty so to live in the con-
jections and temptations against his stant exercise of faith, as that we may
promises, opening them only unto di- be ready and strong in it when we are
vine sovereignty, wisdom, and vera- dying . . . . . , ib,
VOL. IV.
;
CONTENTS.
5. Though we should
a peculiar dying season, when death
is
in its near approach, which requires

is
die daily, yet there
3.
thereunto .....
son with the duties which are proper
It is a blessed thing to have the prin-

477
peculiar actings of faith 463 ciples of true religion fixed in the

6. In all acts of divine worship, whether minds of children, and their affections
solemn or occasional, it is our duty to engaged to them, before they are ex-
dispose our bodies into such a posture posed to temptations from learning,
of reverence, as may represent the in- wisdom, wealth, or preferment 479 . .
ward frame of our minds . 465 4. The token of God's covenant received
7. There is an allowance for the infirmi- in infancy, being duly considered, is
ties of age and sickness, in our outward the most effectual means to preserve
deportment in divine worship, so as persons in the profession of true reli-
•
that there be no indulgence to sloth or gion, against apostasy by outward
custom, but that an evidence of a due temptations . . . . . ib.
reverence of God and holy things be 5. The work of faith in all ages of the
preserved , . . • . ib. church, as to its nature, efficacy, and
the method of its actings, is uniform
Verse 22. and the same 480
1. It is of great use unto the edification Verse 25.
of the church, that such believers as
1. Let no man be offended at the low,
have been eminent in profession,
should, at dying, testify their
their
faith in the promises of God . . 466
2.
church at any time ....
mean, persecuted condition of the
The sovereign wisdom of God, in dis-

481
2. Joseph, after his trial of all that this
posing the outward state and condition
world could afford, when he was dying,
3.
chose the promise for his lot and por-
tion
No
. .
interposition of difficulties ought

. . • -467 submitted
3. It is
to
certain there
....
of his people in this world, is to be
is somewhat con-
. ib.
tained in this titleand privilege of

to weaken our faith, as unto the ac-
complishment of the promises of God 468 being the people ofGod, that is infi-
nitely above all outward things that
Verse 23. may be enjoyed in this world, and

which doth inexpressibly outbalance
Where an agreement between
there is all the evils that are in it . . ib.
husband and and the fear

wife, in faith 4. The church, in all its distresses, is ten
of the Lord, it makes way unto a thousand times more honourable than
blessed success in all their duties any other society of men in the world ;
when it is otherwise, nothing suc- they are the people of God . . ib.
ceeds unto their comfort . . .471 5. In a time of great temptations, espe-
2. When difficult duties befal persons in cially from furious persecutors, a se-
that relation, it is their wisdom each date consideration of the true nature
to apply themselves unto that part of all things wherein we are concerned,
and share of
suited for
it
.....which they are best

ib.
and their circumstances on every hand,
is necessary to enable us unto a right
3. This is the height of persecution, when
private houses are searched by bloody
officers, to execute tyrannical laws . 472 6.
of our duty
No
.....
choice of our lot and a due performance
profession will endure the trial in

484
4. It is well when any thing of eminence a time of persecution, but such as pro-
in our children doth so engage our af- ceeds from a determinate choice of
fections unto them, as to make them adhering unto Christ and the gospel,
useful and subservient unto diligence with a refusal and rejection of what-
in disposing of them unto the glory of ever stands in competition with them,
God . . . . • .473 on a due consideration of the respective
5. The rage of men, and the faith of the natures and ends of the things pro-
church, shall work out the accom-
plishment of God's counsels and pro-
mises, unto his glory, from under all
the other .....
posed unto us on the one hand and
7. Moses chose to be afflicted with the

ib.
perplexities and difficulties that may people of God, and so must every one
arise in opposition unto
Verses 24—26.
it . . 175
vantage ......
do, who will be of them unto his ad-
8. Men fearfully delude themselves in

ib.
1. Whatever be the privileges of any, the choice they make about profession
whatever be their work or office, it is in times of persecution . . . 485
by faith alone that they must live to
Verse 26.
God, and obtain acceptance with him 476
2. It is good to fill up every age and sea- 1. Reproach hath, in all ages, from the
CONTENTS.
Doctrink. Page. Doctrine. Page.
beginning
Christ,
of
and
of
all
the world,
the sincere professors
him, which in God's es-
faith in
attended gives us security from him that hath
the power of death
4. God hath always instruments in rea-
....497
teem is upon his account 487 . . diness to execute the severest of his
2. Let the things of this world be in-
creased and multiplied into the great-
est measures and degrees imaginable,
security ......
judgments on sinners, in their greatest
5. Such is the great power and activity

498
italters not their kind . . . ib. of these fiery ministering spirits, as

3. There an all-satisfactory fulness in
is that in the shortest space of time ima-
spiritual things,even when the enjoy- - ginable, they can execute the judg-
ment of them is under reproach and ments of God on whole nations, as
persecution, unto all the true ends of well and as easily as on private persons ib.
the blessedness of men . . . 488 6. Unless we are sprinkled with the
4. Such signal exemplifications of the blood of Christ our paschal Lamb, no
nature and efficacy of faith in others,
especially when victorious against
mighty oppositions, as they were in
other privilege can secure us from
eternal destruction .... 499
Moses, are high encouragements unto Verse 29.

us, unto the like exercise of it in the
like circumstances
5. It is our duty, in the whole course of
....
489
1. Where God engageth his
promise, there is nothing so difficult,
word and
nothing so remote from the rational

our faith and obedience, to have res-
apprehensions of men, but he may
6. It
reward
is faith
......
pect unto the future recompence of
can carry us
only that
ib.
righteously require our faith and trust
in him therein
2. Faith will find a
.
way through a sea

. . .501
of
through the difficulties, trials, and
difficulties, under thecal! of God . ib.
persecutions which we may be called
.
3. There is no trial, no difficulty, that

unto for the sake and name of Christ 490
the church can be called unto, but
7. Faith in exercise will carry us safely
that there are examples on record of
and securely through all the trials
the power of faith in working out its
which we have to undergo for Christ
deliverance . . . . • ib.
and the gospel . . . . ib.
4. God knows how to secure impenitent
8. Faith highly rational in
is all its acts
sinners unto their appointed destruc-
of obedience towards God . . 491
by giving them up unto hardness
tion,
Verse 27. of heart, and an obstinate continuance

in their sins, against all warnings and
1. In all duties, especially such as are
means of repentance . . 502 .
attended with great difficulties and

5. God doth not give up any in a judi-
dangers, it is the wisdom of believers
ciary way unto sin, but it is a punish-
to take care, not only that the works
ment for preceding sins, and as a
of them be good in themselves, but
2.
their
Even
....
that they have a just and due call to
performance
the wrath of the greatest kings
493
6.
destruction .....
means to bring on them total ruin and
Let us not wonder that we see men in

503
the world, obstinate in foolish counsels

is to be disregarded, if it lie against
and undertakings, tending unto their
our duty towards God . . ib. .
3. There is an heroic frame of mind and

own inevitable ruin, seeing probably
they are under judiciary hardness from
spiritual fortitude required to the due
discharge of our callings in times of
God H>.
4.
produce ......
danger, which faith in
There is nothing insuperable to faith,

exercise will
ib.
7. There is blinding, hardening
no such
lust in the minds or hearts of men, as
.....
hatred of the people of God, and desire
of their ruin ib.
while it can keep a clear view of the
power of God, and his faithfulness in
8. When the oppressors of the church
are nearest unto their ruin, they com-
his promises 494
monly rage most, and are most obsti-
Verse 28. nate in their bloody persecutions . ib.
1. There is always an especial exercise

of faith required unto the due observ-
Verse 30.
ance of a sacramental ordinance . 497 Faith will embrace and make use of
1.
2. Whatever is not sprinkled with the means divinely prescribed, though it
blood of Christ the Lamb of God, who be not able to discern the effective in-
was slain and sacrificed for us, is ex- fluence of them unto the end aimed at 505
posed unto destruction from the anger 2. Faith will cast down walls and strong
and displeasure of God . . . ib. towers, that lie in the way of the work
3. It is the blood of Christ alone which of God ib.
C 2
.
CONTENTS.
Verse 31. 2. That faith that hath stopped the mouths
of lions, can restrain, disappoint, and
1. Although unbelief be not the only
stop the rage of the most savage op-
destroying sin, (for the wages of every
pressors and persecutors of the church 517
sin is death, and many are accompa-
nied with peculiar provocations,) yet Verses 34, 35.
it is the only sin which makes eternal
1. It is the wisdom and duty
of faith, to
destruction inevitable and remediless 507
apply lawful ways and
itself to all
2. Where there are means granted of the
means of deliverance from danger . 519
revelation of God and his will, it is
unbelief that is the greatest and most
2. We
ought to exercise faith about tem-
poral mercies, as they are ofttimes
provoking and from whence God
sin,
received by it, and given in on the
is glorified in his severest judgments ib.
account of it ib.
3. Where this revelation of the mind and
will of God is most open, full, and
Verses 35—37.
evident, and the means of it are most
express, and suited unto the communi- 1 It belongs unto the sovereign pleasure
cation of the knowledge of it, there is of God, to dispose of the outward state
the highest aggravation of unbelief . ib. and condition of the church, as unto
its seasons of prosperity and persecu-
4. Every thing which God designs as an
ordinance to bring men unto repent- tion 521
ance, ought to be diligently attended 2. Those whose lot falleth in the times of
to, and complied withal, seeing the greatest distress or sufferings, are no
neglect of it or of the call of God there- less accepted with him than those who
in, shall be severely revenged .
5. It is in the nature of true, real, saving

faith, immediately, or at its first op-
. ib.
success ......
enjoy the highest terrene
3. Sufferings will stir us up unto the ex-

felicity
ib.
and
portunity, to declare and protest itself ercise of faith on the most difficult ob-
in confession before men . . . 508 jects of it, and bring in the comforts
6. Separation from the cause and inte- of them into our souls . . . 526
rest of the world, is required in all
believers, and will accompany true Verse 36.
•faith wherever it is . . , . 50.9 1. There may be sufferings sufficient for
the of the faith of the church,
trial
Verse
1. It
mation
is
32.
prudence in the confir-

requisite
of important truths, to give
when
....
the world is restrained from
blood and death 527
them a full proof and demonstration, Verse 87.

and yet not to multiply arguments and 1. No instruments of cruelty, no inven-
testimonies beyond what is necessary, tions of the devil or the world, no ter-
which serves only to divert the mind rible preparations of death that is, no ;
be confirmed .....
from attending unto the truth itself to
2. It is not the dignity of the person that

512
endeavours of the gates of hell, shall
......
ever prevail against the faith of God's
elect 530
gives efficacy unto faith, but it is faith 2. It is no small degree of suffering, for
that makes the person accepted . 514 men, by law or violence, to be driven
3. Neither the guilt of sin nor the sense from those places of their own habita-
of it should hinder us from acting faith tion,which the providence of God,
4.
thereunto .....
on God in Christ, when we are called
True faith will save great sinners .

ib.
ib. 3.
allotted unto
He
them
will be deceived,
....
and all just right among men, have
who at any time,

ib.
5. There is nothing so great or difficult, under a sincere profession of the gos-

or seemingly insuperable, no discou- pel, looks for any other, any better
ragement so great from a sense of our treatment or entertainment in the world,
own unworthiness by sin, nor opposi- than reproaches, defamations, revilings,
tion arising against us from both of threatenings, contempt . . . 533
them in conjunction, that should hin-
der us from believing, and from the Verse 38.
exercise of faith in all things, when 1. Let the world think as well, as highly,
we are called thereunto . . . ib.
as proudly of itself as it pleaseth, when
it persecutes, it is base and unworthy
Averse 33.
of the society of true believers, and of
1. There
way
is nothing that can lie in the
of the accomplishment of any of

God's promises, but it is conquerable 2.
nied ......
the mercies wherewith it is accompa-
God's esteem of his people is never the

534
by faith 517 les3 for their outward sufferings and

CONTENTS.
calamities, whatever the world judgeth own concern in them, and what we
of them 634 are instructed by them . . . . 546
3. Ofttimes it is better, and more safe for 2. God hath not only made provision,
the saints of God, to be in the wilder- but plentiful provision, in the Scrip-
ness among the beasts of the field, than ture, for the strengthening of our faith,
in a savage world, inflamed by the and for our encouragement unto duty ib<
devil into rage and persecution . 535 3. It is an honour that God puts on his
4. Though the world may prevail to drive saints departed, especially such as suf-
the church into the wilderness, to the fered and died for the truth, that even
ruin of all public profession in their after their death they shall be wit-
own apprehension, yet it shall be there nesses unto faith and obedience in all
preserved unto the appointed season of generations . . . . . ib.
its deliverance . . . . ib. 4. To our profession whilst we
faint in
5. It becomes us to be filled with thoughts are encompassed with such a cloud of
of, and affections unto, spiritual things,
to labour for an anticipation of glory,
that we faint not in the consideration
.......
witnesses, is a great aggravation of our
sin
5. Universal mortification of sin is the
ib.
of the evils that may befal us on the best preparative, preservative, and se-
account of the gospel ib. curity, for constancy in profession in a
time of and persecution
trial . . 553
Verses 39, 40. 6. Whereas the nature of indwelling sin,
1. It is our duty, not only to believe that at such seasons, is to work by unbelief,
we may be justified before God, but so towards a departure from the living
to evidence our faith by the fruits of it, God, or to the relinquishment of the
as that we may
obtain a good report, gospel, and the profession of it, we
or be justified before men . 536 . ought to be continually on our watch
1. The
Verse 40.
and times of
disposal of the states 1.
wards that end
The way whereby
....
against all its arguings and actings to-
this sin principally

ib.
the church, as unto the communication manifests itself, is by the clogs and hin-
of light, grace, and privileges, depends drances which it puts upon us in the
merely on the sovereign pleasure and constant course of our obedience . ib.
2.
preparation in ....
will of God, and not on any merit or
man
Though God gives more light and grace
539
8. The reward that is proposed at the end
of this race, is every way worthy of all
the pains, diligence, and patience, that
unto the church in one season than in are to be taken and exercised in the
another, yet in every season he gives attainment of it . . . . 556
that which is sufficient to guide be-
lievers in their faith and obedience
Verse 2.
unto eternal life . . . . ib. 1. The foundation of our stability in the

3. It is the duty of believers, in every faith,and profession of the gospel in
state of the church, to make use of and times of trial and suffering, is a con-
improve the spiritual provision that stant looking unto Christ, with expec-
God hath made for them ; always re- tation of aid and assistance . . 558
membering, that unto whom much is 2. It a mighty encouragement unto
is
given, of them much is required . 540 constancy and perseverance in believ-

4. God measures out unto all his people ing, that he in whom we do believe is
their portion in service, sufferings, pri- the author and finisher of our faith . 559
vileges, and rewards, according to his 3. The exercise of faith on Christ, to
own goodpleasure . . . .541 enable us unto perseverance under dif-
5. It is Christ alone who was to give, ficulties and persecutions, respects him
and who alone could give, perfection as a Saviour and a sufferer, as the ad-
or consummation unto the church . ib. thor and finisher of faith itself . . ib.
6. All the outward glorious worship of 4. Herein is the Lord Christ our great
the Old Testament had no perfection example, in that he was influenced,
in it, and so no glory, comparatively and acted in all that he did and suffer-
unto that which is brought in by the ed, by a continual respect unto the
gospel ih. glory of God, and the salvation of the
7. All perfection, all consummation, is in church 561
Christ alone ib. 5. If we duly propose these things unto
ourselves in all our sufferings, as they
CHAPTER XII. are set before us in the Scripture, we
1. In all examples
Verse 1.
set before us in Scrip- 6.

shall not
weary of them
faint
.....
under them, nor be
This blessed frame of mind in our Lord

ib.
ture, we are diligently to consider our Jesus in all his sufferings, is that which
.
CONTENTS.
the apostle proposeth for our encou- ferings,and the disposal of them, as
ragement, and unto our imitation . 562 unto times and seasons, is in the hand
7. If he went so through his suffering, of God .568
and was victorious in the issue, we 2. It is highly dishonourable to faint in
also may do so in ours, through his the cause of Christ and the gospel, un-
assistance, who is the author and finisher der lesser sufferings, when we know
of our faith . ib. there are greater to be undergone, by
......
. . . .
8. We have in this instance the highest ourselves and others, on the same ac-
proof, that faith can conquer both pain count ib.
and shame . . . . . ib. 3. Signal diligence and watchfulness is
9. We should neither think strange of required in our profession of the gos-

them, nor fear them on the account of
our profession of the gospel, seeing the
Lord Jesus hath gone before in the 4.
pel, considering
to conflict withal ....
what enemy we have
It is an honourable warfare, to be en-

569
conflict with them, and conquest of gaged against such an enemy as sin is 570
them ib. 5. Though the world cannot, or will not,
yet Christians can distinguish between
Verse 3. resisting the authority of men, whereof
1. Such things may befal us in the way they are unjustly accused ; and the
of our profession of the gospel, as are resistance of sin, under a pretence of
in themselves apt to weary and burden that authority, by refusing a compliance
us, so as to solicit our minds to a relin- with it ib.
quishment of it . . . . 565 6. There is no room for sloth or negli-

2. When we begin to be heartless, de- gence in this conflict ..ib. ••
sponding, and weary of our sufferings, 7. They do but deceive themselves, who
it is a dangerous disposition of mind, hope to preserve their faith in times of
3.
gospel
We
......
tending towards a defection from the
ought to watch against nothing

ib.
trial, without the utmost watchful dili-
sions of sin .....

gence against the assaults and impres-
ib.
more diligently, than the insensible 8. The vigour of our minds, in the con-
gradual prevailing of such a frame in stant exercise of spiritual strength, is
us, if we intend to be faithful to the required hereunto . . . . ib.
end ib. 9. Without this, we shall be surprised,

4. If we design perseverance in a time of
trouble and persecution, it is both our
wisdom and our duty to keep up faith 10.
enemy ......
wounded, and at last destroyed by our
They that would abide faithful in their

ib.
to a vigorous exercise, the want vvhereof profession in times of trial, ought con-
the fainting in our minds
is . . 566 stantly to bear in mind, and be armed
5. The malicious contradiction of wicked against the worst of evils that they may
priests, scribes, and pbarisees, against be called unto, on the account thereof ib.
the truth, and those that profess it on
Vehse 5.
the account thereof, is suited to make
them faint, if not opposed by vigorous 1. This is a blessed effect of divine wis-
acting of faith on Christ, and a due dom, that the sufferings which we un-
6. Whoever they
.....
consideration of his sufferings in the
same kind
are, who by their con-
567
dergo from men for the profession of
the gospel, shall be also chastisements
of love from God, to our spiritual ad-
tradictions unto the truth, and them vantage . . . . . .571
that do profess it, do stir up persecu- 2. The gospel never requires our suffer-
tion against them, let them pretend ing, but if we examine ourselves, we
what they will of righteousness, they shall find that we stand in need of the
are sinners, and that in such a degree, divine chastisement in it . . . ib.
as to be obnoxious to eternal death . ib. 3. When, by the wisdom of God, we can
7. If our minds grow weak, through are- discern, that what we suffer on the one
mission of the vigorous acting of faith, hand is for the glory of God and the
in a time of great contradiction unto gospel, and on the other is necessary
our profession, they will quickly grow to our own sanctification, we shall be
8.
recovered
The
.....
weary, so as to give over, if not timely
constant consideration of Christ

ib.
4.
verance
Where there
......
prevailed with to patience and perse-
is sincerity in faith and

ib.
in his sufferings, is the best means to obedience, let not men despond if they
keep up faith unto its due exercise in find themselves called to suffer for the
all times of trial . . . . ib, gospel, when they seem to be unfit and
unprepared for it, seeing it is the de-
Vehse 4.
sign ofGod by those sufferings, where-
1. The proportioning the degrees of suf- unto they are called on a public ac-
CONTENTS.
Doctrine. Page. Doctrine. P.
count, to purify and cleanse them from
their present evil frames . . .571
5. The want of a diligent consideration of 8.
dom therein,
chastisement
No
.....
and not
particular person hath any reason

faint under his
>18
the provision that God hath made in to complain of his portion in chastise-
the Scripture, for our encouragement ment, seeing this is the way of God's
to duty and comfort under difficulties, dealing with all his children ib.
a sinful forgetfulness, and is of dan-

is
gerous consequence to our souls 572 .

Verse 7.
6. Usually God gives to believers the most 1.Afflictions or chastisements are no
evident pledges of their adoption, when pledges of our adoption, but when and
their afflictions
7. It is
....
they are in their sufferings, and under
a tender case to be under troubles

574
where they are endured with patience 581
2. It is the internal frame of heart and
mind under chastisements, that lets in
and afflictions, which requires our ut- and receives a sense of God's design
most diligence, watchfulness, and care and intention towards us in them ib. .
about it 575 3. This way of dealing becomes the rela-

8. When God's chastisements in our tion between God and believers, as
troubles and afflictions are reproofs father and children namely, that he
;
also, when he gives us a sense in them

of his displeasure against our sins, and
we are reproved by him ; yet even
it patiently ....
should chastise, and they should bear
. ib.
then he requires of us that we should Verse 8.

not faint nor despond, but cheerfully 1. There are no sons of God, no real par-
apply ourselves unto his mind and takers of adoption, that are without
9.
calls
A sense of God's displeasure against
our sins, and of his reproving us for
576
2. It
world ......
some crosses or chastisements in this
an act of spiritual wisdom, in all

is
583
them, is consistent with an evidence of our troubles, to find out and discern
our adoption, yea, may be an evidence divine paternal chastisements ; without
of it ib. which we shall never behave ourselves
10. A due consideration of this sacred well under them, nor obtain any advan-
truth, namely, that all our troubles, tage by them ib.
persecutions, and afflictions, are divine 3. There are in the visible church, or
chastisements and reproofs, whereby among professors, some that have no
God evidenceth unto us our adoption, right unto the heavenly inheritance . ib.
and that he instructs us for our advan- 4. The joyous state of freedom from af-
tage, is an effectual means to preserve such as
fliction is we ought always to
the end of our trials ....

us in patience and perseverance unto
ib.
watch over with great jealousy, lest it
should be a leaving of us out of the
discipline of the family of God. . ib.
Verse 6.
In all our afflictions, the resignation of

Verses 9, 10.
1.
ourselves unto the sovereign pleasure, 1. It the duty of parents to chastise
is
infinite wisdom, and goodness of God, their children, if need be, and of chil-
is the only means or way of preserving dren to submit thereto . . . 585
2.
of duty
Love
......
us from fainting, weariness, or neglect
antecedent unto chastening

is ib. .
577
2. It is good for us to have had the expe-
rience of a reverential submission unto
paternal chastisements, as from whence
3. Chastising is an effect of his love . 578 we may be convinced of the equity
4. Unto chastisement is required, that
the person chastised be in a state where-
in there is sin, or that he be a sinner ib. . 3.
and necessity of submission unto God
in all our afflictions
No man
....
can understand the benefit of
ib.
5. Divine love and chastening are inse- divine chastisement, who understands
parable
(as it doth
.
many
.
6. Where chastisement evidenceth itself

ways, with respect
ib. .
God's holiness .....

not the excellency of a participation of
4. If, under chastisements, we find not

587
unto God the author of it, and those an increase of holiness in some espe-
that are chastised) not to be penal, it cial instances or degrees, they are ut-
is a broad seal set to the patent of our terly lost ; we have nothing but the
adoption ib. trouble and sorrow of them . . ib.
7. This being the way and manner of 5. There can be no greater pledge nor
God's dealing with his children, there evidence of divine love in affliction
is all the reason in the world why we than this, that God designs by them to
should acquiesce in his sovereign wis- make us partakers of his holiness, to
CONTENTS.
more like him .....

bring us nearer to him, and make us
587
liar manner, namely, that we ought to
confirm our minds against all discou-
ragements and despondencies under
Verse 11.
our sufferings and afflictions, by the
1. When God designeth any thing as a consideration of God's design in them,
chastisement, it is in vain to endeavour
to keep off a sense of it
matter of sorrow to us
it shall be a
.
:
. . 589 5.
give to them
The recovery
.....
and the blessed success which he will
594
of this frame, or the res-
2. Not to take in a sense of sorrow in af- toration of our
spiritual hands and
fliction, is, through stout-heartedness, knees former vigour, is by stir-
to their
to despise the chastening of the Lord . ib. ring up all grace to its due exercise,
3. The sorrow which accompanies chas-
tisement, is that which the apostle
terms \vrrn Kara ©eov, 2 Cor. vii. 9, 1 0. ib.
sloth in this frame ....
which is torpid and desponding under
ib.
4. The nature and end of afflictions are Verse 13.

not to be measured by our present our duty not only
1. It is to be found in
sense Gf them . . . . . ib.
the ways of God in general, but to
5. All the trouble of afflictions is but for take care that we walk carefully, cir-
the present at most, but for the little cumspectly, uprightly, and diligently
while which we are to continue in this in them 596
world 590 2. To make halts or baulks in our way of
6. Those who cannot see an excellency in profession, or crooked paths in neglect
the abounding of the fruits of righteous-
of duty, or compliances with the world
ness, can never apprehend that there is
in time of trials and persecution, is an
either good or benefit in chastisements 591
evidence of an evil frame of heart, and
7. We can never find any benefit in chas- of a dangerous state or condition . ib.
tisements, unless we are exercised by A
3. or doubtfulness, in or
hesitation,
them, that is, unless all our graces are about important doctrines of truth, will
exercise
8. It is
......
stirred up by them to a holy constant
the fruit of righteousness alone

ib.
4.
make men lame, weak, and
their profession ....
Those who are so, are disposed to a
infirm in
598
that will bring in peace to us, that will total defection from the truth, and are
give us a sense of peace with God, ready on all occasions to go out of the
far as is possible ....

peace in ourselves and with others, so
9. Grace in afflictions will at length pre-

592 5.
way
Every vicious habit
defect in
of mind, every
ib.
or neglect of duty,
light,
vail, quietly to compose the mind un-
every want of stirring up grace unto
der the storm raised by them, and give make men lame and halt
exercise, will
rest, with peace to the soul . . ib.
in profession, and easy to be turned
10. Herein lies the wisdom of faith in
aside with difficulties and oppositions ib.
this matter, not to pass a judgment on
6. When we see persons in such a state,
chastisements from the present sense we it is our duty to be very careful so to
have of what is evil and dolorous in behave ourselves, as not to give any
them, but from their end and use, occasion to their farther miscarriages.
which are blessed and glorious . . ib.
but rather to endeavour their healing ib.
Verses 12, 13.

7. The best way whereby this may be
done, is by making visible and plain to
1. It is the duty of all faithful ministers them our own faith, resolution, cou-
of the gospel, to consider diligently rage, and constancy, in a way of obe-
what failures or temptations their flocks dience becoming the gospel . . ib.
are liable or exposed to, so as to apply 8. The negligent walking of those pro-
suitable means for their preservation 593 fessors who are sound in the faith, their
2. Despondency is the great evil which, weakness and pusillanimity in times of
in all our sufferings and afflictions, we trial, their want of making straight
are with all intention of mind to watch paths to their feet in visible holiness,
against 594 is a great means of turning aside those
3. We do well to are
pity men who that are lame, weak, and halting . ib.
weary, and fainting in their courage, 9. It is good to deal with, and endeavour
and under their burdens ; but we are the healing of such lame halters, whilst
to be no way gentle towards ourselves, they are yet in the way . . ib.
in our spiritual weariness and decays,
because we have continued supplies of Verse 14.
4.
in a due manner
This exhortation is
....
strength ready for us, if we use them
given us in a pecu-
ib. 1. A frame and disposition of seeking
peace with all men, is eminently suited
CONTENTS.
Doctiune.' Page. Doctrine. Pagf.
unto the doctrine and grace of the gos- Verses 16, 17.
pel 600 1. That church which tolerates in its
2. They are much mistaken in the Lord
communion men living in such gross
Christ, who hope to see him hereafter
sins as fornication, has utteriy, as unto
unholy state
3. If this doctrine
....
in glory, and live and die here in an
be true, that without

601
its discipline,
of the gospel
departed from the rule
. . . . . 609
no roan shall see the Lord,
holiness
the case will be hard at last with a
2. Apostatizing
sins of uncleanness
3. Evil examples proposed
....
professors are
in Scripture
prone to
ib.
multitude of popes, cardinals, and pre-

light, divested of all colours and pre-
lates, who pretend that they have the
tences, laid open in their roots and
opening of the door into his presence
causes, are efficacious warnings unto
committed unto them . . . ib.
believers to abstain from all occasions
4. We may follow peace with men, and
leading unto the like evils, and much
not attain it; but if we follow holi-
more from the evils themselves . . 612
ness, we shall as assuredly see the
4. Where there is in any a latent predo-
Lord, as without it we shall come minant principle of profaneness, a sud-
short of this enjoyment . . . ib.
den temptation or trial will let it out
6. The same means is to be used for the
unto the greatest evils . . . ib.
securing of our present perseverance,
5. This principle of profaneness, in pre-
holiness ......
and of our future blessedness ; namely,
ib.
ferring the morsels of this world before
the birth-right privileges of the church,
is that which at this day threatens the
Verse 15.
present ruin of religion . . ib. .
1. The grace, love, and good-will of God,

in the adoption, justification, sanctifi- Verse 17.
cation, and glorification of believers, is
1. The example of Esau all hopes cuts off
proposed unto all in the gospel, as that
from outward privileges, where there is
which may infallibly be attained in
an inward profaneness of heart . . 616
the due use of the means thereunto
2. Profane apostates have a limited sea-
2.
Christ Jesus ....
appointed, namely, sincere faith in
The outward profession of the gospel,

604
3.
son only, wherein the recovery of the
blessing
The
is
severity of
possible
God
.
with
in dealing
. . . ib.
with the performance of the duties,

apostates, is a blessed ordinance for
and enjoyment of the privileges there-
the preservation of them that believe,
unto belonging, will not of themselves
and the edification of the whole church ib.
instate any man in the grace of God,
4. Sin may be the occasion of great sor-
or in an assured interest therein
3. There is no man, who, under the pro-
fession of the gospel, comes short of
. ib.
row, where there is no sorrow for sin,
as it was with Esau
5. No man knows whereunto a delibe-
.... ib.
obtaining the grace and favour of God,

may lead him, nor what will
4.
own sin .....
but it is by reason of himself and his
Negligence and missing of op-

sloth,
ib.
6.
rate sin
be the event of it . . .
Profaneness, and despising spiritual

privileges, is a sin that God at one
. ib.
portunities and love of sin, all pro-

ceeding from unbelief, are the only
causes why men, under the profession
time or other will
against ......
7. Stedfastness in faith, with submission
testify his severity
ib*
5.
God
The
.....
of the gospel, do fail of the grace of
root of apostasy from God, and

ib.
unto the will of God, will establish
the soul in those duties which are most
irksome unto flesh and blood . . ib.
the profession of the gospel, may abide
invisibly in professing churches . 606 Verses 18, 19.
gressive
7. It is
......
6. Spiritual evils in churches are pro-
the duty of churches, what in

ib. 1. A view of God as a judge, represented
in fireand blackness, will fill the souls
8.
them lies, to prevent their own trouble,
as well as the ruin of others .
There is a latent disposition in negli-

607
2.
terror
Where God
......
of convinced sinners with dread and
answer the
calls sinners to
626
gent professors to receive infection by law, there is no avoiding of an appear-

spiritual defilements, if they are not ance the terrible summons and cita-
:
9.
watched against .
Church-inspection is a blessed ordi-

nance and duty, which is designed by
. . . ib
will or not ...
tion will draw them out whether they
a blessed change to be removed

3. It is
. 628
Christ himself, as a means to prevent from the summons of the law, lo an-
these contagious evils in churches . ib. swer for the guilt of sin, unto the invi-
; .
CONTENTS
tation of the gospel, to come and accept participation of him, who is abso-
of mercy and pardon . . . 628 lutely so . . . ' • • 647
4. Let no man ever think
or hope to ap- 1 1 It is a glorious privilege to be brought
pear before God with confidence or unto this blessed society, this general
peace, unless he havean answer in assembly of the first-born . . . ib.
words of this
readiness unto all the 12. If we are come unto this assembly, it
law, all that it requires
of us . . 630 is our duty carefully to behave our-
5. No outward privilege, such as this

was, to hear the voice of God, is suf-
ficient of itself to preserve men from 13.
selves as
society
All contests
......
becomeththe members of this
about church-order,
ib.
such sins and rebellions as shall render state, interest, power with whom the
them obnoxious to divine displeasure 631 church is, are all vain, empty, fruit-
6. Then is the sinner utterly overwhelm- less, unprofitable, among those who
ed, when he hath a sense of the voice cannot evidence that they belong unto
of God
himself in the law . . ib. this general assembly • . . ib.
7. The speaking
of the law doth immedi- 14. Eternal election is the rule of the
ately discover the invincible necessity dispensation of effectual grace, to call
of a mediator between God and sinners ib. and collect an assembly of first-born
8. If the giving of the law was so full of unto God ib.
terror that the people could not bear it, 15. In Jesus Christ, believers are deli-
but apprehended that they must die, if vered from all discouraging dread and
God continued to speak it to them terror, in the consideration of God as a
what will be the execution of its curse judge 649
in a way of vengeance at the last day ? ib. 16. Suchthe preeminence of the gos-
is
pel state above that of the law, that

Verses 22—24.
whereas they of old were severely for-
1 . All pleas about church order, power, bidden to make any approach unto the
rights, and privileges, are useless, where outward signs of the presence of God,
2. It is
men
state
are not interested in this Sion-
our duty well to consider what

639
17.
we have now an
unto his throne
As
....
access with boldness
the greatest misery of unbelievers

ib.
sort of persons they ought to be, who is to be brought into the presence of
are meet to be denizens of this city of this Judge, so it is one of the greatest
3.
world
God
The church is the safest society in the
641
643
privileges of believers, that they
come unto him
18. Believers have an access to God, as
.... may
ib.
4. The church is the most honourable so- the judge of all, with all their causes
ciety in the world, for all the angels in and complaints . . . . ib.
heaven belong to it . . . ib. . 19. However dangerous and dreadful the
5. We may hence see the folly of that outward state of the church may be at
voluntary humility in worshipping of any time in the world, it may secure
angels, which the apostle condemns, itself of final success because therein
;
and which is openly practised in the

church of Rome . . .
6. It is the highest madness for any one

ib. .
20.
God is
have free access

The prospectof an eternal reward
....
judge alone, unto whom they
ib.
to pretend himself to be the head of the from God, as the righteous judge, is
church, as the pope doth, unless he the greatest support of faith in all pre-
assume also to himself to be the head sent distresses . . . . . ib.
of all the angels in heaven ; for they 21. A prospect by faith into the state of
all belong to the same church with the the souls of believers departed, is both
saints here below . . ib. . . a comfort against the fears of death,
7. The revelation of the glorious mystery and a support under all the troubles
of this general assembly, is one of the and distresses of this present life 651 .
most excellent preeminencies of the 22. This is the blessedness and safety of
gospel above the law . . . 646 the catholic church, that it is taken
8. Jesus Christ alone is absolutely the into such a covenant, and hath an in-
first-born, and heir of all . . 647
. terest in such a mediator of it, as are
9. Under the old testament, the promises able to save it unto the utmost . . 652
of Christ, and that he was to proceed 23. The true notion of faith for life and
from that people according to the flesh, salvation, is a coming unto Jesus, as
gave the title of sonship unto the
church of Israel ....
10. All the right and title of believers
ib.
the mediator of the new testament
24. It is the wisdom of faith to make use
of this mediator continually, in all
. ib.
under the old testament unto sonship, wherein we have to do with God . ib.
or the right of the first-born, arise 25. The glory, the safety, the preemi-
merely from their interest in him, and nence of the state of believers under
. '
CONTENTS.
Doctrine. Page. Doctrine. Page
the gospel, consists in this, that they the gospel among the nations of the
the new covenant ....

come therein to Jesus, the mediator of
26. The miserable, woeful condition, of

652
earth, seeing their gods and heavens
were to be shaken and removed there-
by 668
poor convinced sinners under the law,
and obnoxious unto the curse thereof, Verses 28, 29.
here set before us .
is . . . 654 1 Such is the nature and use of all di-
27. The blessed state of believers is also vine or theological truths, that the
represented unto us herein, and that teaching of them ought constantly to
not only in their deliverance from the be applied and improved to practice 671 .
law, but also in the glorious privileges 2. The privileges which believers receive
which they obtain by the gospel . 655 by the gospel are inconceivable . 673
28. We
have here a representation of the 3. Believers are not to be measured by
glory, beauty, and order of the invi- their outward state and appearance of
sible world, of the new creation, of the things in the world, but by the interest
spiritual catholic church . . ib. they have in that kingdom which it is
their Father's pleasure to give them . ib.
Verses 25—27. 4. It is assuredly their duty in all things
1. Unbelief under the preaching of the to behave themselves as becomes those
gospel, is the great, and in some re- who receive such privileges and dig-
spect the only damning sin, as being nity from God himself . . . ib.
accompanied with, yea, consisting in 5. The obligation from hence unto the
2.
the last and utmost
authority of God
There is
....contempt of the
and disobedience, a
in all sins
659
duty of serving God, is evident and
unavoidable . . . .
6. Spiritual things and mercies do con-

. ib.
3.
....
rejection of the authority of God, in
giving of the law
No sinner can escape divine venge-
661
stitute the
is
God
in
most glorious kingdom that
the world, even the kingdom of
674
ance, if he be tried and judged accord- 7. This is the only kingdom that never
ing to the law . . . . ib.
. shall, and never can be moved, how-
4. It the duty of the ministers of the
is ever hell and the world do rage against
gospel, diligently and effectually to it ib.
declare the nature of unbelief, with 8. Without grace we cannot serve God
the heinousness of its guilt above all at all 676
other sins whatsoever . . . 664 9. Without grace in actual exercise, we
5. It is the duty of ministers to declare cannot serve God acceptably . . ib,
the nature of unbelief, not only with 10. To have an increase in grace, as unto
respect to them who are open and its degrees and measures, and to keep
avowed unbelievers, to convince them in exercise in all duties of the ser-

it
of the danger wherein they are, but vice of God, is a duty required of be-
also to all professors whatever*; and to lievers, by virtue of all the gospel
maintain an especial sense of it on their privileges which they receive from God ib.
own minds and consciences . . ib. 11. This is the great apostolical canon for
6. This is the issue whereunto things are the due performance of divine worship,
:'
brought between God and sinners, namely, ' Let us have grace to do it
wherever the gospel is preached, name- all others are needless and superfluous ib.
ly, whether they will hear the Lord 12. However God takes us near unto
Christ, or turn away from him . . ib. himself in covenant, whereby he is our
7. The grace, goodness, and mercy of God, yet he requires that we always
God, will not be more illustrious and due apprehensions of the holi-
retain
glorious to all eternity, in the salva- ness of his nature, the severity of his
tion of believers by Jesus Christ, than and his ardent
justice against sinners,
his justice, holiness, and severity, will jealousy concerning his worship . 678
be in the condemnation of unbelievers ib. 13. The consideration of these things, and
8. The sovereign authority and mighty the dread of being by guilt obnoxious
power of Christ, are gloriously mani- unto their terrible consuming effects,
fested, change and alte-
in that signal ought to influence our minds unto re-
ration which he made in the heavens verence and godly fear, in all acts and
and earth of the church, in its state parts of divine worship . . . ib.
9.
the gospel
God was
.....
and worship, by the promulgation of
pleased to give testimony to

668
14. We
may learn how great our care
and diligence about the serving God
ought to be .. . . . ib.
the greatness and glory of this work, 15. The holiness and jealousy of God,
by the great commotions in heaven and which are a cause of insupportable ter-
earth wherewith it was accompanied . ib. ror unto convinced sinners, driving
10. It was a mighty work to introduce them from him, have towards believers
.
CONTENTS.
only a gracious influence unto that fear to be in bonds with, and for Christ,
and reverence which causes them to than to be at liberty with a brutish, ra-
cleave more firmly unto him 678. . ging, persecuting world . . . 693
4. God pleased to give grace and cou-
is
CHAPTER
Verse 1.
XIII.
5.
unto bonds ....
rage unto some to suffer for the gospel
When some are tried as unto their con-

694
1. The power and glory of Christian re-
stancy in bonds, others are tried as unto
based in the world

2. Where the pretence of mutual love is
....
is exceedingly decayed and de-
ligion
682
them . . ....
their sincerity in the duties required of
ib.
6. Usually more fail in neglect of their
continued in any measure, yet its na-
duty towards sufferers, and so fall from
3.
ture is unknown, and it3 effects are
generally neglected
We
....
are especially to watch unto the
683
their profession, than do so fail under
and on the account of their sufferings ib.
7. Although there are peculiar duties re-
preservation of those graces, and the
performance of those duties, which in
quired of us towards those who suffer
opposition .....
our circumstances are most exposed to
4. Brotherly love is very apt to be im-

ib.
an eminent manner,
for the gospel in
bonds yet are we not thereon
as unto ;
discharged from the same kind of

duties towards those who suffer in lesser
paired and decay, if we do not endea-
vour continually to preserve and re-
degrees, and in other things . 695 .
8. Not only those who are in bonds for

vive it . . . . 684 . .
the gospel, or suffer to a high degree
5. It is a part of the wisdom of faith, to
in their persons, are under the especial
consider aright the way and occasions
care of Christ, but those also who suf-
of the decay of mutual love, with the
fer in any other kind whatever, though
means of its preservation . . . ib.
the world may take little notice of them ib.
Verse 2. 9. Professors of the gospel are exempted
1. Especial seasons are directions and from no sorts of adversity, from no-
constraining motives unto especial du- thing that is evil and grievous unto the
ties 687 outward man in this world and there- :
2. Our hearts are not to be trusted unto fore ought we not to think .strange
in occasional duties, if we preserve when we fall into them
.....
. . . ib.
them not in a continual disposition to- 10. We have no security of freedom from
wards them 688 any sort of suffering for the gospel
3. The mind ought continually to be on whilst we are in this body, or during
its watch, and in a gracious disposition
the continuance of our natural lives . 696
towards such duties as are attended 11. We
are not only exposed unto afflic-
with difficulties and charge . 689 .
tions during this life, but we ought to
4. Examples of privileges annexed to du- live in the continual expectation of
ties, whereof the Scripture is full, are
them, so long as there are any in the
great motives and incentives to the world who do actually suffer for the
same, or the like duties . . 690 .
gospel ib.
5. Faith will make use
of the highest pri- 12. The knowledge that we ourselves are
vileges that ever were enjoyed on the
continually obnoxious unto sufferings,
performance of duties, to encourage no less than they who actually suffer,
unto obedience, though it expects not ought to incline our minds unto a dili-
any thing of the same kind on the per- gent consideration of them in their
formance of the same duties . . 691 sufferings, so as to discharge all duties
6. When men designing that which is of love and helpfulness towards them ib.
good, do more good than they intend- 13. Unless it do so, we can have no evi-
ed, they shall or may reap more bene- dence of our present interest in the
fit thereby than they expected . ib.
.
same mystical body with them, nor
Verse 3. just expectation of any compassion or
1 . If we be called unto auffering for the relief from others, when we ourselves
profession of the gospel, let us not are called unto sufferings . . . 697
2.
in the world .....
think strange of it it is no new thing
:
Bonds and imprisonment for the truth

693 1
Verse 4.
Divine institution is sufficient to ren-
der any state or condition of life ho-
were consecrated to God, and made nourable 701
honourable by the bonds and impri- 2. The more useful any state of life is,
sonment of Christ himself, and com- the more honourable it is . . ib..
mended unto the church in all ages by 3. That which is honourable by divine
the bonds and imprisonment of the institution, and useful in its own na-
apostles, and primitive witnesses of the ture, may be abused and rendered vile
truth ib. by the miscarriages of men ; as mar-
3. It is better, more safe, and honourable, riage may be .. . . . ib.
CONTENTS.
Doctpine. Page. Doctrine. Page.
4. It a bold usurpation of authority
is 3. All the power, and comfort
efficacy,
over the consciences of men, and a of divine promises, arise from and are
contempt of the authority of God, to
forbid that state unto any, which God
hath declared honourable among all 701 .
divine nature .....
resolved into the excellencies of the
4. The vehemency of the expression, by

709
5. Means for purity and chastity, not or- the multiplication of the negative par-
dained, blessed, nor sanctified unto ticles, is an effect of divine condescen-
that end, will prove furtherances of sion, to give the utmost security to the
6. The
.....
impurity and uncleanness, or worse
evils
state of marriage being honoura-
. ib. 5.
faith of believers in all their trials
Divine presence and divine assistance,
which are inseparable, are the spring
. 710
ble in the sight of God himself, it is and cause of suitable and sufficient
the duty of them that enter thereinto, relief and supplies to believers in every
duly to consider how they may approve condition . . . . . ib.
their consciences
they do .....
7. In the state of marriage there
unto God in
is
what
re-
ib.
6. Especially the due consideration of
them, is abundantly sufficient to rebuke
all covetous inclinations and desires,
quired of men
a due consideration of which without it will be prevalent in
their call unto it, of their ends in it, us, in a time of straits and trials . ib.
that they are those of God's appoint- 7. The cheerful profession of confidence
ment • 702 in God, against all opposition and in
'
8. Conjugal duties, regulated by the the midst of all distresses, is that which
bounds assigned unto them by natural believers have a warrant for in the
with the general rules of Scrip-
light, promises that are made to them . 712
and subservient unto the due
ture, 8. As the use of this confidence is our
ends of marriage, are honourable, giv- duty, so it is a duty highly honourable
ing no cause of pollution or shame . ib. to the profession of the gospel . .713
9. Whatever light thoughts men may have 9. Believers may use the same confidence
of sin, of any sin, the judgment of God that David used, seeing they have the
concerning all sin, which is according same grounds of it that David had . ib.
to truth, must stand for ever . . 704 10. All believers, in their sufferings and
10. Fornication and adultery are sins in under their persecutions, have a re-
their own nature deserving eternal freshing, supporting interest in divine
damnation . . . . . ib. aid and assistance . . . .714
11. Men living and dying impenitently 11. It is their duty to express with confi-
in these sins, shall eternally perish . ib. dence and boldness, at all times, their
12. The especial aggravation of these sins. assurance of the divine assistance de-
do, in a peculiar manner, expose men clared in the promises, to their own
unto a sore condemnation . . ib. encouragement, the edification of the
13. All occasions of, all temptations
leading unto these sins, are to be
avoided, as we take care of our souls ib.
saries ......
church, and the terror of their adver-
12. Faith duly fixed on the power of

ib,
14. Although the state of men may be God, as engaged for the assistance of
changed, and divine wrath due to those believers in their sufferings, will give
sins be finally escaped by repentance ;
them a contempt of all that men can
yet itmay be observed, that of all do to them . . . . . ib.
sorts of sinners, those who are habitu illy 13. The most effectual means to encou-
given up unto these lusts of the flesh, rage our souls in all our sufferings, is
are of others the most rarely called

all to compare the power of God who will
and brought to effectual repentance n, ib. assist us, and that of man who doth
15. Many of those persons, by reason of oppress us ib.
their convictions received in the light 14. That which in our sufferings deliver-
of a natural conscience, do live in a eth us from the fear of men, takes out
kind of seeming repentance, whereby all that is evil in them, and secures
they relieve themselves after some acts our success ib.
of uncleanness, until, by the power of

Verse 7.
their lust, they are hurried again into
them ib. i . This is our best, this is our only way
of remembering them who have been
Verses 5, 6. our guides, leaders, and rulers in the
1. All covetousness is inconsistent with church, whether they have been apos-
'J.
the gospel .....
a Christian conversation according to
Covetousness in any degree is highly

707
tles, or evangelists, or ordinary pas-
tors ; namely, to follow them in their
faith and conversation . • 716
.
dangerous in a time of persecution, or 2. This ought to be the care of the guides

suffering for the gospel • • ib. of the church, namely, to leave such
CONTENTS.
an example of "and holiness, as
faith tion by Christ and his apostles as re-
that it may be the duty of the church corded in the Scripture, did soon
to remember them and follow their spring up unto the trouble of the
example . . . . . .717 church 727
3. The word of God is the sole object of 4. Usually such doctrines as are empty
the faith of the church, the only out- of truth and substance, useless and
ward means of communicating the foreign to the nature and genius of
mind and grace of God unto it . ib. evangelical grace and truth, are im-
4. A due consideration of the faith of posed by their authors and abettors,
those who have been before us, espe- with a great noise and vehemence, on
cially of such who were constant in those who have been instructed in the
sufferings, above all, of those who truth ib.
were constant to death, as the holy 5. Where such doctrines are entertained,
martyrs in former and latter ages, is they make men double-minded, unsta-
an effectual means to stir us up to the them from the truth, and
ble, turning
same exercise of faith when we are drawing them at length into perdition ib.
called to it . . . , . 718 6. The
ruin of the church in after ages,
Verse 8. arose from the neglect of this aposto-
1. The due consideration of Jesus Christ, lical caution, in giving heed to various
especially in his eternity, immutability, and strange doctrines, which at length
and indeficiency in his power, as he is overthrew and excluded the funda-
always the same, is the great encou- mental doctrines of the gospel . . ib.
ragement of believers in their whole 7. Herein lies the safety of all believers
profession of the faith, and in all the and of all churches, namely, to keep
difficulties they may meet withal upon themselves precisely unto the first
the account thereof . . . 722 complete revelation of divine truth in
2. As no changes formerly made in the the word of God . . . . ib.
institution of divine worship, altered 8. They who decline in any thing from
any thing in the faith of the church grace, as the only means to establish
with the respect unto Christ, for he their hearts in peace with God, shall
was and is still the same ; so no neces- labour and exercise themselves in
situdes we may meet withal in our other things to the same end, where-
profession, by oppression or persecu- by they shall receive no advantage . 730
tion, ought in the least to shake us, for VerseÎO.
3.
Christ is still the same to protect, re-
lieve,
He
and deliver us
that can in the way of
...
his duty on
ib.
1. The Lord
of
Christ, in the one sacrifice
himself, is the only altar of the
church of the new testament . 732
.
occasions retreat to Jesus Christ,

all 2. This altar is every way sufficient in
and into the due consideration of his itself for the ends of an altar, namely,
person in the discharge of his office, the sanctification of the people . . ib.
will not fail of relief, support, and 3. The erection of any other altar in the
consolation . . . . . ib. church, or the introduction of any other
4. A
stedfast cleaving unto the truth con- sacrifice requiring a material altar, is
cerning the person and office of Christ, derogatory to the sacrifice of Christ,
will preserve us from hearkening to
ing our souls .....

various and strange doctrines, pervert-
723 4.
altar ......
and exclusive of him from being our
Whereas the design of the apostle in

ib.
5. Jesus Christ, from the beginning of the whole of his discourse, is to de-
the world, that is from the giving of clare the glory of the gospel and its
the first promise, was the object of the worship, above that of the law, of our
faith of the church • . . . ib. priest above theirs, of our sacrifice
6. It is the immutability and eternity of above theirs, of our altar above theirs,
Jesus Christ in his divine person, that it is fond to think that by ' our altar,'
renders him a meet object of the faith he intends such a material fabric, as is
of the church in the discharge of his every way inferior to that of old . ib.
office ib. 5. When God appointed a material altar
Verse 9. for his service, he himself enjoined the
1. There is a revelation of truth given to making of it, prescribed its form and
the church in the word of God, which use, with all its utensils, services, and
is its only doctrinal foundation and ceremonies, allowing of nothing in it
rule of faith 726 or about it, but what was by himself
'2. This doctrine is cognate, and every appointed . . . . . ib.
way suited to the promotion of the 6. Sinners, under a sense of guilt, have
grace of God in believers, and the at- in the gospel an altar of atonement,
tainment of their own salvation . . ib. whereunto they may have continual
3. Doctrines unsuited to this first revela- access for the expiation of their sins . 733
.
CONTENTS.
Doctrine. Page. Doctrine. Pace.
7. All privileges, of what nature soever, lands, possessions, converse with men
without a participation of Christ, as tlie of the same nation, when we are called
altarand sacrifice of the church, are
of no advantage to them that enjoy
them 733 4. If
the gospel .....
thereunto on the account of Christ and
we will go forth to Christ as with-

740
out the camp, or separated from all

Verses 11, 12.
the concerns of this world, we shall
1. The complete answering and
of all the person and office of
types in
Christ, testifieth the sameness and im-
mutability of the counsel of God in
fulfilling
proaches ......
assuredly meet with all sorts of re-
5. Believers are not like to meet with

ib.
any such encouraging entertainment in

the whole work of the redemption and
this world, as to make them unready
salvation of the church, notwithstand-
or unwilling to desert it, and go forth
ing all the outward changes that have
after Christ, bearing his reproach 742
.....
.
been in the institutions of divine wor-

6. This world never did, nor ever will
ship 736
give a state of rest and satisfaction to
2. The church could no otherwise be
believers .. . . . ib.
sanctified, but by the blood of Jesus
7. In the destitution of a present satisfac-
theSon of God . . . . 737
tory rest, God hath not left believers
3. The Lord Jesus, out of his incompre-
without a prospect of that which shall
hensible love to his people, would
afford them rest and satisfaction to
spare nothing, avoid nothing, deny
eternity . . . . . . ib.
nothing that was needful to their
8. As God hath prepared a city of rest
sanctification, their reconciliation, and
for us, so it is our duty continually to
dedication to God . . . ib.
endeavour the attainment of it in the
4. There was by divine constitution a
ways of his appointment . . . ib.
concurrence in the same work of suf-
9. The main business of believers in this
fering and offering, that satisfaction
world, is diligently to seek after the
unto the law and its curse might be
city of God, or the attainment of eter-
made by it, as penal in a way of suf-
nal rest with him and this is the cha-
;
fering, and atonement, or reconcilia-
racter whereby they may be known ib.
....
.
tion with God by the way of a sacri-
fice or offering 738
Verses 15 17. —
1 Every act of grace in God, or love in
5. The whole church is perfectly sancti-
Christ towards us, is in its own nature
by the offering of the blood of
fied
743
obligatory to thankful obedience .
Christ as to impetration ; and it shall
2. The religious worship of any creature,
be so actually by virtue of the same
under what pretence soever, hath no
blood in its application . . . ib.
place in our Christian profession . ib.
6. When the Lord Jesus carried all the
3. Every act and duty of faith hath in it
sins of his own people in his own body
the nature of a sacrifice to God, where-
unto the tree, he left the city, as a type
with he is well pleased . . . ib.
of all unbelievers under the wrath and
4. The great, yea, the only encouragement
curse of God . . . . ib.
.
which we have to bring our sacrifices
7. Going out of the city as a malefactor,
to God, with expectation of accept-
he bore all the reproach that was due
ance, lieth herein, that we are to offer
to the sins of the church,
part of the curse
Verses
....
13, 14.
which was a
ib.
them by him who can and will make
them acceptable in his sight . . ib.
5. Whatever we tender to God, and not
1. All privileges and advantages what- by Christ, it hath no other acceptance
ever, are to be foregone, parted withal, with him than the sacrifice of Cain . ib.
and renounced, which are inconsistent 6. To abide and abound in solemn praise
2. If
with an interest in Christ and a parti-
cipation of
it
him
were the duty of the Hebrews to
....
739
to God for Jesus Christ, and for his
mediation and sacrifice, is the constant
duty of the church, and the best cha-
forsake these ways of worship, which racter of sincere believers . . 746
were originally of divine institution, 7. A constant, solemn acknowledgment
that they might wholly give up them- of the glory of God, and of the holy
selves unto Christ in all things per- excellencies of his nature (that is his
taining unto God, much more is it name) in the work of the redemption
ours to forego all such pretences unto of the church, by the suffering and
3.
vention
Whereas
......
religious worship as are of
the camp contained

human in-
not only
740
offering of Christ, is the principal duty
of it, and the animating soul and prin-
ciple of all other duties whatever . 747
ecclesiastical but also political privi- Verse 16.
leges, we ought to be ready to forego 1. dangerous unto the souls of men,
It is
all civil accommodations aLo in houses, when an attention unto one duty is
CONTENTS.
Doctrine. Page. Doctrine. ,. Page.
abused to countenance the neglect of Verses 20, 21.
another 748 1. When we make application to God for
2. The world itself, even in those that any especial grace or mercy, it is our
believe not, doth receive great advan- duty to direct and fix our faith on such
tage by the grace administered from names, titles, or properties of God, as
the death of Christ, and its fruits,"
whereunto that grace doth particularly
3.
whereof the apostle treats
That religion hath no relation unto the
cross of Christ, which doth not incline
750 . .
diately proceed
2. If this be the
....
relate, and from whence it doth imme-
of God, if this be
title
760
and dispose men unto benignity and the his glory, that he is the God of peace,
exercise of lovingkindness towards all ib. how excellent and glorious is that
4. Much less hath that religion any rela- peace from whence he is so denomina-
tion to the cross of Christ, which guides ted,which is principally the peace
and disposeth its professors unto rage,
cruelty, and oppression of others, on
the account of an interest of its own . ib. 3.
Christ
As every thing
......
which we have with himself by Jesus
that is evil to mankind,

ib.
5. We ought always to admire the glory within them, amongst them, both with
of divine wisdom, which hath so dis- reference to things temporal and eter-
posed the state of the church in this nal, proceeds from our original loss of
world, that there should be continual peace with God by sin, and by the
occasion for the exercise of every grace enmity which ensued thereon ; so
mutually among ourselves . . ib. peace, oh the other side, is compre-
6. Beneficence and communication are hensive of all kinds of good both here
the only outward evidences and demon- and hereafter; and God being styled
strations of the renovation of the image the God of peace, declares him to be
of God in us . .. . . ib. the only fountain and cause of all that
7. God hath laid up provision for the isgood to*us in every kind . .761
poor in the grace and duty of the rich, 4. All the work of God towards Jesus
not in their coffers and their barns, Christ, respected him as the head of
wherein they have no interest . . ib. the church, as our Lord and Saviour ib.
8. The will of God revealed concerning 5. The safety, security, and consolation
his acceptance of any duties, is the of the church, much depend on this
gence in them ....

most effectual motive unto our dili-
9. The works and duties which are pecu-

751
greatness of their Shepherd . .
6. On this relation of Christ to the church

it lives, and is preserved in the world
762
ib.
liarly useful unto men, are peculiarly 7. The bringing back of our Lord Jesus
acceptable to God . . . . ib. Christ, as the Shepherd of the sheep,
Verse
17. from the state of the dead, through the
1. The due obedience of the church, in blood of the covenant, is the great
all its members, unto the rulers of it,
pledge and assurance of peace with
in the discharge of their office and God, or the effecting of that peace,
duty, is the best means of its edifica-
tion, and the chief cause of order and
peace in the whole body . . . 754
for the church ....
which the God of peace had designed
8. The reduction of Christ from the dead

764
2. An assumption of right and power by by the God of peace, is the spring and
any to rule over the church, without foundation of all dispensations and
evidencing their design and work to be communications of grace to the church,
a watching for the good of their souls, or of all the effects of the atonement,
is pernicious unto themselves, and and purchase made by blood his
. ib.
ruinous unto the church itself . . ib.

blood and
9. All legal sacrifices issued in
3. They who do attend with conscience death there was no recovery of any
;
and diligence unto the discharge of the of them from that state . . . ib.
work of the ministry towards their 10. There is then a blessed foundation
flocks, committed in an especial man- laid of the communication of grace and
ner unto their charge, have no greater mercy to the church, to the eternal
joy or sorrow in this world, than what glory of God ib.
accompanies the daily account which Verse

22.
they give unto Christ, of the discharge 1. When ministers take care that the
of their duty amongst them, as their word which they deliver is a word
success falls out to be . . 756
. tending unto the edification and conso-
4. Much of the life of the ministry and lation of the church, they may with
benefit of the church depends on the confidence press the entertainment of
continual account given unto Christ, it by the people, though it should con-
by prayer and thanksgiving, of the tain things, by reason of their weak-

state of the church and success of the ness or prejudices, some way grievous
word therein ib. to them 768
;
AN
EXPOSITION,
ETC.
CHAPTER IX.
The general design of the apostle in these discourses, is to manifest

and prove, that the old covenant made with the church at Sinai, with all
the ordinances of worship and privileges thereunto belonging, was taken
away, or ceased to be of any force in the church. Hereon did a total
alteration of the whole present church state of the Hebrews depend
which, it is easy to think how difficult it was with them to forego. For
they both looked on it to be of God's own appointment, as it was, and
expected all their happiness by a strict adherence unto it. Wherefore,
that they might with the more readiness embrace the truth, he not only
declares that de facto that covenant had ceased, but evinceth by all
sorts of reasons, that it was necessary that so it should do and that
;
unspeakable advantages did accrue unto the church thereby.

In the pursuit of this design, he unfolds unto them the greatest mys-
teries of the wisdom and counsel of God, that ever were revealed unto
the church, before he spake unto us by the Son. For,
1. On this occasion he takes off the veil from the face of Moses, de-
claring the nature and end of the old covenant, the use, signification,
and and ordinances of worship, thereunto
efficacy of all the institutions
belonging. They were all prescribed unto the diligent observance of
the church of the Old Testament and their adherence unto them, was
;
the great trial of their obedience unto God, whilst that church-state
continued, Mai. iv. 4, 5. Howbeit, the best among them were much
in the dark as to their proper use and signification. For the veil was
so on the face of Moses, that the children of Israel could not look
steadfastly to the end of that which was to be abolished, 2 Cor. iii. 13.
This he now doctrinally removes and the sole reason why the Hebrews
;
did not hereon behold the glory of God in the face of Jesus Christ,
nor yet do unto this day, is, because there was and is a veil of blind-
ness on their minds, as well as there was a veil of darkness on the face
of Moses and it is only converting grace that can remove it.
; When '
they shall turn to the Lord, the vail shall be taken away,' ver. 16.
2. He takes occasion from hence, to declare the great mystery of the
redemption of the church by Christ; of the office that he bare, and
of the work that he performed therein. This was that which he princi-
VOL. IV. r
;
2 AN EXPOSITION OF THE [cH. IX.
pally designed, as being indeed the sole foundation of Christian

religion. Wherefore, we have in this Epistle, a clear exposition of the
first promise, with all those which were given in the explication or con-
firmation of it and also of the law and of its worship, which were
;
afterwards introduced that is in general of the whole Old Testament

;
or of the instruction which God gave to the church under it. Hence
that blessed light which now shines forth in the promises and legal
institutions of the Old Testament, is derived unto us, through the ex-
position of them given unto us, by the Holy Ghost, in this Epistle.
We are, therefore, to remember, that in our inquiries into these things,
we are conversant in the deepest mysteries of the wisdom and counsel
of God ;those which animated the faith and obedience of both
churches which calls not only for our utmost diligence but for con-
;
tinual reverence and godly fear.

Unto the general end mentioned, the apostle makes use of all sorts of
arguments, taken from the constitution, nature, use, efficacy, officers, and
ordinances of the one covenant and the other ; comparing them
together. And in all his arguings, he openly designs the demonstration
of these two things; 1. That the old covenant, with all its administra-
tions, was to cease. 2. That it was not only to the advantage of the
church, that they should so do, but absolutely necessary, that it might
be brought unto that perfect state, which it was designed unto.
In order unto the first of these, he hath done two things in the pre-
ceding chapters. 1. He hath declared, that there were prefigurations
and predictions of the cessation of the first covenant, and of all its
administrations. As also, that God had so ordered all things in and
under that covenant, as that they must necessarily expire and cease at
a certain appointed time. 2. He hath evinced the necessity hereof,
because that covenant could not consummate the state of the church,
nor give assured rest and peace unto the consciences of them, that ap-
proached unto God in and by its services. And both these he confirms,
by the consideration of the typical nature of all its ordinances and in-
stitutions. For whereas there was in and by them a representation
made of heavenly things, those heavenly things themselves could not be
introduced without their removal.
It is the second thing mentioned, or the advantage of the church by
the taking away of the first covenant, and all its sacred administrations,
that he principally insists upon. For herein he designed (as was before
observed) to declare the glorious mystery of the counsel of God, con-
cerning the redemption and salvation of the church by Jesus Christ.
But whereas this in general is the substance of the gospel, and the sub-
ject of all his other Epistles, he doth not here consider and declare it
absolutely, but as it was prefigured and typified by those institutions of
worship, whereby God both instructed the church, and exercised the
faith and obedience of his people, under the Old Testament.
Three things there were, which were the glory of those administra-
tions, and which the Hebrews so rested in, as that they refused the
gospel out of an adherence unto them. 1. The priestly office. 2. The
tabernacle, with all its furniture, wherein that office was exercised. 3.
The duties and worship of the priests in that tabernacle by sacrifices
VER. 1.] EPISTLE TO THE HEBREWS. 3
especially those wherein there was a solemn expiation of the sins of the
whole congregation.
In reference unto these, the apostle proves three things.
1. That neither any, nor all of them, could consummate or make per-
fect the state of the church nor yet really effect assured peace and con-
;
fidence between God and the worshippers.

2. That they were all typical and figurative, ordained to represent
things that were far more sublime, glorious, and excellent than them-
selves.
3. That indeed the Lord Christ, in his person and mediation, was
really and substantially all that they did but adumbrate and pre-
figure that he was and did what they could only direct unto an
;
expectation of.
1. These things hedeclareth and evinceth with respect unto the
fully,
priestly office, in the seventh chapter ; whereof, we
in our exposition
have endeavoured to declare the sense and force of his arguings unto
that purpose.
2. He doth the same as unto the tabernacle in general, in the eighth
chapter, confirming his discourse with that great collateral argument,
taken from the nature and excellency of that covenant, whereof the Lord
Christ was the surety and mediator. Wherefore,
3. There remains only the consideration of the services and sacrifices,
which belonged unto the priestly office in that tabernacle. Herein the
Hebrews placed their greatest confidence for reconciliation with God,
and with respect unto them, boasted of the excellency of their church-
state and worship. This the apostle knew to be the great point in dif-
ference between him and them, and that whereon the whole doctrine of
the justification of sinners before God did depend. This, therefore,
was exactly to be discussed, from the nature of the things themselves,
and from the testimonies of the Holy Ghost in the Scripture on which:
principles alone, he deals with these Hebrews. This is that which he

now in particular engageth into, handling it at large in this and the next
chapter, unto ver. 23, where he returns unto his first exhortation, in an
use of the truth which he had evinced.
Two things unto this purpose he designs in general. 1. To declare
the nature, use, and efficacy of the rites, services, and sacrifices of the
law. 2. To manifest the nature, glory, and efficacy of the sacrifice of
Christ whereby those other had an end put unto them, and so were to
be taken away. And in comparing these things together, he wonder-
fully sets out the wisdom and grace of God in dealing with the church,
so as to manifest that all his counsels, from the beginning, did aim at,
and centre in the person and mediation of Christ. And those things
are duly to be considered by all who desire to understand the mind of
the Holy Ghost in this Epistle.
This chapter hath two general parts.
1. A proposition and declaration of the fabric of the tabernacle, its
furniture, and the services performed therein, ver. 1 —
10.
2. A declaration of the nature of the tabernacle and sacrifices of the
Lord Christ, with the end and efficacy thereof, ver. 1 1 —
28.
Of the first general, there are four parts.
u "2
4 AN EXPOSITION OF THE [CH. IX.
1. A proposition of the constitution of the tabernacle of old, with all

its utensils and furniture, as it was prepared for the service of the priests,
ver. 1 — 5.
2. use of that tabernacle and the things in it, in and unto the
The
sacred duties and services of the priests, ver. 6, 7.
3. The judgment of the apostle upon the whole, both of the fabric
and its use, ver. 8.
4. The reasons of that judgment, ver. 9, 10.
In the firstpart there is, 1. A
general proposition of the whole, ver.
1. 2. A particular explanation of it, ver. 2 5. —
Ver. 1. — Et^t fiev ovv kcu i} irpu)Tr\ aKH]vr\ Sticatti»juara Xarguag, to
T£ IIJIOV KOCT/J.IKOV.
Some things must be premised to the reading of these words. 'H

irpioTt), the first,' doth in the original, answer in gender to ' all things'
'
which the apostle treats of; namely, the priesthood, the tabernacle, and
the covenant. But many Greek copies do expressly read aKr\vr], the '
tabernacle.' So is the text expressed in Stephen's edition, wherein he

followed sixteen ancient manuscripts, adhering generally to the con-
current agreement of the greatest number and the word is retained in ;
the most common edition. But there are ancient copies also where it is
omitted. And they are attested to by all ancient translations, as the
Syriac and Vulgar Latin, the Arabic supplying covenant,' in the room -
of it. Wherefore Beza left it out, and is followed by the generality of

expositors, as he is by our translators. Camero contends for retaining
of it. But the reasons for its rejection, are cogent and undeniable. As,
1. In the last verse of the preceding chapter, whereunjto this imme-
diately succeeds, the apostle, mentioning the old covenant, calleth it

absolutely tt)v irpiorriv, the first,' without the addition of SmS-jjKjjv, and
immediately repeating ?j 7rpwrrj, that is, ' that first,' it is irrational to
think that he refers it to another subject.
2. His design requires that the first covenant be intended. For he
is not engaged in a comparison between the tabernacle and the new
testament but between the old covenant and the new.
; And the words
of the text, with those that follow, contain a concession of what be-
longed to the old covenant, particularly in the administration of divine
worship, as it is observed by Photius and CEcumenius.
3. The expression in the close of the verse, ' a worldly sanztuary,' is
no more nor less, but the tabernacle for it is that which the apostle
:
immediately describes in its parts and furniture, which are the parts of
the tabernacle, and no other. And if the word cncyvi), 'the tabernacle,'
be here retained, the sense must be, 'and verily the first tabernacle had
ordinances of worship and the tabernacle.'
4. In the next verse, adding an account of what he had affirmed, he
saith, ' For there was a tabernacle prepared the first,' which would ;
render the sense of this verse, in connexion with the context, For the '
first tabernacle had a tabernacle, for there was a tabernacle prepared.'

Wherefore I shall adhere to the supplement made by our translators,
'
the first covenant.'
— :
AiKanvfiara Xarptiag. Some read these words by an acrvvderov, and

not in construction, from the ambiguity of the case and number of
Xarptiag, which may be either of the genitive singular or accusative
plural, ordinances, services.'
'
This it is supposed that the following
phrase doth intimate, to re uyiov kovhikov, ' and also a worldly sanc-
tuary ;' which requires that the preceding words should be construed
by apposition. And a difference there is between diKaiiv/ua and Xarpua ;
but whereas it is evident, that the apostle intends no Xarpeia, or service,

here but what was performed ev <$iKaiu)iuia<nv, 'by virtue of ordinances or
institutions,' the word ought to be read in construction, ordinances of '
worship.'
Et^£ u£v ow kcii. Syr. ' But in the first there were in it.' As the
Arab. In the first covenant there was contained.' Vul. Lat. Habuit
' '
quidem et prius,' the comparative for the positive, to the sense of the
apostle ;
'
And the first truly had also.' Beza, ' Habuit igitur prius
faedus et ;'
transferring kcii, to the words following, '
Wherefore the first
covenant had also ;' as we after him. Others, ' Habuit igitur etiam prius/
Most, in rendering the particles fitv ow kcu, have principal respect to
the note of inference ow, and include the assertory particle /j.ev in it.
I think the principal respect is to be had thereunto, as it is in the Vulgar
Latin, ' And verily that first also had,' SiKano/iaTa Xarpuag, Syr. ' com-
mands of ministry or precepts ;' which gives us the plain sense and true
meaning of the apostle, as we shall see afterwards. Ordinances con- '
cerning the administration of divine worship.' Vul. Lat. Justificationes

culturae- Rhem. ' justifications of service,' most obscurely, and in
words leading from the sense of the Holy Ghost. Others, Ritus cultus
constitutes ritus cultuum, appointed rites of worship or service.'
'
All
agree what it is that the apostle intends, namely, the ordinances of
Levitical worship, which are expressed in the Vulgate by 'justificationes
culturae,' both barbarously and beside the mind of the apostle.
'Ayiov Koa/jiiKov. Syr. ' A worldly holy house.' The tabernacle was
frequently called the house of God, and the house of the sanctuary.
Vul. Sanctum seculare. Rhem. A secular sanctuary,' which the in-
'
terlinear changeth into mundanum seculare, denotes duration,' but it

:
'
is not the design of the apostle to speak of the duration of that, which
he is proving to have ceased. Beza, Sanctuarium mundanum;' some
'
respect the particles to re, and render them 'illudque.'
Ver. 1. Then verily even that first covenant had ordinances of wor-
ship and also a worldly sanctuary.
Proceeding to the comparison designed between the old covenant and

the new, as to the services and sacrifices wherewith the one and the
other was established and confirmed, he introduceth the Trporacng of the
first by way of concession, as to what really belonged thereunto. And
this is the constant method of the apostle in all the comparisons he
makes. He still allows full weight and measure, to that comparate
which he prefers the other above. And as this, on the one hand, taketh
away all cause of complaint, as though the worth and value of what he
determineth against were concealed, so it tends to the real exaltation of
that which he gives the preference to. It is an honour to the priest-

hood and they are
sacrifice of Christ that so much more glorious and
excellent than those of the old covenant, which yet were excellent and
glorious also.
There is in this verse,
1. Anintroduction of the concession intended, juev oi/v nai. The
contexture of these particles is somewhat unusual. Hence some would
have kcu, to be redundant some join it in construction with SticcHw/xara
:
that follows. This was the judgment of Beza, whom our translators
follow, for the word ' also,' (had also ordinances,) is the translation of
kcu, in the original ; and thereon they omit it in the first place, not saying
'and then verily,' but ' then verily,' that is, psv ovv. If this be so the
assertion of the apostle seems to be built on a tacit supposition that the
latter covenant hath ordinances of worship. Hence he grants the first
had such also. Even that had also ordinances of worship, as the new
hath. But I see not at all, that any such supposition is here made by
the apostle yea, he doth rather oppose those ordinances of divine wor-
;
ship, to the privileges of the new covenant, than allow the same things
to be under both. And this is evident in the worldly sanctuary, which
he ascribes to the first covenant, for he had expressly denied that there
was any such under the new, Heb. viii. 2. Wherefore, although Km,
'
and,' seems to be redundant, yet it is emphatical and increaseth the
signification of the other particles, as it is often used in the Scripture.
And the introduction of the concession, intimated by this contexture of
of the notes of it, ' then verily even that,' shows both the reality of it,
and the weight that he lays on it. Ouv, we render ' then most do it ;'
by igitur, therefore.' But the connexion to the foregoing discourse,

'
is rather real than verbal. It is not an inference made from what was
before declared, but a continuation of the same design. And yet '
moreover it is granted,' or 'therefore it is granted,' verily so it was.

And so fiev, serves to the protasis of the comparison, whereunto $t an-
swereth, ver. 11, ' But, Christ being come.'
2. The subject spoken of is 17 -irpwrri, 'the first,' that is, StaS^jcrj, that
firstcovenant whereof we treat. The covenant made with the fathers
at Sinai, to which, as to the administrations of it, the Hebrews as yet
adhered. The nature of this covenant, we have spoken to at large on
the foregoing chapter, and thither refer the reader. Of this covenant, it is
affirmed in general, that it had two things, 1. Ordinances of worship. 2. A
worldly sanctuary and the relation of them to it, is, that it had them.
;
1. It 'had' them, six*' It refers to the time past. The apostle

saith not it hath them,' but it ' had them.'
'
That is, say some, it had
so while that tabernacle was standing, and while these things were in
force but now the covenant is abolished, and it hath none of them.
;
But this answers not the apostle's intention. For he acknowledgeth

that covenant, and all its ordinances, de facto, to have been yet in being,
in the patience and forbearance of God. Only he affirms that it was
tyyvc lujxxvHjfxov, Heb. viii. 13, 'ready to disappear.' Nor was he to
take for granted, what was the principal Kpivopzvov between him and
the Hebrews, but to prove it, which he doth accordingly. Hence he
grants that there were ' priests that offered gifts according to the law,'
Heb. viii. 4, and some who served at the tabernacle,' Heb. iii. 10.
'
But the apostle hath respect to the time wherein that covenant was first
made. Then it had these things annexed to it, which were the privileges
and glory of it. For the apostle hath in the whole discourse, continual
respect to the first making of the covenant, and the first institution of
its administrations. It had them,' that is they belonged to it, as those
'
wherein administration did consist.

its
Obs. I. Every covenant of God had its proper privileges and advan-
tages. —
Even the first covenant had so, and those such as were excellent
in themselves, though not comparable with them of the new. For to
make any covenant with men, is an eminent fruit of goodness, grace, and
condescension in God, whereon he will annex such privileges thereunto
as may evince it so to be.
2dly. This first covenant had two things in general. 1. SiKaiuyfiara
Xarpeiag. Both translations and interpreters, have cast some difficulty
on the meaning of these words, in themselves plain and evident.
AiKaiiD/iara, are a s p*in. And the word is generally rendered by SiKaiio/ia
in the Greek versions, and next to that by vo/aikov, that which is legal
and right. The Vulgar Latin renders it by 'justificationes,' from the
inclusion of ' jus, justum' in the signification of it. In the New Testa-
ment it is used, Luke i. 6 ; Rom. i. 32, ii. 26, v. 16, viii. 4 ; Heb. ix.
1, 10 Rev. xv. 4, xix. 8. And in no one place doth it signify institu-
;
tion but it may be better rendered righteousness when alone, we so

;
translate it, Rom. v. 16. In the context and construction wherein it is

here placed, it can have no signification but that of ordinances, rites, in-
stitutions, statutes, the constant sense of D^pin, determined both by its
derivation and invariable use. Wherefore, all inquiries on these words,
in what sense the rites of the law maybe called justifications, or whether
because the observance of them did justify before men, or were signs of
our justification before God, are all useless and needless. What there
is of just and right in the signification of the word, respects the right
of God in the constitution and imposition of these ordinances. They
were appointments of God which he had right to prescribe, whence
their observance on the part of the church was just and equal.
3. These ordinances or statutes were ordinances Xarpnag, of service,' '
that as we render it, * divine service.'

is, Aarptia, is originally of as
large a signification as SovXua, and denotes any service whatever. But
it is here, and constantly in the New Testament, as is also the verb
AciTpeuw, restrained to divine service, John xvi. 2 ; Rom. ix. 4, xii. 1.

Cultus, of worship,' and so were it better rendered, than by ' divine
'
service.' In one place, Rom. ix. 4, it signifies by itself, as much as

SucauofiaTa Xarpuag doth here ; ' to whom belonged the giving of the
law,' Kai 7/ Xarotta, 'and the worship,' that is, diKauofxara Xarpsiag, 'the
ordinances of worship ;' the ordinances of the ceremonial law. For
although God was served' in, and according to, the commands of the
moral law, or the unchangeable prescriptions, ' the ten words,' and also
in the duties required in the due observance of the Judicial law, yet
this Xarpua or rnmy, was the immediate worship of the tabernacle, and
8 AN EXPOSITION OP THE [cH. IX-
the services of the priests that belonged thereunto. Hence the Jews
call all idolatry and superstition, rm rrrmy, ' strange worship.'
And this was that part of divine worship, about which God had so
many controversies with the people of Israel under the Old Testament.
For they were always apt to run into noxious extremes about it. For
the most part they were prone to neglect it, and to run into all manner
of superstition and idolatry. For the law of this worship was a hedge
that God had set about them, to keep them from those abominations.
And if at any time they brake over it, or neglected it, and let it fall,
they failed not to rush into the most abominable idolatry. On the other
hand, ofttimes they placed all their trust and confidence for their
acceptance with God, and blessing from him, on the external observ-
ance of the ordinances and institutions of it. And hereby they
countenanced themselves, not only in a neglect of moral duties and spi-
ritual obedience, but in a course of flagitious sins and wickednesses.
To repress these exorbitances with respect unto both these extremes,
the ministry of the prophets was in an especial manner directed. And
we may observe some t kings here in our passage, as included in the
apostle's assertion, though not any part of his present design.
Obs. II. There was never any covenant between God and man, but
it had some ordinances, or arbitrary institutions of external divine wor-
ship annexed unto it. — The original covenant of works had the
ordinances of the tree of life, and of the knowledge of good and evil,
the laws whereof belonged not unto that of natural light and reason.
The covenant of Sinai, whereof the apostle speaks had a multiplication
of them. Nor is the new covenant destitute of them or of their neces-
sary observance. All public worship, and the sacraments of the church
are of this nature. For whereas it is ingrafted in natural light, that
some external worship is to be given to God, he would have it of his
own prescription, and will not leave the modes of it to the inventions of
men. And because God hath always in every covenant, prescribed the
external worship, and all the duties of it, which he will accept, it can-
not be but dangerous for us to make any additions thereunto. Had he
prescribed none at any time, seeing some are necessary in the light of
nature, it would follow by just consequence, that they were left to the
finding out and appointment of men. But he having done this himself,
'
let not us add unto his words, lest he reprove us, and we be found
liars.' And in his institution of these ordinances of external worship,
there is both a demonstration, of his sovereignty, and an especial trial
of our obedience, in things whereof we have no reason, but his mere
will and pleasure.
Obs. III. It is a hard and rare thing, to have the minds of men kept
upright with God, in the observance of the institutions of divine worship.
— Adam lost himself and us all by his failure therein. The old church
seldom attained to it, but continually wandered into one of the ex-
tremes, mentioned before. And at this day there are very few in the
world who judge a diligent observance of divine institutions to be a.
thing of any great importance. By some they are neglected, by some
corrupted with additions of their own, and by some they are exalted
above their proper place and use, and are turning into an occasion of
neglecting more important duties. And the reason of this difficulty

is, because faith hath not that assistance and encouragement from innate
principles of reason, and sensible, experience of this kind of obedience,

as it hath in that which is moral, internal, and spiritual.
4. That these ordinances of divine worship might be duly observed
and rightly performed under the first covenant, there was a place ap-
pointed of God, for their solemnization. It had to ts ayiov koct/xikov,
1
also a worldly sanctuary.' He renders inpTa, by ayiov, properly a
1
holy place,' a ' sanctuary.' And why he calls it kou/jiikov, or ' worldly,'
we must inquire. And some things must be premised to the exposition
of these words.
First. The apostle, treating of the services, sacrifices, and place of
worship under the old testament, doth not instance in, nor insist on the
temple, with its fabric, and the order of its services, but in the taber-
nacle, set up by Moses in the wilderness. And this he doth for the
ensuing reasons.
First. Because his principal design is to confirm the preeminence
of the new covenant, above the old. To this end he compares them
together in their first introduction and establishment with what did be-
long to them therein. And as this in the new covenant was the priest-
hood, mediation, and sacrifice of Christ ; so in the old, it was the
tabernacle, with the services and sacrifices that belonged to it. These
the first covenant was accompanied with and established by, and
therefore were they peculiarly to be compared with the tabernacle of
Christ, and the sacrifice that he offered therein. This is the principal
reason, why in this disputation he hath all along respect to the taber-
nacle, and not to the temple.
iSeco7idly. Although the temple, with its glorious fabric and excellent
order, added much to the outward beauty and splendour of the sacred
worship, yet was it no more but a large exemplification of what was
virtually contained in the tabernacle, and the institutions of it, from
whence it derived all its glory. And therefore these Hebrews princi-
pally rested in, and boasted of the revelation made to Moses, and his
institutions. And the excellency of the worship of the new covenant,
being manifested above that of the tabernacle, there is no plea left for
the additional outward glory of the temple.
Secondly. Designing to treat of this holy tent or tabernacle, he con-
fines himself to the first general distribution of it, Exod. xxvi. 33,
'
And thou shalt hang up the vail under the taches, that thou mayest
bring in thither within the vail, the ark of the testimony, and the vail
shall divide unto you,' between the holy and the most holy; the holy
utensils of which two parts, he afterwards distinctly describes. The
whole was called "QTrptt, which he renders by to ayiov, ' the holy place,'
or sanctuary. The tabernacle of witness erected in the wilderness in
two parts, the holy and the most holy, with the utensils of them, is that
whose description he undertakes.
It is observed by the apostle, that the first covenant had this sanctuary.
1. Because so soon as God had made that covenant with the people,
he prescribed to them the erection and making of this sanctuary, con-
taining all the solemn means of the administration of the covenant
—
itself. 2. Because it was the principal mercy, privilege, and advantage

that the people were made partakers of, by virtue of that covenant.
And it belongs to the exposition of the text, as to the design of the
apostle in it, that we consider what that privilege was, or wherein it did
consist. And,
1.This tabernacle with what belonged thereunto, was a visible
pledge of the presence of God among the people, owning, blessing, and
protecting them. And it was a pledge of God's own institution, in imi-
tation whereof, the superstitious heathens invented ways of obliging
their idol-gods, to be present among them for the same ends. Hence
was that prayer at the removal of the tabernacle and the ark therein,
Num. x. 35, 36, ' Rise up, Lord, and let thine enemies be scattered, and
let them that hate thee, flee before thee.' And when it rested he said,
'
Return, O Lord, to the many thousands of Israel.' And thence the
ark was called the ark of God's strength see Ps. lxviii. 1, 2, cxxxii. 8
;
;
2 Chron. vi. 41, because it was a pledge of God's putting forth his
strength and power in the behalf of the people. And according to this
institution it was a most effectual means to strengthen their faith and
confidence in God. For what could they desire more in reference
thereunto than to enjoy such a gracious earnest of his powerful presence
among them ? But when they ceased to trust in God, and put their con-
fidence in the things themselves, which were no otherwise useful but as
they were pledges of his presence, they proved their ruin. Hereof we
have a fatal instance in their bringing the ark into the field, in their
battle against the Philistines, 1 Sam. iv. 5, 6. And it will fare no
better with others, who shall rest satisfied with outward institutions of
divine worship, neglecting the end of them all, which is faith and trust
in God, Jer. vii. 4. But men of corrupt minds would rather place
their trust in any thing than in God. For they find that they can do
so, and yet continue in their sins, as those did in the prophet, ver. 8
10. But none can trust in God, unless he relinquish all sin whatever.
All other pretended trust in him, is but the prefixing his name to our
own wickedness.
2. It was the pledge and means of God's residence or dwelling among
them, which expresseth the peculiar manner of his presence mentioned
in general befoi*e. The tabernacle was God's house, nor did he pro-
mise at any time to dwell among them, but with respect thereunto,
—
Exod. xv. 17, xxv. 8, xxix. 44 46; Num. v. 3. And the considera-
tion hereof was a powerful motive unto holiness, fear, and reverence,
unto which ends it is every-where pressed in the Scripture.
3. It was a fixed seat of all divine worship, wherein the truth and
purity of it was to be preserved. Had the observance of the ordinances
of divine service been left to the memories of private persons, it would
quickly have issued in all manner of foolish practices, or have been
utterly neglected. But God appointed this sanctuai'y, for the preserva-
tion of the purity of his worship, as well as for the solemnity thereof:
see Deut. xii. 8 — 11. Here was the book of the law laid up, according
unto the prescript whereof, the priests were obliged in all generations to
take care of the public worship of God.
k It was principally the privilege and glory of the church of Israel,
VER. 1.] EPISTLE TO THE HEBREWS. 1J
in that it was a continual representation of the incarnation of the Son of

God ;a type of his coming in the flesh to dwell among us, and by the
one sacrifice of himself to make reconciliation with God, and atonement
for sins. It was such an expression of the idea of the mind of God,
concerning the person and mediation of Christ, as in his wisdom and grace
he thought meet to intrust the church withal. Hence was that severe
injunction, that all things concerning it should be made according unto
the pattern shown in the mount. For what could the wisdom of men do in
the prefiguration of that mystery, of which they had no comprehension ?
But yet the sanctuary the apostle calls kov/jiikov, ' worldly.' Expo-
sitors, both ancient and modern, do even weary themselves in their in-
quiries why the apostle calls this sanctuary 'worldly.' But I think they
do so without cause, the reason of the appellation being evident in his
design and the context. And there is a difficulty added unto it by the
Latin translation, which renders the word seculare, which denotes con- '
tinuance or duration.' This expresseth the Hebrew D?iy; but that the
apostle renders by aiwv, not by Kotj/mog and therefore here he hath no
;
respect unto it. The sense that many fix upon is, that he intends the
outward court of the temple, whereunto the Gentiles or men of the world
were admitted, whence it was called 'worldly,' and not 'sacred.' But
this exposition, though countenanced by many of the ancients, is con-
trary unto the whole design of the apostle. For, 1. He speaks of the
tabernacle, wherein was no such outward court nor indeed was there
;
any such belonging to the temple, whatever some pretend. 2. The

whole sanctuary, whereof he speaks, he immediately distributes into two
parts, as they were divided by the veil namely, the holy and the most
;
holy place, which were the two parts of the tabernacle itself. 3. He
treats of the sanctuary only with respect unto the divine service to be
performed in it by the priests, which they did not in any outward court
whereunto the Gentiles might be admitted.
Wherefore the apostle terms this sanctuary worldly, because it was
every way in and of this world. For, 1. The place of it was on the
earth in this world, in opposition whereunto the sanctuary of the new
covenant is in heaven, ch. viii. 2. 2. Although the materials of it were
as durable „as any thing in that kind could be procured, as gold and
Shittim wood, because they were to be of a long continuance, yet were
they worldly that is, caduca, fading and perishing things, as are all
;
things of the world, God intimating thereby that they were not to have
an everlasting continuance. Gold, and wood, and silk, and hair, how-
ever curiously wrought and carefully preserved, are but for a time.
3. All the services of it, all its sacrifices in themselves, separated from
their typical representative use, were all worldly and their efficacy ex-
;
tended only unto worldly things, as the apostle proves in this chapter.
4. On these accounts the apostle calls it ' worldly yet not absolutely
;
'
so, but in opposition unto that which is heavenly. All things in the
ministration of the new covenant are heavenly. So is the priest, his
sacrifice, tabernacle, and altar, as we shall see in the process of the
apostle's discourse. And we may observe from the whole,
Obs. IV. That divine institution alone, is that which renders any
thing acceptable unto God.— Although the things that belonged unto
\2 AN EXPOSITION OF THE [CH. IX.
the sanctuary, and the sanctuary itself, were in themselves but worldly;
yet being divine ordinances, they had a glory in them, and were in
their season accepted with God.
Obs. V. God can animate outward carnal things with a hidden
invisible spring of glory and efficacy. —
So he did their sanctuary with
its relation unto Christ which was an object of faith, which no eye of
;
flesh could behold.

Obs. VI. All divine service or worship must be resolved into divine
ordination or institution. —
A worship not ordained of God is not ac-
cepted of God. It had ordinances of worship.
Obs. VII. A worldly sanctuary is enough for them whose service is
worldly and these things the men of the world are satisfied with.
;
—
Ver. 2. Two things were ascribed unto the first covenant in the
verse foregoing. 1. Ordinances of worship. 2. worldly sanctuary. A
In this verse the apostle enters upon a description of them both, in-
verting the order of their proposal, beginning with the latter, or the
sanctuary itself.
Ver. 2. — SKTjvrj yap KareaKtvaaSri, i\ irpiorr], tv y r\ re \v%via, kcu 17
rpainZ,a, icai 17 7rpo9e(rig twv aprojv, r)Tig Xeytrai ayia.
Vul. Lat. Tabernaculum enim factum est primum, The first taber- '
nacle was made,' ambiguously, as we shall see. Syr. n s T2ip Ni3ti)»n

"nynxT, In tabernaculo primo quod factum erat, In the first tabernacle '
that was made.' Au^vm; Vul. Lat. Candelabra, 'candlesticks.' Syr.

Nrn:a m nvt, ' In it was the candlestick/ HpoSsaig twv aprwv. Vul.
Propositio panum, ' the proposition of loaves.' Others, Propositi
panes; Syr. ndn Dnî, ' and the bread of faces.' 'Htiq Xeyereu ayia;
Vul. Quae dicitur sancta; quae dicitur sanctum; quod sancta vocant.
For some read ayia, some ay ia. Syr. Ntimp n s n Nin N"ipn»*», * and it was
called, The holy house.'
Ver.2. —
For there was a tabernacle made, (prepared) the first ;
wherein was the candlestick and the table, and the shew-bread /
which is called the sanctuary.
Our translation thus rendering the words, avoids the ambiguity men-
tioned in the Vulgar Latin. First of all there was a tabernacle made.
But whereas our rendering is also obscure, the first being mentioned,
where only one thing went before, which yet includes a distribution
supposed, I would supply it with two parts. There was a tabernacle
made consisting of two parts ' tabernaculum bipartite extructum.' For
:
the following words are a distinct description of these two parts.

1. The subject spoken of is the tabernacle. 2. That which in gene-
ral is affirmed of it is, that it was made. 3. There is a distribution of
it into two parts in this and the following verse. 4. These parts are de-
scribed and distinguished by, First. Their names. Secondly. Their
situation with respect unto one another. Thirdly. Their contents or
sacred utensils. The one is so described in this verse, 1. By its situa-
tion it was the first, that which was first entered into.
: 2. By its uten-
sils,which were three. 1st. The candlesticks. 2dly. The table.
3dly. The shew-bread. 3. By its name it was called the sanctuary.
:
1. The subject treated of is o-ktjvij, that is, tinpa, 'the tabernacle;'

the common name for the whole fabric, as the temple was afterwards of
the house built by Solomon. An eminent type this was of the incarna-
tion of Christ, whereby the fulness of the Godhead dwelt in him bodily,
Col. ii. 9, substantially in the human nature, as it dwelt typically and
by representation in this tabernacle. Hence is it so expressed, He '
was made flesh,' kcu £<tktivio<t£v tv fifitv, John i. 14, 'and pitched his
tabernacle amongst, or with us.' The consideration hereof, the apostle
on set purpose fixed on, as the great concomitant, privilege, or glory of
the first covenant whereof he treats and whose consideration was ex-
;
cellently suited unto his design. Immediately on the giving of the law,
and making that covenant in Horeb, which was accepted of by the
people, and solemnly ratified, Exod. xxiv. 4 —
10, the whole of their re-
maining station in that place, for some months, was taken up in Moses'
receiving revelations, and the people's making provision about and for
this tabernacle, with what belonged thereunto. Forty days was Moses
in the mount with God, whilst he instructed him in all things that be-
longed unto it so great and glorious was the design of divine wisdom
;
in this tabernacle and its appurtenances. For it was the house wherein
his glory was to dwell and not only so, but a type and representation
;
of the depth of his counsel in the incarnation of his Son, whereby the
divine nature would personally dwell in the human for ever.
2. It is affirmed of this tabernacle, that 'it was made,' KaTeaKavaaSi],
tabernaculum extructum, constructum, praeparatum, ornatum, adornatum,
'
built, prepared, adorned.' There is more included in the word than
the mere building of the fabric. For the apostle, in this one word, re-
flects on and compriseth, 1. The provision of materials made by the
people. 2. The workings of those materials by Bezaliel. 3. The
erection of the whole by the direction of Moses. 4. The adorning of
it unto its use; that is, the substance of the book of Exodus from
ch. xxv. to the end. First. Preparation was made for it then the ma- ;
terials were wrought, and that with such curious workmanship, accom-
panied with such rich devoted ornaments, that it was adorned in its
making. It was prepared in its materials, it was wrought into its form,
it was beautified in its ornaments, unto all which respect is had in this
word. That which principally gave unto it its order, beauty, glory,
and use, was, that it was entirely, and in all the parts and appurtenances
of it, made according to the pattern which God showed Moses in the
mount. And therefore, when it was finished and erected, all the parts
belonging unto it, and all that was in it, were distinctly recounted, and it
is added concerning them all, separately and in conjunction, they were
all made as the Lord commanded Moses, Exod. xl. and xix. 2\, 23, 25,
21, 29. For it is the authority and wisdom of God alone, that gives
beauty, use, and order, unto all that belongs unto his worship.
3. The first part of this tabernacle being so prepared, it had its furni-
ture, that was to abide and be used in it.
1st. There was in it 77 \v\vta, 'the candlestick.' The Vulgar Latin
reads candelabra, in the plural number. Hence many disputes arise

among the expositors who adhere unto that translation. Some of them
contend, that the apostle hath respect unto the temple of Solomon,
wherein were ten candlesticks, five on the one side, and five on the
other, 1 Kings vii. 49, which is directly contrary to his scope, and to the
words of the text. Some suppose that the one candlestick, which was
in the tabernacle, was intended, but is spoken of in the plural number,
because of the six branches that came out of it, three on each side, and
that which went directly upwards made seven, having lamps in them all,
Exod. xxv. 31, 32. But whereas it is constantly called 'the candle-
stick,' and spoken of as one utensil only, the apostle could not call it
'
the candlesticks,' for that was but one. Wherefore the most sober of
them depart from their common translation, and adhere unto the origi-
nal ; and make use of the expression to prove that it was the tabernacle
of Moses, and not the temple of Solomon wherein were ten candlesticks,
that the apostle refers unto. The making of this candlestick is particu-
larly described, Exod. xxv. 31, to the end of the chapter. Its frame,
measures, and use, are not of our present consideration they may be
;
found in expositors on that place. It was placed on the south side of

the tabernacle, near the veils that covered the most holy place, and over
against it on the north side was the table with the shew-bread. And in
the midst, at the very entrance of the most holy place, was the altar of
incense see Exod. xl. 20
; —
27. And this candlestick was made all of
beaten gold, of one piece, with its lamps and appurtenances, without
either joints or screws, which is not without its mystery. To fit it for
its service, pure oil olive was to be provided by the way of offering from
the people, Exod. xxvii. 20. And it was the office of the high priest to
order it, that is, to dress its lamps, every evening and every morning,
supplying them with fresh oil, and removing whatsoever might be offen-
sive, Exod. xxvii. 21. And a statute for ever unto the
this is called
generations of the priests, on the behalf of the children of Israel, which
manifests the great concern of the church in this holy utensil.
2dly. On the other side of the sanctuary, over against the candle-
stick, was ri rpa7T£â, ' the table and the shew-bread,' which the apostle
reckons as the second part of the furniture of this first part of the taber-
nacle, distinguishing them from each other, the table and the shew-
bread. The making of this table, with its measures and use, its form
—
and fashion, are recorded, Exod. xxv. 23 29, xxxvii. 10, &c. pbw,
'
table.' The manner of its covering when it was to be carried whilst
the tabernacle was moveable, is described, Num. iv. 7, 8. And it was
an utensil fashioned for beauty and glory.
3dly. Upon this table, which the apostle adds, was the shew-bread.
It is here rendered by the apostle, ttqoSzgiq twv aprwv, ' the proposition
of the bread or loaves ;' by an hypallage for aproi Tr\g vpoêaEwg, ' the
bread of proposition,' as it is rendered, Matt. xii. 4, the bread that was
proposed or set forth. In the Hebrew, it is Drr5, ' bread,' in the sin-
gular number, which the apostle renders by aproi, in the plural, as also
doth the evangelist. For that bread consisted of many loaves, as aprog
properly signifies a loaf.' So the LXX. render it by aprovg, Exod. xxv.
'
30. The number of these loaves, or cakes, as we call them, was twelve;
and they were set on the table in two rows, six in a row, being laid one
upon the other. The Jews say, that every loaf was ten hand-breadths
long, and five hand-breadths broad, and seven fingers thick. But this
cannot well be reconciled unto the proportion of the table. For the
table itself was but two cubits long, and one cubit broad. And whereas
it had a border of an hand-breadth round about, nothing could lie on
the table but what was placed within that border. And seeing a cubit
was but five hand-breadths, it cannot be conceived how two rows of
loaves, that were ten hand-breadths long, and five hand-breadths broad,
could be placed within that border. Wherefore they suppose that there
were props of gold coming up from the ground, that bore the ends of
the cakes. But if so, it could not be said that they were placed on the
table, which is expressly affirmed. Wherefore, it is certain that they
were of such shape, proportion, and measures, as might fitly be placed
on the table within the border; and more we know not of them.
These cakes were renewed every Sabbath, in the morning the reno- ;
vation of them being part of the peculiar worship of the day. The
manner of it, as also of the making of them, is described, Lev. xxiv.
5, 9. And because the new bread was to be brought in, and imme-
diately placed in the room of that which was taken away, it is called ab-
solutely T»nn Dr6, the continual bread,' Num. iv. 7.
' For God says
it was to be before him, Tttn, 'jugiter,' Exod. xxv. 30, 'always,' or
'continually.' Why it is called E s :©rr vnb } 'the bread of faces,' there is

great inquiry. One of the Targums renders it, ' inward bread,' for the
word is used sometimes for that which looks inward. The LXX.
aprovg tvioiriovg, present bread,' or
'
bread presented.' Many think
'
they were so called, because they were set forth before the faces of the
priests, and stood in their view when they first entered the tabernacle.
But the reason of it is plain in the text S :D5 tns nnb, ' The shew-
:
bread before my face, saith God.' They were presented before the
Lord as a memorial, twelve of them, in answer to the twelve tribes of
Israel. The Jews think they were catted bread of faces,' because,
'
being made in an oblong square, they appeared with many faces, that is,
as many as they had sides. But they cannot evince this to have been
the fashion of them, and it is absurd to imagine that they had such a
name given unto them for their outward form.
This is all that the apostle observes to have been in the first part of
the tabernacle. There was in it moreover the altar of incense. But
this was not placed in the midst of it at any equal distances from the
sides, but just at the west end, where the veil opened to give an entrance
into the most holy place wherefore by our apostle it is reckoned unto
:
that part of the sanctuary, as we shall see on the next verse.

Concerning this part of the tabernacle, the apostle affirms that it was
called ayia, holy ;' 1777c ayia Xtytrai.
' This name of it was given and
stated, Exod. xxvi. 33. The veil shall divide Dûnprr imp f31 BTrpn fa
'between the holy,' that is, that part of the sanctuary, 'and the most
holy,' which our apostle describes in the next place. And we may ob-
serve, that,
Obs. I. Every part of God's house, and the place wherein he will
dwell, is filledand adorned with pledges of his presence, and means of
;
communicating his grace, —

Such were all the parts of the furniture of
this part of the tabernacle. And so doth God dwell in his church,
which in some sense is his tabernacle with men.
But the principal inquiry about these things, is concerning their mys-
tical signification and use. For by the apostle, they are only proposed
in general, under this notion, that they were all typical representations of
things spiritual and evangelical. Without this he had no concern in
them. This therefore we shall inquire into.
We may in this matter be supplied by expositors with variety of
conjectures. But none of them, so far as I have observed, have at all
endeavoured to fix any certain rule for the trial and measure of such
conjectures, nor to guide us in the interpretation of this mystery.
Some say, the candlestick, with its branches, represented the seven
planets, the sun in the midst, as the ' scapus,' of the candlestick was in
the midst of the six branches, three on the one side, and three on the
other. And the loaves of bread, say they, did represent the fruits of the
earth, as influenced by the heavenly bodies. This is the interpretation
of Philo, a Jew and Platonical philosopher and it is not unbecoming
;
of his principles. But that any Christian writer should approve of it,
I somewhat wonder, nor doth it deserve a confutation.
Some say, that the altar of incense signified those that are of a con-
templative life the table of shew-bread, those that follow the active
;
life ;and the candlestick, those that follow both of them. The pre-
tended reasons of this application of these things, may be seen in the
commentaries of Ribera and Tena, on this place.
Some with more sobriety and probability, affirm the candlestick to
represent the ministry of the church, appointed for the illumination of
it, and the table with the shew-bread, the ordinances as administered by
them which things are declared succinctly by Gomarus on this place

;
and unto them they may have safely a secondary application.

* But as was said, a rule is to be fixed to guide us in the interpretation
of the mystical signification of these things, and in the application of
them, without which we shall wander in uncertain and unapprovable
conjectures. And it is plainly given us in the context. For therein
are two things manifest. 1 That the tabernacle, and all contained in it,
.
were typical of Christ. This is directly affirmed, ch. viii. 2, as hath

been evinced in the exposition of that place. And it is the design of the
apostle further to declare and confirm it in what remains of this chap-
ter. 2. That the Lord Christ, in this representation of him by the ta-
bernacle, its utensils and services, is not considered absolutely, but as
the church is in mystical union with him. For he is proposed, set forth,
and described in the discharge of his mediatory office. And these
things give us an evident rule in the investigation of the original signi-
ficancy of the tabernacle, with all the parts, furniture, and services of it,
and the design of God therein. They were all representative of Christ
in the discharge of his office, and by them did God instruct the church,
as unto their faith in him,and expectation of him.
This is by Cyrill, in Johan. lib. iv. cap. 28,
excellently observed
Christus licet unus sit, multifariam tamen a nobis intelligitur.
• Ipse
est tabernaculum propter carnis tegumentum ipse est mensa, quia
;
noster cibus est et vita ; ipse est area habens legem Dei reconditam,
quia est verbura patris ; ipse est candelabrum, quia est lux spiritualis ;
ipse est altare incensi, quia est odor suavitatis in sanctificationem ; ipse
est altare holocausti, quia esthostia pro totius mundi vita in cruce oblata.'
And other instances he gives unto the same purpose. And although I
cannot comply with all his particular applications, yet the ground he
builds upon, and the rule he proceeds by, are firm and stable. And by
this rule we shall inquire into the signification of the things mentioned
by the apostle in the first part of the tabernacle.
1. The candlestick, with its seven branches, and its perpetual light
with pure oil, giving light unto all holy administrations, did represent
the fulness of spiritual light that is in Christ Jesus, and which by him
is communicated unto the whole church.
(
In him was life, and the life
was the light of men,' John i. 4. God gave unto him the Spirit, not by
measure, John iii. 34. And the Holy Spirit rested on him in all variety,
of his gifts and operations, especially those of spiritual light, wisdom
and understanding, Isa. xi. % 3. And in allusion unto this candlestick,
with its seven lamps, the Holy Spirit is called ' the seven Spirits that
are before the throne of God,' Rev. i. 4, as he, in and by whom the
Lord Christ gives out the fulness and perfection of spiritual light and
gifts, unto the illumination of the church, even as the light of the taber-
nacle depended on the seven lamps of the candlestick. Wherefore, by
the communication of the fulness of the Spirit, in all his gifts and graces
unto Christ, he became the fountain of all spiritual light unto the
church. For he subjectively enlightens their minds by his Spirit, Eph.
i. 17 —19, and objectively and doctrinally conveys the means of light
unto them by his word.
2. Again, There was one candlestick which contained the holy oil
(a type of the Spirit) in itself. Thence was it communicated unto the
branches on each side of it, that they also should give light unto the
tabernacle yet had they originally no oil in themselves, but only what
;
was continually communicated unto them from the body of the candle-
stick. And so the communications from Christ of spiritual gifts unto
the ministers of the gospel, whereby they are instrumental in the illumi-
nation of the church, was signified thereby. For unto every one of us
'
is given grace, according unto the measure of the gift of Christ,' even
as he pleaseth, Eph. iv. 7.
3. But hereon we must also remember, that this candlestick was all
one beaten work of pure gold, both the 'scapus,' the body, -and all the
branches of it. There were neither joints, nor screws, nor pins, in or
about it, Exod. xxv. 36. Wherefore, unless ministers are made 'par-
takers of the divine nature' of Christ, by that faith which is more pre-
cious than gold, and are intimately united unto him, so as mystically to
become one with him, no pretended conjunction unto him by joints and
screws of outward order, will enable them to derive that pure oil from
him, with whose burning light they may illuminate the church. But
this I submit unto the judgment of others.
This is of faith herein. That which God instructed the church in by
this holy utensil and its use, was that the promised Messiah, whom all
these things typified and represented, was to be by the fulness of the
VOL. iv. c
Spirit in himself, and by the communication of all spiritual graces and

gifts unto others, the only cause of true saving light unto the church.
all
'
He is the true light which lighteneth every man coming into the world,'
namely, that is savingly enlightened. Upon the entrance of sin, all
things fell into darkness spiritual darkness covered mankind, not unlike
;
that which was on the face of the deep, before God said Let there be '
light, and there was light,' 2 Cor. iv. 6. And this darkness had two parts;
first, that which was external, with respect unto the will of God con-
cerning sinners, and their acceptance with him secondly, on the minds
;
of men, in their incapacity to receive such divine revelations unto that

end, as were or should be made. This was the double veil, the veil
veiled, and the covering covered, over the face of all nations, which was
to be destroyed, Isa. xxv, 7. And they are both removed by Christ
alone, the former by his doctrine, the latter by his Spirit. Moreover,
there was no light at all in the sanctuary, for the performance of any
holy administrations, but what was given unto it by the lamps of this
candlestick. And therefore was it to be carefully dressed every morn-
ing and evening by a perpetual statute. And if the communication of
spiritual gifts and graces do cease, the very church itself, notwithstanding
its outward order, will be a place of darkness.
Obs. II. The communication of sacred light from Christ in the gifts
of the Spirit, is absolutely necessary unto the due and acceptable per-
formance of all holy offices and duties of worship in the church. And, —
Obs. III. No man, by his utmost endeavours in the use of outward
means, can obtain the least beam of saving light, unless it be communi-
cated unto him by Christ, who is the only fountain and cause of it.
4. The table and the shew-bread mentioned in the next place,
respected him also under another consideration. The use of the tables
which was all overlaid with gold, was only to bear the bread which was
laid upon it. What resemblance there might be therein unto the divine
person of Christ, which sustained the human nature in its duties, that
bread of life which was provided for the church, it may be, is not easy
to declare. Howbeit, the head of Christ is said to be as the 'most fine
gold,' Cant. v. 11. Wherefore, the matter of it being most precious,
and the form of it beautiful and glorious, it might as far represent it, as
any thing would do which is of this creation, as all these things were,
ver. 11. But that the Lord Christ is the only bread of life unto the
church, the only spiritual food of our souls, he himself doth fully
testify, John vi. 32, 35. He therefore, he alone, was represented by this
continual bread of the sanctuary.
VER. 3 — — Metci
5. oe to bsvTtpov KaraTreTacrpa, (tk^vi) 17 Xsyopevrj
ciyia aytwv'lxpvaovv eôvcra SvptaTripidv, /ecu rr\v ki&wtov Tt)Q
BiaSriKtjQ TrtptKZKaXvppevriv TravToStv xpwuo, tv y ara/xvog XP vcri1
^Xovcra to pavva, Kai 17 pagdog Aapuv r\ jSAaarrjcracra kcu at TrXaKtg
Trig StaSrjKrjc. 'YTrspavo) Se aurijc X£pou€tu bo^nQ, Karacrjaaôvra
to l\a(TTt]pioV Trent wv ovk sort vvv \tyuv Kara pepog.
Mtra be to StvTtpov KaTcnrtTCKTpa, ctktjvjj

;
'
but after the second vail
or covering, the tabernacle.' Our Latin translation reads, post medium
—
VER. 3 — 5.] EPISTLE TO THE HEBREWS. 19
velum that is, ' after the veil that was in the midst.'
; For there were
not three veils whereof this should be in the midst, but two only. The
Syriac somewhat changeth the words, 'The inner tabernacle which was
within the face of the second gate.' The same thing is intended, but,
' the inner' is added and ' after the second veil,' is expressed by an
;
Hebraism. What kcit air tracrpa is, which is rendered velum, and
velamentum, ' a veil, a covering,' and by the Syriac, ' a gate of entrance,'
we shall see afterwards.
'H XeyofXEvu; quod dicitur quod vocatur: Syr. it was called.'
;
'
Xpvaovv e\ov(ra Svptanipiov aureum habens thuribulum, having

:
'
the golden censer Syr. and there were in it the house of incense of
:' '
gold whereby either the altar or the censer may be understood. Ey y

;'
GTajivoQ, Syr. and there was in it ;' referring plainly to the ark.
'
Ylepi <l)v ovk ectti vvv Xzystv Kara pepog non est tempus non est pro-
; :
positum It is not a time or place

:
'
it is not my purpose to speak:' non
;
est modo dicendum Kara pepog : singulation ;' Vul. Lat. per singula,'
;
' '
Arias, per partes.'

'
Syr. ' By one and one, apart, particularly, accord-
ing to the parts laid down distinctly.' The Syriac adds the following
words unto these ' It is not time to speak of these things by one and
:
one, which were thus disposed.' But the original refers that expres-
sion unto what follows.
Ver. 3 5. —
And after the second vail, the tabernacle, which is
called the holiest of all; which had the golden censer, and the ark
of the covenant overlaid (covered) round about (on every side)
with gold ; wherein ivas the golden pot that had manna ; and
Aaron s rod that budded, and the tables of the covenant; and over
it the cherubim of glory shadowing the mercy-seat ; of which
(things,) we cannot (shall not) now speak particularly.
The apostle, in these verses, proceedeth unto the description of the

second part of the tabernacle, with the things contained in it, or the
holy furniture thereof. His design is notto give us an exact description
of these things, as he declares in the close of the fifth verse, but only
to declare their use and signification. Wherefore he doth not propose
an accurate account of their station and relation one to another, but
makes such mention of them in general, as was sufficient unto his end,
namely, to manifest their use and signification. Wherefore, they deal
injudiciously both with him and the text, who rigidly examine every
word and passage, as though he had designed an exact account of the
frame, position, fashion, and measure of this part of the tabernacle, and
every thing contained in it whereas the use and signification of the
;
whole is all that he intends. A due consideration hereof, renders the

anxious inquiry that hath been made, about the assignation of holy
utensils unto this part of the sanctuary, and the placing of them with
respect unto one another, which was no part of his design, altogether
needless. For with respect unto the end he aimed at, the words he
useth arc exactly the truth.
He describes this part of the tabernacle, 1. From its situation: it
was after the second veil. 2. From its name given unto it by God
r O
—
20 AN EXPOSITION OF THE [CH IX,
himself; was called the holiest of all, or the holy of holies. 3. From
it
its which were, First. The golden censer. Secondly.

utensils or vessels,
The ark. Thirdly. What was in it, or with it. First. The golden pot
that had manna. Secondly. Aaron's rod. Thirdly. The tables of the
covenant. Fourthly. The cherubim, which he describes, 1st. From
their quality cherubim of glory. 2dly. Their use
: : they shadowed
the mercy-seat. Fourthly. The mercy-seat itself, But this is men-
tioned as it were only occasionally, with respect unto the use of the
cherubim. And this sufficiently manifests that in the rehearsal of
these things, the apostle designeth not accuracy and order. For the
mercy-seat was, for glory and signification, far above the cherubim
wherewith it was overshadowed.
Withrespect unto these things among others, he affirms in another
place, that the ministration of divine worship under the law was glorious.
But withal he adds, that it had no glory in comparison of that which
doth excel namely, the spiritual ministration of divine worship under
;
the gospel, 2 Cor. iii. 9, 10. And this is that which we should always
mind in the consideration of these things. For if we yet look after,
and value such an outward glory as they did exhibit, we are carnal, and
cannot behold the beauty of spiritual things.
The verbal difficulties which occur in this context, have occasioned
critical expositors to labour greatly about them. That is the field
wherein they choose to exercise their skill and diligence. But as unto
the things themselves, and the difficulties that are in the real interpreta-
tion of them, little light is contributed by most of their endeavours.
Wherefore some of these words have been so belaboured with all sorts
of conjectures, that there is no room left for any addition in the same kind.
And it were but lost labour to repeat what must be confuted if it were
mentioned. I shall therefore take no farther notice of any difficulty in
the words, but as the explication of it is necessary unto the interpreta-
tion of the context, and so far nothing shall be omitted.
1 The first thing mentioned by the apostle, is the situation of this
.
part of the tabernacle /utra to Sevrspov KaraTrerao^m, it was ' after the
;
second vail.' It was so unto them that entered into the tabernacle, they
were to pass through the whole length of the first part, before they
came unto this; nor was there any other way of entrance into it. And
by calling this partition of the two parts of the sanctuary, the second
veil, the apostle intimates that there was a former. Howbeit, that
former was not a separating veil of any part of the tabernacle, as this
was It was only the hanging of the door of the tent. This the
apostle here reckons as a veil, because as by this veil, the priests were
hindered from entering into, or looking into the most holy place, so by
that other, the people were forbidden to enter or look into the first part
of the sanctuary, whereinto the priests entered daily. The making of
the first veil is declared, Exod. xxvi. 36, 37, and it is called nnzb ~[D»,
the * hanging or covering for the door.' The making of this second
veil is declared, Exod. xxvi. 31 33, and it is called the veil or cover-
ing. The apostle renders it by KciTcnreTaafjta; as also it is, Matt, xxvii.
51, where it is spoken of in the temple. And so it is rendered by the
LXX. Exod. xxvi. 31. As the former is called KaAujujua, a 'covering.'
;
From 7TEra£(o, which is v to extend,' to stretch out so as to cover that

over which it is so extended, is KarairtTaafia, * a veil' to be a covering
unto any thing; dividing one thing from another; as irtpiTreTaa/jLa, is
that which covereth any thing round about ;such was this veil. The
end, use, and signification of it, the apostle expressly declares, ver. 8.
where they must be spoken unto.
2. He describes this part of the tabernacle by its name ij Xeyofitvr]
;
ayta ayuov, it is called the ' most holy,' the ' holy of holies.' \Dip
Cnirrprr, so it is called by God himself, Exod. xxvi. 33, 34, the holy of
'
holies ;' that is, most holy the superlative degree expressed by the
;
repetition of the substantive, as is usual in the Hebrew. Some give

instances of this kind of phraseology in Greek writers, remote enough
from Hebraisms as Sophocles, SaXam SuXaiwv Kvpeig, misera misera-
;
rum es that is, miserrima. But although the phrase of ayia ayiojv
;
may be Greek, the apostle intends to express the Hebraism itself. And
holy, in the Hebrew, is of the singular number ; holies, of the plural
but in the Greek, both are of the plural number. And what is thus
called, was most eminently typical of Christ, who is called by this
name, Dan. ix. 24, ' to anoint the most holy.' The place in the taber-
nacle which was most sacred, and most secret, which had the most
eminent pledges or symbols of the divine presence, and the clearest
representations of God in Christ, reconciling the world unto himself, is
so called.
Obs. I. The more of Christ, by the way of representation or exhi-
bition, any institutions of divine worship do contain or express, the
more sacred and holy are they in their use and exercise. But,—
Obs. II. It is Christ alone, who in himself is really the Most Holy,
the spring and fountain of all holiness unto the church.
3. The first utensil reckoned unto this second part of the tabernacle
is, xpvcrow Sviiiarripiov and the relation of it thereunto, is, that it
;
had it tôvaa. He doth not say, ' it was in it,' but, it had it.' If
;
'
any one would see the various conjectures of learned men about this
assertion of the apostle, as also about that following concerning
what was contained in the ark, he may consult the collections of Mr.
Poole on the place, where he will find them represented in one view.
My design being only to declare what I conceive consonant unto the
truth, I shall not spend time in repeating or refuting the conjectures of
other men.
Qv/jitaTT]piov we translate, ' a censer ;' but it may as well be rendered
f
;'
the ' altar of incense ;' as it is by the Syriac, ' the house of spices
the place for the spices whereof the incense was compounded. The
altar of incense was all overlaid with beaten gold, hence it is here said
to be yjivaow, ' of gold.' And whereas it was one of the most glo-
rious vessels of the tabernacle, and most significant, if the apostle
intended it not in this word, he takes no notice of it at all, which is
very unlikely. And of this altar he says not, that it was in the second
tabernacle, but that it had it.'
'
And in that expression he respects not
its situation, but its use. And the most holy place may well be said to
have the altar of incense because the high priest could never enter
;
into that place, nor perform any service in it, but he was to bring
22 AN EXPOSITION OF THE [CH IX.
incense with him, taken in a censer from this altar. Whereas, there-
fore, there was a twofold use of the altar of incense ; it was to be
used by the ordinary priests, to burn incense in the sanctuary every
day, and the high priest was to take incense from it when he entered
into the most holy place, to fill it with a cloud of its smoke. But as
the apostle, in this place, peculiarly intended a comparison between the
Lord Christ and the high priest only, and not the other priests in the
daily discharge of their office, he takes no notice of the use of the altar
of incense in the sanctuary, but only of that which respected the most
holy place, and the entrance of the high priest thereinto. For so he
expressly applies it, ver. \2. And therefore he affirms this place to
have had this golden altar, its principal use and end being designed unto
the service thereof. This I judge to be the true meaning of the apostle,
and the sense of his words. I shall not, therefore, trouble myself, nor
the reader, with the repetition or confutation of other conjectures. And
that this was the principal use of this altar, is plainly declared in the
order for the making and disposal of it, Exod. xxx. 6, ' Thou shalt put
it before the vail, that is, by the ark of the testimony before the mercy-
seat, that is over the testimony, where I will meet with them.' Although
it was placed without the veil, and that for this end, that the high priest
might not enter one step into the most holy place, until the smoke of
the incense went before him ;
yet it had peculiar respect unto the ark
and mercy-seat, and is therefore reckoned in the same place and service
with them, by the apostle.
And this is yet made further evident, in that when the high priest
entered into the most holy place, and had no service to perform but
with respect unto the things pertaining thereunto, he was to make atone-
ment on this altar with the blood of the sin-offering, as he did on the
ark and mercy-seat, Exod. xxx. 10. This is an undeniable demonstra-
tion, that as unto the use of it, it belonged principally unto the most
holy place, and is here so declared by the apostle. Wherefore, the
assignation hereof unto that place by the author, is so far from an
objection against the authority of the epistle, unto which end it hath by
some been made use of, as that it is an argument of his divine wisdom
and skill in the nature and use of these institutions.
The manner of the service of this altar intended by the apostle, was
briefly thus. The high priest, once a year, that is, on the solemn day of
expiation, took a golden censer from this altar : after which, going out
of the sanctuary, he put fire into it, taken from the altar of burnt-offer-
ings, without the tabernacle, in the court where the perpetual fire was
preserved. Then returning into the holy place, he filled his hands
with incense taken from this altar, the place of the residence of the
spices. And this altar being placed just at the entrance of the most holy
place, over against the ark and mercy-seat, upon his entrance, he put
the incense on the fire in the censer, and entered the holy place with a
cloud of the smoke thereof. See Lev. xvi. \2, 13. The composition
and making of this incense is declared, Exod. xxx. 34, 35, &c. And
being compounded, it was beaten small, that it might immediately take
fire, and so placed on this altar before the ark/ ver. 36. And the placing
VER. 3 — 5.] EPISTLE TO THE HEBREWS. _>;{
of this incense before the testimony, as is there affirmed, is the same

with what our apostle affirms, that the most holy place 'had it.'
That in general by incense, prayer is signified, the Scripture expressly
testifieth. '
Let my prayer come before thee as incense,' Ps. cxli. 2.
And there is a fourfold resemblance between them. 1. In that it was
beaten and pounded before it was used. So doth acceptable prayer
proceed from a broken and contrite spirit, Ps. li. 17. 2. It was of no
use until fire was put under it, and that taken from the altar. Nor is
that prayer of any virtue or efficacy, which is not kindled by the fire
from above, the Holy Spirit of God, which we have from our altar
Christ Jesus. 3. It naturally ascended upwards towards heaven, as all
offerings in the Hebrew are called rr&y, '
ascensions,' risings up. And
this is the design of prayer, to ascend unto the throne of God :
'
I will
direct unto thee, and lookup;' that is, pray, Ps. v. 3. 4. It yieldeth
a sweet savour, which was one end of it in temple services, wherein
there was so much burning of flesh and blood. So doth prayer yield a
sweet savour unto God a savour of rest, wherein he is well pleased.
;
In this general sense, even the prayers of the saints might be typified
and represented in that daily burning of incense which was used in the
sanctuary. But it must be granted that this incense is distinguished
from the prayers of the saints, as that which is in the hand of Christ
alone, to give virtue and efficacy unto them, Rev. viii. 4. Wherefore,
this golden altar of incense as placed in the sanctuary, whereon incense
burned continually every morning and evening, was a type of Christ,
by his mediation and intercession, giving efficacy unto the continual
prayers of all believers.
But which alone the apostle in this place hath respect, was
that to
the burning of the incense in the golden censer on the day of expiation,
when the high priest entered into the most holy place. And this repre-
sented only the personal mediatory prayer of Christ himself. Con-
cerning it, we may observe,
Obs. III. That the time of it was after the sacrifice of the sin-offer-
ing. For the high priest was him the blood of that
to take along with
sacrifice, to carrywith him into the holy place, Lev. xvi.
Obs. IV. That the incense was kindled with fire taken from the altar
where the blood of the sacrifices was newly offered. And two things in
the mediatory prayer of Christ are hereby intimated unto us.
1. That the efficacy of them ariseth from, and dcpcndeth on, the
sacrifice of himself. Hence intercession is best apprehended as the

representation of himself, and the efficacy of his sacrifice in heaven
before the throne of God.
2. That this prayer was quickened and enlivened by the same fire
wherewith the sacrifice of himself was kindled, that is, by the eternal
Spirit,whereof we shall treat on ver. 14.
Yet we must not so oblige ourselves unto the times, seasons, and
order of these things, as to exclude the prayers which he offered unto
God before the oblation of himself. Yea, that solemn prayer of his,
recorded John xvii. (wherein he sanctified himself to be an oblation) was
principally prefigured by the cloud of incense which filled the most holy
place, covering the ark and mercy-seat. For by reason of the imper-
fection of these types,and their accommodation unto the present service
of the church, so far as it was carnal, they could not represent the order
of things as they were to be accomplished in the person of Christ, who
was both priest and sacrifice, altar, tabernacle, and incense. For the
law had only a shadow of these things, and not the perfect image of
them. Some obscure lines of them were drawn therein, but their beau-
tiful order was not represented in them. Although, therefore, the
offering of incense from the golden altar in the most holy place, was
after the offering of sacrifice on the altar of burnt-offerings, yet was
the mediatory prayer of Christ for the church of the elect, wherein he
also prepared and sanctified himself to be a sacrifice, thereby typified.
So also the beating or bruising of the incense before its firing, did
represent the agony of his soul, with strong cries and supplications
that he offered unto God therein. And we may observe,
Obs. V. The mediatory intercession of Jesus Christ was a sweet
savour unto God, and efficacious for the salvation of the church. The
smoke of this perfume was that which covered the ark and mercy-seat.
Hereby the law itself, which was contained in the ark, became compliant
unto our salvation. For herein Christ was declared to be the end of
the law for righteousness, unto them that do believe.
Obs. VI. The efficacy of Christ's intercession dependeth on his
oblation. —
It was fire from the altar of burnt-offerings, wherewith the
incense was kindled.
Obs. VII. The glory of these types did no way answer the glory of
the antitype, or that which was represented by them. It is acknow-
ledged that the service of the high priest, at and from this golden altar,
and his entrance with a cloud of incense into the most holy place, had
great glory in it, and was suited to ingenerate a great veneration in the
minds of the people. Howbeit, they were all but carnal things, and
had no glory, in comparison of the spiritual glory of Christ in the dis-
charge of his office. We
are apt in our minds to admire these things,
and almost to wish that God had ordained such a service in the gospel,
so outwardly glorious. For there is that in it which is suited unto these
images of things, which men create, and are delighted withal, in their
minds. And besides, they love in divine service to be taken up with
such a bodily exercise as carries glory with it, an appearance of solemn
veneration. Wherefore, many things are found out by men unto these
ends. But the reason of all this is, because we are carnal. We
see
not the glory of spiritual things, nor do know how to be exercised in
our minds about them, with pure acts of faith and love.
Obs. VIII. We
are always to reckon that the efficacy and prevalency
of all our prayers depends on the incense which is in the hand of our
merciful high priest. It is offered with the prayers of the saints, Rev.
viii. 4. In themselves our prayers are weak and imperfect; it is hard
to conceive how they should find acceptance with God. But the inva-
luable incense of the intercession of Christ gives them acceptance and
prevalency.
4. The second thing in this part of the tabernacle mentioned by the
apostle is the ark. This he describes, 1. From its appellation, the ark
. ;;
of the covenant. 2. From one particular in its fabric ; it was overlaid

round about with gold. 3. From the things that were in it, accompa-
panied it, and had no other use but to be laid up in it the golden ;
pot that had manna, and Aaron's rod that blossomed. 4. From what
was placed in it, which to preserve was its principal use the tables of ;
the covenant.
This vessel in the Hebrew is called fT», as the ark in the flood was
called ran. But the Greeks render both by ki&mtoq, as the Latins by
area. This, with the mercy-seat, wherewith it was covered, was the
most glorious and mysterious utensil of the tabernacle, and afterwards
of the temple the most eminent pledge of the divine presence, the
;
most mysterious representation of the holy properties of his nature

in Christ. This, as the heart of all divine service, was first formed
all other things had a relation unto it, Exod. xxv. 10, 11. To treat of
the fabric, that is, the materials, dimensions, and fashion of this ark, is
not unto our present purpose. For the apostle himself here declares,
that the consideration of his present argument does not afford a fit
season to treat of these things particularly. This he intends in those
words, ' which we shall not now speak of,' and their mystical significa-
tion, which he gives afterwards.
1 The name of it is the ark of the covenant, ttiq SiaSriicrig. Some-
times it is called the ark of the testimony, Exod. xxvi. 33, xl. 3, 5, 20,
22. Most commonly the ark of the covenant, Num. x. 33, xiv. 44
Deut. x. 8, &c. Sometimes the ai-k of God, 1 Sam. iii. 3, vi. 2, 3, &c.
The ark of the testimony it was called, because God called the tables of
the covenant by the name of his testimony, or that which testified his
will unto the people, and by the people's acceptance of the terms of
it, was to be a perpetual witness between God and them, Exod. xxv. 16,
xxxi. 18, &c. On the same account is it called the ark of the covenant,
namely, because of what was contained in it, namely, the tables of the
covenant, which, as I have shown elsewhere, were usually called the
covenant itself. And so they are called the tables of testimony, Exod.
xxxi. 18. That is, the covenant which was the testimony of God.
And lastly, it was called the ark of God, because it was the most emi-
nent pledge of the especial presence of God among the people.
2. As to the fabric of it, the apostle observes in particular, that it
was on every side overlaid or covered with gold, 7r£ptK£KaXvju/u£V7jv irav-
roOev, every way, within and without,' with plates of beaten gold.
'
This ark, as 1 said before, was the most sacred and glorious instrument
of the sanctuary yea, the whole sanctuary, as unto its use in the church
;
of Israel, was built for no other end but to be as it were a house and
habitation for this ark, Exod. xxvi. 33, xl. 21. Hence sanctification
proceeded unto all the other parts of it for, as Solomon observed, the
;
places were holy whereunto the ark of God came, 2 Chron. viii. 1 1.
And of such sacred veneration was it among the people, so severe was
the exclusion of all flesh from the sight of it, the high priest only ex-
cepted, who entered that holy place once a-year, and that not without
blood as that the nations about took it to be the God that the Israelites
;
worshipped, 1 Sam. iv. 8. And it were not difficult to evidence that

many of the pretended mysterious ceremonies of worship, that prevailed
;
26 AN EXPOSITION OF THE [ci-I. IX.
among the nations of the world afterwards, were invented in compliance

with what they had heard, concerning the ark and worship of God
thereby.
This was the most signal token, pledge, or symbol of the presence of
God among the people. And thence metonymically it hath sometimes
the name of God ascribed unto it, as some think and of the glory of
;
God, Ps. lxxviii. 61. And all neglects about it, or contempt of it, were
most severely punished. From the tabernacle it was carried into the
* temple built by Solomon where it continued until the Babylonian cap-
;
tivity
; and what became of it afterwards is altogether uncertain.
God gave this ark that it might be a representation of Christ, as we
shall show and he took it away, to increase the desire and expectation
;
of the church, after him and for him. And, as it was the glory of God
to hide and cover the mysterious counsels of his will under the Old
Testament, whence this ark was so hidden from the eyes of all men
so under the New Testament, it is his glory to reveal and make them
open in Jesus Christ, 2 Cor. hi. 18.
3. In this ark, as it was placed in the tabernacle, the apostle affirm-
eth that there were three things.
1. Sra^voc XP u<Tr £X 0V(Ta T0 P a vva, ' the golden pot that had manna.'
>
When the manna first fell, every one was commanded to gather an
omer for his own eating, Exod. xvi. 16. Hereon God appointed that a
pot should be provided, which should hold an omer, to be filled with
manna, to be laid up before the Lord for their generations, ver. 33.
There was it miraculously preserved from putrefaction, whereas of itself
it would not keep two days unto an end. And it is added, that as
the Lord commanded Moses, so Aaron laid it up before the testimony
to be kept, ver. 34. But there is a prolepsis in the words Aaron is ;
said to do, what he did afterwards. For the testimony was not yet
given, nor Aaron yet consecrated unto his office. It is not said in this
place of Exodus, where the making of it is appointed, that it is of
gold; nor is there any mention of what matter it was made. That it
was of gold, the apostle, who wrote by inspiration, here declares, and
the thing is evident in itself: for it was to be placed in that part of the
sanctuary, wherein all the vessels were either of pure gold, or at least,
overlaid with it and a pot of another nature would have been unsuit-
;
able thereunto. And it was to be made of that which was most dura-
ble, as being to be kept for a memorial throughout all generations.
The reason of the sacred preservation of this manna in the most holy
place was, because it was a type of Christ, as himself declares, John vi.
48—51.
2. The next thing mentioned, is '
Aaron's rod that budded,' 'H pa(3$og
Aapwv [iXaaTâaaa. This rod
7] was that wherewith Moses
originally
fed the sheep of his father-in-law, Jethro, in the wilderness, which he
had in his hand when God called unto him out of the bush. And
thereon, God ordained it to be the token of the putting forth of his
power in the working of miracles, having by a trial, confirmed the faith
of Moses concerning it, Exod. iv. 17. Hereby it became sacred and :
when Aaron was called unto the office of the priesthood, it was deli-
vered unto his keeping. For on the building of it, on the trial about the.
;;
priesthood, it was laid up before the testimony, that is, the ark, Num. xvii.
10. That same rod did Moses take from before the testimony, when he
was to smite the rock with it, and work a miracle, whereof this was con-
secrated to be the outward sign, Kum. xx. 8 —
11. Hereof the apostle
affirms only that budded, but in the story it is, that it brought forth
it
buds, and bloomed blossoms, and yielded almonds being originally cut
;
from an almond tree, Num. xvii. 8. But the apostle mentions what
was sufficient unto his purpose.
This rod of Moses belonged unto the holy furniture of the tabernacle
because the spiritual rock that followed them, was to be smitten with
the rod of the law that it might give out the waters of life unto the
;
church.
3. The last thing mentioned is, at irXatczg tt}q $ia6i]Ki]Q, ' the tables
of the covenant.' The two tables of stone, cut out by Moses, and writ-
ten on with the finger of God, containing the ten commandments, which
were the substance of God's covenant with the people. This testimony,
this covenant, these tables of stone, with the moral law engraven in
them, were by the express command of God, put into the ark, Exod. xxv.
16, xl. 20 Deut. x. 5. And there was nothing else in the ark, but
;
these two tables of stone, with the law written in them ; as is expressly
affirmed, 1 Kings 9, 2 Chron. v. 10.
viii. Wherefore, whereas it is
said of Aaron's rod, and the pot of manna, that they were placed before
the testimony, Exod. xvi. 34; Num. xvii. 10, that is, the ark; and the
book of the law was also put into the side of it, that is, laid beside it,
Deut. xxxi. 26, and not only are the tables of stone appointed expressly
to be put into the ark but also it is likewise affirmed, that there was
;
nothing else in the ark but these tables of stone this place of the apos-
;
tle hath been exceedingly tortured and perplexed by critics, and all sorts
of expositors, with multiplied conjectures, objections, and solutions. I
know not that the repetition of them in this place, would be of any use
those who have a mind to exercise themselves about them, do know
where to find them. I shall, therefore, give only that interpretation of
the words, which, for the substance of it at least, all sober expositors
do betake themselves unto. The true real position of these things, was
after this manner. In the closed ark, there was nothing at all but the
two tables of stone. Before it, or at the ends of it, adjoining unto it,
were the pot of manna, and the miracle-working rod. Neither of these
Were of any actual use in the service of God, but only were kept as sa-
cred memorials. Unto this end being placed by it, they were joined
unto, and reckoned with the ark. This appurtenance of them unto the
ark, the apostle expresseth by the preposition ev from the Hebrew 2.
Now this preposition is so frequently used in the Scripture to signify
adhesion, conjunction, approximation, appurtenance of one thing to
another, that it is mere cavilling to assign it any other signification in
this place, or to restrain it unto inclusion only, the things themselves
requiring that sense. See Job xix. 20; Deut. vi. 7; 1 Sam. i. 24;
Hos. iv. 3; Luke i. 17; Josh. x. 10; Matt. xxi. 12. And a multitude
of instances are gathered by others.
—
Ver. 5. And over it the cherubim of glory, shadowing the mercy-

seat ; of which things we cannot now speak particularly.
The apostle proceedeth in his description of the immediate appurte-

nances of the ark. He hath declared what was disposed with reference
to it, as the golden [censer what was before it, as the pot of manna
;
and Aaron's rod what was within it, namely, the tables of the cove-
;
nant. Now he showeth what was over it, so giving an account of its
whole furniture, and all that any way belonged to it. Two things he
adds, namely, 1. The cherubim. 2. The mercy-seat.
First. He describes the cherubim, 1. By their position they were
'over the ark.' 2. By their title, 'cherubim of glory.' 3. By their
use they ' shadowed the mercy-seat.'
The making, form, fashion, and use of these Xepou&jU, ' cherubim,'
is declared Exod. xxv. The signification of the name, and their origi-
nal shape or form, any farther than that they were alata animata,
' winged creatures,' are not certainly known.
Most, as to the derivation
of the name, follow Kimchi, who affirms the letter Caph to be servile
and a note of similitude, and the word to signify ' a youth or a child.'
Such these images are thought to represent, only they had wings in-
stead of arms, as we now usually paint angels for their bodies, sides,
;
—
and feet, are mentioned in other places, Isa. vi. 2; Ezek. i. 5 7, where
they are expressly said to have the shape of a man. Wherefore, both
as they were first framed for the tabernacle, and afterwards for the
temple, when their dimensions were exceedingly enlarged, they were of
human shape, only with wings to denote the angelical nature.
1. They were two of them, one at each end of the ark or mercy-seat.
Their faces were turned inwards one towards another, so as that their
wings touched one another. This posture gave to the whole work of
the ark, mercy-seat, and cherubim, the form of a seat, which represented
the throne of God. From thence he spake, whence the whole was
called "rat, ' the oracle.' As to their place and posture, they were over
the ark. For these cherubim had feet whereon they stood, 2 Chron. iii.
13. And these feet were joined, in one continued beaten work, to the
ends of the mercy-seat which was on the ark. Wherefore they were
wholly over it, or above it, as the apostle here speaks.
2. As to the appellation whereby he describes them, it is ' cherubim,'
rrjc So£rjc, That is, say expositors generally, Xepovtifi evdoâ,
' of glory.'
' glorious cherubim.' If so, this term is not given them from the matter
whereof they were made. Those indeed in the tabernacle were of
beaten gold, being but of a small measure or proportion, Exod. xxv. 18.
Those in the temple of Solomon, were made of the wood of the olive
tree, only overlaid with gold. For they were very large, extending
their wings to the whole breadth of the oracle, which was twenty cubits,
1 Kings vi. 23; 2 Chron. iii. 10. But such was the matter of other
utensils also, as the candlesticks, which yet are not called the candle-
sticks of glory. Nor are they so called from their shape and fashion.
For this, as I have shown, most probably was the human shape with
wings, wherein there was nothing peculiarly glorious. But they are so
called from their posture and use. For stretching out their wings on
high, and looking inwards with an appearance of veneration, and so
compassing the mercy-seat with their wings, all but the forepart of it,
they made a representation of a glorious seat or throne, wherein the
majestic presence of God did sit and reside. And from between these
cherubim, above the mei*cy-seat, it was that God spake to Moses and
gave out his oracles, Exod. xxv. 22. As a man on a throne speaks
above the place where he sits and rests. Hence may they be called the
glorious cherubim.
But I must add, that by glory here, the majestic presence of God him-
self intended the cherubim of glory, or the cherubim that represented
is ;
the glorious presence of God himself, as he dwelt among the people.

So the apostle, reckoning up the privileges of the Hebrews, Rom. ix. 4,
affirms, that to them appertained the adoption and the glory. And
therein not the ark is intended, although it may be that is sometimes
called the glory, or signified under that name, as 1 Sam. iv. 21, 22;
Ps. xxvi. 8 but it is God himself in his peculiar residence among the
;
people, that is, in the representation of his presence which is in Christ,

who is Immanuel, and therefore called the glory of Israel, Luke ii. 32.
The cherubim being designed to make a representation hereof, as we
shall immediately declare, are called the cherubim of glory.
3. As to their use, it is expressed by Ka-acTKiaôvra. The Hebrew
word in that language is of the masculine gender, but the apostle here
useth it in the neuter, as appears by this participle, and so do the LXX.
where they make mention of them. This, as some suppose, is done,
because, for the most part, they had the form of brute creatures. For
so they say they had four faces, of a man, of a lion, of an ox, and of an
eagle. But although there was this form in the appearance of them
made to Ezekiel, ch. i. 10, yet was it not so of these images in the ta-
bernacle, nor of them afterwards in the temple. But the only reason of
this construction is, that the Hebrew word not being translated as to its
signification, but literally transformed into the Greek language, is looked
on as indeclinable, as all words foreign to a language are, and belonging
to the neuter gender. ' Shadowing, covering, p-otecting,'
D S 33D. Exod.
xxv. 20. They shall stretch forth their wings on high, covering over
'
the mercy-seat with their wings ;' or ' their wings covering over the
mercy-seat.' But this office of the cherubim we cannot understand,
till we have declared what was that mercy-seat which they so covered
over, and which the apostle makes mention of in the last place.
The making and frame of to IXchtttioiov, ' the mercy-seat,' is declared
Exod. xxv. 17. In the Hebrew it is called 'capporeth,' or 'cipporeth,'
from ' caphar.' The verb in Kal signifies to cover, to pitch over,' and
'
thereby to cover, Gen. vi. 14. Thence is capporeth, 'a covering.' But
this cipporeth is rendered by our apostle iXaarripiov, ' a propitiatory,
•
'
a mercy-seat,' as it is also by the LXX. sometimes, and sometimes by

tTTiSrina, 'an imposed covering.' But whereas, in allusion hereunto,
the Lord Christ is said to be iXacrrnpiov, Rom. iii. 25, and IXaanog,
1 John ii. 2, that sense must be taken in, and so it is, constantly ren-
dered by our translation ' the mercy-seat.' And in that sense it is de-
rived from ' cipper,' in Pihel, which signifies to remove, to take away,
30 AN EXPOSITION OF THE [dl. IX.
and consequently to be propitious and merciful in taking away of sin, as

also to ' appease, atone, reconcile, and purge/ whereby sin is taken
away. See Gen. xxxii. 20, ' to appease ;' Prov. xvi. 14, 'to pacify;'
Ps. lxv. 3, ' to purge away', applied to sin ; Ps. lxxviii. 38, to forgive
'
iniquities;' Deut. xxi. 8, 'to be merciful;' Ps. lxxix. 9, 'to expiate.'

Thence is the day of expiation, the great day of fast to the Jews. This
is the fast which was said to be over, in the storm that Paul and his
companions were in; for it was on the tenth day of the seventh month,
about which season navigation is dangerous. Hence 'cipporeth' is ren-
dered iXaorripiov, ' a mercy-seat.' Yet if we will have respect also to
the first sense of the verb, and its use in Exodus, we may render it ' a
covering mercy-seat.' The matter of this mercy-seat was of pure beaten
gold the measures of it exactly commensurate, and answering to that
;
of the ark ;
'
two cubits and a-half the length of it, and a cubit and
a-half the breadth of it,' Exod. xxv. 10, 17. As to the use of it, it was
put nbynbn pNff by, ver. 21, ' above on the ark-' What was the thick-
ness of it there is no mention. The Jews say it was a hand-breadth,
which is not likely. However, it was of considerable substance, for the
cherubim were beaten out of it, at its ends, ver. 18, 19. For the situa-
tion and posture of it, some suppose that it was held in the hands of the
cherubim, at a good distance from the ark. And the reason they give
for this conjecture is, that so it did best represent a throne. The mer-
cy-seat was as the seat of it, and the ark as the footstool, for so they
say it is called when the church is invited to worship at his footstool,
Ps. xcix. 5. But this reason indeed everts the supposition which it
was produced to confirm. For the ark and mercy-seat being exactly
commensurate, and the one placed directly over the othei*, it could have
no appearance of a footstool, which must be placed before the seat
itself. Nor is there any mention of the hands of the cherubim, as there
is directly of their feet in those made by Solomon. Nor is it probable
they had any, but only wings instead of them ; although those in Eze-
kiel's vision, as they served the providence of God, had the hands of a
man under their wings, ch. i. 8. Nor could it be called a covering to
the ark, if it were at that distance from it, as this conceit will make it to
be. It was therefore laid immediately on the ark, so as the cherubim
were represented to be above the throne, as the seraphim were in Isaiah's
vision, Isa. vi. 2. It had, as we observed, the just dimensions of the
ark. But the ark had a crown of gold round about it, that is, on its
sides and its ends, Exod. xxv. 11, xxxvii. 2. But this crown or fringe
of gold was so placed on the outsides of it, that it diminished nothing
of its proportion of two cubits and a-half in length, and a cubit and
a-half in breadth. Wherefore, the mercy-seat being exactly of the
same measure, it fell in on it, within the border or crown of gold.
It remains only that we inquire whether it were itself the covering of
the ark, or whether the ark had a covering of its own which it was
placed on. It is certain that the ark was open, when the testimony or
tables of stone, with the law written on them, were put into it. And
there is no mention of the opening or shutting of it, how it should be
closed and fastened when the tables were put into it. These things I
suppose would not have been omitted had it had a covering of its own.
Besides, it is certain that this propitiatory, and the cherubim belonging

thereunto, were never to be separated from the ark ; but when the ark
was removed and carried by the staves, they were carried on it. This
is evident from hence, because whereas all the other golden utensils had
rings and staves, wherewith they were borne ; these had none, but
must be carried in the hands of men, if they were not inseparable from
the ark. And when the men of Bethshemesh looked into the ark, it
does not appear that they first took off the mercy-seat with the cheru-
bim, and then brake up the covering of the ark but only lifted up the
;
mercy-seat by the cherubim, which opened the ark and discovered what
was therein, 1 Sam. vi. 19. I do judge, therefore, that this mercy-seat
was the only covering of the ark above, falling in close within the crown
of gold, exactly answering it in its dimensions. Out of this mercy-
seat, of the same substance of it, and contiguous to it, the cherubim
being formed, their wings which were above, some distance from it,
being turned towards it, did overshadow it, giving a representation of a
glorious throne.
This is a brief description of the utensils of the most holy place.
The ark, which was as the heart and centre of the whole, was placed at
the west end of it, with its ends towards the sides of the place, the face
as to the entrance, and the back part to the west end. Before it was
placed the pot of manna, and the rod that budded, as afterwards, at one
end of it, was placed the book of the law. In the ark was the testimony,
or the two tables of stone, with the law written on them by the finger of
God, and nothing else. When they were put into it, it was covered
with the mercy-seat, and that shadowed with the wings of the cherubim.
At the entrance to it was the golden altar of incense, with the golden
censer, which although, as our apostle shows, it did in its use principally
respect the service of this part of the tabernacle, yet could not be placed
within the veil, because the high priest was not himself to enter till he
had raised a cloud of incense, through which he entered.
The apostle having given this account of the sanctuary in both parts
of it, and what was contained in them, adds, ttsoi mv ovk sort vvv \syuv
Kara n*po£, ' of which we cannot now speak particularly,' or rather,
'
concerning which things it is not now a season to speak particularly,'
or of the several parts of it one by one. And the reason hereof was,
because he had an especial design to manage, from the consideration of
the whole fabric, and the service of the high priest in it; from which
the particular consideration of each part by itself, would have too much
diverted him. Howbeit he plainly intimates, that all and every one of
them in particular were of singular consideration, as typical of the Lord
Christ and his ministry. For to this end doth he reckon them up in
order. Only it seemed good to the Holy Ghost, not to give to the
church a particular application of them in this place, but hath left it to
our humble diligence to seek after it out of the Scripture, according to
the analogy of faith, and such rules of the interpretation of those mys-
teries as himself giveth in the ensuing declaration of their nature, use,
and end in general. This, therefore, I shall briefly endeavour, yet so
as, according to the example of the apostle, not to divert from the
especial design of the place. ......
As was said before, so must I say again, expositors either pass by

these things without any notice, or indulge in various conjectures with-
:
out any certain rule of what they assert. Those of the Roman church
are generally so taken up with their fourfold sense of the Scripture,
literal, allegorical, tropological, and analogical, wherein for the most
part they know not how to distinguish one from another, that they
wrest this and the like passages to what sense they please. I shall
keep myself to a certain rule, and where that will not guide me, I shall
not venture on any conjectures.
When Ezekiel had his vision of God in the administration of his pro-
vidence, he says of it, this was the appearance of the likeness of the
glory of the Lord, ch. i. 28. And we may say of this holy place, with
its furniture, this was the appearance of the likeness of the glory of the
Lord, in the administration of grace.

Why God would in this manner, by these means, represent himself
and the glory of his grace absolutely, we can give no reason but his
own holy will and infinite wisdom. But this we find he did, and that
with great solemnity. For first he made a glorious representation of it,
immediately by his own power on the mount. He showed a pattern of
it on the mount, which was not only an exemplar of what he would
have framed here below, but expressive of the idea in his own mind
of good things to come. And thereon he gave command that it should
in all things be made exactly according to that pattern, enabling certain
persons, with wisdom, skill, and understanding, so to do. And some
things we may observe concerning the whole in general.
First, The nature of the things themselves, or the materials of the
whole, being earthly, and the state of the church to whose service it
was allotted being imperfect, and designed so to be, two things did ne-
cessarily follow thereon.
1. That sundry concernments of it, as the outward shape, form, and
dimensions, both of the tabernacle and all its utensils, were accommo-
dated to the present state of the church. Hence were they made out-
wardly glorious and venerable ; for the people being comparatively
carnal, were affected with such things. Hence were they all portable
also at their first institution, to comply with the state of the people in
the wilderness ;whence alterations were made in all of them, excepting
the ark and the mercy-seat, on the building of the temple. In these
things, therefore, we are not to seek for any mystical signification, for
they were only in compliance with present use. They served, as the
apostle immediately declares, to the use of carnal ordinances, which
were to continue to the time of reformation only.
2. That the resemblance of heavenly things in them was but dark
and obscure, as the apostle expressly affirms, Rom. x. 1. This both
the nature of the things themselves, being earthly and carnal, with that
state wherein the church was to be kept to the fulness of time, did
require.
Secondly. This yet is certain and indubitable, which gives us our
stable rule of the interpretation of their significancy, that God chose
this way and these means to represent his glorious presence in and with
the Lord Christ, to all the ends of his mediation. For with respect to
.
VEil. 3 — 5.] EPISTLE TO THE HEBREWS. 33
them it said, that the fulness of the Godhead dwelt in him bodily,
is
Col. ii.namely, as it dwelt typically in the tabernacle by the outward

9,
pledges of his especial presence. Whence he concludes that they were
all a shadow whereof the body was Christ, ver. 17. But we need seek
for no further testimony hereunto, than the express design of the apostle
in this place. For his whole discourse in this and the ensuing chapter,
is to manifest the representation of Christ in them all. And they who
would have only an application to be made of something to Christ, by
way of accommodation or allusion, as the Socinians contend, do reject
the wisdom of God in their institution, and expressly contradict the
whole scope of the apostle. We
have therefore nothing else to do, but
to find out the resemblance which, as an effect of divine wisdom and by
virtue of divine institution, was in them, to God's being in Christ recon-
ciling the world to himself. And to this end the things ensuing may be
observed.
First. The spring, the life and soul of all this service was the deca-
logue, the ten words written in tables of stone, called the tables of the
covenant. This is the eternal unalterable rule of our relation to God, as
rational creatures capable of moral obedience and eternal rewards.
Hereunto ail this service related, as prefiguring the way whereby the
church might be freed from the guilt of its transgressions, and obtain
the accomplishment of it in them and for them. For,
1 It was given and prescribed to the people, and by them accepted
as the terms of God's covenant, before any of these things were revealed
or appointed, Deut. v. 27. Wherefore all these following institutions
did only manifest how that covenant should be complied withal and
fulfilled.
2. It was written on tables of stone, and those renewed after they
were broken, before any of these things were prepared or erected, Exod.
xxxiv. 1. God, by the occasional breaking of the first tables on the sin
of the people, declared that there was no keeping, no fulfilling of that
covenant, before the provision made in these ordinances was granted to
the people.
3. The ark was made and appointed for no other end, but to preserve
and keep these tables of the covenant or testimony of God, Exod. xxv.
16. And it was hereon the great token and pledge of the presence of
God among the people, wherein his glory dwelt among them. So the
wife of Phinehas the priest made the dying confession of her faith she ;
said, ' The glory is departed from Israel, for the ark of God is taken,'
1 Sam. iv. 22.
7
W
herefore,
4. All other things, the whole tabernacle, with all the furniture,
utensils, and services of it, were made and appointed to minister to the
ark, and when the ark was removed from them they were of no use or
signification. Wherefore when it was absent from the tabernacle, 'all
the house of Israel lamented after the Lord,' 1 Sam. vii. 2. For the
remaining tabernacle was no longer to them a pledge of his presence.
And therefore, when Solomon afterwards had finished all the glorious
work of the temple, with all that belonged to it, ' he assembled all the
elders of Israel, and all the heads of the tribes, the chief of the fathers
of the children of Israel, to bring the ark of the covenant into its place
VOL. IV. D
in the temple,' 1 Kings viii. 1 — 4. Before this was done, all that glo-
rious and costly structure was of no sacred use. This order of things
doth sufficiently evidence, that the spring of all these services lay in the
tables of the covenant.
Secondly. This law, as to the substance of it, was the only law of
creation, the rule of the first covenant of works. For it contained the
sum and substance of that obedience which is due to God from all
rational creatures made in his image, and nothing else. It was the whole
of what God designed in our creation to his own glory and our everlast-
ing blessedness. What was on the tables of stone was nothing but a
transcript of what was written in the heart of man originally, and to
which it is renewed by the grace of the new covenant, Jer. xxxii. 38,
39 2 Cor. iii. 3.
;
Thirdly Although this law, as a covenant, was broken and disan-

nulled by the entrance of sin, and became insufficient as unto its first
ends of the justification and salvation of the church thereby, Rom. viii.
3 yet as a law and rule of obedience, it was never disannulled, nor
;
would God suffer it to be. Yea, one principal design of God in Christ
was that it might be fulfilled and established, Matt. v. 17, 18; Rom. iii.
31. For to reject this law, or to abrogate it, had been for God to have
laid aside that glory of his holiness and righteousness, which in his in-
finite wisdom he designed therein. Hence, after it was again broken
by the people as a covenant, he wrote it a second time himself, in tables
of stone, and caused it to be safely kept in the ark as his perpetual tes-
timony. That, therefore, which he taught the church by and in all this,
in the first place, was, that this law was to be fulfilled and accomplished,
or they could have no advantage of, or benefit by the covenant.
Fourthly. This law was given unto the people with great dread and
terror. Hereby they were taught and did learn, that they were no way
able of themselves to answer or stand before the holiness of God therein.
Hereon they desired that on the account thereof, they might not appear
immediately in the presence of God, but that they might have a medi-
ator to transact all things between God and them, Deut. v. 23 27. —
Fifthly. God himself by all ways declared, that if he should deal
with the people according unto the tenor and rigour of this law, they
could not stand before him. Wherefore, on all occasions he calls them
to place their confidence, not in their own obedience thereunto, but in
his mercy and grace. And that this was the faith which they themselves
professed on all occasions. See Ps. cxxx. 3, 4, cxlii. 3.
Sixthly. All this God instructed them in by those mystical vessels of
the most holy place. For after the tables were put into the ark, as un-
der his eye and in his presence he ordained that it should be covered
;
with the mercy-seat. For hereby he did declare both that the law was
to be kept and fulfilled, and yet that mercy should be extended unto
them.
Seventhly. This great mystery he instructed them in three ways. 1.
In that the covering of the ark was a propitiatory, a mercy-seat, and
that its use was to cover the law in the presence of God. This was a
great instruction. For if God should mark iniquities according unto
the law, who should stand ? 2. In that the blood of atonement for sin
VER. 3 — 5.] EPISTLE TO THE HEBRFWS *
35
was brought and sprinkled on the mercy-seat, Lev.

into the holy place,
xvi. 14. And was done seven times, to denote the perfection of the
this
reconciliation that was made. And herein were they also taught, that
the covering of the law by the mercy-seat, so as that mercy and pardon
might be granted notwithstanding the sentence and curse of the law,
was from the atonement made for sin by the expiatory sacrifice. 3. By
the cloud of incense that covered both ark and mercy-seat, testifying
that God received from thence a savour of rest, Lev. xvi. 13.
Eighthly. The cherubim, or angels under that denomination, were
the ministers of God in executing the curse and punishment on man
when, after his sin, he was driven out of the garden of God, Gen. iii.
24. Hence ensued a fear and dread of angels on all mankind, which
they abused unto manifold superstitions. But now, to testify that all
things in heaven and earth should be reconciled and brought under one
head, Eph. i. 10, there was a representation of their ministry, in this
great mystery of the law and the mercy-seat. Wherefore, they are ready
unto the ministry of the church of mankind, all things being now recon-
ciled, Heb. i. 14, purely with respect unto the mercy-seat, which their
faces were turned towards, and which they shadowed with their wings.
Ninthly. Yet was this mystery so great, namely, that which was
represented by these types, that the angels themselves were to bow down
to look into it, 1 Pet. i. 11. So are they here represented in a posture
of admiration and adoration. And in their overshadowing of the mercy-
seat with their wings, they declared how this mystery in the fulness of
it, was hid from the eyes of all men. See Eph. iii. 8 —
12.
Tenthly. The ground was originally blessed of God, to bring forth
food for man, for the preservation of his life in that state and condition
wherein he was to live unto God according to the covenant of works,
Gen. i. 29. But upon the entrance of sin, it was cursed, neither are the
fruits of it any more a token or pledge of the favour of God, nor are
they sufficient to maintain a life unto God, Gen. iii. 17, 18. Wherefore,
God declared that there must be bread given the church from heaven,
which might maintain a spiritual life in them. This God did by giving
them manna in the wilderness. And that all instructions in grace and
mercy might be reduced into a head in this holy place, because of that
whereof it was a type, a pot filled with it was placed for a memorial in
this holy place before the ark and mercy-seat. See Ps. lxxviii. 24, 25;
John vi. 31. Hereby were they taught to look for the bread of life
from heaven, which should maintain them in their spiritual life, and
nourish them unto eternal life.
Eleventhly. When the whole church was ready to perish for want of
water, a rock was smitten with the rod of Moses, which brought water
out of it unto their refreshment God taught them thereby, that the
;
rock of ages was to be smitten with the rod of the law, that the waters
of life might be brought forth thereby, 1 Cor. x. 4. Wherefore, this
rod also was laid up for an instructive memorial before the ark.
In all these things did God instruct the church by the tabernacle,
;
especially by this most holy place by the utensils, furniture, and ser-
;
vices of it. And the end of them all was to give them such a represen-
tation of the mystery of his grace in Christ Jesus, as was meet for the
d 2
—
state of the church before his actual exhibition in the flesh. Hence he
is declared in the gospel to be the body and substance of them all.
And I shall endeavour, with all humble reverence, to make that appli-
cation of them unto him, which Scripture light guides us unto.
First. In his obedience unto God according unto the law, he is the
true ark wherein the law was kept inviolate, that is, was fulfilled, an-
swered, and accomplished, Matt. v. 17; Rom. viii. 3, x. 3. Hence, by
God's gracious dealing with sinners, pardoning and justifying them
freely, the law is not disannulled, but established, Rom. iii, 31. That
this was to be done, that without it no covenant between God and man
could be firm and stable, was the principal design of God to declare in
all this service; without the consideration whereof it was wholly insig-
nificant. This was the original mystery of all these institutions, that in
and by the obedience of the promised seed, the everlasting unalterable
law should be fulfilled. In him, as the Jews speak, was the law re-
stored unto its pristine crown, signified by that crown of gold which
was round about the ark, wherein the law was kept. Then had the
law its crown and glory, when it was fulfilled in Christ. This the
church of Israel ought to have learned and believed, and did so while
they continued to pray for mercy for the Lord's sake, as Dan. ix. 17.
But afterwards when they rejected the knowledge hereof, and adhered
unto the law absolutely as written in tables of stone, they utterly
perished, Rom. ix. 31 33, x. 2, 4. And they all, as far as lieth in
them, do yet return unto the material ark and tables of stone, who
reject the accomplishment of the law in and by Jesus Christ.
Secondly. He was the mercy-seat, that is, he was represented by it.
So the apostle speaks expressly, God set him forth to be iXaarnpiov,
Rom. iii. 25, 'a propitiation,' that is, to answer the mercy-seat and
what was signified thereby. And this was to cover the law under the
eye of God. He interposeth between God and his throne and the law,
that he may not enter into judgment with us, in pursuit of the curse of
it. The law required obedience, and threatened the curse in case of
disobedience. With respect unto the obedience which it required,
Christ was the ark in whom it was fulfilled and with respect unto the
;
curse of the law, he was the mercy-seat or propitiation whereby atone-

ment was made, that the curse should not be inflicted, Gal. iii. 13.
Thirdly. It was his blood in figure that was carried into the holy
place to make atonement ; as the apostle declares at large in this
chapter. The efficacy of his blood when he offered himself an expi-
atory sacrifice for sin unto God, that prevailed for an atonement in the
holy place not made with hands. See ch. x. 11— 13.
Fourthly. It is his intercession that is the cloud of incense, which
covers the ark and mercy-seat. This gives a continual sweet savour
unto God from his oblation, and renders acceptable all the worship of
the church, in their approaches unto him, Rev. viii. 3. In these things
did God instruct the church, by types and figures, to prepare their faith
for the receiving of him at his actual oblation. And on the represen-
tation so made of him, all that truly believed lived in the expectation
of him, and longing after him, with the departure of these shadows of
good things to come, Cant. ii. 17, iv. 6, viii. 14; Luke x. 24; 1 Pet.
i. 11. And the refusal of this instruction was that which ruined this
church of the Hebrews.
Fifthly. It was he who took off the original curse of the law, the
execution of which at first was committed to the cherubim, when man
was driven out of the garden, and kept from all approaches unto the
tree of life. Hereby he made reconciliation between them and the
elect church of God, Eph. i. 10. Hence have they now a ministry
with respect unto the mercy-seat, for the good of the heirs of salvation,
Heb. i. 14.
Sixthly. He was the bread of life, typified by the manna kept in the
golden pot before the mercy-seat. For he alone is the nourishment of
the spiritual life of men. The mystery hereof himself at large declares,
—
John vi. 31 34. This were they taught to expect, in the memorial of
that heavenly food which was preserved in the sanctuary.
Seventhly. He was that spiritual rock, which was smitten with the
rod of Moses, the curse and stroke of the law. Hereon the waters of
life flowed from him, for the quickening and refreshment of the church,
1 Cor. x. 3, 4.
Thus was the Lord Christ all, and in all, from the beginning. And
as the general design of the whole structure of the tabernacle, with all
that belonged thereunto, was to declare that God was reconciled to
sinners, with a blessed provision for the gloi'y of his holiness and the
honour of the law, which is in and by Jesus Christ alone ; so every
thing in it directed unto his person, or his grace, or to some act of his
mediation. And two things do now attend all these institutions. 1.
As they are interpreted by gospel light, they are a glorious representa-
tion of the wisdom of God, and a signal confirmation of faith in him
who was prefigured by them. 2. Take them in themselves separated
from this end, and they give no representation of any one holy property
of the nature of God nothing of his wisdom, goodness, greatness,
;
love, or grace, but are low and carnal, base and beggarly. And that
we may have a due apprehension of them, some things in general con-
cerning them may be considered.
1. The whole scheme, frame, fashion, use, and service of the taber-
nacle, with all that belonged thereunto, was a mere arbitrary effect of
the sovereign will and pleasure of God. Why he would by this way
and by these means declare himself appeased unto the church, and why
he would thus graciously dwell amongst them why he would by them
;
typify and prefigure the incarnation and mediation of Christ, no other

reason can be given but his own will, which in all things is to be adored
by us. Other ways and means unto the same ends were not wanting
unto divine wisdom, but this in the good pleasure of his will he deter-
mined on. In the supreme authority of God was the church absolutely
to acquiesce, whilst it was obliged unto the observance of these ordi-
nances and other reason of them they could not give. And whereas
;
their use is now utterly ceased, yet do they abide on the holy record, as
some think the fabric of heaven and earth shall do after the final judg-
ment, to be monuments of his wisdom and sovereignty. But the prin-
cipal ends of the preservation of this memorial in the sacred record arc
(38 AN EXPOSITION OF THE [CH. IX.
two. 1. That it may be a perpetual testimony unto the prescience,

faithfulness,and power of God. His infinite prescience is testified unto
in the prospect which therein he declares himself to have had, of the
whole future frame of things under the gospel which he represented
therein his faithfulness and power in the accomplishment of all these
;
things which were prefigured by them. 2. That it might testify the
abundant grace and goodness of God unto the church of the New Tes-
tament, which enjoyeth the substance of all those spiritual things,
whereof of old he granted only the types and shadows. Wherefore,
2. It must be acknowledged, that the instruction given by these
things into the mysteries of the will of God, and consequently all those
teachings which were influenced and guided by them, were dark,
obscure, and difficult to be rightly apprehended and duly improved.
Hence the way of teaching under the Old Testament was one reason
for the abolishing of that covenant, that a more effectual way of instruc-
tion and illumination might be introduced. This is declared at large in
the exposition of the preceding chapter. There was need for them all
to go up and down, every one unto his brother, and every one unto
'
his neighbour, saying, Know the Lord ;' for the true knowledge of him,
and of the mysteries of his will, was by these means very difficultly to
be obtained. And now that the Jews have lost all that prospect unto
the promised seed, which their forefathers had in these things, it is sad
to consider what work they make with them. They have turned the
whole of legal institutions into such an endless, scrupulous, superstitious
observance of carnal rites in all imaginable circumstances, as never
became the divine wisdom to appoint, as is marvellous that any of the
race of mankind should enbondage themselves unto. Yea, even now,
when all things are plainly fulfilled in Christ, some among ourselves
would have the most of them to have represented heaven and the pla-
nets, the fruits of the earth, and I know not what besides. But this
was the way which the infinite wisdom of God fixed on for the instruc-
tion of the church, in the state then allotted unto it.
3. This instruction was sufficient unto the end of God, in the edifi-
cation and salvation of them that did For these things being
believe.
diligently and humbly inquired into, they gave that image and resem-
blance of the work of God's grace in Christ, which the church was
capable of in that state, before its actual accomplishment. Those who
were wise and holy among them, knew full well that all these things in
general were but types of better things, and that there was something
more designed of God in the pattern shown unto Moses, than what
they did contain. For Moses made and did all things for a testimony
'
unto what should be spoken afterwards,' ch. iii. 5. In brief, they all of
them believed that through the Messiah, the promised seed, they should
really receive all that grace, goodness, pardon, mercy, love, favour, and
privileges which were testified unto in the tabernacle, and all the ser-
vices of it. And because they were not able to make distinct, particular
applications of all these things unto his mediatory actings, their faith
was principally fixed on the person of Christ, as I have elsewhere de-
monstrated. And with respect unto him, his sufferings, and his glory,
they diligently inquired into these things, 1 Pet. i. 11. And this was
sufficient unto that faith and obedience which God then required of the
church. For,
4. Their diligent inquiry into these things, and the meaning of them,
was the principal exercise of their faith and subjection of soul unto
God. For even in these things also did the Spirit testify beforehand
the sufferings of Christ, and the glory that did ensue. And as the ex-
ercise of faith herein was acceptable unto God, so the discoveries of
grace which they received therein were refreshing unto their souls. For
hereby they often saw the king in his beauty, and beheld the pleasant
land which was far off, Isa. xxxiii. 17.
5. That worship which was outwardly performed in and by these
things was full of beauty and glory, 2 Cor. iii. It was also suited to
beget a due r-everence of the majesty and holiness of God. It was
God's way of worship it was God's order, and so had characters of
:
divine wisdom upon it. Wherefore, although the people were originally
obliged unto the observance of it, by the mere sovereign will and plea-
sure of God, yet the things themselves were so beautiful and glorious,
as nothing but the substance of the things themselves in Christ could
excel. This made the devil, as it were, steal away so many rites of the
tabernacle worship, and turn them unto his own use in the idolatry of
the nations.
6. sad instance of the degeneracy of the corrupted nature of
It is a
man, that whereas all these things were appointed for no other end, but
to signify beforehand the coming of Christ, his sufferings, and the glory
that ensued the principal reason why the church of the Jews rejected
;
him at his coming was, that they preferred these institutions, and their
carnal use, above and before him, who was the substance and life of
them all. And no otherwise will it fall out with all them, who prefer
any thing in religion before him, or suppose that any thing is accepted
with God without him. Some things we may also observe in general
for our own instruction, from what we have discoursed on this occasion.
Obs. IX. Although the sovereign will and pleasure of God be the
only reason and original cause of all instituted worship, yet there is,
and ever was, in all his institutions, such an evidence of divine wisdom
and goodness, as gives them beauty, desirableness, and usefulness, unto
their proper end. There is that in them, which unto an enlightened
mind will distinguish them for ever from the most plausible inventions
of men, advanced in the imitation of them. Only a diligent inquiry
into them is expected from us, Ps. cxi. 2, 3. When men have slight
considerations of any of God's institutions, when they come unto them
without a sense that there is divine wisdom in them, that which becomes
him from whom they are, it is no wonder if their glory be hid from
them. But when we diligently and humbly inquire into any of the
ways of God, to find out the characters of his divine excellencies that
are upon them, we shall obtain a satisfying view of his glory, Hos.
vi. 3.
Obs. X. All the counsels of God concerning his worship in this

world, and his eternal glory in the salvation of the church, do centre in
the person and mediation of Christ. — The life, glory, and usefulness of
—
allthings whereof we have discoursed arose from hence, that there was
in them all a representation of the person and mediation of Christ-
Hereunto they were designed by divine wisdom. In him alone is God
well pleased in him alone will he be glorified.
;
Ver. 6, 7. Having given an account of the structure or fabric of

the tabernacle in the two parts of it, and the furniture of those several
parts distinctly, to complete his argument, the apostle adds in these
verses the consideration of the uses they were designed unto in the
service of God. For in the application of these things unto his pur-
pose, and in the argument he designeth from them, both of these in
conjunction, namely, the structure of the tabernacle, with its furniture,
and the services performed therein, were to be made use of.
VER. 6, 7. Tovtwv Se ovtoj Kar£<7K£ua<7jU£vwv, eig fxev rrjv TrptJTriv

<tk^vy}v SiaTravTog ticrtaaiv ot lepug, rag Xarpeiag tTriTtXovvTsg' tig
c£ Ti]v SevTEpav cnraZ, tov iviovtov fxovog 6 apxupevg, ov x^P'C
alfiarog, 6 wpo^fpepBi v7T£p kavTOv Kai rivv tov Xaov ayvor}p.a.T<ov.
Tovru)v §e ovtw KarEcr/cEuao'jUEi'wv. Vul. Lat. His vero ita compositis;

*so composed, so framed and put together.' Syr. s "irr ppna »»m, Quse
ita disposita erant '
which things were so disposed ;' altering the abso-
;
lute construction of the words, and carrying on the sense of the former
thus far. Others, His vero ita ordinatis ita prseparatis ' thus ordered,
; ;
thus prepared, thus ordained.' Ornatis, 'adorned.' Beza, Constructis.

Karaa-/c£ua£to, is the ordering, placing, or fixing of vessels or any ma-
terials prepared for use.
(T/crjvrjv, Vul. Lat. in priori tabernaculo
Etg- tt\v irpioTtiv for, in prius ;
tabernaculum. Syr. Ns"n NM13)»^, ' into the outward tabernacle ;' that
is, of those parts mentioned by the apostle.
Aiairavrog. Vul. Lat. Semper, 'always.' Syr. pi ^ro in omni tem-

pore. Others generally, quovis tempore, ' at every season,' at any time,
as occasion required.
Tag Xarpziag eTUTsXovvTtg. Vul. Lat. Sacrificiorum officia consum-
mates, ' perfecting offices of the sacrifices.' But the sacrifices belonged
not at all unto the duties of the tabernacle. Syr. ^nrrtmaffin Wr "pa^tti,
' and they were perfecting their ministry ;' ritus obeuntes, cultus
obeuntes. Beza, Ritus cultus obeuntes, ' performing the rites of sacred
worship.'
Etc 3e Ssvrtpav.
ty]v Vul. Lat. In secundo autem. Syr. k»ib»^
!"tt» "i2^n and into the tabernacle that was within it, or within the
pi, '
other.' In secundum autem, sed in alteram, but into the second, or

'
the other.' 'Aira^. Syr. in nun, which Boderus renders substantively;

unum est, ' that inward tabernacle, was one.' But the reference is unto
what follows, and is better rendered adverbially, semel, once.' '
Ov xwpig alparog; non sine sanguine. Syr. Cum sanguine illo,

' with that blood.'
'O irpoofytpu. Vul. Lat. Eras. Quern ofFert. Syr. 'which he was
offering,' which he ofTereth.' 'YvrEp tavTov icat tiov tov Xaov ayvo^/xa-
'
twv. Vul. Lat. Pro sua et populi ignorantia, very corruptly, Syr.
VER. 6, 7.] EPISTLE TO THE HEBREWS. 41
Kttjn rrm^3D 7\hm mrsi rj^n, ' for his own soul, and the errors of the
people,' rightly.
Ver. 6, 7 — ivW when these things were thus ordained, the priests
went always into the first tabernacle, accomplishing the service of
God. But into the second went the high priest alone every year,
not ivithout blood, which he offered for himself and the errors of
the people.
I follow the common translation, but shall take notice of what it

seems defective in. And there is in the sixth verse,
First. A supposition of what was before declared, as the foundation
of what he was now farther to assert, ' Now when these things were
thus ordained.' And there is therein, 1. The manner of its inference.
2. The subject spoken of. 3. What is spoken of it.
1. The manner of the inference is the particle Se, which we render
* now,' ' when ;' vero, ( but,' ' now,' ' when,' is included in the tense of
the participle.
2. The subject spoken of, tovtwv, ' these things,' that is, the things
spoken of in the preceding verses namely, the two parts of the taber-
:
nacle, and the sacred furniture of them.

3. That which is affirmed of them is, that they were 'ordained;'
and the manner thereof is also added, that they were ' thus ordained,'
KaTS(jK£va<TiJ.£vi.ov.Beza once rendered it by ordinatis, whom I suppose
ours follow, rendering it by 'ordained.' But ordinatis is rather
c
ordered' than ' ordained.' To be ordained, signifies the appointment
and designation of them, and so they were ordained of God. But that
which is here expressed, is their building, framing, finishing, and dis-
position into their actual order. So the word is used for the making of
the tabernacle, ver. 2, ' a tabernacle was made ;' these things being
prepared, made, and finished. The preparation, structure, and finishing
of the tabernacle and all its utensils, with their disposition into their
sacred order, are respected in this word. They were disposed ovtio,
1
thus ;' that is, in the manner declared that the tabernacle should
;
consist of two parts, that the one should contain such and such holy
utensils, and the other those of another sort.
Secondly. When these things were thus prepared and ordered, they
stood not for a magnificent show, but were designed unto constant use
in the service of God. This the apostle declares in the same order
wherein he had described the parts of the tabernacle in their distribu-
tion into the first and the second the outward and inward tabernacle.
;
As to the first tabernacle, wherein were the candlestick and the tables
and the shew-bread, he declares the use of it, 1. With respect unto the
persons for whose ministry it was ordained 5. Of that ministry itself;
;
3. Of the time and season of its performance.

1. The persons who administered therein were the priests. They,
and they alone, entered into the sanctuary. All others were forbidden
to approach unto it on pain of excision. These priests, who had this
privilege, were all the posterity of Aaron, unless they fell under ex-
ceptions by some legal incapacitating blemish. For a long time, that
is,from the preparing of the tabernacle unto the building of the temple,
they administered in this sanctuary promiscuously, under the care of
God, and directions of the high priest. For the inspection of the whole
was committed in an especial manner unto the high priest. Num. iv. 16;
Zech. iii. 7. Yea, the actual performance of the daily service of this
part of the sanctuary, was in the first place charged on him, Exod.
xxvii. 21. But the other priests being designed to help and assist him
on all occasions, this service in process of time was wholly devolved on
them. And if the high priest did at any time minister in this part of
the sanctuary, he did it not as the high priest, but as a priest only for
;
•
all his peculiar service belonged unto the most holy place.
In process of time, when the priests of the posterity of Aaron were
multiplied, and the services of the sanctuary were to be increased by
the building of the temple, wherein instead of one candlestick there were
ten, David, by God's direction, divided all the priests into twenty-four
courses or orders, that they might serve in their turns, two courses in a
month, which rule continued unto the destruction of the second temple,
1 Chron. xxiv Luke i. 5. And he did it for sundry ends. 1. That
;
none of the priests of the posterity of Aaron, might be utterly excluded

from this privilege of approaching unto God in the sanctuary ; and if
they were, it is likely they would have disposed of themselves into other
ways and callings, and so have both neglected and defiled the priesthood.
2. That there might be no neglect at any time in the solemn ministry,
seeing that which lies on all promiscuously, is too often neglected by
all. For although the high priest were to keep the charge, to judge
the house, and to keep the courts, Zech. iii. 7, and so take care for the
due attendance unto the daily ministration yet was the provision more
;
certain, when being ordained by law, or by divine institution, all persons

concerned herein knew the times and seasons wherein they might, and
wherein they ought, to attend on the altar. These were the officers that
belonged unto the sanctuary the persons who alone might enter into
;
it on a sacred account. And when the structure of the whole was to

be taken down, that it might be removed from one place to another, as
it was frequently in the wilderness, the whole was to be done by the
priests, and all the holy utensils covered, before the Levites were
admitted to draw nigh to carry them, so as they might not touch them at
all, Num. iv. 15.
Yet must be observed, that although this was the peculiar service
it
of the priests, yet was it not their only service. Their whole sacred
employment was not confined unto this their entrance into the sanctuary.
There was a work committed unto them, whereon their whole service in
the sanctuary did depend. This was the offering of sacrifices which
was accomplished in the court without, on the brazen altar, before the
door of the tabernacle, which belonged not unto the purpose of the
apostle in this place.
This was the great privilege of the priests under the Old Testament,
that they alone might and did enter into the sanctuary, and make an
approach unto God. And this privilege they had as they were types
of Christ, and no otherwise. But withal it was a great part, and a
great means, of that state of servitude and fear, wherein the people, or
VEIL 6, .7] EPISTLE TO THE HEBREWS. 43
the body of the church, was kept. They might not so much as come
nigh the pledges of God's presence it was forbidden them under the
;
penalty of death and being cut off, whereof they sadly complained.
Num. xvii. 12, 13.
This state of things is now changed under the gospel. It is one of
the principal privileges of believers, that, being made kings and priests
unto God by Jesus Christ, this distinction as unto especial gracious
access unto God is taken away, Rev. i. 5; Eph. ii. 18; Rom. v. 2.
Neither doth hinder but that yet there are and ought to be officers
this
and ministers in the house of God, to dispense the holy things of it,
and to minister in the name of Christ. For in their so doing they do
not hinder but promote the approach of the church into the presence
of God, which is the principal end of their office. And as this is their
peculiar honour, for which they must be accountable, Heb. xiii. 17;
so the church of believers itself, ought always to consider how they
may duly improve, and walk worthy of this privilege, purchased for
them by the blood of Christ.
2. The general foundation of the service of these priests in the sanc-
tuary was, that they went or entered into it ugukjiv.
; This also itself
was a divine ordinance. For this entrance both asserted their privilege,
all others being excluded on pain of death, and gave bounds unto it.
Hereinto they were to enter, but they were to go no further they were
;
not to go into nor look into the most holy place, nor to abide in the
sanctuary when the high priest entered into it, which the apostle here
hath an especial regard unto. They entered into the first tabernacle,
but they went no further. Hereinto they entered through the first
veil, or the covering of the door of the tabernacle, Exod. xxvi. 36, 37.
Through that veil, by turning it aside, so as that it closed immediately
on their entrance, the priests entered into the sanctuary. And this they
were to do with an especial reverence of the presence of God, which
is the principal design of that command, thou ' shalt reverence my sanc-
tuary,' Lev. xix. 30, which is now supplied by the holy reverence of
the presence of God in Christ, which is in all believers. But moreover,
the equity of the command extends itself unto that special reverence
of God, which we ought to have in all holy services. And although
this be not confined unto any postures or gestures of the body, yet
those that naturally express a reverential frame of spirit are necessary
unto this duty.
3. The time of this their entrance into the sanctuary to discharge
their service, is expressed. They entered it, dia iravroq, that is, xp ovov >
quovia tempore; 'always,' say we; jugiter, that is, 'every day.'
There was no divine prohibition as unto any days or times, wherein
they might not enter into the sanctuary, as there was with respect unto
the entrance of the high priest into the most holy place, which was
allowed only once a-year. And the services that were required of
them, made it necessary that they should enter into them every day.
But the word doth not absolutely signify every clay, seeing there was a
special service for which they entered only once a-week. But 'always,'
is at '
all times,' as occasion did require. There was also an especial
service when the high priest entered into this sanctuary, which was
—
44 f AN EXPOSITION OF THE [CH. IX.
neither daily nor weekly, but occasional, which is mentioned Lev. iv.
6, 7. For when the anointed priest was to offer a sacrifice for his own
sins, he was to carry some of the blood of it into the sanctuary, and
sprinkle it towards the veil that was before the most holy place. This
he was to do seven times, which is a mystical number, denoting that
perfect atonement and expiation of sin, which was to be made by the
blood of Christ. But this being an occasional service, the apostle
seems to have had no respect to it.
4. The service itself performed by them is expressed, rag Xarpeiag
£iriTE\owT£Q, ' accomplishing the services.' The expression is sacred,
respecting mystical rites and ceremonies, such as were the things here
intended ;officiating in the ministry of the sacred ceremonies. For
eiriT£\ovvT£Q, is not perfecting or accomplishing only, but 'sacredly
ministering,' in discharge of the priestly office, accomplishing the sacred
services committed unto them. And these services were of two sorts,
1. Daily; 2. Weekly.
First. Their daily serviceswere two. 1. The dressing of the lamps
of the candlesticks, supplying them with the holy oil, and taking care
of all things necessary unto the cleansing of them, that their light
might be preserved. This was done morning and evening, a continual
service in all generations. The service of the candlestick, Xarpua.
2. The service of the golden altar, the altar of incense in the midst of
the sanctuary, at the entrance of the most holy place, before or over
against the ark of the testimony. Hereon the priests burnt incense
every day, with fire taken from the altar of burnt-offerings, that was in
the court before the door of the tabernacle. This service was performed
evening and morning, immediately after the offering of the daily
sacrifice on the altar of burnt-offerings. And whilst this service was
performed, the people gave themselves to prayer without, with respect
unto the sacrifice offered, Luke i. 10. For this offering of incense on
the sacrifice, and that fired with a coal from the altar, whereon the
sacrifice was burned, was a type, as we have declared, of the inter-
cession of Christ. For although they understood it not clearly in the
notion, yet were true believers guided to express it in their practice.
The time of the priests offering incense, they made the time of their
own solemn prayers, as believing that the efficacy and acceptance of
their prayers depended on what was typified by that incense, Ps. cxli.
2. These were the daily services. It is uncertain whether they were
all performed at the same time or not ;namely, those of the candlestick
and the altar of incense. If they were, it should seem that they were
done by no more but one priest at one time, that is, every morning and
evening. For of Zechariah it is said that it was his lot to burn incense
in the temple, and no other was with him there when he saw the vision,
Luke i. 8, 9, 21 23. Wherefore, whereas it is said in the institution
of these things, ' Aaron and his sons shall do this service it is intended
:
that some one of them should do it at any one time.

Secondly. The weekly service of the sanctuary was the change of
the bread on the table of shew-bread. This was performed every
Sabbath day in the morning, and not else. Now all this daily service
was typical. And that which it did represent, was the continual appli-
—
VER. G, 7.] EPISTLE TO THE HEBREWS. 45
cation of the benefits of the sacrifice and whole mediation of Christ,

unto the church here in this world. That the tabernacle itself, and the
inhabitation of God therein, was a type of the incarnation of the Son
of God, we have shown before. And have also declared that all the
utensils of it, were but representations of his grace in the discharge of
his office. He is the light and life of the church, the lamp and the
bread thereof. The incense of his intercession renders all their obe-
dience acceptable unto God. And therefore there was a continual
application made unto these things without intermission every day.
And we may thence observe, that,
Obs. I. A continual application unto God by Christ, and a continual
application of the benefits of the mediation of Christ by faith, are the
springs of the light, life, and comfort of the church.
Ver. 7. But into the second went the high priest alone once every
year, not xoithout blood, tvhich he offered for himself and the
errors of the people.
The use and service of the second part of the tabernacle or the most
holy place, which the apostle designeth principally to apply unto his
present argument, are declared in this present verse. And he describes
them; 1. By the person, who alone might perform the service which
belonged unto this part of the sanctuary. This was the high priest.
2. By that which in general was required unto the other parts of it.
' He went into it.' This is not here expressed, but the sense of it is
traduced from the foregoing verse. The other priests entered into the
sanctuary ;and the high priest into this ; that is, he entered or went
into it. 3. From the time and season of this his entrance, which was
'
once a-year only,' in opposition unto the entrance of the priests into
the other part, which was at all times, every day. 4. By the manner of
his entrance, or what he carried with him to administer or perform the
' not without blood,'
holy service of the place, expressed negatively ;
that is, with blood. 5. From the use of the blood which he so carried
in with him it was that which ' he offered for himself and the errors
;
of the people.'
That which the apostle here respects and describes was the great
anniversary sacrifice of expiation, whose institution, rites, and solemnities
are at large declared, Lev. xvi. And herein,
1. The person designed unto this service was fxovog 6 apx"i° £U C,
1
the high priest alone,' and no other person, Lev. xvi. 2, 32. And he
was to be so alone, as that none were to attend, assist, or accompany
him in any part of the service. Yea, so far was any person from
entering with him into the holy place, that no one was allowed to be in
the other part of the sanctuary, where he might so much as see the
veil opened, or look in after him whilst he performed his service, ver.
17. As all the people were kept out of the sanctuary, and waited at
the door whilst the priests entered daily into it so all the priests were
;
kept without the sanctuary whilst the high priest entered into the most
holy place. Hence there was one always provided who was next in
succession unto that office, to perform this office in case of the sickness
;
or occasional pollutions of him who was actually high priest. And he

was called the second priest, 2 Kings xxv. 18. From whence in times
of disorder and confusion they had afterwards two high priests at once,
John xviii. 13, 24. Thus was the presence of God in the holy place
made sacredly inaccessible, not only to all the people, but even to all
the priests themselves.
Some say, that indeed the high priest went alone into the holy place
once a-year only, but with other priests, and on other occasions, he
might enter oftener. But this is weak beneath consideration. For the
express institution was, that he should go alone, and go but once.
And this was that great truth, which in this ordinance God stated unto
the church namely, that there is no entrance into the gracious presence
;
of God but by the high priest. That the true high priest should take
along all believers with him, and give them admission with boldness
unto the throne of grace, was, as the apostle declares in the next verse,
not as yet made known.
2. The way whereby he engaged into this service was that he ' went
into this holy place.' This, as we observed before, is not here expressed,
but is necessarily traduced from the foregoing verse. And it is his
entrance through the veil that is intended, which also was a part of his
service. For it was a type both of the entrance of Christ into heaven,
and of our entrance by him unto the throne of grace, ver. 24, ch. x.
19, 20. This was that veil which in the temple was rent from the top
to the bottom upon the death of our Saviour, Matt, xxvii. 51. For
hereby the way was laid open into the holy place, and the glorious pre-
sence of God discovered unto all that come unto him by Christ.
3. The time of this service is expressed, that it was airati tov tviavrov,
' once only every year.' The first order unto this purpose was a pro-
hibition or negative precept, that the high priest should not come at all
times into the holy place, Lev. xvi. 2, that is, not every day, as he did
into the sanctuary ; not at any time of his own choice. He might not
choose, he might not appoint a time for the service of this holy place
whatever occasion he apprehended of it, or necessity for it. Times of
sacred worship are the Lord's, no less than the things of it. Our own
stated times are no less disapproved by him, than any other parts of
sacred worship of our own finding out, 1 Kings xii. 32, 33. And as
this time of the entrance of the high priests into the most holy place,
was limited unto once a-year, which our apostle observes so the precise
;
day of the year was determined by the law. It was fixed unto the
tenth day of the seventh month or Tizri, which reckoning from Nisan
the beginning of their ecclesiastical year, answers unto our September.
This was the great day of atonement, from which important fruits en-
sued, Lev. xvi. 29.
But whereas it is said that he entered ' once' every year, the meaning
is, that upon one day in the year only he did so, and had liberty so to
do. For it is evident that on that day he went twice into it, yea, it is
most probable that he did so four times. He had three offerings or
sacrifices to offer on the day of expiation. The first was of a bullock
and a ram for himself and his household, Lev. xvi. 3. This the
apostle notes distinctly, ' which he offered for himself.' Secondly. A
—
goat, for a sin-offering, which he offered

for the people, for the errors
'
of the people,' ver. 9. Thirdly. The service of the scape-goat, which

also had the nature of a sacrifice, ver. 10. Of the two first whose
blood was offered on the altar, it is said distinctly, that he carried of
the blood into the most holy place. He carried in, first that of the
bullock and the ram, before he offered the goat for the sins of the
people. He killed not the goat until he came out of the holy place,
after he had carried in the blood of the sacrifice for himself, ver. 1 1
14. After this he carried in the blood of the goat that was offered for
the sins of the people, ver. 15. So that of necessity he must enter twice
distinctly on that one day into the most holy place.
Yea, it is most probable, and almost very certain, that he entered into
it four times on that day. For before he carried in the blood, he was
to go in with the incense to make a cloud over the mercy-seat. And
it is evident that he could not carry in the incense and the blood at the
same time. For when he went in with the incense, he had in one hand
a censer full of burning coals from the altar, and he so carried it, that
besides both his hands were filled with incense, ver. 12, so that he
could carry no blood with him at that time. For when he carried in the
the blood also, both his hands were in like manner employed. For
with the finger of one he was to sprinkle the blood upon and before the
mercy-seat ; whence it is of necessity that he must have the blood
which he sprinkled in his other hand. For he was to sprinkle it seven
times, which could not be done with the blood that was at once upon the
finger, wherewith he sprinkled it. Wherefore this ' once every year'
is on one day only for that day he entered four times into the holy
;
place within the veil, as is plain in the order of the service according
unto its institution.
When all this was done, that there might be a full representation of
the atonement to be made by the Lord Christ, and of the plenary re-
mission of sins by his blood, the high priest laid all the sins of the
people on the head of the scape-goat, who carried them away into the
wilderness of everlasting oblivion, ver. 20 22.—
As these institutions were multiplied, to typify the one single sacri-
fice and oblation of the body of Christ, because of the imperfection
inseparable from the nature of earthly things, whereby no one of them
could absolutely represent it so in this distinction and distribution of
;
them, the condescension, love, and grace of God were adorable and
glorious. For in the shedding of the blood of the sacrifice, and
offering it by fire on the altar, he plainly declared the imputation of the
guilt of their sins unto the sacrifice, its bearing of them, and the expia-
tion of their guilt thereby. By carrying of the blood into the holy
place, he testified his acceptance of the atonement made and his re-
conciliation unto the people. And hereon the full remission and pardon
of all their sins, no more to be had in remembrance, was manifested in
the sending away of the scape-goat into the wilderness. Hence the
Jews have a saying, that on the day of expiation all Israel was made as
innocent as in the days of creation. How all this was accomplished in
and by the sacrifice of Christ, must be afterwards declared.
4. As to the nature of this service, the apostle tells us that it was ov
Xup i e alfxarog, * not without blood.' He so expresseth it, to show the

impossibility of entering into the holy place any otherwise. And from
hence he takes his ensuing argument, of the necessity of the death and
blood-shedding of the mediator or high priest of the New Testament.
Not without blood as he might not do
;
otherwise, so he did it by
it
blood. And this was the manner of the After the high priest
service.
had filled the holy place with the cloud of incense, he returned to the
altar of burnt-offerings without the tabernacle, where the sacrifice had
been newly slain and whilst the blood of the beast was fresh and as
;
it were living, Heb. x. 20, he took of it in his hand, and entering again
into the holy place, he sprinkled it seven times with his finger towards
the mercy-seat, Lev. xvi. 11 14. —
And there is, as was said, an
emphasis in the expression, ' not without blood,' to manifest how im-
possible it was that there should be an entrance into the gracious pre-
sence of God, without the blood of the sacrifice of Christ. The only
propitiation of sins is made by the blood of Christ, and it is by faith
alone that we are made partakers thereof, Rom. iii. 25, 26.
5. This blood is farther described by the use of it 6 wpoaêpsi, ;
' which he offereth.' Where or when he offered it, is not expressed.

In the holy place there was no use of this blood, but only for the
sprinkling of it but the sprinkling of blood was always consequential
;
unto the offering or oblation properly so called. For the oblation con-
sisted principally in the atonement made by the blood at the altar of
burnt-offerings. It was given and appointed for that end, to make
atonement with it at that altar, as is expressly affirmed, Lev. xvii. 11.
After this, it was sprinkled for purification. Wherefore by irpocrêpei,
the apostle here renders the Hebrew .sârr used in the institution, Lev.
xvi. 15, which is only to bring, and not to offer properly. Or he hath
respect unto the offering of it that was made at the altar without the
sanctuary. Of the blood which was there offered, he brought a part
with him into the most holy place, to sprinkle it according to the insti-
tution.
6. The apostle declares for whom this blood was offered ; and this
was,
for himself;' ' first for himself and then for the
First. 'Y7r£f> tavrov, '
people.' For he hath respect unto the distinct sacrifices that were to
be offered on that day. The first was of a bullock and a ram, which
was for himself. And this argued, as the apostle observes, the great
imperfection of that church-state. They could have no priests to offer
sacrifices for the sins of the people, but they must first offer for
themselves, and that the blood of other creatures. But the true high
priest was to offer his own blood, and that not for himself at all, but
for others only. He offered for himself; that is, ' for his own sins,'
Lev. xvi. 6. Wherefore the Vul. Lat. reads the words, ' pro sua et
populi ignorantia,' very corruptly, changing the number of the sub-
stantive, but very truly applying ayvo^fiaTojv to the priest as well as
unto the people. Others would supply the words by adding rwv before
tavrov, and so repeat ayvorjjuarwv, £k tov koivov. But the apostle ex-
presseth the words of the institution, i^'-iirix, 'which for himself/
Vi:u. 0, 7.] EPISTLE TO THE HEBREWS. 49
leaving the application unto the series of the context and the nature of
the service for himself,' that is, ' his own sins.'
;
'
Secondly. The blood was offered, km tov \aov, 'also for the people,'
that is, the people of Israel, the people of God, the church, the whole
congregation. And as the high priest herein typified the person of
Christ, so did this people all the elect of God, who were represented
in them and by them. It was that people, and not the whole world,
that the high priest offered for. And it is the elect people alone for
whom our great high priest did offer, and doth intercede.
7. That which he offered for was twv ayvo^fxartjjv, ' their errors,' or
their sins. Some of the Socinians, not for want of understanding, but
out of hatred to the true sacrifice of Christ, contend from hence, that
the anniversary sacrifice on the great day of expiation, the principal
representation of the sacrifice of Christ, was only for sins of ignorance,
of imbecility and weakness. But it is a fond imagination, at least the
argument from these words for it is so. For besides that the Scripture
calls all sins by the name of ' errors,' Ps. xix. 12, xxv. 7, and the worst
the most provoking of all sins, is expressed by ' erring in heart,' Ps.
xcv. 10, and the LXX. frequently render 'to sin,' by ayvouv, 2 Chron.
xvi. 9 ; 1 Sam. xxvi. 21 Ezek. xlv. 20, &c. Besides I say this ap-
;
plication of the word elsewhere unto all sorts of sins, in the enumera-
tion of those errors of the people which the high priest offered for,
they are said to be ' all their iniquities, and all their transgressions in
all their sins,' Lev. xvi. 21. Wherefore, to offer for the errors of the
people, is to offer for all their sins, of what nature soever they were.
And they are thus called, because indeed there is no such predominancy
of malice in any sin in this world, as that there is not a mixture of
error, either notional or practical, of the mind or of the heart, which
is the cause or a great occasion of it. See 1 Tim. i. 13 Mat. xii. 31,
;
82. Here indeed lies the original of all sin. The mind being filled
with darkness and ignorance, alienates the whole soul from the life of
God. And as it hath superadded prejudices which it receives from cor-
rupt affections, the mind neither directs nor judgeth aright, as unto
particular acts and duties, under all present circumstances. And what
notions of good and evil it cannot but retain, it gives up in particular
instances unto the occasions of sin. Wherefore we observe,
Obs. I. A spiritual illumination of the mind, is indispensably neces-
sary unto our walking with God.
Obs. II. Those who would be preserved from sin, must take care
that spiritual light do always bear sway in their minds. And therefore,
Obs. III. Constantly to watch against the prevalency of corrupt
prejudices and affections in their mind. And,
Obs. IV. When the light of the mind is solicited by temptations, to
suspend its conduct and determination on present circumstances to
know that sin lies at the door, this is its lastaddress for admission.
And,
Obs. V. If error grow strong in the heart through the love of sin,
truth will grow weak in the mind, as to the preservation of the soul
from it. And,
VOL. IV. E
—
Obs. VI. Nothing ought to influence the soul more unto repentance,
sorrow, and humiliation for sin, than a due apprehension of the shameful
error and mistake that is in it.
Ver. 8. —Totrro SijXouvtoc tov Uvtv/xaTOQ tov 'Ayiov, iiy\ttw 7T£<jmV£-

pwcrSat rr\v tiov ayuov oSov, tri ttjc 7rpwr»]£ aKrjvrjg fôucrrjc araaiv.
Tovro SrjXouvroc- Vul. Lat. Hoc significante, hoc declarante, hoc

innuente. Syr. Njrntt Nirrn, 'by this manifesting.' Manifestans,
patefaciens, notum faciens, 'making known.' AijAoc, is 'openly mani-
fest.' Kcu tv<j)\io St]\ov, 'that which a blind man may see.' And
cnjAow, is ' manifestly, plainly, perspicuously to declare.'
Mjj7toj TT£<pavepu)(r%m. Vul. Lat. Nondum propalatam esse made
;
palam, ' open,' ' manifest.' Syr. bîy rr^nriN tib, ' not yet revealed.'
Manifestata, facta manifesta, 'not made evidently to appear.'
Trjv Tiov ayiivv 6$ov. Vul. Lat. Viam sanctorum, ' the way of the
holies.' Beza, Viam ad sacrarium, 'the way into the sanctuary.' Viam
in sancta sanctorum, ' the way into the most holy place.' None
suspect ayiwv to be of the masculine gender.
E yov(ji)Q araaiv. Vul. Lat. Habente statum, ' having or continuing
its state or condition
;'
and araaig is sometimes so used. Having its
station, adhuc consistente, ' as yet abiding,' continuing its state ;
standing, consisting.
Ver. 8. The Holy Ghost this signifying, {Syr. signifying hereby,

evidently declaring,) that the way into the holiest of all, (the way
of the most holy place, of the holies,) was not as yet made mani-
fest, tohilst yet the first tabernacle ivas standing (kept its
station.)
The apostle in this verse, enters on a declaration of the use which

he designed to make of the description which he had given of the
tabernacle, of its furniture, and its utensils. In the end of the fifth
verse, when he finished his enumeration of these, he had said that it
was not his design to give a particular account of the nature, use, and
signification of every thing in them, affirming that it belonged not to
his purpose to treat of them, particularly on this occasion. But from
the consideration of the tabernacle, in its structure, order, and services,
he would prove the dignity, preeminence and efficacy of the priesthood
and sacrifice of Christ, above those which belonged thereunto. And
hence would he manifest the unspeakable advantage of the church in
the removal of the one, and introduction of the other.
The first inference which he makes unto this purpose, is laid down in
this verse. And it is taken from what he had observed immediately
before, concerning the time and manner of the high priest's entrance
into the most holy place. It was done by him alone, and that only
one a-year, and that not without the blood of the sacrifices which he
offered. None of the people were ever suffered to draw nigh thereunto;
nor might the rest of the priests themselves come into the sanctuary,
the place of their daily ministration, whilst the high priest went in, and
was in the most holy place. In this order, this disposal of the institu-
tions of divine service, saith he, there was that instruction provided for
the use of the church which I shall now declare. And three things he
expresseth with respect hereunto.
1. Who gave that instruction ; it was the Holy Ghost.'
'
2. The way whereby he gave it; was by the manifest signification

it '
of his mind,' in and by what he did, appointed, ordered, or prescribed.

3. What was
the instruction he gave namely, ' that the way into
;
the holiest of was not yet made manifest, whilst the first tabernacle
all
was standing.' And concerning this we must inquire,
1st. What is here intended by the holiest of all.
2nd. What is the way into this holiest of all, or the way of the holies.
3d. How
this way was manifest and how it was not manifest.
;
4th. What was the duration of that state wherein this way was not
manifest; namely, whilst the first tabernacle was standing.
First. The author of this instruction was the Holy Ghost. Tou
nvtvfWTOQ 'Aytov, 'the Holy Ghost this signifying;' that is, saith
Grotius, ' Deus per afflatum suum Mosi praecipiens.' So they speak,
by whom the divine personality of the Holy Ghost is denied. But it
is not only here supposed, but it may be hence undeniably proved.
For he that by his word and works teacheth and instructeth the church,
is a person. For acts of understanding, will, power, and authority, such
as these are, are the acts of a person. We
intend no more by a person,
but one that hath an understanding, will, and power of his own, which
he is able to exert. Moreover he is a divine person. For he who by
his authority and wisdom disposed of the worship of God under the
Old Testament, so as it might typify and represent things afterwards
to come to pass, and be revealed, is so and none other. He who doth
these things and can do them, is he in whom we believe, the Holy
Spirit. And as he is the immediate author and appointer of all divine
worship so there are characters of his wisdom and holiness on all the
;
parts of it.
Secondly. The way whereby he gave this instruction was by the
signification of the things intended, tovto StjAouvtoc, ' signifying,'
declaring manifestly, evidently, openly. He did it not by any special
revelation made unto Moses about it, he did not in words declare it, or
express it as a doctrinal truth. But this signification was made in the
nature and order of the things appointed by him. The framing of the
tabernacle and the constitution of the services belonging thereunto,
made this declaration. For things in his wisdom were thus disposed,
that there should be the first tabernacle whereinto the priests did enter
every day, accomplishing the divine services that God required.
Howbeit in that t&oernacle there were not the pledges of the gracious
presence of God. It was not the especial residence of his glory. But
the peculiar habitation of God was separated from it by a veil, and no
person living might so much as look into it on pain of death. But yet,
lest the church should apprehend, that indeed there was no approach
here, nor hereafter, for any person into the gracious presence of God ;
he ordained that once a-year, the high priest, and he alone, should enter
into that holy place with blood. Hereby he plainly signified, that an
E 2
52 AN EXPOSITION OF THE [cil. IX.
entrance there was to be, and that with boldness, thereinto. For unto
what end else did he allow and appoint, that once a-year there should
be an entrance into it by the high priest, in the name of, and for the
service of the church ? But this entrance being only once a-year, by the
high priest only, and that with the blood of atonement, which was
always to be observed whilst that tabernacle continued, he did manifest
that the access represented was not to be obtained during that season.
For all believers in their own persons were utterly excluded from it.
And we may hence observe,
Obs. I. That the divine ordinances and institutions of worship, are
filled with wisdom sufficient for the instruction of the church in all the
mysteries of faith and obedience. — How eminent was the divine wisdom
of the Holy Ghost, in the structure and order of this tabernacle ! What
provision of instruction for the present and future use of the church,
was laid up and stored in them ! What but infinite wisdom and pre-
science could order things so in their typical signification ! He that
considers only the outward frame and state of these things, may see a
curious and beautiful structure, a beautiful order of external worship :
yet can he find nothing therein, but what the wisdom and contrivance of
men might attain unto. At least, they might find out things that should
have as glorious an outward appearance. But take them in their pro-
per state, as unto their signification, and representation of spiritual and
heavenly things in Christ Jesus, and there is not the least concernment
of them, but it infinitely transcends all human wisdom and projection.
He alone in whose divine understanding the whole mystery of the
incarnation of the Son of God, and his mediation, did eternally reside,
could institute and appoint these things ; and to instruct us to a humble
adoration of that wisdom, is the framing of the whole fabric, and the
institution of all its ordinances, contained in the sacred record for the
use of the church.
Obs. II. It is our duty, with all humble diligence, to inquire into
the mind of the Holy Ghost in all ordinances and institutions of divine
worship. Want hereof lost the church of Israel. They contented
themselves with the consideration of outward things, and the external
observance of the services enjoined to them. To this day, the Jews
perplex themselves, in numberless curious inquiries into the outward
frame and fashion of these things, the way, manner, and circumstances
of the external observance of the services of it. And they have so
multiplied determinations about them all, and about every minute cir-
cumstance of them, that it is utterly impossible that either they or any
living creature should observe them, according to their traditions and
prescriptions. But in the meantime, as to the mind of the Holy Ghost
in them, their true use and signification, they are stark blind and utterly
ignorant. Yea, hardness and blindness is so come on them to the
utmost, that they will not believe nor apprehend that there is either
spiritual wisdom, instruction, or signification of heavenly things in them.
And herein, whilst they profess to know God, are they abominable and
disobedient. For no creatures can fall into higher contempt of God,
than there is in this imagination namely, that the old institutions had
;
nothing in them, but so much gold and silver, and the like, framed into
such shapes, and applied to such outward uses, without regard to things
spiritual and eternal. And it is a great evidence of the apostate con-
dition of any church, when they rest in, and lay weight on, the external
parts of worship, especially such as consist in corporeal observances,
and neglect spiritual things contained in them, wherein are the effects
of divine wisdom in all sacred institutions.
And whereas the apostle affirms that this frame of things did plainly
signify, (as the word imports,) the spiritual mysteries which he declares,
it is evident with what great diligence we ought to search into the na-
ture and use of divine institutions. Unless we are found in the exercise
of our duty herein, the things which in themselves are plainly declared,
will be obscure to us, yea, utterly hidden from us. For what is here
said to be clearly signified, could not be apprehended but by a very
diligent search into, and consideration of the way and means of it. It
was to be collected out of the things he ordained, with the order of
them, and their respect to one another. Most men think it not worth
while to inquire with any diligence into sacred institutions of divine
worship. If any thing seem to be wanting or defective therein, if any
thing be obscure and not determined as they suppose in the express
words, without more ado they supply it with somewhat of their own.
But there are many things useful and necessary in the worship of God,
which are to be gathered from such intimations of the mind of the Holy
Ghost, as he hath in any place given of them. And those who with
humility and diligence do exercise themselves therein, shall find plain
satisfactory significations of his mind and will, in such things as others
are utterly ignorant of.
Thirdly. That which the Holy Ghost did thus signify and instruct
the church in the tovto, '
this,' in the words, was, that the ' way into
the most holy place, the way of the holies, was not yet made manifest.'
And for the explication hereof, we must consider the things before pro-
posed.
First. What the apostle intends by the ' holies,' twv ayuov. It is
generally supposed by expositors, that it is heaven itself which is
hereby intended. Hence some of the ancients, the schoolmen, and
sundry expositors of the Roman church, have concluded, that no
believers under the Old Testament, none of the ancient patriarchs,
Abraham, Isaac, or David, were admitted into heaven whilst the first
tabernacle stood, that is, till the ascension of Christ. Hereon they
framed a limbus for them in some subterranean receptacle, whither they
suppose the soul of Christ went, when it is said that he descended into
hell, where they were detained, and whence by him they were delivered.
But whatever becomes of that imagination, the most learned expositors
of that church of late, such as Ribera, Estius, Tena, Maldonat, A La-
pide, do not fix it on this text. For the supposition w hereon it is
rounded, is wholly alien from the scope of the apostle, and no way
useful in his present argument. For he discourseth about the privileges
of the church, by the gospel and priesthood of Christ in this world, and
not about its future state and condition. Besides, he says not that
(here was no entrance to the holies during that season, but only that
the way of it was not yet manifest. Wherefore they might enter into it,
;;
5i AN EXPOSITION OP THE [cH. IX.
although the way whereby they did so was not yet openly declared
for they had but a shadow, or dark, obscure representation of good things
to come. And this is the interpretation that most sober expositors do
give of the words. Heaven with eternal blessedness was proposed to
the faith, hope, and expectation of the saints under the Old Testament.
This they believed, and in the hopes of it walked with God, as our
apostle proves at large, ch. xi. Howbeit the wa^, that is, the means
and cause of communicating the heavenly inheritance to them, namely,
by the mediation and sacrifice of Christ, was but obscurely represented,
not illustriously manifested, as it is now, life and immortality being
brought to light by the gospel. And as these things are true, so this
interpretation of the words being consonant to the analogy of faith, is
safe ; only we may inquire, whether it be that which is peculiarly in-
tended by the apostle in this place or not.
The comment of Grotius on these words is, that the apostle signifies,
super aetherias sedes, via eo ducens est evangelium praecepta habens
vere ccelestia. Earn viam Christus primus patefecit; aditumque fecit
omnibus ad summum coelum. Pervenit quidem eo, Abrahamus, Jaco-
bus, ut videre est, Matt. viii. 11, et alii viri eximii, ut videbimus infra,
cap. xi. 40. Sed hi eo pervenerunt quasi per machinam, non viam
extraordinaria, quadam et rara Dei dispensatione. But these things are
most remote from the mind of the Holy Ghost, not only in this place,
but in the whole Scripture also. For,
1. How far the gospel is this way into the holiest, shall be declared
immediately. That it is so, because of the heavenly precepts which it

gives, that is, which were not given under the Old Testament, is most
untrue. For the gospel gives no precepts of holiness and obedience,
that were not for the substance of them contained in the law. There
is no precept in the gospel exceeding that of the law,
'
Thou shalt love
the Lord thy God with all thy heart, and thy neighbour as thyself.'
Only the gospel adds new motives unto obedience, new encouragements
and enforcements of it, with directions for its due performance.
2. That Christ should be no otherwise the ' way,' but only as he re-
vealed and declared the gospel and the precepts of it, is not only untrue
and injurious unto the honour of Christ, but directly contrary unto the
design of the apostle in this place. For he is treating of the sacerdotal
office of Christ only, and the benefit which the church doth receive
thereby. But the revelation of the doctrine, or precepts of the gospel,
was no duty of that office, nor did it belong thereunto. That he did,
as the prophet of the church. But all his sacerdotal actings are to-
wards God, in the behalf of the church, as hath been proved.
3. That the ancient patriarchs went to heaven by a secret engine,
and that some of them only in an extraordinary way, is plainly to deny
that they were saved by faith in the promised seed ; in other words, it
is to affirm, that they were not saved by the mediation of Christ, which
is contrary unto the whole economy of God in the salvation of the
church, and to many express testimonies of the Scripture. These
Socinian fictions do not cure, but corrupt the word of God, and turn
away the minds of men from the truth unto fables. We shall therefore
yet farther inquire into the true meaning of the Holy Ghost in these
words.
The apostle by ayuov here, 6%ov twv ayiojv, intends the same with
what, ver. 3, he called ayia tmv ayiuv, ' the holy of holies ;' the second
part of the sanctuary, whereinto the high priest alone could enter once
a-year, as he declares in the foregoing verse. Only whereas he there
spake of the material fabric of the tabernacle, and the things contained
in it, here he designs what was signified thereby for he declares not
;
what these things were, but what the Holy Ghost did signify in and by
them. Now, in that most holy place, were all the signs and pledges
ot the gracious presence of God the testimonies of our reconciliation
;
by the blood of the atonement, and of our peace with him thereby.
Wherefore, to enter into these holies, is nothing but to have an access
with liberty, freedom, and boldness, into the gracious presence of God,
on the account of reconciliation and peace made with him. This the
apostle doth so plainly and positively declare, ch. x. 19 —
22, that I
somewhat admire so many worthy and learned expositors should utterly
miss of his meaning in this place. The holies then is the gracious
presence of God, whereunto believers draw nigh, in the confidence of
the atonement made for them, and acceptance thereon see Rom. v. ;
—
1 —
3; Eph. ii. 14 18; Heb. iv. 14, 15, x. 19. The atonement being
made and received by faith, conscience being purged, bondage and fear
being removed, believers do now, under the gospel, enter with boldness
into this gracious presence of God.
Secondly. We must consider what is the 'way' into these holies,
which was not yet made manifest. And here also expositors indulge
in many conjectures very needlessly, as I suppose. For the apostle
doth elsewhere expressly declare himself, and interpret his own mean-
ing, namely, ch. x. 19, 20. This way is no other but the sacrifice of
Christ, the true high priest of the church. For by the entrance of the
high priest into the most holy place with blood, the Holy Ghost did
signify that the way into it, namely, for believers to enter by, was only
the one true sacrifice which he was to offer, and to be. And accord-
ingly, to give an indication of the accomplishment of their type, when
he expired on the cross, having offered himself unto God for the expia-
tion of our sins, the veil of the temple which inclosed and secured this
holy place from any entrance into it, was rent from the top to the bot-
tom, whereby it was laid open unto all, Matt, xxvii. 51. And an evi-
dence this is, that the Lord Christ offered his great expiatory sacrifice
in his death here on earth, a true and real sacrifice, and that it was not
an act of power after his ascension, metaphorically called a sacrifice as
the Socinians dream. For until that sacrifice was offered, the way
could not be opened into the holies which it was immediately after his
;
death, and signified by the rending of the veil. This is 6$og twv ayiwv,
the only way whereby we enter into the most holy place, the gracious
presence of God, and that with boldness.
Thirdly. Of this way it is affirmed, fiiiiru) ireâvepuxrâi, ' that it
was not yet made manifest,' whilst the first tabernacle was standing.
And a word is peculiarly chosen by the apostle to signify his intention.
He doth not say, that there was no way then into the most holy place;
none made, none provided, none made use of. But there was not a
(pavEpwmg, 'an open manifestation of it.' There was an entrance under
the Old Testament, into the presence of God, as unto grace and glory,
namely, the virtue of the oblation of Christ but this was not as yet
;
made manifest. Three things were wanting thereunto.

1. It was only virtually, and not yet actually existent. The Lord
Christ had not yet actually offered himself unto God, nor made atone-
ment for sin. Howbeit, by virtue of the eternal agreement that was
between the Father and him, concerning what he should accomplish in
the fulness of time, the benefit of what he was so to do, was applied
unto them that do believe, they were saved by faith even as we are.
Hence is he called, ' a Lamb slain from the foundation of the world ;'
that is, in and from the giving of the first promise.
2. Although the coming of his person was promised, and his sacrifice
variously shadowed out, or represented unto the church, yet their per-
ception and understanding thereof was weak and dark, proportionate
unto the means of its revelation. Hence, whatever were its virtue and
efficacy, yet was it not in itself and its own nature made manifest.
3. There were many blessed privileges that attended the opening of
this way, in the actual existence of it, in the oblation of Christ, which
the church of the Old Testament was not acquainted with, nor made
partaker of. And although these things belonged not unto the essence
of the way, yet they did so as unto our entrance into it. We could
not without them, that is, the administration of the Spirit in gospel-
ordinances, make use of this way, though prepared and set open, unto
the glory of God, and our own spiritual advantage.
Wherefore the plain open manifestation of the way into the holiest,
which the apostle denies unto the church under the Old Testament,
consists in these three things.
In the actual exhibition of Christ in the flesh, and his sacrifice of
1.
himself, making atonement for sin for hereby alone was the way laid
;
open unto an access with boldness, into the gracious presence of God.
Without this, the law and its curse were like the cherubim and flaming
sword, that turned every way to keep sinners from drawing nigh unto
God. Hereby were they removed, a new and living way being con-
secrated for our access unto him.
2. In the full plain declaration of the nature of his person, and of
his mediation. And therefore, although the gospel be not this way in
the precepts of obedience which it gives unto us, yet is it the declara-
tion and manifestation of this way, and it is our sole direction how to
make use of it, or how to enter by it into the most holy place. This
they enjoyed not under the Old Testament, but were limited to typical
institutions, directing the priests how to enter into the sanctuary made
with hands, which were but an obscure representation of these things.
3. In the introduction or revelation and establishment of those
privileges of gospel-worship, whereby believers are led comfortably into
the presence of God, as our apostle declares, ch. x. 19, 20. For they
are full of light and grace, and a guide unto all the steps of faith and
obedience in this way. Hereunto may be added all those things which
we have declared to belong unto that perfection or consummation of

the church-state, which the law could not bring it unto; on ch. vii. 11.
In these things consisted that manifestation of the way into the most
holy place, which is here denied unto the Old Testament.
Fourthly. The continuance of this state is added tijq ttqidtyiq o-kjjvijc,
:
'whilst the first tabernacle was standing.'

1. By ' the first tabernacle,' the apostle understands not that first
part of the tabernacle into which the priests entered, continually accom-
plishing the divine services, which before he had so called. But he in-
tends the whole tabernacle, with respect unto the true tabernacle of the
body of Christ, which succeeded into its room. Neither yet doth he
understand precisely that tent or tabernacle which was erected in the
wilderness, which was not in itself of any long continuance, nor de-
signed thereunto for it was only suited unto the service of the church,
:
whilst it an unsettled condition. But he intends the whole

was in
worship instituted together with it, and belonging unto it, celebrated
afterwards in the temple, according unto the laws of that tabernacle.
For there was the same worship, and the same order of things, in the
one and the other and so the same signification made at first by the
;
Holy Ghost in the constitution of the tabernacle, was still continued

under the temple also.
2. It was continued whilst this first tabernacle, or the tabernacle in
this sense, en eôuctjjc otclgiv, was standing.' Having its station, that
'
is, according unto the mind of God, it had its state and use in the
church. This it had absolutely until the death of Christ, and no

longer for until then, both the Lord Christ himself, and all his disci-
;
ples, continued the observance of all its services, according to the mind
of God; for he was made under the law of it whilst it was in force.
Declaratively it continued until the day of Pentecost; for then, in the
coming of the Holy Ghost, the foundation of the gospel church-state,
order, and worship, was solemnly laid, whereon a new way of worship
being established, the abrogation of the old was declared. And this was
yet farther made known, by the determination put unto the observance
of it by the Holy Ghost among the Gentile converts, in the council of
the apostles and elders at Jerusalem. Actually it continued until the
destruction of the temple, city, and people, some years after. Its first
station it had in God's appointment, the second in his connivance, and
the third in his patience.
It is the first of these that is here intended. The tabernacle, that is,
the laws and service of it, preserved its station and use in the church,
by God's ordinance and appointment, unto the death of Christ. Then
did he pronounce concerning it, and all things belonging unto it, It is'
finished.' Then was the veil rent, and the way into the holiest laid
open. Then was peace with God publicly confirmed by the blood of
the cross, Eph. ii.and the nature of the way of our access unto
14, 15,
him made known. And some
things we may hence observe, which also
tend unto the further explication of the mind of the Holy Ghost in the
text.
Oba. III. Although the Lord Christ was not actually exhibited in
the flesh, under the Old Testament, nor had actually offered himself
— ;
unto God for us, yet had believers then an access into the grace and
favour of God, though the way, the cause and means of it, was not mani-
festly declared unto them. The apostle doth not exclude them all from
the grace and favour of God, but only shows their disadvantage in com-
parison of believers under the gospel, in that this way was not mani-
fested unto them.
Obs. IV. The design of the Holy Ghost in the tabernacle, and in all
its ordinances and institutions of worship, was to direct the faith of be-
lievers unto what was signified by them.
Obs. V. Typical institutions, attended diligently unto, were suffi-
cient to direct the faith of the church unto the expectation of the
real expiation of sin, and acceptance with God thereon. God was —
never wanting unto the church in what was necessary unto it in its pre-
sent condition, so as that it might be guided in its faith, and encouraged
unto obedience.
Obs. VI. Though the standing of the first tabernacle was a great
mercy and privilege, yet the removal of it was a greater for it made ;
way for the bringing in of that which was better.

Obs. VII. The divine wisdom in the economy and disposal of the
revelation of the way into the holiest, or of grace and acceptance with
himself, is a blessed'object of our contemplation. The several degrees —
of it we have considered on ch. i. 1.
Obs. VIII. The clear manifestation of the way of redemption, of the
expiation of sin, and peace with God thereon, is the great privilege of
the gospel.
Obs. IX. There is no access into the gracious presence of God, but
by the sacrifice of Christ alone.
Ver. 9, 10. 'Urig 7mpa€oA?7 Big tov tcatpov tov fvEorrjfcora, naff bv
Stopa re kcu Svaim TrpoatyBoovTai, fxr\ cvva/nevai -Kara ovvbic))i(tiv
TiXethJaai tov Xarptvovra, jxovov btti flpwfJLaai kcu irofiacn, kcu
Siafyopoig fiinrTiafioig, kcu StKCtiio petal crapnog, ME^pi naipov k)iop-
Slo<T£(OQ BTTlKBlflBVa.
'Urig 7rctpa€oArj, Vul. Lat. Quae parabola est; Syr. >6n», 'an ex-
;
emplar or example so all render it, though it answer the Hebrew bw,
'
*
a parable or proverb. Quod erat exemplar so Beza and others.
' :
Etc tov tcaipov tov £v£<jTT)KOTa,. Vul. Lat. Temporis instantis, of the '
;
instant time or season which Arias rectifies into in tempus praesens,
'
'for the time present.' Beza, Pro tempore illo praesente, 'for that pre-
:
sent time pro tempore turn praesente, for the time that was then pre-
'
'
sent.' Syr. in Ksnib, for that time,' omitting tveorrjicora.

'
Ka0' 6i', Vul. Lat. juxta quam it being uncertain what he refers ;
quam unto, Arias rectifieth it, juxta quod for bv answereth unto naipov, ;
and not unto 7rapa€oAr/' quo 'wherein;' Syr. in quo, 'wherein.'

Acopa re kcu Vul. Lat. Munera et hostiae, dona et sacrificia
Swim,
Syr. '
gifts,' meat and drink offerings, and sacrifices by blood,'
that is, '
Syr. ntqti NDrmp, ' oblations and victims,' or bloody sacrifices.' '
Kara avvticrjcrtv reXtuoaat tov XciTptvovra, Vul. Lat. Juxta conscien-

tiam perfectum facere servientem make him that did the service per-;
'
feet according to conscience:' others, in conscientia sanctificare culto-

rem : others, consummare. Of the sense of the word we have spoken
before. Syr. '
Perfect the conscience of him that offered them.'
Movov em /3p<i>jua<r£, Syr. 'in meat and drink,' in the singular num-
ber.
Kai Sia(f>opoiQ /3o7rrt<Tjuoic, Syr. pi prr MTmayTaQI, ' and in the wash-
ing of kinds kinds that is, various kinds, with respect not unto the
; '
various rites of washing, but the various kinds of things that were
washed.
Aikokd/xckti aapKctg, Vul. Lat. Justitiis carnis ; so it renders Bacauofia,
byjustitia, or justificatio, constantly, but very improperly. Syr. Nipto
:
N~iDm, ' precepts of the flesh Ritibus carnalibus, ' ordinances, institu-
'
tions, rites of the flesh, concerning fleshly things.'

E7rtK:£(jU£va, Vul. Lat. impositis others, imposita,
:
'
incumbent on,
lying on them.'
Ver. 9, 10. — Which was a figure for the time then present, in which
-were offered both gifts and sacrifices, that could not make him that
did the service perfect, as pertaining to the conscience, (which
stood) only in meats, and drinks, and divers ivasJiings, and carnal
ordinances imposed until the time of reformation.
I shall not alter the translation, but show what might be more pro-
perly expressed, as unto some instances, in our exposition.
Expositors have made use of various conjectures in their commen-
taries on this place. What is material in the most eminent of them,
the reader may see in Mr. Poole's collections. But I must needs say,
that in my judgment they have brought more difficulty into the text
than they have freed it from. Wherefore, I shall not detain the reader
in the examination of them but I shall give that interpretation of the
;
text which I hope will evidence its truth unto such who impartially seek
after it, and are in any measure acquainted with the things treated of.
The apostle, in these two verses, gives a summary account and rea-
son of the imperfection of the tabernacle, and of all its services, wherein
the administration of the old covenant did consist. This was direct and
proper unto his present argument. For his design is to prove the pre-
eminence of the new covenant above the old, from the excellency of the
high priest thereof, with his tabernacle and sacrifice. Unto this end, a
discovery of the imperfections and weakness of the first tabernacle and
services, was indispensably necessary. And if, notwithstanding its out-
ward excellency and glory, it was no other but what it is here declared
to be, as evidently it was not, then was it not only an unreasonable
thing, and a plain rejection of the wisdom and grace of God, to adhere
unto it, in opposition unto the gospel, which was done by the most of
the Hebrews; but it was altogether unmeet and useless to be retained,
together with the profession of the gospel, which the residue of them
earnestly contended for. This was that which the apostle designed
ultimately to convince them of; and in this a work both great and dif-
ficult was committed unto him. For there is nothing more difficult
than to dispossess the minds of men of such persuasions in religion, as
they have been bred up in, and received by a long

tract of tradition from
their fathers. So we be in such persuasions and observances
find it to
as are evidently false and impious unto the understandings of all who
are not under the power of such prejudices so is it at present with ;
them of the Roman church, and others. But these Hebrews had a
pretence or plea for their obstinacy herein, which none other ever had
in the like case but themselves for the things which they adhered unto
;
were confessedly of divine institution. Wherefore the apostle labours

principally to prove, that in the will and wisdom of God they were to
continue only for a season, and also that the season of their expiration
was now come. And this he doth in this place, by a declaration of
their nature and use whilst they did continue, whence it is evident that
God never designed that they should have a perpetual station in the
church and that because they could not effect what he purposed and
;
had promised to do for it. This is the substance of his present argu-
ment.
There is in the words themselves,
1. The subject spoken of, firtQ, Which.' *
2. The proper use and end of it, It was a figure.' '
3. The limitation of that use as unto time, For the '

time then pre-
sent.'
4. The it, 'The offering of gifts and sacrifices.'
especial nature of
5. The
imperfection of it therein, ' They could not consummate the
worshippers in conscience.'
6. The reason of that imperfection, ' It stood only in meats and
drinks,' &c.
7. The manner of its establishment, It was imposed.' '
8. The time allotted for its continuance, Until the time of reforma-
'
tion.'
1. The subject spoken of is expressed by wig, 'which.' Some
would it unto iragaQo\y\ following
refer and so read the words, ' which
;
figure was for the time present.' But there is no cause for this tra-
duction of the words. The verb substantive t]v is deficient, as usually,
and is to be supplied as in our translation, 'which was:' ' which,' that
is, oKT)vr], ' the tabernacle.' Not only the fabric and structure of it,
but the tabernacle in both parts of it, with all its furniture, vessels,
utensils, and services, as before described.
2. As unto its proper use and end, the apostle affirms that it was
7rapa€oXrj, figura, exemplar, exemplum, comparatio, similitudo, typus,
representatio. So variously is this word rendered by interpreters.
Most fix on exemplar or exemplum but they are tvttoq and viroSaijfxa,
;
not 7rapa€oAij. And in all these versions, the proper sense of the word,
as used in the Scripture, is missed. It is not mnn that the apostle in-
tends, but ^73, as it is rendered by the Syriac.
And this many have observed, namely, that it answers unto ^1D73, but
yet have missed the interpretation of it. 5ir?3 is the same with rTTTTj
wherewith it is joined, as of the same signification and importance,
Ps. xlix. 4, lxxviii. 2. And whereas it is said that the queen of Sheba
tried the wisdom of Solomon, mrm,
1 Kings x. 1 the Targum ren- ;
ders it by T^riKn, the Chaldee hrsiz, and the Syriac xbrra, being the
VER. 9, 10.] EPISTLE TO THE HEBREWS. Gl
same with the Hebrew i>ir». Now rtTn

senigma, problema, ypi<l>oc,;
is
;
'
a riddle, a hard question ' and Tin
speak enigmatically, ob-
is to
scurely, so as that one thing is to be gathered out of another. So is
bwn used also; Ezek. xx. 49, Is he not, risaa, proverbiator aâ
proverbiorum, one that speaks ' darkly and obscurely ?' that express-
eth one thing and intends another, using similitudes and metaphors.
An obscure mystical instruction by figures, signs, symbols, metaphors,
and the like.
Thus is 7rapa€oXrj almost constantly used in the New Testament.
So our Lord Jesus Christ expressly opposeth speaking in parables,
unto a clear, plain, open teaching, so as to be understood of all see ;
Matt. xiii. 10 —
13; John xvi. 28, 29, ' Now speakest thou openly,
and no parable.' Wherefore 7rapa€oX»), in this place, is an obscure
mystical metaphorical instruction. God taught the church of old the
mysteries of our redemption by Christ, by the tabernacle, its fabric,
parts, utensils, and services but it was but an obscure, parabolical,
;
figurative instruction. So should the word here be rendered, 'a figu-

rative instruction,' or the word 'parable' be here retained as it is in
other places. This was God's way of teaching the mysteries of his
wisdom and grace which, as it was sufficient for the state of the
;
church which was then present, so it instructs us in what he requires,

what he expects from us, unto whom all these things are unfolded,
made plain, and evident.
3. The third thing in the
text is the time or season wherein the ta-
bernacle was so parabolically or mystically instructive. It was eig tov
Kcupov tov tvtoTi)KOTa. Some few copies for tov read tovtov, as doth
that now before me, ' Unto this present time.' This reading is gene-
rally rejected by expositors, as not suited unto the mind of the apostle
in this place. For he intends not the time that was then present when
he wrote the Epistle, not the times of the gospel, not the time after the
resurrection of Christ, until the destruction of the temple, which the
addition of that word would denote for God had prepared another
;
kind of instruction for that season, and not by parables or mystical

metaphors. But yet the word may be retained, and a sense given of
the words both sound and proper. For eig may well signify as much
as 'until;' or be taken rtXiniog, as it is often. E/e tovtov Kaipov,
;
'
unto this season until the time that God would grant another kind
'
of teaching, which now he hath done. It served until this present sea-
son wherein the gospel is preached, and all the things signified by it
are accomplished. But I shall rather follow the reading of the most
copies, though the Vulgar Latin reading, temporis instantis, seems to
favour the first. And Arias rectifying it into in tempus praesens, gives
the same sense also. But the word Ev«m)ieora, being of the preter-
imperfect tense, signifies a time that was then present, but is now past.
And it is therefore well rendered by our translators, the time then pre- '
sent,' as if tot£ had been in the text; the time then present, when the
tabernacle was made and erected. 'O icaipog 6 6VE<rri)ica>c> the season
of the church, which was then present. For the apostle in this whole
discourse, not only respects the tabernacle, and not the temple, but he
considers the first erection of the tabernacle in a peculiar manner for ;
then was it proposed as the means of the administration of the first co-
venant, and the worship thereunto belonging. It is the covenants

which he principally designeth a comparison between. And he doth in
that way of the disposition and administration of them, which was
given and appointed at their first establishment. As this in the new
covenant was the person, office, sacrifice, and ministry of Christ; so as
unto the first, it was the tabernacle and all the services of it.
Wherefore the time then present was the state and condition of the
church at the first setting up of the tabernacle. Not as though this
time was confined unto that or those ages, wherein the tabernacle was
in use, before the building of the temple. But this instruction which
was then signally given, was the whole of what God granted unto the
church, during that state wherein it was obliged unto the ordinances
and services which were then instituted. The instructions which God
thought meet to grant unto the church at that season were obscure, mys-
tical, and figuratively representative yet was it sufficient for the faith
;
and obedience of the church, had it been diligently attended unto, and
what the Holy Ghost signified thereby. So are all God's ways of in-
struction in all seasons. We cannot err, but either by a neglect of in-
quiring into them, or by looking for more than God in his wisdom hath
committed unto them.
And this sense those who render 7rapaj3oXrj by ' a figure, type, or ex-
ample,' must come unto for the use of it is confined unto the time of
;
the erection of the tabernacle, and the institution of the ordinances

thereunto belonging. But a type or figure was unto them of no use,
but so far as it was instructive, which was obscurely and mystically.
And that this is the sense of the word, the apostle declares, ver. 8, where
he shows the substance of what the Holy Ghost signified by the build-
ing, disposal, and services of the tabernacle that is, what he taught the
;
church thereby, 'parabolically and figuratively. This kind of instruc-

tion, whatever now it seem to us, was meet and fit for them unto whom
it was given. And by the administration of grace in it, it was a blessed
means to engenerate faith, love, and obedience in the hearts and lives of
many unto an eminent degree. And we may consider from hence what
is required of us unto whom the clear revelation of the wisdom, grace,
and love of God are made known from the bosom of the Father by the
Son himself.
4. The and use of this tabernacle and its service is
especial nature
(
declared : which were offered both gifts and sacrifices.' Ko0' 6v.
in
The Vulgar Latin reads ' juxta quam making the relative to answer
;
unto y]Ttq, or to 7rapa/3oArj. But the gender will not allow it in the ori-
ginal. Ka0' 6v is as much as ev w, in which time, during which sea-
'
son.' For immediately upon the setting up of the tabernacle, God gave
unto Moses laws and institutions for all the gifts and sacrifices of the
people, which were to be offered therein. This was the first direction
which God gave after the setting up of the tabernacle, namely, the way
and manner of offering all sorts of gifts and sacrifices unto him.
And all the E^mp, all the
the apostle here distributes sacred offer-
'
ings,' intoSwpa and Swing, that is, unbloody and bloody sacrifices as ;
he did before, ch. v. 10, where the distinction hath been explained.
Of them all he affirms, irpoatycpovTai, '

they are offered,' not that
they were so : for the apostle erects a scheme of the first tabernacle,
and all its services, at its first institution, and presents
unto the con- it
sideration of the Hebrews, as if it were then first erected. He doth

indeed sometimes speak of the priests and sacrifices as then in being,
with respect unto that continuance of the temple and its worship which
it had in the patience of God, as we have shown on ch. viii. 4. But
here, treating only of the tabernacle and its worship, as that which w;is
granted in the confirmation, and for the administration of the old cove-
nant then entered into, as the tabernacle, priesthood, and sacrifice of
Christ were given in the confirmation of the new he represents that as
;
present which was past long before. The tabernacle served aptly for
the use whereunto it was designed. It was meet for the offering of
gifts and sacrifices; and so alone is the tabernacle of Christ for its
proper end also.
5. On these concessions, the apostle declares the imperfection of this
whole order of things, and its impotency as unto the great end that
might be expected from it for these gifts and sacrifices could not make
;
perfect him that did the service as pertaining unto the conscience. This
was the end aimed at, this was represented in them and by them. And
if they could not really effect it, they were weak and imperfect, and so
not always to be continued. The end represented in and by them, was
to make atonement for sin, that the anger of God being pacified, they
might have peace with him. The covenant was then newly established
between God and the church, before any laws were given about these
offerings and sacrifices, Exod. xxiv. God knew that there would be
among the people, and even among the priests themselves, many sins
and transgressions against the rules and laws of that covenant. This of
itself it could not dispense withal. For its sanction was the curse
against every one that continued not in all things written in the book of
it; wherefore if this curse, on all just and righteous occasions, should
rigidly have been put in execution, the covenant would only have proved
the means and cause of the utter destruction and excision of the whole
people. For there is 'no man that liveth and sinneth not.' And on
many occasions, sin abounded in that state of the church, wherein light
and grace were but sparingly dispensed, in comparison of the times of
the new covenant. Wherefore God, in his mercy and patience, pro-
vided, that by sacred gifts and offerings atonement should be made for
sin, so as that the curse of the covenant should not be put in immediate
execution against the sinner, Lev. xvii. 11, But there were two things
to be considered in those sins, for which God had appointed that atone-
ment should be made. The first was, the external temporal punishment
which was due unto them, according unto the place which the law or
covenant had in the polity or commonwealth of Israel. The other, that
eternal punishment which was due unto every sin by the law, as the rule
of all moral obedience; for the wages of sin is death.'
'
In the first of
these, the person of the sinner in all his outward circumstances, his life,
his goods, his liberty, and the like, were concerned. In the latter, his
conscience, or the inward man alone was concerned. And as unto the
first of them, the gifts and sacrifices mentioned being rightly offered,
were able in themselves, ex opere operato, to free the sinner from all
temporal political inconvenience or detriment, so as that his life and in-
heritance should be continued in the land of Canaan, or his state pre-
served entire in the commonwealth of Israel. This the apostle here
tacitly acknowledgeth, namely, that the gifts and sacrifices were able to
free the sinner from temporal punishment, and give him outward peace
in his possessions. But as unto the latter, wherein conscience was con-
cerned, he denies that they had any such efficacy.
They were not able, pt} Swa/nivai. It agrees in gender with Svatai
only, and not with Eojpa, which being of the neuter gender, usually
regulates the construction in such conjunctions. But as most think, it
equally respects both the antecedent substantives. And instances may
be given where a participle, respecting more antecedent substantives
than one, may agree in gender with either of them as leges et plebis- ;
'
cita coactas.' But I rather think that the apostle confines the impo-
tency he mentions to sacrifices only, that is, hvaiai, ' slain and bloody
sacrifices.' For these things which were du)pa, ' gifts' and no more,
were not designed to make atonement for sin ; that was to be done by
blood and no otherwise, so the words should be read, ' offered gifts and
sacrifices that could not perfect.'
These sacrifices were impotent and ineffectual to this end, t-eAhoxtch.
What the TeXettomg is, which the apostle so frequently mentions in this
Epistle, I have before declared, and so what it is TtXtiuxrat. It is indeed
' to perfect, to consummate, to sanctify, to dedicate, to consecrate.' But
whereas these sacrifices did all these things outwardly, and as to the
flesh, as the apostle grants, ver. 7, he doth not here absolutely deny it
to them, but in a certain respect only.
They could not do it, Kara auvtiSriaiv, '
as to the conscience of the
sinner before God.' What he intends hereby, he doth more full-
declare, Heb. There is a conscience condemning for sin. ThL
x. 2.
could not be taken away by these sacrifices. They were not able to do
it for if they could have done so, the sinner would have had complete
;
peace with God, and would not have had need to have offered these
sacrifices any more. But they were multiplied and often repeated, be-
cause of their inability to this end. Wherefore reXsiojaai Kara crvveidri-
atv, is to give to men peace of conscience, through a sense of perfect
atonement made for sin in the sight of God, with an interest in his love
and favour thereon. To be perfect or consummated, as pertaining to
conscience in the sight of God, is to have a conscience condemning for
sin taken away. This those sacrifices of the law could not effect. It
will be said then, to what end did they serve ? Were they of no use
but only to free men from the penalties of the law or covenant, as it was
a rule of the polity or commonwealth of Israel, and the tenure of their
possessions in Canaan ? Yes, they were moreover part of the -rrapaôXt],
or mystical instruction, which God granted the church in those days,
directing them to the one sacrifice and offering of Christ, typically repre-
senting it, and through faith applying the virtue and efficacy of it to
their consciences every day.
6. The person is described towards whom this effect of purifying the
conscience is denied. They could not thus perfect tov Xarptvovro, ' him
— ;
VER. 9, 10.] EPISTLE TO THE HEBREWS. (J.)
that did the service/ saith our translation, I think not so properly. He
that did the service was the priest only. But respect is had. to every
one that brought his gift or offering to the altar. EmTtXttv rag Xa-
Tpeiag, sacredly to accomplish the services,' was the work of the priest
'
alone, ver. 6. But 6 Xarptutov is the same with 6 Trpocrap\optvog, Heb.

x. 1, that is, every one who brought his sacrifice to be offered,' that
'
atonement might be made for him. And XarpsviDv, comprehends the

whole of divine worship in all individuals. T<.j Qeoj Xarpevcretg, Matt.
iv. 10. But he also may be said, to do the service, on whose account
and in whose stead it was performed.
But the defect charged, doth not in the first place reflect on the per-
sons, as though it was by their default. They worshipped God accord-
ing to his own institutions, but it was in the sacrifices themselves. And
if they could not make the worshippers, those who did the service, per-
fect,they could make none so, for it was they alone who had the benefit
of them.
The note of Grotius on this place is ' Isti cultus non possunt secta-
;"
torum suorum animos purgare j\ vitiis quemadmodum evangelium
most remote from the mind of the Holy Ghost. For he speaks not of
purging our minds from vices, but of purifying conscience by atonement
made for the guilt of sin and opposeth not those sacrifices to the doc-
;
trine of the gospel, but to the sacrifice of Christ. And we may hence
observe,
Obs. I. There is a state of perfect peace with God to be attained
—
under imperfect obedience. For it is charged as a weakness in the
legal administrations, that they could not give such a peace where any
sin remained. It is, therefore, to be found in the sacrifice of Christ, as
is proved at large in the next chapter. '
Being justified by faith, we
have peace with God.'
Obs. II. Nothing can give perfect peace of conscience with God but
what can make atonement for sin. And whoever attempt it in any other
way but by virtue of that atonement, will never attain it in this world
nor hereafter.
; Ver. 10. Only in meats and drinks, and divers washings, and car-
nal ordinances, imposed on them till the time of reformation.
It is acknowledged, that there is no small difficulty in the connexion

of these words, or in their relation to what doth immediately precede
and therefore expositors have multiplied conjectures about it, in whose
examination we are not concerned. I shall, therefore, no farther con-
sider any of them, but as they relate to what I judge to be their true
coherence. Two things are plain and evident to this purpose.
First. That the design of the apostle in the words themselves is to
manifest and declare the weakness of the services of the tabernacle, and
their insufficiency for attaining the end proposed in them. This end, in
general, was the perfecting of the church-state in religious worship ;
and, in particular, to make the worshippers perfect as to their consciences

before God. And he gives such a description of them, as of itself will
sufficiently evince their weakness and insufficiency. For what is it pos-
vol. iv. r
66 AN EXPOSITION OF THE [CH. IX'
sible, that things of that kind and nature which are here described, can
contribute to these ends ?
Secondly. That the things instanced in do comprise a great part of
the Levitical institutions, and his assertion concerning them may, by a
parity of reason, be extended to them all. For to render his descrip-
tion of them comprehensive, the apostle, 1. expresseth them in a parti-
cular enumeration of the heads whereunto they might be reduced, ' meats
and drinks and divers washings.' And then, 2. to show that he intends
all things of an alike nature with them, he adds the general nature of
them all, they were 'carnal ordinances.'
1. A great part of their Levitical religious observances may be re-
duced to these heads of 'meats and drinks, and various washings.'
Laws and institutions were multiplied about these things what they ;
might eat, and what they might not; what was clean, and what was
unclean to that end what they might drink, and what vessels defiled
;
all liquors what were to be their eatings and drinkings, and when on
;
their peace-offering and at their solemn feasts their great variety of

:
washings, of the priests, of the people, of their garments and their

flesh, stated and occasional, do take up a great part of the entire system
of their ordinances. And as laws were multiplied concerning these
things, so many of them were enforced with very severe penalties.
Hence they were difficultly to be learned, and always impossible to be
observed. The Mishna and Talmud, that is, the whole religion of the
present Jews, consists almost wholly in scrupulous inquiries, and endless
determinations, or rather conjectures about these things and their cir-
cumstances.
2.All the laws concerning these things were carnal, ' carnal ordinan-
ces such as for the matter, manner of performance, and end of them
;'
were carnal. This being their nature, it evidently follows, that they
were instituted only for a time, and were so far from being able them-
selves to perfect the state of the church, as that they were not consistent
with that perfect state of spiritual things which God would introduce,
and had promised so to do.
The scope and design of the apostle being thus fixed, the coherence
and interpretation of the words will not be so difficult as at first view
they may appear.
M.ovov £7rt /3po)juao-t, ' Only in meats and drinks,' &c. Our transla-
tors, observing the sense elliptical, have supplied it with which stood ;'
•
' which stood only in meats and drinks ;'

and that supplement may give
a double sense. 1. It may respect the substance of the thing spoken of:
' which' relates to gifts and sacrifices.
And so the sense intended is,
that they consisted in meats and drinks and divers washings. And this
was the natural substance of them. They consisted in such things as
might be eaten and drunk, being duly prepared, as flesh, flour, salt, oil,
and wine. Hence were they called meat and drink-offerings. And
they had washings also that belonged to them, as the washings of the
inwards, Exod. xxix. 17, and of the burnt-offerings peculiarly, Lev. i.
9, 13, of the hands and feet of the priests, Exod. xxx. 18, 19, and of
the leper, Lev. xiv. 9. Howbeit it cannot be said, that the gifts and
sacrifices, as they were such, did consist in these things, though in them,
—
VER. 9, 10.J EPISTLE TO THE HEBREWS. G7
things of this nature were offered to God. Wherefore the supplement

of ' which stood' cannot be admitted in that sense. 2. It may respect
the consummation of these gifts and sacrifices, or the celebration of the
whole service that belonged to them, and all their necessary circum-
stances or consequents ; which stood in these things,' that is, which
'
were accompanied with them, and not perfected without them.

The argument in the words is to prove the insufficiency of tne gifts
and sacrifices of the law to the end mentioned, of perfecting conscience
before God. And this is evidenced by the consideration of their neces-
sary adjuncts, or what belonged to them and were inseparable from
them. It is not said that these gifts and sacrifices were only meats and
drinks, and so things of no value. For neither doth the apostle treat
the old institutions with such contempt, nor would the truth of his as-
sertion have been evident to the Hebrews. But he argues unto a dis-
covery of their use and end, from the things that did always accompany
them and were inseparable from them. For those by whom they were
offered were obliged by the same divine institution at the same time, to
sundry meats and drinks and divers washings, which proves both the
gifts and sacrifices to have been of the same kind, and to have had
respect to carnal things as they had. For if those gifts and sacrifices
had an immediate effect on the consciences of men to their purification
before God, by any virtue inherent in them, whence is it that the ob-
servances which by the same law accompanied them, were only about
meats and drinks, and divers washings ? And this sense is not to be
refused.
But whereas there is an ellipsis in the connexion of the words, it
may be otherwise supplied. For having mentioned the gifts and sacri-
fices of the law, the apostle makes an addition to them, of the remaining
institutions and ceremonies of it, whose very nature and use declared
their insufficiency to the end inquired after. And other laws, only con-
cerning meats and drinks, and divers washings which in general, he
;
calls carnal rites. Hereby the argument in hand is carried on and com-
pleted.
There are four things in the words. 1. An acceunt of the legal
institutions,under several heads. 2. Their nature in general, with
that of others of the same kind they were carnal ordinances or fleshly
;
rites. 3. The way of the relation of the people to them they were ;
imposed on them. 4. The time for which they were imposed, or the
measure of their duration, which was till the time of reformation.
First.For the nature of them, they consisted tni fipwfiaai kui ttoiukti,
'
meats and drinks.' Take the words in their full extent, and they
in
may be comprehensive of four sorts of institutions. 1. Of all tlioste
which concerned meats, or things to be eaten or not eaten, as bcin<£
clean or unclean, an account whereof is given Lev. xi. throughout.
With reference thereunto doth the apostle reflect on the Levitical in-
stitutions, in those words, Touch not, taste not, handle not, which all
'
are to perish with their using,' Col. ii. 21, 22, are all carnal things. 2.
The portion of the priests out of the sacrifices, especially what they
were to eat in the holy place, as the portion of the sin-offering, Exod.
xxix. 31 33 Lev. x. 12, 13, 17, and what they were to eat of the
;
f 2
peace-offerings in any clean place, ver. 14, 15. And the prohibition of
drinking wine or strong drink in the holy place, ver, 8, 9, may be here
respected in drinks about which these institutions were. And these
were such, as without which, the service of the sacrifices could not be
acceptably performed, ver. 17, 18. And therefore are they intended in
this place in an especial manner, if it be the design of the apostle to
prove the insufficiency of the sacrifices from the nature of their insepa-
rable adjuncts, which were carnal and perishing things. 3. The eating
of the remainder of the peace-offering, whether of a vow, or of
thanksgiving, the law whereof is given as a holy ordinance, Lev. vii. 14
— 17. 4. The laws concerning the feasts of the whole people, with
their eating and drinking before the Lord, Lev. xxiii. All these divine
ordinances were tin fipio/Aacn kcu irofxam, ( concerning meats and drinks,'
that were necessary to be observed, with their offering of gifts and sa-
crifices, declaring of what nature they were. And the observance of
them all was at the same time imposed on them.
2. They consisted in, or were concerning ' divers washings,' <$m([>opoig
fiairTiafioiQ. BaTTTKjfxoc, is any kind of washing, whether by dipping
or sprinkling putting the thing to be washed into the water, or ap-
;
plying the water to the thing itself to be washed. Of these washings

there were various sorts or kinds under the law. For the priests were
washed, Exod. xxix. 4, and the Levites, Num. viii. 7, and the people,
after they had contracted any impurity, Lev. xv. 8, 16. But the apostle
seems to have particular respect to the washings of the priests, and of
the offerings, in the court of the tabernacle before the altar for these
;
were such that the gifts and sacrifices could not be rightly offered to
God without them.
Secondly. It is added in the description of these things, teat Socatw-
ftacri aapicoQ, carnalibus, ritibus, ceremoniis, justitiis, justi-

institutis
ficationibus carnis. ' Carnal ordinances,' say we. The signification of
SiKciuojua,, in this place hath been spoken to before. Rites of worship
arbitrarily imposed, whose jus, or right, depended on the will or
pleasure of God. And they are said to be of the flesh, for the reason
given, ver. 13, they sanctified to the purifying of the flesh, and no more.
The words may be an expression of the nature in general of the law,
about meats, drinks, and washings, they were carnal ordinances. But
the distinctive copulative Kat, 'and,' will not admit of that sense. It
seems therefore to contain an addition of all those other legal ordinances
which any way belonged to the purifications of the law.
The force of the reasonings in these words is evident. For the de-
sign of the apostle is to prove, that in the perfect church-state, which
God would bring in under the new covenant, the worshippers were to
enjoy peace of conscience, with joy and boldness in the presence of
God, from a perfect atonement and purification of sin. How this is
effected by the one sacrifice of Christ, he afterwards declares. But the
ordinances of the law, and the Levitical sacrifices, were weak and
imperfect as to this end. For in them, and by them, men were con-
versant wholly in carnal things, in meats, drinks, washings and such
like carnal observances, which could reach no farther than the sanctifi-
cation of the flesh, as he evidenceth in the application of all these
things to his present argument, ver. 13. And the faith of believers is
rather weakened than confirmed, by all things of the like nature, that
divert their minds from an immediate respect to, and total dependence
on the one sacrifice of Christ.
Thirdly. Concerning all these things, it is affirmed that they were
' imposed'
on the people, £7n«£«/ueva. There is a difficulty in the syntax
of this word, which all interpreters take notice of. If it refers to the
substantives immediately foregoing, fipw/naai Kai trofxaai, &c. it agrees
not with them in case if to Svoiag in the other verse, it agrees not with
;
it in gender. And the apostle had before adjoined to it a participle of

the feminine gender, ^vvajicvai. Some think that the letter Iota is
added to the first word or taken from the latter, so that originally they
were both of the same gender. But whereas the apostle had put to-
gether <$(opa Kai Svaiag, the one of the neuter, the other of the feminine
gender, he might apply his adjectives either to one or both, without
offence to grammar. Yet I rather judge that in this word he had
respect to all the things whereof he had discoursed from the very be-
ginning of the chapter. Concerning them all, he declares that they
were thus 'imposed,' and so the use of the word in the neuter gender is
proper.
Many judge that there is an objection anticipated in these words.
For on the description of the nature and use of the tabernacle, with all
its furniture and services, he declares that they could not all of them,
nor any of them, perfect the worshippers that attended to them.

Hereon it might be well inquired. To what purpose then were they
appointed ? to what end did they serve ? Hereunto he replies, that they
were never designed to perpetual use, but only imposed' on the people
'
to the time of reformation. But whether there be a respect to any

such objection or not, he plainly declares their use and duration accord-
ing to the mind of God, which were such as their nature did require.
And hereby also he confirms his argument, of their insufficiency to the
great end of perfecting, sanctifying, or consecrating the state of the
church. And hereof there are two evidences in these words.
1. They were things * imposed,' that is, on the people under the law.
They were laid on them as a burden. The word is properly incum-
bentia, 'lying on them,' that is as a burden. There was a weight in
all these legal rites and ceremonies, which is called a yoke, and too
heavy for the people to bear, Acts xv. 10. And if the imposition of
them be principally intended, as we render the word imposed,' it
'
respects the bondage they were brought into by them. Men may have
a weight lying on them, and yet not be brought into bondage thereby.
But these things were so imposed' on them, as that they might feel
'
their weight, and groan under the burden of it. Of this bondage the
apostle treats at large in the epistle to the Galatians. And it was im-
possible that those things should perfect a church-state, which in
themselves were such a burden, and effective of such a bondage.
2. As to the duration assigned to them, they were thus imposed ne\u
Kaipov, * for a determined limited season.' They were never designed
to continue for ever. And this is a great controversy which we have
at this day with the Jews. The principal foundation of their present
unbelief that the law of Moses is eternal, and that the observance of
is,
its rites institutions is to be continued to the end of the world.

and
The contrary hereunto the apostle had evidently proved in the foregoing
chapters. Whereas therefore he had undeniably demonstrated that
they were not to be of perpetual use in the church, nor could ever effect
that state of perfection which God designed to it, he now declares that
there was a certain determinate season fixed in the purpose and counsel
of God, for their cessation and removal. And this he describes in the
last word.
This was the season, diopSojaewg, ' of correction,' say some ; ' of
direction,' others we, ; of reformation ;' restraining the word to the
'
things spoken of, and retaining its usual signification most improperly.
For reformation, is the amendment and reduction of any thing in the
church, to its primitive institution, by abolishing and taking away the
abuses that have crept into it, or corrupt additions that have been made
to it. But nothing of that nature is here intended. Many such
seasons there were under the old testament, wherein the things belong-
ing to the worship of God were so reformed. But now not the reduc-
tion of the tabernacle and its services to its first institution, is intended,
but its utter removal out of the service of God in the church. But if
respect be had to the whole state of the church in general, and what
God designed to it, taking the word reformation' in an universal sense,
•
for the introduction of a new animating form and life, with new means
and ways of their expression and exercise, in new ordinances of wor-
ship, the word may be of use in this place.
Those who render it, ' of correction,' are no less out of the way.
For correction might be applied unto the abuses that had crept into the
worship of God so it was by our Saviour with respect unto pharisaical
;
traditions. But the apostle treats here of the worship itself, as it was
first instituted by God, without respect unto any such abuses. This
was not the object of any just correction.
The time intended is sufficiently known and agreed upon. It is the
great time or season of the coming of the Messiah, as the king, priest,
and prophet of the church, to order and alter all things, so as it might
attain its perfect state. This was the season that was to put an end to
all legal observances, wherein they were to expire. Unto the bringing
in of this season, God had ordered and disposed all things from the
foundation of the world. See Luke i. 68 74.— And it is called icaipog
dtopS(o<T£WQ, because therein God finally disposed and directed all things
in the church unto his own glory, and the eternal salvation thereof.
See Eph. i. 10. And we may observe from the whole verse,
Obs. I. That there is nothing in its own nature so mean and abject,
but the will and authority of God can render it of sacred use and
sacred efficacy, where he is pleased to ordain and appoint it. — Such
were the meats and drinks, and divers washings under the law, which,
however contemptible in themselves, had a religious use from the
appointment of God. For others to attempt the like, as they do with
their salt and oil and the like, in the Papacy, is foolishly to imitate his
sovereignty, and proudly to usurp his authority.
Obs. II. The fixing of the times and seasons, for the state of things
—
in the church, is solely in the hand of God, and at his sovereign dis-
posal. — He alone appointed this the church could
time of reformation ;
neither hasten it, nor was it to refuse it. Wherefore, quiet waiting
alone is our duty, as unto the accomplishment of all promises concern-
ing the state of the church in this world.
Obs. III. It is a great part of the blessed liberty, which the Lord
Christ brought into the church, namely, its freedom and liberty from
legal impositions, and every thing of the like nature in the worship of
God.
Obs. IV. The time of the coming of Christ, was the time of the
general final reformation of the worship of God, wherein all things
were unchangeably directed unto their proper use.
Ver. 11. Unto this verse, the account of the Levitical priesthood,
its sanctuary and services is continued. Amongst them the service of
the high priest, in the most holy place on the day of expiation, was
principally designed for this was looked on and trusted unto by the
:
Hebrews, as the principal glory of their worship, and as of the greatest

efficacy unto atonement and reconciliation with God. And so it was
in its proper place. Hence they have a saying yet common amongst
them, that on the day of expiation, when the high priest entered into
the most holy place, all Israel were made as innocent as in the day of
creation. In what sense it neither was nor could be so, shall be de-
clared on ch. x. 1 —
3. But the glory of the administration of the old
covenant, did consist in those things which the apostle allows unto it,
in his demonstration of the excellency of the new above it. Wherefore,
to this ministry of the high priest, on that day, he hath an especial
respect in the account which he gives of the priesthood of Christ, and
of its administration.
But yet, although he hath a principal regard hereunto, yet he doth
not respect it only and singly. He also regards the whole description
of the sanctuary and of its services, in the comparison he intends
between the Lord Christ, in his office, and these things. In him, his
office, sanctuary, and sacrifice, doth the excellency and efficacy of the
new covenant consist, in opposition unto all those of the like kind
under the law. The want of a due observation hereof, hath led some
expositors into mistakes for they would confine all he says unto a
;
correspondency with what was done on that solemn day by the high
priest; whereas he doth also expressly declare, that the truth, reality,
and substance of the tabernacle, all its utensils, its services and sacri-
fices, were to be found in him alone. For to this end doth he give us
such a description of them all in particular.
But, as was said, that which he principally respects in the compari-
son he makes between the type and the antitype, is the high priest and
his especial service in the most holy place, which he makes an entrance
into in this verse.
—
VeR. 11. — Xptoroc Se Trapa.yzvop.tvog apj(iepevg rwv 'pzWovrwv

aya9(t)v, $ia ti]q puZ,ovog kcii rtXsiGTtpag cnajvrjCj ov yzipoTrou^TOv,
TOVTtGTtV, OV TaVTTlQ T7]g KTiffEWC*
Tlapayevopevog, Vul. assistens ; Rhem. 'assisting:' Syr. Kfttn, ' who

cometh ;' adveniens, coming.' '
Apx^ptvg, Syr. tmya m

Nin, ' was a high priest,' or ' was made a
high priest;' whereunto it adds, instead of 'good things to come,' 'of
the good things which he hath wrought.'
Am ptiZovug Kai TzXtioTtpag cncrjvrjc
; Vul. Lat. per amplius et per-
fectius tabernaculum ; barbarously for majus, et praestantius Syr.
N^ffiEfi Km a^yso'ab byi, and he entered into that great and perfect
'
tabernacle.'
Ov ravTr\g Tr\g uriaewg, Vul. Lat. non hujus creationis. Syr. ) s bn )K>
KWia, '
of or from among these creatures ;' most, hujus structural, ' of
this building.'
Ver. 11. But Christ being come, an high priest of good things to
come, by a greater and more perfect tabernacle not made ivitk
hands, that is to say, not of this building.
Theintroduction of the comparison in the redditive conjunction Se,

'
answers unto pev in the first verse of the chapter. These are the
but,'
common notes of comparison and opposition, hê ptv XjOtoroc $e,
'
that had truly but Christ,' &c.
; In this and the next verse, the
apostle lays down in general what he proves and confirms by instances
in this, and to the twentieth verse of the following chapter.
And there are two things which he declares in this and the verse
ensuing.
1. Whois the high priest of the new covenant, and what is the
tabernacle wherein he administered his office? ver. 11.

2. What are the especial services he performed in answer to those of
the legal high priest, and their preference above them ? ver. 12.
In this verse he expresseth the subject whereof he treats, or the
person of the high priest concerning whom he treats. And he describes
—
him, 1. By his name it is Christ. 2. By his entrance on his office —
—
being come. 3. His office itself a high priest. 4. The effects of his
office, or the especial object of it good things to come. — 5. The
tabernacle wherein he administereth or dischargeth his office which is ;
described by a comparison with the old tabernacle, and that two ways.
1st. Positively; that it was greater and more perfect, or more excellent
than it. 2dly. By a double negation, the latter exegetical of the
former ' not made with hands, that is to say, not of this building' or
;
creation. All these particulars must be distinctly opened, to give a

right understanding of the sense of the place and meaning of the words.
1. The person spoken of is Christ. I have observed before, the
variety of appellations or names whereby the apostle on various occa-

sions expresseth himself in this Epistle, otherwise than he is wont to do
in any other of his epistles. Sometimes he calls him Jesus only, some-
times Christ, sometimes Jesus Christ, sometimes the Son, and some-
times the Son of God. And he had respect herein, to the various
notions which the church of the Jews had concerning his person, from
the prophecies and promises of the Old Testament. And he useth
none of them peculiarly, but when there is a peculiar reason for it as ;
we have already observed on sundry occasions. And so there is in this

place. He doth not say, Jesus is come, or the Son, or the Son of God,
but Christ being come that is, the Messiah being come.
; Under that
name and notion was he promised from the beginning, and the funda-
mental article of the faith of the church was, that the Messiah was to
come all their desires and expectations were fixed on the coming of
;
the Messiah. Hence, 6 f/>ÔjU£roc, ' he that was to come,' was the
name whereby they expressed their faith in him, <rv a 6 epx o fx£V °^}
Matt. xi. 3, ' Art thou he who is to come V And the coming of Christ
or the Messiah, was the time and the cause, wherein and whereby they
expected the last revelation of the will of God, and the utmost perfec-
tion of the church. Wherefore, the apostle on this occasion mentions
him by his name, he who was promised of old that he should come,
upon whose coming the faith of the church was built, by whom, and at
whose coming, they expected the last revelation of the will of God, and
consequently a change in their present administrations, the promised
Messiah being come. The church was founded of old on the name
Jehovah, as denoting the unchangeableness and faithfulness of God in
the accomplishment of his promises, Exod. vi. 3. And this name of
Christ is declarative of the accomplishment of them. Wherefore, by
calling him by this name, as it was most proper when he was to speak
of his coming, so in it, he reminds the Hebrews of what was the
ancient faith of their church concerning him, and what in general they
expected on his coming. He had now no more to offer unto them, but
what they had for many ages expected, desired, and earnestly prayed
for-
As a general foundation of what is afterwards ascribed to him, or
2.
as-the way whereby he entered on his office, he affirms that he is come,
'
Christ being come,' Trapayevniuevog. The word is nowhere else used
to express the advent or coming of Christ. Hence by the Vulgate, it
is rendered, 'assistens,' which as it doth not signify to come, so the
sense is corrupted by it. The Rhemists render that translation, ' but
Christ assisting a high priest.' But this increaseth the ambiguity of
the mistake of that translation, as not declaring that Christ himself
was this high priest, which is the direct assertion of the apostle. That
which is intended is the accomplishment of the promise of God, in the
sending and exhibition of Christ in the flesh, he being now come, ac-
cording as was promised from the foundation of the world. For
although the word is inseparable in its construction with what followeth,
'a high priest;' 'being come a high priest,' yet his coming itself in
order to the susception and discharge of that office is included in it.
And on this coming itself depended the demonstration of the faithfulness
of God in his promises. And this is the great fundamental article of
Christian religion in opposition to Judaism, as it is declared, 1 John iv.
2, 3. Wherefore, by his being come in this place, no one single act
isintended, as his advent or coming doth usually signify his incarnation

only. But the sense of the word is comprehensive of the whole
accomplishment of the promise of God in sending him, and his per-
formance of the work whereunto he was designed thereon. In that
sense is he frequently said to come,' or ' to be come,' 1 John v. 20.
'
And, as was before observed, there is not only argument herein

to the apostle's design, but that which being duly weighed, would fully
determine the controversy he had with these Hebrews.
all For all
their legal administrations were only subservient to his coming, and were
representations thereof, all given in confirmation of the truth of the
promises of God, that so he should come. Wherefore on his coming
they must all necessarily cease and be removed out of the church.
o. There is in the words a determination of the especial end of his
coming, which is the subject under present consideration ;apx i£ P £V C>
1
a high priest ;' ' being come a high priest,' that is, in answer to, and in
the room of the high priest under the law. This states the subject of
the apostle's argument. He had before proved that he was to be a
priest, that he was a priest, and how he came so to be. He now asserts
it as the foundation of those actings, which he was to ascribe to him,
in answer to those of the legal high priests, whose offices and services,
with the effects of them, he had before declared. Those high priests
did so, but Christ ' being come a high priest,' &c.
4. He adds the especial object of his office, or the things about
which he is conversant in the discharge of it, twv [xtWovrwv ayaSwv,
* of the good things to come.' As the assertion is positive, so there is
a comparison and opposition included in it. The high priests of the
law were not so. They were not priests of good things, that is,
absolutely, or such as were necessary to the purification, sanctification,
and justification of the church and so far as they were priests of good
;
things, they were so of good things present, not of the good things
promised, that were to come. And this is the force of the article tlov,
'of the good things,' namely, that God had promised to the church.
A priest, or a high priest, may be said to be the priest of the things
that he doth in the execution of his office; or of the things which he
procureth thereby. He is the priest of his duties and of the effects of
them. As a minister may be said to be a minister of the word and
sacraments which he administereth, or of the grace of the gospel which
is communicated thereby. Both are here included both the duties
;
which he performed, and the effects which he wrought.

The things whereof Christ is a high priest, are said to be e things to
come ;' that is, they are yet so, absolutely so or they were so called with
;
respect to the state of the church under the old testament. Most ex-
positors embrace the first sense ;these good things to come, they say,
are that future eternal salvation and glory which were procured for the
church by the priesthood of Christ, and were not so by the Levitical
priesthood. To the administration of the priesthood under the law,
he assigns only things present, temporal things, as to what could be
effected by them in their own virtue and power. But to that of Christ
he assigns eternal things, as he speaks immediately, he hath procured
.
for us eternal redemption. The eternal salvation and glory of the

church was procured by the priesthood of Christ, or Christ himself in

the discharge of that office, and were not so by the Levitical priests.
These things are true, but not the meaning, at least not the whole
meaning of the apostle in this place. For,
First. This confines the relation of the priesthood of Christ in this
place, to the effects of it only, and excludes the consideration of his
sacerdotal actings in the great sacrifice of himself; for this was not
now to come, but was already past and accomplished. But this is so
for from being excluded by the apostle that it is principally intended by
him. This is evident from the words ensuing, wherein the tabernacle
is described in which lie was thus a high priest of good things to come ;
for this was his human nature wherein he offered himself, as we shall
see.
Secondly. He doth not in this place, compare together and oppose
the future state of glory which we shall have by Christ, with and to the
state of the church in this world under the old testament, which were
not equal, nor would be cogent to his purpose, seeing the saints of old
were also made partakers of that glory. But he compares the present
state of the church, the privileges, advantages, and grace which it en-
joyed by the priesthood of Christ, with what it had by the Aaronical
priesthood. For the fundamental principle which he confirms, is, that
the TiXeiwcrig, or 'present perfection' of the church, is the effect of the
priesthood of Christ.
Wherefore the apostle expresseth these things, by that notion of them
which was received under the old testament and in the church of the
Hebrews namely, the good things to come. That is, they were so
;
from the beginning of the world, or the giving of the first promise.
Tilings which were fore-signified by all the ordinances of the law, and
which thereon were the desire and expectation of the church in all pre-
ceding ages. The things which all the prophets foretold, and which
God promised by them, directing the faith of the church to them. In
brief, all the good things in spiritual redemption and salvation, which
they looked for by the Messiah, are here called 'the good things to
come.' Of these things Christ was now come the high priest the law
;
having only the shadow, and not so much as the perfect image of them,
eh. x. 1. And these things may be referred to two heads.
First. Those wherein the actual administration of his office did
consist. For, as we said, he was the high priest of the duties of his
own office he by whom they were performed. These in general were
;
his oblation and intercession ; for although his intercession be continued

in heaven, yet was it begun on the earth, as his oblation was offered on
the earth; but it is continued in heaven, as to the perpetual exercise of
it. The whole preparation to, and actual oblation of himself, was ac-
companied with most fervent and effectual intercessions, ch. v. 7. And
such was his solemn prayer, recorded John xvii. These things
themselves, in the first place, were ' the good things to come.' For
they were designed in, and formed the substance of the first promise,
as also of all those which were afterwards given, for the confirmation of
the faith of the church therein. These did all the legal institutions
direct to and represent. And that they are here intended by the apostle,
he plainly declares in the next verse; for with respect to these good
things to come, he opposeth our Lord's own blood and sacrifice, with
the atonement he made thereby, to the blood of bulls and of goats,
with whatever could be effected thereby.
Secondly. Theof these sacerdotal actings are also intended.
effects
For these in the close of the next verse, in
also are reckoned hereunto
the instance of one of them namely, eternal redemption, which is com-
;
prehensive of them all. And these also were of two sorts.

1. Such as immediately respected God himself. Of this nature was
the atonement and reconciliation which he made by his blood, and
peace with God for sinners thereon. See 2 Cor. v. 19, 20 Eph. ii.
;
14—16.
2. The which hereon are actually collated on the church,
benefits
whereby brought into its consummated state in this world. What
it is
they are we have discoursed at large on ch. vii. 11.

These, therefore, are the ' good things to come,' consisting in the
bringing forth and accomplishing the glorious effects of the hidden'
wisdom jf God,' according to his promises from the beginning of the

world, in the sacrifice of Christ, with all the benefits and privileges of
the church, in righteousness, peace, and spiritual worship, which ensued
thereon. And we may observe,
Obs. I. These things alone were the true and real good things that
were intended for and promised to the church, from the beginning of
the world. —
The Jews had now utterly lost the true notion of them,
which proved their ruin; and yet they do continue in the same fatal
mistake to this day. They found that great and glorious things were
spoken of by all the prophets, to be brought in at the coming of the
Messiah. And the hope of good things to come they lived on, and
continue yet so to do. But being carnal in their own minds, and ob-
stinately fixed on the desire of earthly things, they fancied them to
consist in things quite of another nature. Honour, riches, power, a
kingdom and dominion on the earth, with a possession of the wealth of
all nations, were the good things which they hoped were to come. As
to reconciliation and peace with God, by a full and perfect atonement
for sin, righteousness, deliverance from spiritual adversaries, with a
holy worship acceptable to God these are things which they neither
;
desired nor regarded. Wherefore, choosing the world and the things
of it, before those which are spiritual and heavenly, to the world they
are left, and the curse which it lieth under. And it is to be feared,
that some others also have deceived themselves with carnal appre-
hensions of the good things, if not of the priesthood, yet of the king-
dom of Christ.
II. These things alone are absolutely good to the church, all
Obs.
other things are good or evil, as they are used or abused. —
Outward
peace and prosperity are good in themselves, but oftentimes they prove
not so to the church. Many a time have they been abused to its great
disadvantage. They are not such things as are too earnestly to be de-
sired for who knows what will be the end of them ?
; But these things
are absolutely good in every state and condition.
Obs. III. So excellent are these good things, that the performance
and procuring of them was the cause of the coming of the Son of God,
with his susception and discharge of his sacerdotal office. — They are
excellent in their relation to the wisdom, grace, and love of God, whereof
they are the principal effects and excellent in relation to the church,
;
as the only means of its eternal redemption and salvation. Had they
been of a lower or meaner nature, so glorious a means had not been
designed for the effecting of them. Woe to them by whom they are
despised. 'How shall we escape if we neglect so great salvation?'
And,
Obs. IV. Such a price and value did God put on these things, so
good are they in his eyes, that he made them the subject of his pro-
mises to the church, from the foundation of the world. And in all his
promises concerning them, he still opposed them to all the good things
of this world, as those which were incomparably above them and better
than them all. And therefore he chose out all things that are precious
in the whole creation, to represent their excellency, which makes an
appearance of promises of earthly glories in the Old Testament, whereby
the Jews deceived themselves. And because of their worth, he judged
it meet to keep the church so long in the desire and expectation of
them.
5. That which the apostle hath immediate respect, in the declara-
to
tion of the priesthood and sacrifice of Christ, is what he had newly at
large declared, concerning the tabernacle and the service of the high
priest therein. Wherefore he assigns a tabernacle to this high priest,
in answer to that under the law whereby he came, or wherein he ad-
ministered the duties of his office. And concerning this he asserts,
First. That he came by a tabernacle. Secondly. He describes this ta-
bernacle in comparison with the former ;1. Positively, that it was greater
and more excellent 2. Negatively, in that being not made with hands,
;
it was not of the same building with it.
First. He came by a tabernacle,' Sia tijc hsiZ,ovoq koi TtXetort pae

'
tncrptriQ. These words may have prospect to what is afterwards de-

clared in the next verse, and belong thereunto. As if he had said,
* Being come a high priest, he entered into the holy place by a perfect
tabernacle with his own blood;' for so the high priest of the law en-
tered into the holy place, by or through the tabernacle, with the blood
of others. But the words do rather declare the constitution of the ta-
bernacle intended, than the use of it, as to that one solemn service; for
so before he had described the frame and constitution of the old taber-
nacle, before he mentioned its use.
• Being come a high priest by
such a tabernacle;' that is, wherein he
administered that office. What is the tabernacle here intended, there
is great variety in the judgment of expositors. Some say it is the
church of the New Testament, as Chrysostome, who is followed by
many. Some say it is heaven itself. This is embraced and pleaded
for by Slichtingius, who labours much in the explanation of it. But
whereas this is usually opposed, because the apostle in the next verse
affirms that Christ entered into the holies, which he expounds of hea-
ven itself, by this tabernacle, which therefore cannot be heaven also,
he endeavours to remove it. For he says there is a double tabernacle
78 AN EXPOSITION OP THE [CH. IX.
in heaven. For as the apostle hath, in one and the same place, de-
scribed a double tabernacle here on earth, a first and a second, with
their utensils and services, distinguished the one from the other by a
veil, so there are two places in heaven answering thereunto. The first
of these he would have to be the dwelling-place of the angels the ;
other the place of the throne of God himself, represented by the most
holy place in the tabernacle. Through the first of these, he says, the
Lord passed into the second, which is here called his tabernacle. And
it is indeed said, that the Lord Christ in his exaltation, did pass
through the heavens, and that he was made higher than the heavens,
which would seem to favour that conceit, though not observed by him.
But there is no ground to fancy such distinct places in heaven above,
yea, it is contrary to the Scripture so to do. For the residence of
the holy angels is before and about the throne of God. So are they
always placed in the Scripture, Dan. vii. 10; Matt, xviii. 10; Rev. v. 11.
And these aspectable heavens which Christ passed through, were not
so much as the veil of the tabernacle in his holy service, which was
his own flesh, ch. x. 20. The only reason of this ungrounded curious
imagination, is a design to avoid the acknowledgment of the sacrifice
of Christ, whilst he was on the earth. For this cause, he refers this
tabernacle to his entrance into the most holy place, as the only means
of offering himself. But the design of the apostle is to show, that as
he was a high priest, so he had a tabernacle of his own, wherein he
was to minister to God.
This tabernacle, whereby he became a high priest, was his own hu-
man nature. The bodies of men are often called their tabernacles,
2 Cor. v. 1 2 Pet. i. 14. And Christ called his own body the temple,
;
John ii. 19. His flesh was the veil, Heb. x. 20 and in his incar-
;
nation, he is said to pitch his tabernacle among us, John i. 14.

Herein dwelt ' the fulness of the Godhead bodily,' Col. ii. 9, that is,
substantially, represented by all the pledges of God's presence in the
tabernacle of old. This was that tabernacle wherein the Son of God
administered his sacerdotal office in this world, and wherein he con-
tinueth yet so to do in his intercession. For the full proof hereof, I
refer the reader to our exposition on ch. viii. 2. And this gives us an
understanding of the description given of this tabernacle, in the adjuncts
of it, with reference to that of old. This is given us,
First. Positively, in a double comparative property.
1. That it was 'greater,' jxuôvoq, than it. Greater in dignity and
worth, not quantity and measures. The human nature of Christ, both
in itself, its conception, framing, gracious qualifications and endow-
ments, especially in its relation to, and subsistence in, the divine person
of the Son, was far more excellent and glorious than any material fabric
could be. In this sense, for comparative excellency and dignity, is
jLUiîov almost constantly used in the New Testament. So is it in this
Epistle, ch. vi. 13, 16. The human nature of Christ doth thus more
excel the old tabernacle, than the sun doth the meanest star.
2. More perfect, reXsioTtpag. This respects its sacred use. It was
more perfectly fitted and suited unto the end of a tabernacle, both for
the inhabitation of the divine nature, and the means of exercising the
sacerdotal office in making atonement for sin, than the other was. So
it isexpressed, ch. x. 5, Sacrifice and burnt-offering thou wouldest not
'
have, but a body hast thou prepared me.' This was that which God
accepted, wherewith he was well pleased, when he rejected the other as
insufficient unto that end. And we may hence observe, that,
Obs. V. The human nature of Christ, wherein he discharged the
duties of his sacerdotal office in making atonement for sin, is the great-
est, the most perfect, and excellent ordinance of God, far excelling
those that were most excellent under the Old Testament. — It was an
ordinance of God, in that it was what he designed, appointed, and pro-
duced, unto his own glory. And it was that which answered all ordi-
nances of worship under the Old Testament, as the substance of what
was shadowed out in them and by them. I have laboured elsewhere to
represent the glory of this ordinance, as the principal effect of divine
wisdom and goodness, the great means of the manifestation of his eter-
nal glory. The wonderful provision of this tabernacle, will be the ob-
ject of holy admiration unto eternity. But the glory of it is a subject
which I have elsewhere peculiarly laboured in the demonstration of.
And unto the comparison with those of old, here principally intended,
its excellency and glory may be considered in these as in other things.
1. Whatever they had of the glory of God in type, figure, and repre-
sentation, that it had in truth, reality, and substance. 2. What they
only shadowed out as unto reconciliation and peace with God, that it
did really effect. 3. Whereas they were capable only of a holiness by
dedication and consecration, which is external, giving an outward de-
nomination, not changing the nature of the things themselves; this was
glorious in real internal holiness, wherein the image of God doth con-
sist. 4. The matter of them all was earthly, carnal, perishing. His
—
human nature was heavenly, as unto its original the Lord from hea-
—
ven and immortal or eternal in its constitution he was made a priest
;
after the power of an endless life ; for although he died once for sin,
yet his whole nature had always its entire subsistence in the person of
the Son of God. 5. Their relation unto God was by virtue of an out-
ward institution or word of command only; that of his was by assump-
tion into personal union with the Son of God. 6. They had only out-
ward typical pledges of God's presence in him dwelt the fulness of the
:
Godhead bodily. 7. They were exposed unto the injuries of time, and
all other outward occurrences, wherein there was nothing of the glory
or worship of God. He never did nor would suffer any thing but what
belonged unto his and is now exalted above all adversities and
office,
oppositions. And other considerations of the like nature might be
added.
Obs. VI. The Son of God undertaking to be the high priest of
the church, it was of necessity that he should come by or have a ta-
bernacle, wherein to discharge that office. —
' lie came by a tabernacle.'
So it is said unto the same purpose, that it was of necessity that he

should have somewhat to offer, ch. viii. 3. For being to save the
church by virtue of and in the discharge of that office, it could not be
otherwise done than by the sacrifice of himself, in and by his own
tabernacle.
80 AN EXPOSITION OF THE [cil. I a.
Secondly. He describes this tabernacle by a double negation:1. That
it was not made with hands. 2. That it was not of this building.
And this latter clause is generally taken to be exegetical of the former
only, and that because of its introduction by rovreariv, ' that is to say.'
I shall consider both.
1. It was ov êtpo7rot»jTov,
e
not made with hands.' The old taber-
nacle, whilst it stood, was the temple of God. So it is constantly called
by David in the Psalms. Temples were generally sumptuous and glo-
rious fabrics, always answering the utmost ability of them that built
them not to have done their best therein they would have esteemed ir-
;
religious. For they designed to express somewhat of the greatness of

what they worshipped, and to beget a veneration of what was performed
in them. And this men, in the degenerate state of Christianity, are
returned unto, endeavouring to represent the greatness of God, and
the holiness of his worship, in magnificent structures and costly orna-
ments of them. Howbeit, the best of them all were made by the
hands of men, and so were no way meet habitations for God, in the
way he had designed to dwell among us. This Solomon acknow-
ledged concerning the temple which he had built, which yet was the
most glorious that ever was erected, and built by God's own appoint-
ment. 2 Chron ii. 5, 6, ' The house which I build is great ; for great
is our God above all gods. But who is able to build him an house,
seeing the heaven, and heaven of heavens, cannot contain him ? who
am I then, that I should build him an house, save only to burn sacri-
fice before him ?' And, 1 Kings viii. 27, ' Will God indeed dwell on
the earth ? behold, the heaven, and heaven of heavens, cannot contain
thee; how much less this house that I have builded!' Service was to
be done unto God in that temple, according unto his appointment, but
a meet habitation for him it was not. And our apostle lays it down as
a principle suited unto natural light, that God, who made all things,
could not dwell, ev \eipoTroLr]Toig vaoig, Acts xvii. 24, ' in temples made
with hands.' Such was the tabernacle of old, but such was not that
wherein our Lord Jesus administereth his office.
There seems to me to have been an apprehension among the Jews,
that there should be a temple wherein God would dwell, that should
not be made with hands. Our Lord Jesus Christ, in the first year of
his ministry, upon his purging of the temple, upon their requiring a
sign for the justification of his authority in what he had done, says no
more, but only, Destroy this temple, and in three days I will raise it
'
up,' John ii. 19. He spake of the same temple, as to their destruction
of it, and his own raising it again. Thus he called his own body he :
spake, saith the evangelist, of the temple of his body. That other fa-
bric was a type thereof, and so partook of the same name with it but
:
yet was no farther a temple, or a habitation of God, but as it was typi-

cal of that body of his, wherein the fulness of the Godhead did dwell.
This testimony of his seemeth to have provoked the Jews above any
other, unless it was that, when he plainly declared his divine nature
unto them, affirming that he was before Abraham for this cast them
;
into so much madness, as that immediately they took up stones to cast

at him, John viii. 58, 59. But their malice was more inveterate against
— —
him for what he thus spake concerning the temple ; for three years after,
when they conspired to takeaway his life, they made these words the
ground of their accusation. But as is usual in such cases, when they
could not pretend that his own words, as he spake them, were criminal,
they variously wrested them, to make an appearance of a crime, though
they knew not of what nature. So the Psalmist prophesied that they
should do, Ps. lvi. 5, 6. Some of them affirmed him to have said, ' I
am able to destroy the temple of God, and to build it in three days,'
Matt. xxvi. 61, which was apparently false, as is evident in comparing
his words with theirs. Wherefore, others of them observing that the
witness was not yet home unto their purpose, and the design of the
priests, they swear positively that he. said, ' I will destroy this temple
made with hands, and in three days I will build another, made without
hands,' Mark xiv. 58. For they are not the words of the same per-
sons, variously reported by the evangelist. For those in Mark are
other witnesses, which agreed not with what was sworn before, as he
observes, ver. 59. ' But neither so did their witness agree together.'
However, they fix on a notion that was passant among them, of a tem-
ple to be built without hands. And sundry things there are in the pro-
phets, which led them into an apprehension, that God would dwell
among men in a temple or tabernacle, that should not be made with
hands. And all their predictions were accomplished, when the eternal
Word, by the assumption of our nature, fixed his tabernacle among us,
John i. 14.
This is that Whereas Solomon openly
which the apostle intimates.
affirms, that the habitation of God
could not be in the temple that he
had built, because it was made with hands; and it is a principle of na-
tural light, that he who made the world, and all things contained
therein, could not dwell in such a temple and whereas it seems to have
;
belonged unto the faith of the church of old, that there should be a
temple, wherein God would dwell, that was to be a\eiôTrou]To^, in
comparing the human nature of Christ with the old tabernacle, he af-
firms, in the first place, that it" was not made with hands.
Respect also is had herein unto the framing of the fabric of the old
tabernacle by Bezaleel. For although the pattern of it was shown unto
Moses in the mount from heaven, yet the actual framing and erection
of it was by the hands of workmen, skilful to work in all kind of
earthly materials, Exod. xxxv. 30 35, xxxvi. 1. And although, by
ii of the wisdom, cunning, and skill, which they had received in an
extraordinary way, they framed, made, and reared a tabernacle most ar-
tificial and beautiful yet, when all was done, it was but the work of
;
men's hands. But the constitution and production of the human na-
ture of Christ, was an immediate effect of the wisdom and power of
God himself, Luke i. 35. Nothing of human wisdom or contrivance
—
nothing of the skill or power of man had the least influence into, or
concurrence in the provision of this glorious tabernacle, wherein the
work of the redemption of the church was effected. The body of Christ
indeed was made of a woman, of the substance of the blessed virgin ;
but she was purely passive therein, and concurrent in no efficiency,

VOL. IV. G
either moral or physical, thereunto. It was the contrivance of divine

wisdom, and the effect of divine power alone.
2. The apostle adds, as a farther dissimilitude unto the other taber-
nacle, ' that is not of this building,' rovreariv ov TavTr\g rrjc KTioewg.
Expositors generally take these words to be merely exegetical of the
former, ' not made with hands
;
' that is, not of this building. To me
there seems to be an av^naig in them. It is so not made with hands
like unto that tabernacle, as that it is not of the order of any other
created thing not of the same make and constitution with any thing
:
else in the whole creation here below. For although the substance of
his human nature was of the same kind with ours, yet the production of
it in the world, was such an act of divine power, as excels all other di-
vine operations whatever. Wherefore, God speaking of it, saith, 'The

Lord hath created a new thing in the earth, A woman shall compass a
man,' Jer. xxxi. 22, or conceive him without natural generation.
Ktktiq is the word whereby the creation of all things is constantly
expressed in the New Testament, and sometimes it signifies the things
that are created. Neither is it ever used, nor kti^w, whence it is de-
rived, to signify the constitution of the ordinances of the Old Testa-
ment, the tabernacle, the temple, or any thing belonging thereunto.
Wherefore, ravrrjg here doth not limit it unto that constitution, so as
that ' not of this building,' should be, ' not made with hands,' as that
tabernacle was. It is therefore not of the order of created things here
below, either such as were immediately created at the beginning, or
educed out of them by a creating act or power. For although it was
so as unto its substance, yet in its constitution and production it was an
effect of the divine power above the whole order of this creation, or
things created.
Obs. VII. God is so far from being obliged unto any means for
the effecting of the holy counsels of his will, that he can, when he
pleaseth, exceed the whole order and course of the first creation of all
things, and his providence in the rule thei'eof.
—
Ver. 12. From the comparison between the tabernacle of old and
that of the high priest of the new covenant, there is a procedure in this
verse unto another, between his sacerdotal actings and those of the high
priest under the law. And whereas, in the description of the taberna-
cle and its special services, the apostle had insisted, in a peculiar man-
ner, on the entrance of the high priest every year into the most holy
place, which was the most solemn and most mystical part of the ta-
bernacle service in the first place, he gives an account of what an-
:
swered thereunto, in the sacerdotal administrations of Christ; and here

he shows how much, on all accounts, both of the sacrifice, in the virtue
whereof he entered into the most holy place and of the place itself
;
whereinto he entered and of the time when he entered it did excel

; ;
that service of the high priest under the law, both in glory and efficacy.
—
Vi:K, 12.] EPISTLE TO THE HEBREWS. 83
\ ER. 12. — Ovde St' ul/iaTog rpaywv Kai /xoaîov, dtu Ss tov tStou
alfiarog uai)\%tv a(pana% tig ra ayia, aiwvtav XvTpioaiv evpa/jitvoQ.
Am 8f tov tdiov alfxarog, Syr. mTD2"r WaTQ, 'by the blood of his own
soul or life.' He made an offering for sin, Isa. liii. 10. Blood
his soul
not many
;
is the life of the sacrifice. Eâ7ra^. Syr. pi nipt, one time '
'
times, not once every year, as they did under the law. Et£ ra ayia,
Syr. tWTpn Tr-nb, ' into the house of the sanctuary,' less properly for ;
by that expression, the old tabernacle is intended but the apostle re- ;
spects heaven itself, in sancta, sancta sanctorum, sacrarium. That

which answers unto the most holy place in the tabernacle, where was
the throne of God, the ark, and mercy-seat. Aiwvtav Xvrpwmv svpa-
Vul. Lat. ' /E tern a redemptione inventa aeternam redeniptionem
/uti'oc. ;
nactus aeterna redemptione acquisita;' most properly, and according

;
unto the use of the word in all good authors.
Ver. 12. Neither by the blood of goats and calves, but by his own
blood he entered in once into the (most) holy place, having obtained
eternal redemption.
In this verse, the apostle enters directly on the consideration of the

great mystery of the sacerdotal actings of Christ, especially as to the sa-
crifice he offered to make atonement for sin. But the method in which
the apostle proceedeth is what he was led to, by the proposal he had
made of the types of it under the law. Wherefore, he begins with the
complement or consequent of it, in answer unto that act or duty of the
high priest, wherein the glory of his office was most conspicuous, which
he had newly mentioned.
And here, because part of our design in the exposition of this whole
Epistle is and vindicate the sense of it from the corrupt glosses
to free
which the Socinians, and some that follow them, have cast upon it I ;
shall on this great head of the sacrifice of Christ particularly insist on

the removal of these. And indeed, (he substance of all that, is scattered
up and down their writings, against the proper sacrifice of Christ, and
the true nature of liis sacerdotal office, is comprised in the comment on
this Epistle, composed by Crellius and Slichtingius. I shall, there-
fore, first examine their corrupt wrestings of the words, and false inter-
pretations of them, before proceed unto their exposition.
I
They begin, ' Nunc etiam

opponit sacrificium ipsius Christi, sacrifi-
cio pontificis antiqui.' This is the irpuTov ^tuSoc of their interpreta-
tion of this and the following verses. If this be not so, all that they
afterwards assert or infer from it, falls of itself. But this is most false.
There is not any thing directly, either of the sacrifice of Christ or of
the high priest, but only what was consequent unto the one and the
other: yea, there is that which excludes them from being intended.
The entrance of the high priest intp the holy place was not his sacri-
fice. For his sacrifice is supposed to be offered before, in the virtue
whereofj and with the memorial of which, he so entered that is, with ;
the blood of goats and calves. For all sacrifices were offered at the
g 2
;
brazen altar. And that of the high priest on the day of expiation, is
expressly declared so to have been, Lev. xvi. And the entrance of
Christ into heaven was not his sacrifice, nor the oblation of himself;
for he offered himself unto God, with strong cries and supplications;
but his entrance into heaven was triumphant. He entered into heaven
by virtue of his sacrifice, as we shall see but his entrance into heaven
;
was not the sacrifice of himself.

—
They add in explication hereof: 'Pontifex antiquus per sanguinem
hircorum et vitulorum ingrediebatur in sancta, Christus vero non per
sanguinem tarn vilem, sed pretiosissimum quod alius esse non potuit;
quam ipsius proprius. Nam sanguis quidem humanus sanguine bruto-

rum, sed sanguis Christi, sanguine caeterorum omnium hominum longe
est pretiosior ; cum ipse quoque caeteris hominibus omnibus imo omni-
bus creaturis longe sit praestantior, Deoque
charior et proprior, utpote
unigenitus ejus filius.' What they say of the preciousness of the blood
of Christ above that of brute creatures, is true but they give two rea-
:
sons for it, which comprise not the true reason of its excellency, as
unto the ends of his sacrifice. 1. They say, it was the blood of a man.
2. That this man was more dear to God than all other creatures, as
his only begotten Son. Take these last words in the sense of the
Scripture, and the true reason of the preciousness and efficacy of the
blood of Christ in his sacrifice, is assigned. Take them in their sense,
and it is excluded. The Scripture by the Son of God intends his eter-
nal generation as the Son of the Father they intend only his nativity of
;
the blessed virgin, with his exaltation after his resurrection. But the
true excellency and efficacy of the blood of Christ in this sacrifice, was
from his divine person, whereby God purchased his church with his
own blood, Acts xx. 28.
Nor do I know of what consideration the preciousness of the blood
of Christ can be with them in this matter for it belonged not unto his
;
sacrifice or the oblation of himself, as they pretend. For they would

have the offering of himself to consist only in his entrance into heaven,
and appearing in the presence of God, when, as they also imagine, he
had neither flesh nor blood.
They proceed unto a speculation about the use and signification of
the preposition, per, by,' or <W
' :
—
Notandum est autorem, ut elegantias
'
istius comparationis consuleret, usum esse in priori membro voce, per

licet pontifex legalis non tantum per sanguinem hircorum et vitulorum,
hoc est, fuso prius sanguine istorum animalium, seu interveniente san-
guinis eorum fusione, sed etiam cum ipsorum sanguine in sancta fuerit
ingressus, ver. 7. Verum quia in Christi sacrificio similitudo eousque
extendi non potuit, cum Christus non alienum sed suum sanguinem" fu-
derit, nee sanguinem suum post mortem, sed seipsum, et quidem jam
immortalem, depositis carnis et sanguinis exuviis, quippe quae regnum
Dei possidere nequeant, in coelesti illo tabernaculo obtulerit; proinde-
que non cum sanguine, sed tantum fuso prius sanguine, seu interveni-
ente sanguinis sui fusione in sancta fuerit ingressus idcirco autor minus ;
de legali pontifice dixit quam res erat vel potius ambiguitate parti-
:
cular, per, qua? etiam idem quod, cum, in sacris Uteris significare solet,
comparationis concinnitati consulere voluit.'
:
VER. [2.] EPISTLE TO THE HEBREWS. 85
The design of this whole discourse is to overthrow the nature of the

sacrifice of Christ, and to destroy all the real similitude between it and
the sacrifice of the high priest; the whole of its sophistry being ani-
mated by a fancied signification of the preposition per, or falsely pre-
tended reason of the use of it by the apostle. For, 1. The high priest
did indeed carry of the blood of the sacrifice into the holy place, and so
may be said to enter into it with blood as it is said he did it, ( not with-
;
out blood,' ver. 7. Yet is it not that which the apostle hath here re-
spect unto ; but it was the sacrifice at the altar, where the blood of it
was shed and' offered, which he intends, as we shall see immediately.
2. There is, therefore, nothing less ascribed unto the high priest herein
than belonged unto him ; for all that is intended, is, that he entered
into the holy place by virtue of the blood of goats and calves, which
was offered at the altar less than his due is not ascribed unto him, to
;
make the comparison fit and meet, as is boldly pretended. Yea, 3. The
nature of the comparison used by the apostle, is destroyed by this arti-
fice
; especially if it be not considered as a mere comparison, but as the
relation that was between the type and the antitype. For that is the
nature of the comparison that the apostle makes between the entrance
of the high priest into the holy place, and the entrance of Christ into
heaven. That there may be such a comparison, that there may be such
a relation between these things, it is needful that they should really
agree in that wherein they are compared, and not by force or artifice
be fitted to make some kind of resemblance, the one of the other. For-
it is to no purpose to compare things together which disagree in all
things ; much less can such things be the types one of another. Where-
fore, the apostle declares and allows a treble dissimilitude in the com-
parates, or between the type and the antitype. For Christ entered by
his own blood ; the high priest, by the blood of calves and goats
Christ, only once ; the high priest every year: Christ, into heaven the
;
high priest, into the tabernacle made with hands. But in other things
he confirms a similitude between them namely, in the entrance of the
;
high priest into the holy place by the blood of his sacrifice, or with it.
But by these men this is taken away, and so no ground of any compa-
rison left; only the apostle makes use of an ambiguous word, to frame
an appearance of some similitude in the things compared, whereas, in-
deed, there is none at all. For to these ends, he says, ' by the blood,'
whereas he ought to have said, ' with the blood;' but if he had said so,
there would have been no appearance of any similitude between the
things compared. For they allow not Christ to enter into the holy
place, by or with his own blood, in any sense not by virtue of it, as
;
milled in sacrifice for us nor to make application of it unto us, in the

;
fruits of his oblation for us. And what similitude is there between the
high priest entering into the holy lace, by the blood of the sacrifice
\
that he had offered, and the Lord Christ's entering into heaven without
his own blood, or without any respect unto the virtue of it, as offered in
sacrifice i 3. This notion of the sacrifice or oblation of Christ, to con-
sist only in his appearance in heaven without flesh or blood, as they
speak, overthrows all the relation of types or representations between it
and the sacrifices of old. Nay, on that supposition they were suited
86 an Exposition of the [cii. ix.
rather to deceive the church than instruct it in the nature of the great
expiatory sacrifice that was to be made by Christ. For the universal
testimony of them all was, that atonement and expiation of sin was to
be made by blood, and no otherwise. But according unto these men,
Christ offered not himself unto God for the expiation of our sins, until
he had neither flesh nor blood. 4. They say, it is true he offered him-
self in heaven, ' fuso prius sanguine.' But it is an order of -time, and
not of causality, which they intend. His blood was shed before, but
therein was no part of his offering or sacrifice. But herein they ex-
pressly contradict the Scripture and themselves. It is by the offering
of Christ that our sins are expiated and redemption obtained. This the
Scripture dotli so expressly declare, as that they cannot directly deny
it. But these things are constantly ascribed unto the blood of Christ
and the shedding of it and yet they would have it that Christ offered
;
himself then only, when he had neither flesh nor blood.

They increase this confusion in their ensuing discourse. Aliter enim
ex parte Christi res sese habuit, quam in illo antiquo. In antiquo illo,
ut in aliis quae pro peccato lege divina constituta erant, non offerebatur
ipsum animal mactatum, hoc est, nee in odorem suavitatis, ut Scriptura
loquitur, adolebatur, sed renes ejus et adeps tantum ; nee inferebatur
in sancta, sed illius sanguis tantum. In Christi autem sacrificio, non
sanguis ipsius quern mactatus effudit, sed ipse offerri, et in ilia sancta
ccelestia ingredi debuit. Idcirco infra, ver. 14, dicitur, seipsum, non
vero sanguinem suum Deo obtulisse; licet alias comparatio cum
sacrificiis expiatoriis postulare videretur, ut hoc posterius potius doce-
retur.
1. Here they fully declare, that according to their notion, there was
indeed no manner of similitude between the things compared but that,
;
as to what they are compared in, they were opposite, and had no agree-
ment at all. The ground of the comparison in the apostle, is, that they
were both by blood and this alone.
; For herein he allows a dis-
similitude, in that Christ's was by his own blood, that of the high
priest's by the blood of calves and goats. But according to the sense
of these men, herein consists the difference between them, that the one
was with blood, and the other without, which is expressly contradictory
to the apostle.
2. What they observe of the sacrifices of old, that not the bodies of
them, but only the kidneys and fat were burned, and the blood only
carried into the holy place, is neither true, nor any thing to their pur-
pose. For, 1. The whole bodies of the expiatory sacrifices, were burnt
and consumed with fire; and this was done without the camp, Lev. xvi.
27, to signify the suffering of Christ, and therein the offering of his
body without the city, as the apostle observes, ch. xiii. 11, 12. 2.
They allow of no use of the blood in sacrifices, but only as to the
carrying of it into the holy place; which is expressly contradictory unto
the main end of the institution of expiatory sacrifices. For it was,
that by their blood atonement should be made on the altar, Lev. xvii. 11.
Wherefore, there is no relation of type and antitype, no similitude for
a ground of comparison between the sacrifice of Christ, and that of the
high priest, if it was not made by his blood. 3. Their observation,
that in ver. 14, the Lord Christ is said to offer himself, and not to offer
his blood, is of no value. For in the offering of his blood, Christ
offered himself; or he offered himself, by the offering of his blood; his
person giving the efficacy of a sacrifice unto what he offered. And
this is undeniably asserted in that very verse. For the purging of our
consciences from dead works, is the expiation of sin. But Christ, even
according to the Socinians, procured the expiation of sin, by the
offering of himself. Yet is this here, expressly assigned unto his
blood '
; How much more shall the blood of Christ purge your con-
sciences from dead works !' Wherefore, in the offering of* himself, he
offered his blood.
' He
They add, as the exposition of these words, entered into the
holiest Ingressus in sancta, necessai'io ad sacrificium istud requiritur.
;'
Nee ante oblatio, in qua sacrificii ratio potissimum consistit, peragi

potuit, cum ea in Sanctis ipsis fieri debuerit. Hinc manifestum est pon-
tificis nostri oblationem et sacrificium non in cruce, sed in ccelis
peractam esse, et adhuc peragi.
Ansio. 1. What but what they intend and
they say at first, is true ;
infer from thence, is false. ipto the holy

It is true that the entrance
place, and carrying of the blood in thither, did belong unto the anniver-
sary sacrifice intended. For God had prescribed that order unto its
consummation and complement. But that the sacrifice or oblation did
consist therein, is false. For it is directly affirmed, that both the
bullock and goat for the sin-offering, were offered before it at the altar,
Lev. xvi. 6, 9.
2. It doth not, therefore, hence follow, as is pretended, that the Lord
Christ offered not himself a sacrifice unto God on the earth, but did so
in heaven only but the direct contrary doth follow.
; For the blood of
the sin-offering was offered on the altar, before it was carried into the
holy place which was the type of Christ's entrance into heaven.
;
3. What they say, that the sacrifice of Christ was performed or

offered in heaven, and is yet so offered, utterly overthrows the whole
nature of his sacrifice. For the apostle every-where represents that to
consist absolutely in one offering, once offered, not repeated or con-
tinued. Herein lies the foundation of all his arguments for its
excellency and efficacy. Of this, the making it to be nothing but a
continued act of power in heaven, as is done by them, is utterly destruc-
tive.
What they add in the same place about the nature of redemption,
willbe removed in the consideration of it immediately. In the close of
the whole, they affirm, that the obtaining of everlasting salvation by
Christ, was not an act antecedent unto his entering into heaven, as the
word seems to import, t vpafizvog, having obtained ;' but it was done
'
by his entrance itself into that holy place, whence they would rather
read the word zvpa/xtvog in the present tense, ' obtaining.' But
whereas our redemption is every-where constantly in the Scripture as-
signed unto the blood of Christ, and that alone, Eph. i. 7 Col. i. 14; ;
1 Pet. i. 18, 19 Rev. v. 9, hast redeemed us unto God by thy blood;'

;
'
too great a confidence to confine this work unto his entrance into
it is
heaven, without any offering of his blood, and when he had no blood
88 AN EXPOSITION OF THE [CH. IX
to offer. And in this place, the redemption obtained, is the same upon
the matter with the purging of our consciences from dead 'Works, ver.
14, which is ascribed directly unto his blood.
These glosses being removed, I shall proceed unto the exposition of
the words.
The apostle hath a double design in this verse, and those two that
follow.
1. To
declare the dignity of the person of Christ in the dischai'ge of
his priestly office, above
the high priest of old. And this he doth, 1.
From the excellency of his sacrifice, which was his own blood. 2.
The holy place whereinto he entered by virtue, of it, which was heaven
itself. And 3. The effect of it, in that by it he procured eternal redemp-
tion ; which he doth in this verse.
2. To
prefer the efficacy of this sacrifice of Christ for the purging of
sin, orthe purification of sinners, above all the sacrifices and ordinances
of the law, ver. 13, 14.
To manifest the dignity of the person of Christ, in the discharge of
his priestly office, the apostle declares in this verse, ' his entrance into
the holy place,' in answer unto that of the legal high priest, described
ver. 7. The entrance of Christ is declared, 1. As unto the way or
means of it. 2. As unto its season. 3. As unto its effects. In all
which respects Christ was manifested in and by it, to be far more ex-
cellent than the legal high priest.
1. The manner and way of his entrance is expressed, 1st. Negatively,
' it was not by the blood of
goats and calves.' 2dly. Positively, it was
by his ' own blood.'
2. For the time of it, it was ? once,' and but once.
3. The effect of that blood of his, as offered in sacrifice, was, that
he obtained thereby ' eternal redemption.'
The thing asserted is the entrance of Christ the high priest, into the
holy place. That he should do so, was necessary, both to answer the
type, and for the rendering his sacrifice effectual in the application of
the benefits of it to the church, as it is afterwards declared at large.
And I shall open the words not in the order wherein they lie in the
text, but in the natural order of the things themselves. And we must
show, 1. What is the holy place whereinto Christ entered. 2. What
was that entrance. 3. How he did it once whereon will follow, 4. The
;
consideration of the means whereby he did it; and, 5. The effect of that
means, ' eternal redemption.'
1. For the place whereinto he entered, it is said he entered, eig ra
ay at, ' into the holies.' It is the same word whereby he expresseth the
sanctuary, the second part of the tabernacle, whereinto the high priest
entered once a-year. But in the application of it to Christ, the signifi-
cation of it is changed. He had nothing to do with, he had no right
to enter into that holy place, as the apostle affirms, ch. viii. 4. That
therefore he intends which was signified thereby, that is, heaven itself,
as he explains it in ver. 24. The heaven of heavens, the place of the
glorious residence of the presence or majesty of God, is that whereinto
he entered.
2. His entrance itself into this place is asserted. EktjjAS'ev, ' He
entered.' This entrance of Christ into heaven on his ascension may be

considered two ways. 1. As it was regal, glorious, and triumphant;
so it belonged properly to his kingly office, as that wherein he triumphed

over all the enemies of the church. See it described Eph. iv. 8 10, —
from Ps. lxviii. 18. Satan, the world, death and hell being conquered,
and all power committed to him, he entered triumphantly into heaven.
So it was regal. 2. As it was sacerdotal. Peace and reconciliation
being made by the blood of the cross, the covenant being confirmed,
eternal redemption obtained, he entered as our high priest into the holy
place, the temple of God above, to make his sacrifice effectual to the
church, and to apply the benefits of it thereunto.
3. This he did t(pa-a'£, 'once only,' once for all. In the foregoing
description of the service of the high priest, he shows how he went
into the holy place, once every year,' that is, on one day,' wherein he
' '
went to offer. And the repetition of this service every year proved its
imperfection, seeing it could never accomplish perfectly that whereunto
it was designed, as he argues in the next chapter. In opposition
hereunto, our high priest entered once only into the holy place, a full
demonstration that his one sacrifice had fully expiated the sins of the
church.
4. Of this entrance of Christ, it is said, .
First. Negatively, that he did not do it, St' al/naTog rpaywv kui
fioayjiov, ' by the blood of goats and calves and this is introduced
;'
with the disjunctive negative ovde, neither,' which refers to what was
'
before denied of him, as to his entrance into the tabernacle made with
hands. He did not do so, neither did he make his entrance by the
blood of calves and goats. A difference from, and opposition to the
entrance of the high priest annually into the holy place, is intended.
It must therefore be considered how he so entered. This entrance is at
large described, Lev. xvi. And, 1. It was by the blood of a bullock
and a goat, which the apostle here renders in the plural number,
'calves and goats,' because of the annual repetition of the same sacri-
fice. 2. The order of the institution was, that first the bullock or calf
was offered, then the goat the one for the priest, the other for the
;
people. This order belonging not at all to the purpose of the apostle,
he expresseth it otherwise, goats and calves.'
'
Tpayog, is ' a goat,' a word that expresseth totum genus caprinum,

that whole kind of creature, be it young or old. So the goats of his
offering were "Tyir, ' kids,' ver. 5, that is, young he-goats for the precise
;
time of their age is not determined. So the bullock the priest offered
for himself, was, ID, juvencus ex genere bovino, which is juocr\oc, for
it expresseth genus vitulinum, all young cattle.' Concerning these it
'
is intimated in this negative as to Christ, that the high priest entered
into the holy place Si alfuiroc, ' by their blood,' which we must inquire
into.
Two things belonged to the office of the high priest with respect to
this blood. For, 1. He was to offer the blood both of the bullock and
the goat at the altar for a sin-offering, Lev. xvi. (), 11. For it was the
blood wherewith alone atonement was to be made for sin, and that at
the altar, Lev. xvii. 11, so far is it from the truth that expiation for sin
was made only in the holy place ;and that it is so by Christ, without
blood, as the Socinians imagine. 2. He was to carry some of the
blood of the sacrifice into the sanctuary, to sprinkle it there, to make
atonement for the holy place, in the sense befoi-e declared. And the
inquiry is, which of these the apostle hath respect to ?
Some say it is the latter, and that Sia here, is put for aw, ' by,' for
'with.' He entered with the blood of goats and calves namely, that
;
which he carried with him into the holy place. So plead the Socinians
and those that follow them ; with design to overthrow the sacrifice
which Christ offered in his death and blood-shedding, confining the
whole expiation of sin in their sense of it to what is done in heaven.
But I have before disproved this surmise. And the apostle is so far
from using the particle oia improperly for aw, so to frame a comparison
between things where indeed there was no similitude, as they dream,
that he useth it on purpose to exclude the sense which aw, 'with,'
would intimate. For he doth not declare with what the high priest
entered into the holy place, for he entered with incense as well as with
blood ; but what it was, by virtue whereof, he so entered as to be
accepted with God. So it is expressly directed, Lev. xvi. 2, 3, Speak
'
unto Aaron that he come not at all times into the holy place with a—
young bullock for a sin-offering, and a ram for a burnt-offering shall
he come.' Aaron was not to bring the bullock into the holy place, but
he had a right to enter into it by the sacrifice of it at the altar. Thus
therefore the high priest entered into the holy place, 'by the blood of
goats and calves,' namely, by virtue of the sacrifice of their blood
which he had offered without at the altar. And so all things do
exactly correspond between the type and the antitype. For,
Secondly. It is affirmed positively of him, that he entered by his own
blood, and that in opposition unto the other way ; Sia $s tov idiov al/ua-
toq (§s for aX\a) but by his own blood.' It is a vain speculation, con-
'
trary to the analogy of faith, and destructive of the true nature of the
oblation of Christ, and inconsistent with the dignity of his person, that
he should carry with him into heaven a part of that material blood which
was shed for us on the earth. This some have invented to maintain a
comparison in that wherein none is intended. The design of the apostle
is only to declare by virtue of what he entered as a priest into the holy
place ;
and this was by virtue of his own blood when it was shed, when
he offered himself unto God. This was that which laid the foundation
of, and gave him right unto, the administration of his priestly office in
heaven. And hereby were all those good things procured, which he
effectually communicates unto us in and by that administration.
This exposition is the centre of all gospel mysteries, the object of the
admiration of angels and men unto all eternity. What heart can con-
ceive, what tongue can express, the wisdom, grace, and love, that is con-
tained therein ! This alone is the stable foundation of faith in our
access unto God. Two things present themselves unto us.
1. The unspeakable love of Christ in offering himself and his own
blood for us; see Gal. ii. 20; Rev. i. 5 ; 1 John hi. 16; Eph. v. 26,
27. There being no other way whereby our sins might be purged and
expiated, ch. x. 5 —
7, out of his infinite love and gra ce, he con-
descended unto this way, whereby God might be glorified, and his
VIR. I,'?.] EPISTLE TO THE HEBREWS. <)1
church sanctified and saved. It were well if we did always consider

aright, what love, what thankfulness, what obedience are due unto him
on the account hereof.
2. The excellency and efficacy of his sacrifice is hereby demonstrated,
that through him our faith and hope may be in God. He who offered
this sacrifice, was the only begotten of the Father, the eternal Son of
God that which he offered, was his own blood. God purchased his
;
church with his own blood, Acts xx. 28. How unquestionable, how
perfect must the atonement be that was thus made, how glorious the re-
demption that was procured thereby !
5. This is that which the apostle mentions in the close of this verse,
as the effect of his blood-shedding auoviav Xvrpwfnv tvpafiavog,
:
' having obtained eternal redemption.'

The word ivQafitvog is variously
rendered, as we have seen. The Vulgar Latin reads ' Redemptione
aeterna inventa.' And those that follow it do say, that things rare, and
so sought after, are said to be found. And Chrysostome inclines unto
that notion of the word. But tvpiaKU) is used in all good authors, for
not only ' to find,' but to obtain by our endeavours ;' so do we render
'
it, and so we ought to do, Rom. iv. 1 Heb. iv. 16. He obtained effec-
;
tually eternal redemption by the price of his blood. And it is men-

tioned in a tense denoting the time past, to signify that he had thus
obtained eternal redemption, before he entered into the holy place.
How he obtained it, we shall see in the consideration of the nature of
the thing itself that was obtained.
Three things must be inquired into, with what, brevity we can, for the
explication of these words. 1. What is redemption. 2. Why is this
redemption called eternal. 3. How Christ obtained it.
1. All redemption respects a state of bondage and captivity, with all
the events that do attend it. The objects of it, or those to be redeemed,
are only persons in that estate. There is mention, ver. 15, of the
redemption of transgressions, but it is by a metonymy of the cause for
the effect. It is transgressions which cast men into that state from
whence they are to be redeemed. But both in the Scripture, and in the
common notion of the word, redemption is the deliverance of persons
from a state of bondage. And this may be done two ways : 1. By
power. 2. By payment of a price. That which is in the former way,
is only improperly and metaphorically so called. For it is in its own
nature a bare deliverance, and is termed redemption only with respect
to the state of captivity from whence it is a deliverance. It is a vindi-
cation into liberty by any means. So the deliverance of the Israelites
.
from Egypt, though wrought merely by acts of power, is called their

redemption. And Moses, from his ministry in that work, is called
XurpwrijCj 'a redeemer,' Acts vii. 35. But this redemption is only
metaphorically so called, with respect unto the state of bondage wherein
the people were. That which is properly so, is by a price paid, as a
valuable consideration. Avtqov is a ransom, a price of redemption.'
'
Thence are XvTpioauj, aTro\vTpwcnq, Aut^hudjc, redemption and a

'
redeemer.' So the redemption that is by Christ, is every-where said to

be 'a price, a ransom ;' see Matt. xx. 28 Mark x. 45; 1 Cor. vi. 20;
;
1 Tim. ii. 1 Pet. i. 18, 19.

; It is the deliverance of persons out of a
state of captivity and bondage, by the payment of a valuable price or
ransom. And the Socinians offer violence not only to the Scripture,
but to common sense itself, when they contend that the redemption,
which is constantly affirmed to be by a price, is metaphorical and that;
only proper, which is by power.

The price or ransom in this redemption, is two ways expressed: 1.
By that which gave it its worth and value, that it might be a sufficient
ransom for all. 2. By its especial nature. The first is the person of
Christ himself, He gave himself for us,' Gal. ii. 20.
'
He gave him-
'
self a ransom for all, 1 Tim. ii. 6, He offered himself to God,' ver. 14,
'
Eph. v. 2. This was that which made the ransom of an infinite value,
meet to redeem the whole church. God purchased the church with
'
his own blood,' Acts xx. 28. The especial nature of it is, that it was by
blood, by his own blood; see Eph. i. 7; 1 Pet. i. 18, 19. And this
blood of Christ was a ransom, or price of redemption, partly from the
invaluableness of that obedience which he yielded unto God in the shed-
ding of it, and partly because this ransom was also to be an atonement,
as it was offered unto God in sacrifice. For it is by blood, and no
otherwise, that atonement is made, Lev. xvii. 11. Wherefore he is set
forth to be a propitiation through faith in his blood, Rom. iii. 24>, 25.
That the Lord Jesus Christ did give himself a ransom for sin that he ;
did it in the shedding of his blood for us, wherein he made his soul an
offering for sin that herein and hereby he made atonement, and expi-
;
ated our sins, and that all these things belonged unto our redemption, is
the substance of the gospel. That this redemption is nothing but the
expiation of sin, and that expiation of sin nothing but an act of power
and authority in Christ now in heaven, as the Socinians dream, is to
reject the whole gospel.
Though the nature of this redemption be usually spoken unto, yet
we must not here wholly put it by. And the nature of it will appear in
the consideration of the state from whence we are redeemed, with the
causes of it. 1. The meritorious cause of it was sin, or our original
apostasy from God. Hereby we lost our primitive liberty, with all the
rights and privileges thereunto belonging. 2. The supreme efficient
cause is, God himself. As Judge of all, he cast all apos-
the Ruler and
tates into a state of captivity and bondage for liberty is nothing but
;
peace with him. But he did it with this difference sinning angels he
:
designed to leave irrecoverably under this condition for mankind he

;
would find a ransom. 3. The instrumental cause of it, was the curse
of the law. This falling on men, brings them into a state of bondage.
For it separates as to all relation of love and peace between- God and
them; and gives life unto all the actings of sin and death, wherein the
misery of that state consists. To be separated from God, to be under
the power of sin and death, is to be in bondage. 4. The external cause,
by the application of all other causes unto the souls and consciences of
men, is Satan. His was the power of darkness, his the power of death
over men in that state and condition that is, to make application of the
;
terror of it unto their souls, as threatened in the curse, Heb. ii. 14, 15.
Hence he appears as the head of this state of bondage, and men are in
captivity unto him. Lie is not so in himself, but as the external appli-
cation of the causes of bondage is committed unto him.
;
From hence it is evident that four things are required unto that
redemption, which is a deliverance by price or ransom, from this state.
For, 1. It must be by such a ransom, as whereby the guilt of sin is
expiated which was the meritorious cause of our captivity.
; Hence it
is called the redemption of transgressions, ver. 14, that is, of persons
from that state and condition whereinto they were cast by sin or trans-
gression. 2. Such as wherewith, in respect of God, atonement must be
made, and satisfaction unto his justice, as. the supreme Ruler and
Judge of all. 3. Such as whereby the curse of the law might be
removed, which could not be without undergoing of it. 4. Such as
whereby the power of Satan might be destroyed. How all this was
done by the blood of Christ, I have at large declared elsewhere.
2. This redemption is said to be aiwviav, 'eternal.' And it is so on
many accounts: 1. Of the subject-matter of it, which are things eter-
nal none of them are carnal or temporal. The state of bondage from
;
which we are delivered by it in all its causes, was spiritual, not tempo-
ral; and the effects of it in liberty, grace, and glory, are eternal. 2.
Of its duration. It was not for a season, like that of the people out
of Egypt, or the deliverances which they had afterwards under the
judges, and on other occasions. They endured in their effects only for
a season, and afterwards new troubles of the same kind overtook them.
But this was eternal in all the effects of it none that are partakers of
;
it, do ever return into a state of bondage. So, 3. It endures in those

effects unto all eternity in heaven itself.
3. This redemption Christ obtained by his blood. Having done all
in the sacrifice of himself that was in the justice, holiness, and wisdom
of God required thereunto, it was wholly in his power to confer all the
benefits and effects of it on the church, on them that do believe. And
sundry things we may observe from this verse.
Obs. I. The entrance of our Lord Jesus Christ as our high priest
into heaven, to appear in the presence of God for us, and to save us
thereby unto the uttermost, was a thing so great and glorious, as could
not be accomplished but by his own blood. No other sacrifice was
sufficient unto this end. Not by the c blood of bulls and goats.' The
reason hereof the apostle declares at large, eh. x. 5— 10. Men seldom
rise in their thoughts unto the greatness of this mystery. Yea, with
the most, this blood of the covenant wherewith he was sanctified unto
the remainder of his work, is a common thing. The ruin of Christian
religion lies in the slight thoughts of men about the blood of Christ
and pernicious errors do abound in opposition unto the true nature of
the sacrifice which he made thereby. Even the faith of the best is
weak and imperfect, as to the comprehension of the glory of it. Our
relief is, that the uninterrupted contemplation of it will be a part of
our blessedness unto eternity. But yet whilst we are here, we can
neither understand how great is the salvation which is tendered to us
thereby, nor be thankful for it, without a due consideration of the way
whereby the Lord Christ entered into the holy place. And he will be
the most humble and most fruitful Christian, whose faith is most exer-
cised, most conversant about it.
Obs. II. Whatever difficulties lay in the way of Christ, as unto the
— ;;
accomplishment and perfection of the work of our redemption, he

would not decline them, nor desist from his undertaking, whatever' it
cost him. Sacrifice and burnt-offering thou wouldst not have then ;
said 1, Lo I come to do thy will, O God.' He made his way into

'
the holy place by his own blood. What was required of him for us
that we might be saved, he would not decline, though never so great
and dreadful and surely we ought not to decline what he requires of
;
us, that he may be honoured.

Obs. III. There was a holy place meet to receive the Lord Christ,
after the sacrifice of himself; and a suitable reception for such a per-
son, after so glorious a performance. It was a place of great glory
and beauty, whereinto the high priest of old entered by the blood of
calves and goats the visible pledges of the presence of God were in it,
;
whereunto no other person might approach. But our high priest was
not to enter into any holy place made with hands, unto outward visible
pledges of the presence of God, but into the heaven of heavens, the
place of the glorious residence of the majesty of God itself.
Obs. IV. If the Lord Christ entered not into the holy place until he
had finished his work, we may not expect an entrance thereinto until
we have finished ours. He fainted not, nor waxed weary, until all
was finished and it is our duty to arm ourselves with the same mind.
;
Obs. V. It must be a glorious effect, which had so glorious a cause

and so it was, even 'eternal redemption.'
Obs. VI. The nature of our redemption, the way of its procurement,
with the duties required of us with respect thereunto, are greatly to be
considered by us.
Ver. 13, 14. There is in these verses an argument and compari-

son. But the comparison is such, as that the ground of it is laid in
the relation of the comparates, the one to the other, namely, that the
one was the type, and the other the antitype, otherwise the argument
will not hold. For although it follows, that he who can do the greater,
can do the less, whereon an argument will hold a majori ad minus ;
yet it doth not absolutely hold, that if that which is less can do that
which is less, then that which is greater can do that which is greater
which would be the force of the argument, if there were nothing but a
naked comparison in it. But it necessarily follows hereon, if that
which is less, in that less thing which it doth or did, was therein a type
of that which was greater, in that greater thing which it was to effect.
And this was the case in the thing here proposed by the apostle. The
words are :
Ver. lo, 14. — Et yap to alpa ravpiov KaiTpayiov, kcu cnrodog <)apa-
\eiog pavTLôvaa Tovg KtKOivwptvovg, aytaZ,et irpog ty\v rrjc crupKog
KiiSapoTtfTa, iroato paWov to alpa tov Xp(oToi>, og cia TlvzvpaTog
CtllOVlOV tClVTOV 7TpO(7r)V£yK£V apU>pOV TlO Of li), KttS'aptEl TT}V avviidrjaiv
j'ljuwv (vpwv) airo vucpwv zpywv, eig to XaTptvtiv 0«j> ^wvn.
The words have no difficulty in them as to their grammatical sense;

nor is there any considerable variation in the rendering of them in the
—
old translations. Only the Syriac retains N^yr, that is ixo<tx<*>v, from
ver. 11, instead of ravpuv here used. And both that and the Vulgate
place rpayiov here before ravpojv, as in the foregoing verse, contrary
unto all copies of the original as to the order of the words.
For Ilvtu/iaroe aiwviov, the Vulgate reads ITvfu/iaroe aytov, per
Spiritum sanctum. The Syriac follows the original, vbybi xrrrai, ' by
the eternal Spirit.'
T»)v <TvvtiSi)aiv iijiiov. The original copies vary, some reading i'i/xwv,
'
our,' but most vfiuw, ' your,' which our translators follow.
Ver. 13, 14. For if the blood of bulls and of goats, and the ashes of
an heifer sprinkling the unclean, sanclifleth unto the purifying of
the flesh, how much more shall the blood of Christ, who through
the eternal Spirit offered himself without spot unto God, purge
your conscience from dead works, to serve the living God?
The words are argumentative, in the form of an hypothetical syllo-

gism, wherein the assumption of the proposition is supposed, as proved
before. That which is to be confirmed is what was asserted in the
words foregoing; namely, that the Lord Jesus Christ, by his blood,
hath obtained for us eternal redemption. This the causal redtlitive
conjunction, yap, 'for,' doth manifest; whereunto the note of a suppo-
sition, a, ' if,' is premised as a note of an hypothetical argumentation.
There are two parts of this confirmation: 1. A
most full declaration
of the way and means whereby he obtained that redemption it was by ;
the ' offering himself, through the eternal Spirit, without spot, unto
God.' 2. By comparing this way of it with the typical sacrifices and
ordinances of God. For arguing ad homines, that is, unto the satis-
faction and conviction of the Hebrews, the apostle makes use of their
confessions to confirm his own assertions. And his argument consists
of two parts: 1st. A
concession of their efficacy unto their proper
end. 2nd. An inference from thence unto the greater and more noble
efficacy of the sacrifice of Christ, taken partly from the relation of type
and antitype that was between them, but principally from the different
nature of the things themselves.
To make evident the force of his argument in general, we must ob-
serve, 1. That what he had proved before, he takes here for granted, on
the one side and the other. And this was, that all the Levitical services
and ordinances were in themselves carnal, and had carnal ends assigned
unto them, and had only an obscure representation of things spiritual
and eternal and on the other side, that the tabernacle, office, and sa-
;
crifice of Christ were spiritual, and had their effects in eternal things.
2. That those carnal earthly things were, in God's appointment of them,
types and resemblances of those which are spiritual and eternal.
From these suppositions, the argument is firm and stable; and there
are two parts of it: 1. That as the ordinances of old being carnal, had
an efficacy unto their proper end, to purify the unclean as to the flesh ;
so the sacrifice of Christ hath a certain efficacy unto its proper end,
namely, the purging of our consciences from dead works.'
'
The force
of this inference depends on the relation that was between them in the
appointment of God. 2. That there was a greater efficacy, and that

which gave a greater evidence of itself, in the sacrifice of Christ, with
respect unto its proper end, than there was in those sacrifices and ordi-
nances, with respect unto their proper end how much more.' And
:
'
the reason hereof is, because all their efficacy depended on a mere arbi-
trary institution. In themselves, that is, in their own nature, they had
neither worth, value, nor efficacy, no not as unto those ends whereunto
they were, by divine institution, designed. But in the sacrifice of Christ,
who is therefore here said to offer himself unto God through the eter-
'
nal Spirit,' there is an innate glorious worth and efficacy which, suit-
ably unto the rules of eternal reason and righteousness, will accomplish
and procure its effects.
—
Ver. 13. There are two things in this verse which are the ground
from whence the apostle argueth and maketh his inference in that which
follows. 1. A proposition of the sacrifices and services of the law
which he had respect unto 2. An assignation of a certain efficacy unto

them.
The sacrifices of the law he refers unto two heads. 1 The blood of
.
bulls and goats. 2. The ashes of an heifer. And the distinction is,
1. from the matter of them 2. the manner of their performance.
; For
the manner of their performance, the blood of bulls and goats was 'of-
fered,' which is supposed and included the ashes of the heifer were
;
sprinkled, as expressed.
it is
First. The matter of the first is the ' blood, tcivqojv k<xi rpaywv, of
bulls and goats.' The same, say some, with the goats and calves men-
tioned in the verse foregoing. So, generally, do the expositors of
the Roman church and that because their translation reads hircorum
;
et vitulorum, contrary unto the original text. And some instances

they give of the same signification of fxoa\iDv and ravpwv. But the
apostle had just reason for the alteration of his expression. For in
the foregoing verse, he had respect only unto the anniversary sacrifice
of the high priest, but here he enlargeth the subject, unto the conside-
ration of all other expiatory sacrifices under the law. For he joins unto
the blood of bulls and goats the ' ashes of an heifer,' which was of no
use in the anniversary sacrifice. Wherefore he designed in these
words summarily to express all sacrifices of expiation, and all ordi-
nances of purification that were appointed under the law. And there-
fore the words in the close of the verse, expressing the end and effects
of these ordinances, purified the unclean as unto the flesh,' are not to
'
be restrained unto them immediately foregoing, the 'ashes of an heifer

;
sprinkled but an equal respect is to be had unto the other sort, or the
'
'blood of bulls and goats.'

The Socinian expositor, in his entrance into that wresting of this text,
wherein he labours in a peculiar manner, denies that the water of
sprinkling is here to be considered as typical of Christ, and that be-
cause it is the anniversary sacrifice alone which is intended, wherein it
was of no use. Yet he adds immediately, that in itself it was a type of
Christ so wresting the truth against his own convictions, to force his
;
design. But the conclusion is strong on the other hand because it

;
VER. 13, 14.] EPISTLE TO THE HEBREWS. 1)7
was a type of Christ, and is so here considered, whereas it was not

used the great anniversary sacrifice, it is not that sacrifice alone
in
which the apostle hath respect unto.
Wherefore by ' bulls and goats,' by an usual synecdoche, all the se-
veral kinds of clean beasts, whose blood was given unto the people to
make atonement withal, are intended. So is the matter of all sacrifices
expressed, Ps. 1. 13, Will I eat the flesh of bulls, or drink the blood
'
of goats?' Sheep
contained under goats, being all beasts of the
are
flock. Andthe blood of these bulls and goats which is proposed
it is
as the first way or means of the expiation of sin, and purification under
the law. For it was by their blood, and that as offered at the altar,
that atonement was made, Lev. xvii. 11. Purification was also made
thereby, even by the sprinkling of it
Secondly. The second thing mentioned unto the same end is the ashes
of an heifer, and the use of
which was by sprinkling,' o-ttoSoc
it, '
EafxaXtttig, pavrtôvaa. The institution, use, and end of this ordinance

is described at large, Num. xix. And an eminent type of Christ there
was therein, both as to his suffering and the continual efficacy of the
cleansing virtue of his blood in the church. It would too much divert
us from the present argument to consider all the particulars wherein
there was a representation of the sacrifice of Christ, and the purging
virtue of it in this ordinance; yet the mention of some of them is of use
unto the explication of the apostle's general design. As,
1. It was to be a red heifer, and that * without spot or blemish,
whereon no yoke had come,' ver. 2. Red is the colour of guilt, Isa. i.
18, yet was there no spot or blemish in the heifer so was the guilt of
;
sin upon Christ, who in himself was absolutely pure and holy. No
yoke had been on her nor was there any constraint on Christ, but he
;
offered himself willingly through the eternal Spirit.

'2. She was to be had forth without the camp,' ver. 3, which the
'
apostle alludes unto, ch. xiii. 11, representing Christ going out of the
city unto his suffering and oblation.
3. One did slay her before the face of the priest, and not the priest
himself. So the hands of others, Jews and Gentiles, were used in the
slaying of our sacrifice.
4. The heifer being slain, its blood was sprinkled by the priest
seven times, directly before the tabernacle of the congregation, ver. 4.
So is the whole church purified by the sprinkling of the blood of
Christ.
5. The whole heifer was to be burned in the sight of the priest,
ver. 5. So was whole Christ, souland body, offered up to God in the
fire of love, kindled in him by the eternal Spirit.
6. Cedar wood, hyssop, and scarlet, were to be cast into the midst of
the burning of the heifer, ver. (), which were all used by God's institu-
tion in the purification of the unclean, or the sanctification and dedica-
tion of any thing to sacred use to teach us that all spiritual virtue unto
;
these ends, really and eternally, was contained in the one offering of
Christ.
7. Both the priest who sprinkled the blood, the men that slew the
and he that burned her, and he that gathered her ashes, were all
Jieifer,
VOL. iv. n
98 AN EXPOSITION OF THE [CH. IX
unclean, until they were washed, ver. 7 —10. So, when Christ was
made a sin-offering, all the legal uncleannesses, that is, the guilt of the
church, were on him, and he took them away.
But it is the use of this ordinance which is principally intended.
The ashes of this heifer being burned, were preserved, that being mixed
with pure water, they might be sprinkled on persons, who, on any occa-
sion, were legally unclean. Whoever was so, was excluded from all
the solemn worship of the church. Wherefore, without this ordinance,
the worship of God, and the holy state of the church, could not have
been continued. For the means, causes, and ways of legal defilements
among them were very many, and some of them unavoidable. In par-
ticular, every tent and house, and all persons in them, were defiled, if
any one died among them, which could not but continually fall out in
their families. Hereon they were excluded from the tabernacle and
congregation, and all duties of the solemn worship of God, until they
were purified. Had not therefore these ashes, which were to be min-
gled with living water, been always preserved and in a readiness, the
whole worship of God must quickly have ceased amongst them.
It is so in the church of Christ. The spiritual defilements which
befal believers are many, and some of them unavoidable unto them
whilst they are in this world ;
yea, their duties, the best of them, have
defilements adhering to them. Were it not but that the blood of Christ,
in its purifying virtue, is in a continual readiness unto faith, that God
therein had opened a fountain for sin and uncleanness, the worship of
the church would not be acceptable unto him. In a constant applica-
tion thereunto doth the exercise of faith much consist.
Thirdly. The nature and use of this ordinance is farther described
by its object, ' the unclean,' K^tcoiviOfievovQ that is, those that were
;
made common. All those who had a liberty of approach unto God in
his solemn worship, were so far sanctified, that is, separated and dedi-
cated. And such as were deprived of this privilege were made common,
and so unclean.
The unclean especially intended in the institution were those who
were defiled by the dead. Every one that by any means touched a
dead body, whether dying naturally or slain, whether in the house or
field, or did bear it, or assist in the bearing of it, or were in the tent or
house where it was, were all defiled no such person was to come into
;
the congregation, or near the tabernacle. But it is certain, that many

offices about the dead are works of humanity and mercy, which morally
defile not. Wherefore, there was a peculiar reason of the constitution
of this defilement, and this severe interdiction of them that were so de-
filed, from divine worship. And this was to represent unto the people
the curse of the law, whereof death was the great visible effect. The
present Jews have this notion, that defilement by the dead arose from
the poison that is dropt into them that die by the angel of death,
whereof see our exposition on ch. ii. 14. The meaning of it is, that
death came in by sin, from the poisonous temptation of the old serpent,
and befel men by the curse which took hold of them thereon. But they
have lost the understanding of their own tradition. This belonged unto
the bondage under which it was the will of God to keep that people,
VER. 13, 14.] ri'ISTLK TO THE HEBREWS. 99
that they should dread death as an effect of the curse of the law and
the fruit of sin, which is taken away in Christ, Heb. ii. 14; 1 Cox\ xv.
56, 57. And these works which were unto them so full of defilement,
are now unto us accepted duties of piety and mercy.
These, and many others, were excluded from an interest in the solemn
worship of God, upon ceremonial defilements. And some vehemently
contend that none were so excluded for moral defilements and it may ;
be it is true, for the matter is dubious. But that it should thence fol-
low, that none under the gospel should be so excluded, for moral and
spiritual evils, is a fond imagination. Yea, the argument is firm, that
if God did so severely shut out from a participation in his solemn wor-
ship all those who were legally or ceremonially denied, much more is
it his will, that those who live in spiritual or moral defilements, should
not approach unto him by the holy ordinances of the gospel.

Fourthly. The manner of the application of this purifying water was
by sprinkling. Being sprinkled, or rather transitively, pavTiôvcra,
* sprinkling the unclean.' Not only the act, but the efficacy of it, is in-
tended. The manner of it declared, Num. xix. 17, 18.
is The ashes
was kept by itself. Where use was to be made of it, it was to be min-
gled with clean living water, water from the spring. The virtue was
from the ashes as it was the ashes of the heifer, slain and burnt as a
;
sin-offering. The water was used as the means of its application.

Being so mingled, any clean person might dip a bunch of hyssop (see
Ps. Ii. 7,) into it, and sprinkle any thing or person that was defiled.
For it was not confined unto the office of the priest, but was left unto
every private person, as is the continual application of the blood of
Christ. And this rite of sprinkling was that alone in all sacrifices,
whereby their continued efficacy unto sanctification and purification was
expressed. Thence is the blood of Christ called the blood of sprinkling,
because of its efficacy unto our sanctification, as applied by faith unto
our souls and consciences.
The effect of the things mentioned is, that they sanctified unto the
purifying of the flesh ; namely, that those unto whom they were ap-
plied might be made Levitically clean, be so freed from the carnal de-
filements, as to have an admission unto the solemn worship of God and
society of the church.
'
Sanctifieth,' 'AyiaZio, in the New Testament doth signify, for the
most part, to purify and sanctify internally and spiritually. Sometimes
it is used in the sense of \Dip, Old Testament, to separate, de-
in the
(
dicate, consecrate.' So is it by our Saviour, John xvii. 19, Kcu virtp

avriov tyu) aytaû) tjuawrov, and for them I sanctify myself; that is,
'
'
separate and dedicate myself to be a sacrifice. So is it here used.

Every defiled person was made common, excluded from the privilege of
a right to draw nigh to God in his solemn worship but in his purifi-
:
cation he was again separated to him, and restored to his sacred right.
The word is of the singular number, and seems only to respect the
next antecedent, (nrodog cafiaXeiog, the ashes of a heifer.' But if so,
'
the apostle mentions the blood of bulls and goats, without the ascrip-
tion of any effect or efficacy thereunto. This, therefore, is not likely,
as being the more solemn ordinance. Wherefore the word is distinctly
n 2
—
to be referred by a Zeugma unto the one and the other. The whole
and institutions of the law is comprised in this
effect of all the sacrifices
word. All the sacrifices of expiation and ordinances of purification
had this effect, and no more.
They sanctified, wpog tyiv tijc aapKog Ka%apoTt)Ta, unto the purify-
'
ing of the flesh.' That is, those who were legally defiled, and were
therefore excluded from an interest in the worship of God, and were
made obnoxious unto the curse of the law thereon, were so legally pu-
rified, justified, and cleansed by them, as that they had free admission
into the society of the church and the solemn worship thereof. This
they did, this they were able to effect, by virtue of divine institution.
This was the state of things under the law, when there was a church-
purity, holiness, and sanctification, to be obtained by the due observ-
ance of external rites and ordinances, without internal purity or holi-
ness. Wherefore these things were in themselves of no worth nor
value. And as God himself doth often in the prophets declare, that
merely on their own account he had no regard unto them so by the;
apostle they are called worldly, carnal, and beggarly rudiments. Why
then, it will be said, did God appoint and ordain them ? Why
did
he oblige the people unto their observance? I answer, it was not at all
on the account of their outward use and efficacy, as unto the purifying
of the flesh, which, as it was alone, God always despised; but it was
because of the representation of good things to come, which the wisdom
of God had inlaid them withal. With respect hereunto they were glo-
rious, and of exceeding advantage unto the faith and obedience of the
chuixh.
This state of things is changed under the New Testament. For
now neither circumcision availeth any thing, nor uncircumcision, but a
new creature. The thing signified, namely, internal purity and holi-
ness, is no less necessary to a right to the privileges of the gospel, than
the observance of these external rites was unto the privileges of the
law. Yet is there no countenance given hereby unto the impious opi-
nion of some, that God by the law required only external obedience,
without respect to the inward spiritual part of it. For although the rites
and sacrifices of the law, by their own virtue, purified externally, and
delivered only from temporary punishments, yet the precepts and the
promises of the law, required the same holiness and obedience unto
God, as doth the gospel.
Ver. 14. How much more shall the blood of Christ, tvho through
the eternal Spirit offered himself without spot unto God, purify
your conscience from dead works, to serve the living God.
This verse contains the inference or argument of the apostle, from the
preceding propositions and concessions. The nature of the argument
is a minori, and a proportione. From the first, the inference follows as
unto its truth, and formally from the latter, as to its greater evidence,
;
and materially.
There are in the words considerable,
;
MIR. 13, 14.] EPISTLE TO THE HEBREWS. 101
1. The
subject treated of, in opposition unto that before spoken unto,
and thatthe ' blood of Christ.'
is
2. The means whereby this blood of Christ was effectual unto the
end designed, in opposition unto the way and means of the efficacy of
legal ordinances. He offered himself (that is, in the shedding of it)
'
unto Godwithout spot, through the eternal Spirit.'

3. The end assigned unto this blood of Christ in that offering of
himself, or the effect wrought thereby, in opposition unto the end and
effect of legal ordinances which is, to ' purge our consciences from
;
dead works.'
4. The benefit and advantage which we receive thereby, in opposition
unto the benefit which was obtained by those legal administrations
that we may serve the living God.'
'
All which must be considered,
and explained.
1. The nature of the inference is expressed by, 7to(tw f.ia\\ov, ' how
much more.' This is usual with the apostle, when he draws any in-
ference or conclusion from a comparison between Christ and the high
priest, the gospel and the law, to use av^rjaig in expression, to manifest
their absolute preeminence above them see Heb. ii. 2, 3, iii. 3, x. 28,
:
2D, xii. 25. Although these things agreed in their general nature,
whence a comparison is founded, yet were the one incomparably more
glorious than the other. Hence, elsewhere, although he alloweth the
administration of the law to be glorious, yet he affirms that it had no
glory in comparison of what doth excel, 2 Cor. iii. 10. The person of
Christ is the spring of all the glory in the church, and the more nearly
any thing relates thereto, the more glorious it is.
There are two things included, in this way of the introduction of the
present inference, how much more.'
'
1st. An equal certainty of the event, and effect ascribed unto the
blood of Christ, with the effect of the legal sacrifices, is included in it.
So the argument is a. minori. And the inference of such an argument
is expressed by 'much more,' though an equal certainty be all that is
evinced by it. If these sacrifices and ordinances of the law were

effectual unto the ends of legal expiation and purification, then is the
blood of Christ assuredly so, unto the spiritual and eternal effects
whereunto it is designed. And the force of the argument is not merely
as was observed before, a comparatis, and a minori but from the nature
;
of the things themselves, as the one was appointed to be typical of the

other.
2d\y. The argument is taken from a proportion between the things
themselves that are compared, as to their efficacy. This gives a greater
evidence and validity unto the argument, than if it were taken merely a
minori. For there is a greater reason in the nature of things, that the
blood of Christ, should purge our consciences from dead works, than
there is, that the blood of bulls and goats should sanctify unto the
purifying of the flesh. For that had all its efficacy unto this end from
the sovereign pleasure of God in its institution. In itself it had neither
worth nor dignity, whence in any proportion of justice or reason, men
should be legally sanctified by it. The sacrifice of Christ also, as unto
;
102 AN EXPOSITION OF THE [cil. X.
its depended on the sovereign pleasure, wisdom, and grace of

original,
God. But being so appointed, upon the account of the infinite dignity
of his person, and the nature of his oblation, it had a real efficacy in
the justice and wisdom of God to procure the effect mentioned in the
way of purchase and merit. This the apostle refers unto, in these
words, '
who throughthe eternal Spirit offered himself unto God.'
That the offering was himself, that he
' offered himself through the
eternal Spirit' in his divine person, is that which gives assurance of the
accomplishing the effect assigned unto it by his blood, above any grounds
we have to believe, that the ' blood of bulls and goats should sanctify
unto the purifying of the flesh.' And we may observe from this, how '
much more;' that,

Obs. I. There is such an evidence of wisdom and righteousness,
unto a spiritual eye, in the whole mystery of our redemption, sancti-
fication and salvation by Christ, as gives an immoveable foundation
unto faith to rest upon, in its receiving of it. —
The faith of the church
of old, was resolved into the mere sovereign pleasure of God, as to the
efficacy of their ordinances nothing in the nature of the things them-
;
selves, did tend unto their establishment. But in the dispensation of

God by Christ, in the work of our redemption by him, there is such an
evidence of the wisdom and righteousness of God in the things
themselves, as gives the highest security unto faith. It is unbelief
alone, made obstinate by prejudices insinuated by the devil, that hides
these things from any, as the apostle declares, 2 Cor. iv. 3, 4. And
hence will arise the great aggravation of the sin, and condemnation of
them that perish.
2. We
must consider the things themselves.
First. The subject spoken of to which the effect mentioned is ascribed
is to atfia tov Xpiarov, ' the blood of Christ.' The person unto whom
these things relate is Christ. I have given an account before, on
sundry occasions, of the great variety used by the apostle in this Epistle
in the naming of him. And a peculiar reason of every one of them, is
to be taken from the place where it is used. Here he calls him Christ
for on his being Christ, the Messiah, depends the principal force of his
present argument. It is the blood of him who was promised of old to
be the high priest of the church, and the sacrifice for their sins in
;
whom was the faith of all the saints of old, that by him their sins
should be expiated, that in him they should be justified and glorified;
Christ, who is the Son of the living God, in whose person God
purchased his church with his own blood. And we may observe, that,
Obs. II. The efficacy of all the offices of Christ towards the church
—
depends on the dignity of his person. The offering of his blood was
prevalent for the expiation of sin, because it was his blood, and for no
other reason. But this is a subject which I have handled at large
elsewhere.
A
late learned commentator on this Epistle, takes occasion in this
place, to reflect on Dr. Gouge, for affirming that Christ was a priest in
both natures, which, as he says, cannot be true. I have not Dr.
Gouge's exposition by me, and so know not in what sense it is affirmed
by him. But that Christ is a priest in his entire person, and so in both
.
VER. 13, 14.] EPISTLE TO Til li HEBREWS. 103
natures, is true, and the constant opinion of all protestant divines.
And the following words of this learned author, being well explained,
will clear the difficulty. For he saith, that he that is a priest, is God,
yet as God he is not, he cannot be a priest. For that Christ is a priest
in both natures, no more, but that in the discharge of his priestly
is
office, he acts as God and man

in one person, from whence the dignity
and efficacy of his sacerdotal actings do proceed. It is not hence
required, that whatever he doth in the discharge of his office, must be
an immediate act of the divine, as well as of the human nature. No
more is required unto it, but that the person whose acts they are, is
God and man, and acts as God and man, in each nature suitably unto
its essential properties. Hence, although God cannot die, that is, the
divine nature cannot do so, yet God purchased his church with his
own blood and so also the Lord of glory was crucified for us. The
;
sum is, that the person of Christ is the principle of all his mediatory
acts although those acts be immediately performed in and by virtue of
;
his distinct natures, some of one, some of another, according to their

distinct properties and powers. Hence are they all theandrical which ;
could not be, if he were not a priest in both natures. Nor is this im-
peached by what ensues in (he same author namely, that a priest is ;
an officer, and all officers, as officers, are made such by commission

from the sovereign power, and are servants under them. For,
1st. It may be this doth not hold, among the divine persons it may ;
be no more is required, in the dispensation of God towards the church,

unto an office in any of them, but their own infinite condescension, with
respect unto the order of their subsistence. So the Holy Ghost is in
peculiar the comforter of the church, by the way of office, and is sent
thereon by the Father and Son. Yet is there no more required here-
unto, but that the order of the operation of the persons in the blessed
Trinity should answer the order of their subsistence and so he who in ;
his person proceedeth from the Father and the Son, is sent unto his
work by the Father and the Son no new act of authority being re-
;
quired thereunto; but only the determination of the divine will, to act
suitably unto the order of their subsistence.
2dly. The divine nature, considered in the abstract, cannot serve in
an office yet He who was in the form of God, and counted it no
;
robbery to be equal unto God, took on him the form of a servant, and
was obedient unto death. It was in the human nature that he was a
servant, nevertheless it was the Son of God, he who in his divine nature
was in the form who
so served in office, and yielded that
of God,
obedience. Wherefore, he was so far a mediator and priest in both his
natures, as that whatever he did in the discharge of those offices, was the
act of his entire person, whereon the dignity and efficacy of all that he
did, did depend.
That which the effect intended is ascribed unto, is the blood of
Christ. And two things are to be inquired hereon. 1. What is meant
by to al/ia, '
the blood of Christ.' 2. How this effect was wrought by
it.
First. It is not only that material blood which he shed, absolutely

considered, that is here and elsewhere called the blood of Christ, when
the work of our redemption is ascribed unto it, that is intended. But
there is a double consideration of it with respect unto its efficacy unto
this end. 1. That it was the pledge and the sign, of all the internal
obedience and sufferings of the soul of Christ, of his person, He be-

came obedient unto death, the death of the cross, whereon his blood
was shed. This was the great instance of his obedience, and of his
sufferings, whereby he made reconciliation and atonement for sin.
Hence the effects of all his sufferings, and of all obedience in his
sufferings, are ascribed unto his blood. 2. Respect is had unto the
sacrifice and offering of blood under the law. The reason why
God gave the people the blood to make atonement on the altar, was
because the life of the flesh was in it, Lev. xvii. 11, 14. So was the
life of Christ in his blood, by the shedding whereof he laid it down.
And by his death it is, as he was the Son of God, that we are redeemed.
Herein he made his soul an offering for sin, Isa. liii. 10. Wherefore
this expression of the blood of Christ,' in order unto our redemption,
'
or the expiation of sin, is comprehensive of all that he did and suffered

for those ends, inasmuch as the shedding of it, was the way and means
whereby he offered it, or himself (in and by it) unto God.
Secondly. The second inquiry is, how the effect here mentioned was
wrought by the blood of Christ. And this we cannot determine, with-
out a general consideration of the effect itself; and this,
3. We must next examine namely, the purging of our conscience
;
from dead works, KaSaptu rrjv avvut>t]<nv. KaZrapiet, shall purge :*

'
that is, say some, shall purify and sanctify, by internal, inherent sancti-
fication. But neither the sense of the word, nor the context, nor the
exposition given by the apostle of this very expression, ch. x. 1, 2,
will admit of this restrained sense. I grant it is included herein, but
there is somewhat else principally intended, namely, the expiation of
sin, with our justification and peace with God thereon.
1. For the proper sense of the word here used, see our exposition on
ch. i. 3. Expiation, lustration, carrying away punishment by making
atonement, are expressed by it in all good authors.
fi. The context requires this sense in the first place. For,
First. The argument here used, is immediately applied to prove
that Christ hath obtained for us, eternal redemption. But redemption
consists not in internal sanctification only, although that be a necessary
consequent of it but it is the pardon of sin through the atonement
:
made, or a price paid. 'In whom we have redemption through his

blood, even the forgiveness of sins.' Eph. i. 7.
Secondly. In the comparison insisted on, there is distinct mention
made of the blood of bulls and goats, as well as of the ashes of a heifer
sprinkled. But the first and principal use of blood in sacrifice, was to
make atonement for sin, Lev. xvii. 11.
Thirdly. The end of this purging, is to give boldness in the service
of God, and peace with him therein, that we may serve the living God.
But this is done by the expiation and pardon of sin, with justification
thereon.
Fourthly. It is conscience that is said to be purged. Now conscience
is the proper seat of the guilt of sin
; it is that which chargeth it on the
VEK. 13, 14.] EPISTLE TO THE HEBREWS. 105
soul, and which hinders all approach unto God in his service, with
liberty and boldness, unless it be removed; which,
Fifthly. Gives us the best consideration of the apostle's exposition of
this expression, ch. x. 1, 2. For he there declares, that to have the
conscience purged, is to have its condemning power for sin taken away,
and made to cease.

There is, therefore, under the same name, a twofold effect here
ascribed unto the blood of Christ; the one in answer and opposition
unto the effect of the blood of bulls and goats being offered the other ;
in answer unto the effect of the ashes of a heifer being sprinkled. The
first consisting in making atonement for our sins the other, in the
;
sanctification of our persons. And there are two ways whereby these
things are procured by the blood of Christ. 1. By its offering, whereby
sin is expiated. 2. By its sprinkling, whereby our persons are sancti-

fied. The first ariseth from the satisfaction he made to the justice of
God, by undergoing (in his death) the punishment due to us, being
made therein a curse for us, that the blessing might come upon us ;
therein, as his death was a sacrifice, as he offered himself unto God in
the shedding of his blood, he made atonement. The other from the
virtue of his sacrifice applied unto us by the Holy Spirit, which is the
sprinkling of it so doth the blood of Jesus Christ the Son of God,
;
cleanse us from all our sins.

The Socinian expositor on this place, endeavours, by a long per-
plexed discourse, to evade the force of this testimony, wherein the ex-
piation of sin is directly assigned to the blood of Christ. His pretence
is to show how many ways it may be so, but his design is to prove
that really it can be so by none at all. For the assertion, as it lies in
terms, is destructive of their heresy. Wherefore he proceeds on these
suppositions.
1st. That the expiation of sin, is our deliverance from the punish-
ment due to sin, by the power of Christ in heaven. But this is diametri-
cally opposite both to the true nature of it, and to the representation
made of it in the sacrifices of old, whereunto it is compared by the
apostle, and from whence he argueth. Neither is this a tolerable expo-
sition of the words. The blood of Christ, in answer to what was repre-
sented by the blood of the sacrifices of the law, doth purge our con-
sciences from dead works, that is Christ by his power in heaven, doth
free us from the punishment due to sin !
2dly. That Christ was not a priest till after his ascension into hea-
ven. That this supposition destroys the whole nature of that office,
hath been sufficiently declared before.
3dly. That his offering himself to God, was the presenting of him-
self in heaven before God, as having done the will of God on the earth.
But as this hath nothing in it of the nature of a sacrifice, so what is as-
serted by it, can, according to these men, be no way said to be done by
his blood, seeing they affirm that when Christ doth this, he hath
neither flesh nor blood.
4thly. That the resurrection of Christ gave all efficacy to his death.
But the truth is, it was his death, and what he effected therein, that was
the ground of his resurrection. He was brought again from the dead
through the blood of the covenant. And the efficacy of his death
depends on his resurrection, only as the evidence of his acceptance with
God therein.
5thly. That Christ confirmed his doctrine by his blood, that is, be-
cause he rose again.
All these principles I have at large refuted in the exercitations about
the priesthood of Christ, and shall not here again insist on their exami-
nation. This is plain and evident in the words, unless violence be
offered to them namely, that the blood of Christ, that is, his suffering
;
in soul and body, and his obedience therein, testified and expressed in
the shedding of his blood, was the procuring cause of the expiation of
our sins, the purging of our consciences from dead works, our justifica-
tion, sanctification, and acceptance with God thereon. And,
Obs. III. There is nothing more destructive to the whole faith of the
gospel, than by any means to evacuate the immediate efficacy of the
blood of Christ. —
Every opinion of that tendency, breaks in on the
whole mystery of the wisdom and grace of God in him. It renders all
the institutions and sacrifices of the law, whereby God instructed the
church of old in the mystery of his grace, useless and unintelligible, and
overthrows the foundation of the gospel.
Secondly. The second thing in the words, is the means whereby the
blood of Christ came to be of this efficacy, or to produce this effect.
And that is, because in the shedding of it, he ' offered himself unto God
through the eternal Spirit without spot.' Every word is of great im-
portance, and the whole assertion filled with the mystery of the wisdom
and grace of God, and must therefore be distinctly considered.
There is declared what Christ did to the end mentioned, and that is
expressed in the matter and manner of it. 1. He offered himself. 2.
To whom, that is to God. 3. How, or from what principle, by what
means; '
by the eternal Spirit.' 4. With what qualifications, 'without spot.'
First. He
offered himself, iavrov 7rpo<xt}veyKsv. To prove that his
blood purgeth our sins, he affirms that he ' offered himself.' His whole
human nature was the offering, the way of its offering was by the shed-
ding of his blood. So the beast was the sacrifice, when the blood alone,
or principally, was offered on the altar. For it was the blood that
made atonement. So it was by his blood that Christ made atonement,
but it was
person that gave it efficacy to that end. Wherefore, by
his
1
himself,' the whole human nature of Christ is intended. And that,
1. Not in distinction or separation from the Divine. For although
the human nature of Christ, his soul and body, only was offered, yet he
offered himself through his own eternal Spirit. This offering of him-
self therefore, was the act of his whole person, both natures concurring
in the offering, though one alone was offered.
2. All that he did or suffered in his soul and body when his blood
was shed, is comprised in this offering of himself. His obedience in
suffering was that which rendered this offering of himself a sacrifice of
a sweet smelling savour to God.
And he is said thus to offer himself, in opposition to the sacrifices of
the high priest under the law. They offered goats and bulls, or their
blood but he offered ' himself.' This therefore was the nature of the
;
M;H. IS, 14.] EPIhTLE TO THE HEBREWS. 107
offering of Christ, * It Lord Christ as the high

was a sacred act of the
1
God, and what
priest of the church, wherein, according to the will of
'
was required of him by virtue of the eternal compact between the
'
Father and him, concerning the redemption of the church, he gave up
' himself in the way of most profound obedience, to do and suffer what-
1
ever the justice and law of God required to the expiation of sin, ex-
'
pressing the whole by the shedding of his blood, in answer to all the
1
typical representations of this his sacrifice, in all the institutions of the
'
law.' And this offering of Christ was proper sacrifice ;
(1.) From
the office whereof it was an act: it was an act of his
sacerdotal office he was made a priest of God for this end, that he
;
might thus offer himself, and that this offering of himself should be a
sacrifice.
(2.) From the nature of it ; for it up to
consisted in the sacred giving
God the thing that was consump-
offered, in the present destruction or
tion of it. This is the nature of a sacrifice it was the destruction and ;
consumption by death and fire, by a sacred action, of what was dedi-

cated and offered to God. So was it in this sacrifice of Christ. As he
suffered in it, so in the giving himself up to God in it, there was an
effusion of his blood, and the destruction of his life.
(3.) From the end of it, which was assigned to it in the wisdom and
sovereignty of God, and in his own intention, which was to make atone-
ment for sin, which gives an offering the formal nature of an expiatory
sacrifice.
(4.) From the way and manner of it. For therein,
1st. He sanctified or dedicated himself to God, to be an offering,
John xvii. 19.
2dly. He accompanied it with prayers and supplications, Heb. v. 7.
odly. There was an altar which sanctified the offering, which bore
it up in its oblation, which was his own divine nature, as we shall see
immediately.
4thly. He
kindled the sacrifice with the fire of divine love, acting
itself God's glory, and compassion to the souls of men.
by zeal to
5thly. He tendered all this to God, as an atonement for sin, as we
shall see in the next words.
This was the free, real, proper sacrifice of Christ, whereof those of
old were only types and obscure representations the prefiguration :
hereof was the sole cause of their institution. And what the Socinians
pretend, namely, that the Lord Christ offered no real sacrifice, but only
what he did was called so metaphorically, by the way of allusion to the
sacrifices of the law, is so far from truth, that there never would have
been any such sacrifices of divine appointment, had they not been de-
signed to prefigure this which alone was really and substantially so.
The Holy Ghost doth not make a forced accommodation of what Christ
did to those sacrifices of old, by way of allusion, and by reason of some
resemblances, but shows the uselessness and weakness of those sacri-
fices in themselves, any farther than as they represented this of Christ.
The nature of this oblation and sacrifice of Christ is utterly over-
thrown by the Socinians. They deny that in all this there was any of-
fering at all; they deny that his shedding of his blood, or any thing
which he did or suffered therein, either actually or passively, his obe-

dience, or giving himself up to God therein, was his sacrifice, or any
part of it, but only somewhat required previously thereunto, and that
without any necessary cause or reason. But his sacrifice, his offering
of himself, they say is nothing but his appearance in heaven, and the
presentation of himself before the throne of God, whereon he receiveth
power, to deliver them that believe in him from the punishment due
to sin. But,
[1.] This appearance of Christ in heaven is nowhere called his obla-
tion, his sacrifice, or his offering of himself. The places wherein some
giant it may be so, do assert no such thing, as we shall see in the ex-
planation of them, for they occur to us in this chapter.
[2.] It no ways answers the atonement that was made by the blood
of the sacrifices at the altar, which was never carried into the holy
place: yea, it overthrows all analogy, all resemblance and typical re-
presentation between those sacrifices and this of Christ, there being no
similitude, nothing alike between them. And this renders all the rea-
soning of the apostle not only invalid, but altogether impertinent.
[3.] The supposition of it utterly overthrows the true nature of a pro-
per and real sacrifice, substituting that in the room of it which is only me-
taphorical, and improperly so called. Nor can it be evidenced wherein
the metaphor doth consist, or that there is any ground why it should be
called an offering or a sacrifice. For all things belonging to it are dis-
tinct from, yea, contrary to a true real sacrifice.
[I.] It overthrows the nature of the priesthood of Christ, making it
to consist in his actings from God towards us in a way of power;
whereas the nature of the priesthood is to act with God, for and on the
behalf of the church.
[5.] It offers violence to the text; for herein Christ's offering of him-
self is expressive of the way whereby his blood purgeth our consciences,
which in their sense is excluded. But we may observe to our purpose,
Obs. IV. This was the greatest expression of the inexpressible love
of Christ — he offered himself. What was required thereunto, what he
underwent therein, have on various occasions been spoken unto. His
condescension and love in the undertaking and discharge of this work,
we may, we ought to admire, but we cannot comprehend. And they do
what lies in them to weaken the faith of the church in him, and its love
towards him, who would change the nature of his sacrifice in the offer-
ing of himself, who would make less of difficulty or suffering in it, or
ascribe less efficacy unto it. This is the foundation of our faith and
boldness in approaching unto God, that Christ hath offered himself for
us. Whatsoever might be effected by the glorious dignity of his divine
person, by his profound obedience, by his unspeakable sufferings, all
offered as a sacrifice unto God in our behalf, is really accomplished.
Obs. V. It is hence evident, how vain and insufficient are all other
ways of the expiation of sin, with the purging of our consciences before
—
God. The sum of all false religion consisted always in contrivances
for the expiation of sin ; what is false in any religion, hath respect prin-
cipally thereunto. And as superstition is restless, so the inventions of
men have been endless, in finding out means unto this end. But if any
thing within the power or ability of men, any thing they could invent
or accomplish, had been useful unto this end, there would have been no
need that the Son of God should have offered himself. To this purpose,
see ch. x. 5 — 8; Micah vi. 8, 9.
SeconJ/i/. The next thing in the words, is unto whom he offered him-
self, that is, no 0ffj>, ' to God.' He gave himself an offering and a sacri-
fice to God. A sacrifice is the highest and chief act of sacred worship ;
especially it must be so, when one offereth himself according unto the
will of God. God as God, or the divine nature, is the proper object of
all religious worship, unto whom, as such alone, any sacrifice may be
offered. To offer sacrifice unto any, under any other notion, but as he
is God, is the highest idolatry. But an offering, an expiatory sacrifice
for sin, is made to God as God, under a peculiar notion or considera-
tion. For God is therein considered as the author of the law against
which sin is committed, as the supreme Ruler and Governor of all, unto
whom it belongs to inflict the punishment which is due unto sin. For
the end of such sacrifices is, averruncare malum, ' to avert displeasure
and punishment,' by making atonement for sin. With respect hereunto,
the divine nature is considered as peculiarly subsisting in the person of
the Father. For so is he constantly represented unto our faith, as the
Judge of all, Heb. xii. 23. With him, as such, the Lord Christ had to
do in the offering of himself; concerning which, see our exposition on
ch. v. 7. It is said, ' If Christ was God himself, how could he offer
• himself
unto God? That one and the same person should be the of-
' ferer, the oblation,
and he unto whom it is offered, seems not so much
* a mystery as a weak imagination.'
Answ. 1. If there were one nature only in the person of Christ, it

may be this mi^ht seem impertinent. Howbeit there may be cases
wherein the same individual person, under several capacities, as of a
good man on the one hand and a Ruler or Judge on the other, may,
for the benefit of the public, and the preservation of the laws of the
community, both give and take satisfaction himself. But whereas in
the one person of Christ there are two natures, so infinitely distinct as
they are, both acting under such distinct, capacities as they did, there is
nothing unbecoming this mystery of God, that the one of them might
be offered xmtb the other.
But, 2. It is not the same person that offereth the sacrifice, and unto
whom it is offered. For it is the person of the Father, or the divine
nature, considered as acting itself in the person of the Father, unto
whom the offering was made. And although the person of the Son is
partaker of the same nature with the Father, yet that nature is not the
object of this divine worship as in him, but as in the person of the
Father. Wherefore the Son did not formally offer himself unto him-
self, but unto God, as exercising supreme rule, government, and judg-
ment, in the person of the Father.
As these things are plainly and fully testified unto in the Scripture,
so the way to come unto a blessed satisfaction in them, unto the due use
and comfort of them, is not to consult the cavils of carnal wisdom, but
to pray that the God of our Lord Jesus Christ, the Father of glory,
would give unto us the Spirit of wisdom and revelation; in the know-
ledge of him, that the eyes of our understandings being enlightened, we

may come unto the full assurance of understanding, to the acknow-
ledgment of the mystery of God, and of the Father, and of Christ.
Thirdly. How he offered himself is also expressed: it was by the
eternal Spirit. '
By,' Sia, denotes a concurrent operation, when one
works with another. Nor doth it always denote a subservient instru-
mental cause, but sometimes that which is principally efficient, John i.
5; Rom. xi. 34; Heb. i. 2. So it doth here: the eternal Spirit was
not an inferior instrument whereby Christ offered himself, but it was
the principal efficient cause in the work.
The variety that is in the reading of this place is taken notice of by
all. Some copies read, by the TlvevjuaTog aicoviov, 'eternal Spirit,'
some, by the 'holy Spirit;' the latter is the reading of the Vulgar trans-
lation, and countenanced by sundry ancient copies of the original. The
Syriac retains, 'the eternal Spirit;' which also is the reading of most
ancient copies of the Greek. Hence follows a double interpretation of
the words some say, that the Lord Christ offered himself unto God,
;
in and by the acting of the Holy Ghost in his human nature. For
by him were wrought in him that fervent zeal unto the glory of God,
that love and compassion unto the souls of men, which both carried
him through his sufferings, and rendered his obedience therein ac-
ceptable unto God, as a sacrifice of a sweet-smelling savour; which
work of the Holy Spirit in the human nature of Christ I have elsewhere
.declared. Others say, that his own eternal Deity, which supported him
in his sufferings, and rendered the sacrifice of himself effectual, is in-
tended. But this will not absolutely follow to be the sense of the
place upon the common reading, 'by the eternal Spirit.' For the
Holy Spirit is no less an eternal Spirit than is the deity of Christ him-
self.
The truth is, both these concurred in and were absolutely necessary
unto the offering of Christ. The acting of his own eternal Spirit was
so unto the efficacy and effect. And those of the Holy Ghost in him
were so, as unto the manner of it. Without the first, his offering of
himself could not have purged our consciences from dead works. No
sacrifice of any mere creature could have produced that effect. It would
not have had in itself a worth and dignity, whereby we mi§fot have been
discharged of sin unto the glory of God. Nor without the subsistence
of the human nature in the divine person of the Son of God, could it
have undergone and passed through unto victory, what it was to suffer
in this offering of it.
Wherefore this sense of the words is true. Christ offered himself

unto God, through or by his own eternal Spirit, the divine nature acting
in the person of the Son»
For, 1. It was an act of his entire person, wherein he discharged the
office of a priest. And as his human nature was the sacrifice, so his
person was the priest that offered it, which is the only distinction that
was between the priest and sacrifice herein. As in all other acts of his
mediation, the taking our nature upon him, and what he did therein,
the divine person of the Son, the eternal Spirit in him, acted in love and
condescension ; so did it in this also, of his offering himself.
VER. 13,14.] EPISTLE TO THE HEBREWS 111
2. As we observed before, hereby he gave dignity, worth, and efficacy

unto the sacrifice of himself. For herein God was to purchase his
church with his own blood. And this seems to be principally re-
spected by the apostle. For he intends to declare herein the dignity
and efficacy of the sacrifice of Christ, in opposition unto those under
the law. For it was in the will of man, and by material fire, that they
were all offered. But he offered himself by the eternal Spirit, volun-
tarily giving up his human nature, to be a sacrifice, in an act of his
divine power.
3. The eternal Spirit is here opposed unto the material altar, as well
as unto the fire. The altar was that whereon the sacrifice was laid,
which bore it up in its oblation and ascension. But the eternal Spirit
of Christ was the altar whereon he offered himself. This supported,
and bore it up under its sufferings, whereon it was presented unto God
as an acceptable sacrifice. Wherefore, this reading of the words gives
a sense that is true and proper unto the matter treated of.
But on the other side, it is no less certain that he offered himself in
his human nature by the Holy Ghost. All the gracious actings of his
mind and will were required hereunto. The man Christ Jesus, in the
gracious voluntary acting of all the faculties of his soul, offered himself
unto God. His human nature was not only the matter of the sacrifice,
but therein and thereby, in the gracious actings of the faculties and
powers of it, he offered himself unto God. Now all these things were
wrought in him by the Holy Spirit wherewith he was filled, which he
received not by measure. By him was he filled with that love and
compassion unto the church, which actuated him in his whole media-
tion, and which the Scripture so frequently proposeth unto our faith
herein. '
He loved me, and gave himself for me.' 'He loved the
church, and gave himself for it.' He loved us, and washed us in his
'
own blood.' By him there was wrought in him that zeal unto the
glory of God, the fire whereof kindled his sacrifice in an eminent
manner. For he designed with ardency of love to God, above his own
life, and present state of his soul, to declare his righteousness, to repair
the diminution of his glory, and to make such way for the communica-
tion of his love and grace to sinners, that he might be eternally glori-
fied. He gave him that holy submission unto the will of God, under
a prospect of the bitterness of that cup which he was to drink, as
enabled him to say in the height of his conflict, ' Not my will, but thy
will be done.' He filled him with that faith and trust in God, as unto
his supportment, deliverance, and success, which carried him steadily
—
and safely unto the issue of his trial, Isa. 1. 7 9. Through the act-
ings of these graces of the Holy Spirit in the human nature, his offer-
ing of himself was a free voluntary oblation and sacrifice.
I shall not positively determine on either of these senses unto the
exclusion of the other. The latter hath much of spiritual light and
comfort in it on many accounts but yet I must acknowledge, that there
;
are two considerations that peculiarly urge the former interpretation.

1st. The most, and most ancient copies of the original, read 'by the
eternal Spirit ;' and are followed by the Syriac, with all the Greek
scholiasts. Now, although the Holy Spirit be also an eternal Spirit,
112 'AN EXPOSITION OF THE [dl. IX.
in the unity of the same divine nature with the Father and the Son,
yet where he is spoken of with respect unto his own personal actings,
he is constantly called the Holy Spirit,' and not as here ' the eternal
'
Spirit.'
2dly. The design of the apostle is to prove the efficacy of the offering
of Christ, above those of the priests under the law. Now this arose
from hence, partly that he offered himself, whereas they offered only
the blood of bulls and goats but principally from the dignity of his
;
person in his offering, in that he offered himself by his own eternal

Spirit, or divine nature. But 1 shall leave the reader to choose whether
sense he juclgeth suitable unto the scope of the place, either of them
being so unto the analogy of faith.
The Socinians, understanding that both these interpretations are
equally destructive to their opinions, the one concerning the person of
Christ, the other about the nature of the Holy Ghost, have invented a
sense of those words never before heard of among Christians. For
they say that by the eternal Spirit, a certain divine power is intended,
whereby the Lord Christ was freed from mortality, and made eternal,
that is, no more obnoxious unto death. By virtue of this power, they
say, he offered himself unto God, when he entered into heaven; than
which nothing can be spoken more fond, or impious, or contrary unto
the design of the apostle. For
(1.) Such a power as they pretend, is nowhere called 'the Spirit,'
much less 'the eternal Spirit; and to feign significations of words with-
out any countenance from their use elsewhere, is to wrest them at our
pleasure.
(2.) The so far from requiring a divine power, rendering
apostle is
him immortal antecedently unto the offering of himself, as that he

declares that he offered himself by the eternal Spirit in his death, when
he shed his blood, whereby our consciences are purged from dead
works.
(3.) This divine power, rendering Christ immortal, is not peculiar
unto him, but shall be communicated unto all that are raised unto glory
at the last day. And there is no colour of an opposition herein unto
what was done by the high priests of old.
(4.) It proceeds on their irpwrov \ptvSog in this matter which is, ;
that the Lord Christ offered not himself unto God, before he was made
immortal which is utterly to exclude his death and blood from any
;
concern therein, which is as contrary unto the truth and scope of the
place, as darkness is to light.
(5.) Wherever there is mention made elsewhere in the Scripture of
the Holy Spirit, or the eternal Spirit, or the Spirit absolutely, with
reference unto any actings of the person of Christ, or on it, either the
Holy Spirit, or his own divine nature, is intended see Isa. lxi. 1, 2;
;
Rom. i. 3; 1 Pet. iii. 18.

Wherefore Grotius forsakes this notion, and otherwise explains the
words. Spiritus Christi qui non tantum fuit vivus ut in vita terrena,
'
sed in asternum corpus sibi adjunctum vivificans.' If there be any sense

in these words, it is the rational soul of Christ that is intended. And
it is most true, that the Lord Christ offered himself in and bv the act-
ings of For there are no other in the human nature, as to any

it.
duties of obedience unto God. But that this here should be called the
eternal Spirit, is a vain conjecture. For the spirits of all men are
equally eternal, and do not only live here below, but quicken their
bodies after the resurrection for ever. This therefore cannot be the
ground of the especial efficacy of the blood of Christ.
This is the second thing wherein4he apostle opposeth the offering of
Christ unto the offerings of the priests under the law.
1. They offered bulls and goats, he offered himself.
2. They by a material altar and fire, he by the eternal Spirit.
offered
That Christ should thus offer himself unto God, and that by the
eternal Spirit, the centre of the mystery of the gospel.
is An attempt
to corrupt, to pervert this glorious truth, are designs against the glory
of God, and faith of the church. The depth of this mystery we cannot
dive into, the height we cannot comprehend. We
cannot search out
the greatness of it, or of the wisdom, the love, the grace that is in it.
And those who choose rather to reject it, than to live by faith in a
humble admiration of it, do it at the peril of their souls. Unto the
reason of some men, it may be folly unto faith, it is full of glory.
; In
the consideration of the divine actings of the eternal Spirit of Christ in
the offering of himself, of the holy exercise of all grace in the human
nature that was offered, of the nature, dignity, and efficacy of this sacri-
fice, faith finds life, food, and refreshment. Herein doth it contemplate
the wisdom, the righteousness, the holiness, and grace of God; herein
doth it view the wonderful condescension and love of Christ, and from
the whole is strengthened and encouraged.
Fourthly. It is added, that he thus offered himself 'without spot,'
afxwfiov. This adjunct is descriptive, not of the priest, but of the sacri-
fice: it is not a qualification of his person, but of the offering.
Slichtingius would have it, that this word denotes, not what Christ
was in himself, but what he was freed from. For now in heaven, where
he offered himself, he is freed from all infirmities, and from any spot of
mortality, which the high priest was not when he entered into the holy
place such irrational fancies do false opinions force men to take up
:
withal. But,
1. There was no spot in the mortality of Christ, that he should be
said to be freed from it, when he was made immortal. A

spot signifies
not so much a defect as a fault. And there was no fault in Christ from
which he was freed.
2. The and respect herein unto the legal institutions, is evi-
allusion
dent and manifest. The lamb that was to be slain and offered, was
antecedently thereunto to be without blemish it was to be neither lame,
:
nor blind, nor have any other defect. With express respect hereunto,
the apostle Peter affirms, that ' we were redeemed with the precious
blood of Christ, as of a lamb without blemish and without spot,' 1 Pet.
i. 18. And Christ is not only called the ' Lamb of God, which taketh
away the sins of the world,' John i. 29, that is, by his being slain and
offered, but is represented in the worship of the church as a ' Lamb
slain,' Rev. v. 6. It is therefore to offer violence to the Scripture and
common understanding, to seek for this qualification any where but in
VOL. IV. I
the human nature of Christ, antecedently unto his death and blood-
shedding.
Wherefore this expression, ' without spot,' respects in the first place
the purity of his nature, and the holiness of his life. For although this
principally belonged unto the necessary qualifications of his person,
yet were they required unto him as he was to be the sacrifice. He was
the 'holy One of God, holy, harmless, undefiled, separate from sin-
ners : he did no sin, neither was guile found in his mouth he was
:
without spot.' This is the moral sense and signification of the word.
But there is a legal sense of it also. It is that which is meet and fit to
be a sacrifice. For it respects all that was signified by the legal insti-
tution, concerning the integrity and perfection of the creatures, lambs,
or kids, that were to be sacrificed. Hence were all those laws fulfilled
and accomplished. There was nothing in him, nothing wanting unto
him, that should any way hinder his sacrifice from being accepted with
God, and really expiatory of sin. And this was the church instructed
to expect by all those legal institutions.
It may not be unuseful to give here a brief scheme of this great sa-
crifice of Christ, to fix the thoughts of faith the more distinctly upon it.
First. God herein, in the person of the Father, is considered as the
lawgiver, the governor, and judge of all, and that as on a throne of
judgment, the throne of grace being not as yet erected. And two
things are ascribed, or do belong unto him.
1. Adenunciation of the sentence of the law against mankind,
'
Dying, ye shall die ;' and, Cursed be every one that continues not in
'
all things written in the law to do them.'

2. A refusal of all such ways of atonement, satisfaction, and recon-
ciliation, that might be offered from any thing, that all or any creatures
could perform sacrifice and offerings, and whole burnt-offerings for
:
sin he would not have, Heb. x. 5, 6, he rejected them as insufficient to

make atonement for sin.
Secondly. Satan appeared before this throne with his prisoners he ;
had the power of death, Heb. ii. 14, and entered into judgment as unto
his right and title, and therein was judged, John xvi. 1 1 . And he put
forth all his power and policy in opposition unto the deliverance of his
prisoners, and to the way or means of it. That was his hour, wherein
he put forth the power of darkness, Luke xxii. 53.
Thirdly. The Lord Christ, the Son of God, out of his infinite love
and compassion, appears in our nature before the throne of God, and
takes it on himself to answer for the sins of all the elect, to make atone-
ment for them, by doing and suffering whatever the holiness, righteous-
ness, and wisdom of God required thereunto. ' Then
said I, Lo I
come to do thy will, O
God above when he said, Sacrifice and offer-
:
ing, and burnt-offerings for sin thou wouldst 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 first, that he might establish the
;
second,' Heb. x. 7 —
9.
Fourthly. This stipulation and engagement of his, God accepteth of,
and withal, as the sovereign Lord and Ruler of all, prescribeth the way
and moans whereby he should make atonement for sin, and reconcilia-
VER. 13, 14.] EPISTLE TO TIIF-: HEBREWS. 115
tion with God thereon. And this was, that he should make his soul
an offering for and therein bear their iniquities, Isa. liii. 10, 11.
sin,
Fifthly. The Lord Christ was prepared with a sacrifice to offer unto
God, unto this end. For whereas every high priest was ordained to
offer gifts and sacrifices, it was of necessity that he also should have
somewhat to offer, Heb. viii. 3. This was not to be the blood of bulls
and goats, or such things as were offered by the law, ver. 4. But this
was to be himself, his human nature, or his body. For,
1. This body or human nature was prepared for him, and given unto
him for this very end, that he might have somewhat of his own to offer,
Heb. x. 5.
2. He took it, he assumed it unto himself to be his own, for this very
end that he might be a sacrifice in it, Heb. ii. 14.
3. He had full power and authority over his own body, his whole
human nature, to dispose of it in any way, and into any condition, unto
the glory of God. No man,' saith he, ' taketh my life from me, I lay
'
it down of myself, I have power to lay it down, and I have power to
take it again,' John x. 18.

Sixthly. This, therefore, he gave up to do and suffer according unto
the will of God. And this he did,
1. In the will, grace, and love of his divine nature he offered him-
;
self unto God through the eternal Spirit.

2. In the gracious holy actings of his human nature, in the way of
zeal, love, obedience, patience, and all other graces of the Holy Spirit,
which dwelt in him without measure, exerted unto their utmost glory
and efficacy. Hereby he gave himself up unto God to be a sacrifice for
sin, his own divine nature being the altar and fire, whereby his offering
was supported and confirmed, or brought unto the ashes of death.
Tins was the most glorious spectacle unto God, and all his holy angels.
Hereby he set a crown of glory on the head of the law, fulfilling its
precepts in matter and manner to the uttermost, and undergoing its
penalty or curse, establishing the truth and righteousness of God in it.
Hereby he glorified the holiness and justice of God, in the demonstra-
tion of their nature, and compliance with their demands. Herein issued
the eternal counsels of God for the salvation of the church, and way
was made for the exercise of grace and mercy unto sinners. For,
Seventhly. Herewith God was well pleased, satisfied, and reconciled
unto sinners. Thus was he in Christ ' reconciling the world unto him-
self, not imputing our sins unto us, in that he was made sin for -us, that
we might become the righteousness of God in him.' For in this ten-
der of himself a sacrifice to God,
1. God was well pleased with, and delighted in his obedience it :
was a sacrifice unto him of a well-smelling savour. He was more

glorified in that one instance of the obedience of his only Son, than he
was dishonoured by the sin of Adam, and all his posterity, as I have
elsewhere declared.
2. All the demands of his justice were satisfied, unto his eternal
glory. Wherefore,
Eighthly. Hereon Satan is judged, and destroyed as unto his power
over sinners, who receive this atonement all the grounds and occasions
;
i 2
;
116 AN EXPOSITION OF THE '
[CH. IX.
of it are hereby removed, his kingdom is overthrown, his usurpation
and unjust dominion defeated, his arms spoiled, and captivity led cap-
tive. For it was from the anger of the Lord against sin, that he ob-
tained his power over sinners, which he abused unto his own ends.
This being atoned, the prince of this world was judged and cast out.
Ninthly. Hereon the poor condemned sinners are discharged. God
says, deliver them, for I have found a ransom. But we must return to
the text.
Thirdly. The effect of the blood of Christ through the offering of
himself, the purging of our consciences from dead works.
is This was
somewhat spoken unto in general before, especially as to the nature of
this purging. But the words require a more particular explication.
And,
The word is in the future tense, KaSapisi, 'shall purge.' The blood
of Christ as offered, hath a double respect and effect.
Towards God, in making atonement for sin. This was done once,
1.
and and was now past. Herein by one offering he for ever
at once,
perfected them that are sanctified.
2. Towards the consciences of men, in the application of the virtue
of it unto them this is here intended. And this is expressed as future
; ;
not as though it had not this effect already on them that did believe,
but upon a double account.
1 st. To declare the certainty of the event, or the infallible connexion
of these things, the blood of Christ, and the purging of the conscience
' It shall do it;'
that is, in all that betake themselves thereunto. that
is, '
effectually and infallibly.'
2dly. Respect had herein, unto the generality of the Hebrews,
is
whether already professing the gospel, or now invited unto it. And he
proposeth this unto them, as the advantage they should be made par-
takers of, by the relinquishment of Mosaic ceremonies, and betaking
themselves unto the faith of the gospel. For whereas before, by the
best of legal ordinances, they attained no more but an outward sanctifi-
cation as unto the flesh, they should now have their conscience infalli-
bly purged from dead works. Hence it is said, v/iidv, your conscience.'
'
Some copies read iifxwv, our.' But there is no difference in the sense.
'
I shall retain the common reading, as that which refers unto the He-
brews, who had been always exercised unto thoughts of purification
and sanctification, by one means or another.
For the explication of the words, we must inquire, 1 What is meant .
by dead works. 2. What is their relation unto conscience. 3. How

conscience is purged of them by the blood of Christ.
1. By cnro veicpo.>v epywv, 'dead works;' sins as unto their guilt
and defilement are intended, as all acknowledge. And several reasons

are given why they are so called. As,
Because they proceed from a principle of spiritual death, or are
1st.
the works of them who have no vital principle of holiness in them, Eph.
it. 1,5; Col. ii. 13.
2dly. Because they are useless and fruitless, as all dead things are.
3dly. They deserve death, and tend thereunto. Hence, they are
like rotten bones in the grave, accompanied with worms and corruption.
And these things are true. Howbeit, I judge there is a peculiar rea-
son why the apostle calls them dead works in this place. For there is
an allusion herein unto dead bodies, and legal defilement by them.
For he hath respect unto purification by the ashes of the heifer. And
this respected principally, uncleanness by the dead, as is fully declared
in the institution of that ordinance. As men were purified by the
sprinkling of the ashes of a heifer mingled with living water, from de-
filements contracted by the dead, without which, they were separated
from God and the church so, unless men are really purged from their
;
moral defilements by the blood of Christ, they must perish for ever.
Now, this defilement from the dead, as we have shown, arose from
hence, that death was the effect of the curse of the law wherefore, the
;
guilt of sin with respect unto the curse of the law, is here intended in
the first place, and consequently, its pollution.
This gives us the state of all men who are not interested in the sacri-
fice of Christ, and the purging virtue thereof. As they are dead in
themselves, dead in trespasses and sins so all their works are dead
;
works. Other works they have none. They are as a sepulchre filled
with bones and corruption. Every thing they do, is unclean in itself,
and unclean to them. * Unto them that are defiled, nothing is pure,
but even their mind and conscience is defiled,' Tit. i. 15. Their works
come from spiritual death, and tend unto eternal death, and are dead in
themselves. Let them deck and trim their carcases whilst they please,
let them rend their faces with paintings, and multiply their ornaments
with all excess of bravery within, they are full of dead bones, of rotten,
;
defiled, polluting works. That world which appears with so much out-
ward beauty, lustre, and glory, is all polluted and defiled under the eye
of the Most Holy.
2. These dead works are further described by their relation unto our
persons, as to what is peculiarly affected with them, where they have,
as it were, their seat and residence : and this is rt]v avvu§t)<nv, ' the
conscience.' He doth not say, purge your souls, or your minds, or
your persons, but your conscience. And this he doth,
1st. In general, in opposition unto the purification by the law. It
was there the dead body that did defile, it was the body that was de-
filed ;it was the body that was purified ; those ordinances sanctified to
the purifying of the flesh. But the defilements here intended, are spi-
ritual, internal, relating unto conscience, and therefore, such is the puri-
fication also.
2dly. Hementions the respect of these dead works unto conscience
in particular, because it is conscience which is concerned in peace with
God, and confidence of approach unto him. Sin variously affects all
tlie faculties of the soul, and there is in it a peculiar defilement of con-
science, Tit. i. 15. But that wherein conscience in the first place is
concerned, and wherein it is alone concerned, is a sense of guilt. This
brings along with it, fear and dread, whence the sinner dares not ap-
proach into the presence of God. It was conscience which reduced
Adam into the condition of hiding himself from God, his .eyes being
opened by a sense of the guilt of sin. So he that was unclean by the
touching of a dead body, was excluded from all approach unto God in
his worship. Hereunto the apostle alludes in the following words,

' That we may serve the living God.' For the word Xarpevu), properly
denotes that service which consists in the observance and performance
of solemn worship. As he who was unclean by a dead body, might
not approach unto the worship of God, until he was purified so a :
guilty sinner whose conscience is affected with a sense of the guilt of

sin, dares not to draw nigh unto, or appear in the presence of God.
It is by the working of conscience, that sin deprives the soul of peace
with God, of boldness or confidence before him, of all right to draw
nigh unto him. Until this relation of sin unto the conscience be taken
away, until there be no more conscience of sin, as the apostle speaks,
ch. x. 2, (that is, of conscience absolutely judging and condemning the
person of the sinner in the sight of God) there is no right, no liberty of
access unto God in his service, nor any acceptance to be obtained with
him. Wherefore, the purging of conscience from dead works, doth
first respect the guilt of sin, and the virtue of the blood of Christ in
the removal of it. But, 2dly. There is also an inherent defilement of
conscience by sin, as of all other faculties of the soul. Hereby it is
rendered unmeet for the discharge of its office in any particular duties.
With respect hereunto, conscience is here used synecdochically for the
whole soul, and all the faculties of it, yea, our whole spirit, souls and
bodies, which are all to be cleansed and sanctified, 1 Thess. v. 23.
To purge our conscience, is to purge us in our whole persons.
This being the state of our conscience, this being the respect of dead
works, and their defilement to it and us, we may consider the relief
that is necessary in this case, and what that is which is here proposed.
1. To a complete relief in this condition, two things are necessary.
(1.) A discharge of conscience from the sense of the guilt of sin,
or the condemning power of it, whereby it deprives us of peace with
God, and of boldness in access to him.
(2.) The cleansing of the conscience, and consequently our whole
persons from the inherent defilement of sin. The first of these was
typified by the blood of bulls and goats offered on the altar, to make
atonement. The latter was represented by the sprinkling of the
unclean, with the ashes of the heifer to their purification.
Both these the apostle here expressly ascribes to the blood of Christ,
and we may briefly inquire into three things concerning it.
[1.] On what ground it doth produce this blessed effect.
[2.] The way of its operation and efficacy to this end.
[3.] The reason whence the apostle affirms that it shall much more
do this, than the legal ordinances could, sanctifying to the purifying of
the flesh.
1. The grounds of its efficacy to purpose are three.
this
1st. That it was blood offered to God had ordained that
God.
blood should be offered on the altar to make atonement for sin, or to
purge conscience from dead works. That this could not be really
effected by the blood of bulls and goats, is evident in the nature of the
things themselves, and demonstrated in the event. Howbeit this must
be done by blood, or all the institutions of legal sacrifices were nothing
but means to deceive the minds of men, and ruin their souls. To say
VER. 13, 14.] EPISTLE TO TIIU HEBREWS. 119
that at one time or other, real atonement is not to be made for sin by
blood, and conscience thereby to be purged and purified, is to make God
a liar in all the institutions of the law. But this must be done by the
blood of Christ, or not at all.
2dly. It was the blood of Christ ; of Christ, the Son of the Irving
God, Matt. xvi. 18, whereby God purchased his church with his own
blood, Acts xx. 28. The dignity of his person gave efficacy to his
office and offering. No other person in the discharge of the same
offices that were committed to him, could have saved the church ; and
therefore all those by whom his divine person is denied, do also evacuate
his offices. By what they ascribe to them, it is impossible the church
should be either sanctified or saved. They resolve all into a mere act
of sovereign power in God, which makes the cross of Christ of none
effect.
3dly. He offered his blood, or himself, by the eternal Spirit. Though
Christ in his divine person was the eternal Son of God, yet was it the
human nature only that was offered in sacrifice. Howbeit it was offered
by and with the concurrent actings of the divine nature, or eternal
Spirit, as we have declared. These things make the blood of Christ as
offered, meet and fit for the accomplishment of this great effect.
2. We
must next inquire concerning the way whereby the blood of
Christ doth thus purge our conscience from dead works. Two things,
as we have seen, are contained therein.
1. The expiation, or taking away the guilt of sin, that conscience
should not be deterred thereby from an access to God.

2. The cleansing of our souls from vicious defiling habits, inclina-
tions, and acts, or all inherent uncleanness. Wherefore under two con-
siderations doth the blood of Christ produce this double effect.
First. As it was offered, so it made atonement for sin, by giving satis-
faction to the justice and law of God. This all the expiatory sacrifices
of the law did prefigure, this the prophets foretold, and this the gospel
witnesseth to. To deny it, is to deny any real efficacy in the blood of
Christ to this end, and so expressly to contradict the apostle. Sin is
not purged from the conscience, unless the guilt of it be so removed, as
that we may have peace with God, and boldness in access to him. This
is given us by the blood of Christ as offered.
Secondly. As it is sprinkled, it worketh the second part of this effect.

And this sprinkling of the blood of Christ, is the communication of its
sanctifying virtue to our souls, see Eph. v. 26, 27; Tit. ii. 14; so doth
the blood of Christ the Son of God cleanse us from all our sins, 1 John
i.7; Zech. xiii. 1.
3. The reason why the apostle affirms that this is much more to be
expected from the blood of Christ, than the purification of the flesh
was from legal ordinances, hath been before spoken to. The Socinians
plead on this place, that this effect of the death of Christ doth as to us
depend on our own duty. If they intended no more, but that there is
duty required on our part to an actual participation of it, namely faith,
whereby we receive the atonement, we should have no difference with
them. But they are otherwise minded. This purging of the con-
science from dead works, they would have to consist in two things.
;
Our own relinquishment of sin.

1.
The freeing us from the punishment due to sin, by an act
2. of
power in Christ in heaven. The first they say, hath therein respect to
the blood of Christ, in that thereby his doctrine was confirmed in
obedience whereunto we forsake sin, and purge our minds from it. The
latter also relates thereunto, in that the sufferings of Christ were
antecedent to his exaltation and power in heaven. Wherefore this effect
of the blood of Christ, is what we do ourselves in obedience to his
doctrine, and what he doth thereon by his power, and therefore may
well be said to depend on our duty. But all this while there is nothing
ascribed to the blood of Christ, as it was offered in sacrifice to God, or
shed in the offering of himself, which alone the apostle speaks to in this
place.
Others choose thus to oppose it. This purging of our consciences
from dead works, is not an immediate effect of the death of Christ, but
it is a benefit contained therein, which on our faith and obedience we
are made partakers of. But,
(1.) This is not, in my judgment, to
interpret the apostle's words with
due reverence he affirms expressly, that the blood of Christ doth
;
purge our conscience from dead works, that is, it doth make an atone-
ment for sin, and expiation of it, as that conscience shall be no more
pressed with nor condemn the sinner for it.
it,
(2.) The blood of Christ is the immediate cause of every effect

assigned to it, where there is no concurrent nor intermediate cause of
the same kind with it, in the production of that effect.
(3.) It is granted that the actual communication of this effect of the
death of Christ to our souls, is wrought according to the method which
God in his sovereign wisdom and pleasure hath designed. And herein,
1. The Lord Christ by his blood made actual and absolute atonement
for the sins of all the elect. 2. This atonement is proposed to us in
the gospel, Rom. iii. 25. 3. It is required of us, to an actual participa-
tion of the benefit of it, and peace with God thereby, that we receive
this atonement by faith, Rom. v. II, but as wrought with God, it is the
immediate effect of the blood of Christ.
Fourthly. The last thing in these words, is the consequent of this
purging Of our consciences, or the advantage which we receive thereby
' to serve the living God.' The words should be rendered, ' that we
may serve,' that is, have right and liberty so to do, being no longer
excluded from the privilege of it, as persons were under the law while
they were defiled and unclean. And three things are required to the
opening of these words that we consider, 1. Why God is here
:
called the living God. 2. What it is to serve him. 3. What is required

that we may do so.
First. God in the Scripture is called ' the living God.'
[1.] Absolutely; and that, 1. As he alone hath life in himself, and
of himself. 2. As he is the only author and cause of life to all others.
[2.] Comparatively with respect to idols and false gods, which are
;
dead things, such as have neither life nor operation. And this title is
in the Scripture applied to God.
1st. To beget faith and trust in him, as the author of temporal,
spiritual, and eternal life, with all things that depend thereon, 1 Tim.
iv. 10
2dly. To
beget a due fear and reverence of him, as he who lives and
sees, who hath all life in his power so it is a fearful thing to fall into
;
'
the hands of the living God.' And this Epistle being written princi-
pally to warn the Hebrews of the danger of unbelief and apostasy
from the gospel, the apostle in several places makes mention of God
with whom they had to do, under this title, as Heb. iii. 12, x. 31, and
in this place. But there is something peculiar in the mention of it in
this place. For, 1. The due consideration of God as the living God,
will discover how necessary it is that we be purged from dead works,
to serve him in a due manner. 2. The nature of gospel-worship and
service is intimated to be such, as becomes the living God, our rea-
sonable service, Rom. xii. 1.
Secondly. What is it \arptvaiv, ' to serve' the living God ? I doubt
not but that the whole life of faith in universal obedience, is consequen-
tially required hereunto. That we may live to the living God in all
ways of holy obedience, not any one act or duty of it can be performed
as it ought, without the antecedent purging of our consciences from
dead works. But yet it is sacred and solemn worship that is intended
in the first place. They had of old sacred ordinances of worship or of
divine service. From all these those that were unclean were excluded,
and restored to them on their purification. There is a solemn spiritual
worship of God under the New Testament also, and ordinances for the
due observance of it. This none have a right to approach to God by,
none can do so in a due manner, unless their conscience be purged by
the blood of Christ. And the whole of our relation to God depends
hereon. For as we therein express or testify the subjection of our souls
and consciences to him, and solemnly engage into universal obedience,
(for of these things all acts of outward worship are the solemn pledges,)
so therein doth God testify his acceptance of us, and delight in us by
Jesus Christ.
Thirdly. What is required on our part hereunto, is included in the
manner of the expression of it, tig to \arptvtiv, ' that we may serve.'
And two things are required hereunto. 1. Liberty. 2. Ability. The
first includes right and boldness, and is expressed by Trappr\<na our ;
holy worship is irpoaayuj^r] ev -Kappâia, 'an access with freedom and

confidence.' This we must treat of on ch. x. 19 21. The other —
respects all the supplies of the Holy Spirit, in grace and gifts. Both
these we receive by the blood of Christ, that we may be meet and able
in a due manner to serve the living God. We
may yet take some ob-
servations from the words.
Obs. VI. Faith hath ground of triumph in the certain efficacy of the
blood of Christ for the expiation of sin. ' How
—
much more.' The
Holy Ghost here and elsewhere teacheth faith to argue itself into a full
assurance. The reasonings which he proposeth and insisteth on to this
—
end are admirable, Rom. viii. 31 39. Many objections will arise
against believing, many difficulties do lie in its way. By them are the
generality of believers left under doubts, fears, and temptations all their
days. One great relief provided in this case is a direction to argue a
122" AN EXPOSITION OF THE [cH. IX.
minore ad majus. 'If the blood of bulls and goats did so purify the
unclean, how much more will the blood of Christ purge our conscien-
ces V How heavenly, how divine is that way of arguing to this end,
which our blessed Saviour proposeth to us in the parable of the unjust
judge and the widow, Luke xviii. 1 3. —
And in that other, of the man
and his friend that came to seek bread by night, Luke xi. 5—7. Who
can read them, but his soul is surprised into some kind of confidence of
being heard in his supplication, if in any measure compliant with the
rule prescribed ? And the arguments here managed by the apostle
leave no room for doubt or objection. Would we be more diligent in
the same way of the exercise of faith, by arguings and expostulations
on Scripture principles, we should be more firm in our assent to the
conclusions which arise from them, and be enabled more to triumph
against the assault of unbelief.
Obs. VII. Nothing could expiate sin and free conscience from dead
works, but the blood of Christ alone, and that in the offering himself
to God through the eternal Spirit. —
The redemption of the souls of men
is precious, and must have ceased for ever, had not infinite wisdom
found out this way for its accomplishment. The work was too great
for any other to undertake, or for any other means to effect. And the
glory of God herein is hid only to them that perish.
Obs. VIII. It was God, as the supreme ruler and lawgiver, with
—
whom atonement for sin was to be made. ' He offered himself to God.'
It was he whose law was violated, whose justice was provoked to ;
whom it belonged to require and receive satisfaction. And who was

meet to tender it to him but the man that was his fellow,' who gave
'
efficacy to his oblation by the dignity of his person ? In the contem-

plation of the glory of God herein, the life of faith doth principally
consist.
Obs. IX. The souls and consciences of men are wholly polluted
before they are purged by the blood of Christ. —
And this pollution is
such as excludes them from all access to God in his worship, as it was
with them who were legally unclean.
Obs. X. Even the best works of men, antecedently to the purging of
their consciences by the blood of Christ, are but dead works. How- —
ever men may please themselves in them, perhaps think to merit by
them, yet from death they come and to death they tend.
Obs. XI. Justification and sanctification are inseparably conjoined,
in the design of God's grace by the blood of Christ. Purge our con- — '
sciences that we may serve the living God.'

Obs, XII. Gospel worship is such in its spirituality and holiness as
—
becometh the living God. And our duty it is always to consider, that
with him we have to do in all that we perform therein.
Ver. 15. —
Kcu diet tovto SmS'rjKrjc kcuimjc fxeairrjQ (.arriv, ottmq %ava-
tov yevo/xsvov, tig airoXvTpwoiv twv eiri ry irpwrij SiaS'ijicp 7rapa-
paattov, ri)v iTrayye\iai> Xuftwcriv ol KficXijjU£vot tjjc aiu)vtov /cArj-
povoiaiag.
Am tovto. Vul. Et ideo, '

And therefore.' Syr. Nun bioft, propter
(
hoc, ' for this,' or propterea, itaque ob id, and for this cause.'
—
Mfo-irjjc eoTiv. Syr. Hiysa Nin in, he himself was the mediator.'
'
He is the mediator. Heb. D s : s n m*, ' a man coming between.'

'O-rnvg Savarov yzvofxtvov. Vul. ut morte intercedente, 'by the in-
terposition of death.' The Syriac reads the passage, ' who by his death
was a redeemer to them who had transgressed against the first testa-
ment,' probably to avoid the difficulty of that expression, ' for the
redemption of transgressions.' The Ethiopic corrupts the whole text.
Etc airoXvrpuHJiv rwv irapaGtKTtwv, in redemptionem eorum praevari-
cationum. Vul. Ad redemptionem eorum transgressionum, properly,
'for the redemption of transgressions,' or those transgressions which
were.
JZiruyytXiav Act€wcnv. Vul. Syr. ' that they may receive the promise
who are called to the eternal inheritance.' But in the original and in
the Vulgate, ' eternal inheritance' is joined to, and regulated by the
promise, ' the promise of an eternal inheritance.'
Ver. 15. And for this cause he is the mediator of the new testament,
that by means of death, for the redemption of the transgressions
under the first testament, they ivho are called might receive the
promise of eternal inheritance.
The things which are to be considered in this verse are, 1. The note
of connexion in the conjunction, ' and.' 2. The ground of the ensuing-
assertion, ' for this cause.' 8. The assertion itself, ' he is the mediator
of the new testament.' 4. The especial reason why he should be so,
' for
the redemption of transgressions under the first testament.' 5. The
way whereby that was to be effected, 'by the means of death.' 6. The
end of the whole, that ' those who are called might receive the promise
of eternal inheritance.'
But before we proceed unto the exposition of the whole or any part
of it, a difficulty must be removed from the words as they lie in our
translation. For an inquiry may be justly moved, why we render the
word &a0>]Kij by a ' testament' in this place, whereas before we have
constantly rendered it by a ' covenant.' And the plain reason of it is,
because from this verse unto the end of the chapter, the apostle argues
from the nature and use of a testament among men, as he directly
affirms in the next verse. Hereby he confirms our faith in the expecta-
tion of the benefits of this §iaQr)Ki], that is, covenant or testament. We
may answer, he doth it, because it is the true and proper signification
of the word. AuiOtjKu is properly a ' testamentary disposition of things,'
at nrovQiiKi] is a 'covenant.' For in the composition of the word, there
is nothing to intimate a mutual compact or agreement, which is necessary
unto a covenant, and is expressed in vvvOtiKr). However, there is a

great affinity in the things themselves. For there are covenants which
have in them free grants and donations, which is of the nature of a testa-
ment. And there are testaments whose force is resolved into some
conventions, conditions, and agreements, which they borrow from the
nature of covenants. So there is such an affinity between them as one
name may be expressive of them both.
But against this it will be replied, that what the apostle speaks unto
in the Hebrew called mn, that is, a covenant/ and nowhere signifies
c
is
a- testament; so that from thence the apostle could not argue from the
nature of a testament, or from what is required thereunto, and what
doth depend thereon. Hereunto it is answered, that the LXX. con-
stantly rendering n s ~Q (Berith) by SiaOrjicr], and not by (rvvOrjKt], the
apostle made use of that translation and that signification of the word.
But this will not solve the difficulty for it would resolve all the apostle's
;
arguings in this great and important mystery, into the authority of that
translation which is fallible throughout, and (at least as it is come to us)
is filled with actual mistakes. We must therefore give another answer
unto this objection. Wherefore I say,
1. The word mn could not be more properly rendered by any one
word than by Sm0»]/crj. For it being mostly used to express the cove-
nant between God and man, it is of that nature as cannot properly be
termed <rvvOi}Kr), which is a covenant or compact, upon equal terms of
distributive justice, between distinct parties. But God's covenant with
man, is only the way and the declaration of the terms whereby God
will dispose and communicate good things unto us, which hath more of
the nature of a testament than of a covenant in it.
2. The word jt-Q is often used to express a free promise, with an
effectual donation and communication of the thing promised, as hath
been declared in the foregoing chapter but this hath more of the
;
nature of a testament than of a covenant.

3. There is no word in the Hebrew language whereby to express a
testament but n s "Q only. Nor is there so in the Syriac. Their Nps m
is nothing but SiaOnicr). The Hebrews express the thing by rva^ ms,
* to order, dispose, give commandment concerning the house or house-
hold of a dying man,' Isa. xxxviii. 1 2 Sam. xvii. 23.
; But they have
no other word but Berith to signify it and therefore where the nature
;
of the thing spoken of requires it, it is properly rendered a testament,

and ought so to be. Wherefore there is no force used unto the signifi-
cation of the word in this place by the apostle. But that which makes
the proper use of it by him evident in this place, is that he had respect
unto its signification in the making of the covenant with the people at
Sinai. For to this he compares the new testament in all its causes
and effects. And in that covenant there were three things.
1st. The prescription of obedience unto the people on the part of
God, which was received by their consent in an express compliance
with the law and terms of it, Deut. v. 1 4. —Herein the nature of it,
so far as it was a covenant, did consist.
2dly. There was a promise and conveyance of an inheritance unto
them, namely, of the land of Canaan, with all the privileges of it.
God declared that the land was his, and that he gave it unto them for
an inheritance. And this promise or grant was made unto them without
any consideration of their previous obedience, out of mere love and
gi'ace. The principal design of the book of Deuteronomy is to inlay
this principle in the foundation of their obedience. Now, the free grant
and donation of an inheritance of the goods of him that makes the grant,
is properly a testament. A free disposition it was of the goods of the
testator.
3dly. There was in the confirmation of this grant the intervention of

death. grant of the inheritance of the land that God made was
The
confirmed by death, and the blood of the beasts offered in sacrifice,
—
whereof we must treat on ver. 18 20. And although covenants were
confirmed by sacrifices, as this was, so far as it was a covenant, namely,
with the blood of them yet as in those sacrifices death was comprised,
;
it was to confirm the testamentary grant of the inheritance. For death

is necessary unto the confirmation of a testament, which then could only
be in type and representation the testator himself was not to die for
;
the establishment of a typical inheritance.

Wherefore the apostle having discoursed before concerning the co-
venant as it prescribed and required obedience, with promises and pe-
nalties annexed unto it; he now treats of it, as unto the donation and
communication of good things by it, with the confirmation of the grant
of them by death in which sense it was a testament, and not a cove-
;
nant, properly so called. And the arguing of the apostle from this
word is not only just and reasonable, but without it we could never
have rightly understood the typical representation that was made of
the death, blood, and sacrifice of Christ, in the confirmation of the
New Testament, as we shall see immediately.
This difficulty being removed, we may proceed in the exposition of
the words.
1. first occurs is the note of connexion in the conjunc-
That which
tion, mi, 'and.' But it doth not here, as sometimes, infer a reason
of what was spoken before, but is emphatically expletive, and denotes
a progress in the present argument as much as, ' also, moreover.'
;
2. There is the ground of the ensuing assertion, or the manner of

its introduction; Sm tovto, 'for this cause.' Some say that it looks
backward, and intimates a reason of what was spoken before, or why
it was necessary that our consciences should be purged from dead
works by the blood of Christ, namely, because he was the mediator

of the new covenant. Others say it looks forward, and gives a reason
why he was to be the mediator of the New Testament namely, that
;
by the means of death for the transgressions,' &c. It is evident that

there is a reason rendered in these words, of the necessity of the death
and sacrifice of Christ, by which alone our consciences may be purged
from dead works. And this reason is intended in these words, Sta
tovto, ' for this cause.' And this necessity of the death of Christ, the
apostle proves both from the nature of his office, namely, that he was
to be the mediator of the new covenant, which, being a testament, re-
quired the death of the testator; and from what was to be effected
thereby, namely, the redemption of transgressions and the purchase of
an eternal inheritance. Wherefore, these are the things which he hath
respect unto in these words, For this cause.'
'
withal, the apostle in this verse enlargeth his discourse, as de-

But
signing to comprehend in it the whole dispensation of the will and
grace of God unto the church in Christ, with the ground and reason of
it. This reason he layeth down in this verse, giving an account of the
effects of it in those that follow. Hereunto respect is had in this ex-
pression.
For the exposition of the words themselves, that is, for the declara-
tion of the mind of the Holy Ghost, and the nature of the things con-
tained in them, we must leave the order of the words and take that of
the things themselves. And the things ensuing are declared in them.
1. That God designed an eternal inheritance unto some persons.
2. The way and manner of conveying a right and title thereunto, was
by promise. 3. That the persons unto whom this inheritance is de-
signed, are those that are called. 4. That there was an obstacle unto
the enjoyment of this inheritance, which was transgression against the
first covenant. 5. That this obstacle might be removed, and the inhe-
ritance enjoyed, God made a new covenant because none of the rites,
;
ordinances, or sacrifices of the first covenant could remove that obsta-

cle or expiate those sins. 6. The ground of the efficacy of the new
covenant unto this end, was, that it had a mediator, a high priest, such
as had been already described. 7. The way and means whereby the
mediator of the new covenant did expiate sins under the old, was by
death nor could it otherwise be done, seeing this new covenant, being
;
a testament also, required the death of the testator. 8. This death of

the mediator of the new testament did take away sins by the redemption
of them for the redemption of transgressions.
: All which must be
opened for the due exposition of these words.
First. God designed unto some an eternal inheritance, tt\q cuwviov
KXripovofjiiag. And both the reason of this grant, with the nature of it,
must be inquired into.
1. As unto the reason of it. God in our first creation gave unto man,
whom he made his son and heir, as unto things here below, a great in-
heritance of mere grace and bounty. This inheritance consisted in the
use of all the creatures here below, in a just title unto them, and do-
minion over them. Neither did it consist absolutely in these things,
but as they were a pledge of the present favour of God, and of man's
future blessedness upon his obedience. This whole inheritance man
forfeited by sin. God also took the forfeiture, and ejected him out of
the possession of it, and utterly despoiled him of his title unto it. Ne-
vertheless, he designed unto some another inheritance, even that should
not be lost, that should be eternal. It is altogether vain and foolish to
seek for any other cause or reason of the preparation of this inheritance,
and the designation of it unto any person, but only his own grace,
bounty, his sovereign will and pleasure. What merit of it, what means
of attaining it, could be found in them, who were considered under no
other qualifications, but such as had wofully rejected that inheritance
which before they were instated in ? And therefore is it called ' an in-
heritance,' to remind us, that the way whereby we come unto it is gra-
tuitous adoption, and not purchase or merit.
2. As unto the nature of it, it is declared in the adjunct mentioned,
it is * eternal.' And it is so called, in opposition unto the inheritance
which, by virtue of the first testament, God granted unto the Israelites
in the land of Canaan. That was an inheritance, and was conveyed by
a promise. And when God threatened to deprive them of that land,
he said he would disinherit them, Num. xiv. \2. And this inheritance
consisted not only in the land itself, but principally in the privileges of
YER. 15;] EPISTLE TO THE HEBREWS. ,
127
holy worship and relation unto God, which they enjoyed therein,
Rom. ix. 5. But yet all things that belonged unto it were in them-
selves carnal and temporary, and only types of good things to come.
In opposition hereunto, God provided an eternal inheritance. And as
the state of those who are to receive it is twofold, namely, that in this
life and that in the life to come so there are two parts of their inhe-
;
ritance, namely, grace and glory for although grace be bestowed and
:
continued only in this life, yet the things we enjoy by virtue of it are
eternal. The other part of their inheritance is glory, which is the way
of the full unchangeable possession and enjoyment of it. This, there-
fore, is not to be excluded from this inheritance, at least as the end and
necessary consequent of it. But that which is principally and in the
first place intended by it is that state of things whereinto believers are
admitted in this life. The whole inheritance of grace and glory was in
the first place given and committed unto Jesus Christ. He was ap-
pointed heir of all things, ch. i. 3. By him is it communicated unto
all believers, who thereby become heirs of God, and joint heirs with
Christ, Rom. viii. 15 — 17. For the Lord Christ, as the great testator,
did, in and by his death, bequeath unto them all his goods, as an eter-
nal legacy. All that grace, mercy, and glory, all the riches of them
which are prepared in the covenant, are comprised herein. And a
goodly inheritance it is the lines are fallen unto believers in pleasant
:
places. Andthe way whereby we become interested in this inheritance

is by gratuitous adoption '
If sons, then heirs.'
: This is that which is
the end of all, and regulates all that precedes in this verse. It de-
clares the way whereby God would communicate unto some persons the
inheritance which in free grace and bounty he had provided. And,
Obs. I. It is an act of mere sovereign grace in God to provide such
a blessed inheritance for any of them who had sinfully cast away what
they were before intrusted withal. —
And into this are all God's follow-
ing dealings with the church to be resolved. If there were nothing in
us to move God to provide this inheritance for us, no more is there of
the communication of any part of it unto us, as we shall see further
on the next words.
Secondly. The way whereby Goddid convey or would communicate
this inheritance unto any was by promise, tt\v sirayytXiav Xa&ioat,
'
might receive the promise of an eternal inheritance.' The Syriac
l
translation refers the inheritance unto the called :' '
those that are called
to an eternal inheritance.' But in the original it respects the promise,
the promise of an eternal inheritance for by the promise is assurance
;
given of it, and it is the means of the actual conveyance of it unto us.
And the apostle hath respect unto what he had discoursed about the
promise of God, and the confirmation of it by his oath, ch. vi. 15 18. —
So he declares it also, Gal. iii. 18. The promise made unto Abraham,
and confirmed by the oath of God, was concerning the eternal inhe-
ritance by Christ. The inheritance of Canaan was by the law, or the
first covenant but this was by promise.
; And we may consider three
tilings. 1. What is the promise intended. 2. How and why it was by
promise. 3. How we do receive the promise of it.
1. The promise principally intended is that which was given unto
Abraham, and confirmed by the oath of God for the; inheritance, that
is,the eternal inheritance, was of the promise, Gal. iii. 18, namely,
that in the seed of Abraham all nations should be blessed. It includes
indeed the first promise made unto our first parents, which was the
spring and foundation of it, and respects all the following promises
concerning the Lord Christ, and the benefits of his mediation, with all
the grace which is administered by them, which were further declara-
tions and confirmations of it but that great solemn promise is princi-
;
pally intended. For the apostle designs to convince the Hebrews, that
neither by the law, nor the sacrifices, nor ordinances of it, they could
come unto the inheritance promised unto Abraham and his seed. This
was the promise of eternal inheritance, whereof that of the land of
Canaan was a type only.
2. We must inquire how and why this inheritance is conveyed by
promise. And God made this settlement by promise for these ends,
1st. To evince the absolute freedom of the preparation and grant of
it. The promise is every-where opposed unto every thing of works or
desert in ourselves. It hath no respect unto what we were or did
deserve. The land of Canaan was given to the posterity of Abraham
by promise. And therefore doth God so often remind them of the free-
dom of it, that it was an act of mere love and sovereign grace, which in
themselves they were so far from deserving, as that they were altogether
unworthy of it, Deut. ix. 4, 5, vii. 7, 8. Much less hath the promise of
the eternal inheritance respect unto any thing of works in ourselves.
2dly. To give security unto all the heirs of it unto whom it was
designed. Hence in this promise and the confirmation of it, there was
the highest engagement of the faithfulness and veracity of God. There
was so unto the end that the promise might be sure unto all the seed,
Rom. iv. 16. Wherefore God doth not only declare the relation of it
—
unto his essential truth ' God, who cannot lie, hath given this promise
of eternal life,' Tit. i. 1
; but confirmed it with his oath, that by two
immutable things, wherein it was impossible that God should lie, it
'
might be established. The reasons of the use and necessity hereof

have been declared on ch. vi. 17, 18.
3dly. It was thus conveyed, and is communicated by promise unto
all the heirs of it in their successive generations, that the way of obtain-
ing this inheritance on our part might be by faith, and no otherwise.
For what God had only promised doth necessarily require faith unto its
reception, and faith only. There is nothing can contribute aught unto
an interest in the promise but the mixing of it with faith, ch. iv. 2. And
it is ' of faith, that it may be of grace,' Rom. iv. 16, namely, that it may
be evidenced to be of the mere grace of God, in opposition unto all

worth, works, and endeavours of our own. And if all grace and glory,
all benefits of the mediation of Christ, our sanctification, justification,
and glorification, be an inheritance prepared in grace, conveyed by
promise, and received by faith, there is no place left for our own works,
with reference unto the procurement of an interest in them. Freely it
was provided, freely it is proposed, and freely it is received.
3. We may inquire what it is to receive the promise. And it hath a
double sense, as the promise may be considered formally or materially.
1. To receive the promise formally as a promise, to have it declared

is
unto us, and to mix it with faith, or to believe it. This it is to receive
the promise, in opposition unto them by whom it is rejected through
unbelief. So Abraham is said to receive the promises, Heb. xi. 17, in
that when they were given unto him, 'he staggered not through unbelief,
but was strong in faith, giving glory to God,' Rom. iv. 21, 22. 2. As
the promise is materially considered, so to receive it, is to receive the
thing promised. So it is said of the saints under the Old Testament,
that they obtained a good report through faith, but received not the
promise, Heb. xi. 39. They received the promises by faith in them as
proposed; but the principal thing promised, that was the coming of
Christ in the flesh, they received not. The receiving of the promise
here mentioned is of both kinds, according to" the distinct parts of this
inheritance. As unto the future state of glory, we receive the promise
in the first way ; that is, we believe it, rest upon it, trust upon the truth
of God in it, and live in the expectation of it. And the benefit we
receive hereby, as unto our spiritual life and consolation, is inexpressi-
ble. As unto the foundation of the whole inheritance, in the oblation
and sacrifice of Christ, and all the grace, mercy, and love, with the
fruits of them, whereof in this life we are made partakers, and all the
privileges of the gospel, believers under the New Testament receive the
promise in the second sense, namely, the things promised. And so did
they also, under the Old Testament, according to the measure of the
divine dispensation towards them. And we may observe,
Obs. II. All our interest in the gospel inheritance depends on our
receiving the promise by faith. —Though it be prepared in the counsel
of God, though it be proposed unto us in the dispensation of the gos-
pel, yet, unless we receive the promise of it by faith, we have no right
or title unto it.
Obs. III. The conveyance and actual communication of the eternal
inheritance by promise to be received by faith alone, tends exceedingly
unto the exaltation of the glory of God, and the security of the salva-
tion of them that do believe. —
For, as unto the latter, it depends abso-
lutely on the veracity of God, confirmed by his oath. And faith on the
other hand is the only way and means of ascribing unto God the glory
of all the holy properties of his nature, which he designs to exalt in this
dispensation of himself.
Thirdly. The persons unto whom this inheritance is designed, and
who do receive the promise of it, are ot kekA)7jU£vo«, ' those that are
called.' It is to no purpose to discourse here about outward and inward
calling, effectual and ineffectual, complied with or not no other are
;
intended but those that actually receive the promise. It was the design
of God in this whole dispensation, that all the called should receive
the promise, and if they do not so, his counsel, and that in the greatest
work of his wisdom, power, and grace, is frustrated. They are the
called according to his purpose, Rom. viii. 28, those who obtain the
inheritance, being predestinated according unto the purpose of him who
worketh all things after the counsel of his own will, Eph. i. 1 1. God
here puts forth his almighty power, that his purpose, or the counsel of
his will, may be established in giving the inheritance unto all that are
VOL. IV. K
130 AN EXPOSITION OF THE [CH. IX;
called. he did predestinate, them he also called and whom

'
Whom ;
he called, them he
also justified and whom he justified, them he also
;
glorified,' or gave them the whole eternal inheritance, Rom. viii. 30.
Hence Estius, an expositor of the Roman church, chargeth the con-
trary opinion in Catharinus as unorthodox. It is not a general call
wherein those who are so called, may or may not receive the inherit-
ance but what God designs unto them that are intended, they are so
;
called as that they shall assuredly be made partakers of it. This is

the end that God designed in the dispensation of himself by Jesus
Christ, here declared, and therefore respect is had thereunto, in the
whole of it.
Some think that by the called' here, those only are intended, who
'
were so under the old testament. For mention is made only of the re-
demption of transgressions under that covenant in what sense, shall ;
be immediately declared. But this is contrary both to the design of

the apostle, and the use of the word. For on that supposition, he
says no more, but that Christ was the mediator of the new testament,
that those might be saved who lived and died under the old. But his
principal design is to prove the advantage that we now have, even
above the elect themselves under the old testament yet, so as not to ;
exclude them from the same benefit with us, by the mediation of
Christ, as unto the substance of it. And the called, in the language of
this apostle, doth principally signify, the called in Christ Jesus.
Obs. IV. Effectual vocation, is the only way of entrance into the
eternal inheritance. —
For it is accompanied with adoption, which gives
us right and title thereunto, John i. 12. In vain do they expect it,
who are not so called.
Fourthly. Things being thus prepared in the counsel and grace of
God, yet there was an obstacle in the way of actually receiving the
promise namely, riov tin ry irpwTy SmSrjicy 7rapa€aer£wv, the trans-
;
'
gressions that were under the first testament.' God designed unto the
elect, an eternal inheritance yet can they not be made partakers of it,
;
but in such a way as was suited unto his glory. It was unjust and
unreasonable that it should be otherwise. Whereas, therefore, they
were all of them guilty of sin, their sins must be expiated, and taken
out of the way, or they cannot receive the promise of the inheritance.
Ilapa&ucreiQ, tmy, tpyiDQ, our word, ' transgressions' doth properly ex-
press the original word. And in the distribution of sins by their names
into Q s ny, Q s yCD and trxan, Lev. xvi. 21 we render D s yiL D by it. But
;
v
it compriseth all sorts of sins whereby the law is transgressed, be they
great or small. Every thing that hath the nature of sin must be ex-
piated, or the inheritance cannot be enjoyed.
Obs. V. Though God will give grace and glory unto his elect, yet
he will do it in such a way, as wherein and whereby he may be glori-
fied also himself.— Satisfaction must be made for transgression, unto
the honour of his righteousness, holiness, and law.
There are yet sundry difficulties in this expression, which must be
-
inquired into. Foi ,
1. The redemption or expiation of sins, is confined unto those under
:
\ER. 15.] EPISTLE TO THE HEBREWS. 131
the old testament. ; whence it should seem, that there is none made for
those under the new.
A)isw. The emphasis of the expression, sins under the old testa-
'
ment,' respects either the time when the sins intended were committed,
or the testament against which they were committed. And the prepo-
sition eiri will admit of either sense. Take it in the first way, and the
argument follows d fortiori, as unto the sins committed under the new
testament, though there be no expiation of sins against it, which pro-
perly are only final unbelief and impenitency. For the expiation in-
tended is made by the mediator of the new testament. And if he ex-
piated the sins that were under the first testament, that is, of those who
lived and died whilst that covenant was in force, much more doth he do
so, for them who live under the administration of that testament
whereof he is the mediator. For sins are taken away by virtue of that
testament whereunto they do belong. And it is with peculiar respect
unto them, that the blood of Christ is called, the blood of the new
'
testament, for the redemption of sins.'

But yet, more probably the meaning may be, the sins that were and
are committed against that first covenant, or the law and rule of it.
For, whereas that covenant did in its administration comprise the
moral law, which was the substance and foundation of it, all sins what-
ever have their form and nature with respect thereunto. So, sins under
the first covenant, are all sins whatever for there is no sin committed
:
under the gospel, but it is a sin against that law which requires us to
love the Lord our God with all our hearts, and all our strength.
Either way, the sins of them who are called under the new testament,
are included.
2. It is inquired whether it is the nature of the sins intended, that
is respected, or also the persons guilty of them under that testament.
The Syria c translation avoids this difficulty, by rendering the words of
the abstract, 'the redemption of transgressions;' in the concrete, £ a
redeemer unto them who had transgressed.' That it is a certain sort
of sins that is intended, Socinus was the first that invented. And his
invention is the foundation of the exposition, not only of Slichtingius,
but of Grotius also on this place. Such sins, they say, they are, as
for which no expiation was to be made by the sacrifices of the law
sins of a greater nature than could be expiated by them. For they
only made expiation of some smaller sins, as sins of ignorance, or the
like. But there is no respect unto the persons of them who lived
under that testament, whom they will not grant to be redeemed by the
blood of Christ. Wherefore, according unto them, the difference
between the expiation of sin by the sacrifices of the law, and that by
the sacrifice of Christ, doth not consist in their nature, that the one
did it only typically, and in an external representation by the purifying
of the flesh, the other, really and effectually; but in this, that the one
expiated lesser sins only, the other, greater also.
But there is nothing sound or consonant unto the truth, in this in-
terpretation of the words. For,
1st. It proceeds on a false supposition, that there were sins of the
k 2
132 AX EXPOSITION OF THE [CH. IX
people (not only presumptuous sins, and which had impenitency in

them) for which no atonement was made, nor expiation of them allowed,
which is expressly contrary unto Lev. xvi. 16, 21. And whereas some
offences were capital amongst them, for which no atonement was
allowed to free the sinner from death, yet that belonged unto the poli-
tical rule of the people, and hindered not but that typically, all sorts
of sins were to be expiated.
2dly. It is contrary unto the express design of the apostle. For he
had proved before by all sorts of arguments, that the sacrifices of the
law could not expiate any sin, could not purge the conscience from
dead works that they made nothing perfect. And this he speaks not
;
of this or that sin, but of every sin wherein the conscience of a sinner
is concerned, ch. x. 2. Hence two things follow.
First. That they did not, in and of themselves, really expiate any
one sin, small or great. It was impossible, saith the apostle, that they
should do so, Heb. x. 4, only they sanctified to the purifying of the
flesh ;which overthrows the foundation of this exposition.
Secondly. That they did typify and represent the expiation of all
sorts of sins whatever, and made application of it unto their souls.
For if it was so, that there was no atonement for their sins, that their
consciences were not purged from dead works, nor themselves consum-
mated, but only had some outward purification of the flesh, it cannot
be but they must all eternally perish. But that this was not their con-
dition, the apostle proves from hence, because they were called of God
unto an eternal inheritance, as he had proved at large concerning
Abraham, ch. vi. Hence he infers the necessity of the mediation and
death of Christ, as without the virtue whereof, all the called under the
first covenant must perish eternally, there being no other way to come
to the inheritance.
3. Whereas the apostle mentions only the sins under the first cove-
nant, as to the time passed before the exhibition of Christ in the flesh,
or the death of the mediator of the new testament, what is to be thought
of them who lived during that season, who belonged not unto the cove-
nant, but were strangers from it, such as are described, Eph. ii. 12? I
answer, the apostle takes no notice of them, and that because, taking
them generally, Christ died not for them. Yea, that he did not so, is
sufficiently proved from this place. Those who live and die strangers
from God's covenant, have no interest in the mediation of Christ.
Wherein the redemption of these transgressions did consist, shall be
declared in its proper place. And we may observe,
Obs. VI. Such is the malignant nature of sin, of all transgression
of the law, that unless it be removed, unless it be taken out of the way,
no person can enjoy the promise of the eternal inheritance.
Obs. VII. It was the work of God alone to contrive, and it was the
effect of infinite wisdom and grace to provide a way for the removal of
sin, that it might not be an everlasting obstacle against the communica-
tion of an eternal inheritance unto them that are called.
Fifthly. We
have declared, 1. The design of God here represented
unto us 2. ; Who
are the persons towards whom it was to be accom-
plished: and, 3. What lay in the way as an hinderance of it. That
which remains in the words, is the way that God

took, and the means
that he used, for the removal of that hinderance, and the effectual ac-
complishment of his design. This in general was, first, the making,
Trig Kawris SmSrjicrjc, of a new testament.' He had fully proved before,
'
that this could not be done by that covenant against which the sins
were committed, neither by the priests, nor sacrifices, nor any other
duties of it. Therefore had he promised the abolition of it, because
of its weakness and insufficiency unto this end, as also the introduction
of a new covenant to supply its defects, as we have seen at large in the
exposition of the foregoing chapter. For it became the wisdom, good-
ness, and grace of God, upon the removal of the former for its insuffi-
ciency, to establish another that should be every way effectual unto his
purpose, namely, the communication of an eternal inheritance unto
them that are called. But then the inquiry will be, how this covenant
or testament shall effect this end what is in it, what belongs unto it
;
that should be so effectual, and by what means it might attain this

end. All these are declared in the words. And,
Sixthly. In general, all this arose from hence, that it had jUEcrmje,
'
a mediator,' and that the Lord Christ, the Son of God, was this me-
diator. The dignity of his person, and thereon both the excellency
and efficacy of his priestly office, whereunto alone respect is had in
his being called here a mediator, he had abundantly before demon-
strated. Although the word in general be of a larger signification, as
we have declared on chap. viii. 6, yet here it is restrained to his
priestly office, and his acting therein. For whereas he had treated of
that alone in the foregoing chapter, here declaring the grounds and
reasons of the necessity of it, he says, ' for this cause is he the media-
tor.' And proceeding to show in what sense he considers him as a me-
diator, doth it by his being a testator, and dying, which belongs to
his priestly office alone. And the sole end which in this place he as-
signs to his mediatory office, is his death that by means of death.'
;
'
Whereas therefore there were sins committed under the first covenant
and against it, (and would have been so for ever, had it continued,)
which it was no way able so to take away as that the called might re-
ceive the inheritance, the Lord Christ undertook to be the mediator of
that covenant, which was provided as a remedy against these evils.
For herein he undertook to answer for and expiate all those sins.
Whereas therefore, expiation of sin is to be made by an act towards
God, with whom alone atonement is to be made, so as that they may
be pardoned, the mediation of Christ here intended, is that whereby,
suffering death in our stead, in the behalf of all that are called, he
made atonement for sin.
But moreover, God had a further design herein. He would not
only free them that are called from that death which they deserved, by
their sins against the first covenant, but give them also a right and
title to an eternal inheritance, that is, of grace and glory. Wherefore
the procurement hereof also depends on the mediation of Christ. For
by his obedience to God in the discharge thereof, he purchased for
them this inheritance, and bequeathed it to them as the mediator of the
new testament. The provision of this mediator of the new testament,
.
isthe greatest effect of the infinite wisdom, love, and grace of God.
This is the centre of his eternal counsels. In the womb of this one
mercy, all others are contained. Herein will he be glorified to eter-
nity.
1 The first covenant of works was broken and disannulled, because
it had no mediator.
2. The covenant at Sinai had no such mediator as could expiate sin.
Hence,
S. Both of them became means of death and condemnation.
4. God saw that in the making the new covenant, it was necessary
to put all things into the hand of a mediator, that it also might not be
frustrated.
This mediator was not in the first place to preserve us in the
5.
state of the new covenant, but to deliver us from the guilt of the
breach of the former, and the curse thereon. To make provision for
this end, was the effect of infinite wisdom.
Seventhly. The way and means whereby this effect was
especial
wrought by was by death, Qavarov yevofievov, Morte
this mediator,
obita, facta, interveniente, intercedente, by means of death,' say we.
'
Death was the means, that whereby the mediator procured the effect
mentioned. That which in the foregoing verse is ascribed to the blood
of Christ, which he offered as a priest, is here ascribed to his death, as
a mediator. For both these really are the same only in the one, :
what he did and suffered with respect to the curse of the first cove-
nant, it was death in the other, the manner of it, it was by blood
; in ;
the one, what he did and suffered with respect to the curse of the first
covenant, it was death in the other, the ground of his making expiation
;
for sin by his death, or how it came so to do, namely, not merely as it
was death or penal, but as it was a voluntary sacrifice or oblation. It
was therefore necessary to the end mentioned, that the mediator of the
new testament shpuld not as the high priest of old died, a natural
die ;
death for themselves but as the sacrifice died that was slain and of-
;
fered for others. He was to die that death which was threatened to
transgressions against the first covenant, that is, death under the curse
of the law. There must therefore be some great cause and end why
this mediator being the only begotten of the Father, should thus die.
This was, say the Socinians, that he might confirm the doctrine that
he taught. He died as a martyr, not as a sacrifice. But,
1. There was no need that he should die to that end. For, his doc-
trine was sufficiently confirmed by the Scriptures of the Old Testa-
ment, the evidence of the presence of God in him, and the miracles
which he wrought.
2. Notwithstanding their pretence, they do not assign the confirma-
tion of his doctrine to his death, but to his resurrection from the dead.
Neither indeed do they allow any gracious effect to his death, either
towards God or men, but only make it something necessarily ante-
cedent to what he did of that kind. Nor do they allow that he acted
any thing at all towards God on our behalf; whereas the Scripture
constantly assigns our redemption, sanctification, and salvation to the
death and blood of Christ. These persons, 1. Deny that of itself it
hath any influence into them wherefore, 2. They say that Christ by
:
his death confirmed the new covenant ; but hereby they intend nothing
but what they do also in the former, or the confirmation of his doc-
trine, with an addition of somewhat worse. For they would have him
to confirm the promises of God as by him declared, and no more, as
though he were God's surety to us, and not a surety for us to God.
Neither do they assign this to his death, but to his resurrection from
the dead. But suppose all this, and that the death of Christ were in
some sense useful and profitable to these ends, which is all they plead,
yet what use and advantage was it of, with respect to them, that he
should die an accursed death, under the curse of the law, and a sense
of God's displeasure. Hereof the Socinians, and those that follow
them, can yield no reason at all. It would become these men, so
highly pretending to reason, to give an account, on their own princi-
ples, of the death of the only begotten Son of God, in the highest
course and most intense acts of obedience, that may be compliant with
the wisdom, holiness, and goodness of God, considering the kind of
death that he died. But what they cannot do, the apostle doth in the
next words.
Eighthly. The death of the mediator of the new testament, was etc
u-o\vtolo(tiv tiov irupa%a<j%u)v, ' for the redemption of transgressions,'
and for this end it was necessary. Sin lay in the way of the enjoy-
ment of the inheritance which grace had prepared. It did so in the
righteousness and faithfulness of God. Unless it were removed, the
inheritance could not be received. The way whereby this was to be
done, was by redemption. The redemption of transgressions, is the
deliverance of the transgressors from all the evils they were subject to
on their account, by the payment of a satisfactory price. The words
used to express it, Xvrpov, avnXvrpov, Xvrpiocnz, cnroXvTp<i)(riQ,
Xvr/jovaSai, will admit of no other signification. Here it. must answer
the purging of conscience by the blood of Christ. And he calls his
life a ransom,' or price of redemption.
'
And this utterly destroys the
foundation of the Socinian redemption and expiation for sin. For
they make it only a freedom from punishment by an act of power.
Take off the covering of the words, which they use in a sense foreign
to the Scripture, and their proper signification, and their sense is ex-
pressly contradictory to the sense and words of the apostle. He
declares Christ to have been the high priest and mediator of the new
testament, in the same acts and duties. They teach that he ceased to
to be a mediator, when he began to be a priest. He affjrms that the
blood of Christ doth expiate sins they, that he doth it by an act of
;
power in heaven, where there is no use of his blood. He says that his
death was necessary to, and was the means or cause of the redemption
of transgressions, that is, to be a price of redemption or just compen-
sation for them ; they contend that no such thing is required thereunto.
And whereas the Scriptures do plainly assign the expiation of sin, re-
demption, reconciliation and peace with God, sanctification, and salva-
tion, to the death and blood-shedding of Christ; they deny them all
and every one to be in any sense effects of it, only they say it was an
antecedent sign of the truth of his doctrine in his resurrection, and an
antecedent condition of his exaltation and power ;
which is to reject
the whole mystery of the gospel.
—— ;
136 AN EXPOSITION OF THE [ciU IX'
Besides the particular observations which we have made on the

several passages of this verse, something may yet in general be observed
from it. As,
Obs. VIII. A
new testament providing an eternal inheritance in
sovereign grace, the constitution of a mediator, such a mediator for that
testament in infinite wisdom and love, the death of that testator for the
redemption of transgressions, to fulfil the law and satisfy the justice of
God, with the communication of that inheritance by promise to be
received by faith in all them that are called, are the substance of the
mystery of the gospel. —
And all these are with wonderful wisdom com-
prised by the apostle in these words.
Obs. IX. That the efficacy of the mediation and death of Christ ex-
tended itself to all the called under the old testament, is an evident
demonstration of his divine nature, his pre-existence to all these things,
and the eternal covenant between the Father and him about them.
Obs. X. The first covenant did only forbid and condemn trans-
gressions redemption from them is by the new testament alone.
;
Obs. XT. The glory and efficacy of the new covenant, and the
assurance of the communication of an eternal inheritance by virtue of
it, depend hereon, that it was made a testament by the death of the
mediator, which is farther proved in the following verses.
Ver. 16, 17. 'Ottov yap SmS'rjKr), Savarov avayKT] <pzpta%at tov
ciaOt/xtvov. AiaSr}Kr) yap tin veicpoiQ fie&aia' tiru /urj ttoti ta^vu
6t£ £y 6 StaSe/itvog.
Qavarov avayicr} feptaSai, Syr. N^rro Mi KD17D, the death of him is '
declared,' shown, argued, or proved. Mors intercedat necesse est.

Necesse est mortem intercedere. Ar. Necesse est mortem ferri which ;
is not proper in the Latin tongue however, there is an emphasis in

;
(pepeaSai, more than is expressed by intercedo. AiaSsfitvov, Syr. lirr

rrain, '
of him that made it;' of the testator. E7rt vttcpotg, Syr. by
Mi xn s 7D in him that is dead,' in mortuis, ' among them that are dead.'
'
BeScuo, Vulg. confirmatum est and so the Syriac ratum est, more
; :
proper. Mr? ttots urxvti, Syr. irrorr ro n s ?>, 'there is no use, profit, or
benefit in it. Ar. nunquam valet quandoquidem nunquam valet
;
nondum valet ; it is not yet of force.
Ver. 16, 17. For where a testament is, there must also of necessity
be brought in the death of the testator. For a testament is firm
(or ratified) after men are dead ; otherwise it is of no force whilst
the testator liveth.
There is not much more to be considered in these verses, but only

how the observation contained in them doth promote and confirm the
argument which the apostle insists upon. Now this is to prove the ne-
cessity and use of the death of Christ, from the nature, ends, and use
of the covenant, whereof he was the mediator. For it being a testa-
ment, it was to be confirmed with the death of the testator. This is
proved in these verses, from the notion of a testament, and the only
use of it amongst men. For the apostle in this Epistle, doth argue se-
veral times, from such usages amongst men, as proceeding from the
principles of reason and equity, were generally prevalent among them.
So he doth in his discourse concerning the assurance given by the oath
of God, ch. vi. And here he doth the same from what was commonly
agreed upon and suitable unto the reason of things, about the nature
;
and use of a testament. The things here mentioned, were known to

all, approved by all, and were the principal means of the preservation
of peace and property in human societies. For although testaments,
as unto their especial regulation, owe their original unto the Roman
civillaw yet, as unto the substance of them, they were in use amongst
;
all mankind, from the foundation of the world. For a testament is the
just determination of a man's will, concerning what he will have done
with his goods, after his decease. Or, it is the will of him that is
dead. Take this power from men, and you root up the whole founda-
tion of all industry and diligence in the world. For what man will
labour to increase his substance, if, when he dies, he may not dispose
of it to those, to whom, by nature, affinity, or other obligations, he
hath most respect ? Wherefore, the foundation of the apostle's ar-
guing from this usage amongst men, is firm and stable.
Of the like nature is his observation, that a testament is of no force
whilst the testator liveth the nature of the thing itself, expounded by
;
constant practice, will admit no doubt of it. For by what way soever
a man disposeth of his goods, so as that it shall take effect whilst he is
alive, as by sale, or gift, it is not a testament, nor hath any thing of
the nature of a testament in it. For that is only the will of a man
concerning his goods when he is dead.
These things being unquestionable, we are only to consider, whence
the apostle takes his argument to prove the necessity of the death of
Christ, as he was the mediator of the new testament.
Now this is not merely from the signification of the word Stagier?,
which yet is of consideration also, as hath been declared but, whereas
;
he treats principally of the two covenants, it is the affinity that is be-

tween a solemn covenant and a testament, that he hath respect unto.
For he speaks not of the death of Christ, merely as it was death,
which is all that is required unto a testament properly so called, without
any consideration of what nature it is but he speaks of it also as it
;
was a sacrifice by the effusion of his blood, which belongs to a covenant,

and is no way required unto a testament. Whereas, therefore, the
word may signify either a covenant or a testament precisely so called,
the apostle hath respect unto both the significations of it. And having
in these verses mentioned his death, as the death of a testator, which
is proper unto a testament in the 14th verse, and those that follow, he
insists on his blood as a sacrifice, which is proper unto a covenant.

But these things must be more fully explained, whereby the difficulty
which appears in the whole context, will be removed.
Unto the confirmation or ratification of a testament, that it may be
/3c6ata, sure, stable, and of force/ there must be death, the death of
'
of the testator, e7r< vficootc fi&aia. But there is no need that this
should be by blood, the blood of the testator, or any other. Unto the
consideration of the covenant, blood was required, the blood of the
—
sacrifice, and death only consequentially, as that which would ensue

thereon ;but there was no need that it should be the blood or death of
him that made the covenant. Wherefore, the apostle, declaring the
necessity of the death of Christ, both as to the nature of it, that it was
really death, and as to the manner of it, that it was by the effusion of
his blood, and that from the consideration of the two covenants, the old
and the new testament, and what was required unto them, he evinceth
it by that which was essential unto them both, in a covenant as such,
and in a testament precisely so called. That which is most eminent

and essential unto a testament, is, that it is confirmed and made irre-
vocable by the death of the testator. And that which is the excellency
of a solemn covenant whereby it is made firm and stable, is, that it
was confirmed with the blood of sacrifices, as he proves in the instance
of the covenant made at Sinai, ver. 18 22. Wherefore, whatever is
excellent in either of these, was to be found in the mediator of the new
testament. Take it as a testament, which, upon the bequeathment
made therein of the goods of the testator unto the heirs of promise,
of grace and glory, it hath the nature of, and he died as the testator,
whereby the grant of the inheritance was made irrevocable unto them.
Hereunto no more is required but his death, without the consideration
of the nature of it in the way of a sacrifice. Take it as a covenant, as
upon the consideration of the promises contained in it, and the pre-
scription of obedience, it hath the nature of a covenant, though not of
a covenant strictly so called ; and so it was to be confirmed with the
blood of the sacrifice of himself, which is the eminency of the solemn
confirmation of this covenant. And as his death had an eminency
above the death required unto a testament, in that it was by blood, and
in the sacrifice of himself, which it is no way necessary that the death
of a testator should be, yet it fully answered the death of a testator,
in that he truly died ; so had it an eminency above all the ways of the
confirmation of the old covenant, or any other solemn covenant
whatever; in that whereas such a covenant was to be confirmed with
the blood of sacrifices, yet was it not required that it should be the
blood of him that made the covenant, as here it was.
The consideration hereof solves all the apparent difficulties, in the
nature and manner of the apostle's argument. The word mn, where-
unto respect is here had, is, as we have shown, of a large signification,
and various use. And frequently it is taken for a free grant and dispo-
sition of things by promise, which hath the nature of a testament. And
in the old covenant there was a free grant and donation of the inherit-
ance of the land of Canaan unto the people, which belongs unto the
nature of a testament also. Moreover, both of them, a covenant and a
testament, do agree in the general nature of their confirmation, the one
by blood, the other by death. Hereon the apostle, in the use of the
word StoS-rjioj, doth diversly argue both unto the nature, necessity, and
use of the death of the mediator of the new testament. He was to die
in the confirmation of it, as it was a testament, he being the testator of
it
; and he was to offer himself as a sacrifice in his blood, for the esta-
blishment of it, as it had the nature of a covenant. Wherefore the
apostle doth not argue, as some imagine, merely from the signification
—
of the word, whereby, as they say, that in the original is not exactly
rendered. And those who have from hence troubled themselves and
others about the authority of this Epistle, have nothing to thank for it,
but their own ignorance of the design of the apostle, and the nature of
his argument. And it were well if we all were more sensible of our
own ignorance, and more apt to acknowledge it, when we meet with
difficulties in the Scripture, than for the most part we are. Alas how !
short are our lines, when we come to fathom the depths of it How !
inextricable difficulties do appear sometimes in passages of it, which,

when God is pleased to teach us, are all pleasant and easy These !
things being premised, to clear the scope and nature of the apostle's
argument, we proceed unto a brief exposition of the words.
Ver. 16. For where a testament is, there must also of necessity be
the death of the testator.
There are two things in the words. 1. A supposition of a testa-
ment. 2. What isrequired thereunto.

1. In the first there is, 1st. The note of inference. 2dly. The sup-
position itself.
The first is the particle, yap, for.' This doth not infer a reason to
'
ensue of what he had before affirmed, which is the common use of that
illative, but only the introduction of an illustration of it, from what is
the usage of mankind in such cases, on supposition that this covenant
is also a testament. For then there must be the death of the testator,
as it is testaments amongst men.
in all
Thesupposition itself is in those words, o7rou Sta^rjicj], the verb sub-
stantive is wanting, (' where a testament is,') so it is by us supplied, it
may be, not necessarily. For the expression of 'where a testament is,'
may suppose that the death of the testator is required unto the making
of a testament; which, as the apostle showeth in the next verse, it is
not, but only unto its execution. In the case of a testament, namely,
that it may be executed, is the meaning of the word where ;' that is,
'
'
wherever.' Amongst all sorts of men, living according unto the light
of nature and the conduct of reason, the making of testaments is in use.
For without it, neither can private industry be encouraged, nor public
peace maintained. Wherefore, as was before observed, the apostle
argueth from the common usage of mankind, resolved into the principles
of reason and equity.
2. What is required unto the validity of a testament, and that is, the
death of the testator. And the way of the introduction of this death
unto the validity of a testament, is by, Savarov tov SiaStfitvov (ptptaZai,
'
being brought in :' (psptaSat, ' that it enter ;' namely, after the ratify-
ing of the testament, to make it of force, or to give it operation. The
testament is made by a living man; but whilst he lives it is dead, or of
no use. That it may operate and be effectual, death must be brought
into the account. This death must be the death of the testator, tov
StaStntvov. 'O SiaSifnvo*:, is he who disposeth of things, who hath
right so to do, and actually doth it. This in a testament is the testa-
tor. And ciuztitai and SiaZ'ziitvoc, have in the (/reek the .same respect
unto one another, as testamentum and testator in the Latin. Where-

fore, if thenew covenant hath the nature of a testament, it must have a
testator, and that testator must die before it can be of force and efficacy,
which is what was to be proved.
This is further confirmed,
Ver. 17. For a testament is of force after men are dead ; other-
wise it is of no strength at all whilst the testator liveth.
It is not of themaking and constitution of a testament, but of the

force and execution of it, that he speaks. And in these words he gives
a reason of the necessity of the death of the testator thereunto and this
;
is because the validity and efficacy of the testament depends solely
thereon. And this reason he introduceth by the conjunction, -yap, for.' '
A testament, E7rt vtKpoic; fi&aia, ' is of force,' say we that is, firm,
;
stable, not to be disannulled. For if it be but a man's testament, yet if

it be confirmed, no man disannulleth or addeth thereunto, Gal. iii. 15.
It is ratified, made unalterable, so as that it must be executed accord-

ing unto the mind of the testator. And it is so, tin veicpoig, ' among
them that are dead ;' after men are dead that is, those who make the
;
testament. For it is opposed unto 6te Zij 6 SiaStjuevoQ, ' whilst the
testator liveth ;' for testaments are the wills of dead men. Living men
have no heirs. And this sense is declared in those words, eiret fit] irore
t<r)(yei, quandoquidem, quoniam, 'seeing that;' 'otherwise,' say we;
without this accession unto the making of a testament. As yet it pre-

vaileth not, it is not of force for the actual distribution of the inherit-
ance, or the goods of the testator.
Two things must yet farther be declared. 1. What are the grounds
or general reasons of this assertion. 2. Where lies the force of the
argument from it.
First. The force of a testament depends on the death of the testator;

or the death of the testator is required to make it effectual, for these
two reasons.
1. Because a testament is no act or deed of a man, whereby he pre-
sently, and in the making of it, conveys, gives, or grants, any part of
his possession unto another, or others so as that it should immedi-
;
ately thereon cease to be his own, and become the property of those
others all such instruments of contract, bargain, sale, or deeds of
;
gift, are of another nature, they are not testaments. A

testament is
only the signification of the will of a man, as to what he will have done
with his goods after his death. Wherefore, unto the force and execu-
tion of it his death is necessary.
2. Atestament that is only so, is alterable at the pleasure of him
that makes it whilst he is alive. Wherefore, it can be of no force
whilst he is so for that he may change or disannul it when he pleaseth.
;
The foundation, therefore, of the apostle's argument from this usage

amongst men, is firm and stable.
Secondly. Whereas the apostle argueth from the proportion and
similitude that is between this new testament or covenant, and the tes-
taments of men, we may consider what are the things wherein that
VER. 1G, 17.] EPISTLE TO THE HEBREWS. 141
similitude doth consist, and show also wherein there is a dissimilitude

whereunto his reasonings are not to be extended. For so it is in all
comparisons the comparatives are not alike in all things, especially
;
where things spiritual and temporal are compared together. So was it

also in all the types of old. Every person or every thing that was a
type of Christ, was not so in all things, in all that they were. And
therefore it requires both wisdom and diligence to distinguish in what
they were so, and in what they were not, that no false inferences or
conclusions be made from them. So is it in all comparisons and there-
;
fore in the present instance we must consider wherein the things com-
pared do agree, and wherein they differ.
1. They agree principally in the death of the testator. This alone
among men makes a testament effectual and irrevocable. So is it in
this new testament. It was confirmed and ratified by the death of the
testator Jesus Christ, and otherwise could not have been of force. This
is the fundamental agreement between them, which therefore alone the
apostle expressly insisteth on, although there are other things which
necessarily accompany it, as essential to every testament as,
;
2. In every testament amongst men there are goods disposed and

bequeathed to heirs or legatees, which were the property of the testa-
tor. Where a man hath nothing to give or bequeath, he can make no
testament. For that is nothing but his will concerning the disposal of
his own goods after his decease. So is it in this new testament. All
the goods of grace and glory were the property, the inheritance of
Christ, firmly instated in him alone. For he was appointed heir of
'
all things.' But in his death, as a testator, he made a bequeathment of

them all to the elect, appointing them to be heirs of God, co-heirs with
himself. And this also is required to the nature and essence of a testa-
ment.
3. In a testament there is always an absolute grant made of the goods
bequeathed, without condition or limitation. So is it here also the
;
goods and inheritance of the kingdom of heaven are bequeathed abso-

lutely to all the elect, so as that no intervenience can defeat them of it.
And what there is in the gospel, which is the instrument of this testa-
tament, that prescribes conditions to them, that exacts terms of obedi-
ence from them, it belongs to it, as it is a covenant, and not as a testa-
ment. Yet,
4. It is in the will and power of the testator, in and by his testament,
to assign and determine both the time, season, and way, whereby those
to whom he hath bequeathed his goods shall be admitted to the actual
iv.)>session of them. So is it in this case also. The Lord Christ, the
great testator, hath determined the way whereby the elect shall come to
be actually possessed of their legacies, namely, 'by faith that is in
him,' Acts xxvi. 18. So also he hath reserved the time and season of
their conversion in this world, and entrance into future glory, in his own
hand and power.
These tilings belong to the illustration of the comparison insisted
on, although it be only one thing that the apostle argues from it,
touching the necessity of the death of the testator. But notwithstand-
ing these instances of agreement between the new covenant and the tes-
.
taments of men, whereby it appears to have in it, in sundry respects,

the nature of a testament, yet in many things there is also a disagree-
ment between them, evidencing that it is also a covenant, and abideth
so, notwithstanding what it hath of the nature of a testament, from
the death of the testator. As,
1 A testator amongst men ceaseth to have any right in or use of
the goods bequeathed by him, when once his testament is of force.
And this is by reason of death, which destroys all title and use of
them. But our testator divests himself neither of right nor pogêssion,
nor of the use of any of his goods. And this follows on a twofold dif-
ference, the one in the persons, the other in the goods or things be-
queathed.
1st. In the persons. For a testator amongst men dieth absolutely ;
he liveth not again in this world, but lieth down, and riseth not till the
heavens be no more. Hereon all right to and all use of the goods of
this life ceaseth- for ever. Our testator died actually and really to con-
firm his testament; but, 1. He died not in his whole person. 2. In that
nature wherein he died he lived again, and is alive for evermore. Hence
all his goods are still in his own power.
2dly, In the things themselves. For the goods bequeathed in the
testaments of men are of that nature, that the propriety of them cannot
be vested in many, so as that every one should have a right to and the
enjoyment of all, but in one only. But the spiritual good things of
the new testament are such, as that in all the riches and fulness of
them, they may be in the possession of the testator, and of those also
to whom they are bequeathed. Christ parts with no grace from him-
self; he diminisheth not his own riches, nor exhausts any thing from
his ownfulness, by his communication of it to others. Hence also,
2. In the wills of men, if there be a bequeathment of goods made
to many, no one can enjoy the whole inheritance, but every one is
to have his own share and portion only. But in and by the new testa-
ment, every one is made heir to the whole inheritance. All have the
same, and everyone hath the whole. For God himself thence becomes
their portion, who is all to all, and all to every one.
3. In human testaments, the goods bequeathed are such only as
either descended to the testators from their progenitors, or were acquired
during their lives by their own industry. By their death they obtained
no new right or title unto any thing only what they had before, is
;
now disposed of according unto their wills. But our testator, according
unto an antecedent contract between God the Father and him, purchased
the whole inheritance by his own blood, obtaining for us eternal re-
demption.
4. They a testament amongst men is no
differ principally in this, that
more but merely so not moreover a solemn covenant that needs a
; it is
confirmation suited thereunto. The bare signification of the will of the

testator witnessed unto, is sufficient unto its constitution and confirma-
tion. But in this mystery the testament is not merely so, but a cove-
nant also. Hence it was not sufficient unto its force and establishment,
that the testator should die only but it was also required that he should
;
offer himself in sacrifice by the shedding of his blood, unto its confir-
—
VER. 18 22.] EPISTLE TO Till: HEBREWS 1-4.']
lnation. These things

have observed, because, as we shall see, the
I
apostle, in the progress of his discourse, doth not confine himself unto
this notion of a testament, but treats of it principally as it had the na-
ture of a covenant. And we may here observe,
Obs. I. It is a great and gracious condescension in the Holy Spirit
to give encouragement and confirmation unto our faith, by a represen-
tation of the truth and reality of spiritual things, in those which are
temporal, and agreeing with them in their general nature, whereby they
are presented unto the common understandings of men. This way of —
proceeding the apostle calls a speaking, kcito. avSpioirov, Gal. iii. 15,
'
after the manner of men.' Of the same kind were all the parables
used by our Saviour for it is all one whether these representations be
;
taken from things real, or from those which, according unto the same
rule of reason and right, are framed on purpose for that end.
Obs. II. There is an irrevocable grant of the whole inheritance of
grace and glory, made unto the elect in the new covenant. Without
this, it could not in any sense Tiave the nature of a testament, nor that
name given unto it. For a testament is such a free grant, and nothing
else. And our best plea for them, for an interest in them, for a parti-
cipation of them before God, is from the free grant and donation of
them, in the testament of Jesus Christ.
Obs. III. As the grant of these things is free and absolute, so the
enjoyment of them is secured from all interveniences, by the death of
the testator.
\ ER. 18 22. OOeV OUO ?? 7TOWT1] \ojpig al^ctTog CyKZKCUVlOTai'

AaXrjSacrfjc yap 7raor)je fvroXijt,' Kara vojxov viro Mwu«wf ttuvti
to) Aaw, Aa€(i>v to alfxa ru>v /.joct^wv Kat Tpaywv /marauSaroc k<xi
tplOV KOKKLVOV KCU V<7(T(i)TrOV, CIVTO TS TO /3<SA<OV KCll TTaVTa TOV XciOV
tppavTure. Atywv' Touro to al/ua Ti]g cjoaijKJjf,-, i)c tvErt/Aaro irpog
iifiag 6 Oeog. Kat tj)v oki}vt)V ce kul TravTa tu a-jccurf Ti]g XtiTOvp-
yiac ti,j alutiTi uîoiojg eppavTiat. Kat (r\tcov tv al pari rcavTa
KaSapi&Tut Kara tov vo/aov, Kat \wpig aifjiaTtK\vaiag ov yiverai
ruptatg.
'O0ev, unde, '

hence,' Syr. ion bun, propter hoc, quia,
'
therefore.'
propter, '
for this cause,' '
and hence
Arab. EyKEKcttvcorat. Syr.
it is.'
rmrnTN, ' was confirmed,' dedicatum fuit, ' was dedicated,' consecrated,
separated unto sacred use.
AaXifiticnig yap iraarig evtoAijc Kara vojuoi'. Syr. '
When the whole
command was enjoined.' Vul. Lat. Lecto omni mandato legis 'The :
command of the law being read;' taking £vto\i) and vo/jtog for the same.
Arias, Exposito secundum legem. Most, Cum recitasset, '
having re-
peated,' recited, namely, out of the book.
Moaxuv Kai rpaywv. The
Syriac reads only Nrfojn, 'of a heifer;'
as the Arabic omits Tpaywv 'of goats,' it may be in compliance
also,
with the story in Moses, without cause, as we shall see. ^yjôv is
omitted in the Syriac.
;;
Ver. 18 —22. — Whereupon neither the first (testament) was dedi-

cated without blood. For lohen Moses had spoken every precept
to all the people according to the law, he took the blood of calves
and of goats, with water, and scarlet wool, and hyssop, and
sprinkled both the book and all the people, saying, This is the
blood of the testament which God hath enjoined unto you. More-
over, he sprinkled with blood both the tabernacle and all the ves-
sels of the ministry ; and almost all things are by the law purged
with blood; and without shedding of blood is no remission.
What we have before observed is fully confirmed in this discourse

namely, that the apostle intended not to argue absolutely and precisely
from the name and nature of a testament, properly so called, and the
use of it among men. For he makes use of these things no further,
but as unto what such a testament hath in common with a solemn co-
venant which is, that they are both confirmed and ratified by death.
;
Wherefore it was necessary that the new testament, as it was a testa-

ment, should be confirmed by death and as it had the nature of a co-
;
venant, it was to be so by such a death, as was accompanied by blood-

shedding. The former was proved before from the general nature and
notion of a testament the latter is here proved at large from the way
;
and manner, whereby the first covenant was confirmed or dedicated.

But the apostle in this discourse doth not intend merely to prove that
the first covenant was dedicated with blood, which might have been
dispatched in a very few words. He declares moreover, in general,
what was the use of blood in sacrifices on all occasions under the law
whereby he demonstrates the use and efficacy of the blood of Christ, as
unto all the ends of the new covenant. And the ends of the use of
blood under the old testament he declares to have been two namely, ;
purification and pardon, both which are comprised in that one of the
expiation of sin. And these things are all of them applied unto the
blood and sacrifice of Christ, in the following verses.
In the exposition of this context we must do three things. 1. Con-
sider the difficulties that are in it. 2. Declare the scope, design, and
force of the argument contained in it. 3. Explain the particular pas-
sages of the whole.
First. Sundry difficulties there are in this context which arise from
hence, that the account which the apostle gives of the dedication of the
first covenant and of the tabernacle, seems to differ in sundry things
from that given by Moses, when all things were actually done by him,
as it is recorded, Exod. xxiv. And they are these that follow.
1. That the blood which Moses took was the blood of calves and
goats whereas there is no mention of any goats, or of their blood, in

;
the story of Moses.

2. That he took water, scarlet wool, and hyssop, to sprinkle it
withal whereas none of them are reported in that story.
;
3. That he sprinkled the book in particular, which Moses doth not

affirm.
4. That he sprinkled all the people, that is, the people indefinitely,
for all the individuals of them could not be sprinkled.
5. There are some differences in the words which Moses spake in
the dedication of the covenant, as laid down ver. 20.
6. That he sprinkled the tabernacle with blood, and all the vessels
of it when at the time of the making and solemn confirmation of the
;
covenant, the tabernacle was not erected, nor the vessels of its ministry
yet made.
For the removal of these difficulties some things must be premised
in general and then they shall all of them be considered distinctly.
;
1. This is taken as fixed, that the apostle wrote this epistle by divine
inspiration. Having evidence hereof abundantly satisfactory, it is the

vainest thing imaginable, and that which discovers a frame of mind dis-
posed to cavil at things divine, if from the difficulties of any one pas-
sage we should reflect on the authority of the whole, as some have
done on this occasion. But I shall say with some confidence, he never
understood any one chapter of the epistle, nay, nor any one verse of it
aright, who did or doth question its divine original. There is nothing
human in it, that savours, I mean, of human infirmity, but the whole
and every part of it is animated by the wisdom and authority of its au-
thor. And those who have pretended to be otherwise minded on such
slight occasions as that before us, have but proclaimed their own want
of experience in things divine. But,
2. There is nothing in all that is here affirmed by the apostle,
which hath the least appearance of contradiction unto any thing that
is recorded by Moses in the story of these things. Yea, as I shall
show, without the consideration and addition of the things here men-
tioned by the apostle, we cannot aright apprehend nor understand the
account that is given by Moses. This will be made evident in the
consideration of the particulars, wherein the difference between them
is supposed to consist.
3. The
apostle doth not take his account of the things here put to-
gether by him from any one place in Moses, but gathers up what is
declared in the law, in several places, unto various ends. For, as hath
been declared, he doth not design only to prove the dedication of the
covenant by blood, but to show also the whole use of blood under the
law, as unto purification and remission of sin. And this he doth, to
declare the virtue and efficacy of the blood of Christ under the new
testament, whereunto he makes an application of all these things, in
the verses ensuing. Wherefore he gathers into one head, sundry things
wherein the sprinkling of blood was of use under the law, as they are
occasionally expressed in sundry places. And this one observation re-
moves all the difficulties of the context which all arise from this one
;
supposition, that the apostle gives here an account only of what was
done at the dedication of the first covenant. So in particular, by the
addition of those particles, kcu, St, ver. 21, which we well render
1
moreover,' he plainly intimates, that what he affirms of the tabernacle
and the vessels of its ministry, was that which was done afterwards, at
another time, and not when the covenant was first confirmed.
On these grounds we shall see that the account given of these things
VOL. IV. l
:
;
by the apostle, is a necessary exposition of the record made of them by

Moses, and no more.
First. He affirms that Moses took the blood, [xoa^wv icai rpaytov,
'of calves and goats.' And there is a double difficulty herein ; for, 1.
The blood that Moses so used, was the blood of oxen, Exocl. xxiv. 5,
6, which seems not to be well rendered by fioay^v, '
of calves.' But
this hath no weight in it. For D s no, the word there used, signifies all
cattle of the herd, greatand small ; every thing that is generis bovini
And there no necessity from the words, that we should render tnD
is
there by oxen,' nor fxoa\tov here by 'calves;' we might have rendered
'
both words by bullocks.' But, 2. There is no mention at all of goats

'
in the story of Moses and, as we observed, it is here omitted by the

;
Syriac translator, but without cause.

Answ. 1. There was two sorts of offerings that were made on this
occasion; 1. Burnt-offerings; 2. Peace-offerings, Exod. xxiv. 5.
'
They offered burnt-offerings and sacrificed peace-offerings.' The dis-
tinct expression of them, proves the offerings to have been distinct
Q y a^r>imn T\b\D "i5jn, ' they offered burnt-offerings, and they sacrificed,
or slew peace-offerings and as for the peace-offerings, it is said that

;
they were of bullocks or oxen but it is not said of what sort the
;
burnt-offerings were. Yea, and it may be, that although bullocks only
are mentioned, yet that goats also were sacrificed in this peace-offering.
For it is so far from being true, what Ribera observes on the place,
that a goat was never offered for a peace-offering, that the contrary unto
it, is directly expressed in the institution of the peace-offering, Lev. iii.
12. Wherefore, the blood of goats might be used in the peace-offering,

though it be not mentioned by Moses. But,
2. The apostle observes, that one end of the sacrifice at the dedica-
tion of the first covenant was purging and making atonement, ver. 22,
23. For in all solemn sacrifices blood was sprinkled on the holy
things, to purify them, and make atonement for them, Lev. xvi. 14, 19,
20. Now this was not to be done, but by the blood of an expiatory
sacrifice, it was not to be done by the blood of peace-offerings. Where-
fore the burnt- offerings mentioned by Moses were expiatory sacrifices,
to purge and make atonement. And this sacrifice was principally of
goats. Lev. xvi. 7. Wherefore the text of Moses cannot be well un-
derstood without this exposition of the apostle. And we may add
hereunto also, that although the blood of the peace-offering was
sprinkled on the altar, Lev. iii. 13, yet was it not sprinkled on the
people, as this blood was wherefore there was the use of the blood of
;
goats also as a sin-offering in this great sacrifice.

3. In the dedication of the priests, these two sorts of offerings were
conjoined namely, peace-offerings and sin-offerings, or burnt-offerings
;
for sin, as here they were. And therein expressly the blood of goats
was used, namely, in the sin-offerings, as the blood of bullocks was in
the peace-offering, Lev. ix. 3, 4. Neither is there mention any where
of burnt-offerings or sin-offerings and peace-offerings to be offered
together, but that one of them was of goats and therefore was so in-
;
fallibly at this time, as the apostle declares.

Secondly. It is affirmed in the text, that he took the blood with water,
;
scarlet wool, and hyssop, and sprinkled it; but there is mention of
none of these things in the story of Moses, but only that he sprinkled
the blood. But the answer hereunto is plain and easy. Blood under
the law was sprinkled either in less or greater quantities. Hereon
there were two ways of sprinkling the one was with the finger when
; ;
a small quantity of blood, it may be some few drops of it, were to be

sprinkled, it was done with the finger, Lev. viii. 15, xvi. 14. The quan-
tity being small, though the blood were immixed, and almost congealed,
it might be so sprinkled. But there was a sprinkling whereunto a
greater proportion of blood was required; as namely, when a house
was to be sprinkled and thereby purified ; this was done by mixing
running water with the blood, and then sprinkling it with scarlet-wool,
—
and hyssop, Lev. xiv. 50 52. For these things were needful there-
unto. The water prevented the blood from being so congealed, as that
it could not be sprinkled in any quantity. The scarlet wool took up a
quantity of it, out of the vessel wherein it was ; and the bunch of
hyssop was the sprinkler. Whereupon when Moses sprinkled the altar,
book, and people, he did it by one of these two ways ; for other there
was none. The first way he could not do it, namely, with his finger,
because it was to be done in a great quantity. For Moses took that
half of it that was to be sprinkled on the people and put it into basons,
—
Exod. xxiv. 6 8. Jt was therefore infallibly done this latter way,
according- as our apostle declares.
Thirdly. It is added by the apostle, that he sprinkled the book, which
is not expressed in the story. But the design of the apostle is to
express at large the whole solemnity of the confirmation of the first
covenant, especially, not to omit any thing that blood was applied unto
because in the application he refers the purification and dedication of
all things belonging unto the new covenant, unto the blood of Christ.
And this was the order of the things which concerned the book. Moses
coming down from the mount, told the people by word of mouth, all
things which God had spoken unto him, or the sum and substance of
the covenant, which he would make with them, Exod. xxiv. 3. And
Moses came and told the people all the words of the Lord that is, ;
the words spoken on Mount Sinai, the ten commandments, and all the
judgments of the Lord, that is, all the laws contained in ch. xxi xxiii. —
with this title, tFttDtSJTan tthn, 'These are the judgments,' ch. xxi. 1.
Upon the oral rehearsal of these words and judgments, the people gave
their consent unto the terms of the covenant. The people answered
with one voice, ' All the words which the Lord hath said we will do,'
Exod. xxiv. 3. Hereon Moses made a record, or wrote all the words
of the Lord in a book, ver. 4. This being done, the altar and pillars were
prepared, ver. 4. And it is evident that the book which he had written,
was laid on the altar, though it be not expressed. When this was
done, he sprinkled the blood on the altar, ver. 6. After which, when
the book had been sprinkled with blood as it lay on the altar, it is said,
he took the book, that is, off from the altar, and read in the audience
of the people, ver. 7. The book being now sprinkled with blood, as the
instrument and record of the covenant between God and the people,
the very same words which were before spoken unto the people are
i. Q
now recited or read out of the book. And this could be done for no
other reason, but that the book itself being now sprinkled with the
blood of the covenant, it was dedicated to be the sacred record thereof.
Fourthly. In the text of Moses it is said that he sprinkled the
people in explanation whereof the apostle affirms that he ' sprinkled
;
all the people.' And it was necessary that so it should be, and that
none of them should be excluded from this sprinkling. For they were
all taken into covenant with God, men, women, and children. But it
must be granted, that for the blood to be actually sprinkled on all in-
dividuals in such a numberless multitude, is next unto what is naturally
impossible ;wherefore it was done in their representatives ;
and what
is done towards representatives as such, is done equally towards all
whom they do represent. And the whole people, had two representa-
tives that day. 1. The twelve pillars of stone that were set up to re-
present their twelve tribes, and, it may be, to signify their hard and
stony heart under that covenant, ver. 4. Whereas those pillars were
placed close by the altar, some suppose that they were sprinkled as
representing the twelve tribes. 2. There were the heads of their tribes
the chief of the house of their fathers, and the elders, who drew nigh
unto Moses, and were sprinkled with blood, in the name and place of
all the people, who were that day taken into covenant.
Fifthly. The words which Moses spake unto the people upon the
sprinkling of the blood, are not absolutely the same in the story, and
in the repetition of it by the apostle. But this is usual with him in all
his quotations out of the Old Testament in this Epistle. He expresseth
the true sense of them, but doth not curiously and precisely render the
sense of every word and syllable in them.
Sixthly. The last difficulty in this context, and that which hath an
appearance of the greatest, is in what the apostle affirms concerning the
tabernacle and all the vessels of it ; namely, that Moses sprinkled
them all with blood. And the time which he seems to speak of, is that
of the dedication of the first covenant. Hence a twofold difficulty
doth arise; First. As to the time; and Secondly. As to the thing
itself. For at the time of dedication of the first covenant, the taber-
nacle was not yet made or erected, and so could not then be sprinkled
with blood. And afterwards when the tabernacle was erected, and all
the vessels brought into it, there is no mention that either it or any of
them were sprinkled with blood, but only anointed with the holy oil,
—
Exod. xl. 9 11. Wherefore, as unto the first, I say, the apostle doth
plainly distinguish what he affirms of the tabernacle, from the time of
the dedication of the first covenant.
The manner of his introduction of it, kui ttjv ctki?vj]v Se, ' and more-
over the tabernacle,' doth plainly intimate a progress unto another time
and occasion. Wherefore the words of ver. 21, concerning the sprink-
ling of the tabernacle and its vessels, do relate unto what follows, ver.
22, ' and almost all things are by the law purged with blood ;' and not
unto those that precede about the dedication of the first covenant.
For the argument he hath in hand is not confined unto the use of
blood only in that dedication, but respects the whole use of the blood
—
VER. 18 22.~\ EPISTLE TO THE HEBREWS. 149
of sacrifices under the law ; which in these words he proceeds unto,

and closeth in the next verse. And this wholly removes the first diffi-
culty. And as unto the second, expositors generally answer, that
aspersion or sprinkling with blood, did commonly precede unction
with the holy oil. And as to the garments of the priests, which were
the vessels or utensils of the tabernacle, it was appointed that they
should be sprinkled with blood, Exod. xxix. 21, and so it may be sup-
posed that the residue of them were also. But to me this is not satis-
factory. And be it spoken without offence, expositors have generally
mistaken the nature of the argument of the apostle in these words.
For he argues not from the first dedication of the tabernacle and its
vessels, which, for aught that appears, was by unction only ; but making,
as we observed betore, a progress unto the farther use of the blood of
sacrifices in purging according to the law, he giveth an instance in
what was done with respect unto the tabernacle and all its vessels, and
that constantly and solemnly every year ;and this he doth to prove his
general assertion in the next verse, that under the law almost all
things were purged with blood. And Moses is here said to do what
he appointed should be done. By his institution, that is, the institu-
tion of the law, the tabernacle, and all the vessels of it, were sprinkled
with blood. And this was done solemnly once every year an account
;
—
whereof is given, Lev. xvi. 14 20. On the solemn day of atonement,
the high priest was to sprinkle the mercy-seat, the altar, and the whole
tabernacle with blood, to make an atonement for them, because of the
uncleannesses of the children of Israel, the tabernacle remaining among
them in the midst of their uncleannesses, ver. 16. This he takes
notice of, not to prove the dedication of the first covenant with what
belonged thereunto with blood, but the use of blood in general to make
atonement, and the impossibility of expiation and pardon without it.
This is the design and sense of the apostle, and no other. Wherefore
we may conclude, that the account here given, concerning the dedica-
tion of the first covenant, and the use of blood for purification under
the law, is so far from containing any thing opposite unto, or discre-
pant from, the records of Moses concerning the same things, that it
gives us a full and clear exposition of them.
Secondly. The second thing to be considered, is the nature of the
argument in this context; and there are three things in it, neither of
which must be omitted in the exposition of the words.
He designed), 1. To prove yet farther the necessity of the death of
Christ, as he was the mediator of the new testament, both as it had the
nature of a testament, and that also of a solemn covenant.
2. To declare the necessity of the kind of his death, in the way of
a sacrifice by the effusion of blood because the testament, as it had
;
the nature of a solemn covenant, was confirmed and ratified thereby.

S. To manifest the necessity of shedding of blood in the confirmation
of the covenant, because of the expiation, purging, and pardon of sin
thereby. How these things are proved, we shall see in the exposition
of the words.
Thirdly. There are in the words themselves,
1. A proposition of the principal truth asserted, ver. 18.

2. The confirmation of that proposition; which is twofold, 1. From
what Moses did, ver. 19. 2. From what he said, ver. 20.
3. A farther illustration of the same truth, by other instances,
ver. 21.
4. A general inference or conclusion from the whole, comprising the
substance of what he intended to demonstrate.
In the proposition, there are five things considerable; 1. A note of
introduction, 'whereupon.' 2. The quality of the proposition, it is
negative, '
neither was.' 3. The subject spoken of, the first.''4.
What is affirmed of it, it was dedicated.'
'
5. The way and manner
thereof, '
it was not without blood.'
First. The
note of introduction is in the particle 66tv, which the
apostle frequently makes use of in this Epistle, as a note of inference in
those, discourses which are argumentative. We
render it by there- '
fore,' and wherefore ;' here,

'
whereupon.' For it intimates a con-
'
firmation of a general rule by especial instances. He had before laid

it down as a general maxim, that a testament was to be confirmed by
death. For thereupon the first testament was confirmed with the blood
of sacrifices shed in their death. Wherefore, let not any think strange
that the new testament was confirmed by the death of the testator for ;
this is so necessary, that even in the confirmation of the first, there was
that which was analogous unto it. And moreover, it was death in such
a way, as was required unto the confirmation of a solemn covenant.
Secondly. The proposition hath a double negative in it, ovSe and
X<*)pic cu/j.aTog, ' neither was it without blood ;' that is, it was with
blood, and could not otherwise be.
Thirdly. The subject spoken of is ?j wywrt], ' the first,' that is
SiaOiiKri, ' testament,' or covenant. And herein the apostle declares
what he precisely intended by the first or old covenant, whereof he
discoursed at large, ch. viii. It was the covenant made with the peo-
ple at Horeb. For that and no other was dedicated in the way here
described. And to take a brief prospect into this covenant, the things
ensuing may be observed.
1. The matter of it, or the terms of it materially considered, before it
had the formal nature of a covenant. And these were all the things
that were written in the book, before it was laid on the altar, namely,
it was that epitome of the whole law which is contained in chapters
xx. xxi. xxii. xxiii. of Exodus. And other commands and institutions
that were given afterwards, belonged unto this covenant reductively.
The substance of it was contained in the book then written.
2. The manner of the revelation of these terms of the covenant.
Being proposed on the part of God, and the terms of it being entirely
of his choosing and proposal, he was to reveal, declare, and make them
known. And this he did two ways. 1. As unto the foundation and
substance of the whole, in the decalogue. He spake it himself on the
mount, in the way and manner declared, Exod. xix. xx. 2. As unto-
the following judgments, statutes, and rites, directive of their walking
before God, according to the former fundamental rule of the covenant.
—
VER. 18 22.] EPISTLE TO THE HEBRFWS. 151
These he declared by revelation unto Moses and they are contained

;
in chapters xxi. xxii. and xxiii.

3. The manner of its proposal and this also was twofold. 1. Pre-
;
paratory. For before the solemn covenanting between God and the
people, Moses declared all the matter of it unto the people, that they
might consider well of it, and whether they would consent to enter
into covenant with God on those terms, whereon they gave their appro-
bation of them. 2. Solemn, in their actual and absolute acceptance of
it, whereby they became obliged throughout their generations. This
was on the reading of it out of the book, after it was sprinkled with the
blood of the covenant on the altar, Exod. xxiv. 7.
4. The author of this covenant was God himself. '
The covenant
which the Lord hath made with you,' Exod. xxiv. 8. And immedi-
ately after, he is thereon called the God of Israel,' ver. 20, which is
'
the first time he was called so; and it was by virtue of this covenant.
And the pledge or token of his presence, as covenanting, was the altar,
the altar of Jehovah as there was a representative pledge of the pre-
;
sence of the people in the twelve pillars or statues.

5. Those with whom this covenant was made, were the people;
that is, all the people, as the apostle speaks, none exempted or ex-
cluded. It was made with the ' men, women, and children,' Deut.
xxxi. \2, even all on whom was the blood of the covenant, as it was on
the women or the token of the covenant, as it was on the male chil-
;
dren in circumcision or both, as in all the men of Israel.

;
(). The manner on the part of the people of entering into covenant
with God, was in two acts before mentioned. 1. In a previous appro-
bation of the matter of it. 2. In a solemn engagement into it. And
this was the foundation of the church of Israel.
This is that covenant, whereof there is afterwards in the Scripture,
such frequent mention, between God and that people, the sole founda-
tion of all especial relation between him and them. For they took the
observance of its terms on themselves, for their posterity in all genera-
tions until the end should be. On their obedience hereunto, or neglect
hereof, depended their life and death in the land of Canaan. No far-
ther did the precepts and promises of it, in itself extend. But whereas
it did not disannul the promise that was made unto Abraham, and con-
firmed with the oath of God, four hundred years before, and had an-
nexed unto it, many institutions and ordinances, prefigurative and sig-
nificant of heavenly things the people under it had a right unto, and
;
directions for the attaining of an eternal inheritance. And something

we may hence observe.
Obs. I. The foundation of a church-state among any people, wherein
God is be honoured in ordinances of instituted worship, is laid in a
to
solemn covenant between him and them. —
So it was with this church
of Israel. Before this, they served God in their families, by virtue of
the promise made unto Abraham; but now, the whfte people were
gathered into a church-state, to -worship him according to the terms,
institutions, and ordinances of the covenant. Nor doth God oblige any
unto instituted worship, but by virtue of a covenant. Unto natural
worship and obedience, we are all obliged by virtue of the law of crea-
tion, and what belongs thereunto. And God may, by a mere act of
sovereignty, prescribe unto us the observance of what rites and ordi-
nances in divine service, he pleaseth. But he will have all our obedi-
ence to be voluntary, and all our service to be reasonable. Wherefore,
although the prescription of such rites be an act of sovereign pleasure,
yet God will not oblige us unto the observance of them, but by virtue
of a covenant between him and us, wherein we voluntarily consent unto
and accept of the terms of it, whereby those ordinances of worship are
prescribed unto us. And it will hence follow,
1. That men mistake themselves, when they suppose that they are
interested in a church-state by tradition, custom, or as it were by

chance, they know not how. There is nothing but covenanting with
God, that will instate us in this privilege. Therein we do take upon
ourselves, the observance of all the terms of the new covenant. And
they are of two sorts; 1. Internal and moral, in faith, repentance, and
obedience. 2. Such as concern the external worship of the gospel, in
the ordinances and institutions of it. Without such a covenant for-
mally or virtually made, there can be no church-state. I speak not at
all of any such covenants as men may make, or have made among them-
selves, and with God, upon a mixture of things sacred, civil, and poli-
tical, with such sanctions as they find out, and agree upon among
themselves. For whatever may be the nature, use, or end of such co-
venants, they no way belong unto that concerning which we treat.
For no terms are to be brought hereinto, but such as belong directly to
the obedience and ordinances of the new testament. Nor was there
any thing to be added unto, or taken from the express terms of the old
covenant, whereby the church-state of Israel was constituted. And
this was the entire rule of God's dealing with them. The only ques-
tion concerning them was, whether they had kept the terms of the co-
venant or not. And when the things fell into disorder among them,
as they did frequently, as the sum of God's charge against them was,
that they had broken his covenant ; so the reformation of things at-
tempted by their godly kings before, and others after the captivity, was
by reducing the people to renew this covenant, without any addition,
alteration, or mixture of things of another nature.
2. That so much disorder in the worship of God under the gospel
hath entered into many churches, and that- there is so much negligence
in all sorts of persons about the observance of evangelical institutions,
so little conscientious care about them, or reverence in the use of them,
or benefit received by them it is all much from hence that men under-
;
stand not aright the foundation of that obedience unto God which is re-
quired in them and by them. This indeed is no other but that solemn
covenant between God and the whole church, wherein the church takes
upon itself theni due observance. This renders our obedience in them
and by them noless necessary than any duties of moral obedience what-
ever. But this being not considered as it ought, men have used their
supposed liberty, or rather fallen into great licentiousness in the use of
them, and few have that conscientious regard unto them which it is
their duty to have.
Obs. II. Approbation of the terms of the covenant, consent unto

them, and solemn acceptance of them, are required on our part, unto
the establishment of any covenant between God and us, and our parti-
cipation of the benefits of it. — Thus solemnly did the people here enter
into covenant with God, whereby a peculiar relation was established
between him and them. The mere proposal of the covenant, and the
terms of it, unto us, which is done in the preaching of the gospel, will
not make us partakers of any of the grace or benefits of it. Yet this is
that which most content themselves withal. It may be, they proceed to
the performance of some of the duties which are required therein but
;
this answers not the design and way of God in dealing with men.
When he hath proposed the terms of his covenant to them, he doth
neither compel them to accept of them, nor will be satisfied with such
an obedience. He requires that on a due consideration of them we do
approve of them, as those which answer his infinite wisdom and good-
ness, and such as are of eternal advantage to us, that they are all equal,
holy, righteous, and good. Hereon he requires that we voluntarily
choose and consent to them, engaging ourselves solemnly to the per-
formance of them all and every one. This is required of us, if we in-
tend any interest in the grace or glory prepared in the new covenant.
Obs. III. It was the way of God from the beginning, to take children
of covenanters into the same covenant with their parents. —
So he dealt
with this people in the establishment of the first covenant, and he hath
made no alteration herein in the establishment of the second. But we
must proceed with the exposition of the words.
Fourthly. Of this covenant it is affirmed, ov x i0 P 1 ^ afytaroc tyice-
KaivHTTat, that it ' was consecrated with blood ;' or was not dedicated
without blood. Eyk-atvt£w, is solemnly to separate any thing unto a
sacred use. prr, is the same in Hebrew. And it is not the sanction of
the covenant absolutely that the apostle intends in this expression, but
the use of it. The covenant had its sanction, and was confirmed on the
part of God in offering of the sacrifices. In the killing of the beasts,
and offering of their blood, did the ratification of the covenant consist.
This is included and supposed in what is signified by the dedication of
it. But this is not an effect of the shedding and offering of blood, but
only of the sprinkling of it on the book and the people. Thereby had
it its eyKcuvKT/jiog, its ' consecration or dedication unto sacred use, as the
'
instrument of the peculiar church relation between God and that people,
whereof the book was the record. So was every thing consecrated unto
its proper use under the law, as the apostle declares. This, therefore,
is the meaning of the words that first covenant which God made with
;
the people at Mount Sinai, wherein he became their God, the God of
Israel, and they became his people, was dedicated unto sacred use by
blood, in that it was sprinkled on the book and the people, after part
of the same blood had been offered in sacrifice at the altar. Hence it
which belongs so essentially unto the solemn confirma-
follows, that this
tion of a covenant between God and the church, was necessary also
unto the dedication and confirmation of the new covenant, which is that
that is to be proved.
Obs. IV. It is by the authority of God alone that any thing can be
and unchangeably dedicated unto sacred use, so as to have

effectually
force —
and efficacy given unto it thereby. But this dedication may be
made by virtue of a general rule, as well as by an especial command.
Fifthly. The assertion of the apostle concerning the dedication of the
first covenant with blood, is confirmed by an account of the matter of
fact, or what Moses did therein, ver. 19.
Ver. 19.— For when Moses had spoken every precept unto all the
people, according unto the law, he took the blood of calves and of
goats, with water, and scarlet wool, and hyssop, and sprinkled
both the book and all the people.
There are two things considerable in the words.

1. The person made use of in the dedication of the covenant, which
was Moses.
2. What he did therein which is referred unto two heads.
; 1. His
speaking or reading the terms of the covenant, every precept out of
'
the book.' 2. His sprinkling of the book and people with blood.
First. Moses was the internuntius between God and the people in
this great transaction, viro Mwu<x£wc. On God's part he was immedi-
ately called unto this employment, Exod. iii. And on the part of the
people he was chosen and desired by them to transact all things between
God and them, in the making and confirmation of this covenant, be-
cause they were not able to bear the effects of God's immediate pre-
sence, Exod. xix. 19 ;
—
Deut. v. 22 21. And this choice of a spokes-
man on their part God did approve of, ver. 27. Hence he became, in
a general sense, a fieairng, a 'mediator' between God and men in the
giving of the law, Gal. iii. 19. Whatever, therefore, was done by
Moses in this whole affair of the dedication of the covenant on the part
of God or of the people, was firm and unalterable, he being a public
person authorized unto this work. And,
Obs. I. There can be no covenant between God and men but in the
—
hand or by virtue of a mediator.' The first covenant in the state of in-
nocency was immediately between God and man. But since the en-
trance of sin it can be so no more. For, 1. Man hath neither meetness
nor confidence to treat immediately with God. Nor, 2. Any credit or
reputation with him, so to be admitted as an undertaker in his own
person. Nor, S. Any ability to perform the conditions of any cove-
nant with God.
Obs. II. A mediator may be either only an internuntius, a mes-
senger, a days-man ;or also a surety and an undertaker. Of the
first sort was the mediator of the old covenant; of the latter of the
new.
Obs. III. None can interpose between God and a people in any
sacred office, unless he be called of God and approved of the people,
as was Moses.
Secondly. That which Moses did in this affair was first in way of pre-
paration ;and there are three things in the account of it. 1. What he
did precisely. 2. With respect unto whom. 3. According to what
rule or order he did it.
—
VER. 18 22.] EPISTLE TO THE HEBREWS. 155
1. He ' spake every precept,' AaA»)0H<7j7e yap iraai]Q ^vroXrjg. Vul.

Lat. Lecto omni mandato, ' having read every command ;' which is the
sense intended. AaXrj^fttrjjc is as much in this place as ' recited.' So
it is rendered by most translators, cum recitasset, that is, when he had
read in the book. For his first speaking unto the people, Exod. xxiv.
3, is not here intended, but his reading in the audience of the people,
ver. 7. He spake what he read, that is, audibly; so it is in the story:
he read it in the audience of the people, so as that they might hear
and understand. It is added by the apostle, that he thus read, spake,
recited every precept or command. He took the book of the covenant,
and read in the audience of the people, saith the text that is, the whole
;
book, and all that was contained in it, or every precept. And the whole
is reduced by the apostle unto precepts. It was vo/xog evroXtov. Eph. ii.
15, 'a law, a system of precepts.' And it is so called to intimate the
nature of that covenant. It consisted principally in precepts or com-
mandments of obedience, promising no assistance for the performance
of them. The new covenant is of another nature. It is a covenant of
promises. And although it hath precepts also requiring obedience, yet
is it wholly founded in the promise, whereby strength and assistance
for the performance of that obedience are given to us. And the apostle
doth well observe that 'Moses read every precept unto the people.'
For all the good things they were to receive by virtue of that covenant,
depended on the observance of every precept. For a curse was de-
nounced against every one that ' continued not in all things written in
the law to do them,' Deut. xxvii. 26. And we may observe,
Obs. IV. A covenant that consisted in mere precepts, without an
exhibition of spiritual strength to enable unto obedience, could never
save sinners. — The insufficiency of this covenant unto that end, is that
which the apostle designs to prove in all this discourse. But thereon
a double inquiry may be made. 1. Why God gave this covenant,
which was so insufficient unto this great end ? This question is pro-
posed and answered by the apostle, Gal. iii. 19. 2. How then did any
of the people yield obedience unto God, if the covenant exhibited no
aid nor assistance unto it ? The apostle answereth in the same place,
that they received it by 'faith in the promise,' which was given before,
and not disannulled by this covenant. x
Obs. V. In all our dealings with God, respect must be had unto
every one of his precepts. — And the reason hereof is given by the apos-
tle James, namely, that the authority of God is the same in every one
of them, and so may be despised in the neglect of the least as well as
of the greatest, James ii. 10, 11.
2. To whom did Moses thus read every precept ? It was, saith the
apostle, -uvti TV.) Xo(i), 'to all the people.' In the story it is said
indefinitely, in the audience of the people;' as afterwards, he sprinkled
'
the people. The apostle adds the note of universality in both places,
1
to all the people.' For whereas these things were transacted with the
representatives of the people, (for it was naturally impossible that the
one half of the individuals of them should hear Moses reading.) they
were all equally concerned in what was said and done. Yet i do be-
lieve, that after Moses first told the people, that is, the ciders of them.
all the words of the law, ver. 3, there were means used by the elders
and officers, to communicate the things, yea to repeat the words unto all
the people, that they might be enabled to give their rational consent
unto them. And we may observe,
Obs. VI. The first eminent use of the writing of the book of the
law, that is, of any part of the Scripture, (for this book was the first
that was written,) was that it might be read unto the people. He gave
not this book to be shut up by the priests to be concealed from the
:
people, as containing mysteries unlawful to be divulged, or impossible

to be understood. Such conceits befel not the minds of men until the
power and ends of religion being lost, some got an opportunity to order
the concerns of it unto their own worldly interest and advantage.
Obs. VII. This book was both written and read in the language
which the people understood and commonly spake ; and a rule was
herein prescribed unto the church in all ages, if so be the example of
the wisdom and care of God towards his church may be a rule unto us.
Obs. VIII. God never required the observance of any rites or duties
of worship, without a previous warrant from his word. — The people
took not on them, they were not obliged unto obedience with respect
unto any positive institutions, until Moses had read unto them every
precept out of the book.
Obs. IX. The writing of this book was an eminent privilege, now
first granted unto the church, leading unto a more perfect and stable
condition than formerly it had enjoyed. Hitherto it had lived on oral
instructions, from traditions, and by new immediate revelations; the
evident defects whereof were now removed, and a standard of divine
truth and instruction set up and fixed among them.
3. There is the rule whereby Moses proceeded herein, or the warrant
he had for what he did, Kara vofiov, according to the law.' ' He read
'
every precept according to the law.' It cannot be the law in general

that the apostle intends, for the greatest part of that doctrine which is
so called was not yet given or written, nor doth it in any place contain
any precept unto this purpose. Wherefore it is a particular law, rule,
or command, that is intended, according unto the ordinance or appoint-
ment of God. Such was the command that God gave unto Moses for
the framing of the tabernacle :
'
See thou make all things according to
the pattern shown thee in the mount.' Particularly it seems to be the
agreement between God and the people, that Moses should be the inter-
nuntius, the interpreter between them. According unto this rule, order,
or divine constitution, Moses read all the words from God out of the
book unto the people. Or it may be the law may here be taken for
the whole design of God in giving of the law ;so as that ' according
unto the law,' is no more but according unto the sovereign wisdom
'
and pleasure of God in giving of the law,' with all things that belong
unto its order and use. And it is good for us to look for God's especial
warrant, for what we undertake to do in his service.
The next thing in the words is, what Moses did immediately and
directly towards the dedication or consecration of this covenant. And
there are three things to this purpose mentioned. 1. What he made
use of. 2. How he used it. 3. With respect unto what and whom.
—
1. The first is expressed in these words, Xa€wv to alpa twv fxoa\u)v
<m rpaywv, He took the blood of calves and goats, with water, and
'
scarlet wool, and hyssop.' He took the blood of the beasts that were
offered for burnt-offerings and peace-offerings, Exod. xxiv. 5, 6. Unto
this end, in their slaying, he took all their blood in basons, and made
an equal division of it. The one half he sprinkled on the altar, and
the other half he sprinkled on the people. That which was sprinkled
on the altar was God's part, and the other was put on the people. Both
the mutual stipulation of God and the congregation in this covenant,
and the equality of it, or the equity of its terms, were denoted hereby.
And herein lies the principal force of the apostle's argument in these
words blood was used in the dedication of the first covenant. This
:
was the blood of the beasts offered in sacrifice unto God. Wherefore
both death, and death by blood-shedding, was required unto the con-
firmation of a covenant. So also therefore must the new covenant be
confirmed, but with blood and a sacrifice far more precious than they
were. This distribution of blood, that half of it was on the altar, and
half of it on the people, the one to make atonement, the other to purify
or sanctify, was to teach the twofold efficacy of the blood of Christ, in
making atonement for sin unto our justification and the purifying of
our natures in sanctification.
2. With this blood he took the things mentioned with respect unto
its use, which was sprinkling, jueto uSaroc kcil spiov kokkivov nat vaa-w-
irov tQpavTKjt. The manner of it was in part declared before. The

blood being put into basons, and having water mixed with it, to keep it
fluid and aspersible, he took a bunch or bundle of hyssop bound up
with scarlet wool, and dipping it into the basons, sprinkled the blood,
until it was all spent in that service. This rite, or w ay of sprinkling,
T
was chosen of God, as an expressive token or sign of the effectual com-

munication of the benefits of the covenant unto them that were sprinkled.
Hence the communication of the benefits of the death of Christ unto
sanctification is called the sprinkling of his blood, 1 Pet. i. 2. And
our apostle compriseth all the effects of it unto that end, under the
name of the blood of sprinkling,' ch. xii. 24. And I fear that those
'
who have used the expression with some contempt, when applied by
themselves unto the sign of the communication of the benefits of the
death of Christ in baptism, have not observed that reverence of holy
things that is required of us. For this symbol of sprinkling was that
which God himself chose and appointed, as a meet and apt token of the
communication of covenant mercy, that is, of his grace in Christ Jesus
unto our souls. And,
Obs. X. The blood of the covenant will not benefit or advantage
us, without an especial and particular application of it unto our own
souls and consciences. — If it be not sprinkled on us, as well as offered
unto God, it will not avail us. The blood of Christ was not divided,
as was that of these sacrifices, the one half being on the altar, the other
on the people but the efficacy of the whole produced both these
;
effects, yet so, as that the one will not profit us without the other. We
shall have no benefit of the atonement made at the altar, unless we have
its efficacy on our own souls unto their purification. And this we can-
not have, unless it be sprinkled on us unless particular application be

;
made of it unto us by the Holy Ghost, in and by an especial act of

faith in ourselves.
•> 3. The object of this act of sprinkling was, avro tc to /3t€Atoi' tcai
iravTa tov \aov, ' the book itself, and all the people.' The same blood
was on the book wherein the covenant was recorded, and the people
that entered into it. But whereas this sprinkling was for purifying and
purging, it may be
inquired unto what end the book itself was sprinkled,
which was holy and undefiled ? I answer, there were two things neces-
sary unto the dedication of the covenant, with all that belonged unto it:
1. Atonement: 2. Purification; and in both these respects it was
necessary that the book itself should be sprinkled. 1. As we observed
before, it was sprinkled as it lay upon the altar, where atonement was
made and this was plainly to signify that atonement was to be made
;
by blood, for sins committed against that book, or the law contained in
it. Without this, that book would have been unto the people like that
given to Ezekiel, that was written within and without, and there was
'written therein lamentations, and mourning, and woe,' Ezek. ii. 10.
Nothing but curse and death could they expect from it. But the
sprinkling of it with blood as it lay upon the altar, was a testimony and
assurance that atonement should be made by blood for the sins against
it, which was the life of the things. 2. The book in itself was pure
and holy, and so are all God's institutions but unto us every thing is
;
unclean that is not sprinkled with the blood of Christ. So afterwards,

the tabernacle, and all the vessels of it, were purified every year with
blood, because of the uncleannesses of the people in their transgres-
sions, Lev. xvi. Wherefore, on both these accounts, it was necessary
that the book itself should be sprinkled.
The blood thus sprinkled was mingled with water. The natural
reason of it was, as we observed, to keep it fluid and aspersible. But
there was a mystery in it also. That the blood of Christ was typified
by this blood of the sacrifices used in the dedication of the old covenant,
it is the apostle's design to declare. And it is probable that this mix-
ture of it with water, might represent that blood and water which came
out of his side when it was pierced for the mystery thereof was very
;
great. Hence that apostle which saw it, and bare record of it in parti-
cular, John xix. 34, 35, affirms likewise, that he came by water and
blood and not by blood only, I John v. 6.
; He came, not only to
make atonement for us with his blood, that we might be justified, but
to sprinkle us with the efficacy of his blood, in the communication of
the Spirit of sanctification, compared unto water.
For the sprinkler itself, composed of scarlet wool and hyssop, I
doubt not but that the human nature of Christ, whereby and through
which all grace is communicated unto us, (for of his fulness we receive,
and grace for grace,) was signified by it. But the analogy and simili-
tude between them are not so evident as they are with respect unto some
other types. The hyssop was an humble plant, the meanest of them,
yet of a sweet savour, 1 Kings iv. 33. So was the Lord Christ amongst
men in the days of his flesh, in comparison of the tall cedars of the
earth. Hence was his complaint, 'that he was as a worm and no man,
—
VER. 18 22.] EPISTLE TO THE HEBREWS. 1.59
a reproach of men, and despised of the people,' Ps. xxii. 6. And the
scarlet wool might represent him as red in the blood of his sacrifice.
But I will not press these things, of whose interpretation we have not
a certain rule.
Secondly. The principal truth asserted is confirmed by what Moses
said, as well as what he did.
Ver. 20. —
Saying, This is the blood of the testament zuhic/i God
hath enjoined unto you.
The difference between the words of Moses, and the repetition of

them by the is not material, as unto the sense of them.
apostle, n:n,
'behold,' in Moses, is rendered by tovto, ' this,' both demonstrative
notes of the same thing. For in pronouncing of the words, Moses
showed the blood unto the people and so, behold the blood,' is all
;
'
one as if he had said, ' this is the blood.' The making of the covenant
in the words of Moses, is expressed by rro, hath cut, divided, solemnly
'
made.' This the apostle renders by tvtTeiXaTo, hath enjoined or com-

'
manded you.' And this he doth, partly to signify the foundation of

the people's acceptance of that covenant, which was the authority of
God, enjoining them or requiring them so to do partly to intimate the;
nature of the covenant itself, which consisted in precepts and injunc-

tions principally, and not absolutely in promises, as the new covenant
doth. The last words of Moses, concerning all these words,' the
'
apostle omits. For he includes the sense of them in that word, which '
the Lord commanded you.' For he hath respect therein both unto the
words themselves written in the book, which were precepts and in-
junctions, as also the command of God for the acceptance of the cove-
nant.
That which Moses said, is, tovto to alfxa ty)q StaSijKijc, 'This is the
blood of the testament.' Hence the apostle proves that death, and the
shedding of blood therein, was necessary unto the consecration and
establishment of the first testament. For so Moses expressly affirms
in the dedication of it, 'This is the blood of the covenant;' without
which, it could not have been a firm covenant between God and the
people. Not, I confess, from the nature of a covenant in general* for
a covenant may be solemnly established without death or blood but ;
from the especial end of that covenant, which, in the confirmation of it,
was to prefigure the confirmation of that new covenant, which could
not be established but with the blood of a sacrifice. And this adds
both force and evidence unto the apostle's argument. For he proves
the necessity of the death and blood-shedding or sacrifice of Christ, in
the confirmation of the new covenant, from hence, that the old covenant,
which in the dedication of it was prefigurative hereof, was not confirmed
without blood. Wherefore, whereas God had solemnly promised to
make a new covenant with the church, and that different from, or not
according unto the old, which he had proved in the foregoing chapter,
it follows unavoidably, that it was to be confirmed with the blood of
;;
the mediator, (for by the blood of beasts it could not be,) which is that
truth wherein he did instruct them and nothing was more cogent to
;
take off the scandal of the cross, and of the sufferings of Christ.
For the enunciation itself, this is the blood of the covenant,' it is
'
figurative and sacramental. The covenant had no blood of its own

but the blood of the sacrifices is called the blood of the covenant, be-
cause the covenant was dedicated and established by it. Neither was
the covenant really established by it. For it was the truth of God on
the one hand, and the stability of the people in their professed obe-
dience on the other, that the establishment of the covenant depended
on. But this blood was a confirmatory sign of it, a token between
God and the people of their mutual engagements in that covenant. So
the paschal lamb was called God's passover, because it was a sign and
token of God's passing over the houses of the Israelites, when he
destroyed the Egyptians, Exod. xii. 11, 21. With reference it was
unto those sacramental expressions, which the church under the old
testament was accustomed unto, that our Lord Jesus Christ, in the in-
stitution of the sacrament of the supper, called the bread and the wine,
whose use he appointed therein, by the names of his body and blood
and any other interpretation of the words wholly overthrows the nature
of that holy ordinance.
Wherefore, this blood was a confirmatory sign of the covenant.
And it was so, 1. From God's institution he appointed it so to be,
:
as is express in the words of Moses. 2. From an implication of

the interest of both parties in the blood of the sacrifice ; God, unto
whom it was offered, and the people on whom it was sprinkled. For
it being the blood of beasts that were slain, in this use of it, each
party as it were engaged their lives unto the observance and perform-
ance of what was respectively undertaken by them. S. Typically, in
that it represented the blood of Christ, and foresignified the necessity
of it unto the confirmation of the new covenant ; see Zech. ix. 11;
Matt. xxvi. 28 Luke xxii. 20
; 1 Cor. xi. 25.
; So was it the blood of
the covenant, in that it was a sign between God and the people of
their mutual consent unto it, and of their taking on themselves the per-
formance of the terms of it, on the one side and the other.
Obs. I. The condescension of God in making a covenant with men,
especially in the ways of the confirmation of it, is a blessed object of all
—
holy admiration.- For, 1. The infinite distance and disproportion that
is between him and us, both in nature and state or condition ; 2. The
ends of this covenant, which are all unto our eternal advantage, he
standing in no need of us or our obedience 3. The obligation that he
;
takes upon himself, unto the performance of the terms of it, whereas
he might righteously deal with us in a way of mere sovereignty 4. The ;
nature of the assurance he gives us thereof, by the blood of the sacri-

fice, confirmed with his oath ; do all set forth the ineffable glory of this
condescension. And this will at length be made manifest in the eternal
blessedness of them by whom this covenant is embraced, and the eternal
misery of them by whom it is refused.
The apostle having given this full confirmation unto his principal
— ;
assertion, he adds, for the illustration of it, the use and efficacy of blood,
that is, the blood of sacrifices, unto purification and atonement.
Ver. 21, 22. Moreover, he sprinkled tvith blood both the tabernacle,
and all the vessels of the ministry. And almost all things are by
the laiv purged with blood ; and ivit/iout shedding of blood is no
remission.
The mannerof the introduction of this observation, ver. 21, by kul

s
ofjiotwg, and
manner/ manifests that this is not a continuation
in like
of the former instance, in that which belongs thereunto but that there ;
is a proceeding unto another argument, to evince the farther use of the

sprinkling of blood unto purification and atonement under the old tes-
tament. For the design of the apostle is not only to prove the necessity
of the blood of Christ in sacrifice, but also the efficacy of it in the
taking away of sins. Wherefore he shows, that as the covenant itself
was dedicated with blood, which proves the necessity of the blood of
Christ, unto the confirmation of the new covenant so all the ways and ;
means of solemn worship, were purged and purified by the same means,
which demonstrates its efficacy.
not absolutely oppose the usual interpretation of these words

1 will
namely, that at the erection of the tabernacle, and the dedication of it,
with all its vessels and utensils, there was a sprinkling with blood,
though not expressly mentioned by Moses, for he only declares the
unction of them with the holy oil, Exod. xl. 9 11. For as unto the —
garments of Aaron and his sons, which belonged unto the service of
the tabernacle, and were laid up in the holy places, it is expressly de-
clared that they were sprinkled with blood, Exod. xxix. 21. And of
the altar, that it was sprinkled when it was anointed, though it be not
said wherewith. And Josephus, who was himself a priest, affirms that
allthe things belonging unto the sanctuary were dedicated with the
sprinkling of the blood of the sacrifices which things are usually
;
pleaded for this interpretation.

I shall not, as I yet because it is evident
said, absolutely reject it ;
that the apostle makes from the necessity of

a progress in these words,
the dedication of the covenant with blood, unto the use and efficacy of
the sprinkling of blood in all holy administrations, that they might be
accepted with God, 1 choose rather to refer the words unto that solemn
sprinkling of the tabernacle, and all the vessels of it, by the high priest,
with blood of the expiatory sacrifice, which was made annually on the
day of atonement. This the introduction of these words by kui and
ofiouog, doth declare. As the covenant was dedicated with the
sprinkling of blood, so in like manner afterwards, the tabernacle, and
all the vessels of it, were sprinkled with blood unto their sacred use.
All the difficulty in this interpretation is, that Moses is said to do it.
But that which we intend, was done by Aaron and his successors. But
this is no way to be compared with that of applying it unto the dedica-
tion of the tabernacle, wherein there was no mention made of blood or
its sprinkling, but of anointing only. Wherefore Moses is said to do
vol. iv. M
—
what he appointed to be done, what the law required which was given
by him. So Moses is frequently used for the law given by him, Acts
xv. 21, For Moses of old time hath in every city them that preach
'
him, being read in the synagogues every Sabbath-day;' that is, the law.
Moses then sprinkled the tabernacle, in that by an everlasting ordinance
he appointed that it should be done. And the words following, ver. 22,
declare that the apostle speaks not of dedication, but of expiation and
purification.
This sprinkling therefore of the tabernacle and its vessels, was that
which was done annually on the day of atonement^ Lev. xvi. 14, 16, 18.
For, therein, as the apostle speaks, both the tabernacle, and all the
vessels of the ministry, were sprinkled with blood, as the ark, the mercy-
seat, and the altar of incense and the end of it was to purge them,
;
because of the uncleannesses of the people, which is that the apostle

intends. And that which we are taught herein, is, that,
Obs. I. In all things wherein we have to do with God, whereby we
approach unto him, it is the blood of Christ, and the application of it
unto our consciences, that gives us a gracious acceptance with him.
Without this, all is unclean and defiled.
Obs. II. Even holy things and institutions, that are in themselves
clean and unpolluted, are relatively defiled by the unholiness of them
that use them defiled unto them.
; —
So was the tabernacle, because of
the uncleannesses of the people among whom it was. For unto the
unclean, things are unclean.
all
From whole discourse, the apostle makes an inference which he
this
afterwards applies at large unto his present purpose.
—
Ver. 22. And almost all things are by the law purged iviih blood;
and without shedding of blood is no remission.
There are two parts of this verse, or there is a double assertion in it.
1. That almost all things are by the law purged with blood. 2. That
without shedding of blood is no remission.
In the first of these, the assertion itself, and the limitation of it, are
to be considered.
1. The assertion itself is, that by the law all things were purged with
blood Kara rov vo/nov, according unto the law ;' the rule, the com-
;
'
mands, the institution of it in that way of worship, faith, and obedi-

;
ence, which the people were obliged unto by the law. According unto
the law, there was a necessity of the blood of sacrifices for the purging
of sin, and making of atonement. This he infers and concludes from
what he had said before, concerning the dedication of the covenant, and
the purification of the tabernacle, with all the vessels of its ministry.
And from hence he designs to prove the necessity of the death of
Christ, and the efficacy of his blood for the purging of sin, whereof
those legal things were types and representations. Of these legal puri-
fications, orpurgings by blood, we have treated already.
2. The limitation of this assertion is in the word axôv, ' almost.'
Some few purifications there were under the law that were not by
blood. Such, as some judge, was that by the ashes of a heifer mingled
VER. 18 —22.] EPISTLE TO THE HEBREWS. 163
with water, whereof we have treated on ver. 13. But I am not certain
that this may be esteemed a purification without blood. For the heifer
whose ashes were used in it was first slain, and its blood poured out.
Afterwards the blood as well as the flesh was burnt and reduced to
ashes. Wherefore that way of purification cannot be said to be with-
out blood. And was a type of the purifying efficacy of the blood of
it
Christ, who offered himself a whole burnt-offering to God, through the

fire of the eternal Spirit. But there were two sorts of purifications
under the law, wherein blood was neither formally nor virtually ap-
plied or used. The one was by fire in things that would endure it,
Num. xxxi. 23. And oL flings as well as persons,
the apostle speaks
as the word iravra declares. The
other was by water, whereof there
were many instances. See Exod. xix. 10; Lev. xvi. 26, 28, xxii. 6, 7.
All other representations were ev alfiari, ' in blood;' ev for dm; St
al/uiaTog, ' by the offering and sprinkling of blood.'
From the consideration of the purifications mentioned, the apostle
adds the limitation of 'almost.' For the conceit of some of the
ancients, that (TêSou is as much as fere, and is to be joined with
'
purged,' ' were almost purged,' that is, they were so only ineffectually,
is most improper. For it is contrary to the natural construction of the
words, and the direct intention of the apostle.
Only we may observe, that the purifications which were by fire and
water, were of such things as had no immediate influence into the wor-
ship of God, or in such cases as wherein the worship of God was not
immediately concerned nor of such things wherewith conscience was
;
defiled. They were only of external pollutions, by things in their own

nature indifferent, and had nothing of sin in them. And the sacred in-
stitutions which were not concerning the immediate worship of God,
nor things which in themselves did defile the consciences of men, were
as hedges and fences about those which really did so. They served to
warn men not to come near those things which had a real defilement
in themselves. —
See Matt. xv. 16 20. Thus ' almost all things,' that
is, absolutely all, which had any inward real moral defilement, were
purged with blood, and directed to the purging efficacy of the blood of
Christ. And we may observe, that,
Obs. III. There was a great variety of legal purifications. For as —
all of them together could not absolutely purge sin, but only direct to
what would do so, so none of them by themselves could fully represent
that one sacrifice by blood, whereby all sin was to be purged therefore ;
were they multiplied.

Obs. IV. This variety argues, that in ourselves we are ready to be
polluted on all occasions. —
Sin cleaveth to all that we do, and is reach
to defile us even in our best duties.
Obs. V. This variety of institutions was a great part of the bondage-
state of the church under the old testament a yoke that they were not
;
able to bear. — For it was almost an insuperable difficulty to attain an

assurance that they had observed them all in a due manner, the penal-
ties of their neglect being very severe. Besides, the outward observ-
ance of them was both burdensome and chargeable. It is the glory of
the gospel, that we are directed to make our address by faith, on all
m 2
164 AN EXPOSITION OF THE [CII. IX-
occasions, to that one sacrifice by the blood of Christ, which cleanseth

us from all our sins. Howbeit many that are called Christians, being
ignorant of the mystery thereof, do again betake themselves to other
ways for the purification of sin, which are multiplied in the church of
Rome.
Obs, VI. The great mystery wherein God instructed the church
from the foundation of the world, especially by and under legal institu-
tions, was that all purging of sin was to be by blood. This was that
which by all sacrifices from the beginning, and by all legal institutions,
he declared to mankind. Blood is the only means of purging and
atonement. This is the UDguage of the whole law. All was to mani-
fest, that the washing and purging of the church from sin, was to be
looked for from the blood of Christ alone.
The second assertion of the apostle is, that without shedding of
blood there is no remission. Some would have these words to contain
an application of what is spoken before, to the blood of Christ. But
it is manifest that the apostle yet continues his account of things under
the law, and does not enter on the application of them before the next
verse. Wherefore these woi'ds, Kara tov vofiov, according to the law,'
'
or by virtue of its institutions, are here to be repeated. By the law

'without shedding of blood,' that is, in sacrifice, there was no remis-
'
sion.' Yet, though that season be particularly intended, the axiom is

universally true, and applicable to the new covenant ; even under it,
' without shedding of blood, is no remission.'
The curse of the law was, that he that sinned should die.' But
'
whereas there is no man that liveth and sinneth not,' God had pro-
'
vided that there should be a testification of the remission of sins, and

that the curse of the law should not be immediately executed on all that
sinned. This he did by allowing the people to make atonement for
their sins by blood, that is, the blood of sacrifices, Lev. xvii. 11. For
hereby God signified his will and pleasure in two things, 1. That by
this blood there should be a political remission granted to sinners, that

they should not die under the sentence of the law, as it was the rule of
the government of the nation. And in this sense, for such sins as were
not politically to be spared, no sacrifice was allowed. 2. That real
spiritual forgiveness, and gracious acceptance with himself, was to be
obtained only by that which was signified by this blood, wh^h was the
sacrifice of Christ himself. ^^^
And whereas the sins of the people were of vaôus kinds, there
were particular sacrifices instituted to answer that^Wety. This variety
of sacrifices with respect to the various sorts or \^m+ of sins, for which
they were to make atonement, I have elsewM^ discussed and ex-
plained. —
Their institution and order is recor.d/5, Lev. i. vii. And if
any person neglected that especial sacrifice^hich was appointed to
make atonement for his especial sin, he w^Jreft under the sentence of
the law ;
politically and spiritually, ihere^^ no remission. Yea also,
there might be, there were, sins tha^could not be reduced directly to
any of those, for whose remission' sacrifices were directed in particular.
Wherefore God graciously provided against the distress or ruin of the
church on either of these accounts. For whether the people had fallen
;
under the neglect of any of those especial ways of atonement, or had

contracted the guilt of such sins, as they knew not how to reduce to
any sort of them that were to be expiated, he had graciously prepared
the great anniversary sacrifice, wherein public atonement was made for
all the sins, transgressions, and iniquities of the whole people, of what
sort soever they were, Lev. xvi. 21. But in the whole of his ordi-
nances he established the rule, that without shedding of blood was no
'
remission.'
There seems to be an exception in the case of him who was so poor,
that he could not provide the meanest offering of blood for a sin-offer-
ing. For he was allowed by the law to offer the tenth part of an
cphah of fine flour for his sin, and it was forgiven him, Lev. v. 11 13. —
Wherefore the word GxeSov, almost,' may be here again repeated, be-
'
cause of this single case. But the apostle hath respect to the general
rule of the law. And this exception was not an ordinary constitution,
but depended on the impossibility of the thing itself, whereunto it
made a gracious condescension. And this necessity ofttimes of itself,
without any constitution, suspends a positive law, and gives a dispensa-
tion to the infringers of it. So was it in the case of David when he ate
of the shew-bread in his hunger and as to works of mercy on the
;
Sabbath-day which instances are given by our Saviour himself.

;
Wherefore the particular exception on this consideration, did rather

strengthen than invalidate the general rule of the law. Besides the
nearest approach was made to it that might be. For fine flour is the
best of the bread, whereby man's life is sustained and in the offering of
;
it, the offerer testified that by his sin he had forfeited his own life, and
all whereby it was sustained, which was the meaning of the offering of
blood.
The expositors of the Roman
church do here greatly perplex them-
selves, to secure the sacrifice of their mass, from the destroying sen-
tence of the apostle. For a sacrifice they would have it to be, and that
for the remission of the sins of the living and the dead. Yet they say
it is an unbloody sacrifice, For if there be any blood shed in it, it is
the blood of Christ, and then he is crucified by them afresh every day
as indeed in some sense he is, though they cannot shed his blood. If
it be unbloody, the rule of the apostle is, that it is in no way available
for the remission of sins. Those that are sober have no way to de-
liver themselves, but by denying the mass to be a proper sacrifice for
the remission of sins, which is done expressly by Estius on the place.
I'm this is contrary to the direct assertions contained in the mass itself,
and razeth the very foundation of it. Now if God gave them so much
light under the old testament, as that they should know, believe, and
profess, that without shedding of blood is no remission, how great is
the darkness of men under the new testament, who look, seek, or en-
deavour any other way after the pardon of sin, but only by the blood
of Christ !
Obs. VII. This is the great demonstration of the demerit of sin, of

—
the holiness, righteousness, and grace of God. -For such was the na-
ture and demerit of sin, such was the righteousness of Cod with re-
spect to it, that without shedding of blood it could not be pardoned.
They are strangers to the one and the other, who please themselves
with other imaginations. And what blood must this be ? That the
blood of bulls and goats should take away sin, was utterly impossible,
as our apostle declares. It must be the blood of the Son of God,
Rom. Hi. 24, 25 Acts xx. 28. And herein were glorified both the
;
love and grace of God, in that he spared not his only Son, but gave
him up to be a bloody sacrifice in his death for us all.
Ver. 23. — In
the following verses to the end of the chapter, the
apostle makes an application of all that he had discoursed concerning
the services and sacrifices of the tabernacle, with their use, and efficacy,
on the one hand, and the sacrifice of Christ, its nature, use, and effi-
cacy, on the other, to his present argument. Now this was to demon-
strate the excellency, dignity, and virtue of the priesthood of Christ,
and the sacrifice of himself that he offered thereby, as he was the me-
diator of the new covenant. And he doth it in the way of comparison,
as to what there was of similitude between them and of opposition, ;
as to what was singular in the person and priesthood of Christ, wherein

they had no share declaring on both accounts the incomparable ex-
;
cellency of him and his sacrifice, above the priests of the law and theirs.
And hereon he concludes his whole discourse, with an elegant com-
parison and opposition between the law and the gospel, wherein he com-
priseth in few words the substance of them both, as to their effects on
the souls of men.
That wherein in general there was a similitude in these things, is ex-
pressed, ver. 23.
Ver. 23. —
Avayioj ow ra juev viroBnyiuiaTa twv tv roig ovpavoig,
TOvroig KaQaptZ,£<jOai' avra Sf to ETrovpavia Kparrocrt Svaicug irapa
ravrag.
There is no difference of importance in the translation of these words

by any interpreters of reputation, and singly they have been all of them
before spoken to. Only the Syriac renders viroSei-y/xaTa, by xrrwr,
' similitudes,' not unaptly.
Ver. 23. —
It was therefore necessary that the patterns of things in
the heavens should be purified with these ; but the heavenly things
themselves with better sacrifices than these.
An entrance is made in these words to the comparison intended. For

as to both sorts of sacrifices compared, it is here granted in general,
that they purged the things whereunto they were applied. But there
is a difference also laid down in this verse, namely, as to the things that
were purified by them, and consequently in the nature of their respec-
tive purifications. There is in the words, 1. A note of inference or de-
pendence on the former discourse therefore.'; 2. A double propo-
'
sition of things of divers natures compared together. 3. The modifica-

tion of both those propositions 'it was necessary.'
;
In the first proposition there is, 1. The subject-matter spoken of;

VER. 23.] EPISTLE TO THE HEBREWS. 1G7
'
the patterns of things in the heavens.' 2. What is affirmed of them,
as necessary to them 'that they should be purified.'
; 3. The means
whereby with these.'
;
'
The same things are proposed in the second proposition namely, ;
1. The things spoken of, or the 'heavenly things themselves.' 2. What

is affirmed of them is traduced from the other proposition they also ;
were purified.' 3. The means whereby they were so

'
with better ;
'
sacrifices than these.'

1. That which first occurs is the note of inference, or dependence on
the former discourse ovv, ' therefore.'
; It hath an equal respect unto
both parts of the assertion. And it is not the being of the things, but
their manifestation, that is intended. From what hath been said con-
cerning the legal purification of all things, and the spiritual purification
that is by the sacrifice of Christ, these things are evident and manifest.
2. Of both the things affirmed, it is said, that uvayicri, ' it was neces-
sary they should be so ;' that is, it was so from God's institution and
appointment. There was no necessity in the nature of the things them-
selves, that the patterns of heavenly things should be purged with these
sacrifices but on supposition that God would, in and by them, repre-
;
sent the purification of the heavenly things, it was necessary that they
should be thus purged with blood. And on the supposition of the same
divine ordination, that the heavenly things themselves should be puri-
fied, it was necessary that they should be purified with better sacrifices
than these, which were altogether insufficient unto that end.
3. The subject of the first proposition is, ' the patterns of things in
the heavens.' The ra ev toiq ovpavoig, are the to. tTrovpavta in the next
words. Things in the heavens are heavenly things. And they are the
same with avrirvira tojv aXrfiivivv, in the next verse figures of the
;
'
true things.' The things intended are those which the apostle hath dis-
coursed of; the covenant, the book, the people, the tabernacle, with all
the vessels of its ministry.
1st. These he calls virodeiyfiara, which we well render 'patterns.'
And patterns are of two sorts, 1. Such as are 7rpojroru/ra, exemplaria ;
those from and according unto which any other thing is framed. That
is, the pattern of any thing, according unto which it is contrived, made,
and fashioned. So a scheme or frame drawn and delineated is the pat-

tern of an edifice. 2. Such as are exemplata, tKTvira that are framed
;
according to other things, which they do resemble and represent. These

also are i>7ro$Hy[*aTa. The things mentioned were not patterns of the
heavenly things in the first sense; the heavenly things were not framed
by them, to answer, resemble, and represent them but they were so in
;
the latter only. And therefore, in the first constitution of them, those
which were durable and to abide, as the tabernacle, with all its utensils
and vessels, with the positure and disposal of them, were made and
erected according unto an original pattern shown in the mount. Or
they were framed according unto the idea of the heavenly things them-
selves, whereof he made a representation unto Moses, and communi-
cated a resemblance of them unto him, according unto his own good
pleasure.
This is the order of these things. The heavenlv things themselves
were designed, framed, and disposed in the mind of God, in all their
order, causes, beauty, efficacy, and tendency, unto his own eternal glory.
This was the whole mystery of the wisdom of God for the redemption
and salvation of the church by Jesus Christ. This is that which is de-
clared in the gospel, being before hid in God from the foundation of the
world, Eph. iii. 8— 10. Of these things did God grant a typical re-
semblance, similitude, and pattern, in the tabernacle and its services.
That he would make such a kind of resemblance of those heavenly
things as to their kind, nature, and use, that he would instruct the
church by them, was an act of his mere sovereign will and pleasure.
And this is that effect of his wisdom, which was manifest under the old
testament whereon the faith and obedience of the church was wholly
;
to acquiesce in his sovereignty. And this their resemblance of heavenly

things, which they had not from their own nature, but merely from the
pleasure of God, gave them all their glory and worth, which the saints
under the old testament did in some measure understand. The present
Jews do, as their forefathers did under the degeneracy of their church,
conceive their glory to consist in the materials and curious structure of
them, .things that the wealth and art of men might exceed. But in
themselves they were all earthly, carnal, perishing, and liable unto all
sorts of corruption. Much inferior they were in nature and glory unto
the souls of men, which were conversant in their highest and most no-
ble acts about them. But herein alone consisted their honour, worth,
and use ; they were patterns of heavenly things. And we may observe,
that
Obs. I. The glory and efficacy of all ordinances of divine worship,
which consist in outward observance (as with the sacraments of the
it is
gospel) consist in this, that they represent and exhibit heavenly things
unto us. And this power of representation they have from divine insti-
tution alone.
2dly. What they were patterns of is expressed namely, tcov tv Totg
;
ovpavoig, ' of heavenly things.' What these were in particular must be

spoken unto in the exposition of the next proposition, whereof they are
the subject ;'the heavenly things themselves.'
3dly. Of these things it is affirmed, that they were purified, icaSa-
pi&aSai. The apostle had treated before of a double purification.
1. Of that which consisted in a cleansing from defilements of its own;
sprinkling the unclean, and sanctifying to the purifying of the flesh,
ver. 13, 22. 2. That which consisted in a dedication unto sacred use.
But this also had some respect unto uncleanness. Not unto any that
the things so dedicated had in themselves; but because of the unclean-
ness of them that were to make use of them. This was such as that
God would have the intervention of the sprinkling of blood between
him and them in all their services; as he declares, Lev. xvi. 15—17.
And this he would do that he might teach them the absolute and uni-
versal necessity of the purifying efficacy of the blood of Christ, in all
things between him and sinners. Of this purification he gives us, in
this discourse, two instances. 1st. That which was initial, at the first
—
solemnization of the covenant, ver. 18 20. 2dly. That which was
annual, in the sprinkling of the tabernacle and its vessels, because of
the uncleanness of the people, ver. 22. This latter purification is that
which is intended.
4thly. The means whereby they were thus to be purified, is, tovtoiq,
' with these.' In the next proposition, the heavenly things themselves
are said to be purified, Svaiatg, 'with sacrifices.' But the purification
of these patterns was not absolutely confined unto sacrifices. Water,
and scarlet wool, and hyssop, and the ashes of an heifer, in some cases,
were required thereunto. '
With these,' that is, with all those things
which were appointed by the law to be used in their purification or de-
dication unto sacred use.
5thly. If inquiry be made why these patterns were thus purified, the
apostle affirms that 'it was necessary' it should be so ; avayioj. This,
as it respects both propositions in this verse equally, was spoken unto in
general before. The grounds of this necessity, with respect unto these
patterns, were these. 1. The will and command of God. This is that
which originally, or in the first place, makes any thing necessary in di-
vine worship. This is the only spring of rational obedience in insti-
tuted worship; whatever is without it, whatever is beyond it, is no part
of sacred service. God would have them thus purified. Yet also was
there herein this manifest reason of his will, namely, that thereby he
might represent the purification of heavenly things. On this suppo-
sition, that God would so represent heavenly things by them, it was ne-
cessary that they should be purified. 2. Seeing he would have them
purified, there was a meetness that they should be so with these things.
For, being themselves carnal and earthly, as were the tabernacle and all
the vessels of it, it was meet they should be purified with things carnal
also ; such as were the blood of beasts, water, hyssop, and scarlet wool.
3. In particular, it was necessary that they should be purified with the
blood of sacrifices because they were types of those things which were
;
to be purified with the only proper expiatory sacrifice. These were the
foundations of the whole system of Mosaic rites and ordinances and on ;
them they stood, until they were removed by God himself. And that
which we should learn from hence is,
Obs. II. A due consideration of that respect which we ought to have
to the holiness of God in his worship and service. He did manifest it
unto us, to beget in us a due reverence of it he would never admit of
;
any thing therein, but was purified according unto his own institution.
All other things he always rejected as unclean and profane. Without
a due apprehension hereof, and endeavouring to have both our persons
and our services purified by the sprinkling of the blood of Christ, nei-
ther they nor we can be accepted before him.
The other proposition in the text is, that the heavenly things them-
'
selves were to be purified with better sacrifices.'

The first thing in the words is the subject of the proposition. Aura
ra zmwpavia, 'the heavenly things themselves;' that is, the things
whereof the other were the patterns, by which God represented them
unto the church. But what these things are, is not easy to determine.
Some say that heaven itself is intended, the super-ethereal heavens;
the place of the present residence of Christ, and of the souls of them
that are saved by him. But, taking the heavens absolutely, especially
for that which is called the heaven of heavens, with respect unto their
fabric, and as the place of God's glorious residence, and it is not easy
to conceive how they stood in need to be purified by sacrifice. Some
say it is spiritual things that is, the souls and consciences of men,
;
that are intended. And they are called heavenly, in opposition unto
the things of the law, which were all carnal and earthly. And it is
certain, they are not to be excluded out of this expression. For, unto
their purification, is the virtue of the sacrifice of Christ, directly ap-
plied, ver. 14. Yet the whole context, and the antithesis in it between
the types and the things typified, make it evident that they alone are
not intended.
To clear the mind of the apostle in this expression, sundry things
must be observed out of the context.
1. The apostle treats of a double purification, as was immediately
before declared. In this application of his discourse, he intends them
both. But whereas some things stood in need of the one only, namely,
of that of dedication unto God and some of the other, namely, purging
;
from defilements, as the souls and consciences of men they are dis-
;
tinctly to be applied to the things spoken of, according to their capacity.

Some were purified by dedication some by actual cleansing from real
;
defilements ;both which are included in the notion of sacred purifica-

•
tion, or sanctification. *
2. These heavenly things must be all those, and only those, whereof
the other were patterns or resemblances. This is plain in the context
and antithesis. Wherefore,
3. Byheavenly things, I understand all the effects of the counsel of
God in Christ, in the redemption, worship, salvation, and eternal glory
of the church; that is, Christ himself in all his offices, with all the spi-
ritual and eternal effects of them on the souls and consciences of men,
with all the worship of God by him according unto the gospel. For of
all these things, those of the law were the patterns. He did in and by
them give a representation of all these things, as we may see in parti-
cular. 1. Christ himself, and the sacrifice of himself, were typified by
these things. To prove this is the principal purpose of the apostle.
They were the shadow, he the body or substance, as he speaks else-
where. He was the Lord from heaven who is in heaven, who speaks
;
from heaven, 1 Cor. xv. 49 John iii. 13. 2. All spiritual and eternal
;
grace, mercy, blessings, whereof the souls of men are made partakers,
by the mediation and sacrifice of Christ, are heavenly things, and are
constantly so called, Heb. iii. 1; Eph. i. 3; John iii. 12; Eph. ii. 6.
3. The church itself and its worship are of the same kind the things
;
principally to be purified by these sacrifices it is God's heavenly king-

;
dom, Eph. v. 25, 26. 4. Heaven itself is comprised herein, not abso-
lutely, but as it is the mansion of Christ and the redeemed in the pre-
sence of God for evermore.
Hereon, the inquiry will be, how these things are said to be purified?
For of real purification from uncleanness, not one of them is capable,
but only the church, that is, the souls and consciences of men. 1
answer, that we are to have recourse unto that twofold sense of purifi-
cation before laid down; namely, of external dedication, and internal
; .
VKK. 23.] EPISTLE TO THE HEBREWS. 171
purging; both which are expressed by the name of 'sanctification' in

the Scripture. Most of the things that were purified by the blood of
the sacrifices at the giving of the law, were so in the first sense, and no
otherwise. Thecovenant, the book of the law, and the tabernacle,
with all its vessels,were purified in their sacred dedication unto God
and his service. Thus were all the heavenly things themselves puri-
fied. Christ himself was sanctified, consecrated, dedicated unto God in
his own blood. He sanctified himself, John xvii. 19: and that by the
blood of the covenant, Heb. x. 29 even when he was consecrated or
;
made perfect through sufferings, ch. ii. 10. So was the church, and
the whole worship of it, dedicated unto God, made holy unto him, Eph
v. 25, 26. And heaven itself was dedicated to be an habitation for ever
unto the mystical body of Christ, in perfect peace with the angels
above, who had never sinned, Eph. i. 10; Heb. xii. 22 24. —
But yet there was, moreover, a real purification of the most of these
things. The church, or the souls and consciences of men, were really
cleansed, purified, and sanctified, with an internal spiritual purification,
Eph. v. 25, 26 Tit. ii. 14. It was washed in the blood of Christ,
;
Rev. i. 5 and is thereby cleansed from sin, 1 John i. 7. And heaven

;
itself was in some sense so purified, as the tabernacle was, because of

the sins of the people among whom it was, Lev. xvi. 16. Sin had
entered into heaven itself, in the apostasy of angels whence it was not ;
pure in the sight of God, Job xv. 15. And upon the sin of man, a
state of enmity ensued between the angels above and men below so ;
that heaven was no meet place for an habitation unto them both, until
they were reconciled which was done only in the sacrifice of Christ,
;
Eph. i. 10. Hence, if the heavenly things were not defiled in them-
selves, yet in relation unto us they were so which is now taken away.
;
The sum is, as the covenant, the book, the people, the tabernacle,
were all purified and dedicated unto their especial ends, by the blood of
calves and goats, wherein was laid the foundation of all gracious inter-
course between God and the church, under the old covenant so all ;
things whatever that in the counsel of God belonged unto the new
-
,
covenant, the whole mediation of Christ, with all the spiritual and eter-
nal effects of it, were confirmed, dedicated unto God, and made effectual
unto the ends of the covenant, by the blood of the sacrifice of Christ,
which is the spring from whence efficacy is communicated unto them all.
And moreover, the souls and consciences of the elect are purified and
sanctified from all defilements thereby, which work is gradually carried
on in them, by renewed applications of the same blood unto them, until
they are all presented unto God, glorious, without spot or wrinkle, or
any such thing. And we are taught, that,
Obs. III. The one sacrifice of Christ, with what ensued thereon,
was the only means to render effectual all the counsels of God, con-
cerning the redemption and salvation of the church, Eph. i. 3 7 —
Rom. iii. 24—26.
Of these heavenly things, it is said, that they were ' purified with
better sacrifices than Ilapa is
these,' Kptirroat Svaiaic irapa rewrite.
added to increase the expositors agree, that
signification. All sober
here is an cnallage of number, the plural put for the singular. The
one sacrifice of Christ is alone intended. But because it answered all

other sacrifices, exceeded them all in dignity, was of more use and effi-
cacy than they all, it is so expressed that one sacrifice fwhich com-
;
prised the virtue, benefit, and signification of all other. The gloss of
Grotius on these words is intolerable, and justly offensive unto all pious
souls. Ovaiaiz, saith he, ' quia non tantum Christi perpessiones intel-
ligit, sed eorum qui ipsum sectantur, una. cum precibus et operibus
misericordiaB.' Is it possible that any Christian should not tremble to
join the sufferings of men and their works, with the sacrifice of Christ,
as unto the same kind of efficacy in purifying of these heavenly things ?
Do they make atonement for sin ? Are they offered unto God for that
end ? Are they sprinkled on these things;: for their purification ?
4. modification of the former proposition belongs unto this also.
The
It was necessary these things should be thus purified. 1. As that
which the holiness of God required, and which therefore in his wisdom
and grace he appointed. 2. As that which in itself was meet and
becoming the righteousness of God, Heb. ii. 10. Nothing but the
sacrifice of Christ, with the everlasting efficacy of his most precious
blood, could thus purify the heavenly things, and dedicate the whole
new creation unto God.
The last thing we shall observe hereon, is, that it was Svcna that
this dedication and ascribed unto.
purification is Now Svaia is a slain
sacrifice, a sacrifice as slain a sacrifice by mactation, killing, or shed-
;
ding of blood so is mT also.

; Wherefore it is the sacrifice of Christ
in his death and blood-shedding, that is the cause of these things.
Other Svaia of him there was none, he offered none. For the vindica-
tion hereof we must examine the comment of Slichtingius on this place.
His words are,
' Licet enim non sanguinem suum Christus Deo obtulerit, sed se
ipsum tamen sine sanguinis effusione offerre se ipsum non potuitneque
;
debuit. Ex eo vero quod diximus fit, ut autor divinus, Christum cum

victimis legalibus conferens, perpetuo fugiat dicere Christi sanguinem
fuisse oblatum et nihilominus ut similitudini serviat, perpetuo Christi
;
sanguinis fusionem insinuet, quae nisi antecessisset, haudquaquam tam

plena tamque concinna inter Christum et victimas antiquas comparatio
institui potuisset. Ex his ergo manifestum est in ilia sancta ccelestia,
ad eorum dedicationem emundationemque peragendam, victimam pretio-
sissimam, proinde non sanguinem hircorum et vitulorum, imo ne san-
guinem quidem ullum, sed ipsum Dei filium, idque omnibus mortalis
naturae exuviis depositis, quo nulla pretiosior et sanctior victima cogitari
potuit, debuisse inferri.' Answ. 1. The distinction between Christ
offering his blood, and offering himself to God, (the foundation of this
discourse,) is coined on purpose to pervert the truth. For neither did
Christ offer his blood unto God, but in the offering of himself; nor did
he offer himself unto God, but in and by the shedding and offering of
his blood. There is no distinction between Christ offering of himself
and offering of his blood, other than between the being of any thing,
and the form and manner of its being what it is. 2. That he could
not offer himself without the antecedent effusion of his blood, seems a
kind concession, but it hath the same design with the preceding dis-
VER. 2 k] EPISTLE TO THE HEBREWS. 1 7.'3
tinction. But in the offering of himself he was Svaia, a slain sacri- '
fice,'which was in and by the effusion of his blood in the very shed-
:
ding of it, it was offered unto God. 3. It is an useless observation,

that the apostle, in comparing the sacrifice of Christ with the legal
victims, doth, as it is said, carefully avoid the saying that he offered his
blood. For in those legal sacrifices the beasts themselves were always,
said to be offered, although it was the blood alone wherewith atonement
was made on the altar, Lev. xvii. 11. And this the apostle expressly
ascribes unto the blood of Christ, in answer unto the blood of bulls and
goats, ver. 13, 14. 4. The apostle doth not insinuate the mention of
the shedding of the blood of Christ, only to make up a full and fit com-
parison with the legal victims, as is impudently insinuated but he ;
directly ascribes the whole effect of reconciliation, peace, atonement,

remission of sins, and sanctification, unto the blood of Christ, as shed
and offered unto God. And this he doth not only in this Epistle,
where he insists on this comparison, but in other places also where he
hath no regard unto it, Rom. iii. 25 Eph. i. 7, v. 2, 25, 26 Tit. ii.
; ;
14 Rev. i. 5. 5. Having advanced thus far, in the close of his expo-

;
sition he excludes the blood of Christ from any more interest or effi-
ciency in the purification of these heavenly things, than the blood of
goats and calves which is such an open contradiction unto the whole
;
design and express words of the apostle, as that the assertion of it

exceeds all the bounds of sobriety and rflodesty.
From the words thus opened, we may observe unto our own use,
Obs. IV. Neither could heavenly things have been made meet for us,
or our use, nor we have been meet for their enjoyment, had they not
been dedicated, and we been purged by the sacrifice of Christ. There —
was no suitableness, either in them unto us, or in us unto them, until
it was introduced by the blood of Christ. Without the efficiency
hereof, heavenly things would not be heavenly unto the minds and souls
of men they would neither please them, nor satisfy them, nor make
;
them blessed. Unless they themselves are. purged, all things, even
heavenly things themselves, would be unclean and defiled unto thenr,
Tit. i. 15.
Obs. V. Every eternal mercy, every spiritual privilege, is both pur-
chased for us, and sprinkled unto us, by the blood of Christ.
Obs. VI. There is such an uncleanness in our natures, our persons,
our duties, and worship, that unless they and we are all sprinkled with
the blood of Christ, neither we nor they can have any acceptance with
God.
Obs. VII. The sacrifice of Christ is the one only everlasting foun-
tain and spring of all sanctification and sacred dedication whereby the
;
whole new creation is purified and dedicated to God.
Ver. 24. — The opposition between the high priests of the law, and
their sacrifices, with their efficacy, and the Lord Christ with his sacri-
fice and its efficacy, is farther carried on in this verse. And this is done
in an instance of a dissimilitude between them, as it was shown in
general before, in how many things they did agree. And this dissimi-
litude consists in the place and manner of the discharge of their office,
—
174 AN EXPOSITION OF THE [CII. IX.
after the great expiatory sacrifice, which each of them did offer. The
casual connexion of the words doth also intimate, that a farther evidence
is given unto what was before laid down namely, that heavenly things
;
were purified by the blood of Christ. For as an assurance thereof,

upon the dedication of the new covenant, he entered into heaven itself.
•Had he purified the things only on the earth, we could have entered
only into an earthly sanctuary, as did the high priest of old. But he
is entered, as the apostle now declares, into heaven itself, which, in the
gracious presence of God therein, is the spring and centre of all the
things purified by his sacrifice.
—
Ver. 24. Ou yap etc X H P 07r0lr Ta n~/ ia CHnjX&Ev 6 Xptaroc, avrirvira
l
twv a\r)9ivu)v, aXX' etc avrov. tov ovpavov, vvv a/x(j)avi(Tî]vat ra

7rpo<7ti»7ra) tov ©eou vTrep rtfiiov.
Etc ayia, Syr. Nttaptt n s n^, 'into the house of the sanctuary :' sancta,
sacrarium, sanctuarium, sancta sanctorum, ' the most holy place.'
Xeipo7rourra, manufacta, manibus extructa, ' built with hands.' AvTirvrra
tiov aXiftivuv, Syr. KTHiD vn xmm
TrTrwr, which is the similitude of
'
that which is true.' Vul. Exemplaria verorum. Exemplar respondens

veris illis, ' An example answering unto the true,' ' a resemblance of the
true.' Tco 7rpocrw7rw Syr. ns*iS"io Dip, 'before the face;' faciei, vultui,
;
conspectui, '
in the presence.'
Ver. 24. For Christ is not entered into the holy places (the sanc-
tuary) made with hands, the figures of the true; but into heaven
itself, now to appear in the presence of God for us.
There is in the words a dissimilitude between the Lord Christ and

the priests of the law, or an opposition between what was done by the
one and the other. And one branch of the antithesis, as unto affirma-
tion on the one hand, is included in the negation on the other. For in
that he says he is not entered into the holy places made with hands, it
is affirmed that the high priest did so of old, and no more.
In the words there is,
First- The subject spoken of, that is Christ.
Secondly. A
double proposition concerning him. 1. Negative; that
'
he is not entered into the holy places made with hands.' 2. Affirma-
tive ; that ' he is entered into heaven itself.'
Thirdly. The end of what is so affirmatively ascribed unto him, ' to
appear in the presence of God for us.'
First. The subject spoken of is, 6 Xptoroc, 'Christ.' 'Jesus,'
saith the Vulgar Latin. But all Greek copies, with the Syriac, have
'Christ.' From the 15th verse, he had spoken indefinitely of the
mediator of the new covenant, what he was to be, and what he had to
do, whoever he were. This mediator, and the high priest of the church,
are one and the same. He makes application of all he had said, unto
one singular person, Christ our high priest.
Secondly. That which in general is ascribed unto him, or spoken of
him both negatively and affirmatively, is 'an entrance,' eiarjXvei/. That
VI.K. 24.] EPISTLE TO THE HEBREWS. 17o
which was the peculiar dignity of the high priest of old, wherein the
principal discharge of his duty did consist, and whereon the efficacy of
his whole ministration did depend, was, that he, and he alone, did enter
into the holy place, the typical representation of the presence of God.
Wherefore, such an entrance must our high priest have after he had
offered himself once for all. This entrance of our high priest as unto
the place whereinto he entered, is expressed.
First. Negatively ov yap uq \upoTroir\Ta ayta, not into the holy
;
'
places made with

hands.' The place intended, is the sanctuary, or
most holy place, in the tabernacle. It is here expressed in the plural
number, to answer the Hebrew D s ti)"rprr ttrrp; for so the LXX. render
their reduplications, wherewith they supply their want of superlatives.
These holy places Christ entered not into. A
double description is
here given of this place. 1. As unto its nature. 2. As unto its use.
1. As unto its nature, it was x il 9 07rolr Ta > 'made with hands,' built
l
by the hands of men. The manner of this building was part of its
glory for it relates unto the framing and erection of the tabernacle in
;
the wilderness. And as this was wholly directed by God himself, so

he endowed them, in an extraordinary manner with singular skill and
wisdom, by whom the work was wrought. But as unto the thing itself,
it is a diminution from its glory, not absolutely but comparatively ; that
it was still made by and so had no glory in com-
the hands of men,
parison of that which doth excel, namely, heaven itself.
2. As unto the use of these holies, they were avrirvtra twv aXrîvwv.
Avtitvttov is sometimes used for irpaypa avri tov tvttov, that which is
'
signified by the type;' and this we commonly call the antitype. So is

the word used by the apostle Peter, 1 Pet. iii. 21, the substance of
what is typified. Sometimes it is used for tvttoq avri tov irpayparog,
'the type and resemblance of the thing signified.' So is it here used,
and well rendered figures.' And what the apostle calls {nroSetypara
'
in the foregoing verse, he here calls avTirvrra. They are therefore the
same, only they express different respects and notions of the same
things. As the delineation and representation of heavenly things in
them were obscure and dark, they were virodtiypuTa * similitudes, re-
semblances of heavenly things ;' as that representation which they had
and made of them, was a transcript from the original pattern and idea
in the mind of God, and shown unto Moses in the mount, they were
uvTiTVTra, or ' express figures.'
And they were thus figures, tiov aXrjStvwv, ' of the true ;' that is,
the true holies. 'True,' in these expressions, is opposed unto ' sha-
dowing' and typical, not unto that which is false or adulterate. So
John i. 17, 18, 'real, substantial,' the things originally in all these in-
stitutions.
This is a brief description of the place whereinto the high priest
under the law did enter, wherein his great privilege did consist, and
whereon the efficacy of all his other administrations did depend. And
it is described, 1. With respect to its institution, it was the most holy
place, peculiarly dedicated to the reception of the especial pledges of

the presence of God. 2. As to its fabric, it was made with hands :
though of an excellent structure, directed by God himself, and framed

176 AN EXPOSITION OF THE [ell. IX.
by his especial command yet was it in itself no more but the work of
:
men's hands. 3. As to its principal end and use, it was a figure and
resemblance of heavenly things. All God's appointments in his
service, have their proper season, beauty, and glory, and use, which are
all given them by his appointment. Even the things that were made
with men's hands, had so, whilst they had the force of a divine insti-
tution. To enter into the presence of God, represented by the typical
pledges of it in this place, was the height of what the high priest,
under the law attained to. And this he did on the ground of the dedi-
cation and purification of the tabernacle by the blood of the sacrifices
of goats and calves. And it may be said, if the Lord Jesus Christ be
the high priest of the church, hither or into this place he ought to have
entered. I answer, he ought indeed so to have done, if by his sacri-
fice he had purified only earthly things. But whereas he had no such
design, nor were the temporal things of the whole creation worth the
purification with one drop of his blood, but they were things spiritual
and heavenly that were purified by his sacrifice, he was not to enter
into the holy place made with hands, the figures of the same, but into
heaven itself.
Secondly. In opposition to what is denied of him, and which is
therein ascribed to the high priest of the law the place whereinto he
;
did enter, is called avrog 6 ovpavog, heaven itself.' The entrance

'
spoken of was sacerdotal, not triumphant and regal, as I have elsewhere

declared. And by this ' heaven itself,' a peculiar place is intended.
The apostle hath in several places affirmed that in his ascension, he
'passed through the heavens,' and 'was made higher than the heavens.'
Wherefore by this heaven itself,' some place that is called so by way
'
of eminency, is intended. This in the Scripture is sometimes called

'the heaven of heavens,' and 'the third heaven,' the place of the
peculiar residence of the presence, majesty, and glory of God, and of
his throne; where all his blessed saints enjoy his presence, and all his
holy angels minister to him. A place above all these aspectable
heavens, the heavens which we do behold.
The entrance of Christ into heaven as our high priest, was into it as
the temple of God, wherein the chief thing considerable is the throne
of grace. For it is that which answers to, and was signified by, the
entrance of the high priest into the most holy place in the tabernacle.
And there was nothing therein but the ark and the mercy-seat, with
the cherubim of glory overshadowing them, which, as we have de-
clared, was a representation of a throne of grace. He entered likewise
into heaven triumphantly as it was the palace of God, the throne of the
,<j;reat King, and sat down at the right hand of the Majesty on high
;
but this he did not with respect to the execution of his kingly office
with authority and power. For as the offices of Christ are distinct,
and their exercise is so also so heaven itself,' wherein he now dis-
;
'
chargeth them all, is proposed to us, under divers considerations, dis-

tinctly answering to the work that the Lord Christ hath yet to perform
therein. And,
Obs. I. These distinct offices of Christ, give direction and encou-
ragement to faith. — When we apply ourselves to Christ to seek for aid
for the subduing and destruction of our spiritual adversaries, by his

ruling power, that mighty power whereby he is able to subdue all things
to himself, we consider him on the throne of majesty, in the full pos-
session of all power in heaven and earth hereby is faith both encou-
:
raged and directed in its acting or approach to him. And when we go

to him for relief under our temptations with a sense of the guilt of sin,
which requires tenderness and compassion, we consider him as in the
temple of God, appearing as our high priest before the throne of grace,
ch. iv. 14— 16.
Obs. II. Christ, accepted of God in our behalf, is the spring of all
—
spiritual consolation. God on a throne of grace, the Lord Christ be-
fore it in the exercise of his office with faithfulness, compassion, and
power, is the spring and centre of all the comforts of the church.
Slichtingius affirms on this place, that these things are spoken of
Christ only in a neat and handsome metaphor, under which he is com-
pared to the priests of old. And the whole of his discourse tends to
this, that it is a comparison framed or coined by the apostle for the
illustration of what he intends. But this is not to interpret the mean-
ing of his words, but directly to oppose his whole design. For it is not
a fancied, framed comparison that the apostle insists on, but a declara-
tion of the typical significancy of legal institutions
; and his purpose is
to manifest the accomplishment of them all in Christ alone.
Thirdly. The end of this sacerdotal entrance of Christ into heaven
is expressed, wv tn<l>aviG%i}vai,'
now to appear in the presence of God
for us.' A farther degree of opposition between our high priest and
those of the law, is expressed in these words. They entered into the
holy place to appear for the people, and to present their supplications
to God. But this was only in an earthly tabernacle, and that before a
material ark and mercy-seat. In what is here ascribed to Christ, there
are many differences from what was so done by them.
1. In the' time of what he did or doth, vw, 'now,' at this present
season, and always. What those others did, was of no continuance.
But this 'now,' is expressive of the whole season and duration of time
from the entrance of Christ into heaven, to the consummation of all
things. So he declares it in the next verse. He never departs out of
the sanctuary to prepare for a new sacrifice, as they did of old. There
is no moment of time wherein it may not be said, ' He now appeareth
for us.'
2. In the end of his entrance into this heavenly sanctuary, e/ucpavHr-
3-r/vat, that is, eig to, ' to appear.' Absolutely his entrance into hea-
ven had other ends, but this is the only end of his entering into heaven
as God's temple, the seat of the throne of grace, as our high priest.
And the whole discharge of the remaining duties of his sacerdotal office,
are comprised in this word, as we shall immediately demonstrate.
3. In that he doth thus appear, ry wpocrwiru tov Qtov, vultui, con-
spectui, faciei Dei, that is,'
the immediate presence of God,' in oppo-
sition to the typical symbols of it in the tabernacle, before which the
high priest presented himself. The high priest appeared before the
ark, the cherubim and mercy-seat, composed into the form of a throne:
Christ enters into the real presence of God, standing in his sight, be-
VOL. iv. N
178 AN EXPOSITION OF THE [oil. IX.
fore his face. And this expresseth his full assurance of his success in
his undertaking, and his full justification from that charge of the guilt
of sin which he underwent. Had he not made an end of it, had he not
absolutely been freed from it, he could not have thus appeared with
confidence and boldness in the presence of God.
4. This is said to be done, u7rep ifyiwi/, ' for us.' This refers only to
'
appear,' to appear for us ;that is, as we shall see, to do all things with
God for us, at the throne of grace, that we may be saved.
The words being opened, the nature of the thing itself, namely, of
the present appearance of Christ in heaven, must be farther inquired
into. And it may be declared in the ensuing observations.
1. It is an act of his sacerdotal office. Not only he who is our high
priest doth so appear, but he so doth as the high priest of the church.
For such was the duty of the high priest under the law, whereby it was
typified and represented. His entrance into the holy place, and pre-
sentation of himself before the mercy-seat, was in the discharge of his
office, and he did it by virtue thereof. And this is one principal foun-
dation of the comfort of the church, namely, that the present appear-
ance of Christ in the presence of God, is a part of his office, a duty in
the discharge of it.
2. such an act and duty of our high priest, as supposeth the of-
It is
fering of himself a sacrifice for sin, antecedent thereunto. For it was
with the blood of the expiatory sacrifices offered before on the altar,
that the high priest entered into the holy place. It hath, therefore, re-
gard to his antecedent sacrifice, or his offering himself in his death
and blood-shedding to God. Without a supposition hereof, he could
not as our high priest have entered into the sanctuary, and have ap-
peared in the presence of God. Wherefore,
3. It supposeth the accomplishment of the work of the redemption
of the church. His words in this appearance before God, are ex-
pressed, John xvii. 4, ' I have glorified thee on the earth, I have
finished the work thou gavest me to do, and now I come to thee.'
He was sent of God into the world on this great errand, for this great
work and he returned not to him, he appeared not in the presence of
;
him that sent him, until he had fulfilled it, and was ready in all things
to give an account of it to the eternal glory of God.
4. In this his appearance, he presents himself to God ' as a lamb
that had been slain,' Rev. v. 6. He is now alive, and lives for ever.
But there must, as to efficacy in this appearance, be a representation
of his sacrifice, his suffei'ing, his death, his blood, of himself, as a lamb
slain and offered to God. And this was to be so, in answer to the
blood of the expiatory sacrifice, which the high priest carried into the
holy place. For he was himself both the priest and the sacrifice, the
offerer and the lamb. And as that blood was sprinkled before the ark
and the mercy-seat, to apply the atonement made to all the sacred
pledges of God's presence and good-will so from this representation
;
of the offering of Christ, of himself as a lamb that had been slain, in

this his appearance before God, doth all the application of its benefits
to the church proceed.
5. He thus appears ' for us.' He is therein, therefore, the great re-
VER. 24] EPISTLE TO THE HEBREWS. 179
preservative of the church, or he represents the whole church of his re-

deemed to God. There is more in it than merely for our good. It is,
as were, the appearance of an advocate, a law-appearance in the be-

it
half of others. So is it declared, 1 John ii. 1, 2. He will at the end

of all present his whole church to God, with the whole work of his love
and grace accomplished towards them. He first so presents it to him-
self and then to God, Eph. v. 26, 27. Now he presents them as the
portion given to him of God out of fallen mankind to be redeemed and
saved, saying, ' Behold I and the children which thou gavest me,'
'
thine they were and thou gavest them to me.' I present them to thy
love and care, holy Father, that they may enjoy all the fruits of thine
eternal love, all the benefits of my death and sacrifice.
6. This is the great testimony of the continuation of his love, care,
and compassion towards the church, now he is in the height of his own
glory. Love, care, and compassion belong to him, in an especial man-
ner, as he is a high priest, which we have declared on many occasions.
They are the spring of all his sacerdotal actings. And they are all
witnessed to in his perpetual appearance in the presence of God
.for us.
7. This also compriseth his being an advocate. He is hereby in a
continual readiness to plead our cause against all accusations, which is
the especial nature of his work as an advocate, which is distinct from
his intercession, whereby he procures supplies of grace and mercy
for us.
8. This account of the appearance of Christ before God on the
throne of grace, gives direction into a right apprehension of the way
of the dispensation of all saving grace and mercy to the church.
The spring and fountain of it is God himself, not absolutely considered,
but as on a throne of grace. Goodness, grace, love, and mercy are
natural to him but so also are righteousness and judgment.
; That he
should be on a throne of grace, is an act of his sovereign will and plea-
sure, which is the original spring of the dispensation of all grace to the
church. The procuring cause of all grace and mercy for the church,
as issuing from this throne of grace, is the sacrifice of Christ, whereby
atonement was made for sin, and all heavenly things purified unto their
proper end. Hence he is continually represented before this throne of
God, ' as a lamb that had been slain.' The actual application of all
grace and rnercy to the church, and to every member of it, depends on
this his appearance before God, and the intercession wherewith it is
accompanied.
Slichtingius grants on the place, that Christ doth indeed solicitously
take care of the salvation of the church: but yet 'God,' saith he, 'doth
grant it of mere mercy without any regard to satisfaction or merit,'
which, saith he, we exclude. And the only reason he gives for their
so doing is this, ' that where there is satisfaction or merit, there is no
need of oblation, appearance, or intercession.' But this fancy (opposed
to the wisdom of God in the dispensation of himself and his grace)
ariseth from their corrupt notion of these things. If the oblation of
Christ, with his appearance in heaven and intercession, were nothing
but what they imagine them to be, that is, his appearance in heaven
n 2
;:
with all power committed to him, and the administration of it for our
good, his satisfaction and merit could not directly be thence proved.
Yet also, on the other hand, are they no way disproved thereby, for
they might be antecedently necessary to the exercise of this power.
But the argument is firm on the other hand. There is in the dispen-
sation of grace and mercy respect had to satisfaction and merit, because
it is by the blood and sacrifice of Christ, as it is the design of the
apostle to declare. For whereas he was therein an offering for sin, was
made sin for us, and bare all our iniquities, undergoing the penalty or
curse of the law due to them, which we call his satisfaction or suffer-
ing in our stead and whereas all that he did, antecedently to the ob-
;
lation of himself for the salvation of the church, he did it in a way of

obedience to God, by virtue of the compact or covenant between the
Father and him, for our salvation to his glory, which we call his merit
to these there is respect in the dispensation of grace or the Lord
;
Christ lived and died in vain.

But to declare their apprehension of these things, the same author
adds, ' Porro in pontifice legali, apparitio distincta erat ab oblatione,
licet utraque erat conjuncta et simul fieret ; nempe quia alius erat pon-
tifex, alia victima; et apparebat quidem pontifex, offerebatur autem
victima, seu sanguis victimae at nostri pontificis et oblatio et apparitio
:
quemadmodum et interpellate, reipsa idem sunt quia nimirum idem

;
est pontifex et victima. Dura enim apparet Christus, seipsum oftert

et dum seipsum oftert, apparet ; dum autem et oftert et apparet, inter-
pellate
1. It isnot true that the oblation or offering of the sacrifice by the
high priest,and his appearance in the holy place, was at the same time.
For he offered his sacrifice at the altar without, and afterwards entered
with the blood into the holy place. 2. He grants that the blood of the
sacrifice was offered, but will not allow that the blood of Christ was of-
fered at all, nor that Christ offered himself, before he had laid aside
both flesh and blood, having no such thing belonging to him. 3. That
the sacrifice of Christ, his oblation, appearance, and intercession, are all
one and the same, and that nothing but his power and care in heaven
for the salvation of the church is intended by them, is an imagination
expressly contradictory to the whole design, and all the reasonings of
the apostle in the context. For he carefully distinguisheth those things
one from the other, showeth the different and distinct time of them
under the old testament, declareth their distinct natures, acts, and ef-
fects, with the different places of their performance. Violence also is
offered to the signification of the words, and the common notion of
things intended by them, to make way for this conceit. In common
use and force, Trpoatyopa or Svaia are one thing, and mâviajioq and
tvTtvîg are others. It is true, the Lord Christ is in himself both the
priest and the sacrifice but it doth not thence follow, that his offering
;
of himself and his appearance in the presence of God for us, are the
same, but only that they are the acts of the same person.
This continual appearance of the Lord Christ for us, as our high
priest in the presence of God, in the way explained, is the foundation
of the safety of the church in all ages, and that whereon all our conso-
lation doth depend, whence relief is derived by faith on all occasions.

The consideration hereof being rightly improved, will carry us through
all difficulties, temptations, and trials, with safety to the end.
VER. 25. —
Oi/S' Iva TroWdKiG 7rpocr0£pr) iavrov, wOTTCp 6 ap\uptvg
ucrepxiTai tig ra ayta kcit zvhxvtov tv alfxart aXXorptif).
;
Ou8', Syr. ab t)K, ' and not also neque, ' neither,' ' nor yet.' 'Eauroi/,
'
;
Syr. mi03, ' his soul he made his soul an offering for sin.
' FLoXXaKig,
Syr. HTWVD WHIT, ' many times.' Ev alfxart aWoTpiy, Syr. xbi KOT3
rr^T, ' in or with blood that was not his own,' properly. Heb. nn>* tnn,
* with other blood,' or the blood of another.
Ver. 25. —
Nor yet that he should offer himself often, as the high
priest entereth into the holy place every year ivith the blood of
others.
In the foregoing verse there is an opposition in the comparison be-

tween the Lord Christ and the high priest of the law yet is it such as
;
hath its foundation in a similitude that is between them and therefore

;
respects not so muchthe things themselves opposed, as the manner of

them. For as the Lord Christ entered not into the holy place made
with hands, but into heaven itself, so the high priest had an entrance
also, yet not into heaven, but into that other holy place. But in this
verse there is an opposition in the comparison, that hath no foundation
in any similitude between them, and that is absolutely denied of Christ,
which belonged essentially unto the discharge of the office of the high
priest of old. Many things ensue'd on the weakness and imperfection
of the types, which would not allow that there should be a perfect com-
plete resemblance in them of the substance itself, that all things between
them exactly should answer unto one another. Hence they did at best
but obscurely represent the good things to come, and in some things it
was not possible but there should be a great discrepancy between them.
The assertion in these words proceeds on a supposition of the duty
of the high priest, which had that reason for it, as that it was absolutely
necessary that our high priest should not do after the same manner.
The high priest ended not his work of offering sacrifices by his entrance
into the holy place with the blood of it but he was to repeat the same
;
sacrifice again every year. This, therefore, in correspondence with this

type, might be expected from Christ also namely, that whereas he of-
;
fered himself unto God through the eternal Spirit, and afterwards en-
tered into the holy place, or heaven itself, he should offer himself again,
and so have another entrance into the presence of God. This, the apos-
tle denies him to have done, and in the next verse gives a demonstra-
tion, proving it was impossible he should so do. And hereof he gives
the reason, both in the remaining verses of this chapter, and in the be-
ginning of the next. The repetition of the annual sacrifices under the
law was mainly from hence, because they were not able perfectly to ef-
fect that which they did signify but the one sacrifice of Christ did at
;
once perfectly accomplish what they did represent. Herein, therefore,

of necessity, there was to be a difference, a dissimilitude, an opposition

between what those high priests did as unto the repetition of sacrifices,
and what was done by our high priest, which is expressed in this verse.
The introduction of the apostle's assertion, is by the disjunctive nega-
;
tive, ovde, nor yet
* it answers the negative in the first part of the
'
preceding verseT He entered not into the holy place made with hands,
as the high priest nor yet to do what the high priest did afterwards.
;
In the words themselves there are two things. 1. What is denied of
the Lord Christ. 2. The limitation of that denial unto the other part
of the comparison, as unto what the high priest did.
First. It is denied of him that he did thus enter into heaven, that he
should offer himself often. * It doth not follow, saith the apostle, ' that
because as an high priest he entered into heaven, as the high priest of
the law entered into the holy place made with hands, that he should,
therefore, offer himself often, as that high priest offered every year.' It
was not required of him, there was no need of it, for the reasons men-
tioned, it was impossible he should. For this offering of himself was
not his appearance in the presence of God, but the one sacrifice of him-
self by death, as the apostle declares in the next verse. That he should
so offer himself often, more than once, was needless from the perfection
of that one offering ' by one offering, he hath for ever pei'fected them
;
;
that were sanctified ' and impossible from the condition of his person,
he could not die often. What remains for the exposition of these words
will be declared in the removal of those false glosses and wrestings of
them, whereby some endeavour to pervert them.
The Socinians plead from hence, that the sacrifice of Christ, or his
offering of himself, is the same with his appearance in heaven, and the
presentation of himself in the presence of God and they do it out of
;
hatred unto the atonement made by his blood. For, say they, it is here
compared unto the entrance of the high priest into the holy place every
year which was only an appearance in the presence of God.
;
First. I answer, there is no such comparison intended in the words.

The apostle, mentioning the entrance of the high priest with blood into
the holy place, intends only to evince the imperfection of that service,
in that after he had done so, he was again to offer renewed sacrifices
every year a sufficient evidence that those sacrifices could never make
;
them perfect, who came unto God by them. With Christ it was not so,
as the apostle declares. So that there is not herein a comparison be-
tween the things themselves, but an opposition between their effects.
Secondly. It is granted that the entrance of the high priest into the
holy place belonged unto the complement or perfection of his service in
the expiatory sacrifice but the sacrifice itself did not consist therein.
;
So likewise did the entrance of Christ into heaven belong unto the per-
fection of the effects and efficacy of his sacrifice, as unto the way of its
application unto the church. So far there is a comparison in the words,
and no further.
Thirdly. That the sacrifice of Christ, or his offering himself once for
all, once and not often, is the same with his continual presentation of
himself in the presence of God, is both false in itself, and contrary to
the express design of the apostle. For,
VER. 25.] . EPISTLE TO THE HEBREWS. 183
1. It is Svma, ' a slain or bloody sacrifice,' whereof he treats, as he

expressly calls it, ver. 25, 26. But there is no shedding of blood in the
appearance of Christ in heaven nor, according to these men, any such
:
thing appertaining unto his nature.

2. These things are distinguished in the Scripture from their different
natures and effects, 1 John ii. 1, 2.
3. His sacrifice, or the offering of himself, is so affirmed to be one, as
to consist in one individual act. It is not only said that it was one offer-
ing, but that it was once only offered, ver. 26, 28. This is no way re-
concileable unto his continual appearance in the presence of God.
4. His offering is mentioned by the apostle as that which was then
past, and no more to be repeated. '
He hath by one offering perfected
them that are sanctified.'
5. His oblation was accompanied with, and inseparable from suffer-
ing ; so he declares in the next verse proving that he could not often
;
offer himself, because he could not often suffer. But his presentation of
himself in heaven, is not only inconsistent with actual suffering, but
also with any obnoxiousness thereunto. It belongs unto his state of
exaltation and glory.
6. The time of the offering himself is limited unto the end of the
world; now once' end of the world ;' in opposition unto the sea-
in the
son that passed before denoting a certain determinate season in the
;
dispensation of times of which, afterwards.

;
7. This imagination is destructive of the principal design and argu-

ment of the apostle. For he proves the imperfection of the sacrifices of
the law, and their insufficiency to consummate the church, from their
annual repetition affirming, that if they could have perfected the wor-
;
shippers, they would have ceased to have been offered. Yet was that
sacrifice which he respects repeated only once a-year. But, on this sup-
position, the sacrifice of Christ must be offered always, and never cease
to be actually offered, which reflects a greater imperfection on it than
was on those which were repeated only once a-year. But the apostle
expressly affirms, that the sacrifice which could effect its end must cease
to be offered, chap. x. 2. Whereas, therefore, by one offering he hath
for ever perfected them that are sanctified, he doth not continue to offer
himself, though he continues to appear in the presence of God, to make
application of the virtue of that one offering unto the church.
The expositors of the Roman church do raise an objection on this
place, for no other end but that they may return an answer unto it per-
niciously opposite unto and destructive of the truth here taught by the
apostle though some of them do acknowledge that it is capable of
;
another answer. But this is that which they principally insist upon as
needful to their present cause. They say, therefore, that if Christ
cease to offer himself, then it seems that his sacerdotal office eeaseth
also; for it belongs unto that office to offer sacrifices continually. But
there no force in this objection.
is For it belongs to no priest to offer
any other, or any more sacrifices but what were sufficient and effectual
unto the end of them and their office. And such was the one sacrifice
of Christ. Besides, though it be not actually repeated, yet it is vir-
tually applied always and this belongs unto the present discharge oi'
;
his sacerdotal office : so doth also his appearance in heaven for us, with
his intercession; where he still continues in the actual exercise of his
priesthood, so far as is needful or possible. But they have an answer

of their own unto their own objection. They say, therefore, that
Christ continueth to offer himself every day in the sacrifice of the mass,
by the hands of the priests of their church. And this sacrifice of him,
though it be unbloody, yet is a true real sacrifice of Christ, the same
with that which he offered on the cross.
It is better never to raise objections, than thus to answer them. For
this is not to expound the words, but to dispute against the doctrine of
the apostle as I shall briefly evince.
;
1. That the Lord Christ hath, by the one offering of himself, for
ever perfected them that are sanctified, is a fundamental article of faith.
Where this is denied or overthrown, either directly or by just conse-
quence, the church is overthrown also. But this is expressly denied in
the doctrine of the frequent repetition of his sacrifice, or of the offering
of himself. And there is no instance wherein the Romanists do more
expressly oppose the fundamental articles of religion.
2. The repetition of sacrifices arose solely from their imperfection, as
the apostle declares, ch. x. 2. And if it undeniably proved an imper-
fection in the sacrifices of the law, that they were repeated once every
year in one place only, how great must the imperfection of the sacrifice
of Christ be esteemed, if it be not effectual to take away sin, and per-
fect them that are sanctified, unless it be repeated every day, and that,
it may be, in a thousand places !
. 3. To say that Christ offereth himself often, is expressly and in terms

contradictory to the assertion of the apostle. Whatever, therefore, they
may apprehend of the offering of him by their priests, yet most certain
it is, that he doth not every day offer himself. But, as the faith of the
church is concerned in no offering of Christ but that which he offered
himself, of himself, by the eternal Spirit, once for all so the pretence
;
to offer him often by the priests is highly sacrilegious.

4. The infinite actings of the divine nature in supporting and influ-
encing of the human, the inexpressible operation of the Holy Ghost in
him, unto such a peculiar acting of all grace, especially of zeal unto the
glory of God and compassion for the souls of men, as are inimitable
unto the whole creation, were required unto the offering of himself a
sacrifice of a sweet smelling savour unto God. And how can a poor,
sinful, mortal man, such as are the best of their priests, pretend to offer
the same sacrifice unto God ?
5. An unbloody sacrifice is, 1. A contradiction in itself. Qvaia,
which the only sacrifice which the apostle treats of, is victimae mac-
is
tatio, as well as victimae mactatas oblatio. It is a sacrifice by death,

and that by blood-shedding other Svaia there never was any. 2. If
;
it might be supposed, yet is it a thing altogether useless for without

;
shedding of blood there is no remission. The rule, I acknowledge, is

first expressed with respect unto legal sacrifices and oblations yet is it
:
used by the apostle by an argument drawn from the nature and end of
those institutions, to prove the necessity of blood-shedding in the sacri-
fice of Christ himself for the remission of sin. An unbloody sacrifice
;
for the remission of sin overthrows both the law and the gospel. 3. It
is directly contrary unto the argument of the apostle in the next verse
wherein he proves that Christ could not offer himself often. For he
doth it by affirming, that if he did so, then must he often suffer, that is,
by the effusion of his blood which was absolutely necessary in and
;
unto his sacrifice. Wherefore, an unbloody sacrifice, which is without

suffering, whatever it be, is not the sacrifice of Christ. For if he be
often offered, he must often suffer, as the apostle affirms. Nor is it
unto any purpose to say, that this unbloody sacrifice of the mass re-
ceiveth its virtue and efficacy from the one sacrifice of Christ on the
cross, as it is pleaded by the defenders of it for the question is not
;
what value it hath, nor whence it hath it, but whether it be the sacrifice
of Christ himself or not.
To sum up the substance of this whole controversy the sacrifice or
;
offering of Christ was, 1. By himself alone through the eternal Spirit.

2. Was of his whole human nature as to the matter of it. He made
his soul an offering for sin. 3. Was by death and blood-shedding,
whereon its entire efficacy as unto atonement, reconciliation, and the
sanctification of the church do depend. 4. Was once only offered, and
could be so no more, from the glory of his person, and the nature of
the sacrifice itself. 5. Was offered with such glorious internal actings
of grace, as no mortal creature can comprehend. 6. Was accompanied
with his bearing the curse of the law, and the punishment due unto our
sins ;which were taken away thereby. And in all this the human na-
ture was supported, sustained, and acted by the divine in the same per-
son, which gave the whole duty its efficacy and merit. That pretended
in the mass is, 1. Offered by priests without him, or those which call
themselves so who, therefore, rather represent them by whom he was
;
crucified than himself who offered himself alone. 2. Is only of bread

and wine, which have nothing in them of the soul of Christ, allowing
their transubstantiation. 3. Can have no influence into the remission
of sins, being confessedly unbloody whereas, without the shedding of
;
blood there is no remission. 4. Is often offered, that is every day, de-

claring a greater imperfection in it than was in the great expiatory
sacrifice of the law, which was offered only once a year. 5. Requires
unto it no grace in the offerer, but only an intention to do his office.
G. Doth in nothing answer the curse of the law, and therefore makes no
atonement. Wherefore, these things are so far from being the same
sacrifice, as that they are opposite, inconsistent, and the admission of
the one the destruction of the other.
is
Some observations we may take from the text.

Obs. I. Such is the absolute perfection of the one offering of Christ,
that it stands in need of, that it will admit of, no repetition in any kind.
Hence the apostle affirms, that if it be despised or neglected, there
remains no more sacrifice for sin. There is none of any other kind,
nor any repetition to be made of itself; as there was of the most solemn
legal sacrifices. Neither of them are consistent with its perfection.
And this absolute perfection of the one offering of Christ ariseth,
1st. From the dignity of his person, Acts xx, 28. There needs no
new offering after that, wherein he who offered, and who was offered,
was God and man in one person. The repetition of this offering is
inconsistent with the glory of the wisdom, righteousness, holiness, and
grace of God, and would be utterly derogatory to the dignity of his
—
person. 2dly. From the nature of the sacrifice itself 1. In the internal
gracious actings of his soul ; he offered himself unto God through the
eternal Spirit. Grace and obedience could never be more glorified.
2. In the punishment he underwent, answering and taking away the
whole curse of the law ;any farther offering for atonement is highly
blasphemous. 3. From the love of the Father unto him and delight in
him. As in his person, so in his one offering, the soul of God resteth
and is well pleased. 4. From its efficacy unto all ends of a sacrifice.
Nothing was ever designed therein, but was at once accomplished by
this one offering of Christ. Wherefore,
Obs. II. This one offering of Christ is always effectual unto all the
ends of it, even no less than it was in the day and hour when it was
actually offered.— Therefore it needs no repetition, like those of old,
which could affect the conscience of a sinner only for a season, and
until the incursion of some new sin. This is always fresh in the virtue
of it, and needs nothing but renewed application by faith, for the com-
munication of its effects and fruits unto us. Wherefore,
Obs. III. The great call and direction of the gospel is to guide
faith, and keep it up unto this one offering of Christ, as the spring of
all grace and mercy. — This is the immediate end of all its ordinances of
worship. In the preaching of the word, the Lord Christ is set forth as
evidently crucified before our eyes and in the ordinance of the supper
;
especially is it represented unto the peculiar exercise of faith.

Secondly. But we must proceed to a brief exposition of the remainder
of this verse. The one offering of Christ is not here proposed abso-
lutely, but in opposition unto the high priest of the law, whose entrance
into the holy place did not put an end unto his offering of sacrifices,
but his whole service about them was to be annually repeated. This
sacrifice of the high priest we have treated of before, and shall therefore
now only open these words wherein it is expressed.
1. The person spoken of is the high priest; that is, any one, every
one that is so, or that was so in any age of the church, from the insti-
tution of that priesthood unto the expiration of it uxrirep 6 apx i£ P ev i'>
:
' as the high priest ;' in like manner so he did.

% It is affirmed of him, that 'he entereth,' naepx^rai, in the present
tense. Some think that respect is had unto the continuance of the
temple-service at that time. He entereth, that is, he continueth so to
do. And this the apostle sometimes admits of, as ch. viii. 4. But in
this place he intends no more but the constitution of the law. Accord-
ing unto the law he entereth. This is that which the law requires.
And hereby, as in other instances, the apostle lays before their conside-
ration a scheme of their ancient worship, as it was at first established,
that it might be the better compared with the dispensation of the new
covenant, and the ministry of Christ.
3. This entrance is limited unto ' the holy place,' eig ra ayia. The
most holy place in the tabernacle or temple, the holy place made with
hands.
4. There is the season of their entrance, kcit' eviavrov, 'yearly.'

Once in an annual revolution, or the day fixed, by the law, the tenth
day of the month Tisri, or our September.
5. The manner of his entrance was, ev alfxan aWorpuo, with the
'
blood of others blood that was not his own, as the Syriac expresseth
;'
it. The blood of the sacrifice of Christ was his own. He redeemed
the church, Sia rov iStou alparog, Acts xx. 28. Hereunto aXXorpiov is
opposed ~iro* 0"r, other blood,' the blood of others that is, the blood
;
'
;
of bulls and goats offered in sacrifice in for cum, say most expositors,
;
which is not unusual. See 1 John v. 6 Gen. xxxii. 10; Hos. iv. 3.
;
The meaning is, by virtue of the blood of others,' which he carried

'
with him into the holy place.

That which is denied of Christ the antitype is the repetition of this
service, and that because of the perfection of his sacrifice, the others
being repeated because of their imperfection. And we may observe,
that,
Obs. IV. Whatever had the greatest glory in the old legal institu-
tions, carried along with it the evidence of its own imperfection, com-
—
pared with the thing signified in Christ and his office. The entrance
of the high priest into the holy place, was the most glorious solemnity
of the law. Howbeit, the annual repetition of it was a sufficient evi-
dence of its imperfection, as the apostle disputes in the beginning of the
next chapter.
Ver. 26. — E7ra cSa civtov iroWaicig iraSuv airo Kara€oAr/e koghov'
vvv Be cnrafc, tiri avvreXeiq rtov aiojvwv, tig aOtrr^mv afiapriag, $ta
nig SvGiag avrov wecpavepwrai.
E7T£< is properly causal quia, quandoquidem, quoniam.

;
But it is
generally rendered in this place by all expositors, alioquin, ' by conces-
sion ;' if it were so that he would offer, offer himself; 'for otherwise.'
E&t, Syr. Nin 3 s n, 'he would have been a debtor ;' it would have been
due from him. Oportebat, oportuisset, 'he ought' TioWaicig iraStiv,
Vul. frequenter pati. Others, saepe, saepius passum fuisse, ' to have
suffered often, more often, frequently ;' that is, once every year. Sy-
riac, ntin^d Nnian, ' many times,' and not once only. A™
Kara£o\rig
Koapov. Vul. ab origine mundi others, a condito mundo, ' from the
;
foundation of the world ;' that is, after the entrance of sin. E7ri awrt-
Xeia tu)v aiaovwv, Syr. N73^y"T nmro, ' in the end of the world.' Vul.
in consummatione seculorum sub consummationem seculorum, ' to-
;
wards the consummation of all things,' ' in the fulness of time.' E<c
a^tTrjaiv afxapnag, ad peccatum abolendum, ad abolitionem peccati.
Vul. ad destitutionem peccati. Rhem. ' the destruction of sin.' Hc-
(jiavepwrni, apparuit patefactus est, ' he was made manifest.
;
Am r^g
krvaiag avrov the Vulgar renders the words, per hostiam suam appa-
;
ruit; which the Rhemists translate, 'he hath appeared by his own
host ;' most absurdly both as unto words and sense. Syr. at one '
time he offered his soul, by the sacrifice or immolation of himself.'

What Trefpavepwrm doth relate unto, we must inquire in the exposition
of the words.
Ver. 26. —For then(if otherwise) must he (he ought) often (to) have
suffered since (from) the foundation of the world; but now once in
the end of the world (in the consummation of times) hath he ap-
peared, (been made manifest) to put away (to abolish, or for the
destruction of) sin, by the sacrifice of himself.
There are sundry difficulties in these words, both as to the significa-

tion and construction of them, as also unto their sense and import,
with the nature of the argument contained in them, and the things
treated of. I shall not repeat the various conjectures of expositors,
most of which are alien from the mind of the apostle, and easy to be
refuted, if that belonged any way unto the edification of the reader.
But I shall only give that account of the whole, and the several parts
of it, which, according unto the best of my understanding, doth repre-
sent the mind of the Holy Ghost with perspicuity and clearness.
The, verse consists of two parts.
1. A
reason confirming the foregoing assertion, that Christ was not
often to offer himself, as the high priest did offer sacrifice every year,
when he entered into the holy place. ' For then must he,' &c.
2. A
confirmation of that reason from the nature and end of the sa-
crifice of Christ, as stated in matter of fact according unto the appoint-
ment of God. ' But now once in the end,' &c.
In the first, we may consider, 1. The note of connexion, and of the
introduction of the reason insisted on. 2. The signification, or sense of
the words. 3. The ground and nature of the argument contained in
them.
First. The
note of connexion is mei, which we render, ' for then :'
if it werenamely, that Christ should often offer himself; had it been
so,
otherwise, that Christ had so offered himself: so we observed that most
translate the word by alioquin. Either way the intention of the apostle
is expressed, which is to confirm what he had before affirmed by the
introduction of a new reason of it.

Secondly. From a supposition of the contrary unto what he had af-
firmed, the apostle proves not only the truth, but the necessity of his
assertion.
1. ' For he must, he ought, he would have been a
then,' £§a avrov, '
debtor,' as the Syriac speaks it would have been due from him, and
;
indispensably required of him. It would have been so necessitate

medii, which is the greatest in divine institutions and duties. There
could have been no such thing, unless that which he now infers from it
be allowed, which was utterly impossible.
2. That which he ought so to have done, is iraQziv, ' to suffer' in the
offering of himself. All the sufferings of Christ, in the whole course
of his humiliation and obedience, are sometimes expressed by this word,
as ch. v. 8. But the suffering here intended is that of his death, and
the shedding of his blood therein alone ; that which accompanied, and
was inseparable from his actual sacrifice, or the immactation of himself;
to have died, to have shed his blood, to have undergone the penalty
and curse of the law.
VER. 2G.] EPISTLE TO THE HEBREWS. 189
$. IIoAAaKic, ' often,' ' frequently,' as the high priest offered sacri-
fice of old, once every year.
4. Atto Kara/3oAi/c koctjuou, ' Since,' or rather ' from,' ' the founda-
tion of the world.' This expression is sometimes used absolutely for
the original of the world in its creation for the absolute beginning of
;
time and all things measured by it, Eph. i. 4; Matt. xxv. 34; John
xvii. 24; 1 Peter i. 20. Sometimes for what immediately succeeded
on that beginning, Matt. xiii. 35; Luke xi. 50 Heb. iv. 3 Rev. xiii.
; ;
8. And it is in the latter sense that it is here used. ' From the foun-
dation of the world,' that is, from the first entrance of sin into the
world, and the giving of the first promise, which was immediately after
the creation of it, or its foundation and constitution in its original frame.
This is the first thing on record in the Scripture. ' So God spake by
the mouth of his holy prophets, since the world began,' Luke i. 71,
that is, the first revelation of God unto the church concerning the Mes-
siah, with all that succeeded. So Christ is said to be a ' Lamb slain
from the foundation of the world,' Rev. xiii. 8, because of the efficacy of
his sacrifice, extending itself unto the first entrance of sin, and the pro-
mise thereon, immediately on the foundation of the world. Wherefore,
1 ' Before
the foundation of the world,' absolutely, is in its creation.
the foundation of the world,' is an expression of eternity, and the coun-
sels of God therein, Eph. i. 4 ; 1 Pet. i. 20. '
From the foundation of
the world,' is mostly the first entrance of sin, and God's dispensation
of grace in Christ thereon.
Thirdly. The third thing considerable in the words, is the nature
and force of the argument contained in them and it is taken from the
;
most cogent topics. For it is founded on these evident suppositions.

First. That the suffering and offering of Christ are inseparable.
For although, abstracted from the present subject-matter, suffering is
one thing, and offering another, yet the Lord Christ offered himself
unto God, in and by his suffering of death. And the reason hereof is,
because he himself was both the priest and the sacrifice. The high
priest of old offered often, yet never once suffered therein, for he was
not the sacrifice itself. It was the lamb that was slain, that suffered.
Christ being both, he could not offer without suffering no more than
;
the high priest could offer without the suffering of the beast that was
slain. And herein doth the force of the argument principally consist.
For he proves that Christ did not, nor could offer himself often, not
absolutely, as though the reiteration of any kind of oblation were im-
possible, but from the nature of his especial offering or sacrifice, which
was with and by suffering, that is, his death and blood-shedding. And
tliis wholly explodes the Socinian imagination of the nature of the offer-
ing of Christ. For if his offering might be separated from his suffer-
ing, and were nothing but the presentation of himself in the presence
of God in heaven, it might have been reiterated without any inconve-
nience, nor would there have been any force in the arguing of the
apostle. For if his oblation be only that presentation of himself, if
God had ordered that it should have been done only at certain seasons,
as once every year, nothing inconvenient would have ensued. But the
;
argument of the apostle against the repetition of the sacrifice of Christ,

from the necessity of his suffering therein, is full of light and evidence ;
for,
Obs. I. It was inconsistent with the wisdom, goodness, grace, and
love of God, that Christ should often suffer in that way which was
necessary unto the offering of himself, namely, by his death and blood-
shedding. — It was not consistent with the wisdom of God, to provide
that as the ultimate and only effectual means of the expiation of sin,
which was insufficient for it for so it would have been, if the repetition
;
of it had been necessary. Nor was it consistent with his unspeakable

love unto his Son, that he should frequently suffer an ignominious and
cursed death. It is the eternal object of the admiration of men and
angels that he should do it once. Had it been done often, who could
have understood the love of the Father unto the Son, and not rather
have conceived that he regarded him not in comparison of the church ?
whereas indeed his love to him is greater than that unto all others, and
is the cause of it. And moreover, it would have been highly disho-
nourable unto the Son of God, giving an appearance that his blood was
of no more value or excellency than the blood of beasts, the sacrifice
whereof was often repeated.
—
Obs. II. It was impossible from the dignity of his person. Such a
repetition of suffering was not consistent with the glory of his person,
especially as it was necessary to be demonstrated unto the salvation of
the church. That he once emptied himself, and made himself of no re-
putation, that he might be obedient unto the death, the death of the
cross, proved a stumbling-block unto the unbelieving Jews and Gen-
tiles. The faith of the church was secured by the evident demonstra-
tion of his divine glory, which immediately ensued thereon. But as the
frequent repetition hereof would have been utterly inconsistent with the
dignity of his divine person, so the most raised faith could never have
attained a prospect of his glory.
Obs. III. It was altogether needless, and would have been useless.
— For, as the apostle demonstrates, by one offering of himself, and
that once offered, he took away sin, and for ever perfected them that
are sanctified.
Wherefore the argument of the apostle is firm on this supposition,
that if he were often to offer himself, then was he often to suffer also.
But that he should so do, was as inconsistent with the wisdom of God,
and the dignity of his own person, as altogether needless as unto the
end of his offering. And hence observe,
Obs. IV. As the sufferings of Christ were necessary unto the ex-
piation of sin, so he suffered neither more nor oftener than was neces-
sary.
Secondly. The argument is also built on another supposition
namely, that there was a necessity of the expiation of the sin of all that
were to be saved from the foundation of the world. For otherwise it
might be objected, that there was no need at all that Christ should
either offer or suffer before he did so, and that now it may be yet ne-
cessary that he should often offer himself, seeing that all sins before
were either punished absolutely, or their sins were expiated and them-
selves saved some other way. And those by whom this supposition is
rejected, as is by the Socinians, can give no colour of force unto the
it
argument of the apostle, although they invent many allusions, whereby

they endeavour to give countenance unto it. But whereas he dis-
coursed! of the only way and means of the expiation of sin, to prove
that it was done at once, by the one offering of Christ, which needed
no repetition he supposeth, 1. That sin entered into the world from
;
the foundation of it, or immediately upon its foundation, namely, in the

sin and apostasy of our first parents. 2. That, notwithstanding this
entrance of it, many who were sinners, as the patriarchs from the begin-
ning, and the whole Israel of God under the Old Testament, had their
sins expiated, pardoned, and were eternally saved. 3. That none of
the sacrifices which they offered themselves, none of the religious ser-
vices which they performed, either before or under the law, could ex-
piate sin, or procure the pardon thereof, or consummate them in con-
science before God. 4. That all this therefore was effected by virtue
of the sacrifice or one offering of Christ. Hence it follows unavoidably,
that if the virtue of this one offering did not extend unto the taking
away of all their sins, that then he must often have suffered and offered
from the foundation of the world or they must all have perished, at
;
least all but only those of that generation wherein he might have once
suffered. But this he did not, he did not thus often offer himself, and
therefore there was no need that he should so do, though it were ne-
cessary that the high priest under the law should repeat his every year.
For if the virtue of his one offering did extend itself unto the expiation
of the sins of the church, from the foundation of the world before it
was offered, much more might and would it extend itself without any
repetition unto the expiation of the sins of the whole church unto the
end of the world, now it is actually offered. This is the true force and
reason of the argument in these words, which is cogent and conclusive.
And we may hence observe, that,
Obs. V. The assured salvation of the church of old, from the foun-
dation of the world, by virtue of the one offering of Christ, is a strong
confirmation of the faith of the church, at present to look for and ex-
pect everlasting salvation thereby. —To this end we may consider,
First. That their faith had all the difficulties to conflict withal, that
our faith is exercised with and yet it carried them through them all,
;
and was victorious. This argument, for the strengthening of our faith,
the apostle insists upon in the whole eleventh chapter throughout. In
particular, 1. They had all the trials, afflictions, and temptations, that
we have. Some of them unto such a degree, as the community of be-
lievers met not withal. Yet was not their faith by any of them pre-
vailed against. And why should we despond under the same trials ?
2. They had all of them the guilt of sin, in the same or the like kind
with us. Even Elijah was a man subject unto the like passions with
others. Yet did not their sin hinder them from being brought unto the
enjoyment of God nor shall ours, if we walk in the steps of their faith.
;
3. They had all the same enemies to conflict withal that we have. Sin,
the world, and Satan, made no less opposition unto them, than they do
unto us yet were they victorious against them all. And following their
;
example, we may look for the same success.

Secondly. They wanted many advantages of faith and holiness which
we enjoy. For, 1. They had not a clear revelation of the nature of
God's way of salvation. This is that which gives life and vigour unto
gospel faith. Yet did they follow God through the dark representa-
tion of his mind and grace, unto the eternal enjoyment of him. We
cannot miss our way, unless we wilfully neglect so great salvation. 2.
They had not such plentiful communications of the Holy Spirit, as are
granted under the gospel. But being faithful in that little which they
received, they missed not of the reward. 3. They had not that light,
those directions, for the actings of faith unto consolation and assurance,
with many more advantages unto all the ends of faith and obedience,
which believers now enjoy. Yet in this state and condition, by virtue
of the one offering of Christ, they were all pardoned and eternally
saved. The consideration hereof tends greatly to the confirmation of
the faith of them who truly believe.
The latter part of this verse contains the confirmation of the argu-
ment proposed in the former. And it consists in a declaration of the
true state, nature, efficacy, and circumstances, of the one offering of
Christ now accomplished
according unto the' will of God.
There are three things in the words. 1. An opposition unto, or a
rejection of, the supposition of Christ's offering himself often since the
foundation of the world. 2. An assertion of the use, end, and efficacy
of that offering manifesting the uselessness of its repetition. 3. The
;
means of accomplishing that end, or whereby he came to offer himself.

The opposition unto the rejected supposition is in these words ' but ;
now once in the end of the world.' And every word hath its distinct
force in the opposition.
1. As unto
the time in general: vvv Se, 'but now.' Nuv, 'now,'
generally a limitation of time unto the present season, opposed to
is
tots, 'then.' But sometimes it is only a note of opposition when joined

with Se, ' but,' as in this place. It maybe taken in either sense, or in-
clude both. In the latter, ' but now,' is no more than, ' but it is not so, it
is otherwise,' and so declared to be ; he did not offer himself often since
the world began. A limitation of time may also be included in it.
' Now, at this time and season,' it is declared that things are otherwise
ordered and disposed. This makes the opposition more emphatical.

' Now it is,' and now only,' that Christ hath suffered, and not before.
'
2. He did this ' once,' cnra%, which is opposed unto iroWaicig,

'often.' The apostle useth this word on this occasion, ver. 28, ch. x.
2 so 1 Pet. hi. 18. So he doth eâiraK, 'once for all,' ch. x. 10. He
;
hereby confines our thoughts about the offering of Christ unto that time
and action wherein he offered himself unto God in his death. He
speaks of it as a thing once performed and then past, which cannot be
referred unto the continual presentation of himself in heaven. Thus it
is, saith he, in matter of fact he hath not often, but once only, offered
;
himself.
3. He confirms his opposition unto the reiterated supposition, by an
;
especial denotation of the time when lie once offered himself. He did
it 'in the end of the world,' e7rt arwTtXua twv aiwvwv, in opposition
unto u7ro icara€oX»jc k'oaytou. Not ' then,' but ' now ;' not often,' but
'once;' not from the foundation of the world,' but in the end of it.'
' '
There is no question as unto the thing itself, or the time intended in

this exposition. It was the time when our Lord Jesus Christ appeared
in the flesh, and offered himself unto God. But why he should express
that time, by the end of the world,' in the words that our Saviour de-
'
signeth the end of the world absolutely by, Matt xxviii. 20, is not so
plain. For there was after this a long continuance and duration of the
world to succeed, so far as any knows, not less than what was passed
before it.
Various are the conjectures of learned men, about this expression

I shall not detain the reader with their repetition. My thoughts are
determined by what I have discoursed on ch. i. 1, the exposition of
which place the reader may consult on this occasion, I hope to his sa-
tisfaction. In brief, to give a short account of what more largely I
have explained and fully confirmed in the place referred to atwv and ;
mwvEQ do answer to the Hebrew D5*iy and Dîy. And the world, not
absolutely with respect to its essence or substance, but its duration,
and the succession of ages therein, is signified by them. And the suc-
cession of the times of the world with respect to God's distinction and
limitation of things in his dealing with the church, is called oikovo/uici
twv icaipwv, Eph. i. 10. Now, God's distinction of time, with respect
to the dispensation of himself in his grace to the church, may be re-
ferred to three general heads. First. The time before the law. Se-
condly. That which was spent under the law. Thirdly. That of the
exhibition of Christ in the flesh, with all that doth succeed it to the end
of the world. This last season, absolutely considered, is called 7rAi/-
pwfxa twv Kaipwv, ' the fulness of time,' when all that God had designed
in the dispensation of his grace,was come to that head and consistency,
wherein no alteration should be made to the end of the world. This
is that season which, with respect to those that went before, is called
<tvvt£\hci twv auovwv, ' the end of the world,' or the last age of the
world, the consummation of the dispensation of time, no change being
afterwards to be introduced, like things which were made before in the
dispensation of God. This season, with respect to the coming of
Christ to the Judaical church, is called Q s a s n mirrN, 'the latter days,'
or ' the end of the days,' namely, of that church-state, of the dispensa-
tion of God in that season. With respect to the whole dispensation of
God in the O s tt^*iy, all the allotted ages of the church, it was the last or
end of them all it was that wherein the whole divine disposition of
;
things had its consummation. Wherefore, both the entrance and the
end of this season, are called by the same name, the beginning of it
here, and the end of it, Matt, xxviii. 20. For the whole is but one
entire season. And the preposition tiri, in this construction with a
dative case, signifies the entrance of any thing, as nn Savory is ' at the
approach of death.' Wherefore, whatever hath been, or may be in the
duration of the world afterwards, the appearance of Christ to offer him-
self, was em auvTeXtut twv cuwvwv, in the end of the world,' that is,
'
vol. iv. o
;
at the entrance of the last season of God's dispensation of grace to the

church. Thus it was, saith the apostle, in matter of fact ; then did
Christ offer himself, and then only.
With respect to this season so stated, three things are affirmed of Christ
in the following words. 1. What he did, 'he appeared.' 2. To what
end, 'to take away sin.' 3. By what means, ' by the sacrifice of him-
self.'
But there is some difficulty in the distinction of these words, and so

variety in their interpretation, which must be removed. For those
words, Sm rr\g Swung avrov, 'by the sacrifice of himself/ may be re-
ferred either to ug aStrtimv afxapTiag, ' the putting away of sin,' that
goes before, or to vâvepwTai, ' was manifest,' that follows after. In
the first way, the sense is, ' he was manifest to put away sin by the
sacrifice of himself;' in the latter, 'he appeared by the sacrifice of
himself to put away sin,' which confines his appearance to his sacrifice
which sense is expressed by the Vulgar translation, per hostiam suam
apparuit. '
He appeared by his own host,' say the Rhemists. But
the former reading of the words is evidently to the mind of the apostle.
For his appearance was what he did in general with respect to the end
mentioned, and the way whereby he did it.
1. There is what he did. 'He appeared;' irEfjxtvepivTat, 'he was
manifested.' Some say that this appearance of Christ is the same with
his appearance in the presence of God for us, mentioned in the fore-
going verse. But as it is another word that is used, so another thing
is intended. That appearance was after his sacrifice this is in order
;
to it. That is in heaven this was on earth. That is still continued

; ;
this is that which was already accomplished, at the time limited by the
apostle. Wherefore, this appearance, this (paveptocrig, or manifesta-
tion of Christ, in the end of the world, is the same with his being ma-
nifested in the flesh, 1 Tim. iii. 16; or his coming into the world, or
taking on him the seed of Abraham to this end, that he might suffer and
offer himself to God. For what is affirmed is opposed to what is
spoken immediately before, namely, of his suffering often since the
foundation of the world. This he did not do, but appeared, was
manifest, that is, in the flesh, in the ends of the world, to suffer and to
expiate sin. Nor is the word ever used to express the appearance of
Christ before God in heaven. His (pavepioaig, is his coming into the
world by his incarnation to the dischai'ge of his office. His appearance
before God in heaven, is his e/LKpaviapog. And his illustrious ap-
pearance at the last day, is his sTrupaveia, though that word be used
also to express his glorious manifestation by the gospel, 2 Tim. i. 10 ;
see 1 Tim, iii. 16; 1 John iii. 8; Tit. ii. 14. This therefore is the
meaning of the word Christ did not come into the world, he was not
:
manifested in the flesh often since the foundation of the world, that he
might often suffer and offer, but he did so, he so appeared, was so
manifest, in the end of the world.
2. The end of this appearance of Christ, was ug aOerriaiv apapTiag,
'
to put away sin.' And we must inquire both what is meant by sin,
and what by the putting of it away. Wherefore by ' sin,' the apostle
intends the whole of its nature and effects, in its root and fruits, in its
;
guilt, power, and punishments sin absolutely and universally sin, as

; ;
it was an apostasy from God, as it was the cause of all distance be-
tween God and us, as it was the work of the devil sin, in all that it
;
was, and all that it could effect, or all the consequences of it sin, in ;
its whole empire and dominion as it entered by the fall of Adam, in-
;
vaded our nature in its power, oppressed our persons with its guilt,
filled the whole world with its fruits, gave existence and right to death
and hell, with power to Satan to rule in and over mankind sin as it
;
rendered us obnoxious to the curse of God and eternal punishment.

In the whole extent of sin, he appeared to put it away, that is, with
respect to the church which is sanctified by his blood, and dedicated to
God.
A2rtT7}(Ttc> which we render ' putting away,' is abrogatio, dissolutio,
destructio, an 'abrogation, disannulling, destroying, disarming.' It is
the name of taking away the force, power, and obligation of a law.
The power of sin, as to all its effects and consequents, whether sinful or
penal, is called its law, 'the law of sin,' Rom. viii. 2. And of this law,
as of others, there are two parts or powers. 1. Its obligation to punish-
ment, after the nature of all penal laws hence it is called ' the law of
;
death,' that whereon sinners are bound over to eternal death. This
force it borrows from its relation to the law of God and the curse
thereof. 2. Its impelling, ruling power, subjectively in the minds of
men, leading them captive into all enmity and disobedience to God,
Rom. vii. 23. Christ appeared to abrogate this law of sin, to deprive
it of its whole power; 1st. That it should not condemn us any more,
nor bind us over to punishment. This he did by making atonement

for it, by the expiation of it, undergoing in his own suffering the penalty
due to it, which of necessity he was to suffer, as often as he offered
himself. Herein consisted the aStriiaig, or ' abrogation of its law,'
principally. 2dly. By the destruction of its subjective power, purging
our consciences from dead works, in the way that hath been declared.
This was the principal end of the appearance of Christ in the world,
1 John iii. 8.
3. The way whereby he did this, was by the sacrifice of himself;'
'
<5m tjjc Svcriag avrov for lavrov. That sacrifice wherein he both suffered
and offered himself to God. For that both are included, the opposi-
tion made to his often suffering doth evince.
This therefore the design and meaning of these words, to evidence
is
that Christ did not offer himself to God often, more than once, as the
high priest offered every year before his entrance into the holy place
the apostle declares the end and effect of his offering or sacrifice, which
render the repetition of it needless. It was one, once offered in the
end of the world, nor need be offered any more, because of the total
abolition and destruction of sin at once made thereby. What else con-
cerns the things themselves spoken of, will be comprised under the
ensuing observations.
Obs. VI. It is the prerogative of God, and the effect of his wisdom,
to determine the times and seasons of the dispensation of himself and
his grace to the church. —
Hereon it depends alone, that Christ appeared
in the end of the world, not sooner nor later, as to the parts of (hat
—
196 AN EXPOSITION OF THE [ell. IX.
season. Many things do evidence a condecency to divine wisdom, in

the determination of that season. As, 1. He testified his displeasure
against sin, in suffering the generality of mankind to lie so long under
the fatal effects of their apostasy, without relief or remedy, Acts xiv.
16, xvii. 30; Rom. i. 21, 24, 26. 2. He did it to exercise the faith of
the church, called by virtue of the promise, in the expectation of its
accomplishment. And by the various ways whereby God cherisheth
their faith and hope was he glorified in all ages, Luke i. 70 ; Matt. xiii.
16; Luke x. 24; 1 Pet. i. 10, 11; Hag. ii. 7. 3. To prepare the
church for the reception of him, partly by the glorious representation
made of him in the tabernacle and temple, with their worship partly
;
by the burden of legal institutions, laid on them till his coming, Gal.
iii. 24. 4. To give the world a full and sufficient trial of what might
be attained towards happiness and blessedness, by the excellency of all
things here below. Men had time to try what was in wisdom, learning,
moral virtue, power, rule, dominion, riches, arts, and whatever else is
valuable to rational natures. They were all exalted to their height, in
their possession and exercise, before the appearance of Christ, and all
manifested their own insufficiency to give the least real relief to
mankind from under the fruits of their apostasy from God. See 1 Cor.
i. 5. To give time to Satan to fix and establish his kingdom in the
world that the destruction of him and it might be the more conspicuous
and gloi'ious. These, and sundry other things of a like nature, do
evince that there was a condecency to divine wisdom in the determina-
tion of the season of the appearance of Christ in the flesh. Howbeit
it is ultimately to be resolved into the sovereign will and pleasure of
God.
Obs. VII. God had a design of infinite wisdom and grace in his
sending of Christ, and his appearance in the world thereon, which
could not be frustrated, He appeared to put away sin.' The foot-
'
steps of divine wisdom and grace herein I have inquired into in a

peculiar treatise, and shall not here insist on the same argument.
Obs. VIII. Sin had erected a dominion, a tyranny over all men as
—
by a law. Unless this law be abrogated and abolished, we can have
neither deliverance nor liberty. Men generally think that they serve
themselves of sin in the accomplishment of their lusts, and gratification
of the flesh but they are indeed servants of it, and slaves to it.
;
It
hath gotten a power to command their obedience to it, and a power to
bind them over to eternal death for the disobedience to God therein.
As to what belongs to this law and power, see my Discourse of In-
dwelling Sin.
Obs. IX. No power of man, of any mere creature, was able to
evacuate, disannul, or abolish this law of sin. For,—
Obs. X. The destruction and dissolution of this law and power of
sin, was the great end of the coming of Christ for the discharge of his
priestly office in the sacrifice of himself. —
No other way could it be
effected. And,
Obs. XI. glory of Christ, it is the safety of the church,
It is the
that by his one by the sacrifice of himself once for all, he
offering,
hath abolished sin as to the law and condemning power of it.
Ver. 27, 28. —

Kai Ka0' baov airoKurai roig avOptoirotg awa%
airoOavuv, pera St tovto Kpimg' Ovrwg 6 Xpt<jroe tnraZ, irpoat-
vex%stQ tig to TroXXiov aveveyKStv apapriag, £k devrepov X W P £ C
apapriag o^fjererat TOig avrov aireKdexopevoig eig awriipiav.
Km icaO' baov, et sicut, et quemadmodum. A7TOK£trot, statutum,

constitutum est. Tote avOpwiroig, Syr. Kffia s nb, ' to the sons of men,'
of Adam, all his posterity.' 'AiraZ, Syr. pT Kim, that at one time,' ' a
certain appointed time.' Mgra Be tovto. Vul. Post hoc autem,
postea vero, ' and afterward.' Syr. prima "inn pi, ' and after their
death,' the death of them.
So also Christ, cnra.%. Syr. pT Kin, 'one time,' 'at one time.'
Etc to avevsjKtiv, Vul. ad exhaurienda peccata. Rhem. ' to exhaust
the sins of many,' without any sense. Avatyepio may signify ' to lift,'
or ' bear up,' not at all ' to draw out of any deep place,' though there
may be something in that allusion. Syr. Knon mi
rrafupm, ' and in
' In himself,' that is,
himself he slew or sacrificed the sins of many.'
'
by the sacrifice of himself he took them away.' Bez. Ut in seipso
attolleret multorum peccata, that he might ' lift,' or ' bear up,' the sins
of many in himself;' he took them on himself as a burden which he
bare on the cross, as opposed to x w 9 1 ^ apapriag, afterwards, ' not bur-
dened with sin.' Others, ad attollendum peccata multorum in semet
ipsum, ' to take up to himself (that is, on himself,) ' the sins of many.'
The Syriac reads the last clause, ' He shall appear the second time to
the salvation of them that expect or look for him. All others, ' He
shall appear to, or be seen by them that look for him to salvation ;' to
which difference we shall speak afterwards.
Ver. 27, 28.—And (in like manner) as it is appointed unto men

once to but after this (afterwards) the judgment: so also
die,
Christ ivas once offered to bear (in himself) the sins of many, and
unto them that look for him shall he appear a second time without
sin, unto salvation.
These verses put a close to the heavenly discourse of the apostle,

concerning the causes, nature, ends, and efficacy of the sacrifice of
Christ, wherewith the new covenant was dedicated and confirmed. And
in the words there is a treble confirmation of that singularity and effi-
cacy of the sacrifice of Christ, which he had pleaded before.
1. In an elegant instructive similitude, ' And as it is appointed,'
ver. 27.
2. In a declaration of the use and end of the offering of Christ, 'he
was once offered to bear the sins of many.'
3. In the consequent of it, his second appearance to the salvation of
believers, ver. 28.
In the comparison, we must first consider the force of it in general,
and explain the words. That (as we have observed) which the apostle
designeth to confirm and illustrate, is what he had pleaded in the fore-
going verses, concerning the singularity and efficacy of the offering of
Christ, whereon also he take* occasion to declare the blessed conse-
;
\98 AN EXPOSITION OF THE [CH. IX.
quents of it. Hereof he gives an illustration, by comparing it to what

is of absolute and unavoidable necessity, so as that it cannot otherwise
be, namely, the death of all the individuals of mankind by the decretory
sentence of God. As they must die every one, and every one but once
so Christ was to die, to suffer, to offer himself, and that but once. The
instances of those who were exempted from death, as Enoch and Elias,
or of those who, having died once, were raised from the dead, and died
again, as Lazarus, give no difficulty herein. They are instances of ex-
emption from the common rule, by mere acts of divine sovereignty.
But the apostle argues from the general rule and constitutions, and
thereon alone the force of his comparisons doth depend, and they are
not weakened by such exemptions. As this is the certain unalterable
law of human condition, that every man must die once, and but once as
to this mortal life, so Christ was once and but once offered.
But there is more in the words and design of the apostle than a bare
similitude and illustration of what he treats of, though expositors own
it not. He doth not only illustrate his former assertion by a fit compa-
rison, but gives the reason of the one offering of Christ, from what it
was necessary for and designed to. For that he introduceth a reason
of his former assertion, the causal connexion /cat doth demonstrate :
(
especially as it is joined with ica0' 6<rov, that is, in quantum, inasmuch
as ;' in which sense he constantly useth that expression, ch. iii. 3, vii.
20, viii. 6. And ' inasmuch as it was so with mankind, it was necessary
that Christ should suffer once for the expiation of sin and the salvation
of sinners.' How was it with mankind in this matter? On the account
of sin they were all subject to the law and the curse thereof. Hereof
there were two parts. 1. Temporal death, to be undergone penally on
the sentence of God. 2. Eternal judgment, wherein they were to
perish for evermore. In these things consist the effects of sin and the
curse of the law. And they were due to all men unavoidably, to be in-
flicted on them by the judgment and sentence of God. It is appointed,
decreed, determined of God, that men, sinful men, shall oncenlie, and
after that come to judgment for their sins. This is the sense, the sen-
tence, the substance of the law. Under this sentence they must all
perish eternally, if not divinely relieved. But inasmuch as it was thus
with them, the one offering of Christ, once offered, is prepared for their
relief and deliverance. And the relief is in the infinite wisdom of God
eminently proportionate to the evil, the remedy to the disease. For,
1. As man was to die once legally and penally for sin by the sentence
of the law, and no more so Christ died, suffered, and offered once and
;
no more, to bear sin, to expiate it, and thereby to take away death so
far as it was penal.
2. As after death men must appear again the second time to judg-
ment, to undergo condemnation thereon so after his once offering to
;
take away sin and death, Christ shall appear the second time to free us
from judgment, and to bestow on us eternal salvation.
In this interpretation of the words, I do not exclude the use of the
comparison, nor the design of the apostle to illustrate the one offering
of Christ once offered, by the certainty of the death of men once only,
for these things do illustrate one another as so compared. But withal
;
VER. 27, 28.] EPISTLE TO THli HEBREWS. 199
I judge, there is more in them than a mere comparison between things

no way related one to another, but only have some mutual resemblance,
in that they fall out but once. Yea, there seems not to be much light,
nor any thing of argument, in a comparison so arbitrarily framed. But
consider these things in their mutual relation and opposition one to the
other, which are the same with that of the law and the gospel, and there
is much of light and argument in the comparing of them together. For
whereas the end of the death, suffering, and offering of Christ was to
take away and remove the punishment due to sin, which consisted in
this, that men should once die, and but once, and afterwards come to
judgment and condemnation according to the sentence of the law. And
it was convenient to divine wisdom, that Christ for that end should die,
suffer, offer once only, and afterwards bring them for whom he died to
salvation.
And this isthe proper sense of naO' baov, in quantum, which inter-
preters know not what to make of in this place, but endeavour variously
to change and alter. Some pretend that some copies read tcaO' bv, and
one, Kad' 6, which they suppose came from kciOioq. But the only reason
why the word is not liked, is because the sense is not understood. Take
the mind of the apostle aright, and his expression is proper to his pur-
pose. Wherefore, there is in these verses an entire opposition and
comparison between the law and the gospel the curse due to sin, and
;
the redemption that is by Christ Jesus. And we may observe, that,

Obs. I. God hath eminently suited our relief, the means and causes
of our spiritual deliverance, to our misery, the means and causes of it
as that his own wisdom and grace may be exalted, and our faith estab-
—
lished. That which is here summarily represented by our apostle in
this elegant antithesis, he declares at large, Rom. v. from ver. 12, to the
end of the chapter.
But we proceed with the interpretation of the words. Tn the first
part of the antithesis and comparison, ver. 27, there are three things
asserted. 1. The death of men. 2. The judgment that ensues; and,
3. The cause of them both. The last is first to be explained.
AwoKeirai, 'it is appointed,' 'determined,' 'enacted,' statutum est. It
is so by him who hath a sovereign power and authority in and over
these things ;and it hath the force of an unalterable law, which none
can transgress. God himself hath thus appointed it ; none else can
determine and dispose of these things. And the word equally respects
both parts of the assertion, death and judgment. They are both equally
from the constitution of God, which is the cause of them both.
The Socinians do so divide these things, that one of them, namely,
death, they would have to be natural; and the other, or judgment, from
the constitution of God ; which is not to interpret but to contradict the
words. Yea, death is that which in the first place and directly is
affirmed to be the effect of this divine constitution, being spoken of as
it is penal, by the curse of the law for sin ;- and judgment falls under
the same constitution, as consequential thereunto. But if death, as
they plead, be merely and only natural, they cannot refer it to the same
divine constitution with the future judgment, which is natural in no
sense at all.
Death was so far natural from the beginning, as that the frame and
constitution of our nature were in themselves liable and subject there-
unto. But that it should actually have invaded our nature to its disso-
lution, without the intervention of its meritorious cause in sin, is contrary
to the original state of our relation to God, the nature of the covenant
whereby we were obliged to obedience, the reward promised therein,
with the threatening of death in case of disobedience. Wherefore, the
law, statute, or constitution here related unto, is no other but that of
Gen. ii. 17, ' In the day thou eatest thereof, thou shalt surely die,' with
that addition, ' Dust thou art, and unto dust thou shalt return,' Gen.
iii. 19. God enacted it as an everlasting law concerning Adam and all
his posterity, that they should die, and that once, as they were once
taken out of the dust. But in the words of God before mentioned,
there are two things. 1. A penal law enacted, Gen. ii. 17. 2. A ju-
dicial sentence denounced, Gen. iii. 19; not only death, but future
judgment also, was appointed thereby.
Thus ' it is appointed to men,' avdpwiroig, that is, to all men, or men
indefinitely, without exception it is their lot and portion.
; It is ap-
pointed to men, not merely as men, but as sinners, as sinful men. For
it is of sin and the effects of it, with their removal by Christ, that the
apostle discourseth.
It isappointed to them airoQavuv, ' to die,' that is, penally, for sin,
as death was threatened in that penal statute mentioned in the curse of
the law and death, under that consideration alone, is taken away by
;
the death of Christ. The sentence of dying naturally, is continued

towards all but the moral nature of dying, with the consequents of it,
;
are removed from some by Christ the law is not absolutely reversed,
;
but what was formerly penal in it is taken away.

Obs. II. Death in the first constitution of it was penal. And the —
entrance of it as a penalty keeps the fear of it in all living. Yea, it
was by the law eternally penal. Nothing was to come after death but
hell. And,
Obs. III. It is still penal, eternally penal to all unbelievers. But —
there are false notions of it amongst men, as there are of all other things.
Some are afraid of it when the penalty is separated from it. Some, on
the other hand, look on it as a relief, and so either seek it or desire it to ;
whom it will prove only an entrance to judgment. It is the interest of all

living to inquire diligently what death will be to them.
Obs. IV. The death of all is equally determined 'and certain in God's
constitution. —
It hath various ways of approach to all individuals.
Hence is it generally looked on as an accident befalling this or that
man. But the law concerning it is general and equal.
The second part of the assertion is, that 'after this is the judgment.'
This, by the same divine, unalterable constitution, is appointed to all.
' God hath appointed a day wherein he will judge the world in righte-
ousness.' Death makes not an end of men, as some think, others hope,
and many would desire it should ipsa mors nihil et post mortem nihil.
:
But there is something yet remaining which death is subservient to.

Hence it is said to be jueto Se tovto, 'after this.' As surely as men die,
it is sure that somewhat else follows after death. This is the force of
the particle §«, 'but;' 'but after it.' Now this 'after' cloth not denote
—
the immediate succession of one thing to another if one go before, and

;
the other certainly follow after, whatever length of time be interposed

between them, the assertion is true and proper. Many have been long
dead, probably the most that shall die, and yet judgment is not come
after. But it come in its appointed season, and so as that nothing
shall
shall interpose between death and judgment, to make any alteration in
the state or condition of the persons concerned in them. The souls of
them that are dead are yet alive, but are utterly incapable of any change
in their condition between death and judgment. As death leaves men,
so shall judgment find them.
The second part of this penal constitution is, Koiaig, 'judgment ;'
' after death judgment.' It is not a particular judgment on every indi-
vidual person immediately on his death, although such a judgment there
be, for in and by death there is a declaration made concerning the eter-
nal condition of the deceased. But judgment here is opposed to the
second appearance of Christ to the salvation of believers, which is the
great or general judgment of all at the last day. Kptmg and Kpifia, used
with respect to this day, or taken absolutely, do signify a condemnatory
sentence only avaaraaig uptaewg, the resurrection of,' or ' to judg-
;
'
ment,' is opposed to avacrTamg Z,wr\g, the resurrection of,' or to life,'

* '
—
John v. 29. See ver. 22 24. So is it here used, 'judgment,' that is,
condemnation for sin, follows after death in the righteous constitution
of God, by the sentence of the law. And as Christ by his death doth
not take away death absolutely, but only as it was penal so on his se-
;
cond appearance, he doth not take away judgment absolutely, but only
as it is a condemnatory sentence with respect to believers. For as we
must all die, so we must all appear before his judgment-seat,' Rom.
'
xiv. 10. But as he hath promised that those that believe in him shall'
not see death, for they are passed from death unto life,' they shall not
undergo it as it is penal so also he hath, that they shall not come tig
;
Kpiaiv, (the into judgment,' John v. 24.

word here used) ' They shall
be freed from the condemnatory sentence of the law. —
For the nature
and manner of this judgment, see the exposition on ch. vi. 5. This
then is the sense of the words. Whereas, therefore, or inasmuch as
this is the constitution of God, that man, sinful man, shall once die,
and afterwards be judged or condemned for sin which would have been
;
the event with all, had not a relief been provided, which in opposition
hereunto is declared in the next verse. And no man that dies in sin,
shall ever escape judgment.
Ver. 28. This verse gives us the relief provided in the wisdom and
grace of God, for and from this condition. And there is in the words,
1. The redditivc note of comparison and opposition, 'so.' 2. The sub-
ject spoken of; the offering of Christ. 3. The end of it: 'to bear the
sin of many.' 4. The consequent of it, which must be spoken to dis-
tinctly.
1. The is ourtu, 'so,' 'in like manner,' in answer to
redditive note
that state of things,and for the remedy against it, in a blessed conde-
cency to divine wisdom, goodness, and grace.
2. The subject spoken of is the offering of Christ. But it is here
mentioned passively, irpoatvtxBetg, he was offered.'
'
Most frequently
it is expressed by ' his offering of himself,' ' the sacrifice he offered of

himself.' For as the
virtue of his offering depends principally on the
dignity of his person, so his human soul, his mind, will, and affections,
with the fulness of the graces of the Spirit resident and acting in them,
did concur to the efficacy of his offering, and were necessary to render
it an act of obedience, ' a sacrifice of a sweet smelling savour to God,'
Eph. v. 2. Yea, hereon principally depended his own glory, which

arose not merely from his suffering, but from his obedience therein,
Phil. ii. 7, 8. Wherefore, he is most frequently said to offer himself.
1 Because of the virtue communicated to his offering by the dignity of
.
his person. 2. Because he was the only priest that did offer. 3. Be-
cause his obedience therein was so acceptable to God. 4. Because this
expresseth his love to the church he loved it, and gave himself for it.'
;
But as himself offered, so his offering was himself. His whole entire
human nature was that which was offered. Hence it is thus passively
expressed. Christ was offered, that is, he was not only the priest who
offered, but the sacrifice that was offered. Both were necessary that
Christ should offer, and that Christ should be offered. And the reason
why it is here so expressed, is because his offering is spoken of as it
was by death and suffering. For having affirmed, that if he must often
offer he must often suffer, and compared his offering to the once dying
of men penally, it is plain that the offering intended is in and by suffer-
ing. Christ was offered,' is the same with 'Christ suffered,
' Christ '
died.' And expression is utterly irreconcileable to the Socinian

this
notion of the oblation of Christ. For they would have it to consist in
the presentation of himself in heaven, eternally free from, and above all
sufferings, which cannot be the sense of this expression, ' Christ was
offered.'
The circumstance of his being thus offered, is, that it was aira.%,
1
once only.' This, joined, as it is here, with a word in the preter tense,
can signify nothing but an action or passion then past and determined.
It is not any present continued action, such as is the presentation of
himself in heaven, that can be signified hereby.
3. The end of Christ's being thus once offered, and which his one
offering did perfectly effect, was, eig to ttoXXwv a/uLaoTiag avtveyicetv,
1
to bear the sins of many.' There is an antithesis between iroWwv of '
many, and avOpwirotg, ' unto men,' in the verse foregoing. ' Men,'
expressed indefinitely in that necessary proposition, intends all men

universally. Nor, as we have shown, is there any exception against the
rule, by a few instances of exemption by the interposition of divine
sovereignty. But the relief which is granted by Christ, though it be
unto men indefinitely, yet it extends not to all universally, but to many
of them only. That it doth not so extend unto all eventually, is con-
fessed. And this expression is declarative of the intention of God, or
of Christ himself in his offering see Eph. v. 25, 26.
; He was thus
offered for those many,' to bear their sins, as we render the words.
'
It is variously translated, as we have seen before, and various senses

are sought after by expositors. Grotius wholly follows the Socinians
in their endeavours to pervert the sense of this word. It is not from
any difficulty in the word, but from men's hatred unto the truth, that
they put themselves on such endeavours. And this whole attempt lies
in finding out one or two places where avcupzpu) signifies 'to takeaway;'
for the various signification of a word used absolutely in any other
place, is sufficient for these men to confute its necessary signification in
any context. But the matter is plain in itself; Christ did bear sin, or
take it away, as he was offered, as he was a sacrifice for it. This is
here expressly affirmed: he was offered 'to bear the sins of many.'
This he did, as the sacrifices did of old, as unto their typical use and
efficacy. A supposition hereof, is the sole foundation of the whole dis-
course of the apostle. But they bare sin, or took away sin, (not to
contend about the mere signification of the word,) no otherwise but by
the imputation of the sin unto the beast that was sacrificed, whereon it
was slain, that atonement might be made with its blood. This I have
before sufficiently proved. So Christ bare the sins of many and so
;
the signification of this word is determined and limited by the apostle

Peter, by whom alone it is used on the same occasion, 1 Pet. ii. 24, 6?
rag afxapriag ripwv avrog aviivtynev tv Ttp crtopari avrov trri to suXov,
' who himself bare our sins in his own
body on the tree.' That place,
compared with this, doth utterly evert the Socinian fiction, of the obla-
tion of Christ in heaven. He was offered avtvsyictiv, ' to bear the sins
of many.' When did he do it ? How did he do it ? avtiveyntv, ' He
bare our sin in his own body on the tree.' Wherefore then he offered
himself for them. And this he did in his suffering.
Moreover, wherever in the Old Testament kid: is translated by ava-
fpw in the LXX. as Numb. xiv. 33 Isa. liii. 12, or by 0epw with
;
reference unto sin, it constantly signifies to ' bear the punishment of

it.' Yea, it doth so when, with respect unto the event, it is rendered
by atyepsiv, as it is, Lev. x. 17. And the proper signification of the
word is to be taken from the declaration of the thing signified by it,
'
He shall bear their iniquities,' Isa. liii. 11, înDi, ' bear it as a burden
upon him.' He was offered once, so as that he suffered therein. As
he suffered, he bare our iniquities, and as he was offered, he made atone-
ment for them. And this is not opposed unto the appearance of men
before God at the last day, but unto their death, which they were once
to undergo. Wherefore,
Obs. V. The ground of the expiation of sin by the offering of Christ
is this, that therein he bare the guilt and punishment due unto it.
Upon this offering of Christ, the apostle supposeth what he had be-
fore declared, namely, ' that he entered into heaven to appear in the
presence of God for us ;' and hereon he declares what is the end of all
this dispensation of God's grace. Unto them that look for him, he
'
shall appear the second time without sin unto salvation.' And he
shows, 1. What, de facto, Christ shall yet do : He shall appear.' 2.
'
To whom he shall so appear : Unto them that look for him.' 3. In

'
what manner ' Without sin.' 4. Unto what end ' Unto salvation.'
: :
5. In what order: ' The second time.'

1. The last thing mentioned is first expressed, and must first be ex-
plained. Ek Sevrtpov, 'the second time.' The Scripture is express

unto a double appearing or coming of Christ. The first was his com-
ing in the flesh, coming into the world, coming unto his own, namely,
lu discharge the work of his mediation, especially to make atonement
for sin in the sacrifice of himself, unto the accomplishment all promises
made concerning it, and all types instituted for its representation. The
second is in glory, unto the judgment of all, when he shall finish and
complete the eternal salvation of the church. Any other personal ap-
pearance or coming of Christ the Scripture knows not, and in this place
expressly excludes any imagination of it. His first appearance is past;
and appear the second time he will not, until that judgment comes which
follows death, and the salvation of the church shall be completed. Af-
terward there will be no farther appearance of Christ in the discharge of
his office; for God shall be all in all.
2. That which he affirms of him is, o^Sô-srat, he shall appear unto,'
'
'he shall be seen of.' There shall be a public vision and sight of him.
He was seen on the earth in the days of his flesh he is now in heaven,
:
where no mortal eye can see him, within the veil of that glory which we
cannot look into. The heavens must receive him unto the time of the
restitution of all things. He can indeed appear unto whom he pleaseth,
by an extraordinary dispensation. So he was seen of Stephen standing
at the right hand of God, Acts vii. So he appeared unto Paul,
1 Cor. xv. 8. But as unto the state of the church in general, and in the
discharge of his mediatory office, he is not seen of any. So the high
priest was not seen of the people after his entrance into the holy place,
until he came forth again. Even concerning the person of Christ, we
liveby faith and not by sight.
Obs. VI. It is the great exercise of faith to live on the invisible act-
ings of Christ on the behalf of the church. So also the foundation of it
doth consist in our infallible expectation of his second appearance, of
our seeing him again, Acts i. 11. We
know that our Redeemer liveth,
and we shall see him with our eyes. While he is thus invisible, the
world triumpheth as if he were not. Where is the promise of his com-
ing ? The faith of many is weak. They cannot live upon his invisible
actings. But here is the faith and patience of the church, of all sincere
believers ; in the midst of all discouragements, reproaches, temptations,
sufferings, they can relieve and comfort their souls with this, that their
Redeemer liveth, and that he shall appear again the second time, in his
appointed season. Hence is their continual prayer as the fruit and ex-
pression of their faith, ' Even so come, Lord Jesus.' The present long
continued absence of Christ in heaven is the great trial of the world.
God doth give the world a trial by faith in Christ, as he gave it a trial
by obedience in Adam. Faith is tried by difficulties. When Christ
did appear, it was under such circumstances as turned all unbelievers
from him. His state was then a state of infirmity, reproach, and suffer-
ing. Heappeai'ed in the flesh. Now he is in glory, he appeareth not.
As many refused him when he appeared, because it was in outward
weakness, so many refuse him now he is in glory, because he appeareth
not. Faith alone can conflict with and conquer these difficulties. And
it hath sufficient evidences of this return of Christ, 1. In his faithful
word of promise. The promise of his coming recorded in the Scripture,

is the ground of our faith herein. 2. In the continual supplies of his
Spirit, which believers do receive. This is the great pledge of his me-
diatory life in heaven, of the continuance of his love and care towards
the church, and consequently the great assurance of his second coming.
;
3. In the daily evidences of his glorious power, put forth in eminent acts
of providence, for the protection, preservation, and deliverance of the
church, which is an uninterrupted assurance of his future appearance.
He hath determined the day and season of it, nor shall all the abuse
that is made of his seeming delay in coming, hasten it one moment.
And he hath blessed ends of his not appearing before the appointed
season, though the time seem long to the church itself. As, 1. That the
world may fill up the measure of its iniquities, to make way for its eter-
nal destruction 2. That the whole number of the elect may be gathered
in. Though days of trouble are sometimes shortened for their sakes,
that they may not faint after they are called, Matt. xxiv. 22, yet are
they also in general continued, that there may be time for the calling of
them all. 3. That all the graces of his people may be exercised and
tried unto the utmost. 4. That God may have his full revenue of
glory from the new creation, which is the first-fruits of the whole.
5. That all things may be ready for the glory of the great day.
3. To whom shall he thus appear ? Of whom shall he be thus seen ?
rote avrov airo^t\ofievoig' ' To them that look for him.' But the Scrip-
ture is plain and express in other places, that he shall appear unto all
shall be seen of all, even of his enemies, Rev. i. 7. And the work that
he hath to do at his appearance, requires that so it should be. For he
comes to judge the world in general; and in particular to plead with
ungodly men about their ungodly deeds and speeches, Jude 15. So
therefore must and His second illustrious appearance shall
shall it be.
fill beams of it the whole rational creation of
the whole world with the :
God shall see and behold him. But the apostle treats of his appear-
ance here with respect unto the salvation of them unto whom he doth
appear. He shall appear, etc <ru)T^putv, 'unto salvation.' And this
word, unto salvation, is capable of a double explication.
'
For it may
refer unto them that look for him; 'that look for him unto salvation,'
that is, that look to be saved by him. Or it may do so unto his appear-
ance: He shall appear unto the salvation of them that look for him.'
'
The sense is good either way.

This looking for the coming of Christ, which is a description of faith
by a principal effect and fruit of it, called also waiting, expecting, long-
ing, earnest expectation, consists in five things. 1. Steadfast faith of
his coming and appearance. This is in the foundation of Christian reli-

gion. And whatever the generality of hypocritical nominal Christians
profess, there are uncontrollable evidences and demonstrations that they
believe it not. 2. Love unto it, as that which is most desirable, which
contains in it every thing wherein the soul takes delight and satisfaction ;
1
that love his appearing,' 2 Tim. iv. 8. 3. Longing for it, or desires
after it :
' Even Lord Jesus that is, come quickly,' Rev. xxii.
so come, ;
'
'
20. Old Testament longed after his appearance in

If the saints of the
the Mesh, how shall not we do so for his appearance in glory see
;
Tit. ii. 13. 'Looking for and hasting unto,' 2 Pet. iii. 12. 4. Patient
waiting for it, in the midst of all discouragements: These the world is
filled withal; and it is the great trial of faith, Jude 20, 21. 5. Prepa-
ration for it, that we may be ready and meet for his reception, which is
the substance of what we are taught in the parable of the virgins,
Matt. xxv. Unto those that thus look for him, shall the Lord Christ
appear unto salvation.
4. The manner of his appearance is, % w P l c afiapriag, ' without sin.'
This may either respect himself, or the church, or both. In his first
appearance in the flesh, he was absolutely in himself without sin but ;
his great work was about sin. And in what he had to do for us he was
made sin, he bare our iniquities, and was treated both by God and man
as the greatest sinner. He had all the penal effects and consequents of
sin upon him ; all dolorous infirmities of nature, as fear, sorrow, grief,
pain all sufferings that sin deserved, that the law threatened, were in
;
him and upon him. Nothing as it were appeared with him, or upon
him, but sin, that is, the effects and consequents of it, in what he un-
derwent for our sakes. But now he shall appear perfectly free from all
these things, as a perfect conqueror over sin, in all its causes, effects,
and consequents. 2. It may respect the church. He will then have
made an utter end of sin in the whole church for ever. There shall not
then be the least remainder of it. All its filth, and guilt, and power,
and its effects in darkness, fear, and danger, shall be utterly abolished
and done away. The guilt of sin being done withal, the whole church
shall then be perfectly purified, without spot and wrinkle, every way
glorious ; sin shall be no more. Respect may be had to both, himself
and the church.
5. The end of his appearance is the tig trwrripiav, * salvation of them
that look for him.' If this word relate immediately unto his appear-
ance, the meaning is, ' to bestow, to collate salvation upon them, eternal
salvation.' If it respect them that look for him, it expresseth the qua-
lification of their persons, by the object of their faith and hope ; they
look for him to be perfectly and completely saved by him. Where
both senses are equally true, we need not limit the signification of the
words to either of them. But we may observe,
Obs. VII. Christ's appearance the second time, his return from hea-
ven to complete the salvation of the church, is the great fundamental
principle of our faith and hope, the great testimony we have to give
against all his and our adversaries. And,
Obs. VIII. Faith concerning the second coming of Christ, is suffi-
cient to support the souls of believers, and to give them satisfactory
consolation in all difficulties, trials, and distresses.
Obs. IX. All true believers do live in a waiting, longing expectation
of the coming of Christ. It is one of the most distinguishing characters
of a sincere believer so to do.
Obs. X. To such alone as so look for him, will the Lord Christ ap-
pear unto salvation.
Obs, XI. Then will be the great distinction among mankind, when
Christ shall appear unto the evei'lasting confusion of some, and the eter-
nal salvation of others ; a thing that the world loves not to hear of.
Obs. XII. At the second appearance of Christ, there will be an end
of all the business about sin, both on his part and ours.
Obs. XIII. The communication of actual salvation unto all believers,
unto the glory of God, is the final end of the office of Christ.
— Q ;;
YER. 1.] EPISTLE TO THE HEBREWS. 207
CHAPTER X.
There are two parts of this chapter. The first concerneth the ne-
cessity and
efficacy of the sacrifice of Christ from the beginning unto ;
ver. 20. The other is an improvement of the doctrine, for the purposes
of faith, obedience, and perseverance, from ver. 20, to the end of the
chapter.
Of the first general proposition of the subject to be treated of, there
are two parts. First. A
demonstration of the insufficiency of legal sa-
crifices, for the expiation of sin, ver. 1 4. Secondly, —
declaration A
of the necessity and efficacy of the sacrifice of Christ unto that end
from ver. 4, unto ver. 19. Of this declaration, there are two parts.
First. The substitution of the sacrifice of Christ in the place and room
of all legal sacrifices, because of its efficacy unto the end which they
could not attain, and without which, the church could not be saved,
ver. 5 —
10. Secondly. A final comparison of his priesthood and sacri-
fice with those of the law, and their absolute preference above them,
unto ver. 20.
In the first particular of the first general part, there are three things.
1. An assertion of the insufficiency of legal sacrifices unto the expia-
tion of sin, wherein a reason of it also is included, ver. 1. 2. con- A
firmation of the truth of that assertion, from the consideration of the
frequency of their repetition, which manifestly evidenceth that insuffi-
ciency, ver. 2, 3. 3. A
general reason taken from the nature of them,
or the matter whereof they did consist, ver. 4.
The first of these is contained in the first verse.
Ver. ~2iKiavyaQ £\(ov o vdfioQ tu)v fitWovriov ayaOwv, ouk avTi)v

1.
r))V twv Trpay fxartjjv, kcit iviavrov raig avTttig vvauuc; lig
tiKOva
TTQOOtyzpOVGlV £t£ TO Stl}V£K£C, OV$£TTOT£ BwOTOl TOUQ TTQOGt \OjUf-
VOVQ TEAtlliHTCll.
There is no difficulty in the reading, nor much difference about the

translation of the words. Syr. m NTTT rvN Nrrobta T2 ND17M, '
for the
law, a shadow was in it, KTMp Hin ab, not the substance itself.' Upoa-
ipxoptvovg, ytnb "pmpttT, 'that shall offer them.' Etc to Soivekec that
translator omits supposing it the same with kcit sviavTov. But it hath
;
its own signification continenter in assiduum

: in perpetuum
; E^wv, ; ;
habens, obtinens, continens. Atmjv tt\v tixova, ipsam expressam for-

mam ; ipsam imaginem. TfAstwo-cu, sanctificare, perfecte sanctificare
perfectos facere Vulg. Lat. make perfect.' Perficere, confirmarc, to
;
' '
perfect, to confirm.'
Ver. 1. For
the law, having a shadoiv of good things to come, not
the very image of the things, can never, with those sacrifices which
they offer year by year continually, make the comers thereunto
(the worshippers) perfect.
;
208 AN EXPOSITION OF THE [CH. X.
There are in these words, 1. A note of inference, giving a connexion

unto the preceding discourse, for.' 2. The subject spoken of, the
' —
law. 3. An inscription made unto it, —it had a shadow of good things
to come. 4. A negation concerning it, derogatory unto its perfection

it had not the very image of the things themselves. 5. An inference or
conclusion from both ; can never with those sacrifices,' &c.
'
1. The
conjunctive particle yap, ' for,' intimates that what follows,
or is introduced thereby, is an inference from what he had before dis-
coursed, or a conclusion made thereon. And this is, the necessity of
the sacrifice of Christ. For having declared, that he had perfectly ex-
piated sin thereby, and confirmed the new covenant, he concludes from
thence, and proves the necessity of it, because the legal sacrifices could
not effect those ends which they seemed to be appointed for. Where-
fore, they must be taken away, to give place unto that whereby they
were perfectly accomplished. This, therefore, he now proceeds to
prove. God having designed the complete consummation or sanctifica-
tion of the church, that which only made a representation of it, and of
the way whereby it was to be done, but could not effect it, was to be
removed. For there was an appointed time, wherein he would per-
fectly fulfil the counsel of his infinite wisdom and grace towards the
church herein. And at this time, which was now come, a full, clear
understanding of the insufficiency of all legal sacrifices for that end,
was to be given unto it. For he requires not faith and obedience in
any, beyond the means of light and understanding which he affords
unto them. Therefore, the full revelation and demonstration hereof,
was reserved for this season, wherein he required express faith in the
way whereby these things were effected.
2. The subject spoken of, is, 6 vo/jloq, 'the law,' rmn. That which
he immediately intends, is the sacrifices of the law, especially those
which were offered yearly by a perpetual statute, as the words immedi-
ately following do declare. But he refers what he speaks unto the law
itself; as that whereby these sacrifices were instituted, and whereon all
their virtue and efficacy did depend. They had no more of the one or
other, but what they had by and from the law. And the law here, is
the covenant which God made with the people at Sinai, with all the
institutions of worship thereunto belonging. It is not the moral law,
which originally, and as absolutely considered, had no expiatory sacri-
fices belonging unto it; nor is it the ceremonial law alone, whereby alL
the sacrifices of old were either appointed or regulated but it is the
:
first testament, the first covenant, as it had all the ordinances of wor-
ship annexed unto it, as it was the spring and cause of all the privi-
leges and advantages of the church of Israel and whereunto the moral
;
law, as given on Mount Sinai, and both the ceremonial law and the ju-
dicial also, did belong. This he calls the law, ch. vii. 19, and the co-
venant or testament completely, ch. ix.
Concerning this law or covenant, the apostle declares two things.
3.
1. Positively,and by way of concession, 'It had a shadow of good
things to come.' 2. Negatively, that 'it had not the very image of the
things themselves ;' which we must consider together, because they
contribute light to one another.
These expressions arc metaphorical, and have therefore given occa-

sion unto various conjectures about the nature of the allusions in them,
and their application unto the present subject matter. I shall not
trouble the reader with a repetition of them they may be found in
;
most commentators, I shall therefore only fix on that sense of the

words, which I conceive to be the mind of the Holy Ghost; giving the
reasons why I conceive it so to be.
Both the expressions used, and the things intended in them, a sha- '
dow,' and the very image/ have respect to the good things to come.
'
The relation of the law unto them, is that which is declared. Where-
fore, the true notion of what these twv fieXXovrtov ayaBwv, 'good
things to come,' are, will determine what it is to have a shadow of
them, and not the very image of the things themselves. The good '
things, intended, may be

said to be fieWovra, either with respect unto
the law, or with respect unto the gospel ; and were so, either when
the law was given, or when this Epistle was written. If they were yet
to come with respect unto the gospel, and were so when he wrote this
Epistle, they can be nothing but the good things of heaven and eternal
glory. These things were then, are still, and will always be unto the
church-militant on the earth, ' good things to come ;' and are the sub-
' In hope of eternal
ject of divine promises concerning future things.
life, which God that cannot lie promised before the world began,' Tit.
i. 2. But this cannot be the sense of the words. For,

First. The gospel itself hath not the very image of these things, and
so should not herein differ from the law. For that the very image of
these things, are the things themselves, shall be immediately declared.
Secondly. The apostle, in this whole discourse, designs to prove
that the law, with all the rites of worship annexed unto it, was a type
of the good things that were really and actually exhibited in and by
the gospel, or by the Lord Christ himself in the discharge of his office.
Wherefore, they are called 'good things to come,' with respect unto
the time of the administration of the law. They were so while the
law or first covenant was in force, and while the institutions of it were
continued. They had indeed their original in the church, or were
'
good things to come,' from the first promise. They were more de-
clared so to be, and the certainty of their coming more confirmed, by
the promise made unto Abraham. After these promises, and their va-
rious confirmations, the law was given unto the people. Howbeit, the
law did not bring in, exhibit, or make present, the good things so pro-
mised, that they should no more yet be to come. They were still
'good things to come,' whilst the law was in force. Nor was this ab-
solutely denied by the Jews, nor is it denied to this day. For though
they place more in the law and covenant of Sinai than God ever
placed in them yet they acknowledge that there are ' good things to
;
come,' promised and fore-signified in the law, which, as they suppose,

are not yet enjoyed. Such is the coming of the Messiah, in which
sense they must grant, that the law 'had a shadow of good things to
come.'
Hence it is evident what are those ' good things to come ;' namely,
Christ himself, with all the grace, and mercy, and privileges, which
voi,. iv. p
210 AN EXPOSITION OF THE [cH. X.
the church receiveth by his actual exhibition and coming in the flesh,
upon the discharge of his office. For he himself first, principally and
evidently, was the subject of all promises ;and whatever else is con-
tained in them, is but that whereof, in his person, office, and grace, he
is the author and cause. Hence he was signally termed 6 apxofjavog,
'he who was to come,' ' he that should come.' ' Art thou he who is to
come?' And after his actual exhibition, the denying of him to be so
come, is to overthrow the gospel, 1 John iv. 3.
And these things are called, ra ayaOa, ' these good things :' 1. Be-
cause they are absolutely so without any alloy or mixture. All other
things in this world, however in some respect, and as unto some pecu-
liar end, they may be said to be good, yet are they not so absolutely.
Wherefore, 2. These things only are good things ;nothing is good,
either in itself, or unto us, without them, nor but by virtue of what
they receive from them. There is nothing so but what is made so by
Christ and his grace. 3. They are eminently ' good things ;' those
good things which were promised unto the church from the foundation
of the world, which the prophets and wise men of old desired to see,
the means of our deliverance from all the evil things which we had
brought upon ourselves by our apostasy from God.
These being evidently the good things intended, the relation of the
law unto them, namely, that it had the ' shadow,' but ' not the very
'
image of them,' will also be apparent. The allusion, in my judgment,
unto the art of painting, wherein a shadow is first drawn, and afterwards
a picture to the life, or the very image itself, hath here no place nor
;
doth our apostle any where make use of such curious similitudes, taken
from things artificial and known to very few nor would he use this
;
among the Hebrews, who of all people were least acquainted with the
art of painting. But he declares his intention in another place, where,
speaking of the same things, and using some of the same words, their
sense is plain and determined, Col. ii. 17, ' They are a shadow of things
to come, but the body is of Christ.' '
They are a shadow of things^to
come,' is the same with this, ' the law had a shadow of good things to
come ;' for it is the law, with its ordinances and institutions of worship,
concerning which the apostle there discourseth, as he doth in this place.
Now the shadow there intended by the apostle, from whence the allu-
sion is taken, is the shadow of a body in the light or sunshine, as the
antithesis declares; 'but the body is of Christ.' Now such a shadow
is, 1. A representation of the body. Any one who beholds it, knows
that it is a thing which hath no subsistence in itself, which hath no use
of its own, only it represents the body, follows it in all variations, and
is inseparable from it. 2. It is a just representation of the body, as
unto its proportion and dimensions. The shadow of any body repre-
sents that certain individual body, and nothing else it will add nothing
:
unto it, nor take any thing from it; but, without an accidental hindrance,
is a just representation of it: much less will it give an appearance of a
body of another form and shape, different from that whereof it is the
shadow. 3. It is but an obscure representation of the body so as that
;
the principal concernments of it, especially the vigour and spirit of a

living body, are not figured nor represented by it.
:
Thus with the law or the covenant of Sinai, and all the ordinan-
it is
ces of worship wherewith it was attended, with respect unto these good
things to come. For it must be observed, that the opposition which

the apostle makes in this place, is not between the law and the gospel,
any otherwise but as the gospel is a full declaration of the person,
offices, and grace of Christ ; but it is between the sacrifices of the law
and the sacrifice of Christ himself. Want of this observation hath
given us mistaken interpretations of the place.
This shadow the law had c^wi/, ' having it.' It obtained it, it was
:
in it, it was inlaid in it, it was of the substance and nature of it, it con-
tained it in all that it prescribed or appointed, some of it in one part,
some in another, the whole in the whole. It had the whole shadow,
and the whole of it was this shadow. It was so,
1. Because, in the sanction, dedication, and confirmation of it by the
blood of sacrifices, in the tabernacle, with all its holy utensils in its
;
high priest and all other sacred administrations in its solemn sacrifices
;
and services it made a representation of good things to come. This

;
hath been abundantly manifested and proved in the exposition of the

foregoing chapter. And according unto the first property of such a
shadow, without this use it had no bottom, no foundation, no excel-
lency of its own. Take the significancy and representation of Christ,
his offices and grace, out of the legal institutions, and you take from
them all impressions of divine wisdom, and leave them useless things,
which of themselves will vanish and disappear. And because they are
no more now a shadow, they are absolutely dead and useless.
2. They were a just representation of Christ only, the second property
of such al shadow. They did not signify any thing more or less, but
Christ himself, and what belongs unto him. He was the idea in the
mind of God, when Moses was charged to make all things according to
the pattern showed him in the mount. And it is a blessed view of di-
vine wisdom, when we do see and understand aright, how every thing
in the law belonged unto that shadow, which God gave in it, of the
substance of his counsel in and concerning Jesus Christ.
3. They were but an obscure representation of these things, which
is the third property of a shadow. The glory and efficacy of these good
things appeared not visible in them. God by these means designed no

further revelation of them unto the church of the Old Testament, but
what was in types and figures, which gave a shadow of them, and no
more.
This being granted unto the law, there is added thereunto, in the
second place, what is denied of it, wherein the argument of the apostle
doth consist. It 'had not the very image of the things.' The irpay-
fiara are the same with the ra ayaOa jutXXovra, before mentioned. The
negation is of the same whereof the concession was made, the grant
being in one sense, and the denial in another. It had not avrtjv t^v
tiKova, 'the very image itself;' that is, 'it had not the things them-
selves :' for that is intended by this image of them. And the reasons
why so interpret the words are these
I
1. Takethe image only for a clear express delineation and descrip-

tion of the things themselves, as is generally conceived, and we invali-
p 2
date the argument of the apostle. For he proves that the law by all
its sacrifices could not take away sin, nor perfect the church, because it
had not this image. But suppose the law to have had this full and
clear description and delineation of them, were it never so lively and
complete, yet could it not by its sacrifices take away sin. Nothing
could do it but the very substance of the things themselves, which the
law had not, nor could have.
2. Where the same truth is declared, the same things are expressly
called the body, and that of Christ that is, the substance of the things
;
themselves, and that in opposition unto the shadow which the law had
of them, as it is here also. Col. ii. 17, ' Which are a shadow of things
to come, but the body is of Christ.' And we are not without cogent
reasons to depart from the explication of the metaphor there given us.
For these expressions are every way the same ; They had not the
'
body, which is Christ.'

3. That is intended which doth completely expiate sin, which doth
consummate and perfect the church, which is denied unto the law.
Now, this was not done by an express and clear declaration of these
things, which we acknowledge to be contained in the gospel but it was
;
done by the things themselves,' as the apostle hath proved in the fore-
'
going chapter, and doth further confirm in this that is, it was done by
:
Christ alone in the sacrifice of himself.

4. It is confessed by all that there is an sikwv ap\£TvrroQ, 'a substan-
tial image ;' so called, not because it is a representation of what it is not,
but because it is that whereof somewhat else is an image and represen-
tation, as the law in its institutions and sacrifices was of these good
things. And this the apostle directs us unto by his emphatical expres-
sion, avrr)v Tr\v eiKova, ipsissimam rerum imaginem, 'the things them-
selves.' So it is rendered by the Syriac translation, ipsam rem, or ipsam
substantiam, the ' substance itself.' And zikwv is frequently used in the
New Testament in this sense. Rom. i. 23, ev bpoiiopaTi tucovoz (pOap-
;'
tov avOpwirov, ' into the likeness of the image of a corruptible man
that is, 'into the likeness of a corruptible man.' The image of the
man is not something distinct from him, something to represent him,
but the man himself. See Rom. viii. 29; 2 Cor. iv. 4; Col. i. 15,
iii. 10.
is that which the apostle denies concerning the law.
This therefore
It had not the actual accomplishment of the promise of good things it ;
had not Christ exhibited in the flesh it had not the true real sacrifice
;
of perfect expiation it represented these things

: it had a shadow of
;
them, but enjoyed not, exhibited not the things themselves. Hence was
its imperfection and weakness, so that by none of its sacrifices it could
make the church perfect.
Obs. I. Whatever there may be in any religious institutions, and the
diligent observance of them, if they come short of exhibiting Christ
himself unto believers, with the benefits of his mediation, they cannot
—
make us perfect, nor give us acceptance with God. For, 1. It was he
himself, in his own person, that was the principal subject of all the pro-
mises of old. Hence they who lived not to enjoy his exhibition in the
flesh are said to die in faith, but not to receive the promises, chap. xi.
VEU. 1.] EPISTLE TO THE HEBREWS. 218
Si). But it is all good things are communi-

through the promise that
cated unto us. good or useful unto the church, but
2. Nothing is
through its relation unto him. So was it with the duties of religious
worship under the Old Testament. All their use and worth lay in
this, that they were shadows of him and his mediation. And the excel-
lence of those in the New Testament is, that they are more efficacious
means of his exhibition and communication unto us. 3. He alone
could perfectly expiate sin and consummate the state of the church by
the sacrifice of himself.
This being the state of the law or first covenant, the apostle makes an
an application of it unto the question under debate in the last words of
the verse the law ' can never with those sacrifices, which they offer
;
year by year continually, make the comers thereunto perfect.' must We

first speak unto the reading of the words, and then unto the sense and
meaning.
Expositors generally take notice, that in the original there is a tra-
jcction in the words, or that they are placed out of their proper order,
which translators do rectify. Kar' eviavrov raig Svaiaig dg 7rpo(r<ptpov-
mv, every year, or yearly, with the sacrifices which they offer ;' for
'
raig tear tviavrov Svmaig, with those sacrifices which they offer year
'
by year,' as we have rendered the words. But the apostle seems to

place kcit svtavrov in the entrance of the words, to signalise the annual
sacrifice, which he principally intended. But there is a great difficulty
in the distinction and pointing of the words that follow, etg to Sir^vsKtg,
in perpetuum, continually,' or for ever ;' that is, which they were so
' '
to do indispensably by the law, while the tabernacle or temple was

standing, or those ordinances of worship were in force.
But neither the signification of the word, nor the use of it in this
Epistle, will allow it in this place to belong unto the words and sentence
going before. For it doth not any where signify a duration or continu-
ance with a limitation. And the apostle is far from allowing an absolute
perpetual duration unto the law and its sacrifices, of what use soever
they were, especially in this place, where he is proving that they were
not perpetual, nor had an efficacy to accomplish any thing perfectly,
which is the other signification of the word. And it is used only in
this epistle, ch. and ver. 12, 14, of this chapter.
vii. 3, in this place,
But in all applied only unto the office of Christ, and
these places it is
the efficacy of it in his personal ministry. It is of the same significa-

tion with ug to wavTtXtg, ch. vii. 25, for ever,' ' to the uttermost,' '
'
perfectly.' Wherefore, that which is affirmed of Christ and his sacri-
fice, ver. 12, 14, of the chapter, is here denied of the law. And the
words should be joined with those that follow. ' The law by its
could not perfect for ever, or unto the utmost, the comers
sacrifices
thereunto.'
In the words thus read, there are three things.
1. The impotency of the law ovdeiroTe SvvciTat, it can never.';
'
2. That with respect whereunto this impotency is charged on it ; that

is, '
the sacrifices' which it offered.
3. The effect itself denied with respect unto that impotency; which
is, '
to perfect for ever the comers thereunto.'
;
First. of the law as unto the end mentioned, is em-

The impotency
;
phatically expressed, ovSewote Swarat, it can never do it
'
it can do it '
by no means, no way, it is impossible it should. And it is thus ex-

pressed to obviate in the minds of the Hebrews, all expectations of per-
fection by the law. For thus they were apt to think and hope, that by
one way and means or another, they might have acceptance with God
by the law. Wherefore it was necessary thus to speak unto them, who'
had an inveterate persuasion unto the contrary.
Secondly. That with respect whereunto this impotency is ascribed
unto the law, is its sacrifices. For from them was the perfect expiation
of sin to be expected, or from nothing prescribed by the law. To deny
this power unto them, is to deny it absolutely unto the whole law, and
all its institutions. And these sacrifices are expressed with respect unto
their nature, the time of their offering, and those by whom they were
offered.
First. For he says, ratg avraig Bvaiaiq, iisdem sacrifices
their nature
iis ipsis hostiis, or sacrifices. Our translation rendereth not the em-
phasis of the expression. lis hostiis quas quotannis, ' with the same
sacrifices,' or ' those sacrifices which were of the same kind and nature.'
AvTctie is omitted in our translation. Tate Bvmaig, is ' with those sa-
crifices ;
the article being demonstrative.
' The same ; not individually
the same, for they were many, and offered often, or every year, when a
sacrifice was offered again materially the same but they were of the
;
same kind. They could not by the law offer a sacrifice of one kind one
year, and a sacrifice of another the next but sacrifices the same in sub-
;
stance and essence, in their matter and manner, were annually repeated
without variation or alteration. And this the apostle urgeth to show
that there was no more in any one of them than in another and what ;
one could not do, could not be done by its repetition for it was still ;
the same. Great things were effected by these sacrifices. By them

was the first covenant consecrated and confirmed by them was atone-
;
ment and expiation of sin made, that is, typically and declaratively by ;
them were the priests themselves dedicated to God by them were the
;
people made holy. Wherefore, this impotency being ascribed unto

these sacrifices, it absolutely concludes unto the whole law, with all
other privileges and duties of it.
Secondly. He describes them from the time and season of their offer-
ing. It was kcit' tviavTov, 'yearly, every year, year by year,' It is
hence manifest what sacrifices he principally intends namely, the an-;
niversary sacrifices of expiation, when the high priest entered into the
most holy place with blood, Lev. xvi. And he instanceth therein, not
to exclude other sacrifices from the same censure, but as giving an in-
stance for them all, in that which was most solemn, had the most eminent
effects, at once respecting the whole church, and that which the Jews
principally trusted to. Had he mentioned sacrifices in general, it might
have been replied, that although the sacrifices which were daily offered,
or those on especial occasions, might not perfect the worshippers, at
least not the whole congregation but yet the church itself might be
;
perfected by that great sacrifice which was offered yearly, with the blood
whereof the high priest entered into the presence of God. Accordingly,
'
the Jews have such a saying among them, that on the day of expiation
was made as righteous as in the day wherein man was first
all Israel
created. But the apostle, applying his argument unto those sacrifices,
and proving their insufficiency unto the end mentioned, leaves no reserve
unto any thoughts, that it might be attained by other sacrifices which
were of another nature and efficacy. And besides, to give the greater
cogency unto his argument, he fixeth on those sacrifices which had the
least of what he proves their imperfection by for these sacrifices were
;
repeated only once a-year. And if this repetition of them once a-year
proves them weak and imperfect, how much more were those so which
were repeated every day, or week, or month ?
Thirdly. He unto the offerers of those sacrifices; ag ttqoo-
refers
(pepovcriv, '
which they that is, the high priests, of whom he had
offer,'
treated in the foregoing chapter. And he speaks of things in the pre-
sent tense ' the law cannot,
: which they offer,' not ' the law could not,'
and ' which they offered.' The reason hereof hath been before de-
clared. For he sets before the Hebrews a scheme and representation
of all their worship at its first institution, that they might discern the
original intention of God therein. And therefore, he insists only on the
tabernacle, making no mention of the temple. So he states what was
done at the first giving of the law, and the institution of all its ordi-
nances of worship, as if it were now present before their eyes. And if
it had not the power mentioned at their first institution, when the law
was in all its vigour and glory, no accession could be made unto it,
by any continuance of time, any otherwise but in the false imagination
of the people.
Thirdly. That which remains of the words is an account of what the
law could not do or effect by its sacrifices, * it could not make the
comers thereunto perfect for ever.' There is in these words, 1. The
effect denied. 2. The persons with respect unto whom it is denied.
3. The limitation of that denial.
1. The effect denied, what it cannot do, is rsXeiuxrai,'
dedicate, con-
summate, consecrate, perfect, sanctify.' Of the meaning of the word in
this Epistle I have spoken often before. As also I have shown at large
what that TeXeiwaic; is which God designed unto the church in this
world, wherein it did consist, and how the law could not effect it. See
the exposition on ch. vii. 11. Here it is the same with reXuivaai
;
Kara <tvvu$ii<tiv, ch. ix. 9, ' perfect, as appertaining to the conscience
which is ascribed unto the sacrifice of Christ, ver. 14. Wherefore, the
word principally in this place respects the expiation of sin, or the taking
away the guilt of it by atonement and so the apostle expounds it in
;
the following verses, as shall be declared.

2. Those with respect unto whom this power is denied unto the law,
are irQoatQ\o}xtvoi say we,
; the comers thereunto,' accedentes.
'
The
expression is every way the same with that of ch. ix. 9, rcXetwo-ot Kara
<TVvtior]mv tov Xarpevovra. Ol Xarptvovrzg, and ol irpoatp-ôfievoi,
1
the worshippers,' and the comers,' are the same, as is declared, ver. 2,
'
3 those who make use of the sacrifices of the law in the worship of
;
God, w!:o approach to him by sacrifices. And they are thus expressed
by 'the comers,' partly from the original direction given about the
216 AN EXPOSITION OF THE [cH. X-
observance, and partly from the nature of the service itself. The first
we have, Lev. 1, 2, -\^-\p CD73 2*p**o niK. The word signifies to ' draw
nigh,' to ' come near with an oblation.' These are the comers, those
who draw nigh with and bring their oblations unto the altar. And such
was the nature of the sacrifice itself. It consisted in coming with their
sacrifice unto the altar, with the priests approaching unto the sacrifice ;
in all which an access was made unto God. Howbeit, the word here
is of a larger signification; nor is it to be limited unto them who
brought their own sacrifices, but extends unto all that came to attend
unto the solemnity of them, whereby, according to God's appointment,
they had a participation in the benefit of them. For respect is had
unto the anniversary sacrifice, which was not brought by any, but was
provided for all. But, as the priests were included in the foregoing
words, ' which they offer so by these comers the people are in-
;
'
'
'
tended, for whose benefit these sacrifices were offered. For, as was
said, respect is had unto the great anniversary sacrifice, which was of-
fered in the name and on the behalf of the whole congregation. And
these, if any, might be made perfect by the sacrifices of the law, namely,
those that came unto God by them, or through the use of them, accord-
ing unto his institution. "
3. That wherein the law failed as unto the appearance it made of the
expiation of sin, was, that it could not effect it, eig to SitiveKtg, ' abso-
lutely,' completely,' and ' for ever.'
' It made an expiation, but it was
temporary only, not for ever. It did so, both in respect unto the con-
sciences of the worshippers, and the outward effects of its sacrifices.
Their effect on the consciences of the worshippers was temporary; for a
sense of sin returned on them, which forced them unto a repetition of
the same again, as the apostle declares in the next verse.
sacrifices
And as unto the outward effects of them, they consisted in the removal
of temporal punishments and judgments, which God had threatened
unto the transgressors of the old covenant. This they could reach unto,
but no further. To expiate sin fully, and that with respect unto eternal
punishment, so as to take away the guilt of sin from the consciences,
and all punishments from the persons of men, which is to perfect them
for ever, (which was done by the sacrifice of Christ,) this they could not
do, but only represent what was to be done afterwards.
If any shall think meet to retain the ordinary distinction of the words,
and refer eig to Sujvckec to what goes before, so taking the word adver-
bially, they offered them year by year continually,' then the necessity
'
of the annual repetition of those sacrifices is intended in it. This they

did, and this they were to do always, whilst the tabernacle was standing,
or the worship of the law continued. And from the whole verse, sundry
things may be observed.
Obs. II. Whatever hath the least representation of Christ, or relation
unto him, the obscurest way of teaching the things concerning his per-
son and grace, whilst it is in force, hath a glory in it. He alone in —
himself originally bears the whole glory of God in the worship and sal-
vation of the church and he gives glory unto all institutions of divine
;
worship. The law had but a shadow of him and of his office; yet was
the ministration of it glorious. And much more is that of the gospel
and its ordinances so, if we have faith to discern their relation unto
him, and experience of his exhibition of himself, and the benefits of his
mediation unto us by them. Without this they have no glory, whatever
order or pomp may be applied unto their outward administration.
Obs. III. Christ and his grace were the only good things that were
absolutely so from the foundation of the world, or the giving of the first
promise. —
In and by them there is not only a deliverance from the curse,
which made all things evil and a restoration of all the good that was
;
lost by sin, in a sanctified, blessed use of the creatures

; but an increase
and addition is made unto all that was good in a state of innocency,
above what can be expressed. Those who put such a valuation on the
meaner uncertain enjoyment of other things, as to judge them their good
things, their goods, as they are commonly called, so as not to see, that
all which is absolutely good is to be found in him alone ; much more,
they who seem to judge almost all things good besides, and Christ with
his grace, good for nothing, will be rilled with the fruit of their own
ways, when it is too late to change their minds.
Obs. IV. There is a great difference between the shadow of good
tilings to come, and the good things themselves, actually exhibited and
granted unto the church. — This is the fundamental difference between
the two testaments, the law and the gospel, from whence all others do
arise, and whereinto they are resolved. Some, when they hear that
there was justification, sanctification, and eternal life to be obtained
under the old covenant, and its administrations, by virtue of the promise
which they all had respect to, are ready to think that there was no ma-
terial difference between the two covenants. I have spoken at large
hereunto in the eighth chapter. I shall now only say, that he who sees
not, who finds not a glory, excellency, and satisfaction, producing peace,
rest, and joy in his soul, from the actual exhibition of these good things
as declared and tendered in the gospel, above what might be obtained
from an obscure representation of them as future, is a stranger unto
gospel light and grace.
Obs. V. The principal interest and design of them that come to God,
is to have assured evidence of the perfect expiation of sin. —This of
old they came unto God, by the sacrifices of the law for ;which could
only represent the way whereby it was to be done. Until assurance be
given hereof, no sinner can have the least encouragement to approach
unto God. For no guilty person can stand before him. Where this
foundation is not laid in the soul and conscience, all attempts of access
unto God, are presumptuous. This, therefore, is that which the gospel
in the first place, proposeth unto the faitli of them that do receive it.
Obs. VI. What cannot be effected for the expiation of sin, at once,
by any duty or sacrifice, cannot be effected, by its reiteration or repeti-
tion. —Those generally who seek for atonement and acceptation with
God by their own duties, do quickly find that no one of them will effect
their desire. Wherefore, they place all their confidence in the repeti-
tion and multiplication of them ;what is not done at one time, they
hope may be done at another; what one will not do, many shall. But
after all, they find themselves mistaken. For,
Obs. VII. The repetition of the same sacrifices, doth of itself de-
monstrates their insufficiency to the ends sought after. Wherefore, —

those of the Roman church, who would give countenance unto the sa-
crifice of the mass, by affirming that it is not another sacrifice, but the
very same that Christ himself offered, do prove, if the argument of the
apostle here insisted on be good and cogent, an insufficiency in the
sacrifice, of Christ for the expiation of sin. For so he affirms it is
with all sacrifices that are to be repeated, whereof he esteems the
repetition itself, a sufficient demonstration.
Obs. VIII. God alone limiteth the ends and efficacy of his own
institutions. —
It may be said, that if these sacrifices did not make
perfect them that came unto God by them, then their so coming unto
him, was lost labour, and to no purpose. But there were other ends
and other uses of this their coming to God, as we have declared; and
unto them all, they were effectual. There never was, their never shall
be, any loss in what is done according to the command of God. Other
things,however we may esteem them, are but hay and stubble, which
have no power or efficacy unto any spiritual ends.
Ver. 2, 3.
— 'E71-H av zTravaavTO irpocrcpepopevai, Bia to jur/Se/xmv e%uv
eiri. avveidrjcriv apapTiwv tovq XaTptvovrag, airai, ntnadaputvovg.
AAA' ev avTaig avapvr)crig apapTtiov Kar' evtavrov.
The Syriac translation refers that to the persons, which is affirmed

of their offerings, nrr "p»3 T2 *\bn, ' for if they had been perfect, or
made perfect,' referring to what went before, that they were not made
perfect, piTELTp ")» mTorw "p "inn, ' they would have long since ceased
' They
or rested from their oblations,' or offerings. would have offered
them no more.' And although it doth not at all express rovg Xarptv-
ovtuq, which follows in the verse yet it regulates the sense of the
;
whole by that word, as it more plainly declares in rendering the

following words, Him ybvh Krrcarn "pnmNri pr& mrr N s *itt ^d» t&i btm
y\T& vmriK pT, ' Because their conscience would no more have tossed
;'
or disquieted them for their sins, who had at one time been purified
which is a good exposition, though not an exact translation of the words.
And so it renders the next verse, ' but in these sacrifices their sins are
remembered, called to mind every year.' E7ra av eiravaavTo, many
ancient copies add the negative, ovk eirti ovk av, whereof we shall
;
speak immediately. Ettei. Vul. Alioquin, and so others generally of ;
the word, see ch. ix. 26, ' for if so.' E7rauo-avro 7rpo(T(p£popevai,
cessassent (semel) oblata, ' they would have ceased being once offered.'
Most render the participle by the infinitive mood, desiissent offerri,
' they would have ceased to be offered.' Tovq Xarpevovrag, cultores,
'
the worshippers :' sacrificantes, ' the sacrificers,' say some, I think
improperly, both as to the proper sense of the word and the tilings in-
tended. The priests only, properly, were sacrificantes, but the people
are here intended. KtnaOapiutvov, MS. KEKadapicrpevovg, mundati,
purificati, purgati, ' cleansed, purified, purged.' Am
to jurjSf/xtav e\ HV
zti avv8i§r)<Tiv apapruov. Ideo quod nullam habent ultra, conscientiam
peccati. Vul. Lat. ideo quod for propterea, peccati for peccatorum.
Nullorum peccatorum amplius sibi essent conscii. Bez. ' They should
—
no more be conscious to themselves of any sin.' The sense is given in

the Syriac before mentioned. Arab. ' They would have made no more
mention of the commemoration of sins/ with respect to the words
following. Ava/jivi)<Tig. Syr. ' But in these they remembered their sins/
Recommemoratio, repetita mentio, '
A calling to remembrance by ac-
knowledgment.'
There is, as was observed, a different reading in the ancient copies
of the first words in the second verse. The Syriac and the Vulgar
Latin takes no notice of the negative particle ovk, but read the words
positively, then would they have ceased.' Those who follow other
'
copies, takes ovk for ou^t, non for nonne, and render the words in-
terrogatively, as doth our translation, ' for then would they not have
ceased V that is, they would have done so. And then £7ra av, is to be
rendered adversatively by alioquin, as it is by most, for otherwise.' '
But it may be rendered casually by 'for then,' if an interrogation be

allowed. But the sense is the same in both readings, as we shall see.
Ver. 2. For otherwise they would have ceased to be offered; be-

cause that the ivorshippers once purged, should have had no more
conscience of sins.
The words contain a confirmation, by a new argument, of what was

affirmed in the verse foregoing. And it is taken from the frequent re-
petitions of those sacrifices. The thing to be proved is the insufficiency
of the law to perfect the worshippers by its sacrifices. This he proves
in the foregoing verse, from the formal cause of that insufficiency,
which is, that in them all it had but 'a shadow of good things to
come,' and so could not effect that which was to be done, only by the
good things themselves. Here the same truth is proved ab effectu or
a signo, from a demonstrative sign and evidence of it in their repetition.
The present argument therefore of the apostle is taken from a sign
of the impotency and insufficiency which he had before asserted.
There is, as was observed, a variety in the original copies, some having
the negative particle ovk, others omitting it. If that note of negation
be allowed, the words are to be read by way of interrogation, would '
they not have ceased to be offered ?' that is, they would have done so,
or, God would not have appointed the repetition of them. If it be
omitted, the assertion is positive, ' they would have then ceased to be
offered,' there was no reason for their continuance, nor would God
have appointed it. And the notes of the inference, etth av, are appli-
cable to either reading for then in that case, on this supposition that
;
'
they could perfect the worshippers, would they not V or they would '
have ceased to be offered.' lL-n-avcravTO Trpoafepofitvai, ' There would

have been rest given to them,' a stop put to their offering. That is,
God would have appointed them to have been offered once and no
more. So the apostle observes signally of the sacrifice of Christ, that
he once offered himself; that he offered once for all ; because by one
offering, and that once offered, he did perfect them that were sanctified,
or dedicated to God thereby. That which the apostle designs to prove,
is, that they did not by their own force and efficacy, for ever perfect the
church, or bring it to the state of justification, sanctification, and

acceptance with God, which was designed to it,- with all the privileges
and spiritual worship belonging to that state. That this they did not
do, he declares in the words following, by a notable instance included
in their repetition. For all means of any sort, as such, do cease when
their end is attained. The continuance of their use is an evidence that
the end proposed is not effected.
In opposition to this argument in general it may be said, that this
reiteration or repetition of them was not because they did not perfectly
expiate sins, the sins of the offerers, all that they had committed and
were guilty of before their offering but because those for whom they
;
were offered, did again contract the guilt of sin, and so stood in need
of a renewed expiation hereof.
In answer to this objection, which may be laid against the foundation
of the apostle's argument, I say, there are two things in the expiation
of sin. First. The effects of the sacrifice towards God in making
atonement. Secondly. The application of those effects to our con-
sciences. The apostle treats not of the latter, or the means of the
application of the effects and benefits of the expiation of sin to our
consciences, which may be many and frequently repeated. Of this
nature are still all the ordinances of the gospel, and so also are our own
faith and repentance. The principal end in particular of that great
ordinance of the supper of the Lord, which by his own command is
frequently to be repeated, and ever was so in the church, is to make
application to us of the virtue and efficacy of the sacrifice of Christ in
his death. For a renewed participation of the thing signified, is the
only use of the frequent repetition of the sign. So renewed acts of
faith and repentance, are continually necessary on the incursions of new
acts of sin and defilement. But by none of these is there any atone-
ment made for sin, or an expiation of it only the one the great sacri-
;
fice of atonement, is applied to us, not to be repeated by us. But the

apostle treats only of that we mentioned in the first place the efficacy
;
of sacrifices to make reconciliation and atonement for sin before God,

which the Jews expected from them. And actings towards God need
no repetition, to make application of them to him. Wherefore, God
himself, being the only object of sacrifices for the expiation of sin,
what cannot be effected towards him and with him by one and at once,
can never be done by repetition of the same.
Supposing, therefore, the end of sacrifices to be the making of
atonement with God for sin, and the procurement of all the privileges
wherewith it is accompanied, which was the faith of the Jews concern-
ing them and the repetition of them doth invincibly prove, that they
;
could not of themselves effect what they were applied to, or used for ;
especially considering that this repetition of them was enjoined to be

perpetual, whilst the law continued in force. If they could at any time
have perfected the worshippers, ' they would have ceased to be offered,'
for to what end should that continuance serve ? To. abide in a show or
pretence of doing that which is done already, doth no way answer the
wisdom of divine institutions.
VER. 2, 3.] EPISTLE TO THE HEBREWS. 22\
And we may see herein, both the obstinacy, and "miserable state
thereon, of the present Jews. The law doth plainly declare, that with-
out atonement by blood there is no remission of sins to be obtained.
This they expect by the sacrifices of the law, and their frequent repe-
tition, not by any thing which was more perfect, and which they did
represent. But all these they have been utterly deprived of for many
generations, and therefore must all of them on their own principles die
in their sins and under the curse. The woful superstitious follies
whereby they endeavour to supply the want of those sacrifices, are
nothing but so many evidences of their obstinate blindness.
And it is hence also evident, that the superstition of the church of
Rome in their mass, wherein they pretend to offer, and every day to
repeat, a propitiatory sacrifice for the sins of the living and the dead,
doth evidently demonstrate that they disbelieve the efficacy of the one
sacrifice of Christ, as once offered, for the expiation of sin. For if it
be so, it can neither be repeated, nor any other used for that end, if we
believe the apostle.
The remaining words of this verse confirm the argument insisted on,
namely, that these sacrifices would have ceased to be offered, if they
could have made the church perfect for,' saith he, ' the worshippers
;
'
being once purged, they should have had no more conscience of sin.'
And we must inquire, 1. Who are intended by the worshippers. 2.
What it is to be purged. 3. What is the effect of this purging, in
'having no more conscience of sins.' 4. How the apostle proves his
intention hereby.
1. Theworshippers, ol \arepevovTeg, are the same with ol npoasp-
Xojuevo<, the comers,' in the verse foregoing.
' And in neither place the
priests who offered the sacrifices, but the people for whom they were
offered, are intended. They were the persons who made use of those
sacrifices for the expiation of sin.
2. Concerning these persons it is supposed, that if the sacrifices of
the law could make them perfect, then would they have been purged ;
wherefore Ka6apiZ«r%ai is the effect of rtXeiioaai, 'to be purged,' of

'
being made perfect.' For the apostle supposeth the negation of the
latter, from the negation of the former. If the law did not make them
'
perfect, then were they not purged.' This sacred KaOaptapoQ, respects
either the guilt of sin, or the filth of it. The one is removed by justi-
fication, the other by sanctification. The one is the effect of the sacer-
dotal actings of Christ towards God in making atonement for sin, the
other of the application of the virtue and efficacy of that sacrifice to our
souls and consciences, whereby they are purged, cleansed, renewed, and
changed. It is the purging of the first sort that is here intended such ;
a purging of sin as takes away the condemning power of sin from the
conscience on the account of the guilt of it. If they had been purged,
'
(as they would have been, had the law made the comers to its sacrifices
perfect,) that is, if there had been a complete expiation of sin made for
them.
And the supposition denied hath its qualification and limitation in the
word o7rc<£, '
once.' By this word he expresseth the efficacy of the
AN EXPOSITION OF THE [cH. X.
sacrifice of Christ, which being one, at once effected what it was de-
signed to. And it doth not design only the doing of a thing at one
time, but the so doing of it as that it should never more be done.
3. That these worshippers were not thus purged by any of the sacri-
fices which were offered for them, the apostle proves from hence be- ;
cause they had not the necessary effect and consequence of such a puri-
fication. For, if they had been so purged, dia to fii$e/j.tav £\ eiv £Tt
o-uvEtStja-iv afiaoTiuiv, ' they would have had no more conscience of sins ;'
but that they had so, he proves in the next verse, from the legal recog-
nition that was made of them every year. And if they had no more
conscience of sin, there would have been no need of offering sacrifices
for their expiation any more.
1st. The introduction of the assertion is by the particles $ia to,
1
because that,' which directs unto the argument that is in the words,
' they would have ceased to be offered,' because their end would have
been accomplished, and so themselves taken away.
2dly. On the supposition made, there would have been an alteration
made in the state of the worshippers. When they came unto the sacri-
fices, they came with conscience of sin. This is unavoidable to a sin-
ner, before expiation and atonement be made for it afterwards, if they
:
were purged, it should be so no more with them they should no more

;
have conscience of sin; fiyf&zfxiav £\ elv STL vvvetdrimv. They should no

more have conscience of sin or rather, they should not any more, or
;
farther, have any conscience of sins or they should have no conscience

;
of sins any more. The meaning of the word is singularly well expressed
in the Syriac translation. They should have no conscience agitating,
tossing, disquieting, perplexing for sins no conscience judging and con-
;
demning their persons for the guilt of sin, so depriving them of solid
peace with God. It is conscience with respect unto the guilt of sin, as
it binds over the sinner unto punishment in the judgment of God. Now
this is not to be measured by the apprehension of the sinner, but by

the true causes and grounds of it. These lie herein alone, that sin
was not perfectly expiated for where this is not, there must be a con-
;
science of sin, that is disquieting, judging, condemning for sin.

4. The apostle speaks on the one side and the other of them, who
were really interested in the sacrifices whereunto they might trust for
the expiation of sin. The way hereof as unto them of old, and the
legal sacrifices, was the due attendance unto them, and performance of
them, according unto God's institution. Hence are the persons so in-
terested called '
the comers to them,' and '
the worshippers.' The way
and means of our interest in the sacrifice of Christ is by faith only. In
this state often falls out that true believers have a conscience, judging
it
and condemning them for sin, no less than they had under the law ;
but and power of conscience doth not arise from hence,
this trouble
that sin not perfectly expiated by the sacrifice of Christ, but only
is
from an apprehension that they have not a due interest in that sacrifice,
and the benefits of it. Under the Old Testament, they questioned not
their due interest in their sacrifices, which depended on the perform-
ance of the rites and ordinances of service belonging unto them but ;
—
their consciencescharged them with the guilt of sin, through an appre-

hension that their sacrifices could not perfectly expiate it. And this
they found themselves led unto by God's institution of their repetition,
which had not been done, if they could ever make the worshippers per-
fect.
It is quite otherwise as unto conscience for sin remaining in believers
under the New Testament for they have not the least sense or fear
;
concerning any insufficiency or imperfection in the sacrifice whereby it

is expiated. God hath ordered all things concerning it, so as to satisfy
the consciences of all men in the perfect expiation of sin by it only ;
they who are really purged by it may be in the dark sometimes, as unto
their personal interest in it.
But it may be
objected, that if the sacrifices, neither by their native
efficacy, nor by the frequency of repetition, could take away sin, so as
that they who came unto God by them could have peace of conscience,
or be freed from the trouble of a continual condemnatory sentence in
themselves then was there no true real peace with God under the
;
Old Testament, for other way of attaining it there was none. But this
is contrary unto innumerable testimonies of Scripture, and the promises
of God made then unto the church. In answer hereunto, I say, the
apostle did not, nor doth in these words declare, what they did and
could, or could not attain unto under the old testament only what they ;
could not attain by the means of their sacrifices so he declares it in the ;
next verse, for in them remembrance is made of sins. But in the use
of them, and by their frequent repetition, they were taught to look
continually unto the great expiatory sacrifice whose virtue was laid up ;
for them in the promise, whereby they had peace with God.
Obs. I. The discharge of conscience from its condemning right and
power, by virtue of the sacrifice of Christ, is the foundation of all the
other privileges which we receive by the gospel. —Where this is not,
there is no real participation of any other of them.
Obs. peace with God is resolved into a purging atonement
II. All
made for sin being once purged.'
:
'
Obs. III. It is by a principle of gospel light alone, that conscience

is directed to condemn all sin, and yet to acquit all sinners that are
purged. — Its own natural light can give it no guidance herein.
Ver. 3. But in those sacrifices, there is a remembrance again made

of sins every year.
It is the latter part of the foregoing assertion namely, that the wor- ;
shippers were not purged or perfected by them, in that they had still
remaining a conscience for sin, which is proposed unto confirmation ;
for this being a matter of fact, might be denied by the Hebrews. Where-
fore the apostle proves the truth of his assertion, from an inseparable
adjunct of the yearly repetition of these sacrifices according unto divine
institution.
There are four things to be opened in the words. 1. The introduc-
tion of the reason intended, by an adversative conjunction, «AAa, 'but.'
2. The 3. What belonged unto

subject spoken of, 'those sacrifices.'
them by divine which is a renewed remembrance of sin.
institution, 4.
The seasons of it it was to be made every year.
;
1. The note of introduction gives us the nature of the argument in-

sisted on :Had the worshippers been perfect, they would have had no
'
more conscience for sins.' But,' saith he, it was not so with them, for
'
God appoints nothing in vain; and he had not only appointed the repe-
tition of these sacrifices, but also that in every repetition of them there
should be a remembrance made of sin, as of that which was yet to be
expiated.
2. The subject spoken of is expressed in these words, ev avraig, '
in
them.' But this relative is remote from the antecedent which is in the
first verse, by the interposition of the second, wherein it is repeated :
we transfer it hither from the first verse in our translation, ' but in these
sacrifices.' And we supply the defect of the verb substantive by 'there
is ;' for there is no more in the original than, but in them a remem-
'
brance again of sins.' The sacrifices intended are principally those of

the solemn day of expiation for he speaks of them that were repeated
;
yearly, that is, once every year. Others were repeated every day, or as
often as occasion did require, these only were so yearly ; and these are
peculiarly fixed on, because of the peculiar solemnity of their offering,
and the interest of the whole people at once in them. By these there-
fore they looked for the perfect expiation of sin.
3. That which is affirmed of these sacrifices, is, their inseparable ad-
junct, that in them there was avafivncng a/napTiwv, ' a remembrance of
sin' again that is, there was so by virtue of divine institution, whereon
;
the force of the argument doth depend. For this remembrance of sin
by God's own institution, was such as sufficiently evidenced that the
offerers had yet a conscience condemning them for sins. Respect is
had unto the command of God unto this purpose, Lev. xvi. 21, 22.
Avafivqmg is an express remembrance, or a remembrance expressed by
confession or acknowledgment; see Gen. xli. 9, xlii. 21. For where
it respects sin, it is a recalling of it unto the sentence of the law, and a
sense of punishment see Num. v. 15

; ;1 Kings xvii. 18. And hereby
the apostle proves effectually that these sacrifices did not make the wor-
shippers perfect. For notwithstanding their offering of them, a sense
of sin still returned upon their consciences, and God himself had ap-
pointed, that every year they should make such an acknowledgment
and confession of sin, as should manifest that they stood in need of a
farther expiation than could be attained by them.
But a difficulty doth here arise of no small importance. For what
the apostle denies unto these offerings of the law, that he ascribes unto
the one only sacrifice of Christ. Yet notwithstanding this sacrifice
and its efficacy, it is certain that believers ought not only once a-year,
but every day, to call sin to remembrance, and to make confession
thereof. Yea, our Lord Jesus Christ himself hath taught us to pray
every day for the pardon of our sin, wherein there is a calling of them
unto remembrance. It doth not therefore appear wherein the differ-
ence lies between the efficacy of their sacrifices, and that of Christ,
;
seeing after both of them there is equally a remembrance of sin again

to be made.
Answ. The difference evident between these things.
is Their con-
fession of sin was and preparatory for, a new atonement
in order unto,
and expiation of it. This sufficiently proves the insufficiency of those
that were offered before. For they were to come unto the new offer-
ings, as if there had never been any before them. Our remembrance
of sin, and confession of it, respects only the application of the virtue
and efficacy of the atonement once made, without the least desire or
expectation of a new propitiation. In their remembrance of sin, respect
was had unto the curse of the law which was to be answered, and the
wrath of God which was to be appeased it belonged unto the sacrifice
:
itself, whose object was God. Ours respects only the application of
the benefits of the sacrifice of Christ unto our own consciences, whereby
we may have assured peace with God. The sentence or curse of the
law was on them, until a new atonement was made for the soul that
;
did not join in this sacrifice was to be cut off: but the sentence and
curse of the law was at once taken away, Eph. ii. 14 16. —
And we
may observe,
Obs. IV. An obligation unto such ordinances of worship as could
not expiate sin, nor testify that it was perfectly expiated, was part of
the bondage of the church under the old testament.
Obs. V. It belongs unto the light and wisdom of faith, so to re-
member sin, and make confession of it, as not therein, or thereby, to
seek after a new atonement for it, which is made once for all. Confes-
sion of sin is no less necessary under the new testament, than it was
under the old, but not for the same end. And it is an eminent differ-
ence between the spirit of bondage, and that of liberty by Christ the :
one so confesseth sin, as to make that very confession a part of atone-

ment for it the other is encouraged unto confession, because of the
;
atonement already made, as a means of coming unto a participation of

the benefits of it. Wherefore, the causes and reasons of the confession
of sin under the new testament, are, 1. To affect our own minds and
consciences with a sense of the guilt of sin in itself, so as to keep us
humble and filled with self-abasement. He who hath no sense of sin,
but only what consists in dread of future judgment, knows little of the
mystery of our walk before God, and obedience unto him, according
unto the gospel. 2. To engage our souls unto watchfulness for the fu-
ture against the sins we do confess for in confession we make an ab-
;
renunciation of them. 3. To give unto God the glory of his righteous-

ness, holiness, and aversation from sin. This is included in every
confession we make of sin for the reason why we acknowledge the
;
evil of it, why we detest and abhor it, is its contrariety unto the nature,
holy properties, and will of God. 4. To give unto him the glory of
his infinite grace and mercy in the pardon of it. 5. We
use it as an
instituted means to let in a sense of the pardon of sin into our own
souls and consciences, through a fresh application of the sacrifice of
Christ, and the benefits thereof, whereunto confession of sin is required.
6. To exalt Jesus Christ in our hearts, by the application of ourselves
unto him, as the only procurer and purchaser of mercy and pardon
VOL. IV. Q
—
226 AN EXPOSITION OF THE [CH. X,
without which, confession of sins is neither acceptable unto God, nor

useful unto our own souls. But we do not make confession of sin, as
a part of a compensation for the guilt of it, nor as a means to give
some present pacification unto conscience, that we may go on in sin, as
the manner of some is.
Ver. 4. ASvvaTov yap alfxa ravpwv Kai rpaywv cupaipsiv apapriag.
There is no difficulty in the words, and very little difference in the

translations of them. The Vulgar renders cupaipsiv by the passive, Im-
possible est enim sanguine taurorum et hircorum auferri peccata, ' It is
impossible that sins should be taken away by the blood of bulls and
goats.' The Syriac renders atyaipuv by -ptt, which is to purge or
cleanse, unto the same purpose.
Ver. 4. For it is impossible that the blood of bulk and goats should
take away sin.
This the last determinate resolution of the apostle concerning the

is
insufficiency of the law and its sacrifices for the expiation of sin, and
the perfecting them who come unto God, as unto their consciences.
And there is in the argument used unto this end, an inference from
what was spoken before, and a new enforcement from the nature or
subject-matter of these sacrifices.
Something must be observed concerning this assertion in general,
and an objection that it is liable unto. For by the blood of bulls and
goats, he intends all the sacrifices of the law. Now if it be impossible
that they should take away sin, for what end then were they appoint-
ed ? Especially, considering that in the institution of them, God told
the church that he had given the blood to make atonement on the altar,
Lev. xvii. 11. It may therefore be said, as the apostle doth in another
place, with respect unto the law itself; if it could not by the works of
it justify us befoi'e God, to what end then served the law ? To what
end serve these sacrifices, if they could not take away sin ?
The answer which the apostle gives with respect unto the law in ge-
neral, may be applied unto the sacrifices of it, with a small addition
from a respect unto their special nature. For as unto the law, he an-
swers two things: 1. That it was added because of transgressions, Gal.
iii. 19. 2. That it was a schoolmaster to guide and direct us unto
Christ, because of the severities wherewith it was accompanied, like
those of a schoolmaster, not in the spirit of a tender father. And thus
it was as unto the end of these sacrifices.
1. They were added unto the promise because of transgressions.

For God them, and by them, did continually represent unto sinners
in
the curse and sentence of the law namely, that the soul that sinneth
;
must die or that death was the wages of sin. For although in sacri-
;
fices there was allowed a commutation, that the sinner himself should
not die, but the beast that was sacrificed in his stead, which belonged
unto their second end of leading unto Christ, yet they all testified unto
that sacred truth, that it is the ' judgment of God, that they who com-
mit sin are worthy of death.' And this was, as the whole law, an ordi-
nance of God to deter men from sin, and so to put bounds unto trans-
gressions. For when God passed by sin with a kind of connivance,
winking at the ignorance of men in their iniquities, not giving them
continual warnings of their guilt, and the consequents thereof in death,
the world was filled and covered with a deluge of impieties. Men saw
not judgment speedily executed, nor any tokens or indications that so it
would be, therefore was their heart wholly set in them to do evil. But
God dealt not thus with the church. He let no sin pass without a re-
presentation of his displeasure against it, though mixed with mercy, in
a direction unto the relief against it, in the blood of the sacrifice. And
therefore he did not only appoint these sacrifices, on all the especial
occasions of such sins and uncleanness, as the consciences of particular
sinners were pressed with a sense of; but also once a-year there was
gathered up a remembrance of all the sins, iniquities, and transgres-
sions of the whole congregation, Lev. xvi.
2. They were added as the teaching of a schoolmaster to lead unto
Christ. By them was the church taught and directed to look con-
tinually unto, and after that sacrifice which alone could really purge
and take away all iniquity. For God appointed no sacrifices until after
the promise of sending the seed of the woman to break the head of the
serpent. In his so doing, was his own heel to be bruised, in the suf-
fering of his human nature, which he offered in sacrifice unto God,
which these sacrifices did represent. Wherefore, the church, knowing
that these sacrifices did call sin to remembrance, representing the dis-
pleasure of God against sin, which was their first end ; and that
although there was an intimation of grace and mercy in them by the
commutation and substitution which they allowed, yet that they could
not of themselves take away sin, it made them the more earnestly, and
with longing desires, look after him and his sacrifice, who should per-
fectly take away sin, and make peace with God, wherein the principal
exercise of grace under the old testament did consist.
3. As unto their especial natui'e, they were added as the great in-
struction in the way and manner whereby sin was to be taken away.
For although this arose originally from God's mere grace and mercy,
yet was it not to be executed and accomplished by sovereign grace and
power alone. Such a taking away of sin would have been inconsistent
with his truth, holiness, and righteous government of mankind, as I
have elsewhere at large demonstrated. It must be done by the inter-
position of a ransom and atonement, by the substitution of one who was
no sinner in the room of sinners, to make satisfaction unto the law, and
justice of God for sin. Hereby sacrifices became the principal means
of directing the faith of the saints under the old testament, and the
means whereby they acted it, on the original promise of their recovery
from apostasy.
These things do evidently express the wisdom of God in their institu-
tion, although of themselves they could not take away sin. And those
by whom these ends of them are denied, as they are by the Jews and
Socinians, can give no account of any end of them, which should
answer the wisdom, grace, and holiness of God.
a o
— ;
This objection being removed, I shall proceed unto the exposition of

the words in particular. And there are four things in them as a nega-
tive proposition. 1. The illative conjunction declaring its respects unto
what went before. 2. The subject-matter spoken of: 'the blood of

bulls and goats.' 3. What is denied concerning it 'it could not take
:
away sin.' 4. The modification of this negative proposition ' it was :
impossible they should do so.'

1. The illative conjunction, -yap, 'for,' declares what is spoken to be
introduced in the proof and confirmation of what was before affirmed.
And it is the closing argument against the imperfection and impotency
of the old covenant, the law, priesthood, and sacrifices of it, which the
apostle maketh use of. And indeed it is comprehensive of all that he
had before insisted on yea, it is the foundation of all his other reason-
;
ings unto this purpose. For if, in the nature of the thing itself, it was
impossible that the sacrifices consisting of the blood of bulls and goats
should take away sin, then, however, whensoever, and by whomsoever
they were offered, this effect could not be produced by them. Where-
fore in these words the apostle puts a close unto his argument, and
resumes it no more in this Epistle, but only once or twice makes mention
of it in the way of an illustration to set forth the excellency of the sacri-
fice of Christ; as, ver. 11, of this chapter, and ch. xiii. 10 12.
2. The subject spoken of is aifia ravpiov kcu rpaycov, ' the blood of
bulls and goats/ The reason why the apostle expresseth them by bulls
and goats, which were calves and kids of the goats, hath been declared
on eh. ix. 11, 12. And some things must be observed concerning this
description of the old sacrifices.
1st That he makes mention of the blood of the sacrifices only;
whereas in many of them the whole bodies were offered, and the fat of
them all was burned on the altar. And this he doth for the ensuing
reasons: 1. Because it was the blood alone whereby atonement was
made for sin and sinners. The fat was burned with incense only, to
show that it was accepted as a sweet savour with God. 2. Because he
had respect principally unto the anniversary sacrifice, unto the consum-
mation whereof and atonement thereby, the carrying the blood into the
holy place did belong. 3. Because life natural is in an especial manner
in the blood, which signified that atonement was to be made by death,
and that by the effusion of blood, as it was in the sacrifice of Christ
see Lev. xvii. 11, 12. And in the shedding of it there was an indica-
tion of the desert of sin in the offerer.
2dly. He recals them by this expression of their sacrifices, ' the blood
of bulls and goats,' to a due consideration of what effect might be pro-
duced by them. They were accompanied with great solemnity and
pomp of ceremony in their celebration. Hence arose a great esteem
and veneration of them in the minds of the people. But when all was
done, that which was offered was but the blood of bulls and goats.
And there is a tacit opposition unto the matter of that sacrifice, whereby
sin was really to be expiated, which was the precious blood of Christ,
as Heb. ix. 13, 14.
3. That which is denied of these sacrifices, is, afyaipziv uâpriaq,
1
the taking away of sins.' The thing intended is variously expressed
;
by the apostle, as by iXaaKtaSai rag apiapTiag, Heb. ii. 17 KaOapiapov ;
Trou)(Tai, ch. i. 3; Kaâpiêcrdai, icciOaipuv Tt}v avvttSrjcriv, ch. ix. 14;

aOtTi](jiQ apaprutg, ch. ix. 26 ava<peptiv dpiapnag, ver. 28,
; to make '
f
reconciliation,' to purge sin,'
'
to purge the conscience,' to abolish '
sin,' '
to bear it.' And that which he intendeth in all these expressions,
which he denies of the law and its sacrifices, and ascribes unto that of
Christ, is the whole entire effect thereof, so far as it immediately res-
pected God and the law. For all these expressions respect the guilt of
sin, and its removal, or the pardon of it, with righteousness before God,
acceptance and peace with him. To take away sin, is to make atone-
ment for it, to expiate it before God by a satisfaction given, or price
paid, with the procurement of the pardon of it, according unto the
terms of the new covenant.
The interpretation of these words by the Socinians, is contrary unto
the signification of the words themselves, and to the whole design of
the context. Impossibile est' (saith Slichtingius) 'ut sanguis taurorum
'
et hircorum peccata tollat hoc est, efficiat ut homines in posterum a

;
peccatis abstinerent, et sic nullam amplius habeant peccatorum consci-

entiam, sive ullas eorum pcenas metuant quam enim quaeso vim ad
;
hsee praestandum sanguis animalium habere potest ? Itaque hoc dicit,

taurorum et hircorum sanguinem earn vim nequaquam habere, et ut
habeat, impossibile esse, ut homines a peccatis avocet, et ne in pos-
terum peccent, efficiat.' And Grotius after him speaks to the same
purpose, ' A(paip£iv ap.apriag, quod supra aStretv et ava<j>epsiv, est ex-
tinguere peccata, quod sanguis Christi facit, cum quia fidem in nobis
parit, turn quia Christo jus dat nobis auxilia necessaria impetrandi
pecudum sanguis nihil efficit tale.'
1st. Nothing can be more alien from the design of the apostle, and
scope of the context. They are both of them to prove, that the sacri-
fices of the law could not expiate sins, could not make atonement for
them, could not make reconciliation with God, could not produce the
effect which the sacrifice of Christ alone was appointed and ordained
unto. They were only signs and figures of it. They could not effect
that which the Hebrews looked for from them, and by them. And
that which they expected by them was, that by them they should make
atonement with God for their sins. Wherefore, the apostle denies that
it was possible they should effect what they looked for from them, and
nothing else. It was not that they should be arguments to turn them
from sin unto newness of life, so as that they should sin no more. By
what way, and on what consideration, they were means to deter men
from sin, I have just declared. But they can produce no one place in
the whole law, to give countenance unto such an apprehension that
this was their end ; so that the apostle had no need to declare their in-
sufficiency with respect thereunto. Especially, the great anniversary
sacrificeon the day of expiation, was appointed so expressly to make
atonement for sin, to procure its pardon, to take away its guilt in (he
sight of God, and from the conscience of the sinner, that he should not
be punished according unto the sentence of the law as that it cannot ;
be denied. This is that which the apostle declares, that of themselves

they could not effect or perform, but only typically, and by way of re-
presentation.
2dly. He declares directly and positively what he intends by this
taking away of sin, and the ceasing of legal sacrifices thereon, ver. 17,
18, Their sins and their iniquities will I remember no more
' now
;
where remission of these is, there is no more offering for sin.' The
cessation of offerings for sin, follows directly on the remission of sin,
which is the effect of expiation and atonement and not upon the turn-
;
ing away of men from sin for the future. It is therefore our justifica-
tion, and not our sanctification, that the apostle discourseth of.
3dly. The words themselves will not bear this sense. For the object
of cHpatptiv, that which it is exercised about, is afiapnag. It is an act
upon sin itself, and not immediately upon the sinner. Nor can it sig-
nify any thing but to take away the guilt of sin, that it should not bind
over the sinner unto punishment whereon conscience for sin is taken
;
away. But to return.

4. The manner of the negation is, that adwarov, it was impossible'
'
that it should be otherwise. And it was so,

1st. From divine institution. Whatever the Jews apprehended, they
were never designed of God to that end, and therefore had no virtue
or efficacy for it communicated to them. And all the virtue of ordi-
nances of worship depends on their designation to their end. The
blood of bulls and goats as offered in sacrifice, and carried into the
most holy place, was designed of God to represent the way of taking
away sin, but not by itself to effect it, and it was therefore impossible
that so it should do.
2dly. It was impossible from the nature of the things themselves,
inasmuch as there was not a condecency to the holy perfections of
the divine nature, that sin should be expiated, and the church perfected
by the blood of bulls and goats. For, First. In this there would have
been no condecency to his infinite wisdom. For God having declared
his severity against sin, with the necessity of its punishment to the glory
of his righteousness and sovereign rule over his creatures, what con-
decency could there have been herein to infinite wisdom ? What con-
sistency between the severity of that declaration, and the taking away
of sin by such an inferior beggarly means, as that of the blood of bulls
and goats ? A great appearance was made of infinite displeasure
against sin, in the giving of the fiery law, in the curse of it, in the
threatenings of eternal death should all have ended in an outward
;
show, there would have been no manner of proportion to be discerned

between the demerit of sin, and the means of its expiation. So that,
Secondly. It had no condecency to divine justice. For, 1. As I have
elsewhere proved at large, sin could not be taken away without a price,
a ransom, a compensation and satisfaction made to justice, for the in-
juries it received by sin. In satisfaction to justice by way of compen-
sation for injuries or crimes, there must be a proportion between the
injury and the reparation of it, that justice may be as much exalted and
glorified in the one, as it was depressed and debased in the other. But
there could be no such thing between the demerit of sin, and the affront
—
put on the righteousness of God on the one hand, and a reparation by

the blood of bulls and goats on the other. No man living can appre-
hend wherein any such proportion should lie or consist nor was it
:
possible that the conscience of any man could be freed from a sense of
the guilt of sin, who had nothing to trust to but this blood to make
compensation or atonement for it. 2. The apprehension of it, (namely,
a suitableness to divine justice, in the expiation of sins by the blood of
bulls and goats,) must needs be a great incentive to profane persons, to
the commission of sin. For if there be no more in sin and the guilt
of it, but what may be expiated and taken away at so low a price, but
what may have atonement made for it by the blood of beasts, why
should they not give satisfaction to their lusts by living in sin ? Thirdly.
It would have had no consistency with the sentence and sanction of
the law of nature, ' In the day thou eatest, thou shalt die.' For
although God reserved to himself the liberty and right of substituting
a surety in the room of a sinner, to die for him, namely, such an one
as should by his suffering and dying, bring more glory to the righteous-
ness, holiness, and law of God, than either was derogated from them
by the sin of man, or could be restored to them by his eternal ruin ;
yet was it not consistent with the veracity of God in that sanction of
the law, that this substitution should be of a nature no way cognate,
but ineffably inferior to the nature of him that was to be delivered.
For these, and other reasons of the same kind, which I have handled
at large elsewhere, it was ' impossible,' as the apostle assures us, ' that
the blood of bulls and goats should take away sin.' And we may
observe,
Obs. I. It is "possible that things may usefully represent what it is
impossible that in and by themselves they should effect. TIhs is the
fundamental rule of all institutions of the old testament. Wherefore,
Obs. II. There may be great and eminent uses of divine ordinances
and institutions, although it be impossible that by themselves, in their
most exact and diligent use, they should work out our acceptance with
—
God. And it belongs to the wisdom of faith, to use them to their
proper end, not to trust to them, as to what they cannot of themselves
effect.
Obs. III. It was utterly impossible that sin should be taken away
before God, and from the conscience of the sinner, but by the blood of
Christ. —
Other ways men are apt to betake themselves to for this end,
but in vain. It is the blood of Jesus Christ alone thatcleanseth us from
all our sins, for he alone was the propitiation for them.
Obs. IV. The declaration of the insufficiency of all other ways for
the expiation of sin, is an evidence of the holiness, righteousness, and
severity of God against sin, with the unavoidable ruin of all unbelievers.
Obs. V. Herein also consists the great demonstration of the love,
grace, and mercy of God, with an encouragement to faith, in that when
the old sacrifices neither would nor could perfectly expiate sin, he would
not suffer the work itself to fail, but provided a way that should be
infallibly effective of it, as is declared in the following verses.
—
Ver. 5 — 10. The provision that God made to supply the defect
and insufficiency of legal sacrifices, as to the expiation of sin, peace of
conscience with himself, and the sanctification of the souls of the wor-
shippers, is declared in this context. For the words contain the blessed
undertaking of our Lord Jesus Christ, to do, fulfil, perform, and suffer
all things required in the will, and by the wisdom, holiness, righteous-
ness, and authority of God to the complete salvation of the church,
with the reasons of the efficacy of what he so did, and suffered to that
end. And we must consider both the words themselves, so far espe-
cially as they consist in a quotation out of the Old Testament, with
the validity of his inferences from the testimony which he chooseth to
insist on to this purpose.
Ver. 5 — — Ato
10, Haepxopzvog «C tov KO<rpov, Xeyei' Qvaiav kcu
irpocrcpopav ovk rj^tArjcac, awpa Sc Karrjortorw juot. 'OXoKavrwpara
kcu 7T£/ot apapTiag ouk twSoKTjcrac. Tote eiirov' loou i^kw, (ev
KiQciXtSi /3t€Acov yeypaiTTai irtpi fjuou,) tov 7ro»j<rat, 6 Qeog, to
StXripa (tov' Avwrspov Xtyiov' otl trpoatyopav kcu
Sv<riav kcu
oAoKaurwuara kcu irepi apapriag ovk ovde tv$OKt]cra.g'
r/S'sAtjcrac,
alriveg Kara tov vopov 7rpoa(j>epovTm. Tort tiprjKev' Icov 7)Kh) tov
7roti](7at, 6 Qtog, to SeXripa gov' Avaipei to irpwrov, Iva to StvTEpov
arijcrrj. Ev a! SeArjuaTt riyiacrptvoi tapev ol Bia Trig irpo<r<j>opag tov

(Tioparog tov Itjctou Xptarou ztyairac,.
Some few differences may be observed in the ancient and best trans-
lations.
Ato. Vul. Syr. x:rr
Lat. ideo quapropter. '
bw
for this, for this
;
cause.' Qvaiav irpoatyopav

kcu hostiam et oblationem, sacrificium,
:
victimam. The Syriac renders the words in the plural number, ' sacri-
fices' and 'offerings.' Swua Sf KarTjpricrci) pot, aptasti, adaptasti mihi;
praeparasti, perfecisti; 'a body hast thou prepared,' i. e. fitted for me,
'
wherein I may do
thy will/ Syr. -onm^ tn&, ' But thou hastp
clothed me with a body ;' very significantly, as unto the thing intended,
which is the incarnation of the Son of God. The Ethiopic renders
this verse somewhat strangely, 'And when he entered into the world,
he saith, Sacrifices and offerings I would not thy body he hath purified
:
unto me.' Making them, as 1 suppose, the words of the Father. Ouk
tuSoK»]o-ac; Vulg. non tibi placuerant; reading the preceding words in
the nominative case, altering the person and number of the verb. Syr.
n>NiD xb, ' Thou didst not require,' non approbasti that is, ' they were ;
net well pleasing, nor accepted with God,' as unto the end of the ex-
piation of sin. Idov rjKd), ecce adsum, venio. Ouk riêXrjaag ovde
fwSoKijcrac. The Syriac omitteth the last word, which yet is emphatical
in the discourse.
Tore £tpr)K£i> ; Vul. tunc dixi, 'then I said;' that is, enrov, for ' he
said ;' for the apostle doth not speak these words, but repeats the words
of the Psalmist.
The reading of the words out of the Hebrew by the apostle, shall be
considered in our passage.
Ver. 5 — — Wherefore,
10. when he cometh
into the world, he saith,
Sacrifice and offering thou tvouldst
not; but a body hast thou
prepared (fitted lor) me. In burnt-offerings and sacrifices for sin,
thou hast had no pleasure. Then said I, Lo I come, (in the volume of
the book it is written of me) to do thy will O God ; (that I should
do thy will.) Above, when he said, Sacrifice and offering, and
burnt-offerings and offerings for sin, thou wouldst not, neither hadst
pleasure therein, which are offered by the law : then said he, Lo
I come to do thy will (O God.) He ta/ceth away the first, 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.
A blessed and divine context this is, summarily representing unto us,
the love, grace, and wisdom of the Father the love, obedience, and
;
suffering of the Son the federal agreement between the Father and
;
the Son, as to the work of the redemption and salvation of the church ;
with the blessed harmony between the Old and New Testament, in the
declaration of these things. The divine authority and wisdom that evi-
dence themselves herein, are ineffable, and do cast contempt on all
those by whom this Epistle hath been called in question as sundry ;
other passages in it do in a peculiar manner. And it is our duty to

inquire with diligence into the mind of the Holy Spirit herein.
As unto the general nature of the arguing of the apostle, it consists
of two parts. 1. The introduction of a pregnant testimony out of the
Old Testament unto his purpose, ver. 5—8, and part of the 9th.
2. Inferences from that testimony, asserting and confirming all that he
had pleaded for.
In the testimony he produceth, we may consider, 1. The manner of
its introduction, respecting the reason of what is asserted, wherefore,
2. Who it was by whom the words insisted on were spoken he saith. —

3. When he spake them when he came into the world. 4. The things
;
spoken by him in general which consist in a double antithesis.

; First.
Between the legal sacrifices, and the obedience of Christ in his body,
ver. 5. Secondly. Between God's acceptance of the one and the other,
with their efficacy unto the end treated of, which must be particularly
spoken unto.
1. The introduction of this testimony is by the word Sto, ' where-
fore,' 'for which cause,' 'for which end.' It doth not give an account
why the words following were spoken, but why the things themselves
were so ordered and disposed. And we are directed in this word, unto
the due consideration of what is designed to be proved and this is,
:
that there was such an insufficiency in all legal sacrifices, as unto the
expiation of sin, that God would remove them, and take them out of
the way, to introduce that which was better, to do that which the law
could not do. Wherefore, saith the apostle, because it was so with the
law, things are thus disposed of in the wisdom and counsel of God, as
is declared in this testimony.
2. Who spake the words contained in the testimony: \zyti, 'he
saith.' The words may have a threefold respect.
;
1st. As they were given out by inspiration, and are recorded in the
Scripture. So they were the words of the Holy Ghost, as the apostle
expressly affirms of the like words, ver. 15, 16, of this chapter.
2dly. As they were used by the penman of the Psalm, who speaks by
inspiration. So they were the words of David, by whom the Psalm
was composed. But although David spoke or wrote these words, yet
is not he himself the person spoken of, nor can any passage in the
whole context be applied to him, as we shall see in particular after-
wards. Or if they may be said to be spoken of him, it was only as he
bare the person of another, or was a type of Christ. For although
God himself doth frequently prefer moral obedience before the sacri-
fices of the law, when they were hypocritically performed, and trusted
to as a righteousness, unto the neglect of diligence in moral duties
yet David did not, would not, ought not, in his own name and person to
reject the worship of God, and present himself with his obedience in
the room thereof, especially as to the end of sacrifices in the expiation
of sin. Wherefore,
3dly. are the words of our Lord Jesus Christ
The words when he
;
cometh into the world, he saith.' And it is a vain inquiry, when in

'
particular he spake these words unto whom, or where, any mention is

;
made of them in the story of him. It is no way needful that they

should be literally or verbally pronounced by him. But the Holy
Ghost useth these words in his name as his, because they declare, ex-
press, and represent his mind, design, and resolution in his coming into
the world, which is the sole end and use of words. On the considera-
tion of the insufficiency of legal sacrifices (the only appearing means
unto that purpose) for the expiation of sin, and the making of recon-
ciliation with God, that all mankind might not eternally perish under
the guilt of sin, the Lord Christ represents his readiness and willingness
to undertake that work, with the frame of his heart and mind therein,
The ascription of these words unto the Lord Christ on the reason
mentioned, give us a prospect into, 1. The love of his undertaking for
us, when all other ways of our recovery failed, and were disallowed as
insufficient. 2. Into the foundation of his undertaking for us, which
was the declaration of the will of God concerning the insufficiency of
these sacrifices. 3. Into his readiness to undertake the work of re-
demption, notwithstanding the difficulties that lay in the way of it, and
what he was to undergo in the stead of the legal sacrifices.
Obs. I. We have the solemn word of Christ, in the declaration he
made of his readiness and willingness to undertake the work of the
expiation of sin, proposed unto our faith, and engaged as a sure anchor
of our souls.
3. The season of his speaking these words in the manner declared,
was, EKTepxofJievog tig rov kocf/xov, 'on his coming into the world;'
* wherefore, coming (or when he cometh) into the world, he saith,'
tujupxofievog, veniens or venturus when he was to enter into the world,
;
when the design of his future coming into the world, was declared. So
6 ipx°V*vog is, he that is to come,' Matt. xi. 3, and £px £rm > J° mi 1V
' '
25. That, therefore, may be the sense of the words ; upon the first
prediction of the future coming of the Son of God into the world, the
design, mind, and will wherewith he came, was declared.
Refer the words unto some actual coming of the person spoken of
into the world, and various interpretations are given of them. When
he came in sacrifices typically, say some but this seems not to be a
:
word accompanying the first institution of sacrifices namely, ' sacrifices

;
thou wouldst not have.' His coming into the world was his appearance
and public showing of himself unto the world, in the beginning of his
ministry ;as David came out of the wilderness and caves, to show him-
self unto the people as king of Israel, saith Grotius. But the respect
unto David herein is frivolous nor are those words used with respect
;
unto the kingly office of Christ, but merely as to the offering himself in
sacrifice to God.
The Socinians contend earnestly, that this his coming into the world
is his entrance into heaven after his resurrection and they embrace
;
this uncouth interpretation of the words, to give countenance unto their

pernicious error, that Christ offered not himself in sacrifice to God in
his death, or whilst he was in this world. For his sacrifice they sup-
pose to be only metaphorically so called, consisting in the representation
of himself unto God in heaven, after his obedience and suffering.
Wherefore they say, that by the world which he came into, the world to
come, mentioned ch. ii. 5, is intended. But there is nothing sound,
nothing probable or specious in this wresting of the words and sense of
the Scripture. For, 1. The words in the places compared are not the
same. This is kocfuoq only those are oikovjulsvti fxaXXovaa, and are not
;
absolutely to be taken in the same sense, though the same things may
be intended in various respects. 2. Oiicovfievri is the habitable part of
the earth, and can on no pretence be applied unto heaven. 3. I have
fully proved on that place, that the apostle in that expression intendeth
only the days and times of the Messiah, or of the gospel, commonly
called among the Jews, Tnyrr D^ny, ' the world to come,' that new hea-
ven and earth wherein righteousness should dwell. But they add that
Koa/mog itself is used for heaven, Rom. iv. 13. To kAjjoovojuov civtov
tiviu tov (cod/xou, ' that he should be the heir of the world ;' that is, of
heaven, the world above. But this imagination is vain also. For
Abraham's being heir of the world is no more but his being the father
of many nations nor was there ever any other promise which the
:
apostle should refer unto, of his being heir of the world, but only that
of his being the father of many nations, not of the Jews only, but of
the Gentiles also; as the apostle explains it, Rom. xv. 8 12.— Re-
spect also may be had unto the promised seed proceeding from him,
who was to be the heir of all things.
That which they intend by his coming into the world, is what himself
constantly calleth his leaving of the world, and going out of it. See
John xvii. 11, 12, 18, xiii. 1, ' I leave the world, I am no more in the
world they are in the world.' This, therefore, cannot be his coming
;
into the world. And this imagination is contrary, as unto the express
words, so to the open design of the apostle for as he declares his
;
coming into the world to be the season wherein a body was fitted for
him, so that which he had to do herein Was what he had to do in this

world, before his departure out of it, ver. 12. Wherefore this figment
is contrary to common sense, the meaning of the words, the design of
the place, and other express testimonies of Scripture, and is of no use,
but to be an instance how men of corrupt minds can wrest the Scripture
for their ends unto their own destruction.
The general sense of the best expositors, ancient and modern, is, that
by the coming of Christ into the world, his incarnation is intended.
See John i. 10, iii. 16, 17, 19, vi. 14, ix. 5, 39, xi. 27, xii. 46, xvi.
28. The same with his coming in the flesh, his being made flesh, his
being manifest in the flesh for therein and thereby he came into the
;
world. Neither is there any weight in the objection of the Socinians

unto this exposition of the words, namely, that the Lord Christ at his
first coming in the flesh, and in his infancy, could not do the will of
God; nor could these words be used of him. For, 1, His coming into
the world in the act of the assumption of our nature, was in obedience
unto, and for the fulfilling of the word of God. For, God sent him '
into the world,' John iii. 17. And he came, not to do his own will,
'
but the will of him that sent him.' 2. His doing the will of God is
not confined unto any one single act or duty, but extends itself unto all
the degrees, and whole progress of what he did and suffered in com-
pliance with the will of God, the foundation of the whole being laid in
his incarnation.
But as these words were not verbally and literally spoken by him,
being only a real declaration of his design and intention so this ex- ;
pression, of his coming into the world, is not to be confined unto any
one single act or duty, so as to exclude all others from being concerned
therein. It hath respect unto all the solemn acts of the susception and
discharge of his mediatory office for the salvation of the church. But
if any shall rather judge, that in this expression some single season
and act of Christ is intended, it can be no other but his incarnation,
and his coming into the world thereby. For this was the foundation of
all that he did afterwards, and that whereby he was fitted for his whole
work of mediation, as is immediately declared. And we may observe,
Obs. II. The Lord Christ had an infinite prospect of all that he was
to do and suffer in the world, in the discharge of his office and under-
taking. —
He declared from the beginning his willingness unto the whole
of it. And an eternal evidence it is of his love, as also of the justice
of God, in laying all our sins on him, seeing it was done by his own
will and consent.
4. The fourth thing in the words is, what he said. The substance
of it is laid down, ver. 5. Unto which the farther explication is added,
ver. 6, 7. And the application of it unto the intention of the apostle,
in those that follow. The words are recorded Ps. xl. 6 8, being — in-
dited by the Holy Ghost in the name of Christ, as declarative of his
will.
Of the first thing proposed there are two parts. First. What con-
cerned the sacrifices of the law. Secondly. What concerneth himself.
First. As to what concerneth the sacrifices, there is,
1 The expression of the subject spoken of, that is, rrTOtt*! rm, which
.
the apostle renders by Svoia kui irpoatyopa, ' sacrifice and offering.' In
the next verse, the one of them, namely, Svata, is distributed into Ttbvj
STKEfffl, which the apostle renders by oXoKavTwpara icat Trepi afiaprtag,
'
burnt-offerings, or whole burnt-offerings and sacrifices for sin.' It is
evident that the Holy Ghost, in this variety of expressions, compriseth
all the of the law that had respect to the expiation of sin.
sacrifices
And as of them, their order, especial nature, and use, I have
to all
treated at large in my Exercitations, (Exercit. 24,) whither the reader
is referred.
2. Of these sacrifices, it is affirmed, ou/c ifieXriaag, that God would
'
them not,' ver. 5, and that ' he had no pleasure in them,' ver. 6. The first
in the original is njJDn nb, which the apostle renders by ovk rfisXricrag,
'
thou wouldst not.' We
render it in the Psalm, ' thou didst not de-
sire.' ytm is 'to will,' but always with desire, complacency, and
delight. Ps. li. 6, ' Behold,' TODn, ' thou desirest,' 'thou wilt,' or ' art
delighted with truth in the hidden part,' ver. 16. ysrrn xb, ' thou
wouldst not,' 'thou desiredst not,' 'sacrifice.' Gen. xxxiv. 19, 'he
had delight in Jacob's daughter.' Ps. cxlvii. 10. So ysn the noun, is
'
delight,' Ps. i. 2. The LXX. render it generally by tStXw, and
S'tXw, to will,' as also the noun by SrcXrj/ua.
'
And they are of the same
signification, 'to will freely, voluntarily,' and 'with delight.' But this
sense the apostle doth transfer to the other word, which he renders by
£vdoKr,<jaQ, ver. 6. In the Psalm it is n^xti), ' thou hast not required.'
EuSoiaw, is 'to rest in,' ' to approve,' ' to delight in,' 'to be pleased
with.' So is it always used in the New Testament, whether spoken of
God or men. See Matt. iii. 17, xii. 18, xvii. 5; Luke iii. 22, xii. 32;
Rom. xv. 26, 27; 1 Cor. i. 21, x. 5 2 Cor. v. 8; Col. i. 19, &c.
;
Wherefore, though we grant that the words used by the apostle are not
exact versions of those used by the Psalmist, as they are applied the
one to the other, yet it is evident that in both of them, the full and
exact meaning of both these used by the Psalmist is declared, which is
sufficient to his purpose.
All the difficulty in the words may be reduced to these two inquiries.
1. In what sense it is affirmed that God would not have these sacrifices,
that he had no pleasure' in them, that ' he rested not' in them. 2.
'
How was this made known, so as that it might be declared, as it is in

this place.
First. As to the first of these, we may observe,
1. That this is not spoken of the will of God, as to the institution
and appointment of these sacrifices, for the apostle affirms, ver. 8, that
1
they were offered according to the law,' namely, which God gave to
the people. God says indeed by the prophet to the people, that he '
spake not to their fathers, nor commanded them in the day that he
brought them out of the land of Egypt, concerning burnt-offerings and
saeiifices,' Jer. vii. 22. But he spake not absolutely as to the things
themselves, but to their manner of the observance of them.
2. It is not with respect to the obedience of the people in their at-
tendance to them, during the economy of the law. For God both
required it strictly of them, and approved of it in them, when duly
performed. The whole law and prophets bare testimony hereunto.
And it was the great injunction which he left with the people, when he
ceased to grant any moi*e immediate revelations of his will to the church,
Mai. iv. 4. And the Lord Christ himself under the Judaical church did
observe them.
3. God doth frequently reject, or disallow them in the people as they
were attended to and performed by them. But this he did only in the
case of their gross hypocrisy, and the two great evils wherewith it was
accompanied. The first was, that they did not only prefer the outward
observance of them before internal moral obedience, but trusted to
them, to the total neglect of that obedience. —
See Isa. i. 12 17. And
the other was, that they put their trust in them for righteousness and
acceptance with God, about which he deals, Jer. vii. Yet neither was
this the case under consideration in the Psalm. For there is no re-
spect had to any miscarriages of the people about these sacrifices, but
to the sacrifices themselves.
Wherefore, some say that the words are prophetical, and declare
what the will of God would be after the coming of Christ in the flesh,
and the offering of his sacrifice once for all. Then God would no
more require them nor accept them. But yet neither is this suited to
the mind of the Holy Ghost. For, 1. The apostle doth not prove by
this testimony that they were to cease, but that they could not take
away were in force. 2. The reason given by the Lord
sin whilst they
Christ of his undertaking, is their insufficiency during their continuance
according to the law. 3. This revelation of the will of God made to
the church, was actually true when it was made and given, or it was
suited to lead them into a great mistake.
The mind of the Holy Ghost is plain enough, both in the testimony
itself and in the use made of it by the apostle. For the legal sacrifices
are spoken of only with respect to that end which the Lord Christ un-
dertook to accomplish by his mediation. And this was the perfect real
expiation of sin, with the justification, sanctification, and eternal salva-
tion of the church, with that perfect state of spiritual worship which was
ordained for it in this world. All these things, these sacrifices were
appointed to prefigure and represent. But the nature and design of this
prefiguration being dark and obscure, and the things signified being
utterly hid from them, as to their especial nature and the manner of
their efficacy, many in all ages of the church expected them from these
sacrifices, and they had a great appearance of being divinely ordained to
that end and purpose. Wherefore this is that, and that alone, with re-
spect whereunto they are here rejected. God never appointed them to this
end he never took pleasure in them with reference thereunto they
; ;
were insufficient in the wisdom, holiness, and righteousness of God to

any such purpose. Wherefore the sense of God concerning them as to
this end is, that they were not appointed, not approved, not accepted
for it.
Secondly. It may be inquired, how this mind and will of God, con-
cerning the refusal of these sacrifices to this end, might be known, so
as that it should be here spoken of, as of a truth unquestionable in the
church. For the words, ' thou wouldest not,' 'thou tookest no plea-
sure,' do not express a mere internal act of the divine will, but a decla-
ration also of what is, and what is not well pleasing to God. How
then was this declaration made ? how came it to be known ? I answer,
1. The words are the words of our Lord Jesus Christ the Son of
God, considered as to be incarnate, for the redemption of the church.

As such, he was always in the bosom of the Father, participant of his
counsels, especially of those which concerned the church, ' the children
of men,' Prov. viii. 22 24, &c.— He was therefore always acquainted
with all the thoughts and counsels of God, concerning the ways and
means of the expiation of sin, and so declared what he knew.
2. As to the penman* of the Psalm, the words were dictated to him
by immediate revelation, which, if nothing had been spoken of it, or in-
timated before, had been sufficient for the declaration of the will of God
therein ;for all revelations of that nature have a beginning when they
were first made. But,
3. In, by, and together with the institution of all these legal sacri-
fices, God had from the beginning intimated to the church, that they
were not the absolute ultimate way for the expiation of sin, that he de-
signed or would approve of. And this he did, partly in the nature of
the sacrifices themselves, which were no way competent or suited in
themselves to this end, it being impossible that the blood of bulls and
goats should take away sin partly, in first giving various intimations,
;
and then express declaration of his will, that they were only prescribed
for a season, and that a time would come when their observance should
utterly cease, which the apostle proves, ch. vii. and viii. and partly by
;
evidencing that they were all but types and figures of good things to
come, as we have at large declared. By these and sundry other ways
of (lie like kind, God had, in the institution and command of these sa-
crifices themselves, sufficiently manifested, that he did neither design
them, nor require them, nor approve of them, as to this end of the ex-
piation of sin. Wherefore there is in the words no new revelation
absolutely, but only a mere express declaration of that will and counsel
of God, which he had by various ways given intimation of before. And
we may observe,
Obs. III. No sacrifices of the law, not all of them together, were a
means for the expiation of sin, suited to the glory of God, or neces-
sities of the souls of men. —
From the first appointment of sacrifices,
immediately after the entrance of sin and the giving of the promise, the
observance of them in one kind or another, spread itself over the whole
earth. The Gentiles retained them by tradition, helped on by some
conviction on a guilty conscience, that by some way or other atonement
must be made for sin. On the Jews they were imposed by law. There
are no footsteps of light or testimony, that the Gentiles did ever retain
any sense of the true reason and end of their original institution, and of
the practice of mankind thereon, which was only the confirmation of
the first promise, by a prefiguration of the means and way of its accom-
plishment. The church of Israel being carnal also, had very much lost
the understanding and knowledge hereof. Hence both sorts looked for
the real expiation of sin, the pardon of it, and the taking away of its
punishment, by the offering of those sacrifices. As for the Gentiles,
God Buffered them to walk in their own ways, and winked at the time
!
of their ignorance. But as to the Jews, he had before variously inti-

mated his mind concerning them, and at length by the mouth of David,
in the person of Christ, absolutely declares their insufficiency, with his
disapprobation of them as to the end which they in their minds applied
them to.
Obs. IV. Our utmost diligence, with the most sedulous improvement
of the light and wisdom of faith, is necessary in our search into and in-
quiry after the mind and will of God, in the revelation he makes of
them. — The apostle in this Epistle proves, by all sorts of arguments
taken from the Scriptures of the Old Testament, -from many other things
that God had done and spoken, and from the nature of these institu-
tions themselves, as here also by the express words of the Holy Ghost,
that these sacrifices of the law, which were of God's own appointment,
were never designed nor approved by him as the way and means of the
eternal expiation of sin. And he doth not deal herein with these He-
brews on his apostolical authority, and by new evangelical revelation, as
he did with the church of the Gentiles; but pleads the undeniable truth
of what he asserts from these direct records and testimonies which them-
selves owned and embraced. Howbeit, although the books of Moses,
the Psalms, and the prophets were read to them and among them con-
tinually, as they are to this day, they neither understood nor do yet un-
derstand the things that are so plainly revealed in them. And as the
great reason hereof is the veil of blindness and darkness that is on their
minds, 2 Cor. iii. 13, 14-, so in all their search into the Scripture, they
are indeed supinely slothful and negligent. For they cleave alone to the
outward husk or shell of the letter, utterly despising the mysteries of truth
contained therein. And so it is at present with the most of men, whose
search into the mind of God, especially as to what concerns his wor-
ship, keeps them in the ignorance and contempt of it all their days.
Obs. V. The constant use of sacrifices to signify these things, which
they could not effect or really exhibit to the worshippers, was a great
part of the bondage that the church was kept in under the old testa-
ment. And hereon, as those who were carnal bowed down their backs
to the burden, and their necks to the yoke, so those who had received
the Spirit of adoption, did continually pant and groan after the coming
of him, in and by whom all was to be fulfilled. So was the law their
schoolmaster unto Christ.
Obs. VI. God may in his wisdom appoint and accept of ordinances
and duties to one end, which he will refuse and reject when they are
applied to another. So he doth plainly in these words those sacrifices
which, in other places, he most strictly enjoins. How express, how
multiplied are hiscommands for good works, and our abounding in them
Yet when they are made the matter of our righteousness before him,
they are as to that end, namely, of our justification, rejected and disap-
proved.
Secondly. The first part of ver. 5 declares the will of God concerning
the sacrifices of the law. The latter contains the supply that God in
his wisdom and grace made of the defect and insufficiency of these sa-
crifices. And this is not any thing that should help, assist, or make
them effectual, but somewhat brought in, in opposition to them, and for
their removal.
This he expresseth in the last clause of this verse. ' But a body hast
thou prepared me.' The adversative Se, ' but,' declares that the way
designed of God for this end was of another nature than those sacrifices
were. But yet this way must be such as should not render those sa-
crifices utterly useless from their first institution, which would reflect on
the wisdom of God by whom they were appointed. For if God did
never approve of them, never delight in them, to what end were they
ordained ? Wherefore, although the real way of the expiation of sin be
in itself of another nature than those sacrifices were, yet was it such as
those sacrifices were meet to prefigure and represent to the faith of the
church. The church was taught by them, that without a sacrifice there
could be no atonement made for sin wherefore the way of our deli-
;
verance must be by a sacrifice. It is so, saith the Lord Christ, and

therefore the first thing God did in the preparation of this new way, was
the preparation of ' a body for me,' which was to be offered in sacrifice.
And in the antithesis intimated in this adversative conjunction, respect is
had to the will of God. As sacrifices were that which ' he would not,'
to this end, so this preparation of the body of Christ was that which he
would, which he delighted in, and was well pleased withal. So the
whole of the work of Christ, and the effects of it, are expressly referred
to this will of God, ver. 9, 10.
And we liiust first speak to the apostle's rendering these words out of
the Psalmist. They are in the original *b jt-d s 3tn, 'mine ears hast
thou digged,' ' bored,' prepared.' All sorts of critical writers and ex-
'
positors have so laboured in the resolution of this difficulty, that there

is little to be added to the industry of some, and it were endless to con-
fute the mistakes of others. 1 shall therefore only speak briefly to it,
so as to manifest the oneness of the sense in both places. And some

things must be premised thereunto.
1. That the reading of the words in the Psalm is incorrupt, and they
are the precise words of the Holy Ghost. Though of late years sundry
persons have used an unwarrantable boldness in feigning various lec-
tions in the Hebrew text, yet none of any judgment have attempted to
conjecture at any word that might be thought to be used in the room of
any one of them. And as for those which some have thought the LXX.
might possibly mistake, that signify ' a body,' as nm, which sometimes
signifies ' a body' in the Chaldee dialect, or m:, there is in neither of
them any the least analogy to tnw, that they are ridiculously sug-
gested.
2. Itdoth not seem probable unto me, that the LXX. did ever trans-
late these words, as they are now extant in all the copies of that trans-
lation, 2wjua §e KarrjprKTd) fxoi. For, 1. It is not a translation of the
original words, but an interpretation and exposition of the sense and
meaning of them, which was no part of their design. 2. If they made
this exposition, they did so either by chance, as it were, or from a right
understanding of the mystery contained in them. That they should be
cast upon it by a mere conjecture, is altogether improbable. And that
VOL. TV. R
they understood the mystery couched in that metaphorical expression

(without which no account can be given of the version of the words)
will not be granted by them who know any thing of those translators
or their translation. 3. There was of old a different reading in that
translation. For instead of awfia, a ' body,' some copies have it ojria,
*
the ears,' which the Vulgar Latin follows an evidence that a change
;
had been made in that translation, to comply with the words used by
the apostle.
3. The words, therefore, in this place, were the words whereby the
apostle expressed the sense and meaning of the Holy Ghost in those
used in the Psalmist, or that which was intended in them. He did not
take them from the translation of the LXX. but used them himself, to
express the sense of the Hebrew text. For although we should not
adhere precisely unto the opinion, that all the quotations out of the
Old Testament in the New, which agree in words with the present
translation of the LXX. were by the scribes of that translation, trans-
ferred out of the New Testament into it, which yet is far more
probable than the contrary opinion, that the words of the translation
are made use of in the New Testament, even when they differ from the
original;
yet sundry things herein are certain and acknowledged. As
1. That the penmen of the New Testament do not oblige themselves
unto that translation, but in many places do precisely render the words
of the original text, where that translation differs from it. 2. That they
do oftentimes express the sense of the testimony which they quote, in
words of their own, neither agreeing with that translation, rtor exactly
answering the original Hebrew. 3. That sundry passages have been un-
questionably taken out of the New Testament, and inserted into that
translation, which I have elsewhere proved by undeniable instances.
And I no way doubt but it hath so fallen out in this place, where no
account can be given of the translation of the LXX. as the words now
are in it. Wherefore,
4. This is certain, that the sense intended by the Psalmist, and that
expressed by the apostle, are the same, or to the same purpose. And
their agreement is both plain and evident. That which is spoken, is as
an act of God the Father towards the Son. The end of it is, that the
Son might be fit and meet to do the will of God in the way of
obedience. So it is expressed in the text, ' mine ears has thou bored,
or a body hast thou prepared me ; then said I, Lo, I come to do thy
will, O God.' This was the sole end why God so acted towards him.
What this was, is so expressed in the Psalmist, ' mine ears hast thou
bored,' with a double figure. 1. A metaphor from the ear, wherewith
we hear the commands we are to obey obedience being our compliance

;
with the outward commands of God, and the ear being the only means
of our receiving those commands, there is nothing more frequent in the
Scripture, than to express obedience by hearing and hearkening, as is
known. Wherefore, the ascription of ears to the Lord Christ by an
act of God, is the preparation of such a state and nature for him, as
wherein he should be meet to yield obedience unto him. 2. By a
synecdoche, wherein the part is put for the whole. In his divine na-
ture alone, it was impossible that the Lord Christ should come to do the
will of God, in the way whereby he was to do it. Wherefore, God

prepared another nature for him, which is expressed synecdochically
by the ears for the whole body and that significantly, because as it is
;
impossible that any one should have ears of any use, but by virtue of
his having a body so the ears are that part of the body, by which
;
alone, instruction unto obedience, the thing aimed at, is received. This
is that which is directly expressed of him, Isa. 1. 4, 5, ' He wakeneth,
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 obedient. And so it is all one in what sense you take the word
ma, whether in the more common and usual, to dig or bore, or in that
whereunto it is sometimes applied to fit and perfect. For I do not
judge there is any allusion in the expression, unto the law of boring
the ear of the servant that refused to make use of his liberty at the
year of release. Nor is the word used in that case, rro, but ysi, Exod.
xxi. 6. But it respects the framing of the organ of hearing, which is,
as it were, bored and the internal sense, in readiness unto obedience,
;
is expressed by the framing of the outward instrument of hearing, that

we may learn to obey thereby.
Wherefore, this is, and no other can be, the sense of the words of
the Psalmist namely, that God the Father did order things towards
;
Jesus Christ, that he should have a nature wherein he might be free,

and able to yield obedience unto the will of God, with an intimation of
the quality of it, in having ears to hear, which belong only unto a
body. This sense the apostle expresseth in more plain terms now after
the accomplishment of what before was only declared in prophecy, and
thereby the veil which was upon divine revelations under the old testa-
ment, is taken away.
There is, therefore, nothing remaining but that we give an exposition
of these words of the apostle, as they contain the sense of the Holy
Ghost in the Psalm. And two things we must inquire into. 1. What
is meant by this body. 2. How God prepared it.
1. 2w/ia, 'a. body,' here a synecdochical expression of the human
nature of Christ. So is the flesh taken, where he is said to be made
flesh, and the flesh and blood whereof he was partaker. For the
general end of his having this body, was, that he might therein and
thereby yield obedience, or do the will of God. And the special end
of it was, that he might have what to offer in sacrifice unto God. But
neither of these can be confined unto his body alone. For it is the
soul, the other essential part of human nature, that is the principle of
obedience. Nor was the body of Christ alone offered in sacrifice unto
God. He 'made his soul an offering for sin,' Isa. liii. 10, which was
typified by, the life that was in the blood of the sacrifice. Wherefore it
is said, that he offered himself unto God, ch. ix. 14 ;Eph. v. 2, that is, his
whole entire human nature, soul and body, in their substance, in all their
faculties and powers; but the apostle, both here and ver. 10, mentions
only the body itself, for the reasons ensuing. 1. To manifest that this
offering of Christ was to be by death, as was that of the sacrifices of
old ; and this the body alone was subject unto. 2. Because, as the
covenant was to be confirmed by this offering, it was to be by blood,
r2
244 AN EXPOSITION OF THE [dl. X.
which is contained in the body alone, and the separation of it from the
body carries the life along with it. 3. To testify that his sacrifice was
visible and substantial, not an outward appearance of things, as some
have fancied but such as truly answered the real bloody sacrifices of
;
the law. 4. To show the alliance and cognation between him that
sanctifieth by his offering, and them that are sanctified thereby or that
;
because the children were partakers of flesh and blood, he also took
part of the same, that he might taste of death for them. For these,
and the like reasons, doth the apostle mention the human nature of
Christ under the name of a body only, as also to comply with the
figurative expression of it in the Psalm. And they do what lies in
them to overthrow the principal foundation of the faith of the church,
who would wrest these words unto a new ethereal body given him after
his ascension, as do the Socinians.
2. Concerning this body, it is affirmed that God prepared it for him.
KaTrjpTiaw jioi, thou hast prepared for me;' that is, God hath done
'
it, even God the Father ; for unto him are those words spoken, I '
come to do thy will, O God, a body hast thou prepared me.' The
coming of Christ the Son of God into the world, his coming in the
flesh by the assuming of our nature, was the effect of the mutual coun-
sel of the Father and the Son. The Father proposeth to him what
was his will, what was his design, what he would have done. This
proposal is here repeated, as unto what was negative in it, which in-
cludes the opposite positive :
' Sacrifice
and burnt-offerings, thou
wouldst not have,' but that which he would was the obedience of the
'
Son unto his will.' This proposal the Son closeth withal : Lo,' saith
'
he, I come,'
'
But all things being originally in the hand of the Father,
the provision of things necessary unto the fulfilling of the will of God,
is left unto him. Among those the principal was, that the Son should
have a body prepared for him, that so he might have somewhat of his
own to offer. Wherefore the preparation of it is in a peculiar manner
assigned unto the Father, ' A body hast thou prepared me.' And we
may observe, that,
Obs. VII. The supreme contrivance of the salvation of the church,
is in a peculiar manner ascribed unto the person of the Father. His—
will ,his grace, his wisdom, his good pleasure, the purpose that he purpos-
ed in himself, his love, his sending of his Son, are every-where proposed
as the eternal springs of all acts of power, grace, and goodness, tending
unto the salvation of the church. And therefore doth the Lord Christ
on all occasions declare that he came to do his will, to seek his glory,
to make known his name, that the praise of his grace might be exalted.
And we through Christ do believe in God, even the Father, when we
assign unto him the glory of all the holy properties of his nature, as
acting originally in the contrivance, and for tlje effecting of our salva-
tion.
Obs. VIII. The furniture of the Lord Christ, (though he were the
Son, and in his divine person the Lord of all,) for the discharge of his
—
work of mediation, was the peculiar act of the Father. He prepared
him a body, he anointed him with the Spirit, it pleased him that all
fulness should dwell in him. From him he received all grace, power,
consolation. Although the human nature was the nature of the Son of
God, not of the Father, (a body prepared for Him, not for the Father,)
yet was it the Father who prepared that nature, who filled it with grace,
who strengthened, acted, and supported it in its whole course of obe-
dience.
Obs. IX. Whatever God designs, appoints, and calls any unto, he
will provide for them all that is needful unto the duties of obedience,
—
whereunto they are so appointed and called. As he prepared a body
for Christ so he will provide gifts, abilities, and faculties suitable unto
;
their work, for those whom he calleth unto it. Others must provide as
well as they can for themselves.
But we must yet inquire more particularly into the nature of this
preparation of the body of Christ, here ascribed unto the Father. And
it may be considered two ways.
First. In the designation and contrivance of it. So preparation is

sometimes used for predestination, or the resolution for the effecting
any thing that is future in its proper season, Isa. xxx. 33 Matt. xx. ;
23 Rom. ix. 23 1 Cor. ii. 9. In this sense of the word, God had
; ;
prepared a body for Christ he had, in the eternal counsel of his will,
;
determined that he should have it in the appointed time. So he was

' fore-ordained before the foundation of the world, but was manifest in
these last times for us,' 1 Pet. i. 20.
Secondly. In the actual effecting, ordering, and creating of it, that it
might be fitted and suited unto the work that it was ordained unto. In
the former sense, the body itself is alone the object of this preparation
'
A body hast thou prepared me,' that is, designed for me. This latter
sense compriseth the use of the body also, it is fitted for its work. This
latter sense it is that is proper unto this place. Only it is spoken of
by the Psalmist in a prophetical style, wherein things certainly future
are expressed as already performed. For the word signifies such a
preparation, as whereby it is made actually fit and meet for the end it
is designed unto. And therefore it is variously rendered, to fit, to
adapt, to perfect, to adorn, to make meet, with respect unto some espe-
cial end. Thou hast adapted a body unto my work, fitted and suited a
human nature unto what 1 have to perform in it and by it. A body it
must be, yet not every bodynay, not any body, brought forth by car-
;
nal generation according to the course of nature, could effect, or was fit
for the work designed unto it. But God prepared, provided such a
body for Christ, as was fitted and adapted unto all that he had to do in
it. And this especial manner of its preparation was an act of infinite
wisdom and grace. Some instances thereof may be mentioned. As,
1. He prepared him such a body, such a human nature, as might be
of the same nature with ours, for whom he was to accomplish his work
therein. For it was necessary that it should be cognate and allied unto
ours, that he might be meet to act on our behalf, and to suffer in our
stead. He did not form him a body out of the dust of the earth, as he
did that of Adam, whereby he could not have been of the same race of
mankind with us, nor merely out of nothing, as he created the angels
whom ; —
he was not to save see ch. ii. 14 16, and the exposition
thereon. He took our flesh and blood, proceeding from the loins of
Abraham.
2. He so prepared it, as that it should be no way subject unto that
depravation and pollution that came on our whole nature by sin. This
could not have been done had his body been prepared by carnal gene-
ration, the way and means of conveying the taint of original sin, which
befel our nature, unto all individual persons. For this would have ren-
dered him every way unmeet for his whole work of mediation. See
Luke i. 35 ; Heb. vii. 26.
3. Heprepared him a body consisting of flesh and blood, which
might be offered as a real substantial sacrifice, and wherein he might
suffer for sin, in his offering to make atonement for it. Nor could the
sacrifices of old, which were real, bloody, and substantial, prefigure that
which should be only metaphorical and in appearance. The whole
evidence of the wisdom of God in the institution of the sacrifices of the
law, depends on this, that Christ was to have a body, consisting of
flesh and blood, wherein he might answer all that was prefigured by
them.
4. was such a body as was animated with a living rational soul.
It
Had been only a body, it might have suffered as did the beasts under
it
the law, from which no act of obedience was required, only they were
to suffer what was done unto them. But in the sacrifice of the body of
Christ, that which was principally respected, and whereon the whole
efficacy of it did depend, was his obedience unto God. For he was not
to be offered by others, but he was to offer himself in obedience unto
the will of God, ch. ix. 14; Eph. v. 2. And the principles of all obe-
dience lie alone in the powers and faculties of the rational soul.
5. This body and soul were obnoxious unto all the sorrows and suf-
ferings which our nature is liable unto, and we had deserved as they,
were penal, tending unto death. Hence was he meet to suffer in our
stead, the same things which we should have suffered. Had they been
exempted by special privilege from what our nature is liable unto, the
whole work of our redemption by his blood had been frustrated.
6. This body or human nature, thus prepared for Christ, was exposed
unto all sorts of temptations from outward causes. But yet it was so
sanctified by the perfection of grace, and fortified by the fulness of the
Spirit dwelling therein, that it was not possible it should be touched
with the least taint or guilt or sin. And this also was absolutely neces-
sary unto the work whereunto it was designed, 1 Pet. ii. 22 ; Heb.
vii. 26.
7. This body, was liable unto death, which being the sentence and
sanction of the law, with respect unto the first and all following sins,
(all and every one of them,) was to be undergone actually by him, who
was to be our deliverer, Heb. ii. 14, 15. Had this body not died, death
would have borne rule over all unto eternity. But in the death thereof,
it was swallowed up in victory, 1 Cor. xv. 55 57. —
8. As it was subject unto death, and died actually, so it was meet to
be raised again from death. And herein consisted the great pledge and
evidence that our dead bodies may be and shall be raised again unto a
blessed immortality. So it became the foundation of all our faith, as

—
unto things eternal, 1 Cor. xv. 17 23.
9. This body and soul being capable of a real separation, and being
actually separated by death, though not for any long continuance, yet no
less truly and really than in them who have been dead a thousand years,
a demonstration was given therein of an active subsistence of the soul,
in a state of separation from the body. As it was with the soul of
Christ when he was dead, so is it with our souls in the same state. He
was alive with God, and unto God, when his body was in the grave,
and so shall our souls be.
10. This body was visibly taken up into heaven, and there resides;
which, considering the ends thereof, is the great encouragement of
faith, and the life of our hope.
These are but some of the many instances that may be given of the
divine wisdom in so preparing a body for Christ, as that it might be
fitted and adapted unto the work which he had to do therein. And we
may observe, that,
Obs. X. Not only the love and grace of God in sending his Son are
continually to be admired and glorified, but the acting of this infinite
wisdom, in fitting and preparing his human nature, so as to render it
every way meet unto the work which it was designed for, ought to be
the especial object of our holy contemplation. — But having treated
hereof distinctly, in a peculiar discourse unto that purpose, I shall not
here again insist upon it.
The last thing observable in this verse is, that this preparation of the
body of Christ is ascribed unto God, even the Father, unto whom he
speaks these words, 'A body hast thou prepared me.' As unto the
operation in the production of the substance of it, and the forming of
its structure, it was the peculiar and immediate work of the Holy
Ghost, Luke i. 35. This work I have at large elsewhere declared.
Wherefore it is an article of faith, that the formation of the human na-
ture of Christ in the womb of the virgin, was the peculiar act of the
Holy Ghost. The holy taking of this nature unto himself, the assump-
tion of it to be his own nature by a subsistence in his person, the divine
nature assuming the human in the person of the Son, was his own act
alone. Yet was the preparation of this body the work of the Father in
a peculiar manner it was so in the infinitely wise, authoritative con-
;
trivance and ordering of it, his counsel and will therein being acted
by the immediate power of the Holy Ghost. The Father prepared it
in the authoritative disposition of all things, the Holy Ghost actually
wrought it, and he himself assumed it. There was no distinction of
time in these distinct actings of the holy Persons of the Trinity in this
matter, but only a disposition of order in their operation. For in the
same instant of time this body was prepared by the Father, wrought by
the Holy Ghost, and assumed by himself to be his own. And the act-
ings of the distinct persons being all the actings of the same divine
nature, understanding, love, and power, they differ not fundamentally
and radically, but only tenninatively, with respect unto the work
wrought and effected. And we may observe, that,
Obs. XI. The ineffable, but yet distinct operation of the Father, Son,
—
and Spirit, in, about, and towards the human nature assumed by the
Son, are, as an uncontrollable evidence of their distinct subsistence in
the same individual divine essence so a guidance unto faith, as unto
;
all their distinct actings towards us in the application of the work of

—
redemption unto our souls. -For their actings towards the members is
in all things conformable unto their acting towards the head and our
;
faith is to be directed towards them, according as they act their love

and grace distinctly towards us.
Ver. 6, 7. In burnt-offerings and sacrifices for sin thou hast had no

pleasure ; then said I, Lo, I come (in the volume of the book it is
written of me J to do thy will, O God.
Two things are asserted in the foregoing verse in general. 1. The
rejection of sacrifices for theend of the complete expiation of sin. 2.

The provision of a new way or means for the accomplishment of that
end. Both these things are spoken unto apart, and more distinctly in
these two verses the former, ver. 6, the latter, ver. 7, which we must
:
also open, that they may not appear a needless repetition of what was
before spoken.
Ver. 6. He resumes, and farther declares what was in general before
affirmed, ver. 5, ' Sacrifice and offering thou wouldst not.' Hereof we
have yet a farther confirmation and explication, which it stood in need
of. For notwithstanding that general assertion, two things may yet be
inquired into, 1. What were those sacrifices and offerings which God
would not. For they being of various sorts, some of them only may
be intended, seeing they are only mentioned in general. 2. What is
meant by that expression, that God would them not ;' seeing it is
'
certain that they were appointed and commanded by him.

Wherefore our Lord Jesus Christ, whose words in the Psalm these
are, doth not only re-assert what was spoken before in general, but also
gives a more particular account of what sacrifices they were which he
intended. And two things he declares concerning them.
1. That they were not such sacrifices as men had found out and ap-
pointed. Such the world was filled withal, which were offered unto
devils, and which the people of Israel themselves were addicted unto.
Such were their sacrifices unto Baal and Moloch, which God so often
complaineth against and detesteth. But they were such sacrifices as
were appointed and commanded by the law. Hence he expresseth
them by their legal names, as the apostle immediately takes notice, they
were offered by the law, ver. 8.
2. He shows what were those sacrifices appointed by the law, whioh
in an especial manner he intended: and they were those which were
appointed for the legal and typical expiation of sin. The general
names of them in the original, are, nn:72i nm. The first was the gene-
ral name of all victims or sacrifices by blood ; the other of all offerings
of the fruits of the earth, as flour, oil, wine, and the like. For herein
respect is had unto the general design of the context, which is the re-
moval of all legal sacrifices and offerings, of what sort soever, by the
.
coming and office of Christ. In compliance therewith, they are ex-

pressed under these two general names, which comprehend them all.
But as unto the especial argument in hand, it concerns only the bloody
sacrifices offered for the atonement of sin, which were of the first sort
only, or DTQT. And this kind of sacrifices, whose incompetency to
expiate sin he declares, are referred unto two heads.
First. Burnt-offerings. In the Hebrew it is nîy in the singular
number, which is usually rendered by oXoKavriopara, in the plural, and
sacrifices of this kind were called tvby, or ' ascensions,' from their ad-
junct, the rising up, or ascending of the smoke of the sacrifices in their
burning on the altar, a pledge of that sweet savour which should arise
unto God above, from the sacrifice of Christ here below. And some-
times they are called a H TDN, or ' firings,' from the way and means of their
consumption on the altar, which was by fire. And this respects both
the T»n, or ' the continual sacrifice, morning and evening,' for the
whole congregation, which was a burnt-offering and all those which
;
on especial occasions were offered with respect unto the expiation of

sin.
Secondly. The other sort is expressed by nxttrr, which the Greek
renders by trtpi apapriag, for, or concerning sin.'
'
For Nan the verb
in Kal, signifieth to sin,' and in Piel, ' to expiate sin.'
'
Hence the
substantive nNan is used in both those senses ; and where it is to be
taken in either of them, the circumstances of the text do openly de-
clare. Where it is taken in the latter sense, the Greek renders it by
;
7rspi apapriag, ' a sacrifice for sin which expression is retained by the
'
apostle, Rom. viii. 3, and in this place. And the sacrifices of this kind
were of two sorts or this kind of sacrifices had a double use. For, 1
;
The great anniversary sacrifice of expiation for the sins of the whole
congregation, Lev. xvi. was a nNan, or irtpi apapriag, ' a sin-offering.'
2. The same kind of offering was also appointed unto, and for particu-
lar persons, who had contracted the guilt of particular sins, Lev. iv.
This sacrifice therefore was appointed both for the sins of the whole
congregation, namely, all their sins of what sort soever, Lev. xvi. 21,
and the especial sins of particular persons. The one offering of Christ
was really to effect what by all of them was represented.
Concerning all these sacrifices, it is added, owe EuSoioja-ae, ' thou
hadst no pleasure.' In opposition hereunto, God gives testimony from
heaven concerning the Lord Christ and his undertaking, ' This is my
beloved Son, tv i{> tvcotaiaa, in whom I am well pleased,' Matt. iii. 17,
xvii. 5; see Isa. xlii. 1 ; Eph. i. 6. This is the great antithesis be-
tween the law and the gospel ' Sacrifices and offerings for sin,' ovk
:
tvSoKiirriuj ; this is my beloved Son,' ev i{> twSoicrjo-a.

'
The word signi-
fies to 'approve of with delight,' to 'rest in with satisfaction,' the ex-
ercise of ei'Sokkz, the divine good will. The original word in the Psalm
is, rpWDj which signifies to ask, to seek, to inquire, to require. Where-
fore, as we observed before, although the apostle doth directly express

the mind and sense of the Holy Ghost in the whole testimony, yet he
doth not exactly render the words in their precise signification, word
for word. Thus lie renders rtXDn by rfitX-naag, and n*^!'' by wSoKiiaag.
when an exact translation would have required the contrary application

of the words. But the meaning is the same, and the two words used
by the Psalmist are exactly represented in these used by the apostle.
There are two reasons of this seeming repetition, ' thou wouldst
not,' 'thou hadst no pleasure.' 1. A repetition of the same words,
almost of the same signification, about the same subject, signifies the
determinate certainty of the removal of these sacrifices, with the disap-
pointment and ruin of them, who should continue to put their trust in
them. 2. Whereas there were two things pretended unto in the be-
half of these sacrifices and offerings first, their institution by God him-
;
self; and secondly, his acceptance of them, or being well pleased with
them ; one of these words is peculiarly applied unto the former, the
other unto the latter. God did neither institute them, nor ever accepted
of them, unto this end of the expiation of sin, and the salvation of
the church thereby. And we may observe,
Obs. XII. It is the will of God, that the church should take especial
notice of this sacred truth, that nothing can expiate or take away sin,
but the blood of Christ alone. —
Hence is the vehemency of the rejec-
tion of all other means in the repetition of these words. And it is ne-
cessary for us so to apprehend his mind, considering how prone we are
to look after other ways of the expiation of sin, and justification before
God. See Rom. x. 3, 4.
Obs. XIII. Whatever may be the use or efficacy of any ordinances
of worship, yet if they are employed or trusted unto for such ends as
God hath not designed them unto, he accepts not of our persons in
—
them, nor approves of the things themselves. Thus he declares him-
self concerning the most solemn institutions of the Old Testament.
And those under the new have been no less abused in this way, than
those of old.
Ver. 7. — Then said I, JLo, I come, (in the volume of the book it is
written of me) to do thy will,O God.
This is the close of the testimony used by the apostle out of the
Psalmist, which in the next verses he interprets, and makes application
of, unto his purpose. And it contains the second branch of the anti-
thesis, that he insists on. The Lord Christ, having declared the will
of God, and what God said unto him concerning legal sacrifices, and
their insufficiency unto the expiation of sin, and the salvation of the
church, he expresseth his own mind, will, and design unto God the
Father thereon. For it was the will and grace of God that this great
work should be wrought, however he disapproved of legal sacrifices as
the means thereof. For there is herein represented unto us, as it were,
a consultation between the Father and the Son, with respect unto the
way and means of the expiation of sin, and the salvation of the church.
In the words we may consider, 1. How the Son expressed his mind
in this matter he said,' ' I said.' 2. When, or on what consideration
;
'
he so expressed himself; it was ' then;' * then I said.' 3. A remark

put upon what he said, in the word 'behold.' 4. What he undertakes,
or tenders himself to do in what he said; it was 'to do the will of

God,' '
I come
do thy will,' as unto that work and end, with respect
to
whereunto sacrifices were rejected. 5. The warrant that he had for
this undertaking it was no more than what the Holy Ghost had before
;
left on record in the Scripture, ' in the volume of the book it is written
of me.' For these words do represent the mind and will of Christ
upon his actual undertaking of his work, or his coming into the world,
when many prophecies and divine predictions had gone before concern-
ing it.
The expression of his mind is in that word tnrov, I said.' There

1. '
is no necessity, as was before observed, that these very words should

at any one season be spoken by our Lord Jesus Christ. The meaning
is, this is my resolution, this is the frame of my mind and will. The
representation of our mind, will, and desires unto God, is our speaking
to him he needs not our words unto that end nor absolutely do we
; ;
so ourselves upon the account of his omniscience. However this is the

work that the Lord Christ engaged his truth and faithfulness to under-
take. And in these words, 1 said,' he engageth himself in the work '
now proposed unto him. Hereon whatever difficulties afterwards arose,

whatever he was to do or suffer, there was nothing in it, but what he
had before solemnly engaged unto God. And we ought, in like man-
ner, to be faithful in all the engagements that we make to him, and for
him. '
Surely,' saith he, '
they are my people, children that will not
lie.'
2. There season, wherein he thus said, tots, * then,' or

is the
'
thereon.' For it may
respect either the order of the time, or the
stating of the case in hand. First. It may respect an order of time :
he said, ' Sacrifice and burnt-offerings thou wouldst not have. Then,
said I.' But it is, as I judge, better extended unto the whole case in
hand. When things were come to this pass, when all the church of
God's elect were under the guilt of sin, and the curse of the law
thereon when there was no hope for them in themselves, nor in or
;
by any divine institution when all things were at a loss, as unto our
;
recovery and salvation, then did Jesus Christ, the Son of God, in in-
finite wisdom, love, and grace, interpose himself in our behalf, in our
stead, to do, answer, and perform, all that God, in infinite wisdom,
holiness, and righteousness, required unto that end. And we may ob-
serve, that,
3. is a signal glory put upon the undertaking of Christ, to
There
make reconciliation for the church by the sacrifice of himself. This
undertaking is thus signalized, by the remark that is put on the decla-
ration of it, tSou, ' behold.' glorious spectacle it was to God, to A
angels, and to men
God, as it was filled with the highest effects of
: to
infinite goodness, wisdom, and grace, which all shone forth in then-
greatest elevation, and were glorified therein. It was so unto angels,
as that whereon their confirmation and establishment in glory did de-
pend, Eph. i. 10, which therefore they endeavoured with fear and reve-
rence to look into, 1 Pet. i. 12, 13. And as unto men, that is, the
chinch of the elect, nothing could be so glorious in their sight, nothing
so desirable. By this call of Christ, Behold I come,' the eyes of all

'
creatures in heaven and earth ought to be fixed on him, to behold the

glorious work he had undertaken, and the accomplishment of it.
4. There is what he thus proposed himself for, saying, ' Behold me.'
1st. This in general is expressed by himself, ' I come.' This coming
of Christ, what it was, and wherein it did consist, was declared before.
It was by assuming the body that was prepared for him. This was the
foundation of the whole work he had to do, wherein he came forth like
the rising sun, with light in his wings, or as a giant rejoicing to run his
race. The faith of the old testament was, that he was thus to come ;
and this is the life of the new, that he is come. They by whom this is
denied, do overthrow the faith of the gospel. This is the spirit of an-
tichrist, 1 John iv. 1 —
3. And jjiis may be done two ways : 1. Directly
and expressly. 2. By just consequence. Directly, it is done by them

who deny the reality of his human nature, as many did of old, affirm-
ing that he had only an ethereal, aerial, or phantastical body for if he
;
came not in the flesh, he is not come at all. So also it is by them who
deny the divine person of Christ, and his pre-existence therein, before
the assumption of the human nature. For they deny that these are
the words of him when resolved, and spoken before this coming. He
that did not exist before in the divine nature, could not promise to
come in the human. And indirectly it is denied by all those, (and
they are many,) who either in doctrines or practices deny the ends of
his coming which I shall not now mention.
;
It may be objected against this fundamental truth, that if the Son of

God would undertake this work of reconciliation between God and man,
why did he not do the will of God by his mighty power and grace, and
not by this way of coming in the flesh, which was attended with all dis-
honour, reproaches, sufferings, and death itself? But besides what I
have at large elsewhere discoursed concerning the necessity and suit-
ableness of this way of his coming, unto the manifestation of all the
glorious properties of the nature of God, I shall only say, that God,
and he alone, knew what was necessary unto the accomplishment of his
will ;and if it might have been otherwise effected, he would have spared
his only Son, and not have given him up unto death.
2dly. The end for which he thus promiseth to come, is to do the will
of God Lo, I come, tov Tronqaai, 6 Oeog, to StXiifia gov, to do thy
:
'
will, O
God.' The will of God is taken two ways. 1. For his eternal
purpose and design, called the counsel of his will, Eph. i. 1 1, and most
'
commonly his will itself, the will of God as unto what he will do, or
cause to be done. 2. For the declaration of his will and pleasure, as
unto what he will have us to do in a way of duty and obedience that ;
is, the rule of our obedience. It was the will of God in the former
sense that is here intended, as is evident from the next verse, when it is
said, that by this will of God we are sanctified, that is, our sins were ex-
piated according to the will of God. But neither is the other sense
absolutely excluded, for the Lord Christ came so to fulfil the will of
God's purpose, as that we may be enabled to fulfil the will of his com-
mand. Yea, and he himself had a command from God to lay down his
life for the accomplishment of this work.
"
Wherefore of God, which Christ came to fulfil, is that which

this will
elsewhere expressed by tvdonia, irpoOecric, |3ouXrj tov SeAjj/jcitoc,
is
Eph. i. 5, 11, &c. 'his good pleasure, his purpose, the counsel of his
;
will his good pleasure which he purposed in himself, that is freely,
'
without any cause or reason taken from us, to call, justify, sanctify, and
save to the uttermost, or to bring them unto eternal glory. This he
had purposed from eternity, to the praise of the glory of his grace.
How this might be effected and accomplished, God had hid in his own
bosom from the beginning of the world, Eph. iii. 8, 9, so as that it was
beyond the wisdom and indagation of all angels and men to make a dis-
covery of. Howbeit, even from the beginning, he declared that such a
work he had graciously designed and gave in the first promise, and other-
wise, some obscure intimations of the nature of it, for a foundation of
the faith in them that were called. Afterwards God was pleased, in his
sovereign authority over the church, for their good and unto his own
glory, to make a representation of this whole work in the institutions of
the law, especially of the sacrifices thereof. But hereon the church be-
gan to think, at least many of them did so, that those sacrifices them-
selves were to be the only means of accomplishing this will of God, in
the expiation of sin, with the salvation of the church. But God had
now, by various ways and means, witnessed unto the church, that in-
deed he never appointed them unto any such end, nor would rest in
them and the church itself found by experience, that they would never
;
pacify conscience, and that the strict performance of them was a yoke
and burden. In this state of things, when the fulness of time was come,
the glorious counsels of God, namely, of the Father, Son, and Spirit,
brake forth with light, like the sun in its strength from under a cloud, in
the tender made of himself by Jesus Christ unto the Father, ' Lo, I
come to do thy will, O God.' This, this is the way, the only way,
whereby the will of God might be accomplished. Herein were all the
riches of divine wisdom displayed, all the treasures of grace laid open,
all shades and clouds dispelled, and the open door of salvation evi-
denced unto all.
3dly. This will of God Christ came to do, tov -rronjacu, ' to effect,
to establish, and perfectly to fulfil it.' How he did so, the apostle fully
declareth in this Epistle. He did it in the whole work of his mediation,
from the susception of our nature in the womb, unto what he doth in
his supreme agency in heaven at the right hand of God. He did all
things to accomplish this eternal purpose of the will of God. This
seems to me the first sense of the place. Howbeit, I would not, as I
said before, exclude the former mentioned also. For our Lord, in all
that he did, was the servant of the Father, and received especial com-
mands for all that he did. This commandment,' saith he, have 1 re-
' '
ceived of my Father.' Hence in this sense also he came to do the will

of God. He fulfilled the will of his purpose, by obedience unto the
will of his commands. Hence it is added in the Psalm, that he de-
'
lighted to do the will of God, and that his law was in the midst of his
bowels.' His delight in the will of God, as unto the laying down of his
life at the command of God, was necessary unto this doing of his will.
And we may observe,

;
Obs. XIV. The foundation of the whole glorious work of the salva-
tion of the church, was laid in the sovereign will, pleasure, and grace of
God, even the Father. Christ came only to do his will.
Obs. XV. The coming of Christ in the flesh, was in the wisdom,
righteousness, and holiness of God, necessary to fulfil his will, that we
might be saved unto his glory.
Obs. XVI. The fundamental motive unto the Lord Christ in his un-
dertaking the work of mediation, was the will and glory of God : Lo,
'
I come to do thy will.'

5. The last thing in this context is the ground and rule of this under-
taking of the Lord Christ: and this is the glory of the truth of God in
his promises recorded in the word, ev KsâXtSi /3t€Atou jsypcnrrat Trtpt
ifiov, ' In the volume of the book it is written of me, that I should fulfil
thy will, O God.' There is a difficulty in these words, both as to the
translation of the original text, and as unto the application of them.
And therefore critical observations have been multiplied about them,
which it is not my way or work to repeat. Those that are learned
know where to find them, and those that are not so, will not be edified
by them. What is the true meaning and intention of the Holy Spirit in
them, is what we are to inquire into.
The Socinian expositors have a peculiar conceit on this place. They
suppose the apostle useth this expression, ev KEâXtSt, to denote some
especial chapter or place in the law. This they conjecture to be that of
Deut. xvii. 18, 19, 'And it shall be, that when he' (the king to be cho-
shall sit on the throne of his kingdom, that he shall write him a
(
sen,)
copy of this law in a book, out of that which is before the priests, the
Levites. And it shall be with him, and he shall read therein, all the
days of his life that he may learn to fear the Lord his God, to keep all
;
the words of this law, and these statutes, to do them.' David, they say,
spoke those words in the Psalm and it is nowhere said that he should
;
come to do the will of God, but in this place of Deuteronomy, as he was

to be the king of that people. But there can be nothing more fond than
this empty conjecture. For,
1st. David is not at all intended in these words of the Psalmist, any
otherwise but as he was the penman of the Holy Ghost, and a type of
Christ, on which account he speaks in his name. They are the words
of Christ, which David was inspired by the Holy Ghost to declare and
utter: neither would David speak these words concerning himself; be-
cause he that speaks, doth absolutely prefer his own obedience, as unto
worth and efficacy, before all God's holy institutions. He presents it
unto God, as that which is more useful unto the church than all the sa-
crifices which God had ordained. This David could not do justly.
2dly. There is nothing spoken in this place of Deuteronomy concern-
ing the sacerdotal office, but only of the regal. And in this place of the
Psalmist, there is no respect unto the kingly office, but only unto the
priesthood, for comparison is made with the sacrifices of the law. But
the offering of these sacrifices was expressly forbidden unto the kings
as is manifest in the instance of king Uzziah, 2 Chron. xxvi. 18 —20.
Besides, there is Deuteronomy, no more respect had
in that place of
unto David than unto Saul, or Jeroboam, or any other, that was to be
king of that people. There is nothing in them that belongs unto David
in a peculiar manner.
3dly. The words there recorded, contain a mere prescription of duty,
no prediction of the event, which for the most part was contrary unto
what is required. But the words of the Psalmist are a prophecy, a di-
vine prediction and promise, which must be actually accomplished. Nor
doth our Lord Christ in them declare what was prescribed unto him,
but what he did undertake to do, and the record that was made of that
undertaking of his.
4thly. There is not one word in that place of Moses, concerning the
removal of sacrifices and burnt-offerings, which, as the apostle declares,
is the principal thing intended in those of the Psalmist. Yea, the con-
trary, as unto the season intended, is expressly asserted. For the king
was to read in the book of the law continually, that he might observe
and do all that is written therein, a great part whereof consists in the
institution and observance of sacrifices.
5thly. This interpretation of the words utterly overthrows what they
dispute for immediately before. This is, that the entrance mentioned of
Christ into the world, was not indeed his coming into this world, but
his going out of it, and entering into heaven. For it cannot be denied,
but that the obedience of reading the law continually, and doing of it, is
to be attended unto in this world, and not in heaven and this they
;
seem to acknowledge, so as to recal their own exposition. Other ab-

surdities, which are very many in this place, I shall not insist upon.
Ey KsQaXiSi, we, with many others, render, in answer unto the He-
brew, in the volume or roll.'
'
Ribera contends, that this translation of
the word, the volume or roll of the book,' is absurd because, saith he,
'
;
the book itself was a volume or a roll ; and so it is as if he had said,

'in the roll of the roll.' But 1SD, which we translate a book,' doth not
'
signify a book as written in a roll, but only an enunciation or declara-

tion of any thing. We now call any book of greater quantity a vo- '
lume;' but nb?o, is properly a roll,' and the words used by the Psalm-
'
ist do signify, that the declaration of the will of God made in this matter
was written in a roll the roll which contains all the revelations of his
;
mind. And the word used by the apostle is not remote from this signi-
fication, as may be seen in sundry classic authors, K«pa\ig, volumen,
because a roll is made round after the fashion of the head of a man.
As the book itself was one roll, so the head of it, the beginning of it,
amongst the first things written in it, is this recorded concerning the
coming of Christ to do the will of God. This includeth both senses of
the word ; in the head, in the beginning of the roll, namely, of that part
of the Scripture which was written when David penned this Psalm.
Now this can be no other but the first promise, which was recorded,
Gen. iii. 15. Then it was first declared, then it was first written and
enrolled, that the Lord Christ the Son of God should be made of the
seed of the woman, and in our nature come to do the will of God, and
to deliver the church from that woeful estate whereinto it was brought
by the craft of Satan. In this promise, and the writing of it in the head
of the volume, lies the verification of the Psalmist's assertion, ' In the
volume of the book it is written.' Ilowbeit, the following declarations
—
of the will of God herein, are not excluded, nor ought so to be. Hence
are we herein directed unto the whole volume of the law. For indeed
it is nothing but a prediction of the coming of Christ, and a presignifi-
cation of what he had to do. That book which God had given to the
—
church, as the only guide of its faith -the Bible, that is, the book, all
other books being of no consideration in comparison of it that book,
;
wherein all divine precepts and promises are enrolled or recorded in :
this book, in the volume of it, this is its principal subject, especially in
the head of the roll, or the beginning of it, namely, in the first promise,
it is so written of me. God commanded this great truth of the coming
of Christ to be so enrolled for the encouragement of the faith of them
that should believe. And we may observe, that,
Obs. XVII. God's records in the roll of his book, are the founda-
tion and warrant of the faith of the church in the head and members.
Obs. XVIII. The Lord Christ, in all that he did and suffered, had
continual respect unto what was written of him. See Matt. xxvi. 24.
Obs. XIX. In the record of these words, 1. God was glorified in
his truth and faithfulness. 2. Christ was secured in his work, and the
undertaking of it. 3. A
testimony was given unto his person and
office. 4. Direction is given unto the church, in all wherein they have
to do with God, what they should attend unto, namely, what is written.
5. The things which concern Christ the mediator, are the head of what
is contained in the same records.
Ver. 8 — 10. Above, when he said, Sacrifice, and offering, and

burnt-offerings, and offering for sin, thou wouldst not, neither
hadst pleasure therein; (which are offered by the law.) Then
said he, Lo, I come to do thy will, God. He talceth away the
first, 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.
The use and signification of most of the words of these verses,

have already in our passage been spoken unto.
There are two things in these three verses. 1. The application of
the testimony, taken out of the Psalmist, unto the present argument of
the apostle, ver. 8, 9. 2. An inference from the whole, unto the proof
of the only cause and means of the sanctification of the church, the ar-
gument he was now engaged in.
As to the first of these, or the application of the testimony of the
Psalmist, and his resuming it, we may consider,
1. What he designed to prove thereby, and this was, that by the
introduction and establishment of the sacrifice of Christ in the church,
there was an end put to all legal sacrifices and he adds thereunto, that
;
the ground and reason of this great alteration of things in the church
by the will of God, was the utter insufficiency of these legal sacrifices
in themselves for the expiation of sin and the sanctification of the church.
In ver. 9, he gives us this sum of his design, ' He takes away the first,
that he may establish the second.'
2. The apostle doth not here directly argue from the matter or sub-
VER. 5 — 10.] EPISTLE TO TI1K HEBREWS. 257
stance of the testimony itself, but from the order of the words, and
the regard they have in their order unto one another. For there is in
them a twofold proposition; one concerning the rejection of legal sacri-
fices, and the other an introduction and tender of Christ and his media-
tion. And he declares from the order of the words in the Psalmist,
that these things are inseparable namely, the taking away of legal
;
sacrifices, and the establishment of that of Christ.

3. This order in the words of the apostle, is declared in that distri-
bution of aviDTtpov and tote, ' above,' and ' then :' avwrtQov, ' above,'
that is, ' in the first place,' these his words, or sayings, recorded in the
first place.
4. There is words themselves these three things.
in the
1st. There a distribution made of the legal sacrifices into their
is
general heads, with respect unto the will of God concerning them all:
1
Sacrifices, and offering, and whole burnt-offerings, and sacrifice for
sin.' And in that distribution he adds another property of them,
namely, ' they were required
according to the law.'
2dly. He had respect not only unto the removal of the sacrifices, but
also of the law itself, whereby they were retained; so he enters on his
present disputation with the imperfection of the law itself, ver. 4.
3dly. Allowing these sacrifices and offerings all that they could pre-
tend unto, namely, that they were established by the law; yet, notwith-
standing this, God rejects them as unto the expiation of sin and the
salvation of the church. For he excludes the consideration of all
other things, which were not appointed by the law, as those which God
abhorred in themselves, and so could have no place in this matter.
And we may observe, that,
Obs. XX. Whereas the apostle doth plainly distinguish and distri-
bute and offerings into those, on the one side, which were
all sacrifices
offered by the law, and that one offering of the body of Christ, on the
other side; the pretended sacrifice of the mass is utterly rejected from
any place in the worship of God.
Obs. XXI. God, as the sovereign lawgiver, had always power and
authority to make what alteration he pleased, in the orders and institu-
tions of his worship.
Obs. XXII. That sovereign authority is that alone which our faith
and obedience respects in all ordinances of worship.
After this was stated and delivered, when the mind of God was ex-
pressly declared, as unto his rejection of legal sacrifices and offerings,
rore, 'then he said;' after that, in order thereon, upon the grounds
before mentioned, 'he said, Sacrifice,' &c. In the former words he
declared the mind of God, and in the latter his own intention and reso-
lution to comply with his will, in order unto another way of atonement
for sin, Lo, I come to do thy will, O God ;' which words have been
'
opened before.
In the last place, he declares what was intimated and signified in
this order of those things being thus spoken unto sacrifices, on the
;
one hand, which was the first, and the coming of Christ, which was
the second in this order and opposition. It is evident,
1. That these words, avaiptt to ttowtov, 'he taketh away the first,
VOL. iv. s
—
do intend and offerings.' But he did not so do it immedi-

'
sacrifices
speaking of these words, for they continued for the space
ately, at the
of some hundreds of years afterwards but he did so declaratively, as
;
unto the indication of the time, namely, when the second should be
introduced.
2. The end of this removal of the first, was the establishment of the
second. This second, say some, is the will of God but the opposition ;
made before, is not between the will of God and the legal sacrifices, but
between those sacrifices and the coming of Christ to do the will of God.
Wherefore it is the way of the expiation of sin, and of the complete
sanctification of the church by the coming, and mediation, and sacrifice
of Christ that is this second, the thing spoken of in the second place:
;
this God would establish, approve, confirm, and render unchangeable.

Obs. XXIII. As all things from the beginning made way for the
coming of Christ in the minds of them that did believe, so every thing
was to be removed out of the way that would hinder his coming, and
the discharge of the work he had undertaken. Law, temple, sacrifices,
must all be removed to give way unto his coming. So is it testified by
his forerunner, Luke iii. 4, As it is written in the book of the words
'
of Isaiah the prophet, saying, The voice of one crying in the wilder-
ness, Prepare ye the way of the Lord, make his paths straight and ;
the rough ways shali be made smooth, and all flesh shall see the salva-
tion of God.' So it must be in our own hearts, all things must give
way unto him, or he will not come and take his habitation in them.
Ver. 10. By the which will we are sanctified through the offering
of the body of Jesus Christ once for all.
From the whole context, the apostle makes an inference which is

comprehensive of the substance of the gospel, and the description of the
grace of God which is established thereby. Having affirmed in Christ's
own words, that he came to do the will of God, he shows what was
that will of God which he came to do, what was the design of God in
it, and the effect of it, and by what means it was accomplished which ;
things are to be inquired into. As, 1. What is the will of God which
he intends by which will.' 2. What was the design of it, what God
;
'
aimed at in this act of his will, and what is accomplished thereby ' we :
are sanctified.' 3. The way and means whereby this effect proceedeth
from the will of God namely, ' through the offering of the body of
;
Jesus Christ,' in opposition to legal sacrifices. 4. The manner of it, in

opposition to their repetition ' it was once for : all.' But the sense of
the whole will be more clear, if we consider,
First. The end aimed at namely the sanctification
; of the church.
And sundry things must be observed concerning it.
1. That the apostle changeth his phrase of speech into the first per-
son, '
we
are sanctified,' that is, all those believers whereof the gospel
church-state was constituted, in opposition unto the church-state of the
Hebrews, and those that did adhere unto it so he speaks before, as
;
also ch. iv. 3, ' We

who have believed, do enter into rest.' For it
might be asked of him, you that thus overthrow the efficacy of legal
VER. O — 10.] EPISTLE TO THE HEBREWS. 259
sacrifices, what have you yourselves attainedin your relinquishment of

them ? Wehave, saith he, that sanctification, that dedication to God,
that peace with him, and that expiation of sin, that all those sacrifices
could not effect. And observe,
Obs. XXIV. Truth is never so effectually declared, as when it is
confirmed by the experience of its power in them that believe it, and
make profession of it. This was that which gave them the confidence
which the apostle exhorts them to hold fast and firm unto the end.
Obs. XXV. It is a holy glorying in God, and no unlawful boasting,
for men openly to profess what they are made partakers of by the grace
of God, and blood of Christ. Yea, it is a necessary duty for men so
to do, when any thing is set up in competition with them, or opposition
unto them.
Obs. XXVI. It is the best security in differences in and about reli-
gion, (such as these wherein the apostle is engaged, the greatest and
highest that ever were,) when men have an internal experience of the
truth which they do profess.
2. The words he useth are in the preterfect tense, fiyiaanevot zafxtv,
and relate not only unto the things, but the time of the offering of the
body of Christ. For although all that is intended herein, did not im-
mediately follow on the death of Christ, yet were they all in it, as the
effects in their proper cause, to be produced by virtue of it, in their
times and seasons and the principal effect intended, was the immediate
;
consequent thereof.
'3. This end of God, through the offering of the body of Christ, was
the sanctification of the church ;we are sanctified.' The principal

'
notion of sanctification in the New Testament, is the effecting of real

internal holiness in the persons of them that do believe, by the change
of their hearts and lives. But the word is not here so to be restrained,
nor is it used in that sense by our apostle in this Epistle, or very rarely.
It is here plainly comprehensive of all that he hath denied unto the
law, priesthood, and sacrifices of the Old Testament, with the whole
church-state of the Hebrews under it, and the effects of their ordi-
nances and services. As, 1. A complete dedication unto God, in op-
position unto the typical one, which the people were partakers of by
the sprinkling of the blood of calves and goats upon them, Exod. xxiv,
2. A complete church-state for the celebration of the spiritual worship
of God, by the administration of the Spirit, wherein the law could
make nothing perfect. 3. Peace with God upon a full and perfect ex-
piation of sin, which he denies unto the sacrifices of the law, ver. I 4. —
4. Real, internal purification or sanctification of our natures and per-
sons, from all inward filth and defilement of them which he proves at
;
large that the cardinal ordinances of the law could not effect of them-
selves, reaching no farther than the purification of the flesh. 5. Here-
unto also belong the privileges of the gospel, in liberty, boldness, im-
mediate access unto God, the means of that access by Christ our high
priest, and confidence therein; in opposition unto that fear, bondage,
distance, and exclusion from the holy place of the presence of God,
which they of old were kept under. All these things are comprised in
this expression of the apostle, 'we are sanctified.' The designation of
s2
;
such a state for the church, and the present introduction of it by the
preaching of the gospel, is that whose confirmation the apostle princi-
pally designs in this whole discourse ; the sum whereof he gives us,
ch. xi. 40, ' God having provided some better thing for us, that they
without us should not be made perfect.'
Secondly. The whole fountain and principal cause of this state, this
grace, is the will of God, even that will which our Saviour tendered to
accomplish ;
'
by which will we are sanctified.' In the original it is,
f ;
in which will in for by : which is usual.
' Wherefore, we say pro-
perly, by which will,' for it is the supreme efficient cause of our sanc-
'
tification, that is intended. And in that expression of our Saviour,

' Lo,
I come to do thy will, O God,' it is evident, 1. That it was the
will, that is, the counsel, the purpose, the decree of God, that the
church should be sanctified. 2. That our Lord Christ knew that this
was the will of God, the will of the Father, in whose bosom he was.
And 3. That God had determined, which he also knew and declared,
that legal sacrifices could not accomplish and make effectual, this his
will, so as the church might be sanctified thereon. Wherefore, the will
of God here intended, (as was intimated before) is nothing but the eter-
nal, gracious, free act or purpose of his will, whereby he determined or
purposed in himself, to recover a church out of lost mankind, to sanctify
them unto himself, and to bring them unto the enjoyment of himself
hereafter. —
See Eph. i. 4 9.
And this act of the will of God was, 1. Free and sovereign, without
any meritorious cause, or any thing that should dispose him thereunto
without himself; he purposed in himself. There are everywhere,
blessed effects ascribed to it, but no cause anywhere. All that is de-
signed unto us in it, as unto the communication of it in its effects, were
its effects, not its cause. See Eph. i. 4, and this place. The whole
mediation of Christ, especially his death and suffering, was the means
of its accomplishment, and not the procuring cause of it. 2. It was
accompanied with infinite wisdom, whereby provision was made for his
own glory, and the means and way of the accomplishment of his will.
He would not admit the legal sacrifices, as the means and way of its
accomplishment, because they could not provide for those ends, for it'
is impossible that the blood of bulls and goats should take away sin.'
3. It was immutable and irrevocable ; it depended not upon any condi-

tion in any thing or persons without himself; '
he purposed in himself;'
nor was it capable of any change or alterations from oppositions or in-
terveniencies. 4. It follows hereon, that it must be infallibly effectual,
in the actual accomplishment of what was designed in it, every thing in
its order and season ; it cannot in any thing be frustrated or disap-
pointed. The whole church in every age, shall be sanctified by it.

This will of God, some would have not to be any internal act of his
will, but only the things willed by him, namely, the sacrifice of Christ
and that for this reason, because it is opposed to legal sacrifices, which
the act of God's will cannot be. But the mistake is evident, for the
will of God here intended, js not at all opposed unto the legal sacri-
fices, but only as to the means of the accomplishment of it, which they
were not, nor could be
Obs. XXVII. The sovereign will and pleasure of God, acting itself
in infinite wisdom and grace, is the sole, supreme, original cause of the
salvation of the church, Rom. ix. 10, 11.
Thirdly. The means of accomplishment, and making effectual of
this will of God, is the offering of the body of Christ Jesus. Some
copies after i)yia(Tf.tevoi ectjuev, read ol, and then the sense must be sup-
plied by the repetition of nyiaa/nevoi, in the close of that verse, ' who
by the offering of the body of Christ were once sanctified.' But there
is no colour for this supply, for the word ' once,' doth directly respect
the offering of Christ, as the following verses, wherein it is explained,
and the dignity of the sacrifice thence demonstrated, do prove. Where-
fore this article belongs not to the text, for it is not in the best copies,
nor is it taken notice of in our translation. Why, and in what sense
the sacrifice of Christ is called the offering of his body, was before de-
clared. And by which,' Sm Trig, refers not to the cause of our sancti-
'
fication, which is the will of God, but to the effect itself. Our sancti-
fication is wrought, effected, accomplished, by the offering of the body
of Christ. 1. In that the expiation of our sin, and reconciliation with
God, Mere perfectly wrought hereby. 2. In that the whole church of
the elect was dedicated to God ; which privilege they are called into
the actual participation of, through faith in the blood of Christ. 3. In
that thereby all the old legal sacrifices, and all that yoke, and burden,
and bondage, wherewith they were accompanied, are taken out of the
way, Eph. ii. 15, 16. 4. In that he redeemed us thereby from the whole
curse of the law, as given originally in the law of nature, and also re-
newed in the covenant of Sinai. 5. In that thereby he ratified and
confirmed the new covenant and all the promises of it, and all the grace
contained in them, to be effectually communicated to us. 6. In that
he procured for us all grace and mercy, and received these into his own
disposition in the behalf of the church, effectually to communicate them
to our souls and consciences. In brief, whatever was prepared in the
will of God for the good of the church, it is all communicated to us
through the offering of the body of Christ, in such a way as tendeth
to the glory of God, and the assured salvation of the church.
This offering of the body of Christ, is the glorious centre of all the
counsels of the wisdom of God, of all the purposes of his will for the
sanctification of the church. For, 1. No other way or means could
effect it. 2. This will do it infallibly, for Christ crucified is the wisdom
of God, and the power of God to this end. This is the anchor of our
faith, whereon alone it rests.
Fourthly. The last thing in the words gives us the manner of the
offering of the body of Christ. It was done, £$a7ra£, ' once for all,'
say we once only it was never before that one time, nor shall ever be
; :
afterwards; 'there remains no more offering for sin.' And this de-
monstrates both the dignity and efficacy of his sacrifice. Of such worth
and dignity it was, that God absolutely acquiesced therein, and smelt a
savour of eternal rest in it. And of such efficacy, that the sanctification
of the church was perfected by it, so that it needed no repetition. It
also made way for the following state of Christ himself, which was to
be a state of glory absolute and perfect, inconsistent with the repetition
— ;
of the same sacrifice of himself. For, as the apostle shows, ver. 12, 13,
he had no more to do but to enter into glory.
after this sacrifice offered,
So absurd is that imagination of the Socinians, that he offered his ex-
piatory sacrifice in heaven that he did not, he could not enter into
;
glory, till he had completely offered his sacrifice, the memorial whereof
he carried into the holy place. And the apostle lays great weight on
this consideration, as that which is the foundation of the faith of the
church. He mentions it often, and argues from it as the principal argu-
ment to prove its excellency above the sacrifices of the law. And this
very foundation is destroyed by those who fancy to themselves, a re-
newed offering of the body of Christ every day in the mass. Nothing
can be more directly contrary to this assertion of the apostle, whatever
colour they may put on their practice, or whatever pretence they may
give to it.
Wherefore the apostle in the next verses, argues from the dignity
and efficacy of the sacrifice of Christ, by its difference from, and oppo-
sition to the legal sacrifices which were often repeated.
Ver. 11 14.— —Kat nag fxev Uptvg Iottjke ica$' rj/mepav XeiTOvpywv,
Kai Tag avrag noWaicig npo<ptpiov Swing, alriveg ovSsTrort. cvvavrai
nepieXeiv afiapriag. Avrog §s jtuav vnep afiapTiwv npoaavzyicag
Svcriav ug to StrjvEiae, tuaQicrw tv deîa. too Qsov. To Xonrov EicSt-
\ofxevog hog Te^foxriv ol £\%poi avTov vnonodiov rtov iro^tov avrov.
Mta yap npoatyopq t£Ts\siu)k£v tig to $it]V£iceg rovg ayiaôfxevovg.
Ver. 1 1 — 14. And

every priest standeth daily ministering, and
offering oftentimes the same sacrifices, which can never take away
sins. But this Man, after he had offered one sacrifice for sins,
for ever sat down on the right hand of God. From henceforth
expecting till his enemies be made his footstool. For by one offer-
ing he hath perfected for ever them that are sanctified.
These words are an entrance into the close of that long blessed dis-
course of the apostle, concerning the priesthood and sacrifice of Christ,
their dignity and efficacy which he shuts up and finisheth in the fol-
;
lowing verses, confirming the whole with the testimony of the Holy
Ghost before produced by him.
Four things doth he here instruct us in, by way of recapitulation of
what he had declared and proved before. 1. The state of the legal
priests and sacrifices, as unto the repetition of them, by which he had
proved before their utter insufficiency to take away sin, ver. 11. 2. In
that one offering of Christ, and that once offered, in opposition there-
unto, ver. 12. 3. The consequence thereof on the part of Christ
whereof there are two parts. First. His state and condition immedi-
ately ensuing thereon, ver. 12, manifesting the dignity, efficacy, and
absolute perfection of his offering. Secondly. As unto the continuance
of his state and condition afterwards, ver. 13. 4. The absolute effect
of his sacrifice, which was the sanctification of the church, ver. 14.
In the first of these, we have 1. The note of its introduction, koi,
2. The subject of the proposition in it, ' every priest.'
1
and.' 3.
VER. 11 — 14.] EPISTLE TO THE HEBREWS. 2G'o
What is ascribed unto them in the discharge of their office which is ;
expressed, First. Generally, they stood ministering day by day.'

'
Secondly. Particularly, as unto that part of their office, which is now

under consideration ' they often,' that is every day, offered the same
;
sacrifices. 4. The incfficacy of those sacrifices though often offered ;

'
they could not take away sin.' Besides this work of daily offering the
same sacrifices, which could not take away sin, there was nothing ensued
on them of glory and dignity unto themselves, or benefit unto the
church. This the apostle insinuates, although it be left out in the com-
parison, insisting especially on the contrary in the opposite sacrifice of
Christ, both as unto his own glory, and the eternal salvation of the
church.
1. The introduction is by nai, mostly a copulative, sometimes redditive,
as it is here taken by us and rendered. In this latter way, it gives a

further reason of what was before declared, of the efficacy of the sacri-
fice of Christ, by a comparison of it with those of the priests, which
were often repeated. In the other sense, it denotes a progress in the
same argument, by a repetition of the consideration of the old sacrifices,
and a new comparison of them with that of Christ. Both come to the
same, and either may be allowed.
2. The subject spoken of, that is, irag hpsvg, every priest,' that is,
'
say some, every high priest and so they interpret the words, ' standeth
;
daily,' by a ' certain day once a-year,' referring the whole unto the
anniversary sacrifice on the day of expiation. And it is not denied, but
that the apostle hath a special regard thereunto, and mentioneth it ex-
pressly, as we have shown on ch. ix. 7, 25. But it cannot be here so
restrained for he makes application herein, of what he had spoken
;
before of all the sacrifices of the law and therein he reckons up all
;
sorts of them, as we have seen, some of which, as the whole burnt-

offerings, and all offerings in distinction from bloody sacrifices, were
not offered by the high priest on that day, but by other priests on all
occasions.
3. And the following expression of, iaTy]Ke na& lyitpav Xeirovpyojv,
*
standeth ministering every day,' declares the constant discharge of the
priestly office in every daily ministration. This was the work that all
the priests were designed unto in their courses. Wherefore, the words,
as they do not include the annual sacrifice of the high priest, so they
include the daily and occasional sacrifices of all the other priests for ;
these offerings of blood were also types of the sacrifice and offering of
Christ. For all sacrifices by blood were to make atonement for sin,
Lev. xvii. 11. And
they were of no use but by virtue of the typical
representation of the sacrifice of Christ. Therefore, all the priests,
and their whole office, as unto all that belonged unto the offering of
sacrifices, are comprised in this assertion. And it was necessary to ex-
tend the comparison to them all, that there might be no exception to
the argument from it. And the following words, which give a descrip-
tion of the general way of their ministration, do enforce this interpreta-
tion, which is the third tiling in them.
1st. 'Standeth daily ministering;' lo-Tjjice, 'standeth' or rather
'
-<t<>o<l ;' they did so while their office was in force, it was their duty by
264 AN EXPOSITION OF THE [CH. X*
the law so to do. For the apostle respecteth not what was their present
acting as to matter of fact, but speaks of the whole service of the priests
indistinctly, as past or present, with regard unto what was to be done,
by virtue of the first institution of them, and the service which the
tabernacle was erected for.
'
Stood' or 'standeth' ready for, and employed in the work of their
office, XttTovpyojv, ' ministering ;' a general name of employment about
all sacred duties, services, and offices whatever, and therefore it com-
priseth all the service of the priests about the tabernacle and altar,
wherein they ministered unto God according to his appointment. And
this extends unto all that were partakers of the priesthood, and was not
confined unto the high priest; see ch. ix. 1. This they did, icaS' iûfpav,
that is, day by day,' as occasion did require, according to the appoint-
'
ment of the law. Not only the daily sacrifice morning and evening is
intended, nor yet the doubling of them on the Sabbath, and other
festivals, but all the occasional offerings for the people, as their neces-
sities did require. For any man might bring his sin-offering, and
trespass-offering, his peace-offering, his vow, or free-will-offering, unto
the priest at any time to be offered on the altar. For this cause they
came to be always in a readiness to stand ministering daily and here-
;
unto was their office confined. There was no end of their work, after
which they should enter into another and better state, as the apostle
shows it of the Lord Christ in the next verse. And this is a high
argument in proof of the imperfection of their sacrifices; they were
never brought unto that state by them, as the high priest might cease
from ministering, and enter into a condition of rest.
2dly. Their general ministry is described by the especial duty which
is under present consideration ; they offered, ' oftentimes' the same
sacrifices ;they were the same sacrifices that were offered, of the same
general nature and kind. They were indeed distributed into several
sorts, according unto their occasions and institutions ; as, whole burnt-
offerings, sin-offerings, trespass-offerings, and the like; but their general
nature was one and the same, falling all under the same censure, that
they could not take away sin. They had not any one peculiar service
that could effect this end ; and they offered them often, daily, monthly,
annually, occasionally, according to divine institution. In this defect
as unto the efficacy and frequency in the repetition, is the sacrifice of
Christ directly opposed unto them. Hence,
4. In the last place, the apostle passeth that sentence concerning
them all, whose truth he had before sufficiently confirmed, they cannot,'
'
they never could, ' take away sin.' They could not irtpitXnv, take '
them out of the way,' that is, absolutely, perfectly, as the word denotes.
They could not do it before God the Judge, by making a sufficient
atonementfor them, ver. 4. They could not do it as unto the conscience
of the sinner, giving him assured peace with God thereon. It may
be, they could not do it at any one time ;but in the constant con-
tinuance in the use and observance of them, they might do it :if they
were multiplied, if they were costly, if they were observed in an extra-
ordinary manner, might they not effect this end ? No, saith the apostle,
' they could not do it,' oyctarore dwavrai ; the defect was in their own
VER. 11 — 14.] EPISTLE TO THE HEBREWS. 2G5
nature and power, they cannot do it.'

'
They could not do it by any
means, nor at any time. The word is a vehement negation, respecting
all the powers of those sacrifices, and all the times wherein they were
used. And therefore, as unto those things which might seem to give
them their efficacy, as their multiplication, their constancy, their cost,
extraordinary care about them, God
doth reject them in a peculiar
manner, when trusted to for the taking away of sin, Isa. i. 1 1 Micah ;
vi. G, 7.
Obs. I. If all those divine institutions in the diligent observance of

them could not take away sin, how much less can any thing do so, that
we can betake ourselves unto for that end ? There are innumerable —
things invented in the papacy to take away sin, and its guilt, especially
of those sins which they are pleased to call venial. And all men, on
the conviction of sin, are apt to entertain thoughts, that by some en-
deavours of their own, they may so take them away. To comply with
this presumption are all the papal inventions of confession, absolution,
indulgences, masses, penances, purgatory, and the like, accommodated.
Others trust solely unto their own repentance and following duties, as
do the Socinians, and all men in their unrenewed estate. But certainly,
if the apostle proveth this assertion beyond contradiction, that none of
them can ever take away any sin, their legal institutions of divine wor-
ship, and their observances could not do it how much less can the ;
inventions of men effect that great end. This account he gives us of

the inefficacy of the sacrifices of the priests, notwithstanding their
diligent attendance on their offerings, ver. 11.
Ver. 12 — —
14. In these verses the apostle opposeth that one sacri-
fice of Christ unto the legal offerings that the priests attended unto, and
that in three things. 1. In the nature of it, and its perfection, ver. 12.
2. The consequence on the part of Christ by whom it was offered, ver.
\2, 13. 3. In the effect of it towards the church, ver. 14.
Ver. —
1. There is a note of opposition, answering the Km, 'and,'
12.
foregoing; St, 'but,' it is not exceptive, but alternative.
in the verse
2. The person spoken of, auroe, ' he ;' that is, he of whom we speak
he whose body was offered once for all, Jesus Christ the high priest of
the new testament but this man,' say we.
; '
3. What is ascribed unto him in those words, /utav vwtp aâpridiv

TTciocrtvi-yKu^ Svcruiv, '
after he had offered one sacrifice for sin.' He
offered as the priests did ; he offered for sin as they did also so far ;
therewas an agreement. But, 1. He offered only one sacrifice, not

many and what is included therein, that
; was of himself,
this sacrifice
and not the blood of bulls and goats. 2. Itwas but once offered; and
it isprincipally called 'one sacrifice.' because it was but once offered ;
and the time when he offered this sacrifice is also proposed, not abso-
lutely, but with respect unto what ensued. It was before he sat down
on the right hand of God, that is, before his entrance into glory, after
he had ottered one sacrifice for sin. And the way of mentioning these
things doth manifest, that the principal intention of the apostle, is to
speak unto the different consequences of this offering of the priests of
;
old, and of Christ. And this observation, of his offering one sacrifice
only for sin, is mentioned in opposition unto the frequent repetition of
their sacrifices but he mentioneth it only transiently, to make a way
;
for the great ensuing differences in the consequents of them. Howbeit

in these words thus transiently mentioned, he judgeth and condemneth
the two grand oppositions that at this day are made against that one
sacrifice of Christ, and efficacy of it. The first is that of the papists,
who in the mass pretend to multiply the sacrifices of him every day,
whereas he offered but once, so as that the repetition of it, is destructive
unto it. The other is that of the Socinians, who would have the
offering and sacrifice of Christ, to be only his appearance before God
to receive power to keep us from the punishment of sin, upon his doing
the will of God in the world. But the words are express as unto the
order of these things; namely, that he offered his sacrifice for sins be-
fore his exaltation in glory, or his sitting on the right hand of God.
And herein doth the apostle give glory unto that offering of Christ for
sins, in that it perfectly accomplished what all legal sacrifices could not
effect. This therefore is the only repose of troubled souls.

3. The consequent hereof on the part of Christ is twofold: 1. What
immediately ensued on this offering of his body, ver. 12. 2. What
continueth to be his state with respect thereunto ; both of them evi-
dencing God's high approbation and acceptance of his person, and what
he had done as also the glory and efficacy of his office and sacrifice
;
above those of the law, wherein no such privilege nor testimony was
given unto them upon the discharge of their office.
1st. The immediate consequent of his offering was, tKaOiatv iv Se^m
tou Qtov, that ' he sat down on the right hand of God.' This glorious
exaltation of Christ hath been spoken unto, and opened before, on ch.
vii. 3, viii. 1. Here it includes a double opposition unto, and prefe-
rence above the state of the legal priests upon their oblations. For
although the high priest, in his anniversary sacrifice for the expiation
of sin, did enter into the most holy place, where were the visible
pledges of the presence of God yet he stood in a posture of humble
;
ministration, he sat not down with any appearance of dignity or honour.

Again, his abode in the typical holy place was for a short season only
but Christ sat down at the right hand of God for ever,' eig to Shivsksq,
'
in perpetuum ; in an unalterable state and condition. He sat down

never to offer sacrifice any more. And this is the highest pledge, the
highest assurance of those two things which are the pillars and princi-
pal foundations of the faith of the church. 1. That God was absolutely
pleased, satisfied, and highly glorified in and by the offering of Christ.
For had it not been so, the human nature of Christ had not been im-
mediately exalted into the highest glory that it was capable of; see
—
Eph. v. \,2; Phil ii. 7 9. 2. That he had by his offering perfectly
expiated the sin of the world, so as that there was no need for ever of
any other offering or sacrifice unto the end.
Obs. II. Faith in Christ doth jointly respect both his oblation of
himself by death, and the glorious exaltation that ensued thereon. — He
so offered one sacrifice for sin, as that thereon he sat down on the right
;;
VER. 11 14.] EPISTLE TO THE HEBREWS. 2(u
hand of God Neither of these separately is a full object for

for ever.
faith to find rest in both in conjunction are a rock to fix it on.
;
Obs. III. Christ in this order of things is the great exemplar of the
church. He suffered, and then entered into glory. If we suffer with
him, we shall also reign with him. From henceforth expecting till his
enemies be made his footstool, ver. 13. So that,
The state and condition of Christ, after his sitting down at the
2dly.
right hand of God, not absolutely, but with respect unto his enemies,
is declared in these words. The whole testimony is taken from Ps.
ex. 1, and here explained in these verses. It is produced in the con-
firmation of what the apostle asserts, concerning the impossibility, as
well as the Heedlessness of the repetition of his sacrifice. For as it
was no way necessary, as in the verses following he declares, so it is
impossible in his present state and condition, which was ordained for
him from the beginning. This was, that he should sit at the right hand
of God, expecting his enemies to be made his footstool, that is, a state
of majesty and glory. But offer himself he could not, without suffering
and dying, whereof in this state he is no way capable. And besides, as
was before observed, it is an evidence both of the dignity and eternal
efficacy of his own sacrifice, whereon at once his exaltation did ensue.
I acknowledge my thoughts are inclined unto a peculiar interpreta-
tion of this place, though I will not oppose absolutely that which is
commonly received; though in my judgment I prefer this other before
it. The assertion is introduced by to Xoittov, henceforth,' say we
'
'
as unto what remains,' that is, of the dispensation of the personal
ministry of Christ. He was here below, he came unto his own, he
dwelt amongst them, that is, in the church of the Hebrews some very;
few believed on him, but the generality of the people, the rulers,
priests, guides of the church, engaged against him, persecuted him,
falsely accused him, killed him, hanged him on a tree. Under the veil
of their rage and cruelty he carried on his work of making his soul an
offering for sin, or taking away sin by the sacrifice of himself. Having
fulfilled this work, and thereby wrought out the eternal salvation of the
church, he sat down on the right hand of God. In the meantime,
those stubborn enemies of his, who hated, rejected, and slew him, con-
tinued raging in the fierceness of their implacable tumults against him,
and them that believed in him. They hated his person, his office, his
work, his gospel many of them expressly sinning against the Holy
;
Ghost. Yet did they triumph that they had prevailed against him, and
destroyed him, as some of their accursed posterity do to this day. It
was the judgment of God, that those his obstinate enemies should by
his power be utterly destroyed in this world, as a pledge of the eternal
destruction of those who will not believe the gospel. That this was the
end whereunto they were designed, himself declares, Matt. xxii. 7
Luke xix. 27, 'Those mine enemies that would not have me reign over
them, bring them hither, and slay them before my face."
After our Lord Christ left tins world, there was a mighty contest,
between the dying apostate church of the Jews, and the rising gospel
church of believers. The Jews boasted of their success, in that by
fraud and cruelty they had destroyed him as a malefactor. The apostles,
and the church with them, gave testimony unto his resurrection and
glory in heaven. Great expectation there was, what would be the end
of these things, which way the scale would turn. After a while, a
visible and glorious determination was made of this controversy ;God
sent forth his armies, and destroyed these murderers, burning up their
city. Those enemies of the king, which would not have him to reign
over them, were brought forth and slain before his face so were all
;
his enemies made his footstool. I do judge that these are the enemies
of Christ, and the making of them his footstool, which are peculiarly
here intended, namely, the destruction of the hardened unbelieving
Jews, who had obstinately rejected his ministry and opposed it unto the
end. Then were those his enemies who so refused him, slain and
destroyed thereon. For,
First. This description of his enemies, as his enemies, peculiarly
directs us unto this sense, the enemies of his person, doctrine, and
glory, with whom he had so many contests, whose blasphemies and
contradictions he underwent ; they were his enemies in a peculiar
manner.
Seco?idly. This the word ekSeyojuevoc, 'expecting,' better answers
unto than unto the other sense. For the glorious visible propagation
of the gospel and kingdom of Christ thereon, began and was carried
on gloriously upon and after the destruction of Jerusalem, and the
church of the Jews his enemies. With reference hereunto, expectation
may be no less distinctly ascribed unto him, than if we extend the word
unto the whole time, unto the end of the world.
Thirdly. The act of vengeance on these his enemies is not said to be
his own, but peculiarly assigned unto God the Father and those em-
ployed by him. In the original promise, the words of God the Father
to him, are, ' I will make thine enemies thy footstool ;' I take it upon
me, vengeance is mine, to revenge the injuries done unto thee, and the
obstinacy of those unbelievers. Here in this place respect is had unto
the means that God used in the work of their destruction, which was
the Roman army, by whom they were, as the footstool of Christ, abso-
lutely trodden under his feet, with respect unto this special act of God
the Father, who in the execution of it proclaims that vengeance is his.
For in the following words, the Lord Christ is said only to expect it,
as that wherein his own cause was vindicated and revenged as it were
by another hand, while he pleaded it himself in the world by that mild
and gentle means of sending his Spirit to convince them of sin, right-
eousness, and judgment.
Fourthly. This is that which the apostle constantly threatens the
obstinate Hebrews, and apostate professors of the gospel withal,
throughout this Epistle, the time of their destruction being now at
hand. — —
So he doth, ch. vi. 4 8; in this chapter, ver. 26 31, where
it must be spoken to.
Fifthly. This was that to Xoittov, or ' what remained,' as unto the
personal ministry of Christ in this world.
Obs. IV. The horrible destruction of the stubborn obstinate enemies
of the person and office of Christ, which befel the nation of the Jews,
VER. 11 — 14.] EPISTLE TO THE HEBREWS. 2GJ)
isa standing security of the endless destruction of all who remain his
obstinate adversaries. I leave this interpretation of the words unto the
thoughts of them that are judicious, and shall open the mind of the
Holy Ghost in them according unto the generally received opinion of
their sense. And to this end,
First. The is, the enemies of Christ, ol
subject spoken of e\6poi,
'
his enemies.' He
hath had many enemies ever since his exaltation,
and so shall have unto the consummation of all things when they ;
shall all of them be triumphed over. For his enemies are of two sorts.
1. Such as are so immediately and directly unto his person. 2. Such
as are so to his office and work, with the benefits of the salvation of the
church. Those of the first sort are either devils or men. All the devils
are in a combination, as sworn enemies unto the person of Christ and
his kingdom. And for men, the whole world of unbelieving Jews,
Mahometans, and Pagans, are all his enemies, and do put forth all
their power in opposition unto him. The enemies to his office, grace,
and work, and the benefits of it, are either persons or things.
1. The head of this opposition and enmity unto his person, is anti-
christ, with all his adherents and in a special manner, all worldly
;
power, authority, and rule, acting themselves in subserviency unto the

antichristian interest.
person and grace.
2. All pernicious heresies against his
3. All others which profession of the gospel, and live not as
make
becomes the gospel, they are all enemies of Christ and his office.
The things which rise up in enmity and opposition to him, and the
work of his grace, are, sin, death, the grave, and hell. All these endea-
vour to obstruct and frustrate all the ends of Christ's mediation, and are
therein his enemies.
Secondly. There is of these enemies of
the disposal of this subject,
Christ. '
They shall be made his footstool,' Lwg r&wmv,
until they be
put, and placed in this condition it is a state which they would not be
;
in, but they shall be made, put,' and placed in it, whether they will or
I
not, as the word signifies viroTrodiov twv ttoSwv avrov.

;
A footstool is
used in a threefold sense in the Scripture.
1. For the visible pledge of God's presence and his worship. God's
throne, as we have shown, was represented by the ark, mercy-seat, and
cherubim, in the most holy place; whereon the sanctuary itself was his
footstool, 1 Chron. xxviii. 2 Ps. xcix. 5, cxxxii. 7.
; So it is applied
unto God, and his presence in the church ; as the ark was his throne,
so the sanctuary was his footstool.
2. It is applied unto God and his presence in the world; so heaven
above is called his throne, and this lower part of the creation is his foot-
stool, Isa. lxvi. 1. In neither of these senses are the enemies of Christ
to be his footstool therefore it is taken,
:
3. For a despised, conquered condition; a state of a mean, subjected

people, deprived of all power and benefit, and brought into absolute
subjection. In no other sense can it be applied to the enemies of
Christ, as here it is. Yet doth it not signify the same condition abso-
lutely, as unto all persons and things that are his enemies for they are ;
not of one nature, and their subjection to him is such as their natures
are capable of. But these things are intended in it 1 The deprivation
: .
of power, authority, and glory. They sat on thrones, but noiv are
all
under the seat of him who is the only potentate. 2. An utter defeat of
their design, in opposing either his person or the work of his grace in
the eternal salvation of his church. They shall not hurt nor destroy
any more in the mountain of the Lord. 3. Their eternal disposal by
the will of Christ, according as his glory shall be manifested therein.
Sin, death, the grave, and hell, as unto their opposition to the church,
shall be utterly destroyed, 1 Cor. xv. 55 —
57, and there shall be no
more death. Satan and antichrist shall be destroyed two ways. First.
Initially and gradually. Secondly. Absolutely and completely. The
first they are in all ages of the church, from the time of Christ's glo-
rious ascension into heaven. They were then immediately put in sub-
jection to him, all of them, because that they should not defeat any
one end of his mediation. And he maketh continual instances, as he
pleases, of hispower over them in the visible destruction of some of his
most principal and implacable enemies. And secondly, it will be com-
plete at the last day, when all these enemies shall be utterly de-
stroyed.
Thirdly. The word lo)g, ' until,' here, hath respect to both these, the
gradual and final destruction of all the enemies of Christ.
Fourthly. This Christ is said to expect 'henceforth' ttcSsxpiuievog,
;
|
expecting.' Expectation and waiting are improperly ascribed to Christ,
as they are in the Scripture to God himself, so far as they include hope
or uncertainty of the event, or a desire of any thing, either as to mat-
ter, manner, or time, otherwise than as they are foreknown and de-
termined. But it is the rest and complacency of Christ, in the faith-
fulness of God's promises, and his infinite wisdom, as to the season of
their accomplishment, that is intended. He doth not so expect these
things, as though there were anything wanting to his own blessed
glory, power, or authority, until it be actually and completely finished;
but, saith the apostle, as to what remains to the Lord Christ in the
discharge of his office, he henceforth is no more to offer, to suffer, no
more to die, no more to do anything for the expiation of sin, or by
way of sacrifice, all this being absolutely and completely effected, he
is for ever in the enjoyment of the glory that was set before him satis- ;
fied in the promises, the power, and wisdom of God, for the complete
effecting of his mediatory office, in the eternal salvation of the church,
and by the conquest and destruction of all his and their enemies in
their proper times and seasons for it. And from this interpretation
of the words, we may take these observations.
Obs. IV. It was the entrance of sin which raised up all our ene-
mies against us. — From thence took they their rise and beginning as ;
death, the grave, and hell some that were friendly before, became
:
our enemies thereon as the law and some that had a radical enmity,
; :
got power thereby to execute it as the devil.

; The state in which we
were created, was a state of universal peace; all the strife and con-
tention rose from sin.
Obs. V. The Lord Christ, in his ineffable love and grace, put him-
self between us and all our enemies and took into his breast all their
;
— ;
VKK. 11 — 14.] EPJSTLE TO THE HEBREWS. 271
swords, wherewith they were armed against us ; so they are his ene-
mies.
Obs. VI. The Lord Christ by the offering of himself, making peace
with God, ruined all the enmity against the church, and all the ene-
mies of it. For all their power arose from the just displeasure of
God, and the curse of his law.
Obs. VII. It is the foundation of all consolation to the church,
that the Lord Christ, even now in heaven, takes all our enemies to
be his in whose destruction he is infinitely more concerned than
;
we are.
Obs. VIII. Let us never esteem any thing, or any person, to be
our enemy, but only so far, and in what they are the enemies of
Christ.
Obs. IX. It is our duty to conform ourselves to the Lord Christ in
a quiet expectancy of the ruin of all our spiritual adversaries.
Obs. X. Envy not the condition of the most proud and cruel adver-
saries of the church for they are absolutely in his power, and shall be
;
cast under his footstool at the appointed season.
Ver. 14. For by one offering he hath perfected for ever them that
are sanctified.
In this verse the apostle, 1. Gives the great reason of what he had
stated with reference unto the Lord Christ in the discharge of his office
namely, that he did not repeat his offering, as the priests under the law
did theirs, every year, and every day but that he sat down at the right
;
hand of God, expecting his enemies to be made his footstool wherein ;
they had no share after their oblations And the reason is, because by
:
one offering he hath for ever perfected them that are sanctified. This
being done, there is no need of any daily sacrifice, nothing that should
detain the Lord Jesus out of the possession of his glory. So the par-
ticle, yap, 'for,' infers a reason in these words, of all that was assigned
before unto him, in opposition unto what was done by the priests of the
law it was by one offering.
;
2. What he did so effect, which rendered all future offerings and sa-
crifices impossible. By one offering he hath perfected for ever them
'
that are sanctified.' What he did, was fiia troovtyopq, by one offer-'
ing ;' as what the priests of old did, was also by offerings and sacrifices.
The eminency of this offering the apostle had before declared, which
here he refers unto it was not of bulls, or goats, but of himself, he of-
;
fered himself to God of his body, that is, his whole human nature.
;
And this offering, as he had observed before, was only once offered in ;
the mention whereof, the apostle includes all the opposition he had made
before, between the offering of Christ and those of the priests, as to its
worth and dignity.
3. That which is effected hereby, is, TtTtXtuoKtv tiq to îrtvtKtg tovq
ayiaôfitvovg, that he hath perfected for ever them that are sanctified;'
'
those on whom his work is effected are thereby sanctified. They who
are dedicated unto God, who are sanctified, or purged, by virtue of this
sacrifice; unto them all the other effects are confined. First to sanctify
— ;
them, then to perfect them, was the design of Christ in offering of him-
self,which he purposed not for all men universally. So in the founda-
tion of the church of Israel, they were first sanctioned and dedicated
unto God, in and by the sacrifices wherewith the covenant was con-
firmed, Exod. xxiv. and afterwards were perfected, so far as their con-
dition was capable thereof, in the prescription of laws and ordinances
for their church-state and worship. The word here, TertXeioHctv, was
used before. He hath brought them into the most perfect and consum-
mated church-state, and relation to God, as unto all his worship, that
the church is capable of in this world. It is not an absolute, subjective,
virtual, internal perfection of grace that is intended; the word signifies
not such a perfection, nor is made perfect ever used to that purpose
'
'
nor is it the perfection of glory, for he treats of the present church-state

of the gospel in this world. But it is a state and condition of that grace
and those privileges, which the law, priests, and sacrifices, could never
bring them unto. He hath by his one offering wrought and procured
for them the complete pardon of sin, and peace before God thereon, that
they should have no more need of the repetition of sacrifices he hath ;
freed them from the yoke of carnal ordinances, and the bondage which
they were kept in by them, prescribing unto them a holy worship, to be
performed with boldness in the presence of God, by an entrance into
the holy place. He hath brought them into the last and best church-
state, the highest and nearest relation unto God that the church is ca-
pable of in this world, or which the glory of his wisdom and grace hath
assigned unto it. And this he hath done etg to BirivtKtg, for ever,' so '
as that there shall never be any alteration in that estate whereunto he

hath brought them, nor any addition of privilege or advantage be ever
made unto it.
Obs. XI. There was a glorious efficacy in the one offering of Christ.
Obs. XII. The end of it must be effectually accomplished towards
all for whom it was offered or else it is inferior unto the legal sacrifices,
;
for they attained their proper end.

Obs. XIII. The sanctification and perfection of the church, being
that end designed in the death and sacrifice of Christ, all things neces-
sary unto that end must be included therein, that it be not frustrate.
VER. 15 —18. Nlaprvpei §6 r}fiiv kcu to Uvtvfxa to ayiov' Mtra yap

to 7rpoeipr}K£vai' avTrj 17 SiaS'rjKrj rjv StaS'rjcroucu Trpog avrovg uetcj Tag
rifitpag tKeivag, \tyti Kvpiog, SiSovg vo/movg juou eiri icapSiag avTwv,
Kat twv ciavoKvv avTiov ETTiypaipu) avTovg' Kcu rtov afiapTiwv
£7Tt
avTojv kcu tu)V avofiitov avTWV ov fin uvrjcrSfa) £77. 'Oirov Se atyeaig
tovtu)v, ovk sti 7rpo<j<popa Trepi a/uapTtag.
Ver. 15 18. — —Whereof the Holy Ghost also is a witness to us : for

after that he had said before, This is the covenant that 1 will make
with them, after those days, saith the Lord : 1 ivill put my laws
into their hearts, and in their minds will I write them. And their
sins and iniquities ivill I remember no more. where remission Now
of these is, there is no more offering for sin.
— ;
The foundation of the whole preceding discourse of the apostle, con-

cerning the glory of the priesthood of Christ, and the efficacy of his
sacrifice, was laid in the description of the new covenant, whereof he
was the mediator, which was confirmed and ratified by his sacrifice,
as the old covenant was by the blood of bulls and goats, ch. viii. 10
13. Having now abundantly proved and demonstrated what he de-
signed concerning them both, his priesthood and his sacrifice, he gives
us a confirmation of the whole, from the testimony of the Holy Ghost,
in the description of that covenant which he had given before. And
because the crisis to which he had brought his argument and disputa-
tion, was, that the Lord Christ, by reason of the dignity of his person
and office, with the everlasting efficacy of his sacrifice, was to offer him-
self but once, which virtually includes all that he had before taught and
declared, including in it an immediate demonstration of the insufficiency
of all those sacrifices which were often repeated, and consequently their
removal out of the church he returns unto those words of the Holy
;
Ghost, for the proof of this particular also. And he doth it from the
order of the words used by the Holy Ghost, as he had argued before
from the order of the words in the Psalmist, ver. 8, 9.
Wherefore, there is an ellipsis in the words, which must have a sup-
plement to render the sense perfect. For unto that proposition, ' after
he had said before,' ver. 11, with what follows, ver. 16; there must be
added in the beginning of the 17th verse, he said ;' after he had said
'
or spoken of the internal grace of the covenant, he said this also, that
their sins and iniquities he would remember no more. For from these
words doth he make his conclusive inference, ver. 18, which is the sum
of all that he designed to prove.
First. There is in the words, the introduction of the testimony in-
sisted on, ' the Holy Ghost also is a witness unto us.' The Hebrews
might object unto him, as they were ready enough to do it, that all
those things were but his own conclusions and arguings, which they
would not acquiesce in, unless they were confirmed by testimonies of
the Scripture. And therefore, I did observe in my first discourses on
this Epistle, that the apostle dealt not with these Hebrews as with the
churches of the Gentiles, namely, by his apostolical authority ; for
which cause he prefixed not his name and title unto it but upon their
;
own acknowledged principles and testimonies of the Old Testament

so manifesting, that there was nothing now proposed unto them in the
gospel, but that which was foretold, promised, and represented in the
Old Testament, and was therefore the object of the faith of their fore-
fathers. The same way doth he here proceed in, and call in the testi-
mony of the Holy Ghost, bearing witness unto the things that he had
taught and delivered. And there is in these words,
1. The 'author' of this testimony, that is, to Ylvivfia to ayiov, ' the
Holy Ghost ;' and it is ascribed unto him, as all that is written in the
Scriptures is so, not only because holy men of old wrote as they were
acted by him, and so he was the author of the whole Scripture but ;
because also of his pixsence and authority in it, and with it continually.
Hence, whatever is spoken in the Scripture is, and ought to be unto us,
VOL. IV. T
as the immediate word of the Holy Ghost he continues therein to :
speak unto us and this gives the reason of,

;
2. The manner of his speaking in this testimony /uaprvpu, he bears ;

'
witness to us,' he doth it actually and constantly in the Scriptures by

his authority therein. And he doth so unto us, that is, not unto us
only who preach and teach those things, not unto the apostles and
other Christian teachers of the gospel but unto all of us of the church
;
of Israel, who acknowledge the truth of the Scriptures, and own them
as the rule of our faith and obedience. So doth he often join himself
unto them to whom he wrote and spake of, by reason of the common
alliance between them as Hebrews. See ch. ii. 3, and the exposition
of that place. As if he had said, this is that which the Holy Ghost in
the Scripture testifies unto us all which should put an end unto all
;
controversies about those things. Nothing else is taught you, but

what is testified beforehand by God himself.
Obs. I. It is the authority of the Holy Ghost alone, speaking unto us
in the Scripture, whereinto all our faith is to be resolved.
Obs. II. We
are to propose nothing in the preaching and worship
of the gospel, but what is testified unto by the Holy Ghost not tra- :
—
ditions, not our own reasons and inventions.
Obs. III. When an important truth consonant unto the Scripture is
declared, it is useful and expedient to confirm it with some express tes-
timony of Scripture.
S. The manner of the expression is emphatical, tcai to Tlvsvfia to
ayiov, 'even also the Holy Spirit himself.' For herein we are directed
unto his holy divine person, and not an external operation of divine
power, as the Socinians dream. It is that Holy Spirit himself, that
continueth to speak to us in the Scripture. This is the first thing, the
' introduction' of the testimony.
Secondly. There are two things in this testimony of the Holy

Ghost. The 1. is the matter or substance of it. 2. The order of the
things contained in it, or spoken by him. The introduction of the for-
mer, is in the words we have spoken unto that of the latter, in the ;
close of the verse, in these words, 'for after he had spoken before.'
Of the testimony itself, which is declarative of the nature of the new
covenant made in Christ, and confirmed in him, there are two general
parts. I. That which concerns the sanctification of the elect, by the
communication of effectual grace unto them for their conversion and
obedience. The 2. is concerning the complete pardon of their sins,
and the casting them into everlasting oblivion.
The of these, the Holy Ghost witnesseth in the first place, but
first
he stays not there afterwards he adds the latter, concerning the par-
;
don of sin and iniquities, this being that alone wherein at present the
apostle is concerned, and from thence he confirms his present ai'gu-
ment he distinguisheth it from the other, as that which was of parti-
;
cular use in itself. And therefore, ver. 17, is to be supplied by, 'and
thence,' or ' thereon also, their sins and iniquities I will pardon.'
The words themselves have in botli parts of them, been explained
at large on ch. viii. where they are first produced as the great founda-
tion of the ensuing discourses of the apostle, so that they are not here
—
again to be opened. We
are only to consider the argument of the
apostle from the latter part of them and it is this, that the covenant
:
being confirmed and established, that is, in the blood and by the one
sacrifice of Christ, there can be no more offering for sin. For God
will never appoint nor accept of any thing that is needless and useless
in his service, least of all in things of so great importance as is the of-
fering for sin. Yea, the continuation of such sacrifices would over-
throw the church, and all the grace of the new covenant.
faith of the
For, saith the apostle, in the new covenant, and by it, the Holy Ghost
was confirmed by the one sacrifice of Christ, perfect
testifieth, that as it
pardon and forgiveness of sin is prepared for, and tendered unto the
whole church, and every one that believes. To what purpose, then,
should there be any more offerings for sin ? Yea, they who look for,
and trust unto any other, they fall into that sin, for which there is no
remission provided in this covenant, nor shall any other offering be ac-
cepted for them for ever. For they despise both the wisdom and grace
of God, the blood of Christ, and the witness of the Holy Ghost,
whereof there is no remission so he disputes, ver. 28, 29, of this
;
chapter.
And here we are come unto a full end of the dogmatical part of this
Epistle, a portion of Scripture filled with heavenly and glorious mys-
teries, the light of the church of the Gentiles, the glory of the people
Israel, the foundation and bulwark of faith evangelical.
I do therefore here, with all humility, and sense of my own weak-

ness and utter disability for so great a work, thankfully oivn the guid-
ance and assistance which hath been given me in the interpretation of
it, so jar as it is, or may be of use unto the church, as a mere effect of
sovereign and undeserved grace. From that alone it is, that having
?)iany and many a time been at an utter loss as to the mind of the Holy
Ghost, and finding no relief in the ivorthy labours of others, he hath
graciously answered my poor, iveak supplications, in supplies of the
light and evidence of truth.
Ver. 19 — —
23. Eôvrtc ovv, aStXtyot, irappr)aiav ae ti\v ttaoBov twv
aynov ev rq alpari Irjcrou, r\v evtKaivurev t)piv ocov trpoafyaTOv kul
Z>ui<jav, Sia tov KaTaireTaapaTog, Tovrtari Ti)g crapicoq avrov' Keu
Itpea peyav tov oikov tov Qeov' Upoaep-^wpeâ pera aXtiBivijg
eiri
KaoSiag ev irXripotyoptq TTMrreiog, eppavTiapevoi rag naociag airo

crvvetStiaeiog irovr\pag' Kat XeXovpevoi to awpa uoart Kadapq, kcite-
%(optv Tt\v bpoXoyiav rr/c mo-Ttivg akXtvTj" (jrLOTog yap b tirayyu-
Xaptvog.)
Ver. 19 —23. Having therefore, brethren, boldness to enter into

the holiest by the blood of Jesus, by a new and living way which
he hath consecrated for us through the rail, that is to say, hisjlesh ;
and having an high priest over the house of God; let us draw
near with a true heart, in full assurance of faith, having our
hearts sprinkled from an evil conscience, and. our bodies ivashed
t 2
with pure water ; let us holdfast the profession of our faith with-
out wavering, (for he is faithful that promised.)
In these words the apostle enters on the last part of the epistle,
which is wholly parenetical or hortatory. For though there be some
occasional intermixtures of doctrines consonant to those which are in-
sisted on before, yet the professed design of the whole remainder of the
epistle, is to propose to, and press on the Hebrews such duties of va-
rious sorts, as the truths he had insisted on, do direct unto, and make
necessary to all that believe. And in all his exhortations there is a
mixture of the ground of the duties exhorted to, of their necessity, and
of the privilege which we have in being admitted to them, and accepted
with them, all taken from the priesthood and sacrifice of Christ, with
the effects of them, and the benefits which we receive thereby.
In these words there are three things.
1. The ground and reason of the duty exhorted to, with the founda-
tion of it, as the especial privilege of the gospel, ver. 19 —
21.
2. The way and manner of our using this privilege to that end,
ver. 22.
3. The special duty exhorted to, which is perseverance and con-
stancy in believing, ver. 23.
In the first we have, 1. A note of inference, or deduction of the fol-
lowing exhortation from what was before discoursed, ouv, 'therefore.'
2. A friendly compilation of them to whom he spake, used formerly,
but now repeated after a long interruption, aStAôt, brethren.' 3.
'
The privilege itself, which is the foundation of the exhortation, txovreg

Trappr)<Jiav eig rrjv eiaoôv rwv ayiayv, ' having boldness to enter into
the holiest.' 4. The means whereby we attain the privilege which fits
us for this duty, sv ny al/mart trjaov, by the blood of Jesus.' 5. The
'
means of using and exercising it as a privilege in a way of duty,

ver. 20, ' the way is consecrated for us.' 6. A further encouragement
to it, from the consideration of our high priest having a high priest,'
;
'
ver. 21.
1. The apostle repeats his obliging compellation, a$e\<f)oi, 'brethren.'
And herein he hath a peculiar respect to those among the Hebrews
who had received the gospel in sincerity. For although there was a
natural brotherhood between him and the whole people of Israel, and
they were always wont to call themselves brethren in general, on the
account of their original stock and separation from the rest of the world,
as Acts xxviii. 27, yet this word and name is used by the apostle on
the account of that spiritual relation which was between them 'which
believe in God through Jesus Christ.' See ch. iii. 1, and the expo-
sition of it. And the apostle by the use of it here, testifies to two
things. 1. That although they had not as yet a full understanding of
the nature and use of all legal institutions and sacrifices, nor of their
abolishing by the coming of Christ, and the discharge of his office,
yet this had not forfeited their interest in the heavenly calling, on ac-
count whereof he dealt with them as with brethren. 2. That this dif-
ference, so far as it had yet continued, had no way alienated his mind
and affections from them, though he knew how great their mistake was,
VER. 19—23.] EPISTLE TO THE HEBREWS. 277
and what danger, even of eternal ruin, it exposed them to. Hereby
were the minds of those Hebrews secured from prejudice against his
person and his doctrine, and inclined to a compliance with his exhorta-
tion. Had he called them heretics and schismatics, and I know not
what other names of reproach, which are the terms of use on the like
occasions amongst us, he had in all probability turned that which was
lame quite out of the way. But he had another spirit, was under an-
other conduct of wisdom and grace, than most men are now acquainted
withal.
Obs. I. It is not every mistake, every error, though it be in things of
great importance, while it overthrows not the foundation, that can di-
vest men of a fraternal interest with others in the heavenly calling.
2. There is a note of inference from the preceding discourse, declar-
ing it the ground of the present exhortation, ow, ' therefore ;' seeing
that these things are now made manifest to you, seeing it is so evidently
testified to, that the old covenant, sacrifices, and worship, could not
make us perfect, nor give us an access to God, whereon they are re-
moved and taken away, which the Scripture fully testifies to and see-
;
ing all this is effected or accomplished in the office and by the sacrifice
of Christ, which they could not effect ; and privileges are thereon
granted to believers, which they were not before made partakers of;
let us make use of them to the glory of God, and our own salvation, in
the duties which they necessarily require. And we may observe, that
the apostle applies this inference from his discourse to the use and im-
provement of the liberty and privileges granted to us in Christ, with
the holy worship belonging thereunto, as we shall see in opening of the
words. Howbeit, there is another conclusion implied in the words,
though not expressed by him and this is, that they should cease and
;
give over their attendance to the legal worship and sacrifices, as those
which now were altogether useless, being indeed abolished. This is
the principal design of the apostle in the whole epistle, namely, to call
off* the believing Hebrews from all adherence to, and conjunction in
Mosaic institutions. For he knew the danger, both spiritual and tem-
poral, which would accompany and arise from such an adherence.
For, 1st. It would insensibly weaken their faith in Christ, and give
them a disregard of evangelical worship, which did indeed prove to
many of them a cause of that apostasy and final destruction, which he
so frequently warns them against.
2dly. Whereas God had determined now speedily to put an utter end
unto the city, temple, and all its worship, by an universal desolation, for
the sins of the people, if they did obstinately adhere unto the observance
of that worship, it was justly to be feared that they would perish in that
destruction that was approaching, which probably many of them did.
To them in that light and knowledge of the truth, that might
instruct
deliver them from these evils, which was the first design of the apostle
in the doctrinal part of this Epistle yet doth he not plainly and in
:
terms express it any where in this Epistle not in this place, where it
;
was most properly and naturally to be introduced yet he doth that

;
which evidently includes it, namely, exhort them unto those duties
which, on the principles he hath declared, are utterly inconsistent with
Mosaic worship and this is our free entrance into the holiest by the
;
blood of Jesus. For an entrance, in any sense, with our worship into
the most holy place, is inconsistent with, and destructive of all Mosaic
institutions. And this was an effect of the singular wisdom wherewith
the apostle was furnished, to write this Epistle. For had he directly
and in terms opposed their observance, no small tumult and outcry
would have been made against it, and great provocations had been given
unto the unbelieving Jews. But he doth the same thing no less effec-
tually in these words, wherein notwithstanding, there is scarce a word
which that application of his discourse doth not follow upon. And his
wisdom herein ought to be an instructive example unto all those that
are called unto the instruction of others in the dispensation of the gos-
pel, especially such as through any mistakes do oppose themselves unto
the truth. Such things as will give exasperation unto the spirits, or
advantages unto the temptations of men, ought to be avoided, or treated
on with that wisdom, gentleness, and meekness, as may be no prejudice
unto them. This way of procedure doth the same apostle expressly
prescribe unto all ministers of the gospel, 2 Tim. ii. 23 — 26.
3. There is in the words, the privilege which is the foundation of the
duty exhorted unto e\ovTeg ovv Trapprjcriav etc r »Ji' tttroSov twv cijiojv,
;
'
having therefore boldness to enter into the holiest,' for a regular en-
trance into, or of the most holy. The privilege intended, is directly
opposed unto the state of things under the law and from the conside-
;
ration of it, is the nature of it to be learned. For the entrance into the
holiest, in the tabernacle, belonged unto the worship of the church ; it
was the principal part thereof; but it had many imperfections attending
it. 1. It was not into the special presence of God, but only unto a
place made with hands, filled with some representations of things that
could not be seen. 2. None might ever enter into it but the high priest
alone, and that only once a year. 3. The body of the people, the
whole congregation, were therefore jointly and severally utterly exclu-
ded from any entrance into it. 4. The prohibition of this entrance into
this holy place belonged unto that bondage wherein they were kept
under the law, which hath been before declared. The privilege here
mentioned, being opposed to this state of things among them, which
respected their present worship, it is certain that it doth concern the
present worship of God by Christ under the gospel. And they are
therefore utterly mistaken, who suppose the entrance into the most holy
to be an entrance into heaven after this life for all believers. For the
apostle doth not here oppose the glorious state of heaven unto the church
of the Hebrews, and their legal services but the privileges of the gos-
;
pel state and worship only : nor would it have been to his purpose so
to have done. For the Hebrews might have said, that although the
glory of heaven after this life do exceed the glories of the services of
the tabernacle, which none ever questioned yet the benefit, use, and
;
efficacy of their present ordinances of worship, might be more excellent

than any thing that they could obtain by the gospel. Neither were
believers then also excluded from heaven after death, any more than
now. Therefore the privilege mentioned, is that which belongs unto
the gospel church in its perfect state in this world. And the exercise
—
VEK. 19 23.] EPISTLE TO THE HEBREWS* 279
and use of it doth consist in our drawing nigh unto God in holy ser-
vices and worship through Christ, as the apostle declares, ver. 22, 23.
There is then a twofold opposition in these words, unto the state of
the people under the law. 1. As unto the spirit and frame of mind in
the worshippers. Or, 2. As unto the place of the worship, from whence
they were excluded, and whereunto we are admitted.
1. The first is in the word jrappiimav, 'boldness.' There were two
things with respect unto those worshippers in this matter. 1. A legal
prohibition from entering into the holy place, whereon they had no
liberty or freedom so to do because they were forbidden on several
;
penalties. 2. Dread and fear, which deprived them of all boldness or

holy confidence in their approaches unto God therefore the apostle
;
expresseth the contrary frame of believers under the New Testament,

by a word that signifieth both liberty, or freedom from any prohibition,
and boldness with confidence in the exercise of that liberty. I have
spoken before of the various use and signification of this word Trappri-
aia, which the apostle, both in this and other epistles, useth frequently
to express both their right and liberty, and confidence unto, and in their
access unto God, of believers under the New Testament, in opposition
to the state of them under the Old. We have a right unto it, we have
liberty without restraint by any prohibition, we have confidence and
assurance without dread or fear.
2. This liberty we have, eig tt\v tiooSov ; irpocrayuyri, aditus, introi-
tus; twv ayitov, that is, the true sanctuary,' the ' holy place not made
'
with hands.' See ch. ix. 11, 12. The immediate gracious presence of
God himself in Christ Jesus. Whatever was typically represented in
the most holy place of old, we have access unto, that is, unto God him-
self we have an access in one spirit by Christ.
Obs. II. This is the great fundamental privilege of the gospel, that
believers, in all their holy worship, have liberty, boldness, and confi-
dence, to enter with it and by it, into the gracious presence of God.
1. They are not hindered by any prohibition. God set bounds unto
Mount Sinai, that none should pass or break through into his presence
in the giving of the law, He hath set none to Mount Sion, but all
believers have right, title, and liberty to approach unto him, even unto
his throne. There is no such order now, that he who draws nigh shall
be cut off, but, on the contrary, that he that doth not do so, shall be
destroyed.
2. Hence there is no dread,
fear, or terror in their minds, hearts, or
consciences, when they make those approaches unto God. This was a
consequent of the same interdict of the law, which is now taken away.
They have not received the spirit of bondage unto fear, but the Spirit
of the Son, whereby with holy boldness they cry, Abba Father; for
where the Spirit of the Lord is, there is liberty they have freedom
;
unto, and confidence in their duties, and therein consists the greatest
evidence of our interest in the gospel and privileges thereof.
3. The nature of gospel worship consists in this, that it is an en-
trance with boldness into the presence of God. However men may
multiply duties, of what sort or nature soever they be, if they design
not in and by them, to enter into the presence of God, if they have not
some experience that so they do, if they are taken up with other
thoughts, and rest in the outward performance of them, they belong not
unto evangelical worship. The only exercise of faith in them, is in an
entrance into the presence of God.
4. Our approach unto God in gospel worship, is unto him, as evi-
dencing himself in a way of grace and mercy. Hence it is said to be
an entrance into the holiest, for in the holy place were all the pledges
and tokens of God's grace and favour, as we have manifested upon the
foregoing chapter. And as the taking off of the old prohibition, gives
us liberty, and the institution of the worship of the gospel, gives us title
unto this privilege so the consideration of the nature of that presence
;
of God whereunto we approach, gives us boldness thereunto.

5. The procuring cause of this privilege, is in the next place ex-
pressed; we have it ev rip alfiari \r\aov, 'by the blood of Jesus,' say we.
It is the procuring cause of this privilege, that is intended, which is
often so proposed. The blood of Jesus Christ is the same with his
sacrifice, the offering of himself, or the offering of his body once only.
For he offered himself in and by the effusion of his blood, whereby he
made atonement for sin, which could not be otherwise effected. And it
is here opposed, as also in the whole preceding discourse, unto the blood
of the legal sacrifices. They could not procure, they did not effect any
such liberty of access unto God in the holy place. This was done by
the blood of Jesus only, whereby he accomplished what the sacrifices
of the law could not do. And it is a cause of this privilege on a two-
fold account. 1. In its respect unto God, in its oblation. 2. In
respect unto the consciences of believers, in its application.
1. By its oblation, it removed and took away all causes of distance
between God and believers. It made atonement for them, answered the
law, removed the curse, broke down the partition-wall, or the law of
commandments contained in ordinances, wherein were all the prohibi-
tions of approaching unto God with boldness. Hereby also he rent
the veil, which interposed and hid the gracious presence of God from
us. And these things being removed out of the way by the blood of
the oblation, or offering of Christ, peace being thereby made with God,
he procured him to be reconciled unto us, inviting us to accept and
make use of that reconciliation, by receiving the atonement. Hence
believers have boldness to appear before him, and approach unto his
presence. See Rom. v. 11 ; 2 Cor. v. 18—21; Eph. ii. 13—18.
Hereon was it the procuring, the purchasing cause of this privilege.
2. It is the cause of it with respect unto the consciences of believers,
in the application of it unto their souls. There are not only all the
hinderances mentioned, on the part of God, "lying in the way of our
access unto him, but also the consciences of men from a sense of the
guilt of sin, were filled with fear and dread of .God, and durst not so
much as desire an immediate access unto him. The efficacy of the
blood of Christ being through believing communicated unto them, takes
away all this dread and fear. And this is done principally by his
bestowing on them the Holy Spirit, which is a Spirit of liberty, as our
apostle shows at large, 2 Cor. iii. Wherefore we have boldness to
enter into the holiest by the blood of Jesus, on these three accounts.
1. In that atonement is made thereby forsin, and peace with God,

so as that he is reconciled unto us all that anger being turned away
;
that did deter us from any such approach.

2. Fear, dread, and bondage are taken away, so as the acting of
faith on God through the blood of Jesus, doth expel them, and remove
them out of our mind.
2. We receive the Holy Spirit therewithal ; who is a Spirit of liberty
power, holy boldness, enabling us to cry Abba Father.
Obs. III. Nothing but the blood of Jesus could have given this
boldness, nothing that stood in the way of it, could otherwise have been
removed, nothing else could have set our souls at liberty from that
bondage that was come upon them by sin.
Obs. IV. Rightly esteem, and duly improve the blessed privilege
—
which was purchased for us at so dear a rate. What shall we render
unto him !How unspeakable are our obligations unto faith and love !
Obs. V. Confidence in an access unto God not built on, not resolved
into the blood of Christ, is but a daring presumption which God abhors.
Ver. 20. — Having that we have rt]v tiaoSov, ' an entrance

told us
into the holiest,' he declares what the way is whereby we may do
now
so. The way into the holiest under the tabernacle was a passage with
blood through the sanctuary, and then a turning aside of the veil, as we
have declared before. But the whole church was forbidden the use of
this way, and it was appointed for no other end but to signify, that in
due time there should be a way opened unto believers unto the presence
of God, which was not yet prepared. And this the apostle describes,
1. From the preparation of it; 'which he hath consecrated.' 2. From
the properties of it it was a ' new and living
: way.' 3. From the
tendency of it, which he expresseth, 1st. Typically, or with respect unto
the old way under the tabernacle it was 'through the veil.'
: 2dly. In
an exposition of that type; 'that is, his flesh.' In the whole, there is
a description of the exercise of faith in our access unto God by Christ
Jesus. ' Having therefore, brethren, boldness to enter into the holiest,
by the blood of Jesus, by a new and living way which he hath con-
secrated for us, through the veil, that is to say, his flesh.'
First. The preparation of this way is by an eyKaivia/uog, by a dedi- '
cation.' The word hath a double signification, one in things natural,

the other in things sacred, which yet are of no affinity unto one
another. In things natural, it is to make new, so as to be ready for
use. In things sacred, it is to dedicate or consecrate any thing at the
first erection or making of it unto sacred services. The latter sense of
the word, which we receive in our translation, is here to be embraced,
yet so as it includes the former also. For it is spoken in opposition
unto the dedication of the tabernacle, and way into the most holy place,
by the blood of sacrifices, whereof we have treated in the ninth chapter.
So was this way into the holy place consecrated, dedicated, and set
apart sacredly for the use of believers, so as that there never is, nor
ever can be, any other way but by the blood of Jesus. Or there is this
also in it, that the way itself was new prepared'and made, not being
extant before.
Obs. VI. The way of our entrance into the holiest, is solemnly dedi-
cated and consecrated for us, so as that with boldness we may make
use of it. —
He hath done it for us, for our use, our benefit and advan-
tage.
Secondly. properties of this way are two.
The
1. That irpoaâTog, ' new.'
it is, 1st. Because it was but newly made
and prepared. 2dly. Because it belongs unto the new covenant. 3dly.
Because it admits of no decays, but is always new, as unto its efficacy
and use, as in the day of its first preparation. Whereas that of the
tabernacle waxed old, and so was prepared for a removal this way shall
;
never be altered nor changed, never decay, it is always new.

2. Ztvcrav, it is ' living.' This epithet is placed by apposition,
without any note of distinction or conjunction. And it is said to be
living. 1. In opposition unto the way into the holiest under the taber-
nacle, which was, 1st. By death. Nothing could be done in it, without
the blood of the sacrifices. 2dly. It was the cause of death unto any
one that should make use of it, the high priest only excepted, and he
but once a-year. 2. It is living as unto its efficacy, it is not a dead
thing it is that which hath a spiritual vital efficacy in our access unto
;
God. 3. It is living from its effects it leads to life, and effectually

;
brings us thereunto, and is the only way of entering into everlasting

life.
Obs. VII. All the privileges we have by Chi-ist, are great, glorious,
and efficacious, all tending and leading unto life.
This new and living way of our approach unto God, is nothing but
the exercise of faith, for acceptance with God by the sacrifice of Christ,
according unto the revelation made in the gospel.
Thirdly. He shows which way it thus leads to the holiest, or what is
the tendency of it Sm tov KaTaTreTaa/narog, it is, through the veil.'
;
'
The apostle shows here expressly what he alludeth to in the declaration

he makes of our entrance into the holiest. The veil here intended by
him, was that between the sanctuary and the most holy place, of which
a description is given in ch. ix. For there was no possible entrance
thereinto, but through that veil, which was turned aside, when the high
priest entered. What this veil was unto the high priest, in his entrance
into that holy place, that is the flesh of Christ unto us in ours, as in
the last place is described in exposition of this type, tovtzoti rr\q
aapKog avrov, that is, his flesh.'
'
For the opening of these words, and the vindication of the apostle's
application of this type, we may observe.
1. The of Christ, the body of Christ, the blood of Christ,
flesh
Christ himself, are all mentioned distinctly, as the matter of his sacri-
fice. See ch. ix. 14, 25, 28,
2. This is done on various respects, to express either the dignity, or
the efficacy of the nature and manner of his offering.
3. In the sacrifice of Christ, the flesh was that which suffered
peculiarly, as the great token and evidence of his real sufferings.
4. The whole efficacy of his sacrifice, is ascribed unto every essential
part of the human nature of Christ, in that which is either acted or
suffered therein to his soul, Isa. liii.
; his blood, ch. ix. 14
; his body,
;
—
ver. 10 ; his as in this place.

flesh, For these things were not dis-
tinctly operative,one in one effect, another in another, but all of them
concurred in his nature and person, which he once offered wholly to God.
So that where any of them is mentioned, the whole human nature of
Christ, as unto the efficacy of it in his sacrifice, is intended.
5. Yet were these things distinctly typified and fore-signified in the
sacrifices and service of old. So was the flesh of Christ by the veil, as
his whole nature by the tabernacle, his soul by the scape-goat, his body
and blood by the sin-offering on the day of expiation, when the sacri-
fice was burnt without the camp.
6. Herein, in an especial manner, was the whole a type of the flesh
of Christ, in that there was no entrance to be laid open into the holy
place, but by the rending of the veil. The high priest entered into it
by turning the veil aside, whereon it immediately closed again, and for-
bade an entrance and a prospect unto others. Wherefore, there could
be no abiding entrance into that holy place, unless the veil was rent and
torn in pieces, so that it could close no more. Accordingly, it came to
pass on the death of the Lord Jesus, that the veil of the temple was rent
from the top to the bottom. And that which is signified hereby is only
this, that by virtue of the sacrifice of Christ, wherein his flesh was torn
and rent, we have a full entrance into the holy place, such as would
have been of old, upon the rending of the veil. This, therefore, is the
genuine interpretation of this place, ' We
enter with boldness unto the
most holy place through the veil, that is to say, his flesh.' We do so
by virtue of the sacrifice of himself, wherein his flesh was rent, and all
hinderances thereby taken away from us. Of all which hinderances the
veil was an emblem and principal instance, until it was rent and re-
moved.
The sufficiency of the sacrifice of Christ unto all the ends of the per-
fection of the church, in all duties and
privileges, is that which the
apostle instructs us unto herein. And
there is great instruction given
us in this comparison of the type and antitype, into the way and nature
of our access unto God, in all our solemn worship. It is God, as he
was represented in the holy place, to whom we address ourselves pecu-
liarly, that is, God the Father as on a throne of grace; the manner of
our access is with holy confidence, grounded solely on the efficacy of
the blood or sacrifice of Christ. The way is by faith, as to the removal
of the obstacles, and the view of God as reconciled. This is given us
by the suffering of Christ in the flesh, which laid open the entrance into
the holy place. Wherefore the apostle says not, that the veil was the
flesh of Christ, as some pretend, who have hence cavilled at the autho-
rity of this Epistle, on no other ground but because they could not ap-
prehend the spiritual light and wisdom that is therein only he says, we
:
have our entrance into the holy place by virtue of the flesh of Christ,
which was rent in his sacrifice as, through the rending of the veil, a
;
way was laid open into the holiest. This is the first encouragement
unto the duty exhorted to, from the benefit and privilege we have by
the blood of Christ.
Another, to the same purpose, follows.
Ver. 81.
—
« And having a great high priest over the house of God,'
;
kcu hpsa fxeyav em tov olkov tov Qsov. ' Having,' is understood from
ver. 19 the word whereby the apostle expresseth our relation unto
;
Christ, ch. iv. 15. He is our priest, he exerciseth that office on our
behalf, and our duty it is in all things to be such as becometh this great
high priest to own in the discharge of his office. What became him
that he might be our high priest, as it is expressed, ch. vii. 26, shows
what we ought to be in our measure that belong to his care, and say
with boldness, We have a high priest;' which is another encourage-
'
ment unto the diligent attendance to the duties we are here exhorted
unto. *For it may be said, that notwithstanding the provision of a new
way into the holiest, and boldness given us to enter thereinto, yet in
ourselves we know not how to do it, unless we are under the conduct
of a priest, as the church of old was in their worship. All those priests
being removed, how shall we do now to draw nigh unto God, without
such a conduct, such a countenance ? The apostle removes this from
them, and gives encouragement for what he had proved to be a duty be-
fore, namely, that we have a great high priest.
Three things are in the words 1 That we have a high priest.
: .
2. That he is a great priest. 3. That part of his office wherein, in this

duty, we are concerned, which is, that he is over the house of God.
1. The first hath been spoken unto on many occasions. Only the
apostle calls him not here our high priest,' which he doth most fre-
'
quently, but a priest,' with the addition of 'great;'

'
a great priest,'
'
which answers directly to the Hebrew expression, b"mn "jro, as the high
priest was called yet the apostle hath a respect unto his eminency
;
above all other priests whatsoever. He is great in his person, God and
man, as he had described him, ch. i. ii. iii. great in his glorious exalt-
;
ation, ch. viii. 1, 2; great in his power and the efficacy of his office,
ch. vii. 25 great in honour, dignity, and authority the consideration
;
;
whereof leads both unto the confirmation of our faith, and the ingene-
rating of a due reverence in our hearts towards him. For as he is so
great as that he can save us unto the uttermost, or give us acceptance
before God, as unto our persons and our duties so he is so glorious,
;
that we ought to apply ourselves to him with reverence and godly fear.
2. That which, unto the particular end designed in this place, we
ought to consider in his office is, that he is over the house of God. The
apostle doth not therein consider the sacrifice of himself, which he pro-
posed as the foundation of the privilege whence the ensuing duty is in-
ferred, but what he is and doth after his sacrifice, now he is exalted in
heaven for this was the second part of the office of the high priest.
;
The firstwas, to offer sacrifice for the people, the other was, to take
the oversight of the house of God for so it is particularly expressed
;
with respect unto Joshua, who was an eminent type of Christ, Zech.
iii. 6, 7. The whole care of ordering all things in the house of God
was committed to the high priest so is it now in the hand of Christ, he
;
is over the house of God, to order all things unto the glory of God and
' The house
the salvation of the church. of God,' tov ockov tov Qtov,
that is, the whole house of God, the family of heaven and earth, that
part of the church above, and that here below, which make up but one
house of God. The church here below is comprised in the first place
——
for unto them it is encouragement is given, unto whom this

that this
motive of drawing nigh proposed, namely, as they have a high
is
priest. And it is in the heavenly sanctuary wherein he administereth,

or in the house of God above, into which also we do enter by our
prayers and sacred worship so is he for ever over his own house.
;
Obs. VIII. The Lord Christ doth peculiarly preside over all the per-
sons, duties, and worship of believers in the church of God. —
1. In
that all their worship is of his appointment, and what is not so, be-
longs not to the house of God. 2. In that he assists the worshippers
by his Spirit, for the performance of this duty. 3. That he makes their
services accepted with God. 4. In rendering their worship glorious by
the administration of his Spirit; and, 5. In rendering it effectual through
the addition of the incense of his intercession. For other things that
may be hence educed, see our exposition of ch. iv. 14 16. —
Ver. 22. Let us draw near with a true heart, in full assurance of
faith, having our hearts sprinkledfrom an evil conscience, and our
bodies tvashed with pure water.
The duty is here expressed, whereunto these encouragements and

privileges do direct and lead. And this duty is described, 1. By the
nature of it, ' Let us draw near.' 2. The qualification of the persons
by whom it is ' with
a true heart.' 3. The manner of
to be performed,
its performance, assurance of faith.' 4. The preparation for
'
in full
it ; which is twofold. First. That our ' hearts are sprinkled from an
evil conscience.' Secondly. That our ' bodies are washed with pure
water.'
1. The duty itself is expressed by 7rpoo-ep^w ueS a, the word whereby
,
the whole performance of all divine, solemn worship, was constantly ex-
pressed. For God having fixed the residence of the signs of his pre-
sence unto a certain place, namely, that of the tabernacle and altar,
none could worship him but it was by an approach, an access, a draw-
ing nigh unto that place, the means of their worship, and the pledges
of God's presence therein. So were they to bring their gifts, their of-
ferings, their sacrifices every thing wherewith they worshipped in it
;
was an approximation unto God. Now all these things, tabernacle,

temple, altar, as we have shown, were types of Christ and the gracious
presence of God in him, and they were appointed only unto this end, to
teach the church to look for an access to God in and by him alone.
Wherefore the apostle tells the Hebrews, that as they had under the old
testament an approach unto God, and were then ol Trpooepxojbisvoi,
1
those that came and drew nigh unto him,' yet it was defective in three
things. 1. That it was by carnal means, ' the blood of bulls and goats.'
2. That it was not unto God himself, but only some outward pledges of
his presence. 3'. That in this access they were always excluded from
an entrance into the holiest. This way being now removed, there is
that appointed in the room thereof, which is liable to none of these de-
fects. For, 1. It is not by things carnal, but in a holy spiritual way
and manner, as the ensuing description of it doth manifest. 2. It is not
unto any outward pledges of the divine presence, but immediately unto
:
God himself, even the Father. 3. It is into the most holy place itself,
the special residence of God, and of our high priest Christ Jesus.
Wherefore this drawing near containeth all the holy worship of the
church, both public and private, all the ways of our access unto God
by Christ. And the charge given for this duty, is the first inference the
apostle maketh from the consideration of the benefits we receive by the
priesthood and sacrifice of Christ.
2. The principal qualification of the persons exhorted unto this duty,
is a ' true heart,' aXti^tvrjg napSiag. God, in an especial manner, re-
quireth truth in the inward parts in all that come unto him, Ps. li. 6.
Especially he doth so in his worship, John iv. 24. Now truth respects
either the mind, and is opposed unto falsehood, or respects the heart
and affections, and is opposed unto hypocrisy. In the first way, all
false worship is rejected, all means of the worship of God not of his own
institution. But the truth of the heart here intended is the sincerity of
heart, which is opposed unto all hypocrisy. Two things are therefore
comprised in this qualification:
Obs. IX. 1. That the heart is that which God principally respects in
our access unto him. — The Hebrews, in their degenerate condition,
rested in the outward performance of duties ;so as that they made their
access outwardly according to the institutions and directions of the law,
they were regardless of themselves and of the inner man, and of the frame
thereof. But it is the heart that God requires, and accordingly that it
be under the conduct of doctrinal truth in the light of the mind, and not
only that it be true, and free from hypocrisy in the acts of worship that
it goes about, but also that in its habitual frame it be holy, and through-
out leavened with sincerity. Thence it is denominated a true heart. If

men be sincere in the acts of worship, but fail of it in point of walking
in conversation, they will not be accepted in it.
Obs. X. 2. Universal, internal sincerity of heart, is required of all
those that draw nigh unto God in his holy worship. — It is so, 1. From
the nature of God. 2. From the nature of the worship itself. 3. From
the conscience of the worshippers, which can have neither boldness nor
confidence without it. What is required unto that sincerity or true
heart, without which we cannot fully draw nigh unto God in any duty
of his worship, I cannot now declare.
3. There is the way and manner, together with the principle to be
acted in all our accesses unto God, ev irXrjpoôpK} tx\q tthjtswz, in the
'
full assurance of faith.' First. '

Without faith it is impossible to please
God.' Wherefore faith is required in this access on a twofold account
1. Of the qualification of the person, he must be a true believer who
hath this access, all others are utterly excluded from it. 2. Of its
actual exercise in every particular duty of access. ' Abel, by faith,
offered his sacrifice.' And there is no duty acceptable unto God,
which is not quickened and enlivened by faith. Secondly. As unto
this access unto God by Christ, the apostle requires that there be a full
assurance of faith. Many have disputed wherein this assurance of
faith doth consist, what it is that belongs thereunto. We must con-
sider the design of the apostle, and scope of the place, and what they
do require. The word is used only in this place, though the verb,
TrXijpoQoptbt), be elsewhere, Rom. iv. 21, xiv. 5, to signify a full satis-

faction of mind, in what we are persuaded of. Here two things seem
to be included in it.
First. That which in other places the apostle expresseth by irap-

priaia, which is the word constantly used, to declare the frame of mind,
which is, or ought to be, in gospel worshippers, in opposition unto that
of the law. And it hath two things in it 1 An open view of the spi-
: .
ritual glories, of the way and end of our approach unto God, which
they had not. 2. Liberty and confidence liberty of speech, and con-
;
fidence of being accepted, which in their bondage condition they had

not. Therefore the apostle thus expresseth the way and manner of
our approaching to God by Christ, in opposition unto that under the
law, and affirms it to be in the full assurance, and spiritual boldness of
faith. This is the plerophory of it, which frame of mind is plainly di-
rected unto.
2. Afirm and immoveable persuasion concerning the priesthood of
Christ, whereby we have this access unto God, with the glory and effi-
cacy of it faith, without wavering.
: For many of the Hebrews who
had received in general the faith of the gospel, yet wavered up and
down in their minds about this office of Christ, and the glorious things
related of it by the apostle supposing that there might some place be
;
yet left for the administration of the legal high priest. This frame the
apostle confutes and shows that under it men could have no access to
;
God, nor acceptance with him. Wherefore the full assurance of faith
here, respects not the assurance that any have of their own salvation,
nor any degree of such an assurance it is only the full satisfaction of
;
our souls and consciences in the reality and efficacy of the priesthood
of Christ to give us acceptance with God, in opposition unto all other
ways and means thereof, that is intended. But withal, this persuasion
is accompanied with an assured trust of our own acceptance with God
in and by him, with an accmiescence of our souls therein.
Obs. XI. The actual exercise of faith is required in all our ap-
proaches unto God, in every particular duty of his worship. Without
this no outward solemnity of worship, no exercise of it, will avail us.
Obs. XII. It is faith in Christ alone that gives us boldness of access
unto God.
Obs. XIII. The person and office of Christ, are to be rested in with
full assurance in all our accesses to the throne of grace.
4. There is a twofold preparation prescribed unto us for the right
discharge of this duty. That our hearts be sprinkled from an evil
1 .
conscience. 2. That our bodies be washed with pure water. It is

plain that the apostle in those expressions alludeth unto the necessary
preparations for divine service under the law. For whereas there were
various ways, whereby men were legally defiled, so there were means
appointed for their legal purification, which we have declared on ch. ix.
Without the use and application of those purifications, if any of them
that were so defiled, did draw nigh unto the worship of God, he was to
die, or be cut off. These institutions the apostle doth not only allude
unto, and make application of things outward and carnal, unto things
inward and spiritual but withal declares what was their nature and
;
typical administration. They were not appointed for their own sakes,
but to typify and represent the spiritual grace, and its efficacy, which
we receive by the sacrifice of Christ. The subject spoken of is two-
fold 1. The heart;
: 2. The body: that is, the inward and outward
man.
First. As unto the heart, it is required that with respect unto it, it
be sprinkled from an evil conscience. There is no doubt but in this
place, as in many others, the heart is taken for all the faculties of our
souls, with our affections. For it is that wherein conscience is seated,
wherein it acts its power, which it doth especially in the practical un-
derstanding, as the affections are ruled and guided thereby.
This conscience is affirmed to be ' evil,' cnro avvtiSricTsiog -rrov^Qag,
antecedently unto the means proposed for the taking it away. Con-
science, as conscience, is not to be separated from the heart, but as it
is evil, it must be so.
Conscience may be said to be evil on two accounts. 1. As it dis-
quieteth, perplexeth, judgeth, and condemneth for sin. In this sense
the apostle speaks of conscience, ver. 2. A conscience condemning us
for sin, which the sacrifices of the law could not take away ; so a heart
with an evil conscience, is a heart terrified and condemning for sin. 2.
On account of a vitiated principle in the conscience, which prevents it
from performing its duty, and allows the soul to remain secure when it
is filled with all unclean vicious habits. And hereon it signifies also all
those secret latent sins in the heart, which are known only to a man's
own conscience, opposed unto the body, or external known sins, which
he speaks of afterwards. I take it here in the latter sense ; 1 Be- .
cause it is said to be evil, which it cannot be, with respect unto its for-
mer acts and power, for it doth therein but perform its duty, and is
evil, not in itself, but unto them in whom it is. And 2. The way of
its removal is by sprinkling, and not by an oblation or offering now
;
sprinkling is the efficacious application of the blood of atonement unto

sanctification or internal purification.
And this is the last thing in particular, namely, the way or means of
the removal of this evil conscience, which is by '
sprinkling of our
hearts,' eppavTiainevoi rag KapSiag. The expression is taken from the
sprinkling of blood upon the offering of the sacrifices, Exod. xxix. 16,
2\ ; Lev. iv. 17, xiv. 7. The spiritual interpretation and application
whereof is given us, Ezek. xxxvi. 25. And whereas this sprinkling from
sin, and cleansing thereby, is in Ezekiel ascribed unto pure water,
whereas it was in the type, the blood of the sacrifice that was sprinkled,
it gives us the sense of the whole. For as the blood of the sacrifice was
a type of the blood and sacrifice of Christ as offered unto God so it is

;
the Holy Spirit, and his efficacious work, that is denoted by pure water,
as is frequently proved. Wherefore this sprinkling of our hearts, is an
act of the sanctifying power of the Holy Ghost, by virtue of the blood
and sacrifice of Christ, in making of that application of them unto our
souls, wherein the blood of Christ the Son of God cleanseth us from all
our sins. Hereby are our hearts sprinkled from an evil conscience. 1.
Originally, in the communication of regenerating sanctifying grace. 2.
Continually, in fresh applications of the virtue of the blood of Christ,
for the taking away of the defilement by internal actual sin.
Obs*: XIV. Although that worship whereby we draw nigh unto God
be wrought with respect to institution and rule, yet without internal
sanctification of heart we are not accepted in it.
Obs. XV. Due preparation, by fresh applications of our souls unto
the efficacy of the blood of Christ, for the purification of our hearts,
that we may be meet to draw nigh to God, is required of us. This
the apostle hath special respect to, and the want of it is the bane of
public worship. Where this is not, there is no due reverence of God,
no sanctification of his name, nor any benefit to be expected unto our
own souls.
In all wherein we have to do with God, we are principally to re-
3.
gard those internal sins which are hidden from all others, but of which
we ourselves are conscious.
Secondly. The last thing required of us in order to the duty ex-
horted unto, is, that our bodies be washed with pure water,' kcu XeXov-
'
fitvoi to o-wjuci vSari tcaOapq. This, at first view, would seem to refer
unto the outward administration of the ordinance of baptism, (which is
required of all antecedently unto their orderly conjunction unto a
church-state,) in the causes of it ; and so it is carried by many exposi-
tors. But 1. The apostle Peter tells us, that saving baptism doth not
consist in the washing away of the filth of the body, 1 Pet, iii. 21,
therefore the expression here must be figurative, and not proper. 2.
Although the sprinkling and washing spoken of, do principally respect
our habitual internal qualification, by regenerating sanctifying grace,
yet they include also the actual, gracious, renewed preparations of our
hearts and minds, with respect unto all our solemn approaches unto
God but baptism cannot be repeated. 3. Whereas the sprinkling of
;
the heart from an evil conscience, respects the internal and unknown
sins of the mind so this of washing the body doth the sins that are
;
outwardly acted and perpetrated. And the body is said to be washed

from them, First- Because they are outward, in opposition unto those
that are only inherent in the mind. Secondly. Because the body is
the instrument of the perpetration of them. Hence are they called
'
deeds of the body ;' the ' members of the body ;' our earthly mem-
'
hers,' Rom. iii. 13 — —

16, vii. 24, viii. 13; Col. iii. 3 5. Thirdly. Be-
cause the body is defiled by them, some of them in an especial man-
ner, 1 Cor. vi. 15 —
20.
Pure water, wherewith the body is to be washed, is that which is
promised, Ezek. xxxvi. 25, 26, the assistance of the sanctifying Spirit,
by virtue of the sacrifice of Christ. Hereby all those sins which cleave
unto our outward conversation, are removed and washed away. For
we are sanctified thereby in our whole spirits, souls, and bodies. And
that scripture respects the deeds of sin, from a continuation in the
commission of which, he shall keep and preserve us. We are so by
the grace of Christ, and thereby we keep and preserve ourselves from
all outward and actual sins, that nothing may appear upon us ;as the
bodies of them who, having wallowed in the mire, are now washed with
pure water for the body is placed as the instrument of the defilement
;
of the soul in such sins.

Obs. XVI. Universal sanctification upon our whole persons, and thr
VOL. IV. ,
i
—
mortification in an especial manner of outward sins, are required of us

in our drawing nigh unto God.
Obs. XVII. These are the ornaments wherewith we are to prepare
our souls for it, and not the gaiety of outward apparel.
Obs. XVIII. It is a great work to draw nigh unto God, so as to
worship him in spirit and in truth.
Ver. 23. Let us hold fast the profession of our faith without iva-
vering, for he is faithful who hath promised.
This is the second exhortation which the apostle educeth by way of

inference from the principles of truth which he had before declared and
confirmed. And it is the substance or end of the whole parenetical or
hortatory part of the epistle that, for the obtaining whereof, the whole
;
doctrinal part of it was written, which gives life and efficacy unto it.
Wherefore, he spends the whole remainder of the epistle in the press-
ing and confirming of this exhortation, on a compliance wherewith, the
eternal condition of our souls doth depend. And this he doth, partly
by declaring the means whereby we may be helped in the discharge of
this duty partly by denouncing the eternal ruin and sure destruction
;
that will follow the neglect of it and partly by encouragements from

;
their own foi'mer experiences, and the strength of our faith and partly ;
by evidencing unto over-

us, in a multitude of examples, how we may
come the difficulty that would occur unto us in this way, with other
various cogent reasonings as we shall see, if God pleaseth, in our
;
progress.
In these words there is a duty prescribed, and an encouragement
added unto it.
As unto the duty itself, we must inquire, 1. What is meant by the
profession of our faith ? 2. What is meant by holding it fast ? 8.

What to hold it fast without wavering ?
1. Trjv o/noXoyiav rrig 7rt(TTEwc, some copies read rr\v o/moXoyiav rrje
fA7rt§(H', ' the profession of our hope,' which the Vulgar follows,
' the
profession of the hope that is in us ;' and so it may have a respect unto
the exhortation used by the apostle, ch. iii. 6. And it will come unto
the same with our reading of it for on our faith our hope is built, and
;
is an eminent fruit thereof. Wherefore, holding fast our hope, includes

in it the holding fast of our faith, as the cause is in the effect, and the
building in the foundation. But I prefer the other reading, as that
which is more suited unto the design of the apostle, and his following
discourse and which his following confirmations of this exhortation do
;
directly require, and which is the proper subject of our o/aoXoyia, or

'
profession.' See ch. iii. i. Faith is here taken in both the principal
acceptations of it, namely, that faith whereby we believe, and the faith
or doctrine which we do believe. Of both which we make the same
profession of one, as the inward principle of the other, as the out-
; ;
ward rule. Of the meaning of the word itself, binoXoyia, or 'joint

profession,' I have treated largely, ch. iii. 1. This solemn profession of
our faith is twofold. 1. Initial. 2. By the way of continuation in all
the acts and duties required thereunto.
First. The first is a solemn giving up of ourselves unto Christ, in a

professed subjection unto the gospel, and the ordinances of divine wor-
ship therein contained. This of old was done by all men, at their first
accession unto God in the assemblies of the church. The apostle calls
it, the ' beginning of our confidence,' or subsistence in Christ and the
church, ch. iii. 6. And it was ordinarily in the primitive times, accom-
panied with excellent graces and privileges.
For, 1. God usually gave them hereon, great joy and exultation,
with peace in their own minds, 1 Pet. ii. 9, 'hath translated us out of
darkness into his marvellous light.' The glorious marvellous light
whereinto they were newly translated out of darkness ; the evidence
which they had of the truth and reality of the things which they be-
lieved and professed ; the value they had for the grace of God in this
high and heavenly calling the greatness and excellency of the things
;
made known unto them, and believed by them are the means whereby
;
they were filled with joy unspeakable and full of glory. And respect
is had unto this frame of heart in this exhortation. For it is apt on
many accounts to decay and be lost: but when it is so, we lose much
of the glory of our profession.
2. They had hereon some such communication of the Spirit in gifts
or graces, that was a seal unto them of the promised inheritance, Eph.
i. 13. And although what was extraordinary herein is ceased, and not
to be looked after, yet if Christians, in their initial dedication of them-
selves unto Christ and the gospel, did attend unto their duty in a due
manner, or were affected with their privileges as they ought, they would
have experience of this grace, and advantage in ways suitable to their
own state and condition.
Secondly. The continuation of their profession first solemnly made,
avowing the faith on all just occasions, in attendance on all duties of
worship required in the gospel, in professing their faith in the promises
of God by Christ, and thereon cheerfully undergoing afflictions, troubles,
and persecutions on the account thereof, is this profession of our faith
that is exhorted unto.
2. What is it to hold fast this profession ? The words we so render
are KctTtx<*>> Kpareu), and sometimes e^w singly, as 1 Thess. v. 21; Kare\(o
and icparfw, are indefinitely used to this end, Heb. iii. 6, iv. 14; Rev.
ii. 25, iii. 11. So that which is here Karexwîsv tjji> bfxoXoyiav, is Kpa-
Td)fi£v t»jc b/noXoytag, ch. iv. 14.
And there is included in the sense of either of these words,
1st. A supposition of great difficulty, with danger and opposition,
against this holding the profession of our faith.
2dly. The putting forth of the utmost of our strength and endeavours
in the defence of it.
3dly. A constant perseverance in it, denoted in the word keep : pos-
sess it with constancy.
3. This is to be done without wavering, that is, the profession must
be immoveable and constant. The frame of mind which this is opposed
unto, is expressed James i. 6, Suucpivofit voc, * one that is always dis-
puting,' and tossed up and down with various thoughts in his mind, not
coming to a fixed resolution or determination. lie is like a wave of the
;;
sea, which sometimes subsides and is quiet, and sometimes is tossed

one way or another, as it receives impressions from the wind. There
were many in those days who did hesitate in the profession of the doc-
trine of the gospel sometimes they inclined unto it and embraced it
;
sometimes they returned again unto Judaism and sometimes they would
;
reconcile and compound the two covenants, the two religions, the two
churches together, with which sort of men our apostle had great con-
tention. As men's minds waver in these things, so their profession
wavers which the apostle here condemneth or opposeth unto that full
;
assurance of faith which he required in us. AkXivtjc is, not to be bent

one way or another, by impressions made from any things or causes
but to abide firm, fixed, stable, in opposition to them, And it is op-
posed unto,
1st. An halting between two opinions, God or Baal, Judaism or
Christianity, truth or error. This is to waver doctrinally.
2dly. Unto a weakness or irresolution of mind as unto a continuance
in the profession of faith, against difficulties and oppositions.
3dly. To a yielding in the way of compliance, in any point of doc-
trine or worship, contrary to, or inconsistent with the faith we have
professed. In which sense the apostle would not give place, no not for
an hour, unto them that taught circumcision.
4thly. To final apostasy from the truth, which this wavering up and
down, as the apostle intimates in his following discourse, brings unto.
Wherefore, it includes positively, 1. A firm persuasion of mind, as
to the truth of the faith whereof we have made profession. 2. A con-
stant resolution to abide therein, and adhere thereunto against all oppo-
sitions. 3. Constancy and diligence in the performance of all the duties
which are required unto the continuation of this profession. This is
the sum and substance of that duty which the apostle, with all sorts of
arguments, presseth on the Hebrews in this Epistle, as that which was
indipensably necessary unto their salvation.
Obs. XIX. There is an internal principle of saving faith required
unto our profession of the doctrine of the gospel, without which it will
not avail.
Obs. XX. All that believe ought solemnly to give themselves up
unto Christ and his rule, in an express profession of the faith that is in
them, and required of them.
Obs. XXI. There will great difficulties arise in, and opposition be
made unto, a sincere profession of the faith.
Obs. XX
[I. Firmness and constancy of mind, with our utmost dili-
gent endeavours, are required unto an acceptable continuance in the
profession of the faith.
Obs. XXIII. Uncertainty and wavering of mind, as to the truth and
doctrinewe profess, or neglect of the duties wherein it doth consist, or
compliance with errors for fear of persecution and sufferings, do over-
throw our profession, and render it useless.
Obs. XXIV. As we ought not on any account to decline our profes-
sion, so to abate of the degrees of fervency of spirit therein is danger-
ous unto our souls.
4. Upon the proposal of this duty, the apostle in his passage inter-
poseth an encouragement unto it, taken from the assured benefit and
— — ;
advantage that should be obtained thereby ' for,' saith he, marog yap
:
6 EirayyetXaiuevoc, * he is faithful that hath promised.' And we may

observe in the opening of these words the nature of the encouragement
given us in them.
1. It is God alone who promiseth. He alone is the author of all
gospel promises by him are they given unto us, 2 Pet. i. 4 Tit. i. 1.
; ;
Hence, in the sense of the gospel, this is a just periphrasis of God :
he who hath promised.

2. The promises of God are of that nature in themselves, as are
suited unto the encouragement of all believers unto constancy and final
perseverance in the profession of the faith. They are so, whether we
respect them as they contain and exhibit present grace, mercy, and con-
solation or as those which propose unto us things eternal in the future
;
glorious reward.
3. The efficacy of the promises unto this end, depends upon the
faithfulness of God who gives them. With him is neither variableness
nor shadow of turning. The strength of Israel will not lie nor repent.
God's faithfulness is the unchangeableness of his purpose, and the
counsels of his will, proceeding from the immutability of his nature, as
accompanied with almighty power for their accomplishment, as declared
in the word. See ch. vi. 18; Tit. i. 2. This, therefore, is the sense of
the apostle's reason unto the end he aims at. Consider, saith he, the
promises of the gospel, their incomparable greatness and glory in :
their enjoyment consists our eternal blessedness; and they will all of
them be in all things accomplished towards those who hold fast their
profession, seeing he who hath promised them is absolutely faithful and
unchangeable.
Obs. XXV. The faithfulness of God in his promises is the great en-
couragement and supportment, under our continual professions of our
faith against all oppositions.
Ver. 24. — Kat Karavowfxev a\\r}\ovc eig Trapo^vauov aymrng nat

K(i\o)v tpywv.
Ver. 24. And let us consider one another, to provoke unto love and
good works.
Love and good works, and evidences of the

are the fruits, effects,
sincere profession of saving faith wherefore, a diligent attendance
;
unto them, is an effectual means of our constancy in our profession.

This, therefore, the apostle in the next place exhorts unto, and thence
declares the manner whereby we may be incited and enabled unto them.
And there is in the words, 1. A profession of a duty, as a means unto
another end. 2, The declaration of that end, namely, by and upon
that consideration, ' to provoke one another to love and good works.'
First. Karavotvfitv aX\i)\ovg the word hath been opened on ch. iii.
:
1. A diligent inspection into, a heedful consideration of mind, intent

upon any thing, in opposition unto common, careless, transient thoughts
about it, is intended. The object of it here, is not things, but persons
'
one another.' And herein the apostle supposeth,
1. That those unto whom he wrote, had a deep concern in one
another, their present temporal, and future eternal state. Without this,
the mere consideration of one another, would only be a fruitless effect
of curiosity, and tend unto many evils.
2. That they had also communion together about those things, with-
out which, this duty could not be rightly discharged. For it was not
then in the world as it is now but all Christians who were joined in
;
church societies, did meet together for mutual communion in those

things wherein their edification was concerned, as is declared in the
next verse.
3. That they judged themselves obliged to watch over one another,
as unto steadfastness in profession, and fruitfulness in love and good
works. Hence they knew it their duty to admonish, to exhort, to pro-
voke, to encourage one another. Without this, the mere consideration
of one another, is of no use.
On these suppositions, this consideration respects the gifts, the graces,
the temptations, the dangers, the seasons and opportunities for duly, the
manner of the walking of one another in the church and in the world.
For this consideration is the foundation of all these mutual duties of
warning, or admonition, and exhorting, which tend to the encourage-
ment and strengthening of one another. But those duties are now
generally lost amongst us, and with them is the glory of the Christian
religion departed.
Secondly. The special this duty, as here pressed by the
kind of
apostle, is, that it is irapo^v^fiov aycnrr\g kcu koXwv spytov,
used tig
'
unto the provocation of love and good works,' that is, as we have
rendered the words, ' to provoke,' that is, one another, ' unto love and
good works.' Provocation is commonly used in an ill sense, namely,
for the embittering of the spirit of another, moving anger, sorrow, and
disquietment, and impatience of mind; so 1 Sam. i. 6, 7, to provoke
one, is to embitter his spirit, and to stir him up unto anger. And when
any provocation is high, we render it strife and contention, such as
whereby the spirits of men are embittered one towards another, Acts xv.
39. Howbeit, it is used sometimes for an earnest and diligent excita-
tion of the minds or spirits of men unto that which is good. See Rom.
xi. 14 :so it is here used. And there is more in it than a bare mutual
exhortation, an excitation of spirit by exhortation, examples, rebukes,
until it be warmed unto a duty. This is the great end of the commu-
nion that is among Christians in the mutual consideration of one
another considering the circumstances, conditions, walkings, abilities
;
for usefulness, of one another, they do excite one another unto love and
good works, which is called the provocation of them, or the stirring up
of the. minds of men unto them. This was the way and practice of
the Christians of old, but is now generally lost, with most of the prin-
ciples of practical obedience, especially those which concern our mutual
edification, as if they had never been prescribed in the gospel.
The duties themselves, which they are thus mutually to provoke one
another unto, are, ' love and good works ;' and they are placed by the
apostle in their proper order; for love is the spring and fountain of all
acceptable good works. Of mutual love among believers, which is that
here intended, as unto the nature and causes of it, and motives unto it,
——
I have treated at large, ch. vi. The good works intended, are called
here, jcaAa, usually they are ayaSa. Those which are most commenda-
ble and praiseworthy are intended, such as are most useful to others,
such as whereby the gospel is most exalted works proceeding from the
;
shining light of truth, whereon God is glorified.

Obs. I. The mutual watch of Christians, in the particular societies
whereof they are members, is a duty necessary unto the preservation of
the profession of the faith.
Obs. II. A
due consideration of the circumstances, abilities, tempta-
tions, and opportunities for duties, in one another, is required hereunto.
Obs. III. Diligence, or mutual exhortation unto gospel duties, that
men on all grounds of reason and example, may be provoked unto them,
is required of us, and is a most excellent duty, which in an especial
manner, we ought to attend unto.
Ver. 25. — Mrj £yKara\inrovTeg tx\v t7ri<Tvvayu)yr}v iavriov, kclQioq &oq

tktiv, aWa TrapaKaXovvTeg' kcu togovtiij paWov day /3A£7T£tc
syyiôvaav Tt\v iifxepav.
Ver. 25. Not forsaking the assembling of ourselves together, as the

manner of some is, but exhorting one another; and so much the
more, as ye see the day approaching.
The words contain an enforcement of the preceding exhortation, in a

caution against what is contrary thereunto, or the neglect of the general
duty, which is the principal means to further us in all the things that
we are exhorted unto, and without which, some of them cannot at all
be performed. And there is in the words, 1. The neglect and evil
which they are cautioned against, that is, forsaking the assembling of
ourselves. 2. This is exemplified, First. In an instance of some that
were guilty of it —
as is the manner of some.'
:
Secondly. By the
contrary duty — '
but exhorting one another.'

: ' Thirdly. The degree
of this duty ':so much the more.' Fourthly. The motive unto that
degree: —
* as ye see the day approaching.' In the former of these,
there is,
First. The thing spoken of, rtri<jvvayioyt)v eavruv, well rendered by
us, 'the assembling of ourselves together ;' for it is not the church-state
absolutely, but the actual assemblies of believers, walking together in
that state, which the apostle intends. For as the church itself is
originally the seat and subject of all divine worship, so the actual
assemblies of it, are the only way and means for the exercise and per-
formance of it. These assemblies were of two sorts. 1. Stated on the
Lord's day, or- first day of the week, 1 Cor. xvi. 2 Acts xx. 7. 2. ;
Occasional, as the duties or occasions of the church did require, 1 Cor.

v. 4. The end of these assemblies was twofold. 1st. The due per-
formance of all solemn, stated, orderly, evangelical worship, in prayer,
preaching of the word, singing of psalms, and the administration of
the sacraments. 2dly. The exercise of discipline, or the watch of the
church over its members, with respect unto their walking and conversa-
tion, that in all things it be such as becomes the gospel, and giving no
;
offence. So to admonish, exhort, and provoke one another to love and

good works comfort, establish, and encourage them that were afflicted
;
or persecuted ; &c. such assemblies were constantly

to relieve the poor, ;
observed in churches
the how they come to be lost, is not
first ;
unknown, though how they may and ought to be revived, is difficult.

Two things are evident herein.
That those assemblies, those comings together in one place, was
1st.
the only way whereby the church, as a church, made its profession of
subjection unto the authority of Christ, in the performance of all those
duties of sacred worship, whereby God was to be glorified under the
gospel. Wherefore, a voluntary neglect and relinquishment of those
assemblies, destroys any church -state, if it be persisted in.
2dly. That those assemblies were the life, the food, the nourishment
of their souls without which, they could neither attend unto the dis-
;
cipline of nor yield obedience unto his commands, nor make

Christ,
profession of his name
as they ought, nor enjoy the benefit of evange-
lical institutions. Whereas^ in a due observance of them, consisted the
trial of their faith in the sight of God and man. For as unto God,
whatever reserves men may have in their minds, that they would still
continue to believe in Christ, though they attended not unto his dis-
cipline in these assemblies, he regards it not because therein men do
;
openly prefer their own temporal safety, before his glory. And as unto
men, it is not so much faith itself, as the profession of it in those
assemblies, that they hate, oppose, and persecute. Wherefore, believers

in all ages, have constantly ventured their lives in the observance of
them through a thousand difficulties and dangers, esteeming them
always aliens from their communion by whom they were neglected.
Secondly. Wherefore, secondly, the apostle's charge concerning those
assemblies, is, that we should not forsake them. There is a twofold
forsaking of these assemblies. 1. That which is total, which is the
fruit and evidence of absolute apostasy. 2. That which is only partial,
in want of diligence and conscientious care, in a constant attendance
unto them, according as the rule and their institution do require. It is
the latter that the apostle here intends, as the word in part signifies, and
of the former he speaks in the following verses. And these assemblies
are usually thus forsaken on some of these accounts :
1. From fear of suffering. These assemblies were those which ex-

posed them unto sufferings, as those whereby they made their profes-
sion visible, and evidenced their subjection to the authority of Christ
whereby the unbelieving world is enraged. This in all ages hath pre-
vailed on many, in the times of trial and persecution, to withdraw
themselves from those assemblies and those who have done so, are
;
those fearful and unbelieving ones, who in the first place are excluded
from the new Jerusalem, Rev. xxi. 8. In such a season, all the argu-
hv>s of flesh and blood, will arise in the minds of men, and be promoted
with many
specious pretences life, liberty, enjoyments in this world,
:
will allput in to be heard reserves concerning their state in this frame,

;
with resolutions to return to their duty when the storm is over pleas ;
and arguments that these assemblies are not so necessary, but that God
will be merciful to them in this thing. All which, and the like false
.
reasonings, do carry them away to ruin. For notwithstanding all these

vain pleas, the rule is peremptory against these persons. Those who for
their houses, lands, possessions, relations, liberty, life, prefer them
before Christ, and the duties which we owe to him, and his glory, have
no interest in gospel promises. Whatever men pretend that they be-
lieve, if they confess him not before men, he will deny them before his
Father which is in heaven.
2. Spiritual sloth, with the occasions of this
life, are the cause in
many of this sinful neglect. Other things will offer themselves in com-
petition with the diligent attendance unto these assemblies. If men
stir not up themselves, and shake off the weight that lies upon them,
they will fall under a woeful neglect as unto this and all other important
duties. Such persons as are influenced by them will make use of many
specious pleas, taken for the most part from their occasions and neces-
sities. These things they will plead with men, and there is no contend-
ing with them ; but let them go to Christ, and plead them immediately
unto himself, and then ask of themselves how they suppose they are
accepted ? He requires that we should attend unto these assemblies
diligently, as the principal way and means of doing that, and observing
that which he commands us, the certain indispensable rule of our obe-
dience unto him. Will it be accepted with him, if in a neglect of that,
we should say unto him, we would have done so indeed, but that one
thing or other, this business, this diversion, this or that attendance in
our callings, would not suffer us ? This may indeed fall out sometimes
where the heart is sincere, but then it will be troubled at it, and watch
for the future against the like occasions. But where this is frequent,
and every trivial diversion is embraced unto a neglect of this duty, the
heart is not upright before God, the man draws back in the way unto
perdition.
3. Unbelief working gradually towards the forsaking of all profession.
This isthe first way, for the most part, whereby an evil heart of unbe-
lief in departing from the living God doth evidence itself, which the
apostle, on this consideration, warns the Hebrews of, ch. iii. I say,
hereby usually it first evidenceth itself. It hath unquestionably put
forth its power before, within and in a neglect of private duties, but
hereby it first evidenceth itself unto others. And if this course, from
this principle, be persisted in, total apostasy lies at the door whereof ;
we have multiplied instances.

Obs. I. Great diligence is required of us in a due attendance unto
the assemblies of the church for the ends of them, as they are instituted
—
and appointed by Jesus Christ. The benefit we receive by them, the
danger of their neglect, sense of the authority of Christ, concernment
of his glory in them, with the vanity of the pretences for their neglect,
call aloud for this diligence.
Obs. II. The neglect of the authority and love of Christ in the
appointment of the means of our edification, will always tend to great
and ruinous evils.
Secondly. The apostle exemplifies their sin, which he warns them
against.
First. In an instance of those who arc guilty of it, KaOwc tOog tioiv,
' as the manner of some is.' The church of the Hebrews, especially
that at Jerusalem, had been expose'd to great trials and persecutions,
as the apostle declares, ver. 32, 33. During this state, some of the
members of it, even in those early days, began so far to decline from
their profession, as not to frequent the assemblies of the church. They
were afraid to be taken at a meeting, or that their known persecuting
neighbours should take notice of them, as they went unto, or came out
from their assemblies. And it should seem, they were not a few who
had fallen into this sinful neglect for the apostle speaks of it as a thing
;
which was well known among themselves.

Again. There were among the Hebrews at that time great disputes
about the continuance of the temple worship, with the rites and cere-
monies of it, with which many were entangled; and as that error pre-
vailed in their minds, so did they begin gradually to neglect and forsake
the worship and duties of the gospel, which ended with many in fatal
apostasy. To prevent the effects of these two evils was the principal
design of the apostle in writing this Epistle, which is filled with cogent
arguments against them. This was the last cause of their declension,
before intimated, namely, unbelief secretly inclining unto a departure
from the living God. And this is marked here as the ordinary begin-
ning of an entrance into final apostasy namely, that men do forsake
;
the assemblies of the saints. Only observe, that it is not an occasional

dereliction of them, but that which they accustomed themselves unto :
it was eOog, '

their manner,' it was an ordinary way and manner of
walking which they accustomed themselves unto.
Obs. III. No church order, no outward profession, can secure men
from apostasy. Persons were guilty of this crime in the first, the best,
the purest churches.
Obs. IV. Perfection, freedom from offence, scandal, and ruinous
evils, is not to be expected in any church in this world.
Obs. V. Men that begin to decline their duty in church relations
ought to be marked, and their ways avoided.
Obs. VI. Forsaking of church assemblies, is usually an entrance
into apostasy.
Secondly. The apostle illustrates this great evil by the contrary duty,
aWa 7rapaiia\ovvT£g, 'but exhorting one another.' All the duties of
these assemblies, especially those which are useful and needful to pre-
vent backsliding, and preserve from apostasy, are proposed under this
one, which is the head and chief of them all. The nature of this
mutual exhortation among Christian believers in church societies, hath
been discoursed on ch. iii. Here it is opposed to the evil dehorted from,
'Forsake not, but exhort one another.' Wherefore it is comprehensive
of the general nature of all the duties of believers in church societies,
and it hath a special respect unto constancy and perseverance in the pro-
fession of the faith, and diligent attendance unto the duties of gospel
worship, as is evident from the whole context. This is the duty of all
professors of the gospel, namely, to persuade, to encourage, to exhort
one another unto constancy in profession, with resolution and fortitude
of mind against difficulties, dangers, and oppositions a duty which a
;
state of persecution will teach them, who intend not to leave any thing
;
of Christ. And it is never the more inconsiderable, because the prac-

tice of it is almost lost out of the world, as we said before. The
motive unto these duties is, the ' approach of the day.' Wherein we
have,
Thirdly. A degree added unto the performance of these duties, from
this motive, roaovri^ fxuWov, * so much the more.' The motive itself
is, 'the approach of the day;' the evidence they had of it, 'you see.'
There is from this motive an especial degree to be added unto the per-
formance of the duties before mentioned they are such as ought always
;
to be attended unto. Howbeit, this is a season wherein it is our duty

to double our diligence about them. For this, ' so much the rather,'
refers distinctly unto all the duties before mentioned ; being to be
repeated, airo tov koivov. Wherefore, although the word of Christ in
his institutions and commands, do make duties constantly in their
performance necessary unto us yet there ai*e warnings and works of
;
Christ, whose consideration ought to excite us unto a peculiar diligence

and attendance unto them. And,
1. Such warnings of Christ there are unto his church, both by his
word and by his providence. For although he speaks not now imme-
diately unto them by revelations, yet he speaks unto them mediately in
his word. All the warnings he hath left on record in the Scripture,
given unto his churches in the various conditions wherein they were
as for instance, those in the second and third of the Revelations ; are
given likewise unto all the churches now, that are in the same state or
condition wherein they were. And he doth it by his providence, in
—
threatenings, efficacious trials, and persecutions, 1 Cor. xi.' 30 32.
2. The principal end of these warnings is to stir us up' unto more
diligence in attendance unto the duties of his worship in the assemblies
of the church, as is manifest in all his dealings with the seven churches,
as types of all others. For, 1. Our neglect therein is the cause of that
displeasure which he in his warnings and trials calls us unto. For
this cause many are sick and weak, many are fallen asleep. Because
thou art lukewarm, I will do so and so. 2. Because, without a diligent
care, we cannot pass through trials of any nature, in persecution, in
public calamities, unto his glory, and our own safety. For by a neglect
of these duties, all graces will decay, carnal fears will prevail, counsel
and help will be wanting, and the soul be betrayed into innumerable
dangers and perplexities. 3. Without it, it will not be to the glory of
Christ to evidence his presence amongst them in their trials, or give
deliverance to them. Wherefore, we may consider what belongs unto
this, ' and so much the rather,' what addition unto our performance of
those duties is required from this motive.
1st. A recovery of ourselves from outward neglects in attendance
upon church assemblies such there have been amongst us on various
;
pretences, which if on renewed warnings we recover not ourselves

from, we are in danger of eternal ruin, for so the case is stated in this
place.
2dly. A diligent inquiry into all the duties which belong to the
assemblies of believers, is comprised here by the apostle, under the
general head of mutual 'consideration,' 'provocation,' and 'exhorta-
tion,' thatwe be not found defective through our ignorance and unac-
quaintedness with what he doth require.
3dly. Spiritual diligence in stirring up our hearts and minds unto
sincerity, zeal, and delight in the performance of them in all labour-
;
ing after a recovery from our decays and backslidings, which is the
design of most of the Epistles of Christ unto the seven churches.
Wherefore,
Obs. VII. When especial warnings do not excite us unto renewed
diligence in known duties, our condition is dangerous as unto the con-
tinuance of the presence of Christ amongst us.
Fourthly. The motive itself is, ' the approach of the day,' tyyiZovaav
rrjv concerning which we must inquire, 1. What day it is that
riimepav,
is intended 2. How it did approach ? And then, How it did evidence
?
itself so to be, as they saw it ?

1. The day, rrjv fifiepav, 'an eminent day.' The rule whereby
we may determine what day is intended, is this: it was such a day
as was a peculiar motive unto the Hebrews, in their present cir-
cumstances, to attend diligently unto the due performance of gospel
duties. It is not such a day, such a motive, as is always common
to all, but only unto those who are in some measure in the same
circumstances with them. Wherefore it is neither the day of death
personally unto them, nor the day of the future judgment absolutely,
that is intended for those are common unto all equally and at all
;
all times, and are a powerful motive in general unto the performance of
gospel duties, but not an especial peculiar motive at some time unto
peculiar diligence. Wherefore, this day was no other but that fearful
and tremendous day, a season for the destruction of Jerusalem, the
temple, city, and nation of the Jews, which our Saviour had forewarned
his disciples of, and which they had in continual expectation.
But it may be said, how should the approach of this day, wherein all
things seem to be dissolved, the church to be scattered, the whole na-
tion to be consumed with blood and fire, be a motive unto redoubled
diligence in attendance unto the duties of Christian assemblies? It
should now seem rather to have been a time for every one to shift for
himself and his family, than to leave all at uncertainties and unto ruin,
while they looked after these assemblies.
Answ. 1st. Whatever desolations and destructions may be approach-
ing, our best and wisest frame will be to trust unto God, in the discharge
of our duty. All other contrivances will prove not only vain and
foolish, but destructive unto our souls. The day here intended was
coming on the people and nation, for their neglect and contempt of the
gospel it was the revenge of their murder, unbelief, and obstinacy
;
against Christ. Wherefore, if any that made profession of the gospel

were now negligent and careless in the known duties of it, they could
have no evidence or satisfaction in their own minds that they should not
fall in the fire of that day. They who will, in any degree, partake of
men's sins, must in some degree or other partake of their plagues.
2dly. It is impossible that men should go or be carried through a
day of public calamity, a destructive day, comfortably and cheerfully,
without a diligent attendance unto those known duties of the gospel.
For, 1. The guilt of this neglect will seize upon them when their trial
—
shall come; and they will wish, when it is too late, that they had kept
at a distance from it. 2. Let men pretend what they will, this decay in
those duties argues and evidenceth a decay in all graces, which they
will find weak and unfit to carry them through their trials, which will
bring them unto an unspeakable loss in their own minds. 3. The Lord
Christ requireth this from us in a way of testimony unto him, that we
are found faithful in our adherence unto his institutions upon the ap-
proach of such a day. For hereby do we evidence both the subjection
of our souls unto him, as also that we value and esteem the privilege
of the gospel above all other things. 4. Because the duties prescribed
in a right discharge of them, are the great means for the strengthening
and supporting of our souls in that part of the trial which we are to un-
dergo. For such a day as that intended, hath fire in it, to try every
man's work, of what sort it is, and every man's grace, both as to its sin-
cerity and power. Therefore, all ways and means whereby our works
may be tried and our graces exercised, are required of us in such a sea-
son. Wherefore,
Obs. VIII. Approaching judgments ought to influence unto especial
diligence in all evangelical duties.
2. How did this day approach ? It was approaching, coming, draw-
ing nigh, it was in procinctu, gradually coming upon them warnings
;
of it, dispositions towards it, intimations of its coming, were given them
every day. This I have before given an account of, and how the draw-
ings nigh of this day were upon them when this Epistle was written,
and how in a short time it brake forth upon them in all its severity. And
these things were so evident, as that,
3. In the last place the apostle takes it for granted, that they them-
selves did see openly and evidently the approaching day. And it did
so in these five things: 1. In the accomplishment of the signs of its
coming, foretold by our Saviour compare Matt. xxiv. 9, &c. with the
;
32d, 33d, 34th verses of this chapter. And besides, all the other signs
mentioned by our Saviour were entering on their accomplishment.
2. In that things were at a great stand as unto the progress of the gos-
pel among the Hebrews. At the first preaching of it, multitudes were
converted unto Christ, and the word continued in efficacy towards them
for some season afterwards ; but now, as our apostle plainly declares in
this Epistle, the case was changed among them ; the elect obtained, the
rest were hardened, Rom. xi. The number of the elect among that
people were now gathered in, few additions were made unto the church,
not daily, nor in multitudes, as formerly. And believers knew full well
that when their work was all accomplished, God would not leave the
people in their obstinacy, but that wrath should come upon them unto
the uttermost. 3. They saw it approaching in all the causes of it. For
the body of the people having now refused the gospel, were given up
unto all wickedness and hatred unto Christ; an account whereof is given
at large by the historian of their own nation. 4. The time and season
did manifest itself unto them. For whereas the body of that people were
to be cut off, and cast off, as the apostle expressly declares, Rom. ix.
xi. this could not be done, until a sufficient tender of the gospel and of
grace by Christ Jesus were first made unto them. Notwithstanding all
—
their other wickednesses, God would not surprise them with an over-
turning destruction. He had before, as types of his dealing with them,
warned the old world by Noah, and Sodom by Lot, before the one was
destroyed by water, and the other by fire. He would also give them
their day, and make them a sufficient tender of mercy, which he had
now done for nearly forty years. In this space, through the ministry
of the apostles and other faithful dispensers of the word, the gospel had
been proposed unto all persons of that nation throughout the world,
—
Rom. x. 16 20. This being now accomplished, they might evidently
see that the day was approaching. 5. In the preparations for it for at
;
this time all things began to be filled with confusions, disorders, tu-
mults, seditions, and slaughters in the whole nation, being all of them
dawnings of that woeful day, whose coming was declared in them and
by them.
Obs. IX. If men will shut their eyes against evident signs and to-
kens of approaching judgments, they will never stir up themselves nor
engage into the due performance of present duties.
Obs. X. In the approach of great and final judgments, God, by his
word and providence, gives such intimations of their coming, as that
wise men may discern them. '
Whoso is wise, he will consider these
things ;and they shall understand the loving-kindness of the Lord.'
' The prudent foreseeth the evil, and hideth himself.' '
How is it that
you discern not the signs of the times ?'
Obs. XI. To see evidently such a day approaching, and not to be
sedulous and diligent in the duties of divine worship, is a token of a
backsliding frame, tending unto final apostasy.
Ver. 26, 21.— 'Ekouchwc yap afiapravovTiov r)fiu)v juera to \a&uv

tt\v ZTTiyvwaiv tyiq aXriBsiag, ovk eti Trepi afiapriwv cnroXtnrzTat
%v<ria' <Po€£f>a c>£ rig ekSo^tj tcpicrewg, icai irvpog £rjAoc eaSteiv
jUfXXoiroc Tovg virtvavTiovg.
Ver. 26, 27. For if we sin wilfully after that we have received the
knoivledge of the truth, there remaineth no more sacrifice for sin :
But a certain fearful looking for of judgment, and fiery indignation
which shall devour the adversaries.
In these verses, the apostle gives a vehement enforcement of his pre-

ceding exhortation, from the dreadful consequences of a total neglect of
it, or uncompliance with it. And this he doth, 1. By expressing the
nature of the sin which lies therein. 2. By an impossibility of deliver-
ance from the guilt of it. 3. The punishment that would unavoidably
follow upon it.
Interpreters have greatly perplexed themselves and others in the in-
terpretation and exposition of these verses, and those that follow. Their
conjectures, in great variety, have proceeded principally from a want of
a due attendance unto the scope of the apostle, the argument he had in
hand, the circumstances of the people unto whom he wrote, and the
present state of God's providence towards them. I shall not trouble the
reader with their various conjectures and censures of them but I shall
;
;
VER. 2G, 27.] EPISTLE TO THE HEBREWS. 303
give such an evident sense as the words themselves and the context do
evince to be the mind of the Holy Ghost in them.
First. As unto the words wherein the sin and state of such men is
expressed, ' If we sin wilfully.' He puts himself among them, as is his
manner in comminations both to show that there is no respect of per-
;
sons in this matter, but that those who have equally sinned, shall be
•equally punished ; and to take off all appearance of severity towards
them, seeing he speaks nothing of this nature, but on such suppositions
as wherein, if he himself were concerned, he pronounceth it against
himself also. We sinning, or if we sin k-ouatwc, ' wilfully,' say we
our former translations, ' willingly,' which we have now avoided, lest we
should give countenance unto a supposition, that there is no recovery
after any voluntary sin. 'If we sin wilfully,' that is, obstinately, mali-
ciously, and with despite, which is the nature of the sin itself, as is
declared, ver. 28. But the word doth not require, nor will scarce bear
any such sense. ' Willingly,' is of choice, without surprisal, compul-
sion, or fear; and this is all that the word will bear.
The season and circumstance which states the sin intended is, ' after
we have received the knowledge of the truth.' There is no question but
that by the ' truth' the apostle intends the doctrine of the gospel; and
the receiving of it is upon the conviction of its being truth, to take on
us the outward profession of it. Only there is an emphasis in that
word ri]v ewiyvuMJiv, the word is not used any where to express the
mere conceptions or notions of the mind about truth, but such an ac-
knowledgment of it as ariseth from some sense of its power and excel-
lency. This, therefore, is the description of the persons concerning
whom this sin is supposed. They are such as unto whom the gospel
had been preached who, upon conviction of its truth, and sense of its
;
power, have taken upon them the public profession of it and this is
;
all that is required to the constitution of this state. And what is so re-
quired may be reduced to one of these two heads. 1. The solemn de-
dication of themselves unto Christ in and by their baptism. 2. Their
solemn joining themselves unto the church, and continuance in the du-
ties of its worship, Acts ii. 41, 42.
On this opening of the words, it is evident what sin it is that is in-
tended, against which this heavy doom is denounced and that on these
;
two considerations. 1. That the head of the precedent exhortation is,

that we would 'hold fast the profession of our faith without waverino ,' -
ver. 22. And the means of continuing in that profession, ver. 24, 25.
Wherefore, the sin against this exhortation is the relinquishment and
renouncing of the profession of the faith, with all acts and duties there-
unto belonging. 2. The state opposite unto this sin, that which is
contrary unto it, is receiving the knowledge of the truth, which what
is required thereunto we have now declared. Wherefore the sin here
intended is plainly a relinquishment and renunciation of the truth of the
gospel, and the promises thereof, with all duties thereunto belonging,
after we have been convinced of its truth, and avowed its power and
excellency. There is no more required but that this be done tKovmiAig,
'willingly;' as, 1. Not upon a sudden surprisal and temptation, as
Peter denied Christ. 2. Not on those compulsions and fears which
may work a present dissimulation, without an internal rejection of the

gospel. 3.Not through darkness, ignorance making an impression
for a seasonon the minds and reasonings of men which things, though
;
exceedingly evil and dangerous, may befal them who yet contract not
the guilt of this crime.
But it is required thereunto, that men who thus sin, do it, 1. By
choice, and of their own accord, from the internal pravity of their own'
minds, and an evil heart of unbelief to depart from the living God. 2.
That they do it by, and with the preference of another way of religion,
and a resting therein before or above the gospel. 3. That whereas
there were two things which were the foundation of the profession of
the gospel : 1st. The blood of the covenant, or the blood of the sacri-
fice of Christ, with the atonement made thereby and 2dly. The dispen-
;
sation of the Spirit of grace these they did openly renounce, and
;
declare that there was nothing of God in them, as we shall see on ver.
29. Such were they who fell off from the gospel unto Judaism in
those days. Such are they whom the apostle here describeth, as is
evident in the context. I will say no more unto the sin at present, be-
cause I must treat of it, under its aggravations, on ver. 29.
Obs. I. If a voluntary relinquishment of the profession of the gospel
and the duties of it be the highest sin, and be atended with the height
of wrath and punishment we ought earnestly to watch against every
;
thing that inclineth or disposeth us thereunto.

Obs. II. Every declension in or from the profession of the gospel,
hath a proportion of the guilt of this great sin, according unto the
proportion that it bears unto the sin itself. Hereof there may be vari-
ous degrees.
Obs. III. There are sins and times wherein God doth absolutely re-
fuse to hear any more from men in order unto their salvation.
Secondly. The first thing which the apostle chargeth as an aggrava-
tion of this sin, is, that it cannot be expiated '
There remains no more
:
sacrifice for sin.' Words not unlike those of God concerning the house
of Eli, 1 Sam. iii. 14, ' I have sworn unto the house of Eli, that the
iniquity of Eli's house shall not be purged with sacrifice nor offering
for ever.' An allusion is had herein unto the sacrifices of the law. As
there were certain sins which, from their nature, as murder, adultery,
blasphemy or from the manner of their commission, with obstinacy
;
and a high hand that had no sacrifice allowed for them, but those
;
that were so guilty were to be cut off* from the people of God, and to
die without mercy, as the apostle declares his own mind, ver. 28 so is ;
it with them that thus sin willingly, there is no relief appointed for
them, no means for the expiation of their sin. But there is an especial
reason of this severity under the gospel, which the apostle hath princi-
pal respect unto. And this is, that there is now no multiplication, or
repetition of sacrifices for sin. That of Christ our high priest was of-
fered once for all henceforth he dieth no more, he is offered no more,
:
nor can there be any other sacrifice offered for ever.

This the words express, ovk zti airoXziweTat, ' there remains not,'
there is not in the counsel, purpose, or institution of God, any other
sacrifice yet left, to be offered in this or any other case. To suppose
—
there is yet any such left, it must be on one of these two accounts. 1.
That God would change the whole dispensation of himself, and his
grace by Christ, because of its weakness and insufficiency. But it may
be said, whereas God did thus deal with the Mosaic law, and all its sa-
bring in that of Christ, why may tliere not therefore be an-
crifices, to
other way
of expiation of sin yet remaining, whereby they may be
purged and purified, who are guilty of apostasy from the gospel ? 2.
Although men have justly forfeited all their interest and benefit by the
one offering of Christ, why may he not appoint another for them, or
cause himself to be offered again for their recovery ? But both these
suppositions are not only false, but highly blasphemous for it is cer-
;
tain there remains no more sacrifice for sin. Qvaia irept a/xaprKov,
compriseth all sorts of offerings and sacrifices, whereby sin might be
expiated. Wherefore the apostle plainly expresseth, that as persons,
by a voluntary relinquishment of the gospel, did forfeit all their in-
terest in the sacrifice of Christ, as he further declaims, ver. 29, so there
was no way appointed for the relief of them by the expiation of their
sin for ever.
Further to clear the mind of the Holy Ghost herein, I should an-
swer some inquiries that may arise on this interpretation of the words,
but in this place I shall only propose them.
1. Whether this commination may be extended to all ages, times, and
seasons ? or whether it were confined unto the present state of the He-
brews, with the circumstances they were in? The reasons of the in-
quiry are, 1st. Because their circumstances were eminently peculiar,
and such as cannot befal others in any season. 2ndly. Because there
was a temporal destruction then impendent over them, ready to devour
apostates, which cannot be applied unto them who fall into the same
sins at other seasons.
2. Whether the sin intended may include great actual sins, after the
profession of the gospel, answering such as under the law were said to
be committed with a high hand ?
3. Whether there may be hopes for the persons here intended,
though no express provision be made in the covenant for the expiation
of this sin ?
4. Whetherthere be any defect in the priesthood of Christ, that it

hath but one sacrifice for sins, which if it be neglected and despised,
can never be repeated, nor can any other sacrifice be added unto it ?
5. Whether a person who hath voluntarily forsaken and renounced
the gospel, with a great appearance of all the circumstances that con-
cur unto the state of the sin here mentioned, should make profession of
repentance, what may be conceived concerning his eternal condition ?
what is the duty of the church concerning such a one? These things
shall be spoken unto elsewhere.
Obs. IV. The loss of an interest in the sacrifice of Christ, on what
account, or by what means soever it fall out, is absolutely ruinous unto
the souls of men.
Ver. 27. But a certain fearful looking-for of judgment, and fiery

indignation which shall devour the adversaries.
VOL. IV. X
Whena man under the law had contracted the guilt of any such sin,
as was indispensably capital in its punishment, for the legal expiation
whereof no sacrifice was appointed or allowed, such as murder, adul-
tery, blasphemy, he had nothing remaining but a fearful expectation of
the execution of the sentence of the law against him. And it is evi-
dent that in this context, the apostle argues from the less unto the
greater; if it was so, that this was the case of him who so sinned
against Moses' law, how much more must it be so with them that sin
against the gospel, whose sin is incomparably greater, and the punish-
ment more severe ?
The connexion of the words with those foregoing, by the adversative
c>£ for aXXa, includes, or brings along with it, the verb cnroXeineTat,
1
there remains.' No sacrifice for sin, is left or remains but there doth
;
remain or abide for such persons, a fearful expectation of judgment.

Thirdly. This is what is next to be considered, the punishment which
would follow upon the sin. And there are two things in these words.
First. The punishment due unto the sins of apostates, which is three
—
ways expressed. 1. By the general nature of it: it is 'judgment.'
2. By the special nature of that judgment: —it is 'fiery indignation.'
3. By the efficacy of it unto its end :

—
it ' devours the adversaries.'
—
Secondly. The certain approach of this judgment :
there remains
'
a fearful expectation.' This last lies first in the words. And,

1. That which we render 'certain,' is in the original only rig: it
doth not denote an assured expectation, nor the certainty of the punish-
ment but only a certain kind of expectation, a kind of fearful expec-
;
tation. Nor is this spoken in the way of diminution, but to intimate

something that is inexpressible, such as no heart can conceive, or
tongue express, 1 Pet. iv. 17, 18. What shall be the end of them who
obey not the gospel ? Where shall the sinners and ungodly appear ?
2. EicSoxr/, an ' expectation,' is the frame of mind with respect unto
anything that is future, good or bad, wherein we are concerned, that
we are to look for, whatever it be, which we have reason and grounds
to think it will come unto us, or befal us.
3. This expectation is said to be (po&epa, ' fearful,' tremendous, which
men can neither conflict withal, nor avoid, as we shall see further, ver.
31. That which fills the mind with dread and horror, depriving it of
all comfort and relief. An expectation of this dreadful and terrible na-
ture, may be taken two ways. 1. For the certain relation that is be-
tween the sin and .punishment spoken of the punishment is unavoid-
;
able, as any thing is, which upon the most certain grounds, is looked
for. So they are said only metaphorically to look for that which will
certainly ensue. 2. As it expresseth the frame of the minds of them
concerning it. And though the assertion may be used in the former
sense, yet I doubt not but this latter also is included in it and that
;
also, on two accounts. 1st. Because if they did set themselves unto
the consideration of the event of their apostasy, nothing else could befal
their minds, nothing will present itself unto them for their relief; their
minds will not admit of other thoughts but what belongs to this dread-
ful expectation. 2dly. On the account of that dread and terror, that
God sends at times into the minds and consciences of such persons.
They may bear it high, and with an ostentation of satisfaction on what

they have done, yea, commonly proclaim a self-justification, and prove
desperate persecutors of them who sacredly adhere unto the truth.
But, as he said of old of tyrants, that if their breasts were opened, it
would appear what tortures they have within I am persuaded, it is
;
probable, that God very seldom lets them pass without tormenting fear,
and dread of approaching judgments in this world, which is a broad
entrance into hell.
Obs. V. There is an inseparable concatenation between apostasy and
eternal ruin.
Obs. VI. God oftentimes visits the minds of cursed apostates, with
dreadful expectations of approaching wrath.
Obs. VII. When men have hardened themselves in sin, no fear of
punishment either will rouse or stir them up to seek after relief.
Obs. VIII. A dreadful expectation of future wrath, without hope of
relief, is an open entrance into hell itself.
This dreadful punishment is described,
1. By the general nature of it, it is kohtiq, 'judgment;' it is not a
thing that is dubious, that may fall out or may not do so. It is not an un-
accountable severity that they are threatened withal, but it is a just and
righteous sentence, denouncing punishment proportionate unto their sin
and crime. Judgment is taken sometimes for punishment itself, Ps. ix. 16;
James ii. 13 1 Pet. iv. 17; 2 Pet. ii. 3. But most commonly it is used
;
for the sentence ofjudicial condemnation and trial, determining the offen-
der unto punishment and so it is most commonly used to express the
;
general judgment that shall pass on all mankind at the last day. Matt.
x. 15, xi. 22, 24, xii. 36; Markvi. 11 ;2 Pet. ii. 9, iii. 7 1 John iv.
;
17. I doubt not but that in the word as here used, both these are in-
cluded, namely, the righteous sentence of God, judging and determining

on the guilt of this sin, and punishment itself which ensues thereon, as
it is immediately described. And although respect be had herein prin-
cipally to the judgment of the great day, yet is it not exclusive of any
previous judgments that are preparatory unto it, and pledges of it such ;
was that dreadful judgment which was then coming on the apostate
church of the Hebrews.
Obs. IX. The expectation of future judgment in guilty persons, is
and will be at one time or another dreadful and tremendous.
2. The punishment and destruction of those sinners is described by
its particular nature, it is a ' fiery indignation,' 7rupoc Kvôg. For
these words do not relate unto ckSox*?, as Kpto-ftuc doth, nor are regu-
lated by it it is not the expectation of fiery indignation
; but refer
:
immediately unto airoXuireTai. As there remains an expectation of

judgment, so there is a fiery indignation that remains. And so the
following words, ' which shall,' fuWovrog, refer to fire, -rrvpog, and not
to indignation, £?j\oc. The indignation, the vehemency, the power of
fire.
What is this fire ? and what is this indignation of it ?

1. God himself is in the Scripture said to be a consuming fire, Deut.
iv.24, ix. 3; Isa. xxxiii. 14; Heb. xii. 29. What is intended thereby
is declared in a word, Deut. iv. 24, £f Aoru7roe ; as here £jjAoc 7n»{>o<..
—
The essential holiness and righteousness of God, whereby he cannot

bear with the iniquities and provocations of men who betake not them-
selves unto the only atonement, and that he will by no means acquit the
guilty, is intended in this metaphorical expression.
The judgment of God concerning the punishment of sin as an effect
of his will, in a way consonant unto the holiness of his nature, and the
exigence of his righteousness, is called fvre, 1 Cor. iii. 13. But that is
not the fire that is here intended. It is devouring, consuming, destroy-
ing, such as answereth the severity of God's justice unto the utmost, as
Isa. ix. 5, xxx. 33, lxvi. 25; Amos vii. 4; Matt, xviii. 8; 2Thess.
i. 8; Ps. xcvii. 3; Deut. xxxii. 22. Therefore this indignation, or fer-
vour of fire, hath respect unto three things. 1. The holiness of the
nature of God from whence originally this judgment doth proceed, as

;
thatwhich is most suitable thereunto. 2. The righteous act of the will

of God sometimes called his wrath and anger, from the effects of it
;
being suitable unto the holiness of his nature. 3. The dreadful seve-
rity of the judgment itself, in its nature and effects, as it is declared in
the next words.

I doubt not but respect is had unto the final judgment at the last day,
and the eternal destruction of apostates. But yet also it evidently in-
cludeth that sore and fiery judgment which God was bringing on the
obstinate apostate Jews, in the total destruction of them and their church
state by fire and sword. For as such judgments are compared to, and
called fire in the Scripture, so this was so singular, so unparalleled in
any people of the world, as that it might well be called fiery indigna-
tion, or fervour of fire. Besides, it was an eminent pledge and token
of the future judgment, and the severity of God therein. Wherefore,
it is foretold in expressions that are applicable unto the last judgment.
See Matt. xxiv. 29—31 2 Pet. iii. 10—12.

;
This indignation, to be executed by fire, is described in the last place

by its efficacy and effects it is the fire that shall devour or eat up the
:
adversaries. The expression is taken from Isa. xxvi. 11. For 'the
fire of thine enemies,' is there, not that which the enemies burn with,
but wherewith they shall be burned. Concerning the efficacy and effect
of this fire, we may consider, 1. The seasons of its application unto
fizWovtog. 2. The object of it:
—
'the adversaries.' 3.
this effect
—
:
The way of its operation ' it shall devour them.'

:
1. It shall do so, it is not yet come to the effect, it is jueXXovroc, ' fu-
ture.' Hence many of them despised it, as that which would never be,
2 Pet. iii. 3—6. But there are three things intimated in this word.
1. That it was in procinctu, ' in readiness,' not yet come, but ready to
come so is the word used to express that which is future, but ready to
;
make its entrance. 2. That it is certain, it shall and will be whatever :
appearances there are of its turning aside, and men's avoiding of it, it
will come in its proper season so speaks the prophet in a like case,
;
Hab. ii. 3. 3. The foundation of the certainty of the coming of this

fiery indignation is the irreversible decree of God, accompanied with
righteousness, and the measures which infinite wisdom gave unto his
patience. This was the unavoidable season that was approaching, when
the adversaries had filled up the measure of their sin, and God's provi-
dence had saved the elect from this day to come.
Obs. X. There is a determinate time for the accomplishment of all

divine threatenings, and theinfliction of the severest judgments, which
no man can abide or avoid. He hath appointed a day wherein he will
'
judge the world.' So at present there is a sort of men whose damnation

sleepeth not, concerning whom he hath sworn that time shall be no
more, which is the present state of the antichristian world.
Obs. XI. The certain determination of divine vengeance on the ene-
mies of the gospel, is a motive unto holiness, a supportment under
sufferings, in them that believe. Lift up your heads, know your salva-
tion is nigh at hand what manner of persons ought we to be ? See
;
2 Thess. i. 7—10,
3. There is a description of those on whom this fiery indignation
shall have its effects, and it is ' the adversaries,' rovg virevavriovg. He
doth not say, those that believe not, and obey not the gospel, as he
doth elsewhere, when he treats absolutely of the day of judgment: as
in that place, 2 Thess. i. 8, 9, now mentioned ; but it confines them
unto those that are adversaries, who from a contrary principle set them-
selves against the Lord Christ and the gospel. This is the peculiar
description of the unbelieving Jews at that time they did not only re-
:
fuse the gospel through unbelief, but were actuated by a principle of

opposition thereunto not only as unto themselves, but as unto others,
;
even the whole world so is their state described, 1 Thess. ii. 15, 16,
:
v
Who both killed the Lord Jesus, and their own prophets, and have
persecuted us, and they please not God, and are contrary unto all men,
forbidding us to speak to the Gentiles, that they might be saved, to fill
up their sin alway, for the wrath is come upon them unto the utter-
most.' They laid the foundation of this enmity in killing the Lord
Jesus, but they rested not therein, they continued in their unbelief,
adhering to their old Judaism, and their sins therein. Nor did they
rest there, but persecuted the apostles, drove them out from amongst
them, and all that preached the gospel ; and this not only with respect
unto themselves alone, and those of their own nation, but they set them-
selves with fury all the world over, against the preaching of the gospel
unto the Gentiles, and that of cursed malice, that they might not be
saved. See instances of this rage, Acts xiii. 45, xxii. 22, 23. They
were properly the adversaries whom the apostle intends, and therefore
the judgment, which was peculiar unto them and their sins, in that fear-
ful temporal destruction which did then approach, is intended herein, as
well as the equity of the sentence is extended to the general destruc-
tion of all unbelievers at the last day.
Obs. XII. The highest aggravations for the greatest sins, is, when
men out of a contrary principle of superstition and error, do set them-
selves maliciously to oppose the doctrine and truth of the gospel, with
respect unto themselves and others.
Obs. XIII. There is a time when God will make demonstrations of
his wrath and displeasure, against all such adversaries of the gospel, as
shall be pledges of his eternal indignation. He will one day deal so
with the antichristian persecuting world.
4. What is the effect of this fiery indignation against those adversa-
ries? It shall eat them up, or devour them, saSistv. The expression is
metaphorical, taken from the nature and efficacious operation of fire ; it
—
eats, devours, swallows up, and consumes all combustible matter that is
applied to, or is put into it. That intended, is destruction inevitable,
unavoidable, and terrible in the manner of it. See Mai. iv. 1, whence
those expressions are taken. Only the similitude is not to be extended
beyond the proper intention of it for fire doth so consume and devour
;
what is put into it, as that it destroys the substance and being thereof,
that it shall be no more it is not so with the fiery indignation that
:
shall consume or devour the adversaries at the last day it shall devour
;
them as to all happiness, all blessedness, all hopes, comforts, and relief,
at once ;but it shall not at once utterly consume their being. This is
that which this fire shall eternally prey upon, and never utterly con-
sume. But if we make the application of it unto the temporal destruc-
tion that came upon them, the similitude holds throughout, for it utterly
consumed them, and devoured them, and all that belonged unto them
in this world they were devoured by it.
;
Obs. XIV. The dread and terror of God's final judgments against the
enemies of the gospel, is in itself inconceivable, and only shadowed out
by things of the greatest dread and terror in the world. Whence it is
so, I shall now declare.
Ver. 28, 29. A^feTi}(Tag Tig vofiov Mwaawcj X W P'£ oiKTipficov eiri
Svcriv Y) rpiai fiapTvaiv a.Tro%vr\GKU. êipovog aîhi-

Tloao), Soicarf,
%r}<TETai Tifxtvpiag 6 tov vlov tov 0eou KaTairaTrtaag, icai to alfia
Tijg Sta3r]ic?]c koivov i)yr\(jajxi.vog tv w i]yia<T%ri, nai to Uvevua Trig
\apiTog evvfipiaag.
Ver. 28, 29. He 1
Moses laiv died without mercy,

that despised
under two or three witnesses. Of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under
foot the Son of God, and counted the blood of the covenant, where-
zvith he ivas sanctified, an unholy thing, and hath done despite unto
the Spirit of grace ?
The apostle confirms what he had spoken of the sore and certain
destruction of apostates from the gospel, by an argument a comparatis,
and a minori ad majus ; that is, by the consideration of the two states
of the church, which he had all along compared and expressed.
Wherefore, to convince the Hebrews, not only of the certainty and
severity of the judgment declared, but also of the equity and righteous-
ness of it, he proposeth unto them the consideration of God's constitu-
tion of punishment under the Old Testament, with respect unto the law
of Moses, which they could not deny to be just and equal
In ver. 28, he lays down the matter of fact as it was stated under
the law; wherein there are three things. 1. The sin whereunto that
of apostasy from the gospel is compared '

he that despised Moses'
;
law.' 2. The punishment of that sin according to the law he that ;
was guilty of it ' died without mercy.' 3. The way whereby according
unto the law his sin was to be charged on him it was ' under two or
;
three witnesses.'
First. Unto the first, two things did concur.
1. It was such a sin as by the law was capital; as murder, adultery,
—
incest, idolatry, blasphemy, and some others. Concerning them it was

provided in the law, that those who were guilty of them should be put
to death. God alone by virtue of his sovereignty, could dispense with
the execution of this sentence of the law, as he did in the case of David,
2 Sam. xii. 13 but as unto the people, they were prohibited on any
;
account to dispense with it, or forbear the execution of it, Num. xxxv.
31.
2. It was required that he did it presumptuously, or with a high
hand, Exod. xxi. 14; Num. xv. 30, 31 ; Deut. xvii. \2.
He that was thus guilty of sin, in sinning is said to despise Moses'
law, aSerriaag, aOereiv, to abolish it, to render it useless, that is, in him-
self, by contempt of the authority of it, or the authority of God in it.
And it is called a contempt, and abolishing of the law, as the word
signifies,
1st. Because of God's indulgence unto them therein. For although
the general sentence of the law was a curse, wherein death was con-
tained against every transgression thereof, Deut. xxix., yet God had
ordained and appointed, that for all their sins of ignorance, infirmity,
or surprisal by temptations, an atonement should be made by sacrifice,
whereon the guilty were freed as unto the terms of the covenant, and
restored to a right unto all the promises of it. Wherein they would not
abide in those terms and conditions of the covenant, but transgress the
bounds annexed to them, it was a contempt of the whole law, with the
wisdom, goodness, and authority of God therein.
2dly. They rejected all the promises of it which were given exclu-
sively unto such sins, nor was there any way appointed of God for their
recovery unto an interest in them. Hereby they made themselves law-
less persons, contemning the threatenings, and despising the promises of
the law, which God would not bear in any of them, Deut. xxix. 18 21.
Obs. I. It is the contempt of God and his authority in his law, that
is the gall and poison of sin. — This may be said in some measure of all
voluntary sins, and the more there is of it in any sin, the greater is
their guilt, and the higher is their aggravation who have contracted it.
But there is a degree hereof which God will not bear with; namely,
when presumptuous contempt hath such an influence into any sin,
this
as thatno ignorance, no infirmity, no special temptation can be pleaded,
unto the extenuation of it. '
I obtained mercy because I did it
ignorantly in unbelief.' And sundry things are required hereunto. 1.
That itbe known unto the sinner, both in point of right and fact, to be
such a sin as whereunto the penalty of death without dispensation was
annexed. 2. That therefore the sense of God in the law be suggested
unto the soul, in and by the ordinary means of it. 3. That the resolu-
tion of continuing in it, and the perpetration of it, doth prevail against
all convictions and fear of punishment. 4. That motives unto the con-
trary, with reluctancies of conscience, be stifled or overcome. These
things rendered a sinner presumptuous, or caused him to sin with a high
hand under the law ; whereunto the apostle adds in the next verse, the
peculiar aggravations of sin against the gospel. This it is to despise
the law of Moses, as it is explained, Num. xv. 30, 31.
Secondly. The punishment of this sin, or of him that was guilty of
it, was, that airotivwKu, he died without mercy.' He died, that is, he
'
was put to death, not always it may be de facto but such was the con-
;
stitution of the law, he was to be put to death without mercy. There

were several ways of inflicting capital punishments appointed by the
law, as hanging on a tree, burning, and stoning. Of all which, and the
application of them unto particular cases, I have given a description in
the exercitations unto the first volume of these commentaries. And it
is said, that he died % w j°'C oiktiq/uhov,
' without mercy/ not
only because
there was no allowance for any such mercy as should save and deliver
him, but God had expressly forbidden that either mercy or compassion
—
should be shown in such cases, Deut. xiii. 6 9, xix. 13.
This is expressly added unto the highest instance of despising the
law namely, the decalogue in the foundation of it, whereon all other
;
precepts of the law were built and that which comprised a total apos-
;
tasy from the whole law. Wherefore, I doubt not but the apostle had
an especial respect unto that sin in its punishment, which had a com-
plete parallel with that whose heinousness he would represent. How-
ever,
Obs. II. When the God of mercies will have men show no mercy,
as in the temporal punishment ; he can and will, upon repentance show
—
mercy as to eternal punishment. For we dare not condemn all unto
hell, whom the law condemned as unto temporal punishment.
Thirdly. The way of execution of this judgment it was not to be
:
done without, bttl cWiv rj Tpiai fiaprvatv, 'two or three witnesses,' that
is, that were so of the fact and crime. The law is express in this case,
Deut. xvii. 6, xix. 15 Num. xxxv. 30. Although God was very severe
;
in the prescription of these judgments, yet he would give no advantage

thereby unto wicked and malicious persons, to take away the lives of
innocent men. He rather chose that those who were guilty should,
through our weakness, go free for want of evidence against them, than
that innocence should be exposed unto the malice of one single testi-
mony or witness. And such abhorrence God had of false witnesses in
criminal causes, as that which is most contrary unto his righteousness
in the government of the world, as that he established a lex talionis in
this case alone that a false witness should suffer the utmost of what
;
he thought and contrived to bring on one another. The equity of

which law is still continued in force, as suitable to the law of nature,
and ought to be more observed than it is, Deut. xix. 16 21. —
On this proposition of the state of things under the law by God's
appointment as to sin and punishment, the apostle makes his inference
unto the certainty and equity of the punishment he had declared with
respect unto sins against the gospel, ver. 29, ttogq \eipovog a^HodiiasTai,
&c, ' Of how much sorer punishment,' &c. And there is in these words
three things 1. The nature of the sin unto which the punishment is
:
annexed. 2. The punishment itself expressed comparatively with and

unto that of the transgression of Moses' law. 3. The evidence of the
inference which he makes for this is such as he refers it unto them-
;
selves to judge upon, Suppose ye shall be thought worthy ?'

'
The sin itself is described by a threefold aggravation of it, each in-

stance having its especial aggravation: 1. From' the object sinned
against. 2. From the act of the minds of men in sinning against it.
;
1. The first aggravation of the sin intended is from the object of it
the person of Christ the Son of God and that included in it, is the
;
act of their minds towards him, ' they trod, or trampled upon him.'
2. The second against the office of Christ, especially his sacerdotal
office, and the sacrifice of his blood which he offered therein, ' the
blood of the covenant wherewith he was sanctified;' and the aggrava-
tion included therein from the act of their minds towards it, '
that they
accounted itan unholy thing.'
3. A third aggravation as unto the object, is the Spirit of Christ, or
the Spirit of grace and the aggravation included therein is, that they
;
'
do despite unto him.'

In general, the nature and aggravation of the sin intended, may be
reduced unto these heads,
1. The object of it, which is the sum and substance, a divine con-
stellation of all the blessed effects of infinite wisdom, goodness, and

grace, yea the whole divine wisdom, goodness, and grace of God, in
the most glorious manifestation of them. All these things are com-
prised in the person, office, and glory of the Son of God, as the Saviour
and Redeemer of the church.
2. The actings of the minds of men towards this object, which is in
and by all the vilest affections that human nature is capable of. Con-
tempt, scorn, and malice, are ascribed unto such sins : Kara-rraTrjâg,
1
they trample on, they despise, and do despite.' Wherefore, if it be
possible that any thing, any sins of men, can provoke the heat of divine
indignation; if any can contract such a guilt, as that the holiness,
righteousness, truth, and faithfulness of God, shall be engaged unto its
eternal punishment, the sin here intended must do it. We shall there-
fore consider it in its nature, and distinct aggravations,
First. The sin in general is, that which we have spoken to before,
namely, sinning wilfully, after we have received the knowledge of the
truth, and is an absolute total relinquishment and rejection of the gospel.
First. In tlTe description of the special object of this sin, that which
is first expressed is the person of Christ, the Son -of God. I have on
sundry occasions before shown, how the apostle doth vary in his ex-
pression of Christ here he calls him, tov vlov tov Qsov, ' the Son of
:
God,' and he maketh use of this name to give a sense of the glorious
greatness of the person with whom they had to do, against whom this
sin was committed. For although he were a man also, who had blood
to shed, and did shed it in the sacrifice of himself; and notwithstanding
what cursed blasphemous thoughts they might have of him, yet indeed
he is, and will appear to be, the eternal Son of the living God.
But how comes this Son of God to be concerned herein ? What
injury is done him by apostates from the gospel ? I answer, that as the
Lord Christ in his own person was the special author of the gospel
as his authority is the special object of our faith in it as his office,
;
with all the fruits of it, is the subject, sum, and substance of the gospel;
so there is no reception of it in a due manner unto salvation, no rejec-
tion of it unto final condemnation, but what is all of it originally,
fundamentally, and virtually contained in the reception, or rejection of
the person of Christ. This is the life, the soul, and foundation of all
gospel truth, without which it is of no power or efficacy unto the souls

of men. But I have treated at large of these things elsewhere. I
cannot but observe, that, as whosoever rejects, refuses, forsakes the
gospel, rejecteth and forsaketh the person of Christ, so on what account
soever men take up the profession of it, and perform the duties of it,
if the foundation be not laid in a reception of Christ himself, of the
person of Christ, all their profession will be in vain. This is the first
aggravation of this sin it is committed immediately against the person
:
of the Son of God, and therein his authority, goodness, and love.
But it may be thought, if the person of Christ be concerned herein,
yet it is indirectly or consequentially only, and in some small degree.
No, saith the apostle but he that is guilty of this sin, doth trample on
:
the Son of God, or tread him under foot, KarcnrctTriaaQ. The word is
rendered with great variety, but that of our translation is proper, and
it is the highest expression of scorn, contempt, and malice amongst
men. To 'tread under foot,' is to despise and insult over, as is plain in

the metaphor. And this contempt respects both the person of Christ
and his authority. He proposed in the gospel, was professed by this
is
sort of sinners for a while to be the Son of God, the true Messiah, the
Saviour of the world. Hereon faith in him, and all holy reverence
unto him, are required of us, as on him whom God had exalted above
principalities and powers, and whom therefore we ought to exalt and
adore in our souls. But now by this sort of persons he was esteemed an
evil-doer, a seducer, one not at all sent of God, but one that justly
suffered for his crimes. Herein they trod under foot the Son of God,
with all contempt and scorn.
Again, it respects his authority. This the gospel declared, and those
who had made any profession of it, as all must have done who contract
the guilt of apostasy, did avow and submit themselves unto. The pro-
fession they made, was to observe and do all that he had commanded
them, because all power was given unto him in heaven and earth. This
they now utterly rejected and despised, as unto the outward observance
of his commands, ordinances, and institutions of divine worship they ;
openly rejected them, betaking themselves unto other modes and rites
of divine service, in opposition and contradiction to them, even those of
the law. Neither did they retain any regard in their minds unto his
authority.
Obs. III. Though there may be sometimes an appearance of great
severity in God's judgments against sinners, yet when the nature of
their sins, and the aggravation of them, shall be discovered, they will
be manifest to have been righteous and within due measure.
Obs. IV. We ought to take heed of every neglect of the person of
Christ, or of his authority, lest we enter into some degree or other of
the guilt of this great offence.
Obs. V. The sins of men can really reach neither the person nor au-
thority of Christ ; they only do that in desire which, in effect, they can-
not accomplish. This doth not take off or extenuate their sin, the
guilt of it is no less than if they did actually trample upon the Son of
God.
Secondly. The second aggravation of the sin spoken of is its oppo-
VER. 28, 21).] EPISTLE TO THE HEBREWS. 315
sition to the office of Christ, especially his priestly office, and the sa-
crifice that he offered thereby, called here to alfxa rrjc cuu^jkjjc, ' the
blood of the covenant.' And that included in it is the frame of their
minds in that opposition, koivov r\yr}<jafxtvoq, ' they counted it an unholy
thing ;' both which have a third aggravation from the use and efficacy
of that blood, tv <>} vyiaaSri, it is that wherein he was sanctified.'
'
For the first. In what sense the blood of Christ was the blood of the
covenant, hath been fully declared on ch. ix. That whereby the new
covenant was ratified, confirmed, and made effectual as unto all the
grace of it, unto them that do believe and it was the foundation of all
;
the following actings of God towards him in his exaltation and of his
intercession see ch. xiii. 20.
;
The blood of the covenant was the great
expression of the grace of God and of the love of Christ himself, as
well as the cause of all good unto us the centre of divine wisdom in all
;
the mediatory actings of Christ, the life and soul of the gospel. Of
this blood of the covenant it is said, that they who are guilty of the sin
intended, accounted it an unholy thing, they judged it so, and dealt
with it accordingly. Both the judgment of the mind and practice
thereupon are intended.
Koivov is 'common,' and opposed unto any thing that is dedicated
and consecrated unto God, and made sacred. Hence it is used for pro-
fane and unholy, that which no way belongs unto divine worship. They
did no longer esteem it as that blood wherewith the new covenant was
sealed, confirmed, established, but as the blood of an ordinary man shed
for his crimes, which is common and unholy, not sacred not of so ;
much use unto the glory of God as the blood of bulls and beasts in le-
gal sacrifices, which is the height of impiety. And there are many de-
grees of this sin, some doctrinal, some practical which, though they
;
arise1not unto the degree here intended, yet are they perilous unto the
souls of men. Those by whom the efficacy of his blood unto the ex-
piation of sin, by making satisfaction and atonement, is denied, as it
is by the Socinians, will never be able to free themselves from making
this blood, in some sense, a common thing. Yea, the contempt which
hath been cast on the blood of Christ by that sort of men, will not be
expiated with any other sacrifices for ever. Others do manifest what
slight thoughts they have of it, in that they place the whole of their
religion within themselves, and value their own light as unto spiritual
advantages above the blood of Christ. And practically there are but
few who trust unto it for their justification, for pardon, righteousness,
and acceptance with God which is in a great measure to account it a
;
common thing, not absolutely, but in comparison of that life, excel-

lency, and efficacy, that is in it indeed. But as Christ is precious unto
them that believe, 1 Pet. ii. 7, so is his blood also wherewith they are
redeemed, 1 Pet. i. 19.
Obs. VI. Every thing that takes off from a high and glorious esteem
of the blood of Christ, as the blood of the covenant, is a dangerous
entrance into apostasy. Such is the pretended sacrifice of the mass,
with things of the like nature.
all
The aggravation of this sin, with respect unto the blood of Christ,
last
is the nature, use, and efficacy of it it is tv <{> nyiaoSr], ' that where-
:
with he was sanctified.' It is not real or internal sanctiflcation that is

here intended, but it is a separation and dedication unto God, in which
sense the word is often used. And all the disputes concerning the total
and final apostasy from the faith, of them who have been really and
internally sanctified from this place, are altogether vain ; though that
which a man professeth concerning himself, may be said of him in ag-
gravation of his sin. But the difficulty of this text is, concerning whom
these words are spoken ;for they may be referred unto the person that
isguilty of the sin insisted on. He counts the blood of the covenant,
wherewith he himself was sanctified, an unholy thing. For as at the
giving of the law, or the establishing of the covenant at Sinai, the peo-
ple being sprinkled with the blood of the beasts that were offered in sa-
crifice, were sanctified or dedicated unto God in a peculiar manner so
;
those who, by baptism and confession of faith in the church of Christ,

were separated from all others, were peculiarly dedicated to God thereby.
And therefore, in this case, apostates are said to deny the Lord that
bought them, or vindicated them from their slavery unto the law by his
word and truth for a season, 2 Pet. ii. 1. But the design of the apostle
in the context leads plainly to another application of these words. It
is Christ himself that is spoken of, who was sanctified and dedicated
unto God, to be an eternal high priest, by the blood of the covenant
which he offered unto God, as I have shown before. The priests of
old were dedicated and sanctified unto their office by another person,
and by the sacrifices which he offered for them they could not sanctify
;
themselves so were Aaron and his sons sanctified by Moses, antece-

;
dently unto their offering any sacrifice themselves. But no outward act
of men or angels could unto this purpose pass on the Son of God. He
was to be the priest himself, the sacrificer himself, to dedicate, conse-
crate, and sanctify himself by his own sacrifice, in concurrence with the
actings of God the Father in his suffering; see John xvii. 19; Heb. ii.
10, v. 7, 9, ix. 11, 12. That precious blood of Christ, wherein or
whereby he was sanctified and dedicated unto God as the eternal high
priest of the church, this they esteemed an unholy thing ;that is, such
as would have no such effect as to consecrate him unto God and his
office.
Obs. VII. However men may esteem of any of the mediatory actings
of Christ, yet are they in themselves glorious and excellent. So was
the sacrifice of his own blood, even that whereby not only the church
was sanctified, but himself also was dedicated as our high priest for
ever.
Thirdly. The third aggravation of this sin is taken from its opposi-
tion unto the Spirit of Christ, km to Ylvev/ixa ti\q \aovroq zw^purag, ' he
hath done despite unto the Spirit of grace.' And as in the former in-
stances, so it is here, there are two parts of this aggravation. The first
taken from the object of their sin, ' the Spirit of grace.' The second
taken from the manner of their opposition unto him, ' they do him de-
spite.' The Holy Spirit of God, promised and communicated under the
gospel by Jesus Christ from the Father, as the author and cause, ac-
tually communicating and applying all grace unto the souls of them that
believe, is this Spirit of grace. And this carries in it innumerable ag-
This person, the Holy Spirit of God, God him-

gravations of this sin.
self, communication of grace and mercy, in the accomplishment of
his
the most glorious promises of the old testament, was he whom these
apostates renounced. But there is a peculiar notion or consideration of
the Spirit, with respect whereunto he is sinned against, and that is this,
that he was peculiarly sent, given, and bestowed, to bear witness unto
the person, doctrine, death, and sacrifice of Christ, with the glory that
ensued thereon, John xvi. 14; 1 Pet. i. 12. And this he did in various
ways. For by him the souls of multitudes were converted unto God,
their eyes enlightened, their minds sanctified, their lives changed. By
him did those who believed come to understand the Scriptures, which
before were as a sealed book unto them ; by him they were directed,
encouraged, supported, and comforted, in all that they had to do and
suffer for the name of Christ. By him were all those mighty works,
wonders, signs, and miracles wrought, which accompanied the apos-
tles and other preachers of the gospel at the beginning. Now all these
things, and the like effects of his grace and power on all who made
profession of the gospel, were owned, believed, and avowed to be the
works of the Holy Spirit, as promised in the days of the Messiah and;
they pleaded the evidence of them unto the confusion of all their adver-
saries. This therefore was done also by these apostates, before their
apostasy. But now being fully fallen off from Christ and the gospel,
they openly declared that there was no testimony in them unto the truth,
but all these things were either diabolical delusions or fanatical misap-
prehensions that indeed there was nothing of truth, reality, or power
;
in them, and therefore no argument to be taken from them, unto the

confirmation of the truth of Christ in the gospel. Now this proceeding
from them who had once themselves made the same profession with
others of their truth and reality, gave the deepest wound that could be
given unto the gospel. For all the adversaries of it who were silenced
with this public testimony of the Holy Spirit, and knew not what to
say, considering the many miracles that were wrought, did now
strengthen themselves by the confession of these apostates, that there
was nothing in it but pretence and who should better know than those
;
who had been of that society ?

Obs. VIII. There are no such cursed pernicious enemies unto reli-
gion as apostates.
Hence are they said to do despite unto the Spirit of grace, evvtpiaaQ.
They do injure him so far as they are able. The word includes
' wrong, with contempt.' And this they did upon a twofold account.
For, 1. The works, many of them, which he then wrought, were emi-
nent and evident effects of divine power and to ascribe such works
;
unto another cause is to do despite unto him. 2. They did so princi-

pally, in that by all his works, and in the whole dispensation of him,
he gave testimony unto Christ in the gospel. And what greater despite
and wrong could be done unto him, than to question his truth and
the veracity of his testimony ? No greater despite can be done unto a
man of any reputation, than to question his truth and credit in that
wherein he engageth himself as a witness. And if lying unto the Holy
Ghost is so great a sin, what is it to make the Holy Ghost a liar ?
Herein did such persons do him despite. For notwithstanding the

public testimony he gave in, with, and by the preaching of the gospel,
they rejected it as a fable, in despising his person and authority.
All these great and terrible aggravations are inseparable from this
sin of apostasy from the gospel, above those of any sin against the law
of Moses whatever. They were none of them in the vilest sin prohi-
bited by the law under capital punishment.
Secondly. Hence, therefore, the apostle, 2. Proposeth it unto the
judgment of the Hebrews, ttogio \eipovog rifitupiag, ' of how much
sorer punishment,' they suppose a sinner guilty of this sin shall be
judged worthy, above what was inflicted on the wilful transgressors of
the law ? And there is included herein, 1. That such a sinner shall be
punished. Apostates may flatter themselves with impunity, but in due
time punishment will overtake them. Howshall they escape who neg-
lect so great salvation ? Much less shall they do so by whom it is
thus despised in all the causes of it. 2. That this shall be a sore, a
great, and an evil punishment, which is included in the note of compa-
rison, far greater punishment, such as men shall be able neither to
abide nor to avoid. 3. Comparatively, it shall be a sorer punishment
than that which was appointed for wilful transgressions of the law,
which was death without mercy. 4. That the degree of its exceeding
that punishment is inexpressible: '
Of how much sorer?' None can
declare it, as the Holy Ghost expresseth himself, when he would inti-
mate unto our minds that which we cannot absolutely conceive and
apprehend, 1 Pet. iv. 17, 18. But whereas that punishment was death
without mercy, wherein could this exceed it ? I answer, because that
was a temporal death only. For though such sinners under the law
might, and did many of them, perish eternally, yet they did not so by
virtue of the constitution of the law of Moses, which reached only unto
temporal punishments but this punishment is eternal, that is constantly
;
proposed in the first place unto all impenitent unbelievers and despisers
of the gospel ; see 2 Thess. i. 6— 8 Mark xvi. 16, &c. Yet so as
;
not to exclude any other temporal judgments, in spirituals or naturals,

that may precede it. Such was that whereunto the temporal destruc-
tion, that was ready to come on these despisers, did belong.
Thirdly. The way whereby they are made obnoxious unto it is, that
they are counted worthy of it, a£,iu)6 river at, they shall receive neither
more nor less, but their due. The judge in this case is God himself, as
the apostle declares in the next verse. He alone knows, he alone can
justly determine, what such apostates are worthy of. But in general
that this shall unspeakably exceed that annexed unto the transgression
of the law, is left unto themselves to judge, (Wart, 'suppose ye.' Ye
know and take it for granted, that the punishments under the law to be
inflicted on its transgressors by the constitution and sanction of it, were
all of them righteous, for God was the Judge of this in them all. Con-
sider now what aggravations this sin is accompanied withal above all
sins whatever against the law, and be yourselves judges of what will
follow hereon. What do you think in your own hearts will be the
judgment of God concerning these sinners ? This argument the apostle
—
doth frequently insist upon, as ch. ii. 2 4, xii. 25, and it had a peculiar
—
cogency towards the Hebrews, who had lived under the terror of those
legal punishments all their days.
Obs. IX. The inevitable certainty of the eternal punishment of
gospel despisers, depends on the essential holiness and righteousness of
—
God, as the ruler and judge of all. It is nothing but what he, in his
just judgment, which is according to truth, accounteth them worthy of,
Rom. i. 32.
Obs. X. It is a righteous thing with God thus to deal with men.
Wherefore all hopes of mercy, or of the least relaxation of punishment
unto apostates unto all eternity, are vain and false they shall have:
judgment without mercy.

Obs. XI. God hath allotted different degrees of punishment unto the
different degrees and aggravations of sin. —
The wages indeed of every
sin is death, but there is unto such persons as these a savour of death
unto death, and there shall be different degrees of eternal punishment.
Obs. XII. The apostasy from the gospel here described, being the
absolute height of all sin and impiety that the nature of man is capable
of, renders them unto eternity obnoxious unto all punishment that the
—
same nature is capable of. The greatest sin must have the greatest
judgment.
Obs. XIII. It is our duty diligently to inquire into the nature of sin,
lest we be overtaken in the great offence. —
Such persons as they in the
text, it may be, little thought what it was that they should principally
be charged withal, namely, for their apostasy and how dreadful was it
;
when it came upon them in an evident conviction !
Obs. XIV. Sinning against the testimony given by the Holy Ghost
unto the truth and power of the gospel, whereof men have had expe-
rience, is the most dangerous symptom of a perishing condition.
Obs. XV. Threatenings of future eternal judgments unto gospel
despisers, belong unto the preaching and declaration of the gospel.
Obs. XVI. The equity and righteousness of the most severe judg-
ments of God, in eternal punishments against gospel despisers, is so
evident, that it may be referred to the judgment of men not obstinate in
their blindness.
Obs. XVII. It is our duty to justify and bear witness unto God in
the righteousness of his judgment against gospel despisers.
Ver. 30, 31. Oiâ/nv yap tov etTrovra' Ejuot skîkiigiq, syw avratro-
$ojct(o, Xtya K-vpiog' Knt 7raAiv, Kvpiog Kpivzi rov Xaov avrov'
Qo&tpOV TO f/U77£<THV ft£ \ElOaQ QiOV %WVTO£.
Ver. 30, 31. For zee knoio him that hath said, Vengeance belongelh
unto me, I will recompense, saith the Lord. And
again, the Lord
shall judge his people. It is a fearful thing to fall into the hands
of the living God.
There is in these verses the confirmation of all that was spoken be-
fore,by the consideration of what God is in himself, with whom alone
we have to do in this matter, and what he assumeth unto himself in this
and the like cases. As if the apostle had said, in the severe sentence
which we have denounced against apostates, we have spoken nothing

but what is suitable unto the holiness of God and what, indeed, in
:
such cases, he hath declared that he will do. The conjunction yap,
denotes the introduction of a reason of what was spoken before but ;
this is not all which he had discoursed on this subject but more parti-
;
cularly, the reference he had made unto their own judgments, of what
sore punishment was due unto apostates. Thus it will be with them,
thus you must needs determine concerning them in your own minds, for
we know him with whom we have to do in these things. Wherefore,
the apostle confirms the truth of his discourse, or rather illustrates the
evidence of it, by a double consideration. 1. Of the person of him who
is and is to be the sole judge in this case, who is God alone for we
:
— '
know him.' And 2. What God hath assumed unto himself, and af-
firmed concerning himself in the like cases, which he expresseth in a
double testimony of Scripture. 3. And then lastly, there is the way
whereby our minds are influenced from this person and what he hath
said, which is, that 'we know him,' oiSafiev yap.
First. The first consideration, confirming the evidence and certainty
of the truth asserted, is the person of him who is the only judge in this
case. I confess, the pronoun herein is not expressed in the original,
but as it is included in the participle and article prefixed, tov enrovra,

'
he that saith,' who expresseth himself in the words ensuing. But it
is evident that the apostle directeth unto a special consideration of God
himself, both in the manner of the expression and in the addition of
those words, \&yei Kvpiog, to the testimony which he writes imme-
diately. If you will be convinced of a righteousness, and certainty of this
dreadful destruction of apostates, consider in the first place the author
of this judgment, the only judge in the case ;
— ' we know him that hath
said.'
Obs. I. There can be no right judgment made of the nature and de-
merit of sin, without a due consideration of the nature and holiness of
God, against whom it is committed. Fools make a mock of sin, they
have no sense of its guilt nor dread of its punishment. Others have
slight thoughts of it, measuring it only either by outward effects, or by
presumptions which they have been accustomed unto. Some have ge-
neral notions of its guilt, as it is prohibited by the divine law, but
never search into the nature of that law with respect unto its author.
Such false measures of sin ruin the souls of men.
Obs. II. Nothing, therefore, will state our thoughts aright concern-
ing the guilt and demerit of sin, but a deep consideration of the infinite
greatness, holiness, righteousness, and power of God, against whom
it is committed.
And is to be added, that God acts not in the effect
hereunto this also
of any of these properties of his nature, but on a preceding contempt
of his goodness, bounty, grace, and mercy as it is impossible that sin
;
should come into the world but by the contempt of these things. Ante-
cedently unto all possibility of sinning, God communicates the effects of
his goodness and bounty unto the creation ; and in those sins which are
against the gospel, he doth so also of his grace and mercy. This is
that which will give us a due measure of the guilt and demerit of sin.
;
VER. 30, SI.] EPISTLE TO THE HEBREWS. 321
Look upon it as a contempt of infinite goodness, bounty, grace, and

mercy, and to rise up against infinite greatness, holiness, righteousness,
and power, and we shall have a view of it as it is in itself.
Obs. III. Under apprehensions of great severities of divine judg-
ments, the consideration of God, the author of them, will both relieve
our faith, and quiet our hearts. Instances of divine judgments are
given in the eternal rejection of multitudes of angels, on their guilt in
one sin in the woeful sin of Adam, and the ruin of his posterity, even
;
of those who had not sinned after the similitude of his transgression in
;
the destruction of the old world by an universal flood in the fire and
;
brimstone that God rained from heaven upon Sodom and Gomorrah
in the final rejection of the Jews in the dreadful overthrow of the city
;
and temple by fire and in the eternity of the torments of impenitent

;
sinners. In all these things, and others that seem to have any thing of
the same kind with them, we shall need nothing to give the most full
satisfaction unto our souls, if we know Him who hath said, ' Vengeance
is mine :I will repay it.'
Secondly. This is the second consideration, and it is confirmed by a
double testimony, wherein God assumeth unto himself that which will
give assurance of the punishment of apostates. And we may consider
concerning these testimonies, 1st. The apostle's application of them
unto his purpose. 2dly. The force that is in them unto that end.
They are both of them taken from Deut. xxxii. 35, 36. But in that
place they seem absolutely to intend vengeance and judgment on the
adversaries of his people, to make a way for their deliverance. But
here they are applied unto the final destruction of that same people,
namely, the Jews, without hopes of deliverance.
I answer,
1. That it is usual with the apostle in this Epistle, and all other
writers of the New Testament, to make use of testimonies out of the

Old, without respect unto the particular cases and designs which they
are originally applied unto, but with regard unto the truth and equity
contained in them whereon they are equally applicable unto all cases
;
of a like nature. Thus, saith he, God declares himself with respect
unto his stubborn enemies, whence a rule is established, that he will
deal so with all that are so, who are in the same circumstances with
them of whom we speak.
2dly. What God speaks concerning his enemies, and the enemies of
his people in covenant with him, is applicable unto that people itself,
when they absolutely break and reject the covenant. So was it done
by these apostates, who thereon came into the room and place of the
most cursed enemies of God and his people. And therefore God will
be unto them what he was unto the worst of those his adversaries.
3. That which God properly in that place assumeth this title unto
himself upon, is the cruelty and rage of those adversaries in the perse-
cution and destruction of his people and shall he not act in like man-
;
ner towards them who murdered the Lord Jesus, and persecuted all his
followers ? Wherefore, whatever frame of mind in God is represented
in the Scripture, as unto his indignation against the worst of sinners
and his adversaries, is fully applicable unto these degenerate apostates.
VOL. IV. Y
The testimony in the original is, bbm tip: s b, * to me vengeance

first
and recompence,' which the apostle here renders by s/moi eicduaia-ig, £70*
avTcnroSwato, ' Vengeance belongeth unto me, I will recompense ;' and
in ch. ii. 2, he expresses a similar sentiment by wSikoq idiaâwodoma.
Recompence is the actual exercise of vengeance. Ajkij, EKSt/crjcr/e, ' ven-
geance,' is the actual execution of judgment on sinners, according to
their desert, without mitigation of mercy. It is an act of judgment,
and wherever mention is made of it, God is still proposed as a judge,
it being a just retribution, on the consideration of the demerit of sin
as sin.
1. This vengeance God appropriated the right of unto himself in a
peculiar manner, as that which, in its full latitude, no creature hath any
interest in see Ps. xciv. 1, 2.
; For it respects only sin in its own for-
mal nature, as sin against God. 1. Though men may inflict punish-
ments on it, yet they do it principally on other accounts. Whatever is
of vengeance in punishment, is merely an emanation from divine con-
stitution. 2. No creature can have the just measures of the desert of
sin, so as to give it a just and due recompence. 3. The power of the
creature cannot extend to the just execution of vengeance, sins deserv-
ing eternal punishment. 4. Pure vengeance, as vengeance, is not to be
intrusted with our nature, nor would any man be able to manage it, but
would fall into one excess or other, unto the ruin of his own soul.
Wherefore God hath reserved and included all vengeance unto him-
self, and all just final retribution for and unto sin. Although he hath
allowed infliction of punishment on offenders, in order unto the govern-
ment and peace of the world in magistrates and public persons yet as ;
unto vengeance, as it denotes giving satisfaction to ourselves in the

punishment of others, it is forbidden unto all persons, both private and
public. God, in executing vengeance, gives satisfaction unto his own
infinite holiness and righteousness, which makes it holy and just. Men
cannot give satisfaction unto themselves in punishment, but it is unto
their evil affections, which makes it useless and unjust. Hence David
blessed God, that he had kept him from avenging himself on Nabal.
For there is no vengeance but what is exerted by a man's self, in his
own case and cause the judgment unto punishment is for others.
:
Wherefore the formal reason of the appropriation of all vengeance unto

God is, that God alone can judge and punish in his own case, and unto
' He hath made all things for himself, and the
his own satisfaction.
wicked for the day of evil.'
2. In this appropriation of vengeance unto God, there is supposed
and included, that indeed there is vengeance with God, which in due
time he will execute, eyw avTcnroSwGio, ' 1 will repay, saith God.' He
doth oftentimes exercise great patience and forbearance, even then when
vengeance might justly be expected and is called for, ' How long dost
thou not avenge our blood?' This commonly adds unto the security
of wicked men, and they learn to despise the. threatenings of all the
judgments of God M hich they have deserved, 2 Pet. iii. 3 7 Eccl.
7
— ;
viii. 11. They are ready to conclude, that either vengeance doth not
belong unto God, or that it shall be executed when and where they are
not concerned. But in all these cases, God hath fixed a determinate
—
time and season for the execution of deserved vengeance. Hence he

calls it, ' the year of vengeance,' and ' the day of recompence ;' so here,
'
I will repay it, saith the Lord.'
This being so, God having said that, t/uot ttcdiKijais, ' vengeance be-
longeth unto him,' and that it is due unto provoking sins and sinners ;
that it is in his power, and his alone, to inflict it when and how he
pleaseth, and that he will certainly do so in the assurance whereof;
the apostle adds that word, ' saith the Lord, he will repay it ;' it evi-
dently follows, that in his appointed season, the day and year of ven-
geance, such horrible provoking sinners as were those treated of, must
fall under the most severe punishment, and that for evermore.
The second testimony taken from the same place, is of the same im-
portance with this, Kvpiog icptvei tov Xaov avrou, ' the Lord shall judge
his people.' In Deuteronomy, it is applied unto such a judgment of
them as tends unto their deliverance. But the general truth of the
words is, that God is the supreme Judge, he is Judge himself, Ps. 1. 6.
This the apostle makes use of, concluding, that the righteousness of
God, as the supreme Judge of all, obligeth him unto this severe de-
struction of apostates, ' For shall not the Judge of all the world do
right ?' Shall not he who is Judge in a peculiar manner of those that
profess themselves to be his people, punish them for their iniquities,
especially such as break oft' all covenant-relation between him and
them ?
Obs. IV. A due consideration of the nature of God, his office, that
he is the Judge of all, especially of his people, and that inclosure he
hath made of vengeance unto himself, under an irrevocable purpose for
its execution, gives indubitable assurance of the certain unavoidable de-
struction of all wilful apostates. —
All their security, all their presump-
tions, all their hopes will vanish before this consideration, as darkness
before the light of the sun.
Obs. V. Although those who are the peculiar people of God, do
stand in many relations unto him, that are full of refreshment and com-
fort yet is it their duty constantly to remember that he is the holy and
;
righteous Judge, even towards his own people.

Thirdly. The ground of the application of these testimonies unto the
present case, is that knowledge of God, which they had unto whom
he spoke, otSojuev, ' for we know him.' You have the same sense of
God, his holiness and truth, as I have, and therefore it cannot be
strange unto you, that he will deal thus severely with apostates you ;
know who he is, how infinite in holiness, righteousness, and power you ;
know what he hath said in cases like unto this, namely, that vengeance
is his, and he will repay it; wherefore it must be evident unto you,
that these things will be as they are now declared.
Obs. VI. The knowledge of God, in some good measure, both what
he is in himself, and what he hath taken on himself to do, is necessary
to render either his promises or threatenings effectual unto the minds
of men.
Ver. 31. It is a fearful thing to fall into the hands of the living
God.
324 AN EXPOSITION OF THE [ciI. X.
The apostle, in these words, winds up his whole argument against

the wilful despisers of the gospel, taken from the nature and aggrava-
tions of that sin, with the severity of the punishment that would cer-
tainly befal them that are guilty thereof. And these words are, as an
inference from them that go immediately before, so they are a recapitu-
lation of all that he had spoken to this purpose. Let men look to
it, look to themselves, consider what they do, for 'it is a fearful
thing,' &c.
There are three things in the words. 1. The description given of
God with respect unto the present case, ' he is the living God.' 2.
The event of their sin with respect unto him it is ' a falling into his
:
hands.' 3. The nature hereof in general :

'
it is a fearful thing.'
1. In what sense God is called the Qtov £wiroe, 'living God,' and
with respect unto what ends, hath been declared on ch. iii. 12, ix. 14.
In brief, this title is ascribed unto God principally on two accounts. 1.
By way of opposition unto all dead and dumb idols, those whom the
heathen worshipped ; and which are graphically described by the
Psalmist, Ps. cxv. 4 — 8, as also by the prophet, Isa. xliv. 9 — 11, &c.
And this is to impress upon our minds a due sense of his glory, and
eternal power, according as we are called to trust in him or to fear him.
Life is the foundation of power. He who hath life in himself, who is
the cause of all life in all other things that are partakers of it, must be
the only spring of infinite power. But God is here called ' the living
God,' with respect unto his eternal powei', whereby he is able to avenge
the sins of men. Indeed it calls to mind all the other holy properties
of his nature, which are suited to impress dread or terror on the minds
of presumptuous sinners, whose punishment is thence demonstrated to
be unavoidable. He sees, and knows all the evil and malice that is in
their sin, and the circumstances of it. He is the God that liveth and
seeth, Gen. xvi. 13. And as he seeth, so he judgeth, because he is the
living God, which also is the ground of holy trust in him. 1 Tim.
iv. 10.
Obs. VII. This name of 'the living God,' is full of terror or com-
fort unto the souls of men.
2. The event of the sin spoken against, as unto its demerit, with re-
spect unto God, is called falling into his hands,' ejurrtaeiv tig ^ttpac-
'
The assertion is general, but particularly applied unto this case by the
apostle. To ' fall into the hands' is a common expression with refe-
rence unto any one falling into and under the power of his enemies.
None can be said to ' fall into the hands of God,' as though they were
not before in his power. But to fall into the hands of God absolutely,
as it is here intended, is to be obnoxious to the power and judgment of
God, when and where there is nothing in God himself, nothing in his
word, promises, laws, institutions, that should oblige him to mercy, or a
mitigation of punishment. So when a man falls into the hands of his
enemies, between whom and him there is no law, no love, he can expect
nothing but death. Such is this falling into the hands of the living
God there is nothing in the law, nothing in the gospel, that can be
;
pleaded for the least abatement of punishment. There is no property

of God that can be implored it is the destruction of the sinner alone,
:
whereby they will all be glorified.

VER. oO ; 81.] EPISTLE TO THE HEBREWS. 825
There is a falling into the hands of God that respects temporal things
only, and that is spoken of comparatively. When David knew that an
affliction or temporal punishment was unavoidable, he chose rather to
fall into the hands of God, as unto the immediate infliction of it, than
to have the wrath of men used as the instruments thereof, 2 Sam.
xxiy. 17. But this appertains not unto our present purpose.
3. Hereof the apostle affirms in general, that it is 0o€tpov, ' a fear-
ful, dreadful thing,' that which no heart can conceive, nor tongue ex-
press. Men
are apt to put oft' thoughts of it, to have slight thoughts
about it but it is, and will be dreadful, terrible, and eternally destruc-
;
tive of every thing that is good, and inflictive of every thing that is evil,
or that our nature is capable of.
Obs VIII. There is an apprehension of the terror of the Lord in
the final judgment, which is of great use unto the souls of men, 2 Cor.
v. 11. It is so to them who are not yet irrecoverably engaged into the
effects of it.
Obs. IX. When there is nothing left of judgment, nothing remains
but the expectation of it, its fore-apprehension will be filled with dread
and terror.
Obs. X. The dread of the final judgment, where there shall be no
mixture of ease, is altogether inexpressible.
Obs. XI. That man is lost for ever, who hath nothing in God that
he can appeal unto nothing in the law or gospel which he can plead
;
for himself; which is the state of all wilful apostates.

Obs. XII. Those properties of God which are the principal delight
of believers, the chief object of their faith, hope, and trust, are an eter-
nal spring of dread and terror unto all impenitent sinners : the living
'
God.'
Obs. XIII. The glory and honour of the future state of blessedness
and misery, are inconceivable either to believers or sinners.
Obs. XIV. The fear and dread of God, in the description of his
wrath, ought continually to be on the hearts of all who profess the
gospel.
Herein, by this general assertion, the apostle sums up and closeth his
blessed discourse concerning the greatest sin that men can make them-
selves guilty of, and the greatest punishment that the righteousness of
God will inflict on any sinners. Nor is there any reaching of either
part of this divine discourse unto the utmost. When he treats of this
sin, and its aggravations, no mind is able to search into, no heart is
able truly to apprehend the evil and guilt which he chargeth it withal.
No one can express or declare the least part of the evil which is com-
prised in every aggravation which he gives us of this sin. And in like
manner, concerning the punishment of it, he plainly intimates, it shall
be accompanied with an incomprehensible severity, dread, and terror.
This therefore is a passage of holy writ which is much to be considered,
especially in these days wherein we live, wherein men are apt to grow
cold and careless in their profession, and to decline gradually from
what they had attained unto. To be useful in such a season, it was
first written and belongs unto us, no less than unto them unto whom
;
it was first originally sent. And we live in days wherein the security
and contempt of God, the despite of the Lord Christ and his Spirit, are
come to the full, so as to justify the truth that we have insisted on.
Ver. 32 — 34. AvafiifivrjrrKEcrSe Ss ragirporepov rifiepag, ev aig (pioTicr-

Ssvtzq, 7roXXr)v ad\y)oiv vTrtjuavaTt Tra^r^fxarwv' Tovto pev, oveiEia-
fjioig re kui $\t\pe(Ti StaroiZopevoi' Tovto St, kOivmvoi twv ovrojg
avcKTTpetyofXtviov yevriOevreg. Kat yap rote Seapoig pov ovvtTraOri-
<ra.T£, Katrt]v apTrayrjv twv vTrap\0VT(i)v vptvv pera Yapac Trpocrect^-
aoSe, yivioGKOVTEt; ey/iv £v savroig (cpeurova virapc,iv ev ovpavoig,
am ptvovaav.
Ver. 32 —34. But call to remembrance the former days, in which

after ye were illuminated, ye endured a great fight of afflictions :
partly tvhilst ye ivere made a gazing-stock, both by reproaches and
afflictions, and partly tvhilst ye became companions of them that
were so used. For ye had compassion of one in my bonds, and
took joyfully the spoiling of your goods, knowing in yourselves,
that ye have in heaven a better and an enduring substance.
The words in their coherence, intimated in the adversative Se, but,' '
have respect unto the exhortation laid down, ver. 25. All the verses
interposed contain a dehortation from the evil which they are warned of.
Hence the apostle returns unto his former exhortation unto the duties
recommended unto them, and perseverance therein against all the diffi-
culties which they might meet withal, wherewith others were turned
into destruction. And the present argument which he makes use of
unto this purpose is this now mentioned. And there are in the words,
First. A direction unto a means useful unto the end of his exhorta-
tion :
—
'call to mind the former days.'
Secondly. A description of those days which he would have them
to call to mind. 1. From the season of them, and their state therein:
'
after they were enlightened.' 2. From what they suffered in them :
'
a great fight of afflictions,' which are enumerated in sundry instances,
ver. 33. 3. From what they did in them, ver. 34, with respect unto
themselves and others. 4. From the ground and reason whereon they
were carried cheerfully through what they suffered and did ' knowing :
in yourselves.'
There is the prescription of the means of this duty, ava/xifivTu-
First.
o-ke<7$e,which we have well rendered, ' call to mind.' It is not a bare
remembrance he intends, for it is impossible men should absolutely for-
get such a season. Men are apt enough to remember the times of their
sufferings, especially such as are here mentioned, accompanied with all
sorts of injurious treatments from men. But the apostle would have
them so call to mind, as to consider withal what support they had under
their sufferings, what satisfaction in them, what deliverance from them,
that they might not despond upon the approach of the like evils and
trials on the same account. If we remember our sufferings only as
unto what is evil and afflictive in them, what we lose, what we endure
and undergo such a remembrance will weaken and dispirit us as unto
;
our future trials. Hereon many cast about to deliver themselves for
the future, by undue means and sinful compliances, in a desertion of

their profession ; the thing the apostle was jealous of concerning these
Hebrews. But if, withal, we call to mind what was the cause for
which we suffered the honour that is in such sufferings, out-balancing
;
all the contempt and reproaches of the world the presence of God
;
enjoyed in them, and the reward proposed unto us the calling these
;
things to mind will greatly strengthen us against future trials, provided

we retain the same love unto, and valuation of the things for which we
suffered, as we had in those former days. And these various events we
find exemplified every day. Some who have endured trials, and came
off from them, do grow immediately more wary, as they suppose, and
more cold really as unto the causes of their sufferings. The remem-
brance of what was afflictive in their trials, fills them with fear of the
like exercise again. Hence they grow timorous and cautious as to all
duties of religion, and the worship of God, which may expose them
unto new sufferings and then some of them by degrees fall absolutely
;
off from attendance unto them, as it was with some of these Hebrews.
Such as these call to mind only that which is evil and afflictive in their
sufferings and taking the measure thereof in the counsel or representa-
;
tation made of it by flesh and blood, it proves unto their damage, and
ofttimes unto their eternal ruin. Others who call to mind with their
sufferings the causes of them, and the presence of God with them therein,
are encouraged, emboldened, and strengthened unto duty with zeal and
constancy.
Obs. I. A wise management of former experience is a great direction
and encouragement unto future obedience.
Secondly. As to the object of this duty, the apostle so expresseth it,
'call to mind, rac -rrporspov i)fxepag, the former days.' It is uncertain
what times or seasons the apostle doth peculiarly intend. Besides those
continual hazards they were in from their adversaries, and the occasional
sufferings that they were exposed unto, they seem to have had some
special seasons of persecution before the writing of this Epistle. The
first was in the stoning of Stephen, when great persecution rose against
all the church, and extended itself unto all the churches of Christ in
that nation, wherein our holy apostle himself was highly concerned,
Acts viii. 1, ix. 1, xxii. 19, xxvi. 10, 11. And the other was on the
occasion of this apostle himself; for upon his last coming to Jerusalem,
after his great successes in preaching the gospel among the Gentiles,
the whole body of the people was filled with rage and madness against
him and all the other disciples. It is no doubt, although express men-
tion be not made of it, but that at that time, the rage and cruelty of the
priests and the multitude did put forth themselves unto a general perse-
cution of the church. And this season he seems to reflect upon in par-
ticular, because he mentions his own bonds at that time, and their
compassion with him. However, certain it is, that all the churches of
Judea had suffered those things here mentioned from their countrymen,
as the apostle himself declares, 1 Thess. ii. 14. At this present time
they seemed to have had some outward peace. The occasion whereof,
were the tumults and disorders which were then growing in their whole
nation. Their own intestine discords, and the fear of outward enemies,
;
by which they were shortly utterly destroyed, diverted them from pro-
secuting their rage for a season against the church. And it may be,
some began to grow careless and secure hereon as we are generally
;
apt to do, supposing that all will be serene, when one or another storm
is over. These, therefore, the apostle doth press unto such a remem-
brance of former trials, as might prepare for those that we are to expect
for, as he tells them, they had still need of patience, ver. 36. There is
a description of these former days,
First. From their state and condition in them ' the
:
—days ev alg
(pioriaSevTEg in which they were enlightened,' or rather, 'in which
having been enlightened.' The mention of this their illumination,
being in a tense of the time past, manifests that their enlightening did
precede those days of their sufferings. But yet the expression is such
as argues a nearer conjunction or concurrence between those two things,
their illumination, and these days of affliction the one followed, as it
;
were, immediately on the other. This enlightening was that work of

God's grace, mentioned 1 Pet. ii. 9 ; their translation out of darkness
into his marvellous light. They were naturally blind, as were all men,
and peculiarly blinded with prejudices against the truth of the gospel.
Therefore, when God by his effectual call, delivered them out of that
state of darkness, by the renovation of their understandings, and the
removal of their prejudices ; the light of the knowledge of God shining
into their hearts, is this illumination, the saving, sanctifying light which
they received at their first effectual call, and conversion to God. This
spiritual change was presently followed with days of affliction, trouble,
and persecution. In itself it is for the most part, accompanied with joy
delight, zeal, and vigorous acting of faith and love, 1 Pet. i. 8. For,
1. God did usually grant unto believers, some secret pledge and sealing
of his Spirit, which filled them with joy and zeal, Eph. i. 13. 2. Their
own hearts are exceedingly affected with the excellency, glory, and
beauty of the things revealed unto them, of what they now see perfectly,
whereunto they were before in darkness, that is, the love and grace of
Christ Jesus, in the revelation of himself unto them. 3. All graces
are new and fresh, not yet burdened, clogged, or wearied by temptations,
but are active in their several places hence, frequent mention is made
;
of and commendation given unto the first love of persons and churches.
This was the state and condition of those Hebrews, when the days
of and affliction came upon them it was immediately after their
trial ;
firstconversion unto God. And it is usual with God thus to deal with
his people in all ages. He no sooner calls persons to himself, but he
leads them into the wilderness. He no sooner plants them, but he
shakes them with storms, that they may be more firmly rooted. He
doth it, 1. Utterly to take off their expectations from this world, or any
thing therein. They shall find that they are so far from bettering their
outward estate in this world, by cleaving unto Christ and the church, as
that the whole rage of it would be stirred up against them upon that
account, and all the things enjoyed in it, be exposed unto ruin. This
the Lord Christ every-where warned his disciples of affirming that
those who are not willing to renounce the world, and to take up the
cross, did not belong unto him. 2. For the trial of their faith, 1 Pet.
v. G, 7. 3. For the glory and propagation of the gospel. 4. For the

exercise of all graces. 5. To breed us up into the military discipline
of Christ, as he is the captain of our salvation. They who pass
through their first trials, are Christ's veterans on new attempts.
Obs. II. All men by nature are darkness, and in darkness.
Obs. III. Saving illumination is the first-fruit of effectual vocation.
Obs. IV. Spiritual light in its first communication, puts the soul on
the diligent exercise of all graces.
Obs. V. It is suited unto the wisdom and goodness of God, to suffer
persons on their first conversion, to fall into manifold trials and tempta-
tions.
This was the state of the Hebrews in those days which the apostle
would have them call to mind. But the words have respect unto what
follows immediately, which vTrefitivaTE, you endured.'
'
The description
of this state and condition, namely, that they were enlightened, is inter-
posed for the ends we have spoken unto. Wherefore,
Secondly. The season he would have them call to remembrance, is
described by what they suffered therein. This, as was observed, he
expresseth two ways. 1. In general, 2. In particular instances. The
first in these words, 'ye endured a great fight of afflictions.' 1. That
which he would have them to mind is ' affliction.' 2. The aggravation

of it, 'it was a great fight of afflictions.' 3. Their deportment under
it, in that they 'endured them.'
1. We render this word Tra^nârtov, by 'afflictions,' although, by the

particulars mentioned afterwards, it appeared it was persecutions from
men, that the apostle only intended. And if we take afflictions in the
ordinary sense of the word, for chastisements, corrections, and trials
from God, it is true, that men's persecutions are also God's afflictions,
with the special end of them in our trials we are chastened of the
;
Lord, that we may not be condemned with the world. God used them
as his furnace, and fining-pot for the trial of their faith, which is more
precious than gold. And under all persecutions we are to have a spe-
cial regard unto the immediate hand of God in such afflictive trials.
This will keep us humble, and in a constant subjection of our souls to
God, as the apostle declares, ch. xii. But the word in the original is
Tra6i)f.iaTa, which properly ' sufferings ;' the same word that the
is
apostle useth to express the sufferings of Christ, ch. ii. 10, v. 8. It is

a general name for every thing that is hard and afflictive to our nature,
from what cause or occasion soever it doth arise. Even what wicked
men undergo justly for their crimes, is what they suffer, as well as what
believers undergo for the truth and profession of the gospel. Materially
they are the same, 1 Pet. iv. 14 —1G. It is therefore the general name
of all the evils, troubles, hardships, distresses, that may befal men upon
the account of their profession of the truth of the gospel. This is
that which we are called unto, which we are not to think strange of.
Our Lord Jesus requires of all his disciples, that they take up their
cross, to be in a continual readiness to bear it, and actually so to do as
they are called. And there is no kind of suffering but is included in
the cross. He calls us indeed unto his eternal glory, but we must
sufler with him, if we desire to reign also with him.
;
330 AN EXPOSITION OF THE [dl. X.
2. Of these trials, afflictions, persecutions they had ttoXX^v aO\t)<riv.

That labour and contention of spirit, which they had in their profession,
with sin and suffering, is expressed by these words which set forth :
the greatest, most earnest, vehement actings and endeavours of spirit

that our nature can arise unto. It is expressed by aOXâig, in this
place, and by ayu)v, 2 Tim. iv. 7, ayioviô/xai, avraywviZofxai See 2 ;
Tim. ii. 5 ; 1 Cor. ix. 25. The taken from their striving,
allusion is
wrestling, fighting, who contended publicly for a prize, victory, and re-
ward, with the glory and honour attending it. The custom of the
nations, as then observed, is frequently alluded to in the New Testa-
ment. Now, there was never any way of life wherein men voluntarily,
or of their own accord, engaged themselves into such hardships, diffi-
culties, and dangers, as that, when they contended in their games and
strivings for mastery. Their preparation for it was an universal tem-
perance as the apostle declares, 1 Cor. ix. 25. And an abstinence from
all sensual pleasures wherein they offered no small violence to their
;
natural inclinations, and lusts. In the conflicts themselves, in wrestling

and fighting, with the like dangerous exercises in skill and strength,
they endured all pains, sometimes death itself. And if they failed or
gave over through weariness, they lost the whole reward that lay before
them. And with words, which signify all this contest, doth the Holy
Ghost express the fight or contention which believers have with
sufferings. There is a reward proposed to all such persons in the pro-
mises of the gospel, infinitely above all the crowns, honours, and
rewards proposed unto them in the Olympic games. No man is com-
pelled to enter into the way or course of obtaining it they must make
;
it an act of their own wills and choice but to the obtaining of it they
;
must undergo a great strife, contention, and dangerous conflict. In

order hereunto, three things are required. 1. That they prepare them-
selves for it, 1 Cor. ix. 25. Self-denial, and readiness for the cross,
contempt of the world, and the enjoyments of it, are this preparation
without this, we shall never be able to go through with this conflict.
2. A vigorous acting of all graces in the conflict itself, in opposition
unto and destruction of our spiritual and worldly adversaries Eph. vi. ;
—
10 12 Heb. xii. 5.
; He could never prevail nor overcome in the
public contests of old, who did not strive mightily, putting forth his
strength and skill, both to preserve himself, and oppose his enemy.
Nor is it possible that we should go successfully through with our con-
flict, unless we stir up all graces as faith, hope, trust, to their most
:
vigorous exercise. 3. That we endure the hardship, and the evils of

the conflict with patience and perseverance, which is that the apostle
here specially intends.
3. This is that which he commends in the Hebrews with respect
unto their first trials and sufferings, vire/jiuvaTt, you endured,' and bare
'
patiently, so as not to faint or despond, or to turn away from your pro-

fession. They came off conquerors, having failed in no point of their
conflict. This is that which they were called unto, that which God by
his grace enabled them to, and through which they had that success
which the apostle would have them call to remembrance, that they
might \>e strengthened and encouraged unto what yet remains of the
same kind. This hath been the lot and portion of sincere professors of
the gospel in most ages. And we are not to think it a strange thing,
if it come to be ours in a higher degree than what as yet we have had
experience of. How
many ways God is glorified in the sufferings of his
people, what advantages they receive thereby, the prevailing testimony
that is given thereof unto the truth and honour of the gospel, are com-
monly spoken to, and therefore shall not be insisted on.
Ver. 33. —
Partly whilst ye were made a gazing'-stock, both by re-
proaches and afflictions, and partly whilst ye became companions
of them that were so used.
Having mentioned their sufferings, and their deportment under them

in general, he distributes them into two heads in this verse The first
:
is what immediately concerned their own persons ;and the second, their
concern in the sufferings of others, and their participations of them.
This distribution is expressed by tovto fitv, and tovto 8e, 'on this hand
and on that.' The whole of their sufferings was made up of various
parts, many things concurred thereunto they did not consist in any
;
one trouble or affliction, but a confluence of many, of various sorts, did

meet in them. And this indeed is for the most part the greatest diffi-
culty in sufferings Many of them come at once upon us, so that we
:
shall have no rest from their assaults. For it is the design of Satan
and the world on these occasions to destroy both soul and body, and
unto that end he will assault us inwardly by temptations and fears out-;
wardly in our names and reputations, and all that we are or have. But
he that knows how to account all such things but loss and dung for the
excellency of the knowledge of Christ Jesus, is prepared for them all.
'
First. What refers
to the first part is their suffering in their own per-
sons ; And herein he
declares both what they suffered, and the manner
how. That which they suffered was 'reproaches and afflictions,' and
for the manner of it, they 'were made a gazing-stock' unto other men.
1. The first thing wherein they suffered was reproaches, oveiSurfioig,
a greal aggravation of suffering unto ingenuous minds. The Psalmist,

in the person of the Lord Christ himself, complains that reproaches had
broken his heart, Ps. lxix. 20. And elsewhere, frequently he complain-
eth of it as one of the greatest evils he had to conflict withal. It is that
kind of reproach which proceeds from malicious hatred, and is accom-
panied with contempt and scorn, and vents itself in all manner of oblo-
quies or hard speeches, such as those mentioned, Jude 15. And the
nature of it is fully declared by the prophet, Jer. xx. 8— 10. And there
•are two branches of reproaches. 1. False accusations, or charging of
men with things vile and contemptible, such as will expose them unto
public scorn and rage. '
They shall speak all manner of evil of you
falsely; —
wherein you are evil spoken of as evil-doers.' So they re-
proached the person of Jesus Christ himself; they said he was a male-
factor, an evil-doer, a seditious person, a glutton, a wine-bibber, a se-
ducer, one that had a devil, and thereby stirred up the rage, hatred,
and contempt of the people against him. So they reproached the pri-
mitive Christians among the Pagans, namely, that they were Atheists,
confederating themselves for adulteries, incest, murder, and sedition,

under which notion they slaughtered them as beasts of the field. And
the like reproaches have been cast on the professors of the gospel in all
ages. 2. Those reproaches consist in the contempt that is cast upon
what is true, and what in itself is holy, just, good, and praiseworthy.
They reproached them with their faith in Christ, with their worship of
him, in owning his authority. This in itself was their honour and their
crown. But as it was managed with hatred and blasphemy, as it was
confirmed by the common consent of all, as it received strength and
countenance from their sufferings, wherein they esteemed them punished
for their sins and impieties, it added unto their distress. For men thus
to be traduced, aspersed, and charged partly with things infamous,
base, vile, partly by contempt and scorn cast on what they do own and
profess, by their friends, neighbours, relations, and the multitude of
the people, in order to their further hurt and ruin, that they may be
looked on and judged as persons meet to be destroyed, not suffered to
live on the face of the earth, it is a great suffering, and difficult to be
endured and undergone. Therefore, all those that make profession of
the name of Christ and the gospel, ought to look and provide for such
things.
1. Take heed of so much softness and tenderness of nature, that may
give too deep a sense of reproach, scorn, and shame which may give
;
too deep an entrance unto these things into your minds, being such as
will weaken them in their duties. This ordinarily is a frame and dispo-
sition ofmind that lies at the next door to virtue, to modesty, to humi-
lity, and the like but in this case it lies at the next door to diffidence,
;
despondency, and carnal fears. We are in this case to harden our

countenances, and to set our faces as a flint and adamant, so as to
despise all reproaches and scorns on the account of our profession.
2. It is required, that we do not put too much value on our names
and reputations in the world. A good name is a precious ointment, it
yields a good savour, but it is so only with these two limitations.
1. That it is obtained by things that are really good and praiseworthy;
for some have made their names famous and acceptable to the multitude
by ways and actions that have really nothing praiseworthy in them.
And, 2. That they be good men who esteem their name to be good.
Laudari volo, said one, sed a, viro laudato. To have a good report
amongst an evil multitude is of no advantage. Yet are some men very
tender herein, they would be praised and spoken well of by many ; at
least they would not be spoken evilly or contemptuously of. But if we
have not an under-valuation of our names and reputations universally in
respect unto Christ and the gospel, if we are not contented to be made
as the filth and offscouring of all things, it will greatly disadvantage us
in the time of sufferings. And therefore in the providence of God fre-
quently it falls out, that if there be anything that is unto us as the apple
of our eye, that of all we should be tender of our names and reputations
in, this shall be peculiarly attempted and reproached.
3. That they do not think that any new thing befals them when they
are reproached. No, not when the reproaches are new, and such as
never were cast on any that went before them. For the stores of re-
;
VER. 32 — 34.] EPISTLE TO THE HEBREWS. ,333
proach and false accusations in the treasury of Satan, and hearts of

wicked men, will never be exhausted.
4. Know that where reproach goes before, persecution will follow
after, in the course of the world. It thunders in reproaches, and falls
in a storm of persecution. These sufferings consisted in afflictions
these afflictions did partly ensue upon and partly accompany these re-
proaches. For those who endeavour to bring men under contempt by
reproaches, will not fail to reproach them under their sufferings. There-
fore do we render the particle Sc by both,' referring both the reproaches
'
and afflictions unto their being made a gazing-stock. And the word is
of a large signification, denoting every thing that is evil and grievous to
us in any kind. But as it is distinguished from reproaches, it denotes
suffering in their persons or enjoyments an instance whereof he gives
;
in the next verse, in the ' spoiling of their goods.'

2. The manner of their suffering of these things it is said they were
;
'
made a gazing-stock,' ^zarptô/jievoi. It is properly spoken of them
who were brought on the public stage or theatre in any city, and there
exposed unto all sorts of evils and punishments. And it was the way of
the highest and most capital punishment. For when guilty persons
were cast unto beasts to be devoured, it was in the theatre, where they
were made a spectacle unto the people, or a gazing-stock. But the
apostle limits the suffering of the Hebrews unto reproaches and afflic-
tions they had not yet resisted unto blood.
; So at Ephesus they drew
Gaius and Aristarchus into the theatre, with an intention to destroy
them, Acts xix. 29.
But yet neither doth it necessarily follow, that those spoken of were
actually or solemnly carried into any theatre, there to be reproached,
then destroyed. But because the theatre was the place where persons
were publicly exposed to be looked upon with scorn and contempt, the
word ZtaTpiZo/xai is used to signify men's being so exposed and made a
spectacle, in any place, on any occasion. And this is the meaning of
the phrase used by the apostle, 1 Cor. iv. 9. No more is required here-
unto, but that they were publicly, and in the sight of all that had occa-
sion or opportunity to behold them, exposed unto these things. So
was it with them when they haled men and women out of their meetings,
who, being dragged or driven in the streets, were committed some of
them into prisons, Acts viii. 3, then were they loaded with all manner
of reproaches, and made a gazing-stock to all that were about them.
This way and manner of their suffering was a great addition to it, and
an aggravation of it. It requireth excellent actings of faith and spiritual
courage to carry ingenuous persons above this public contest. But
their cause and their example were sufficient to support them and enable
them unto this duty.
Obs. VI. All temporary sufferings, in all their aggravating circum-
stances, in their most dreadful preparation, dress, and appearance, are
but light things in comparison of the gospel and the promises thereof.
Obs. VII. There is not anything in the whole nature of temporary
sufferings, or any circumstance of them, that we can claim an exemption
from, after we have undertaken the profession of the gospel. This was
the first part of the contention with sufferings, which those Hebrews
had undergone.
Secondly. The other part of their sufferings was, that they became '
the companions of them that were so used.' They not only suffered in
themselves, on what they gave occasion unto by their own profession of
the gospel, and practice of its worship but also came into a fellowship
;
of sufferings with them that were so used as they were. And we may
consider, 1. Who
those are that were so used. 2. How they became
their companions in that condition.
1. Twv ovtioq ava<jTp£<j>o[x£v(ov: the word signifies the way, man-
'
ner, and course of our conversation in the world.' And in that sense
the sufferings of these persons is included as the effect in the cause.
They so walked in the world as to be exposed to sufferings. We
take
the word in a passive sense, and render it ' so used,' used after the same
v
manner which you were. It is also used for to be tossed, overturned,
oppressed ;' which is the sense of it in this place. But the apostle,
writing unto the whole church of the Hebrews, we may inquire who
they were who were used in this manner with them, for they seem to be
distinguished from them unto whom he wrote. And, 1st. It is not im-
possible but the apostle might have respect unto those that. were sober
and moderate amongst the Jews themselves. For things were now
come unto that confusion in Jerusalem and in all Judea, that all such
persons were continually exposed unto the violence and rage of robbers,
oppressors, and seditious villains. The Christians, being of the same
conversation with them, were not known by the multitude, nor distin-
guished from them. It is not therefore unlikely that they might suffer
with them in those public violences, which being not immediately for
the profession of the gospel, they are said in what they so underwent to
be made the companions of others. Or, 2nd. Respect may be had unto
the sufferings of Christians in other places up and down the world,
which they heard of, and were in no small measure affected with. But
this was not peculiar to the church of the Hebrews and so not likely
;
to be peculiarly ascribed unto them. Or, 3rd. It may be respect is had

unto some that had suffered amongst themselves at Jerusalem, or in
other places of Judea, who were their countrymen, yet belonged not
unto the stated church of Christ in the place unto which he wrote at
present. And this hath countenance given it from the next verse;
where it seems to be given as an instance of their being made compa-
nions of them that suffered, in that they had compassion of the apostle
himself in his bonds, and such was the condition of others.
But I am rather inclined unto a double distribution of things and
persons in the text, both included in the tovto juev, and the tovto Se.
That of things' is actual suffering, and a participation of the suffering
'
of others. That of persons' is this, that all those unto whom he

'
wrote, did not actually in their own persons suffer the things which he
speaks of, but some of them did so suffer, and the rest of them were
companions with them that did so suffer. And for the most part.it so
fallsout in the fiercest persecution of the gospel. All individual per-
sons are not called forth unto the same actual sufferings some in the
;
providence of God, and through the rage of men, are singled out for
—
trials ; some are do escape, at least for a season, and it may be

hid, or
are reserved for the same trials at another time. So it may be said of
the whole church, that they endured a great fight of afflictions, while
some of them were a gazing-stock, &c, and others of them were com-
panions of them who were so used.
Obs. VIII. It is reserved unto the sovereign pleasure of God to
measure out unto all professors of the gospel their especial lot and por-
tion as unto trials and sufferings, so as that none ought to complain,
none to envy one another.
Hence it appears in what sense those who suffered not in their own
persons, were made companions of them who did so, whereby the whole
church partook of the same troubles. Kotvojvru ytvridtvTee. 1. They
were made so by their common interest in the same cause for which
they suffered. 2. By their apprehension that the same sufferings would
reach unto themselves, seeing there was the same cause in them as in
others. 3. By their sorrow, trouble, and compassion for the suffering
of the members of the same Head and body with them. 4. By all
duties of love and affections which they discharged in. owning and visit-
ing of them. 5. By the communication of their goods, and outward
enjoyments unto them, who had suffered the loss of their own so were
;
they made their companions.
Ver. 34. For ye had compassion of me in my bonds, and took joy-

fully the spoiling of your goods, knowing in yourselves that ye
have in heaven a better and an enduring substance.
Having distributed the TraOtifxara of believers into two heads: 1.

What they underwent, some of them at least, in their own persons ;
and, 2. What befel them with respect unto others, suffering in the same
. cause with themselves in this verse, the apostle gives an especial in-
:
stance of each kind, only he inverts the order, wherein he had before
laid them down. For whereas he first mentioned what they suffered
in themselves, and then what they accompanied others in ; here he in-
sisteth of the latter of them in the first place, 'they had compassion of
him in his bonds;' and of the former in the latter place, 'and took joy-
fully the spoiling of their goods.' But he adds unto both the frame of
their minds in what they did and suffered. As unto others, they were
their companions in sympathy and compassion and as unto their own
;
losses, they them took joyfully.

First. Of the the apostle gives an instance in himself, ' ye had
first,
compassion of me my
bonds.'
in And this he affirms as a proof and
confirmation of what he had spoken before concerning their being made
companions of them that suffered. This is expressed in the introduc-
tive particles, mi yan, for even you had,' as for example sake. I have
'
proved before, that the apostle Paul was the author of this Epistle, and
this very passage is sufficient to confirm it. For who else could there be,
whose bonds for the gospel were so known, so famous among the be-
lievers of the Jews, as his own ? For the other persons, whom some
would needs fancy to be writers of this Epistle, as Luke, Barnabas, and
Clemens, there is nothing in the Scripture or ecclesiastical story of any
336 AN EXPOSITION OF THE [cil. X.
of their bonds in Judea, whereof it is plain that he here speaketh. But

the sufferings of our apostle in this kind of bonds and imprisonment
were peculiar above any other apostles whatsoever. Hence he styles
himself in particular, Philem. i. ' the bond-man for Christ/ and gloried
in his bonds as his peculiar honour, Acts xxvi. 29 ; 'an ambassador in
bonds,' Eph. vi. 20. So Phil. i. 7, 12—16; Col. iv. 3, which he de-
sired the church to remember him in, Col. iv. 18; 2 Tim. ii. 9. Where-
fore his bonds being singularly and above all others so known, so fa-
mous, so useful, such a subject of the church's prayers, and of their
faith, having been begun and long continued among those Hebrews, and
being spoken of by him as a matter known unto them all, it is unrea-
sonable to suppose that any other is intended.
Obs. IX. Of what sort or kind the sufferings of any that God em-
ploys in the ministry of the gospel shall be, is in his sovereign disposal
alone. —And in this apostle, unto whom, as being the apostle of the
Gentiles, God had designed more work, and travelling up and down
the world, than unto any of the other, it may be unto them all yet ;
God was pleased that much of his time should be spent in bonds and
imprisonments. But although the principal reason hereof must be left
hid in the wisdom and sovereign good pleasure of God yet we may
;
see that two inestimable advantages did redound unto the church
thereby. For, 1. His bonds being first at Jerusalem, and afterwards at
Rome, as Acts xxiii. 11, the two capital cities and seats of the Jews
and Gentiles and he beiug called out to plead the cause of the gospel
;
openly and publicly, the report of it was carried all the world over, and
occasion given unto all sorts of men to inquire what it was, that a man
remote from the suspicion of any crime, did suffer such things for. I
no way doubt but that multitudes by this means were brought to make
inquiry after, and into the doctrine of the gospel, who otherwise would
have taken no notice of it. —
See Phil. i. 12 16. And, 2. During his
confinement under those bonds, the Holy Ghost was pleased to make
use of him in writing sundry of those blessed epistles, which have
been the light and glory of the gospel in all ages. Wherefore let every
one of us be content and rejoice in what way soever God shall be
pleased to call us to suffer for the truth of the gospel. For although it
may seem outwardly to be of the greatest advantage thereunto, which is
the only thing we would desire, that we might enjoy our liberty ;
yet
God can and will make them subservient unto his own glory, wherein
we ought to acquiesce.
He expresseth the concernment of these Hebrews in those bounds of
his, awnraQr\aaT£, ' they suffered together with him' therein. They
were not unconcerned in his sufferings, as being satisfied with their
own freedom, as is the manner of some. Now compassion consists in
these things. 1. A real condolency, grief, and trouble of mind for the
bonds of others, as if we ourselves were bound. 2. Continual prayers
for their relief, supportment, and deliverance ; as it was with the church
in the case of Peter in his bonds, Acts xii. 3. A ministration unto
them, as unto the things that may be outwardly wanting, as many did
to Paul, Acts xxiv. 23. 4. The owning and avowing of them, as not
being ashamed of their chains, bonds, or sufferings, 2 Tim. i. 16, 17.
YER. 32 —34.] EPISTLE TO THE HEBREWS. 337
5. A
readiness to undergo hazards, difficulties, and dangers, for them
who are called thereunto, Rom. xvi. 4. It is not a heartless, fruitless,
ineffectual pity that the apostle intends ; but such a frame of mind that
hath a real concern in the sufferings of others, and is operative in these
and the like duties towards their good. These things are required in
us towards all those who suffer for the gospel, according as we have op-
portunity for their exercise. Where this is wanting we can have no
solid evidence of our being one with them in the same mystical body.
The remembrance of this frame, and the discharge of all those duties
towards them who have suffered, is of singular use to prepare our
minds for, and to confirm our hearts in our own sufferings when they
do approach.
Secondly. He reminds them of their deportment under their own suf-
ferings, '
they took joyfully.'
That which they suffered in was their vTrao\ovTa, 'their outward
1.
substance,' and present enjoyments it is extended unto houses, lands,

:
possessions, whatever rightfully belongs unto men and is enjoyed by

them. But it is especially, applied unto things of present use, as the
goods of a man's house, his money, corn, or cattle, which are more
subject to present rapine and spoil, than other real possessions, lands,
or inheritances. These are the things of men's present supportment
without which ordinarily they cannot live nor subsist. And therefore
in persecutions, the enemies of the gospel do usually fall on these in
the first place, as supposing that the loss of them will reduce their
owners unto all sorts of extremity, especially when they have no pre-
tence or warrant as yet to destroy their persons. They will take from
them the bread that they should eat, the clothes that they should wear,
the beds whereon they should lie, whatever is of use unto them and
their families. And this must needs be a sore trial unto men, when
not only themselves, but their relations also, their wives and children,
some perhaps in their infant age, are reduced unto all extremities.
2. The way whereby they were deprived of their goods was upirayri,
it was by rapine and spoil.'
' What pretence of law, or constitution of
the rulers, they who did it had for what they did, I know not but the
;
way of execution was with savage rapine and spoil, as the word signi-
fies. They violently tore away from them what they did enjoy not ;
aiming to take all the spoil merely unto their own advantage, where-
with yet the minds of some cursed enemies are influenced, but at the
satisfaction of their rage and malice, in the ruin of the saints of Christ.
This it seems had been the state of things with these Hebrews, which
was now passed over for that season, but in all probability would
quickly again return, as the warning here given them by the apostle did
plainly intimate. And it is the way of the world in such persecutions,
after they have vented their rage and malice for a while, and satisfied
themselves with their own cruelty, to give over until some new cause,
pretence, or new instigation
of the devil sets them at work again.
3. The frame of mind inthe Hebrews as unto this part of their suf-
fering is, that they took their losses and spoils ptra \apag, '
with joy.'
Nothing doth usually more affect the minds of men than the sudden
spoiling of their goods, what they have laboured for, what they have
VOL. IV. 7.
—
use for, what they have provided for themselves and their families.
We see in ordinary cases what wailings and lamentations do accompany
such occasions. But these Hebrews received and accepted of this ra-
pine of their goods, not only patiently and cheerfully, but with a cer-
tain peculiar joy.
4. The ground whereof the apostle declares in the close of this verse,
yivwcTKovrte ex HV £v t avTOi £> knowing in yourselves, that ye have in
'
heaven a better and an enduring substance.'

Some copies of the original, and some ancient translations, as the
Vulgar Latin, read the words, tv ovpavoig and I suppose the differ-
;
ence arose from the order of the words in the text, or the placing of ev
zavToiq not immediately after ytvwcncovTZQ, but interposing £\ eiv between
them. Hence the words may be rendered as we do, knowing in your-
'
selves that you have a better substance or as they lie in the original,
;'
'
knowing that ye have a better substance in yourselves.' In this latter
way, it is evident that there is no place for that addition, in heaven,' *
which is necessary in the former. For it is not proper to say, 'know-

ing that you have in yourselves in heaven,' though it be most proper to (
say, knowing in yourselves that you have in heaven.' I confess I

'
should absolutely embrace the latter reading, knowing that you have
'
in yourselves,' and so leave out that in heaven,' for evident reasons,

'
did not the authority of the most ancient copies and translations of the
best note require the retaining of it. However, I shall open the words
according to both readings.
First.Knowing that we have in ourselves.' The things which they
'
had were their goods, or their substance, as they are called, Luke
lost
xv. 13. Unto these he opposeth the substance, and of what nature this
is, he declares by what he says in the comparison of it with those of
other goods. Those other goods were so theirs, as that they were with-
out them, things liable unto rapine and spoil, such as they might be,
such as they were deprived of; men could, and men did, take them
away. But this substance is in themselves, which none could take
away from them, none could spoil them of. Such is the peace and
joy that our Lord Jesus Christ gives unto his church here below, John
xvi. 22, xiv. 21. And if the substance here intended be that which
was in themselves, in opposition unto those external goods which they
might be, and were deprived of, then it is that subsistence in the soul,
and unto the experience of believers, which faith gives to the grace and
love of God in Christ Jesus, with all the consequents of it here and for
evermore. This is that which comforts believers under all their troubles,
this fills them with joy unspeakable and full of glory, even in their suf-
ferings. This will make them to take joyfully the spoiling of their
goods, when they lay it balance against them.
in the In this sense,
yivtocTKovTig expresseth an assui'ance arising from experience, as the
word is often used. They knew they had it in themselves, from the
powerful experience which faith gave them of it. So the whole of it is
intended, and at large explained by the apostle, Rom. v. 1 5. Faith
gives us justification before God, access unto him, and acceptance with
him, and therewithal gives joy and rejoicing unto the soul and this it ;
doth in an especial manner under tribulations and sufferings, enabling

men to take joyfully the spoiling of their goods, for it stirreth up all
graces in such a condition unto their due exercise, issuing in a blessed
experience of the excellency of the love of God, and of his glory in
Christ, with a firm and stable hope of future glory. Yea, and by these
things doth the Holy Ghost shed abroad the love of God in our hearts,
which will give joy in any condition. And this substance hath both
the qualifications here assigned unto it. 1. It is kquttmv, ' better, more
excellent,' incomparably more so than the outward goods that are sub-
ject to rapine and spoil. And it is, 2. Mavovua, ' abiding,' that which
will not leave them in whom it is, can never be taken from them. My '
joy shall no man take from you.'

Obs. X. Faith giving an experience of the excellency of the love of
God in Christ, and of the grace received thereby, with its incomparable
preference above all outward perishing things, will give joy and satis-
faction in the loss of them all, upon the account of an interest in these
better things.
Secondly. If we
follow the ordinary reading, and retain those words
' whole must be somewhat otherwise expounded. For
in heaven,' the
it is not the grace of faith, but hope, that is expressed. And,
1. That expression of 'knowing in yourselves,' declares the evidence
they had of the grounds whereon they rejoiced in the spoiling of their
goods. It was manifest and evident to themselves. The world looked
on them under another notion they took them, and declared them to
:
be persons who deserved all manner of evil in this world, and such as
would perish for ever in that which is to come. So they did to Christ
himself, when they reproached him with his trust in God when he was
on the cross. In this case, the apostle doth not direct them unto any
outward defence of themselves, but only unto the uncontrollable evi-
dence, which they had in themselves, of future glory. And this they
had, 1. From the promises of Christ. 2. From the testimony and
witness of the Holy Ghost. 3. From the experience which they had
of the beginnings and first-fruits of this glory in themselves. Faith in
and by these means will give an infallible evidence of heavenly things,
secure against all opposition and in all these things it works by hope,
:
because it respects things that are future.

2. This substance is said to be, ev ovpavoig, in heaven :' it is there
'
prepared, there laid up, there to be enjoyed. Wherefore it compriseth

the whole of the future state of blessedness and it is well called ' sub-
;
stance,' as it is also ' riches,' and ' an inheritance,' or ' a weight of

glory ;' for in comparison of it, all temporary things have no substance
in them.
3. They are said, £X m '> t0 l iave tins substance, not in present posses-
and evidence. They know in themselves that
sion, but in right, title,
they had an undeniable title unto it, which none could deprive them of,
but that they should certainly enjoy it in the appointed season. Where-
fore they are said to have it, 1. Because it is prepared for them in the
will, pleasure, and grace of God. '
It is your Father's pleasure to give
you the kingdom.' 2. Because it is purchased for them by the blood
of Christ :
'
he hath purchased (or obtained) eternal redemption.' 3.
It is promised unto them in the gospel. 4. It is secured for them in
z 2
—
the intercession of Christ. 5. Granted unto them in the first-fruits.

6. All this is confirmed unto them by the oath of God. The first-fruits
they had in possession and use, the whole in right and title and con- ;
tinual application of it was made unto their souls by the hope which
will not make ashamed.
4. How this substance is better than outward enjoyments, and abid-
ing, needs not to be explained, they are things in themselves so plain
and evident.
This twofold interpretation of the words, is so far coincident and
agreeing in the same sense in general, that we may draw our observa-
tions from both, or either of them. As,
Obs. XI. It is the glory of the gospel, that it will on a just account,
from a sense of and interest in it, give satisfaction and joy unto the souls
of men in the worst of sufferings for it.
Obs. XII. It is our duty to take care that we be not surprised with
outward sufferings, when we are in the dark as unto our interest in these
things. This may often fall out through our carelessness, negligence,
and want of keeping our garments about us in our walk before God.
' They
rejoiced, as knowing they had in themselves,' which otherwise
they could not have done.
Obs. XIII. Internal evidences of the beginnings of glory in grace,
a sense of God's love, and assured pledges of our adoption, will give
insuperable joy unto the minds of men under the greatest outward suf-
ferings.
Obs. XIV. It is our interest in this world, as well as with respect
unto eternity, to preserve our evidences for heaven clear and unstained,
so that we may know in ourselves ; which is the ground of this great
duty.
Obs. XV. There is a substance in spiritual and eternal things, where-
unto faith gives a subsistence in the souls of believers. See ch. xi. 1.
Obs. XVI. There is no rule of proportion between eternal and tem-
poral things. Hence the enjoyment of the one will give joy in the loss
of the other.
Ver. 35, 36. — Mrj cnro(5a\r)T£ ovv rt\v trappr\aiav vfxu)v, 7)tiq t\u
ju((t3 air ocoaiav /jnyaXriv. Yttojuovtjc yap tX iT£ XP elav ' iva TO
^fArj/xa tov Qeov iroirjaavTEQ, KO/ma^crê ti)V t7rayye\tav.
Ver. 35, 36. Cast not aivay therefore your confidence, which hath
great recommence of reward. For ye have need of patience, that
after ye have done the ivill of God, ye might receive the promise.
In these two verses there is an inference from his former argument,

and a confirmation of it from the necessity of what is required there-
unto. The first in ver. 35, wherein the apostle gives us the peculiar
design, use, and force of the preceding exhortation unto the considera-
tion of what they had suffered in and for the profession of the gospel.
And there is in the words, 1. A
note of inference from the foregoing
discourse, ovv, ' wherefore.' 2. A grace and duty which in this infe-
rence he exhorts them to retain, and that is irappvmav. 3. The man-
ner of their retaining it :

' Cast not away.' 4. The reason of the
exhortation not to cast it away, because it hath great recompence of
'
reward.'
1. Ovv, ' therefore.' The inference is plain seeing you have suf-
:
fered so many things in your persons and goods, seeing God, by the
power of his grace, hath carried you through with satisfaction and joy,
do not now despond and faint upon the approach of the same difficulties,
or those of a like nature. The especial force of the inference the words
themselves do declare.
2. That which he exhorts them thus unto by this argument, is the
preservation and continuance of their irapp^mav, ' confidence.' This
Trapprjaia, whatever it be, was that which engaged them in, and carried
them through their sufferings, which alone was praiseworthy in them.
For merely to suffer is eic t(dv fitawv, and may be good or evil, as its
causes, and occasions, and circumstances are. Now this was absolutely
neither their faith nor profession. But as we have have had occasion
to mention several times, it is a fruit and effect of faith, whereby the
minds of believers are made prompt, ready, free, unto all duties of pro-
fession, against all difficulties and discouragements. It is a boldness of
mind, with freedom from bondage and fear, in the duties of religion
towards God and man, from a prevailing persuasion of our acceptance
with God therein. In this frame of spirit, by this fruit and effect of
faith, these Hebrews were carried cheerfully through all their sufferings
for the gospel. Andindeed, without it, it is impossible that we should
undergo any great sufferings unto the glory of God, or our own advan-
tage. For if we are made diffident of our cause by unbelief; if the
helps and succours tendered in the gospel and promises thereof be be-
trayed by fear if the shame of outward sufferings and scorns do
;
enfeeble the mind if we have not an evidence of better things to lay

;
in the balance against present evils, it is impossible to endure any great

fight of afflictions, in a due manner. Unto all these evil habits of the
mind is this confidence opposed. This was that grace, that exercise of
faith, which was once admired in Peter and John, Acts iv. 13. And
there can be no better account given of it, than what is evident in the
behaviour of those two apostles in that season. Being in bonds under
the power of their enraged enemies, for preaching the gospel, yet with-
out fear, tergiversation, or hesitation, without all questioning what will
be the issue, and how they would deal with them whom they charged
to have murdered the Lord Jesus with all boldness and plainness of
;
speech they gave an account of their faith, and testified unto the truth.
Wherefore these things that I have mentioned are plainly included in
this confidence, as to invincible constancy of mind, and boldness in the
profession of the gospel, in the face of all difficulties, through a trust
in God, and a valuation of the eternal reward, which are the founda-
tion of it. This frame of spirit they ought to labour to confirm in
themselves, who are, or may be called unto sufferings for the gospel.
If they are unprepared, they will be shaken and cast down from their
stability.
3. This confidence which hath been of such use unto them, the
apostle exhorts them now not to cast away, fu] (nrofaAijrc. He doth
:;
not say, '

Leave it not, forego cast it not away.'
it not ;' For
but '
where any graces have been due exercise, and have

stirred up unto their
had success, they will not fail, nor be lost, without some positive act of
the mind in rejecting of them, and the refusal of the succours which
they tender unto us. And this rejection may be only as unto its actual
exercise, not as unto its radical in-being, in the soul. For as I look on
this confidence as a grace, so it is not the root, but a branch of it
faith is root, and confidence is a branch springing out of it.
the
"Wherefore may, at least for a season, be cast away, while faith abides
it
firm. Sometimes failing in faith makes this confidence to fail, and

sometimes failing in this confidence weakens and impairs faith. When
faith on any occasion is impaired and insnared, this confidence will not
abide. And so soon as we begin to fail in our confidence, it will reflect
weakness on faith itself. Now, unto the casting away of this confi-
dence, these things do concur. 1. That it do as it were offer itself unto
us for our assistance, as in former times. This it doth in the reasonings

and arguings of faith for boldness and constancy in profession, which
are great and many, and will arise in the minds of them that are
spiritually enlightened. 2. Arguments against the use of it, especially
at the present season when it iscalled forth, are required in this case
and they are of two sorts. 1st. Such as are suggested by carnal
wisdom, urging men unto this or that course whereby they may spare
themselves, save their lives, and keep their goods, by rejecting this con-
fidence, although they continued firm in the faith. 2dly. From carnal
fears, representing the greatness, difficulties, and dangers, that lie in
the way of an open profession with boldness and confidence. 3dly. A
resolution to forego this confidence upon the urgency of these arguings.
4thly. An application unto other ways and means, inconsistent with the
exercise of this grace, in the discharge of this duty.
And hence it appears how great is the evil here dehorted from, and
what a certain entrance it will prove into the apostasy itself, so judged
as before, if not timely prevented. And it is that which we ought con-
tinually to watch against for he that was constant in this grace, yet
;
did once make a forfeiture of it unto his unutterable sorrow, namely,

the apostle Peter. And it is not lost, but upon the corrupt reasonings
which we have now mentioned that aggravate its guilt. He that casts
away his confidence as unto his present profession and the duties
thereof, doth what lies in him cast away his interest in future salvation.
Men, have a thousand pretences to relieve themselves
in such cases, ;
but the present duty is as indispensably required, as future happiness is

faithfully promised. Wherefore the apostle adds the reason why they
should be careful in the preservation of this confidence, which is, that
it hath a great recompence of reward.
4. That which the apostle, as unto the matter of it, calls here a
fXivSairoSoaiav jufyaXin', recompence of reward,' in the end of the next
'
verse, from the formal cause of it, he calls the promise ;' and that pro-
'
mise which we receive, after we have done the will of God.' Where-
'
fore, the reward of recompence' here intended, is the glory of heaven,

'
proposed as a crown, a reward in way of recompence unto them that

overcome in their sufferings for the gospel. And the future glory,
' ;
which, as unto its original cause, is the fruit of the good pleasure and
sovereign grace of God, whose pleasure it is to give us the kingdom
and as unto its procuring cause is the sole purchase of the blood of
Christ, who obtained for us eternal redemption and which is, on both
;
accounts, a free gift of God, for 'the wages of sin is death, but the gift
of God through Christ is life eternal,' (so as it can be no way merited
nor procured by ourselves, by virtue of any proportion by the rules of
justice between what we do or suffer, and what is promised,) is yet con-
stantly promised to suffering believers, under the name of a recompence
and reward. For it doth not become the greatness and goodness of
God to call his own people unto sufferings for his name, and unto his
glory and therein to the loss of their lives many times, with all enjoy-
ments here below, and not propose unto them, nor provide for them,
that which shall be infinitely better than all that they so undergo ; see
Heb. vi. 11, and the exposition of that place, Rev. ii. iii. Wherefore
it is added.
5. That this confidence, *x H > natn tnis recompence of reward

' that
;
is, it gives a right and title unto the future reward of glory it hath it
:
in the promise and constitution of God whoever abides in its exercise,

:
shall be no loser in the issue. They are as sure in divine promises, as

in our own possession. And although they are yet future, faith gives
them a present subsistence in the soul, as unto their power and efficacy.
Obs. I. In the times of suffering, and in the approaches of them, it
is the duty of believers to look on the glory of heaven, under thenotion
of a refreshing, all-sufficient reward.
Ver. 36. —For ye have need of patience, that after ye have done the
ivill of God, ye might receive the promise.
The apostle, in these words, confirms the necessity of the exhortation

he had insisted on. He had pressed them unto nothing but what was
needful for them. For whereas there were two things proposed unto
them one in the way of duty, namely, that they should do the will of
;
God; the other in the way of reward, or what they should receive upon
their so doing things were so ordered in the sovereign pleasure and
;
will of God, that they could believe neither of them, not only without
the duty which he exhorted them unto, but without a continuance there-
in. And indeed, this exhortation, not to cast away their confidence,
that is, to abide in it, and to improve it against all difficulties and
dangers, doth include in it that patience which he affirms that they
stand in need of. Wherefore, there are three things in the words. 1.
The confirmation of the preceding exhortation by this reason, that they

had need of patience. 2. The time and season wherein that patience
was so needful as unto them, and that was, whilst they were doing the
will of God. 3. The end whereunto it was necessary, which is the re-
ceiving of the promise.
1. The rational enforcement is introduced by the redditive yap, 'for.'
This is that which you must apply your minds to, or you cannot attain
your end.
2. That which he asserts in this reason is, that they had need of
;
patience. He doth not charge them with want of patience, but declares
the necessity of it, as unto its continual exercise. 'Yttojuovtj, is a
bearing of evils with quietness and complacency of mind, without

raging, fretting, despondency, or inclination to compliance with undue
ways of deliverance. In patience possess your souls. Ilapprjaia, or
' men into troubles and difficulties in a way of
confidence,' will engage
duty ;
patience take not up the work, and carry it on, confidence
but if
will flag and fail. See ch. vi. 11, 12, and our exposition thereon.
Patience is the perfecting grace of suffering Christians, James i. 4, 5
and that which all tribulations do excite in the first place unto its proper
actings, whereon the exercise of other graces doth depend, Rom. v.
4,5.
3. This, saith the apostle, ' you have need of.' Hespeaks not abso-
lutely of the grace itself, as though they had it not, but of its continual
exercise in the condition wherein they were, or whereinto they were
entering. Men, for the most part, desire such a state, wherein they
may have as little need and use of this grace as possible. For it sup-
poseth things hard and difficult, about which alone it is conversant.
But this is seldom the estate of the professors of the gospel. For be-
sides the troubles and afflictions which are common unto, and almost
inseparable from this life, they are for the most part continually exposed
unto all sorts of troubles and miseries, on the account of their profes-
sion. He that will be the disciple of Christ, must take up his cross.
The necessity here intimated of patience, is grounded on these two
suppositions. 1. That those who profess the gospel in sincerity, shall
and sufferings upon the account
ordinarily meet with trials, tribulations,
of that profession. This the Scripture, and the experience of all ages,
doth abundantly testify and in particular, it was the condition of these
;
Hebrews as it was of all the primitive churches. 2. That without the

constant exercise of patience, none can pass through these tribulations
unto the glory of God, and their own advantage, as unto the great end
of the obtaining the promise of eternal life. For without it, men will
either faint and give way to temptations, that shall turn them aside from
their profession, or will misbehave themselves under their sufferings,
unto the dishonour of God, and the ruin of their own souls. Patience
is not a mere endurance of trouble, but it is indeed the due exercise of
all graces under sufferings nor can any grace be acted in that condi-
;
tion where patience is wanting. The exercise of faith, love, and delight
in God, the resignation of ourselves to his sovereign will and pleasure,
the valuation of things eternal, above all things of this present life,
whereby the soul is kept quiet and composed, free from distractions, for-
tified against temptations, resolved for perseverance to the end : this is
patience. It is, therefore, indispensably necessary unto this condition.

Obs. II. He that would abide faithful in difficult seasons, must
fortify his soul with an unconquerable patience. — 1. Then pray for it.
2. Give it its due exercise in the approaches of troubles, that it be not

pressed and overwhelmed by thoughts contrary unto it. 3. Take care
to keep faith vigorous and active

; it will grow on no other root but
that of faith. 4. Especially exercise faith unto a view of eternal things,
which will engage the aid of hope, and administer the food that
patience lives upon. Wherefore, in this case, 5. Remember, 1st. That

the want of it lays the soul open unto the power and efficacy of all sorts
of temptations, for this is the only armour of proof against the assaults
of Satan and the world in a suffering season. 2d\y. It is that alone
which will assuage the pain of sufferings, ease the burden of them, re-
bate their edge, and make them easy to be borne. All other things
will fall before the sharpness of them, or give relief that shall end in
ruin. 3dly. It is this alone whereby God is glorified in our sufferings,
and honour given to Jesus Christ in the gospel.
4. The next thing in the words is the season of the necessity of the
continuance of the exercise of this grace and obedience, until Iva to
OeXriiua tov 0eoi» iroirâvrtg, ' we have done the will of God.' There is
no dismission from the discharge of this duty, until we have done the
whole will of God. The will of God is twofold. 1. The will of his
purpose and good pleasure, the eternal act of his counsel, which is ac-
companied with infinite wisdom concerning all things that shall come to
pass. 2. The will of his command, presenting unto us our duty, or
what it is that he requireth of us. Respect may be, and I judge, is had
unto the will of God in both these senses in this place. For, 1. A re-
spect is had unto the will of God, disposing the state of the church,
and all believers therein, into troubles, sufferings, and temptations,
1 Pet. iii. 17. He could, if it had seemed good unto him, have placed
the church in such a condition in the world, as that it should have been
freed from all outward troubles and distresses. But it is his will that
it should be otherwise, and it is for the ends of his own glory, as also
the good of the church in that state wherein they are to continue in this
world. This, therefore, is that which we are to acquiesce in, as unto
all the sufferings we may be exposed to in this world. It is the will of
God that it should be so. And he seldom leaves us destitute without a
prospect into those holy reasons and ends of it, for which it is neces-
sary that it should be so. But whereas this principally respects suffer-
ings, it will be said, How can we do this will of God, when nothing
is required of us, but outwardly to endure what we do undergo ? I
answer,
1st. Though sufferings be principally intended in this place, yet they
are not so only. The whole state and condition of our lives in this
world depends on this will of God, the time of our doing and suffering,
of living and dying, with all our circumstances, are resolved into his
will concerning them. And it is weariness of the effects of this will of
God, that is in the most the cause of their departure from their profes-
sion. Wherefore, this sense is not to be excluded. See Acts xiii. 36.
But,
~'dly. The will of God is that whereby our whole duty is presented
unto us as unto our faith, obedience, and worship. As our Lord Christ
came to do the will of him that sent him, according to the command-
ment he received of him. The whole of our duty is resolved into the
will of God, that is, the will of his command; and so to do the will of
God in this sense, is to abide constant in all the duties of faith and
obedience, worship, and profession, which he requireth of us. And
there is no release in this matter whilst wc are in this world. 7
W
here-
—
fore, says the apostle, you have need of patience during the whole
course of obedience presented unto you, as that without which you can-
not pass through it, so as thereon to inherit the promises.
5. What is meant here by rr\v tTrayyeXiav, the promise,' is evident
'
from the context. All the promises of grace and mercy in the cove-
nant which they had already received. God had not only given them
the promises of all these things, but he had given them the good things
themselves that were promised, as to the degrees and measures of their
enjoyment in this world and as unto the promise of eternal life and
;
glory, they had received that also, and did mix it with faith. But the
thing promised itself, they had not received. This different notion of
the promises, the apostle declares, ch. xi. as we shall see, God willing.
Obs. III. The glory of heaven is an abundant recompence for all we
shall undergo in our way towards it.
Obs. IV. Believers ought to sustain themselves in their sufferings
with the promise of future glory.
Obs. V. The future blessedness is given unto us by the promise, and
is therefore free and undeserved.
Obs. VI. The consideration of eternal life, as the free effect of the
grace of God and Christ, and as proposed in a gracious promise, is a
thousand times more full of spiritual refreshment unto a believer, than
if he should conceive of it, or look upon it merely as a reward proposed
unto our own doings or merits.
Ver. 37 — 39. — En -yap fiiapov ocrov boov, b £p\o/j.£voQ rfeu, Kai ov

Xpovtei. 'O Se Sticatoc £K TTiGTeuig £tj(T£tcu* nai eav vTroaTeiXr,Tai,
OUK EvSoKH TJ IpV^r) fJ-OV £l> (tVTLO. 'Hfl£lQ C£ OVK ZG/ltV VTTOGTo\r]g
hq cnrioXuav, aXXa irMjTtwg eig Trepnroiriaiv t/zu^C*
Ver. 37 —
39. For yet a little while, and he that shall come will
come, and will 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 believe to the saving of the soul.
The substance of the apostolical exhortation, as hath been often ob-

served, is the constancy of the Hebrews in their profession against
persecutions and temptations. Unto this end he commends unto them
the necessary use of confidence and patience, as those which would
carry them through their difficulties, and support them under them.
But those graces are not the root whereon constancy and perseverance
do grow they are all branches of it. They do not give strength unto
;
the soul to do and suffer according to the mind of God, but they are the
way whereby it doth exercise its strength, which it hath from another
grace. It is faith from whence alone all these things do spring. This,
the apostle knowing, he reserves the declaration of its nature, efficacy,
and power, unto the close of this argument. And such an enarration
of the nature and efficacy of it he intends, as will certainly effect the
great work of carrying them through their difficulties, even all that they
may be called unto, because it hath done the same in all true believers,
—
from the foundation of the world. Wherefore, as is usual with him in

these verses, he makes a transition unto the consideration of faith itself,
whcreinto he resolves the whole exhortation unto constancy in profes-
sion.
And there are three things in these three verses. 1. A
proposal of
the object of faith, which is the coming of Christ, with the circum-
stances of it, ver. 37. 2. The necessity and efficacy of faith on that
proposal, with the certain ruin of them that are strangers unto it con- ;
firmed by prophetical testimony, ver. 38. 3. The judgment of the

apostle concerning these Hebrews, as unto their faith, and the sincerity
of it; from whence he proceeds to declare its nature and confirm its
efficacy, ver. 39.
Ver. 37. For yet a little while, and he that shall come will come,
and will not tarry.
It might arise in the minds of these Hebrews, weakening and dis-

couraging them from a compliance with this exhortation of the apostle,
that it was a long time that they were to be exposed unto and exercised
with these troubles, so as that they might justly fear that they should
be worn out by them. And indeed there is nothing doth more press
upon and try the minds of men in their sufferings, than that they can
see no issue out of them. For we are all naturally inclined to desire
some rest and peace, if it may stand with the will of God whilst we are
in this world. To encourage them against the influence of this tempta-
tion, the apostle accommodates a testimony out of the prophet Ha-
bakkuk, which leads him directly unto the consideration of the power
and efficacy of faith, which he had designed, Hab. ii. 3, 4, ' For the
vision is yet for an appointed time, but at the end it shall speak, and
not lie though it tarry, wait for it, for it will surely come, it will not
:
tarry. Behold, his soul which is lifted up, is not upright in him but ;
the just shall live by his faith.' He speaks of a vision, that is, a prophe-
tical vision of good things, which God would effect in due time. And
there is the same reason in general of all the promises of God. Where-
fore, what is spoken of one, namely, of the deliverance of the people,
may be accommodated unto another, namely, the coming of Christ,
whereby that deliverance is to be wrought. There is in the prophet a
supposition that it seems to be delayed, and the accomplishment of it
to be retarded ' though it tarry,' saith he,
; that is, seem to you so to do.
For believers are apt to think long under their sufferings, of the seem-
ing delays of the accomplishment of God's promises, and to long for the
time of it as wicked men and scoffers harden themselves in their sins
;
and impieties on the same account, with respect to God's threatenings,

—
2 Pet. iii. 1 4. But, saith he, ' it will not tarry;' that is, although it
seem to you so to do, and you are dejected thereon about it yet there ;
is an appointed time for it, and that in itself no long time, beyond
which it shall not be deferred one moment, Isa. lx. 22; 2 Pet. iii. This
whole sense the apostle compriseth in this verse, though he do not pe-
culiarly render the words of the prophet.
:
First. He respects in this verse the season of the accomplishment of

what he now proposeth unto them. And there are three things therein.
1st. An acknowledgment that is not immediately to be looked for.
For it is a thing 'yet to be waited for;' yet there remains some time for
its accomplishment and this is that which renders their confidence and
;
patience in sufferings so necessary, as he had before observed.

Obs. I. The delay of
the accomplishment of promises is a great exer-
cise of faithand patience. Whence are all the exhortations not to faint
in our minds, nor to be weary.
2dly. There is a limitation of the time for the accomplishment of what
seems so to be delayed, it is juiicpov, a little space.' Though it seems
'
to tarry, wait for it, it will come, and that ere long, or after a short space
of time.
3dly. A farther declaration Of the nature of this season in these words,
baov baov, quantum quantum, or quantillum quantillum ; the redupli-
cation of the word may yield a double sense. 1. A limitation of the
time, a very little, a short space, not to be feared or reckoned on.
2. On the other side a supposition of some duration how long soever
;
it be, yet it is but a little while. According unto either sense the de-
sign of the apostle is the same, which is to satisfy the Hebrews that
there shall be no such delay in what they looked after and expected, as
should be a just cause of despondencies or weariness in them. As if he
had said, ' My brethren, faint not, be not weary nor discouraged, keep
up confidence and patience, you know what you wait for and expect,
which will be an abundant recompence unto you for all your sufferings ;
and whatever appearances there may be of its tarrying or delay, what-

ever it may seem to you, yet if you have but a prospect into eternity, be
it what it will, it is but a very little while, and so is to be esteemed by
y° u -'
Secondly. That which is proposed unto them under this limitation is
this, that he who shall come will come, and will not tarry.'
' What the
prophet spake of the vision he saw, the apostle applies unto the person
of Christ, for the reasons before mentioned: 6 Epô/uevoe, 'he that shall
come,' is a periphrasis of Christ, frequently used and applied unto him.
Once it is used to express his eternity, Rev. i. 8, but generally it hath
respect unto the promise of him. The foundation of the church was
laid in the promise that he should come, and he came in his Spirit
unto them from the foundation of the world, 1 Pet. i. 11, in. 18 20 — ;
yet this was he that should come, as is expressed John

was his i. this
coming in the flesh. After his incarnation and ministry, he was now
with respect unto them, he that was come. Yea, to deny him to be
come in answer unto that promise, is antichristian, 1 John iv. 3. Yet
after this, he was to come again, on a double account in the power :
of his Spirit, and in the exercise of his royal authority, for the set-
ting up and settling his church in the world; whereof there are two
parts
First. The assistance of his Spirit, with his miraculous operations
unto the ministers of the gospel, which were the powers of the world
to come, John xvi. 7, 8. This was an illustrious advent of Christ, not
in his own person, but in that of his vicar and substitute, whom he pro-
mised to send in his stead. Hereby he was acquitted from all that dis-
honour, contempt, and reproach, that was cast on him in the world.
Secondly. He was to come for the punishment and destruction of his
stubborn and inveterate adversaries. And these also were of three sorts.
1. Those that were so directly unto his own person, and by consequence
unto his gospel. 2. Such as were directly enemies to his gospel, and
by consequence to his person. 3. Such as were declared enemies to
them both. Of the first sort were the Jews who slew him, who mur-
dered him, and cast him out of the vineyard, and thereon continued
their hatred against the gospel, and all that made profession thereof.
He was to come to destroy those murderers, and to burn their city,
which fell out long after the writing of this Epistle, and is properly in-
tended in this place. See Matt. xxiv. 3, 27, 30 2 Pet. iii. 4 Jude
; ;
14 Rev. i. 7
; Mark xiv. 62 James v. 7, 8. For hereon ensued the
; ;
deliverance of the church from the rage and persecution of the Jews,
with the illustrious propagation of the gospel throughout the world.
The Pagan Roman Empire was the second sort of his adversaries who
were immediate enemies unto his gospel, and consequently to his per-
son. These after the destruction of the former sort, raged with all
blood and cruelty against the church for sundry ages. These therefore
he promised he would come and destroy and the faith of the church
;
concerning this his coming was, that he that should come, would come,
and would not tarry. The description of this coming of Christ is given
us, Rev. vi. 7 10. —3. After this arose a third sort of enemies, who
in words owning his person and gospel, opposed all his offices, and per-
secuted all that would yield obedience unto him in the exercise of them,
and were thereby consequentially enemies both to his person and gos-
pel. This was the apostate Christian church of Rome, or the New
Testament Babylon. And in respect of these enemies of his, Christ
is still he that is to come, and as such is believed in, and his coming
prayed for by all the saints. For he is to destroy the man of sin, the
head of that apostasy, by the brightness of his coming. For as the
opposition made unto him did not arise suddenly, and at once, as those
fore-mentioned did, especially that of the Jews, whose destruction was
therefore speedy and at once, but in a long tract of time grew up gra-
dually unto its height so he will destroy it in like manner.
; And
therefore, although he hath set his hand unto that work, and begun
the execution of his judgments on the antichristian state in some de-
gree, yet as to the utter destruction of it by those plagues which shall
befal it in one day, he is still, fpôjucvoc, he that is looked for, ' he that
is to come.'
2. Christ is 6 epxo[uvoQ, with respect unto his coming at the last day
unto judgment. This is known and confessed, and the business of his
coming therein is the prayer of the whole church, Rev. xxii. 20.
And it is an article of faith, whose nature we have described on
ch. vi. 5.
It may be now
inquired, with respect unto whether of these comings,
it is shall come, that he is 6 tpx
said here he ^'
01?- ^
ia generally
referred by interpreters unto his last advent at the day of judgment. I
doubt not but that also is included, but I dare not exclude the other
comings mentioned, as things which were principally suited unto the

relief of the church under its distress. For unto every state of the
church there is a coming of Christ suited and accommodated unto their
condition, whereby their faith is kept in continual exercise of desires
after it. This was the life of faith under the Old Testament as to his
coming in the flesh, until it was accomplished. This faith, after the
resurrection, they lived on, though but for a short season, until he came
in the power of his Spirit, and his miraculous operations, so to convince
the world of sin, righteousness, and judgment. Nor do I understand
how the just can live by faith, without a continual expectation of the
coming of Christ in a way suited, to the sufferings and deliverance of
his church in that season. For instance, the state was such now with
those Hebrews, that if an end were not put unto it, or the days were
not shortened, no flesh among them could have been saved, as our Sa-
viour speaks, Matt. xxiv. 22. In this state the church looked for such
a coming of Christ, as should work out their deliverance, and he came
accordingly, as we have shown. Afterwards, the earth was filled with
the blood of saints and martyrs, by the power of the Roman Empire.
In this state those that were slain, and those that were alive, appointed
unto death, cried, 'How long, Lord, holy and just, dost thou not
avenge our blood on them that live on the earth?' They exercised
faith also in this word, that it was but a little while, and he that shall
come, will come; which he did accordingly. And the case is the same
with those that suffer under the antichristian apostasy they live, pray,
;
and believe, in the expectation of the appearance of the brightness of

that coming of Christ, wherewith the man of sin shall be consumed,
and although it seem to tarry, they wait for it. This is the faith and
patience of the saints.
Wherefore, the end for which this coming of Christ is proposed unto
the church, being the support and encouragement of their souls unto
faith and patience, a respect must be had unto such a coming as is
suited to their relief in their present state and condition. And this unto
these Hebrews was then an fxiKpov baov ovov, in a literal sense. So it
is to be accommodated unto all other states of the church. And therein
the consideration of the coming of Christ at the last day, unto the final
and eternal judgment, ought not to be omitted. This is that anchor
and great reserve of believers in all their distresses and sufferings,
when all appearance of deliverance in the world absolutely ceaseth, to
betake themselves unto this, that there is a day approaching, wherein
God will judge the world in righteousness, by the man whom he hath
ordained. That the Lord Christ shall assuredly come unto that judg-
ment, is that which they principally resolve their satisfaction into see
;
2 Thess. i. 6—10.
Obs. II. unto faith to be acted on the promised coming
It is essential
of Christ, to that look for his appearance.
all
Obs. III. There is a promise of the coming of Christ suited unto the
state and condition of the church in all ages.
Obs. IV. The apparent delay of the accomplishment of any of these
promises, requires an exercise of the faith and patience of the saints.
Obs. V. Every such coming of Christ hath its appointed season
beyond which it shall not tarry.
—
Obs. VI. This divine disposition of things gives a necessity unto the
continual exercise of faith, prayer, and patience, about the coming of
Christ.
Obs. VII. Although we may not know the especial dispensations
and moments of time that are passing over us, yet all believers may
know the state in general of the church under which they are, and what
—
coming of Christ they are to look for and expect. So is it with us
who live under the antichristian state, which Christ in his appointed
time will come and destroy.
Obs. VIII. Faith in any church satisfies the souls of men with
what is the good and deliverance of that state although a man do
;
know or is persuaded that personally he shall not see it himself, nor

enjoy it. —
The faith of this kind is for the church, and not for men's
individual persons.
Obs. IX. Under despondencies as to peculiar appearances or comings
of Christ, it is the duty of believers to fix and exercise their faith on
his illustrious appearance at the last day.

Obs. X. Every particular coming of Christ, in a way suited unto the
present deliverance of the church, is an infallible pledge of his coming
at the last unto judgment.
Obs. XI. Every promised coming of Christ is certain, and shall not
be delayed beyond its appointed season, when no difficulties shall be
able to stand before it.
Ver. 38, 39. Noiv 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 draiv bach unto perdition : but of them that be-
lieve to the saving of the soul.
The apostle proceedeth in the allegation of the testimony taken out

of the prophet, and the application of it unto his present purpose. And
he observeth not herein the order of the words, but keeps unto the
sense and meaning of them. And two things he designeth in these two
verses. 1. To declare the event of the proposal made unto them of
the coming of Christ, whereby he confirmed his exhortation unto faith
and patience in their suffering condition, ver. 38. 2. An application
of the different events mentioned by the prophet unto these Hebrews,
ver. 39. In the first there are two different events expressed of the
proposal and exhortation before given and made, with the means of
them the one is, that the just shall live by his faith and the other,
: ;
which is built on the supposition, if any man draw back, that is, then
my soul shall have no pleasure in him.
In the First, there are to be considered, 1. The note of connexion
in the adversative particle Se. 2. There is the qualification of the per-
son spoken of, ' he is the just.' 3. The means of his being so, or of
his obtaining the event mentioned, which is ' by faith.' 4. What is the
event itself, ' he shall live.'
Three times doth the apostle in his epistles make use of this pro-
phetical testimony, Rom. i. 17: Gal. iii. 11, and in this place.
The note of inference in the exceptive particle Be, we render ' now,'
as afterwards we render km, 'but.' The first proper sense might as

well have been retained '
but' in the first place, and ' and' afterwards.
;
But the difference is of no importance Ss is here taken for i in the

;
prophet, which is ofttimes exceptive, pN "r2i. And in the prophet the

expression is plain, because it followeth the description of the contrary
frame unto what is here asserted ' he whose heart is lifted up :' but Be
;
in the transposition of the words used by the apostle, (for he first repeats
the last clause of the words, and then the former afterwards, which was
more accommodate unto his purpose,) doth not seem to have the force
of an exceptive nor hath it so indeed, in respect unto what was affirmed
;
in the foregoing verse, but it hath so unto the difficulty supposed in the
case under consideration, which are the sufferings and temptations
which professors of the gospel should in common meet withal, and in
the appearance of a delay as unto their deliverance out of them. ' But,'
saith the apostle, however, notwithstanding these things, ' the just shall
live by faith.'
2. The person spoken 6 Sikcuoc, ' a just person,' a man really
of is
made just, or justified byevery one that is really and truly so.
faith, I
doubt not but this is included in the word, and the state of justification
is intended in it. To which purpose the words are elsewhere cited by
the apostle. But yet that which is here principally intended, is that
qualification of a righteous man which is opposed to pride and haste of
spirit through unbelief, whereon men draw back from God in the pro-
fession of the gospel. The just man, he who is humble, meek, sincere,
subdued unto the will of God, waiting for his pleasure, as all justified
persons are in their several degrees, ' he shall live ;' for he is free from
that principle of pride and unbelief which ruins the souls of men in
times of trial.
Obs. XII. There are especial qualifications of grace required unto
steadfastness in profession, in times of persecution and long continued
trials.
3. Shall live by faith,' so we
'
tic 7tktt£wc may
: be joined with
Bacaiog, and so express the instrumental cause, way, and means whereby
a man comes to be BiKatog, 'just ;' that is, SucaiwOaig, 'justified,' which
is by faith. For it is by faith, both that a man is justified, and also
those gracious qualifications are wrought in him which enable him to
persevere in his profession. It purifieth the heart of that leaven of
pride which destroyeth all who are infected with it. Or it may denote
the way and means whereby a just man doth abide and persevere in
his profession unto life. And this sense I embrace, because this is the
entrance of the apostle into his demonstration of the mighty things
which faith will do, and which have been done and suffered through
faith by believers, which he declares here in general, namely, whatever
difficulties and opposition a just man meets withal in the way to
things eternal, faith will carry him through them with safety and
success.
4. ' He shall live,' ^rjaerat. Life, in both the principal senses of it,
is here intended. 1. He shall not die in and from his profession; he
shall not perish as trees plucked up from the roots, twice dead; he
shall maintain a spiritual life, the life of God, as the Psalmist speaks,
VEIL 37 — «j}).] EPISTLE TO THE HEBREWS. 353
' I shall not die but live, and declare the loving-kindness of the Lord.'
2. He shall live, or attain the promise of eternal life so is the word
;
expounded in the close of the next verse, '

believe unto the saving of
the soul.'
Obs. XIII. Many things are required to secure the success of our
profession in times of difficulties and trials. —
As, 1. That our persons
are righteous or justified by grace. 2. That we be furnished with
those graces that are appointed unto that end. 3. That faith be kept
in a diligent exercise.
Obs. XIV. The continuance of the spiritual life, and eternal salvation
of true believers is secured from all oppositions whatever. As it is—
confessed there is in these words a prescription of the way and means
whereby they may be so, so there is a faithful promise of God that so
they shall be.
In the latter part of the verse, there is a description of others, on a
supposition of a contrary state, frame, and event. In the former, the
person is righteous, the way of his acting in the present case is by
faith, and the event is life, ' he shall live.' On the other hand, there
is a supposition made of a person not so qualified, not so acting, not so
living, not having the same success, but contrary in all these things.
Wherefore they do greatly deceive themselves and others who suppose
it the same person who is thus spoken of, and countenance themselves
by the defect of the pronoun ng, which is naturally and necessarily sup-
plied in our translation. For this reading and sense of the words, ' the
just shall live by faith, and if any draw back,' &c. is contrary to the
order of the words both in the prophet and the apostle, and the express
declaration of the mind of the apostle in the next verse. For as the
words lie in the prophet, this of the just living by faith is a direct ex-
ception unto and removal of them whose souls are lifted up, so as to
depart from God. But, saith he, ' the just,' it shall not be so with
him that is, the just he shall ' live by his faith,' which is a direct
;
opposition unto the other sort of persons. And although the order of
the words be changed by the apostle, yet the opposition between the
two sorts of persons is evidently continued. Wherefore, in the next
verse, the apostle makes an express distinction of those unto whom he
spake, or concerning whom he speaks in the two states, the one vtto-
<rroA?je, the other Triarewg. Of the latter he had spoken in the first
words, and of the former in those that are now to be spoken unto. I
shall therefore retain the supplement in our translation, ' 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,
flDDa mti^ xb rrbsy rr:rr. For his soul,' which in the prophet is referred
'
unto the persons offending, is in the apostle referred unto God who is
offended. For indeed the word WBi may be so referred in the original,
if we suppose a change of speech, and that the prophet having spoken
before in the name of God, doth here speak of God, and the respect he
had unto proud unbelievers. But the word m^
is scarce reconcileable
unto this interpretation. Wherefore it is enough that the apostle gives

us the plain general sense and meaning of the words, with an exposition
VOL. IV. A A
1

e ' ;;"';•'
—
of them, as he hath done, since he seldom keeps to the propeiyvords
of the testimonies he quotes, but always gives the mind of the Holy
Ghost in them. There are two things in the words. 1. A
crime sup-
posed with reference unto the case under consideration, which is perse-
verance under trials and temptations. 2. A
sentence pronounced upon
that crime.
1. The first is expressed by viro<jT£i\riT<u. The word in the prophet
denotes the cause of the sin intended therein, its nature and effect.
The original of all defection from the gospel is in the sinful elation of
heart, not submitting unto, not acquiescing in the will of God, not
satisfied with the condition of temporal sufferings on the account of the
eternal reward. When men are under the power of this evil frame of
heart, they will draw back, subduct themselves out of that state and
condition wherein they are exposed to these inconveniences. Eav
u7ro(Tr£tArjrat, if any man who hath made, or doth make profession of
faith in Christ and of the gospel, upon the invasion and long continuance
of trials, temptations, and sufferings for them, do, through want of
submission unto and acquiescence in the will of God, withdraw himself
from that profession, and communion therein with them who persist
faithful in it, my heart shall not, &c. This is the evil which the great
design of the whole Epistle is to obviate and prevent, which the apostle
applies himself unto with all manner of arguments, motives, exhorta-
tions, and threatenings, to make effectual. For this was that sin which,
by reason of their sufferings and persecutions, professors were exposed
unto, and which was absolutely ruinous unto the souls of them that fell
under the power of it.
Obs. XV. No persons whatever, "ought to be, on any consideration,
secure against those sins which present circumstances give an efficacy
unto.
Obs. XVI. It is an effect of spiritual wisdom to discern what is the
dangerous and prevailing temptation of any season, and vigorously to
set ourselves in opposition unto it.
Obs. XVII. It is much to be feared, that in great trials, some will
draw back from that profession of the gospel wherein they are engaged.
Obs. XVIII. This defection is commonly durable, continued by
various pretences. — This is included in the word t>7roaraArjrcu, gradually
and covertly to subduct himself.
2. The sentence denounced against this sin is ovk evSoku 17 ^pvxn
fj,ov ev avrto. The soul of God is God himself; but he so speaks of
himself, to affect us with a due apprehension of his concernment in
what he so speaks, as we are with that which our souls, that is our
minds, with all our affections, are engaged in. So God promises to the
church, that he will ' rejoice over them with his whole heart, and with
his whole soul.' So is it here. What God thus affirms of himself,
that he hath no delight in such a person, he is not pleased with him,
he shall not live before him. There is a ueiwmg in the words, ' he
shall have no delight in him,' that is, he will abhor him, despise him,
and end utterly destroy him. But I suppose it may be thus ex-
in the
pressed also, to obviate a pretence of the Hebrews against the apostle
at that season, namely, that by deserting the truth of the gospel and
—
returning unto their Judaism, they did that which was pleasing unto
God, and wherein they should find acceptance with him. For as they
supposed, they returned again unto those institutions of worship which
he had been pleased withal, and which were of his own appointment.
So all apostates have some pretence for what they do, wherewith they
justify themselves until their iniquity be found out to be hateful.
Wherefore, to deprive them of this pretence, the apostle declares that
the soul of God takes no pleasure in them. And in this negation all
positive evils are included. When God will not, doth not delight in
any persons, the consequent is, that he will utterly destroy them. See
Jer. xv. 1.
Obs. XIX. It is our great duty to look diligently that we are of that
holy frame of mind, and attend to that due exercise of faith, that the
soul of God may take
pleasure in us.
Obs. XX. Though there appear as yet no outward tokens or evi-
dences of the anger and displeasure of God against our ways, yet if we
are in that state wherein God hath no pleasure in us, we are entering
into certain ruin.
Obs. XXI. Backsliders from the gospel are in a peculiar manner the
abhorrence of the soul of God.
Obs. XXII. When the soul of God is not delighted in any, nothing
can preserve them from utter destruction.
Ver. 39. But toe are not of them ivho draw back unto 'perdition :
but of them that believe to the saving of the soul.
An application is made words unto the state and condition of

in these
these Hebrews them whom the apostle designs
at present, as least unto
in an especial manner. As also a transition is made unto that which
now lay in his eye, namely, the full demonstration of the power and
efficacy of faith, to make us accepted with God, and to carry us through
in the course of our greatest trials and temptations, with success and
victory. The application he makes unto the believing Hebrews is of
the same nature and kind with that which, on the same occasion, he
had made unto them before, ch. vi. 9. In both places, having treated
of the danger of apostasy, and the woeful state of apostates, he relieves
the minds of believers by letting them know, that although for their
awakening and instruction, as for other ends, he declared the dreadful
judgments of God against unprofitable professors and apostates, yet
was it not as though he apprehended that that was their condition, or
that they were cast out of the favour of God, or cursed by the law;
but he was persuaded better things of them. Such ministerial encou-
ragements are needful in like cases, that persons be not exasperated
through an apprehension that undue surmises are entertained against
them, nor too much dejected with fears that their condition makes them
obnoxious unto the threatening. Both which are diligently to be
avoided.
The apostle's reckoning himself, in his ministerial dealing with them,
in their state and condition, as here, ' we are not,' hath- been spoken
unto elsewhere, with the reasons of it. And whereas he says, 'we are
a a 2
356 AN EXPOSITION OF THE [ciI. X.
not,' it is frivolous to interpret it by 'we ought not to be,' as it is done

by some; for so the words have nothing of comfort or support in them,
which yet is the total design of them. Nor is it an absolute infallible
declaration of the state and condition of all individuals concerning
whom he speaks but he gives the interpretation of that persuasion,
;
on what grounds it was built, and what it was resolved into, which was
spoken of in the other place, whither the reader is referred.
In the words there is a double supposition of a twofold opposite state,
and a twofold opposite event, whose foundation is laid in the verse fore-
going. The states are v-rroaroXng, on the one hand, and iriaTHog on
the other. The events are perdition on the one hand, and saving the
soul on the other. The first of these is denied, the latter affirmed
concerning these Hebrews.
1. We are not vTroaroXrig ag cnrcoXsiav, ' of them who draw back
unto perdition.' Even among them that were called in those days, this
twofold state was found. No small number there were who were then
falling into apostasy, but they were a certain determined number which
that plague should prevail against, 2 Tim. ii. 17—22. They were ap-
pointed to stumble at the word, being of old ordained unto this con-
demnation; those of Israel unto whom the Lord Christ was a stone of
stumbling and a rock of offence, the reprobates among them which
were called, but not to be saved. This whole band of rovers, though
in profession they were harnessed like the children of Ephraim, yet
turned their backs in the day of battle. The event of this defection
was destruction. Gradual decays and declensions there may be among
true believers, from which they may be recovered ;but those here in-
tended are such as fall into eternal ruin. For although some respect
may be had unto that woeful fiery destruction that was coming upon
them in the desolation of the city, land, and temple, yet it is eternal
ruin and destruction that is principally intended, as is manifest in the
antithesis, wherein it is opposed unto the saving of the soul.
Obs. XXIII. The Scripture every-where testifieth, that in the visible
church there is a certain number of false hypocrites, whose end and lot
it isto be destroyed.
Obs. XXIV. It is our duty to evidence unto our own consciences,
and give evidence unto others, that we are not of this sort or number.
Obs. XXV. Nothing can free apostates from eternal ruin.
2. That which is asserted of these believing Hebrews is, that they
belonged unto another state, that had another event. This state is, that
they were of the iriaTtwg, '
faith :' so our apostle useth this expres-
sion, Gal. iii. 7, 8 that is, true believers, and heirs of the promises.
;
These he declares are such as not only make profession of the faith,
but such as truly and really believe a state of them unto whom all
;
the promises as unto present preservation and eternal salvation, were

made in the word. We that are of that faith which is effectual unto
the saving of the soul. Both here and in the former clause, not only
the event, but the actual influence of apostasy on the one hand unto
destruction, and of faith on the other to the saving of the soul, is in-
tended so the preposition ug doth denote. Faith that is effectual unto
;
the acquisition of life, that is, to the obtaining of it as by a due means

EPISTLE TO THE HEBREWS. 357
for the saving of our souls from eternal ruin, and the obtaining of
eternal life, Acts xxvi. 18.
Obs. XXVI. For sincere faith will carry men through all difficulties,
hazards, and troubles, unto the certain enjoyment of eternal blessed-
ness.
CHAPTER XI.
The general nature of this Epistle, as unto the kind of writing, is

parenetical or hortatory, which is taken from its end and design. And
the exhortation proposed is to constancy and perseverance in the faith
of the Lord Jesus Christ, and in the profession of the gospel, against
temptations and persecutions. Both these the Hebrews had to conflict
withal in their profession ; the one from the Judaical church-state itself,
the other from the members of it. Their temptations to draw back
and forsake their profession, arose from the consideration of the Judai-
cal church-state and Mosaic ordinances of worship, which they were
called by the gospel to relinquish. The divine institution of that state,
with its worship, the solemnity of the covenant whereon it was esta-
blished, the glory of its priesthood, sacrifices, and other divine ordi-
nances, (Rom. ix. 4,) with their efficacy for acceptance with God, were
continually proposed unto them, and pressed on them, to allure and
draw them off from the gospel. And the trial was very great, after the
inconsistency of the two states was made manifest. This gave occasion
to the whole doctrinal part of the Epistle, the exposition, of which, by
divine grace and assistance, we have passed through. For therein
declaring the nature, use, end, and signification of all divine institutions
under the Old Testament and allowing unto them all the glory and effi-
;
cacy which they could pretend unto; the writer of this Epistle evidently
declares from the Scripture itself, that the state of the gospel church, in
its high priest, sacrifice, covenant, worship, privileges, and efficacy, is
incomparably to be preferred above that of the Old Testament; yea,
that all the excellency and glory of that state, and all that belonged
unto it, consisted only in the representation that was made thereby of
the greater glory of Christ and the gospel, without which they were of
no use, and therefore ruinous or pernicious to be persisted in.
After he hath fixed their minds in the truth, and armed them against
the temptations which they were continually exposed to, the apostle
proceeds to the second means, whereby their steadiness and constancy
in the profession of the gospel, which he exhorted them unto, was
already assaulted, and was yet like to be assaulted, with greater force
and fury. This arose from the opposition which befel them, and from
the persecutions of all sorts that they had endured, and were still like
to undergo, for their faith in Christ Jesus, with the profession thereof,
and observance of the holy worship ordained in the gospel. This they
suffered from the obstinate members of tin- Jewish church, as they did
the other from the state of that church itself.
358 AN EXPOSITION OF THE [CH. XI.
An account hereof the apostle enters upon in the close of the fore-
going chapter and withal declares unto them the only way and means
;
on their part whereby they may be preserved and kept constant in their
profession, notwithstanding all the evils that might befal them therein,
and this is by faith alone. From their temptations they were delivered
by the doctrine of truth, and from the opposition made unto them by
faith in exercise.
But whereas things grievous and dreadful were likely to befal them,
which would at length probably arise to blood, or the loss of their lives,
ch. xii. 4 it was necessary to know what this faith is, and what evi-
;
dence can be produced to prove that it is able to effect this great work
of preserving the souls of men in the profession of the truth, under
bloody and destructive persecutions.
To comply with, and give satisfaction on this necessary inquiry, the
apostle in this whole chapter diverts to give a description or declaration
of faith in general, showing that it is meet and suited to produce that
effect in the minds of believers as also to confirm by instances, that it
;
had formerly, even from the beginning of the world, wrought effects of
the same nature, or those which in greatness and glory were parallel
thereunto. And hereon he takes advantage, according unto his constant
method in this Epistle, to make a full transition unto the hortatory part
of the Epistle, which gives life unto the whole and which he made
;
provision for, and some entrance into, ch. x. 22, as hath been de-
clared.
And is the design of the apostle, is evident beyond contra-
that this
diction, in the inference which he makes from his whole discourse
hereon, with the exhortation he presseth from it in the beginning of the
next chapter, ver. 1 —
3, 'Wherefore, seeing we also are compassed
about with so great a cloud of witnesses, let us lay aside every weight,
and the sin which doth so easily beset us, and let us run with patience
the race that is set before us looking unto Jesus, the author and finisher
;
of our faith, who for the joy that was set before him, endured the cross,
despising the shame, and is set down at the right hand of God. For
consider him that endured such contradiction of sinners against himself,
lest ye be wearied, and faint in your minds,' &c. This is that which
he designed to effect in their mind by his discourse of the nature of
faith, and the instances given of its efficacy. The principal way whereby
faith worketh in this case of encountering the difficulties which lie in
the way of constancy in profession unto the end, is patience preserving
the soul from fainting and weariness. This he had before proposed in
the example of Abraham, ch. vi. 15 ; whereof see the exposition.
This being the design of the apostle, the missing of it hath caused
sundry contests among expositors and others, about the nature of justi-
fying faith, which is not here at all spoken unto. For the apostle
treats not in this place of justification, or of faith as justifying, or of its
interest in justification, but of its efficacy and operation in them that
are justified, with respect unto constancy and perseverance in their pro-
fession, notwithstanding the difficulties which they have to conflict
withal in the same way as it is treated of James ii.
;
The instances which he chooseth out unto this purpose, in a long

—
season and tract of time, even from the beginning of the world unto
the end of the church-state under the old testament, about the space of
four thousand years, as unto the variety of their seasons, the distinct
nature of the duties, and their effects expressed in them, with the in-
fluence into his present argument and exhortation, shall, God willing,
be considered in our progress.
This only we may observe in general, that it is faith alone, which,
from the beginning of the world in all ages, under all dispensations of
divine grace, and all alterations in the church-state and worship, hath
been the only principle in the church of living, unto God, of obtaining
the promises, of inheriting life eternal, and doth continue so to be unto
the consummation of all things. For the recording here of what it
hath done, is only to evidence what yet it will continue to do. Faith
can do all things that belong unto the life of God, and without it nothing
can be done. Spiritual life is by faith, Gal. ii. 20, and victory, 1 John
v. 4, and perseverance, 1 Pet. i. 5, and salvation, Eph. ii. 8 1 Pet.* i. ;
9 ; and so they were from the beginning.
Ver. 1. The first verse gives such a description of the nature of

faith, asevidenceth its fitness and meetness unto the effecting of the
great work assigned unto it, namely, the preservation of believers in the
profession of the gospel, with constancy and perseverance.
Ver. 1. — Ecrrt Be TTMJTiq zXinZonivwv inrocrTucric, tt pay juorwv tXeyôg

OV /3A£7TO/J£V(OV.
The Vulgar translation placeth the comma after Trpayparwv speran- ;
darum substantia rerum, excluding rerum from the last clause.

YAttiZoij.evwv and fiXfirofievwv being both of the neuter gender, either
of them may agree with -rrpayfiaTiov, and the other be used absolutely.
Sperandorum, that is, quae sperantur.
'YiroaraoiQ. Substantia, Vul. Lat. So wr e, ' the substance.' Bez.
lllud quo subsistunt others id quo extant, that whereby things hoped
;
for exist or subsist. Syr. fTib vim in y« Ninon prrrmi yhyn by no s d

N:-yion, 'A persuasion of the things that are in hope, as if they were
unto them in effect;' which goes a great way towards the true exposi-
tion of the words.
EAcyôe. Vol. Lat. Argumentum illud quod demonstrat. 'that
which doth evidently prove or declare.' Syr. »y!>a, 'the revelation of
things that are not seen.'
YTToaraxTig is a word not used in the Scripture, but in 2 Cor. ix. 4,
xi. 17, and in this Epistle, wherein it three times occurs. In the first,
it is applied to express a distinct manner of subsistence in the divine
nature, ch. i. 3. In the second, a firm persuasion of the truth sup- ;
porting our souls in the profession of it, ch. iii. 14. See the exposition
of those places. Here we render it 'substance,' More properly it is
'
a real subsistence,' tmv tv aipi ((lavTarrfiarwv, ra fltv tori kut tp.<pamv,
ra Se kuO vwocTTaaiv, Aristot. de Mundo. 'Of the things that are seen
in the air, some have only an appearance, others have the real sub-
sistence' (of nature;) are really subsistent, in contradiction unto
—
appearing phantasms. As it applied to signify a quality in the minds of

men, it denotes confidence or presence of mind without fear, as in the
places above, 2 Cor. ix. 4, xi. 17. Polybius of Codes, ov\ ovtu) tt\v
Svva/xiv, wc ty]v viroGTaoiv civtov, &c, They wondered not so much
'
at his strength, as his boldness, courage, confidence.' The first sense is

proper to this place, whence it is rendered by many, ' that whereby they
exist.' And the sense of the place is well expressed in the Greek
scholiast, sTTftSr) yap ra ev tXirimv avviroaTara sgtiv wcftewq fxtj Ttapovra,
TJ 7TMTTIQ OVGICL TIQ aVT(OV KCU VTTOGTO.GIQ JlVtTCll ilVCtl O.VTO. TTapUVCLt,
' Whereas
toottov riva TcapaGKtvaZ,ovaa. things that are in hope only,
have no subsistence of their own, as being not present faith becomes
;
the subsistence of them, making them to be present after a certain

manner.' I shall retain in the translation the word ' substance,' as it is
opposed unto that which hath no real being or subsistence, but is only
an appearance of things.
E\eyx°e is usually a conviction accompanied with a reproof, redar-
gutio ;and so the verb is commonly used in the New Testament, as the
noun also Matt, xviii. 15 Luke hi. 19 John iii. 20, viii. 46, xvi. 8
; ; ;
;
1 Cor. xiv. 24; Eph. v. 11, 13; 1 Tim. v. 20; 2 Tim. iii. 16; Tit. i.
9, 13. Sometimes it is taken absolutely, as a7ro£a£«e, 'a demonstra-
tion,' a convincing undeniable proof and evidence, that which makes
evident ; Syr. the revelation,' the way or means whereby they are
'
made known.
Ver. 1. Now faith is the substance of things hoped for, and the
evidence of tilings not seen.
1. The respect and connexion of these words unto the preceding dis-
course, is in the particle Se, which we render 'now ;' for it is not adversative
or exceptive, in this place as it is usually, but illative, denoting the intro-
duction of a farther confirmation of what was before declared that is, faith
;
will do and effect what is ascribed unto it, in the preservation of your
souls in the life of God, and constancy in profession ' for
; it is the
substance,' &c. The observation of the design of the apostle, dis-

charged! all the disputes of expositors on this place, about the nature
and definition of faith, seeing he describes only one property of it,
with respect unto a peculiar end, as was said before.
2. The subject spoken of is ' faith,' ttlgtlq, that faith whereby the
just doth live; that is, faith divine, supernatural, justifying and saving,
the faith of God's elect, the faith that is not of ourselves, that is of
the operation of God, wherewith all true believers are endowed from
above. It is therefore justifying faith that the apostle here speaks
concerning but he speaks not of it as justifying, but as it is effectually
;
useful in our whole life unto God, especially as unto constancy and
perseverance in profession.
3. Unto this faith, two things are ascribed. 1. That ' it is the sub-
stance of things hoped for.' 2. That ' it is the evidence of things not
seen.' And we must first inquire what are these things; and then what
are the acts of faith with respect unto them.
First. ' Faith is the substance of things hoped for.' These things
;
for the substance of them, are the same with the tilings which are said
to be not seen,' the same TrpayficiTa
'
but they are proposed under
;
various considerations. For that they may be useful unto us as they

are ' hoped for,' they are to have a present subsistence given unto them
as they are unseen,' they are to be made evident, both which are done
'
by faith.
Secondly. 'Things hoped for,' e Xtt iZofitviov, in general, are things
good, promised, future, expected on unfailing grounds. The things
therefore here intended as hoped for, are all the things that are divinely
promised unto them that believe all things of present grace and future
;
glory :for even the things of present grace are the object of hope. 1.
With respect unto the degrees and measures of our participation of
them. Believers live in the hope of increase of grace, because it is
promised. 2. Absolutely, as unto the grace of perseverance in grace,
which is future until its full accomplishment. As unto the things of
future glory, see what hath been discoursed on ch. vi. 19, 20, viii. 7.
1. All these things, as they are promised, and so far as they are so,
are the objects of our hope. And that the good things of the promises
are the things here intended, the apostle declares in his ensuing dis-
course, where he makes the end and effect of the faith which he doth
so commend, to be the enjoyment of the promises. Hope in God for
these things, to be received in their appointed season, is the great sup-
port of believers, under all their trials, in the whole course of their pro-
fession, temptations, obedience, and sufferings. By hope we are saved,
Rom. viii. 24 but yet I will not say, that things hoped for, and things
;
unseen, are absolutely the same, so as that there should be nothing

hoped for but what is unseen, which is true nor any thing unseen but
;
what is hoped for, which is not true. For there are things which are
the objects of faith which are ov fiXnrofizvwv, ' unseen,' and yet not
hoped for. Such is the creation of the world, wherein the apostle gives
an instance in the first place. But generally they are things of the
same nature that are intended, whereunto faith gives present subsistence
as they are real, and evidence as they are true.
But still these things as hoped for are future, not yet in themselves
enjoyed and do, although hope comprises in it trust, confidence, and
;
an assured expectation, giving great support unto the soul, yet the in-
fluence of things hoped for upon our comfort and stability, is weakened
somewhat by their absence and distance.
This is that which faith supplies it gives those things hoped for,
:
and as they are hoped for, a real subsistence, viroaTitaiQ, in the minds
and souls of them that do believe and this is the sense of the words.
;
Some would have vTroGTiiaic in this place, to be ' confidence in expecta-

tion;' which is hope, and not faith. Some render it 'the principle, or
foundation,' which neither expresseth the sense of the word, nor
rcacheth the scope of the place. But this sense of it, is that which
both the best translators, and the ancient expositors give countenance
unto: illud ex quo subsistunt, exstant. Failh is that whereby they do
subsist and where do they so subsist, as if they were actually in effect,
;
whilst they are yet hoped for ? In them,' saith the Syriac translation;
'
that is, in them that do believe. Faith is the essence of these things,
362 AN EXPOSITION OF THE [cH. XI.
and their subsistence, causing them '

to be, and to be present, because
it believes them,' saith OEcumenius. And Theophylact to the same
purpose ' Faith is the essence of those things which yet are not, the
:
subsistence of those which in themselves do not yet subsist.' And yet

more plainly in the Scholiast before recited. Or it is the substance or
subsistence of those things, that is metonymically or instrumen tally, in
that it is the cause and means, giving them a subsistence. But how
this is done, hath not been declared. This therefore is that which we
must briefly inquire into. There are several things whereby faith gives
a present subsistence unto things future, and so hoped for.
First. By mixing itself with the promises wherein they are contained.
Divine promises do not only declare the good things promised, namely,
that there are such things which God will bestow on believers, but they
contain them by virtue of divine institution. Hence are they called ' the
breasts of consolations,' Isa. lxvi. 11, as those which contained the re-
freshment which they exhibit and convey. They are the treasury
wherein God hath laid them up. Hence, ' to receive a promise,' is to
receive the things promised which are contained in them and exhibited
by them, 2 Cor. v. 1 2 Pet. i. 4. Now faith mixeth and incorporated
;
itself with the word of promise, ch. iv. 2; see the exposition of it.
Hereby what is in the word it makes its own and so the things them-
:
selves believed are enjoyed, which is their subsistence in us.

Secondly. By giving unto the soul a taste of their goodness; yea,
making them the food thereof, which they cannot be unless they are
really present unto it. We do by it not only 'taste that the Lord is
gracious,' 1 Peter ii. 3, that is, have an experience of the grace of God
in the sweetness and goodness of the things he hath promised and doth
bestow but the word itself is the meat, the food, the milk, and strong
;
meat of believers, because it doth really exhibit unto their faith the
goodness, sweetness, and nourishing virtue of spiritual things. They
feed on them and they incorporate with them, which is their present
subsistence.
Thirdly. It gives an experience of their power, as unto all the ends
for which they are promised. Their use and end in general is to change
and transform the whole soul into the image of God, by a conformity
unto Jesus Christ the first-born. This we lost by sin, and this the good
things of the promise do restore us unto, Eph. iv. 20 24. —
It is not
truth merely as truth, but truth as conveying the things contained in it
into the soul, that is powerfully operative unto this end. Truth, faith,
and grace being all united in one living operative principle in the soul,
give the things hoped for a subsistence therein. This is an eminent
way of faith's giving a subsistence unto things hoped for in the souls of
believers. Where this is not, they are unto men as clouds afar off,
which yield them no refreshing showers. Expectation of things hoped
for, when they are not in this power and efficacy brought in by faith into
the soul, are ruinous self-deceivings. To have a subsistence in us, is
to abide in us in their power and efficacy, unto all the ends of our spi-
—
ritual life; see Eph. iii. 16 19.
Fourthly. It really communicates unto us, or we do receive by it the
first-fruits of them all. They are present and do subsist, even the great-
est, most glorious and heavenly of them, in believers, in their first-fruits.

These first-fruits are the Spirit, as a Spirit of grace, sanctification, sup-
plication, and consolation, Rom. viii. 23. For he is the seal, the earn-
est, and the pledge of present grace and future glory, all the good
things hoped for, 2 Cor. i. 22. This Spirit we receive by faith the :
world cannot receive him, John xiv. 17 the law could not give him, ;
Gal. iii. 2 and wherever he is, there is an viroaraaiQ, a present sub-

;
'
sistence' of all things hoped for, namely, in their beginning, assura'nce,

and benefit.
Fifthly. It doth it by giving a representation of their beauty and
glory unto the minds of them that believe, whereby they behold them
as if they were present. So Abraham by faith saw the day of Christ,
and rejoiced and the saints under the old testament saw the king in
;
'
his beauty,' Isa. xxxiii. 17 ; 2 Cor. iii. 18, ch. iv. 6.

In these ways and by these means faith is the substance of things
hoped for ; and,
Obs. I. No faith will carry us through the difficulties of our profes-
sion, from oppositions within and without, giving us constancy and per-
severance therein unto the end, but that only which gives the good
things hoped for a real subsistence in our minds and souls. But when
by mixing itself with the promise, which is the foundation of hope, (for
to hope for any thing but what is promised is to deceive ourselves,) it
gives us a taste of their goodness, an experience of their power, the in-
habitation of their first-fruits, and a view of their glory, it will infallibly
effect this blessed end.
2. It is said in the description of this faith, that it is'the evidence of
things not seen.' And we must inquire, 1. What are the things that are
not seen. 2. How faith is the evidence of them. 3. How it conduceth
in its being so unto patience, constancy, and perseverance in profession.
I. By things not seen,' ov fiXtTrofxevtvv, the apostle intends all those
'
things which are not objects of sense, or proposed unto our outward
senses, which may and ought to have an influence upon our constancy
and perseverance in profession. Now these are God himself; the holy
properties of his nature, the person of Christ and of the Holy Spirit, all
spiritual, heavenly, and eternal things that are promised, and not yet ac-
tually enjoyed. All these things are either absolutely invisible unto
sense and reason, or at least so far and under those considerations
whereby (hey may have an influence upon our profession. Every thing
is invisible which nothing but faith can make use of and improve unto
this end, 1 Cor. ii. 9—12.
These invisible things arc of three sorts: 1. Such as are absolutely
so in their own nature, as God himself, with his eternal power and God-
head, or the properties of his nature, Rom. i. 20. 2. Such as are so in
their causes; such is the fabric of heaven and earth, as the apostle de-
clares, ver. 3. 3. Such as are so on the account of their distance from
us in time and place such are all the future glories of heaven, 2 Cor.
;
iv. 18.
Obs. II. The
peculiar specifical nature o( faith, whereby it is differ-
enced from other powers, acts, and graces in the mind, lies in this,
all
that it makes a life on things invisible. It is not only conversant about
.
3fi4 AN EXPOSITION OF THE [cH. XI.
them, but mixeth itself with them, making them the spiritual nourish-
ment of the soul,
18. And,
2 Cor. iv.
Obs. III. The glory of our religion is, that it depends on and is re-
solved into invisible things. They are far more excellent and glorious
than any thing that sense can behold or reason discover, 1 Cor. ii. 9.
II. Of these invisible things, as they have an influence into our pro-
fession, faith is said to be the eXty\og, * the evidence, the demonstration,
that which demonstrates, the revelation.' Properly, it is such a proof
or demonstration of any thing, as carries with it an answer unto, and a
confutation of all objections unto the contrary. convincing evidence, A
plainly reproving and refuting all things that pretend against the truth
so evidenced. So it is sometimes used for a reproof, sometimes for a
conviction, sometimes for an evident demonstration see the use of the ;
verb to this purpose, Matt, xviii. 15 Luke iii. 19 John iii. 20, viii. 9,
; ;
xvi. 8 1 Cor. xiv. 24

; Eph. v. 13 Tit. i. 9 James ii. 9. And of the
; ; ;
noun, 2 Tim. iii. 16.

Obs. IV. Great objections are apt to lie against invisible things,
when they are externally revealed. Man would desirously live the life
of sense, or at least believe no more than what he can have a scientifical
demonstration of. But by these means we cannot have an evidence of
invisible things at best, not such as may have an influence into our
;
Christian profession. This is done by faith alone. may have ap- We

prehensions of sundry invisible things, by reason and the light of nature,
as the apostle declares, Rom. i. But we cannot have such an evidence
of them as shall have the properties of the t\ey\og here intended it ;
will not reprove and silence the objections of unbelief against them, it
will not influence our souls into patient continuance in well-doing. Now
faith is not the evidence and demonstration of these things unto all,
which the Scripture alone is, but it is an evidence in and unto them that
do believe they have this evidence of them in themselves. For,
:
1. Faith is that gracious power of the mind, whereby it firmly assents
unto divine revelations, upon the sole authority of God the revealer, as
the first essential truth, and fountain of all truth. It is unto faith that
the revelation of these invisible things is made, which it mixeth and in-
corporates itself withal whereby it gives an evidence unto them. Hence
;
the Syriac translation renders the word by 'revelation,' ascribing that

unto the act which is the property of the object. This assent of faith is
accompanied with a satisfactory evidence of the things themselves see ;
our Discourse of the Divine Original and Authority of the Scriptures.

2. It. is by faith that all objections against invisible things, their
being and reality, are answered and refuted which is required unto an ;
eXeyx^Q. Many such there are, over all which faith is victorious,
Eph. vi. \6 All the temptations of Satan, especially such as are called
'
his fiery darts,' consist in objections against invisible things, either as
unto their being, or as unto our interest in them. All the actings of un-
belief in us are to the same purpose. To reprove and silence them is
the work of faith alone and such a work it is, as without which we can
;
maintain our spiritual life, neither in its power within, nor its profes-
sion without.
3. Faith brings into the soul an experience of their power and effi-
—
VER. 2.] EPISTLE TO THIi HEBREWS. '365
cacy, whereby it is cast into the mould of them, or made conformable

unto them, Rom. vi. 17; Eph. iv. 21—23. This gives an assurance
unto the mind, though not of the same nature, yet more excellent than
that of any scientifical demonstration.
III. Faith, in its being thus the evidence of things not seen, is the
great means of the preservation of believers, in constant, patient profes-
sion of the gospel, against all opposition and under the fiercest persecu-
tions which is the thing the apostle aims to demonstrate. For,
;
1. It plainly discovers, that the worst of what we can undergo in this
world for the profession of the gospel, bears no proportion unto the ex-
cellency and glory of those invisible things, which it gives us an interest
in and a participation of. So the apostle argues, Rom. viii. 18; 2 Cor.
iv. 16—18.
2. such a present sense of their goodness, power, and
It brings in
only relieves and refresheth the soul under all its suf-
efficacy, that not
ferings, but makes it joyful in them, and victorious over them, Rom v.
3—5 ; viii. 34—37 ; 1 Pet. i. 6—8.
3. an assurance hereby of the greatness and glory of the
It gives
eternal reward, which is the greatest encouragement to constancy in be-
lieving, 1 Pet. iv. 12, 13.
In this description of faith, the apostle hath laid an assured founda-
tion of his main position, concerning the cause and means of constancy
in profession under trouble and persecution, with a discovery of the na-
ture and end of the ensuing instances, with their suitableness unto his
purpose. And we may observe in general, that,
Obs. V. It is faith alone that takes believers out of this world while
they are in it, that exalts them above it while they are under its rage ;
that enables them to live upon things future and invisible, giving such a
real subsistence unto their power in them, and victorious evidence of
their reality and truth in themselves, as secures them from fainting under
all oppositions, temptations, and persecutions whatever.
Ver. 2. That the description which he hath given of faith, and

the efficacy which he hath assigned thereunto, are true and to be relied
on, the apostle proves by the effects, which, as such, it hath had in
those of old, in whom it was.
Ver. 2. Ev raury yap epaprvpÔtjaav oi TrpE<jti>VTfpoi.
Ev raury. In lmc, de hac, ob banc, ob earn, all to the same pur-

pose.
Testimonium consequuti, adepti Testimonio or-
\Lp.apTvp\]&r)<rav. :
nati. Syr. KtiMDp by xrmnD mrr Nirrn, ' And hereof,' or ' of this (faith,)
there is extant a testimony concerning the ancients ;' which somewhat
changeth the sense.
npecr€vTtpoi. Seniores, majorcs, antiqui. Syr. ' Those of ancient
times ;' properly, not D'OpTrr, but D s ntt-rpn, priores, '
those of old.'
Maprvptw, is to testify,' to bear witness absolutely.' But it is
' '
generally used only in the better sense, to 'give a good testimony,' to

approve by testimony,' to adorn with a good testimony.' So is the
' '
passive fiaprvpeofxat used which I observe only because the word is

;
;
366 AN EXPOSITION OF THE [CH. XL
here used absolutely i/uaprvpt]âav, ' were witnessed unto/ which we

;
render, 'obtained a good x'eport.' So is it also used, Acts vi. 3, avdpag

fxapTvpovfxtvovg, ' men witnessed unto,' men of good report and ch. x, ;
22, jutapTvpov/bievot viro 6Xov tov eOvovg, ' of good report

;'
and so in —
other places.
^fxaprvpriOrjaav, ' were testified unto ;' wherein and for what, is not
expressed that we shall immediately inquire into.
:
'
There is a testi-
mony extant concerning their faith,' as the Syriac reads it, doth not
reach the sense of the place. For it intends not so much what good
testimony they had, as the way whereby they obtained it.
Ev ravTij for $ia ravrrig, as is usual, by it,' through it as the means

'
and instrumental cause of it. Our Rhemists render the words some-
what in an uncouth manner ' for in it the old men obtained testimony
: ;'
as if it were on purpose to obscure the text.
Ver. 2. — For by it the elders obtained a good report ; (or were well
testified unto.)
The coherence of the words with the foregoing, is expressed in the

conjunctive particle yap, ' for ;' and it declares, that a proof is tendered
by way of instance, of what was before asserted. The nature and effi-
cacy of faith, is such as I have described For by it the elders,' &c.
:
'
This they could no way have done, but by that faith whereof these are
the properties.
Obs. I. Instances or examples, are the most powex'ful confirmations
of practical truths.
For the exposition of the words, it must be declared, 1 were . Who
the elders intended. 2. How they were testified unto, or from whom
they obtained this testimony. 3. What it was that was testified con-
cerning them. 4. On what account they had this testimony.
1. Ot TrpEafivTEpoi. Who
these 'elders' wex'e, is put beyond dispute
by the ensuing discourse. All time believers from the foundation of
the world, or the giving of the first promise, unto the end of the dis-
pensation of the Old Testament, are intended. For in all sorts of
them, he giveth particular instances from Abel unto those who suffered
the last persecution that the church of the Jews underwent for religion,
ver. 36 —
38. What befel them afterward, was judgment and punish-
ment for sin, not persecution for religion. All these, by one general
name he calleth the elders, comprising all that went before them.
Thus was it constantly with all believers from the beginning of the
world ' the elders,' those who lived before us, in ancient times.
:
2. E/zapruprjSrjerav this testimony was given them in the Scripture

:
that is, it is so in particular of many of them, and of the rest in the

general rules of it. It is the Holy Spirit in the Scripture that gives
them this good testimony for thereunto doth the apostle appeal for
;
the proof of his assertion. In, and from the world, things were other-
wise with them none so defamed, so reproached, so reviled, as they
;
were. If they had had such a good report in the world, their example
would not have been of use to the apostle's design for he applies it
;
unto them who c were made a gazing-stock both by reproaches and

—
S4, and so it was with many of them, who yet ob-

afflictions,' ch. x.
tained this testimony. They had trials of cruel mockings, &c, ver.
36, 37.
Obs. II. They who have a good testimony from God, shall never
want reproaches from the world.
3. What was so testified of them, is expressly declared afterwards ;
and this is, that they pleased God,' or were accepted with him the
'
:
Holy Ghost in Scripture, gives testimony unto them, that they pleased
God, that they were righteous, that they were justified in the sight of
God, ver. 4 6, &c.— ;
4. That whereon this testimony was founded, is their ' faith in, by, '
or through their believing it was, that they obtained this report. Many
other great and excellent things, some heroic actions, some deep suffer-
ings, are ascribed unto them but their obtaining this testimony, is as-
;
signed to faith alone as for other reasons, so because all those other
;
things were fruits of their faith, whose acceptance with God depended
thereon. And we may observe :
Obs. III. It is faith alone, which from the beginning of the world,
(or from the giving of the first promise) was the means and way of ob-
taining acceptance with God. —
There hath been great variety in the re-
velations of the object of this faith. The faith of some, as of Noah
and some others, was principally and signally exercised on especial
objects, as we shall see in our progress. But, it is faith of the same
nature and kind in all from first to last, that gives acceptance with
God and all the promises of God as branches of the first promise,
:
are in general the formal object of it that is, Christ in them, without
;
faith in whom, none was ever accepted with God, as we shall see.
Obs. IV. The faith of true believers from the beginning of the
world, was fixed on things future, hoped for, and invisible that is,
;
eternal life and glory in an especial manner. —

That was the faith
whereby they obtained a good report, as the apostle here testifies. So
vain is the imagination of them who affirm, that all the promises under
the Old Testament, respected only things temporal so making the
;
whole church to have been Sadducees. The contrary is here ex-

pressly affirmed by the apostle.
Obs. V. That faith whereby men please God, acts itself in a fixed
contemplation on things future and invisible, from whence it derives
encouragement and strength to endure and abide firm in profession,
against all opposition and persecutions.
Obs. VI. However men may be despised, vilified, and reproached in
the world, yet if they have faith, if they are true believers, they are
accepted with God, and he will give them a good report.
Ver. 3. He enters on the confirmation and exemplification of his

proposition by instances first, from an especial object of faith, and
:
then proceeds unto the actings of it in them, who by virtue of it, did
actually and really believe. The former he expresseth in this verse.
Ver. 3. YIkttli voovfiev KanfOTKrât rovg aiwvag pii/mri Qtov, eig

to juij £k (pmvo/itviov rn ft\i7ro/itva yeyovtvai.
—
rfrorfi, Syr. Hi-row-m, faith :' So all others, per fidem, ' by faith :'
'
by
for being put absolutely, denotes the instrumental cause.
it
NooujUev, intelligimus, ' we understand.' Notw is principally in the

first place, 'to consider,' 'to agitate any thing in the mind,' and con-
sequently 'to understand,' which is the end of that consideration.
Karrjpriaâi, Syr. *i;pnnN"r, were ordained, disposed, ordered. Vulg.
'
Lat. aptata, which the Rhemists render by framed ;' but aptata is more
'
significant. Others, aedificata, constructa, ornata, praeparata, creata,

condita, built,' made,' 'adorned,' 'prepared,' 'created:' for the word
'
'
signifies, so to make, or be made, as to be ' prepared,' ' orderly dis-

posed,' and ' adorned.' The active is to finish, to complete, to make a
thing every way perfect. In the New Testament it is most generally
used for to order, prepare, dispose, to set in order,' Matt. iv. 2\, xxi.
'
16 Luke vi. 40 Rom. ix. 22 1 Cor. i. 10 Gal. vi. 1 ; 1 Thess. iii.

; ; ; ;
10. And it is the word used by our apostle to express the providing,
making, or preparation of the body of Christ, ch. x. 5. See the ex-
position of that place.
Tovg aiiDvag, secula, seculum, mundum, ' the worlds, or world.'
Etc to fxr\ eic (paivo/jiev(x)v. The Syriac, by transposing the words of
this latter clause of the verse, makes the sense more plain '
that the:
things which are seen, were, or arose from things that are not seen.'
Vulg. Lat. ut ex invisibilibus visibilia fierent, ' that of invisible things,
visible things might be made,' Rhem. improperly yeyovtvai, is not
;
' might be made,'

but ' were made ;' and eig to is as much as ware, ' so
that.' The Arabic and Ethiopic wholly forsake the text, or sense of
the words. Some render the words as if they were, tig to ek jutj <paivo-
ftevtov, by a transposition of the negative particle jur] and then the ne-
;
gative is to be referred unto (paivojxtvojv, and not to yeyovevcu. In the

latter way the sense is, as rendered in our translation, ' the things that
are seen, were not made of the things that appear:' in the other it is,
' the things that are seen, were made of things that do not appeal",'
which may have an understanding coincident with the other.
Ta (3\tTTO[jieva, quae cernimus, quae cernuntur, ' which we see, which
are seen.'
Ver. 3. By
faith we understand that the ivorlds ivere framed by
the word of God ;so that things which are seen, were not made of
things which do appear. *
In this first instance of the power and efficacy of faith, the apostle
hath respect unto the second clause of his general description of it,
the evidence of things not seen. For although this world, and the
things contained in it, are visible, and are here said to be seen yet the ;
original framing and making of them, hath a principal place among

things not seen. And to prove that faith hath a respect unto all un-
seen things as unseen, he gives an instance in that which was so long
past, as the creation of the world all his other instances declare its
;
efficacy in the prospect of unseen things that are future.

First. That which is here ascribed unto faith, is, that it is the in-
strumental cause of it morei, ' by faith ' and where faith is spoken
;
:
of as the instrumental cause of any thing, it always takes in or includes

its object as the principal cause of the same things. So, where it is
said, that we are justified by faith, it includes Christ and his righteous-
ness as the principal cause of our justification faith being only the in-
;
strument whereby we apprehend it: and here where it is said, that 'by
faith we understand that the worlds were framed,' it includes its object,
namely, the divine revelation that is made thereof in the word of God.
For there is no other way for faith to instruct us herein, or give us an
understanding of it, but by its assent to divine revelation the revela-:
tion of it being made, faith is the only way and means whereby we un-
derstand it, and assent unto it. 'By faith we understand;' that is, by
faith we assent unto the divine revelation of it. The apostle lays here
a good foundation of all his ensuing assertions. For if by faith we are
assured of the creation of the world out of nothing, which is contrary
to the most received principle of natural reason, ex nihilo nihil fit,
' nothing
comes of nothing ;' it will bear us out in the belief of other
things that seem impossible to reason, if so be they are 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 final restitution of our
bodies at the resurrection, which the apostle instanceth in as unto some
of his worthies.
Secondly. That which is ascribed unto faith subjectively, or unto its
operations in our minds, is that ' by it we understand.' Upon a due
consideration of what is proposed in divine revelation concerning this
matter, we come not only to assent unto it as true, but to have a due
comprehension of it in its causes, so as that we may be said to under-
stand it. Wherefore, understanding here is not opposed only unto an
utter nescience, or ignorance hereof, but also unto that dark and con-
fused apprehension of the creation of the world, which some by the
light of reason attained unto.
Obs. I. Those who firmly assent unto divine revelation, do under-
stand the creation of the world as to its truth, its season, its cause, its
manner, and end. Others do only think about it unsteadily and uncer-
tainly. It was never determined among the ancient sages of the world,
the pretended priests of the mysteries of reason. Some said one thing,
and some another some said it had a beginning, some said it had none
:
;
and some assigned such a beginning unto it, as it had been better it
never had any. Nothing but an assent unto divine revelation can give
us a clear understanding hereof. And,
Obs. II. Then doth faith put forth its power in our minds in a due
manner, when it gives us clear and distinct apprehensions of the things
we do believe. Fain that gives not understanding is but fancy.
Thirdly. The object of this faith materially considered, is ' the
worlds ;' and of them three things are affirmed. 1. That they were
framed. 2. By what means: by the word of God.' 3. In what man-
'
ner 'so as that the things which are seen,' &c.

:
1. The object of this faith is tovq tuwvag, * the worlds :' for the ex-
position whereof, name and thing, I must refer the reader unto that of
eh. i. 3.
2. Of these worlds, that which we understand by faith is, k-an/orfo--
vol. iv. B B
;
Sat, ' that they were framed.' The word here used doth no where sig-
nify the original production of any thing, but the ordering, disposing,
fitting, perfecting, or adorning of that which is produced. Nor is it any
where applied to express the creation or making of the world. Where-
fore, although that be included herein, (for that which is framed,
fashioned, or fitted, must be first made or created,) yet something more
is intended namely, the disposal of all created things into that beauti-
;
ful order which we do behold. For the apostle hath especial respect
unto the things that are seen as they are orderly, beautiful, and glori-
ous, setting forth the glory of him by whom they are made, as Ps. viii.
2, 8, xix. 1, 2; Rom. i. 21. So it is said that ' God by his Spirit gar-
nished the heavens,' Job xxvi. 13; that is, cast them into that curious,
glorious frame which we behold whence they are called the work of
;
'
his fingers,' Ps. from a curious application of power in their frame

viii.
and order. Hence he is said to fashion this work, Job x. 8 Ps. cxix. ;
73 that is, to give it shape and order. And the apostle hath in this
;
word respect unto Gen. ii. 1, *&3 S \ The heavens and the earth, and all
the host of them, ' were finished,' perfected, completely framed. Being
originally, as unto the matter of them, created out of nothing, in the six
day's work they were completely finished and perfected and, :
Obs. III. As God's first work was, so all his works shall be perfect.
He undertakes nothing but what he will finish and complete in beauty
and order and not only the original production of all things out of
:
nothing, but the framing of them into their present order, is a demon-
stration of the eternal power of God.
And because the apostle hath respect, not merely unto the work of
creation, but unto the perfecting and finishing of it in and upon the
sixth day's work, he ascribes the understanding of it unto faith alone :
for although some few had notions of the original creation of all things
by a divine power, yet none ever knew any thing of this framing of the
world, or the reducing of the matter of it into perfect order, but by
divine revelation only. So we understand it by faith,
Fourthly. The efficient cause of this framing the worlds, is prifiaTi
Qeov, 'the word of God;' that exertion of his almighty power which
was expressed by his word, let it be so and so which was the sign of
;
it, and the indication of its exercise. And

the apostle, treating of the
gradual fashioning of the world into its perfection, hath respect unto
the repetition of that word in every day's work, until the whole was
accomplished. By this word of God, or by the divine power of God,
whose gradual operation was signified by the repetition of that creating
word, the ' worlds were made.'
And the ineffable facility of almighty power in the production of all
things out of nothing, and the framing of them into their perfect state,
is intimated in this expression,
'
He spake the word, and it was made
he commanded, and it stood fast.' It is alike easy to him to dispose of
all things that are made. And so faith as unto the disposal of all things
by divine providence, in times of greatest difficulties and insuperable
obstacles, is secured by the consideration of the easy production of all
things out of nothing by the same power. And this is that which the
apostle intends to fix on the minds of believers in this fundamental in-
stance of the work and effects of faith. For whereas that which he
exhorts and encourages his Hebrews to, is a patient continuance in the

profession of the gospel against all difficulties and oppositions, giving
them assurance that faith will enable them thereunto this of its assent ;
unto the creation of the world, a thing so long since past, doth not
seem to be of any use or force unto these ends. For although we may
believe the creation of the worlds by an act of divine power, yet it doth
not seem to follow thence, that faith will strengthen us, and make us
victorious in our sufferings. But two things the apostle aims to evince
herein, which are eminently suited unto this design. 1. That faith is
the evidence of things not seen thereby to call the Hebrews unto the
;
consideration of its proper object, whereon, when it is duly fixed, it will

carry them comfortably through all their difficulties. 2. That they
might know how easy it is with God to help, relieve, and deliver them,
by changing the nature of all things at his pleasure, who by his word,
through an almighty facility, erected and perfected the worlds. And
this consideration doth God himself frequently propose for the confir-
mation of the faith of the church in all their troubles, Isa. xl. 28, xliv.
21, xlv. 12, li. 13.
Fifthly. The way wherebythe worlds were thus framed is declared
in the latter part of the verse'
so that things which are seen,' &c.
:
First. The subject spoken of is, ra fiXtirofxtva, ' things that are seen.'
This is not of the same extent with the rovg aiwvaq, ' the worlds' which
were framed. For they comprise all things visible and invisible, in
heaven and earth, Col. i. 16. But the apostle restrains the subject
spoken of unto those things which are the objects of our senses, and
our reason working by them. These aspectable heavens and the earth,
with all their host and ornaments for these are they that in the first
;
place and immediately declare the glory of God, Ps. viii. xix Rom. i. ;
21. All things that are seen, or that may be seen, the heavenly orbs,
with all their glorious luminaries, the earth, with all that is on it and in
it, the sea, with all its fulness all these things that are seen by us, by
;
any of mankind, or that may be so with these things, their greatness,

;
their glory, their order, their use, the minds of men are and ought to be
affected.
Secondly. Of these things it is affirmed, that they tig to fxti ytyovtvat,
1
were not made of the things that do appear.' Made they were, but
not of the things that do appear, which seems to be a negation of any
pi*e-existing material cause. Some, as was observed, by the transpo-
sition of the negative particle, read the words, ' were made of things
that do not appear ;' that is, they were made by the invisible power of
God. So it answers unto that of the same apostle, Rom. i. 20, For '
the invisible things of him from the creation of the world are clearly
seen, being understood by the things that are made, even his eternal
power and Godhead.' These visible things were made by them which
are invisible, even the eternal power and wisdom of God. And this
sense I would embrace, if the phrase ek tyaivoiuvwv would bear it,
which seems rather to respect the material than the efficient cause. But
we may observe,
1. That tyaivontva, are things that '
appear clearly,' illustriously, in
their shape and order.
b b 2
—
2. That the apostle doth not speak absolutely of the first original
production of all things out of nothing, but of the forming, framing,
ami fashioning of all things into their proper state and order called ;
the ' finishing' of the heavens and the earth, with their hosts, or order
and ornaments.
3. There is therefore in the words, 1. A negation of any pre-exist-
ing material cause unto the creation of these worlds. 2. An assigna-
tion of the only efficient cause of it, which is the power of God which
;
things are rather supposed than asserted in the words. 3. Respect

unto the order of the creation of all things, in bringing them unto their
perfection. Now this was, that all the things which we now behold, in
their order, glory, and beauty, did arise or were made by the power of
God, out of that chaos, or confused mass of substance, which was itself
first made and produced out of nothing, having no cause but the effi-
ciency of divine power. For hereof it is said, that it was without
'
form and void, and darkness was upon it, Gen. i. 2. That is, though
absolutely, as a material substance, it was visible, yet it did not appear
conspicuously in any shape or form it was void, and without form no
; ;
such things at all appeared as the things which we now behold, that
were made out of it by the' power of God. Wherefore, in these wouds,
which have much of obscurity and difficulty in them, the apostle doth
both intimate the original production of all things out of nothing by the
efficacy of divine power, and the making or framing of all things as
they are in beauty and order to be seen, out of that unaspectable, unap-
pearing matter which was first made out of nothing, and covered with
darkness until it was disposed into order.
The understanding hereof, we have by faith alone from divine revela-
tion. Nothing of the order of the creation can be known or understood
any other way. And this the apostle intimates in those particles eig to,
that is, ware, ' so that ;' by faith alone we understand that the worlds
were made namely, so as that the things which are seen, were not
;
made of the things that appear. And,

Obs. IV. The aids of reason, with the due consideration of the
nature, use, and end of all things, ought to be admitted of to confirm
our minds in the persuasion of the original creation of all things yet ;
are they not to be rested in, but we must be take ourselves unto faith fixed
—
on divine revelation. For, 1. If they are alone, they will be often
shaken with a contrary rational maxim, namely, ex nihilo nihil fit. 2.
They can give us no light into the way and manner of the creation of
all things, which faith alone discovers.
Ver. 4. From the proposition of the nature of faith in general, and

a declaration of its efficacy with respect unto things believed, the
apostle proceeds to give instances of its power and efficacy in particular
persons, whose example in believing, he proposeth unto the Hebrews
for their encouragement: and he begins with Abel, suitably on all
accounts unto his design. For, 1. He was the first whose faith is
expressly recorded and commended in the Scripture, and so meet to be
mentioned in the first place. He was the first in the first distribution
of the ages of the church that he makes. 2. He was the first that
— ;
expressed his faith in duties of worship, or made public solemn pro-

fession thereof, the duty which he calls the Hebrews unto. 3. He was
the first that suffered in the cause of Christ, or for a testimony given
unto faith in him. 4. He suffered the utmost of what any among them
could fear, even death itself, by the shedding of his blood, which they
had not yet undergone they had not yet resisted unto blood. Where-
;
fore, on all accounts, this was the meetest instance to begin withal, by
which his whole cause and argument, in all the parts of it, is confirmed.
VER. '4. YImttu ir\tiova Svatav AScA irapa Ka'iv irpoayvtyKE t<$ Qeitf,
snapTvpiftti eivcti Sikciioq, fxaprvpovvrog eirt roig Siopoig avrov
$t' ?je
tov Qwv' nut $i avTTjg cnroSavwv crt XaXurai.
TlXuova Svaiav, Vulg. Lat. plurimam hostiam ; using a word in the

superlative degree, because plurem in the comparative is not usual. ' A
greater host,' say the Rhemists, attending the first signification of the
word, but forsaking its sense. The Syriac, nta loirm tfnrm, 'a sacrifice
more (far more) excellent/ or precious. Hostiam majoris pretii, Bez.
' a sacrifice
of more worth or value,' referring it to the matter of the
sacrifice. Gratiorem, ' more acceptable.'
Eâpruprj^rj, Vulg. Lat. testimonium consecutus est, ' he obtained
testimony.' Syr. xnvrrrD "TtAj? mrr, ' there is extant (recorded) concern-
ing him a testimony,' testimonium obtinuit, testimonio est ornatus, ' he
obtained witness,' ' he was adorned with this testimony.' See of the
word, ver 2.
E7ri toiq Sfopoig avrov, muneribus ejus; de donis ejus, Syr. n:QT)p by,
'concerning his offering,' the sacrifice that he offered.
Ver. 4. By
faith Abel offered unto God a more excellent (accepta-
ble) sacrificethan Cain ; by tvhich he obtained ivitness that he
was righteous; God testifying of (unto or concerning) his gifts
and by it he being dead yet speaketh, (or is spoken of.)
1. The person instanced in is Abel, the second son of Adam, and

first son of the promise, and that under the considerations mentioned
before. 2. It is affirmed of him, that he offered sacrifice unto God.
3. The manner of it is declared in comparison with that of Cain he ;
offered a more excellent sacrifice. 4. Hereon there was with respect

unto him, a double consequent. 1st. When he was alive, that he
obtained witness that he was righteous. 2dly. When he was dead,
that he yet speaketh.
First. The person instanced in, is Abel he who without example,
:
without outward encouragement, without any visible theatre, without

any witness of his sufferings to transmit them unto others, but God
alone the first in the world that suffered death in the cause of Christ
;
and his worship. And this he did from his own brother, from one that
joined with him in the outward acts of divine worship, to give an exam-
ple of the two churches, the suffering and the persecuting, to the end
of the world. This hath made him famous in all generations which, ;
as Chrysostom thinks, is intended in the last clause of the words, tn

\u\zirai, he is yet spoken of,' that is, with fame and renown.
'
Obs. Every circumstance in suffering shall add to the glory of the

I.
sufferer; and those who suffer here for Christ without witness, as many
have done to death in prisons and dungeons, have yet an all-seeing
' The righteous shall
witness to give them testimony in due season. be
had in everlasting remembrance and nothing that
;'
is done or suffered
for God shall be lost for ever.

Secondly. That which is affirmed in general of this person, is, that
he offered God, and he did it by faith.
sacrifice to
First. Of his sacrifice an account is given us, Gen. iv. 3 5, which —
the apostle hath respect unto and it is there declared, 1. What time
:
he offered this sacrifice it was tra yp?D, that is, after the expiration
1
' '
;
of some time,' or days namely, after he and Cain were settled in their
;
distinct callings, ver. 3. Until then, they had been under the instruc-
tion of their parents ; but being now fixed in their own peculiar stations
and callings, they made their distinct solemn profession of the worship
of God, which is the sense of the place, though not observed by any
expositors. 2. The matter of his offering was the firstlings of his flock,
and of the fat thereof. First. It was of living creatures, and therefore
was made by mactation, or the shedding of blood whence the apostle ;
calls it Puerto, a sacrifice by mactation, nns, though in the text it comes

under the name of nnna, which he renders by dwpov, 'a gift.' Secondly.
It was of the best. 1st. Whilst they were alive, the firstlings of the
flock, which God afterwards took as his portion, Exod. xiii. 12. 2dly.
When it was dead, it was of the fat of them, which God also claimed as
his own, Lev. iii. 16, vii. 25. That is, the fat of those firstlings. For
his sacrifice was an holocaust, wherein, after the blood was shed at the
altar, and offered unto God, the fat was burned on the altar, and the
whole body at a distance from it.
It appears, therefore, that the sacrifice of Abel was, as unto the
matter of it, both in itself and in God's esteem, of the most precious
and valuable things in the whole creation, subject unto man and his
use. , And even hence it may be called, Trkuova Svcnav rrapa Kaiv, ' a
more excellent sacrifice than that of Cain,' which was only of the fruit
of the ground, and those, it may be, gathered raptim, without choice or
judgment of what was most meet to be offered unto God. And it is
for ever dedicated as a rule for the church in all ages that, :
Obs. II. We are to serve God with the best that we have, the best
that is in our power, with the best of our spiritual abilities which God ;
afterwards fully confirmed.

Secondly. And he offered this sacrifice to God ; tt$ Gey, miTb, ver.
3. This was from the first institution of it, the highest and most pecu-
liar way of owning and paying homage unto the divine Being. Unto
whomsoever sacrifice is offered, he is owned as God. And therefore,
when the Gentiles sacrificed to the devil, asthey did, 1 Cor. x. 20, they
owned him thereby as the god of the world, 2 Cor. iv. 4. And there
are many superstitious observances in the papacy that entrench on this
idolatry.
Thirdly. He offeredit marti, .' by faith.' Now, faith herein respects,
1. The institution of the worship; and, 2. The heart or mind of the
worshippers.
;
VER. 4.] EPISTLE TO THE HEBREWS. ,375
1. He did it by faith, because he had respect in what he did unto
God's institution, which consists of a command and a promise,

which faith hath regard unto. It was not a service that he himself in-
vented, for if it had, he could not have performed it in faith, unto whose
formal nature it belongs to respect a divine command and promise.
2. He did it in faith, in that he did it in the exercise of saving faith
in God therein. He did it not hypocritically: he did it not in a mere
attendance unto the outward duty, but it was kindled in his own heart
by the Holy Spirit, before it was fired on the altar, from heaven. For,
Obs. III. God gives no consequential approbation of any duties of
believers, but where the principle of a living faith goes previously in
their performance.
Thirdly. It is observed by the apostle, that he thus offered a better,
a choicer, a more excellent sacrifice, vapa Kem>, ' than Cain ;' for the
plurimam of the Vulgar Latin is not capable of any good interpreta-
tion. And the reason whence it was more excellent, must be inquired
into. And,
First. We observed before, that as to the matter of it, it was better,
more valuable and precious, than that of Cain. But not a
this is
sufficient cause of ascribing such an excellency and preference unto it,
as that on the account thereof Abel should obtain such acceptance with
God, and a testimony from him. Firstlings of the flock, and their fat,
were better than ordinary fruits of the earth but yet not so as to con-
;
stitute such a difference. Besides, the design of the apostle is to declare

the efficacy and prevalency of faith, and not of any especial kind of
sacrifices. Wherefore St' 17c, e for which,' or whereby,' in the next
'
words, is to be referred unt0 7ncrr£i, ' faith,' and not unto Svaiav, or ' sa-
crifice,' though that be the next antecedent. Wherefore,
Secondly. This difference was from his faith. And two things did
depend thereon. 1. That his person was justified in the sight of God
antecedently unto his sacrifice, as we shall see immediately. 2. On the
account thereof, his sacrifice was grateful and acceptable unto God, as
is commonly observed from the order of the words : The Lord had
'
respect unto Abel and to his offering.'

But yet it is not evident where the great difference lay. For Cain
also no doubt brought his offering in faith ;for he believed the being of
God, that God is he believed his omnipotent power in the creation of
;
the world, as also his government of it, with rewards and punishments.
For all this he professed, in- the sacred offering that he brought unto the
Lord. And it is a vain fancy of the Targumist, who introduceth Cain
and Abel disputing about these things, and Cain denying them all
for he made profession of them all in his offering or sacrifice. Where-
fore it is certain, that the faith of Abel and Cain differed, as in their es-
pecial nature, so in their acts and objects. For,
1
. Cain considered God only as a Creator and Preserver, whereon
he offered the fruits of the earth, as an acknowledgment that all
these things were made, preserved, and bestowed on man by him but ;
he had no respect unto sin, or the way of deliverance from it revealed

in the first promise. The faith of Abel was fixed on God, not only as
a Creator, but as Redeemer also ; as he who in infinite wisdom and
grace, had appointed the way of redemption by sacrifice and atone-

ment, intimated in the first promise. Wherefore his faith was accom-
panied with a sense of sin and guilt, and of our lost condition by the
fall, and a trust in the way of redemption and recovery which God
had provided. And this he testified in the kind of his sacrifice, which
was by death and blood; in the one, owning the death which him-
self, by reason of sin, was obnoxious unto in the other, the way of
;
atonement, which was to be blood, the blood of the promised Seed.

2. They differed in their especial nature and acts- For the faith of
Abel was saving, justifying, a principle of holy obedience, an effect of
the Holy Spirit, in his mind and heart. That of Cain was a naked
barren assent unto the truths before mentioned, which is usually
described under the name of a common and temporary faith which is ;
evident from the event in that God never accepted his person nor his
offerings.
And these are the things, which still make the hidden difference be-
j
tween the professors of the same faith and worship in general, whereof
God alone is the Judge, approving some, and rejecting others. So
from the foundation of the world, there was provision made, to warn
the church in all ages, that the performance of the outward duties of
divine worship is not the rule of the acceptance of men's persons with
God. A distinction is made from the inward principle whence those
duties do proceed. Yet will not the world receive the warning unto
this day. Nothing is of a higher provocation, than that the same duties
should be accepted in some, and rejected in others, and that because the
persons of the one are accepted, and not of the other. Many have no
greater quarrel at religion, than that God had respect unto Abel and his
offerings, and not to Cain and his.
Fourthly. The consequences of his offering by faith are stated.
First. The first consequent of this efficacy of faith in Abel, is, that
he 'obtained witness that he was righteous.' At' 17c, by which;' that
'
is, by which faith, as we showed before. JL/iapTvpriSr}, he was testified

'
unto,' he obtained witness, that is, from God himself. And this was
so famous in the church, that he seems commonly to be called by that
name, ' the righteous Abel ;' as he is by our Saviour, speaking of him,
Matt, xxiii. 35. But we do not find any such testimony in express
words given unto him in the Scripture. Wherefore the apostle proves
his assertion by that wherein such a testimony is virtually contained.
' For God,' saith he, ' testified unto his gifts ;'
wherein he allegeth those
words in Moses, 'The Lord had respect unto Abel and his offering.'
He testified in the approbation of his offering, that he had respect unto
his person ; that is, that he judged, esteemed, and accounted him
righteous, for otherwise God is no respecter of persons. Whomsoever
God accepts or respects, he testifieth him to be righteous, that is, to be
justified, and freely accepted with him. This Abel was by faith, ante-
cedently unto their offerings. He was not made righteous, he was not
justified by his sacrifice, but therein showed his faith by his works ; and
God, by acceptance of his works of obedience, justified him, as Abra-
ham was justified by works, namely, declaratively, he declared him so
to be.
Obs. IV. Our persons must be first justified, before our works of
obedience can be accepted with God for by that acceptance he testifies
;
thatwe are righteous.

By what way God gave this testimony unto the gifts or sacrifice of
Abel, is not expressed. Most do judge, that it was by causing fire to
fall from heaven and consume his sacrifice on the altar.
to kindle
Certain it is, was by some such assured token and pledge, as
that it
whereby his own faith was strengthened, and Cain provoked. For God
did that with respect unto him and his offering, which he did not to-
wards Cain and his, whereby both of them knew how things stood
between God and them. As Esau knew that Jacob had gotten the
blessing, which made him resolve to kill him so Cain knew that Abel
;
and his offering were accepted with God, whereon he slew him.
And here we have the prototype of the believing and malignant
church in all ages of them who, under the profession of religion, are
;
born after the Spirit, or after the promise and those that are born
;
after the flesh only. Then that began, which the apostle affirms still to
continue: He that was born after the flesh, persecuted him that was
'
born after the Spirit even so it is now,' Gal. iv. 29.

; This was the
first public visible acting of the enmity between the seed of the woman
and the seed of the serpent for Cain was of the wicked one, the seed
;
of the serpent, and slew his brother, 1 John iii. \2. And a pledge or
representation it was of the death of Christ himself from the same
principle. And it being the first instance, and consequently the pattern
and example of the two seeds in all ages, we may give a brief account
of it.
1. The foundation of the difference lay in their inward different
principles. The one was a true believer, born of the Spirit, and heir
of the promise the other of the evil one, under the power of the prin-
;
ciples of sin and malice. Yet notwithstanding these different internal

principles, they lived together for a season in outward peace, as believers
and unbelievers may do, and as yet do.
2. The occasion of acting this enmity in Cain, was the visible wor-
ship of God. Until that was undertaken and engaged in, he carried
things quietly with his brother, as others walking in his way, and spirit
continue to do. But from hence, on many accounts, they take occasion
to act their enmity.
3. In this public worship, Abel attended diligently unto the mind of
God, and conduct of faith, as we have shown Cain trusted unto the ;
formality of the outward work, without much regard to either of them.

And there is nothing wherein true believers do more carefully exercise
faith according to the mind of God, than in his solemn worship,
according to the example of Abel, others adhering for the most part
unto their own inventions.
4. Hereon God manifested his approbation of the one, and the dis-
approbation of the other which provoked Cain to exercise his rage
;
and malice unto the death of his brother. Their worship was different
in the matter and manner of it. This provoked not Cain he liked his :
own way better than his brother's. But when there was testimony
given of God's acceptance of his brother and his worship, with a dis-
approbation of him and his, this he would revenge with the blood of his
brother. God did not afterwards continue to give, nor doth he now
give, any outward testimony of the approbation of one, and the disap-
probation of another. Howbeit, a secret sense and fear hereof ariseth
in the hearts of evil men, whence Satan fills them with envy and malice,
and stirs them up unto persecution. For in themselves, they find
nothing of that spiritual advantage and refreshment which ariseth in
the true worship of God unto sincere believers. And they, on the other
side, do openly avow such a satisfaction, in an apprehension of God's
acceptance of them, as that they can undergo any persecutions on the
account thereof. This provokes the world this was the rise, this is
;
the progress of persecution. And we may learn,

Obs. V. That those whom God approves, must expect that the
world will disapprove them, and ruin them if it can.
Obs. VI. Where there is a difference within, in the hearts of men,
on the account of faith and the want of it, there will for the most part
be unavoidable differences about outward worship.— So there hath been
always between the true church and false worshippers.
Obs. VII. God's approbation is an abundant recompense for the
loss of our lives.— All which are plain in this instance of Abel.
Secondly. The second consequent of the efficacy of the faith of Abel,
was after his death And by it he, being dead, yet speaketh.' ' By it,'
:
'
St' avrr)Q, that is. by the same faith by the means of that faith that was
;
the ground of his acceptance with God, whereon that which is ascribed
unto his faith doth depend. And this is, that, awoSavoov ert XaXurat,
'he, being dead, yet speaketh.' AaXeirai, being of a middle form, may
be rendered either he speaketh,' or ' he is spoken of.' And accordingly
'
this expression is variously interpreted. Some take it for the good

fame and report that Abel had in all generations he was celebrated,
:
well spoken of, and yet continueth so to be. And this way the word is
applied by most of the ancients. But it is not according to the mind
of the apostle. For, 1. It is evident that he ascribes something peculiar
unto Abel, wherein others were not to be joined with him. But this of
a good report is not so, but common to him with Noah, Abraham, and
all the patriarchs : they were spoken of, and their praise celebrated in
the church no less than Abel's. 2. The apostle plainly proceeds in
representing the story concerning him, and what fell out after his death,
as expressed in the words of God himself, Gen. iv. 10. ' The voice of
thy brother's blood crieth unto me from the ground.' This is the
speaking of Abel after his death, which is here intended, and this was
peculiar unto him it is not affirmed of any one besides in the Scripture.
:
3. Theapostle interprets himself, ch. xii. 24, where he directly ascribes

this speaking unto the blood of Abel, as we shall see on that place, if
God permit.
Obs. VIII. There is a voice in all innocent blood shed by violence.
There is an appeal in it from the injustice and cruelty of men, unto
God as the righteous Judge of all. And of all cries, God gives the
most open evidence that he hears it, and admits of the appeal. Hence
most murders committed secretly are discovered; and most of those
that are openly perpetrated, are openly revenged, sooner orlater, by
God himself. For honour and glory are concerned to appear upon
his
the appeal to his justice, which is made by innocent blood. Especially
he is so, when men, in taking away the lives of others, would prefix,
as it were, his name to their deed, by doing it under a pretence of judg-
ment, which is his. This is done by wicked judges, and false witnesses,
as it was in the case of Naboth; and this God will not bear withal.
Wherefore this voice, this speaking of blood, ariseth from the eternal
law which God hath given unto mankind for the preservation of life
from violence, whereof he hath taken on himself the supreme conserva-
tion and guaranty, Gen. ix. 5, 6.
But there is somewhat more in this speaking of the blood of Abel.
For by the record of the Scripture, God hath designed it unto other
ends in the way of an ordinance. As, 1. That it should be a type of
the future persecution and sufferings of the church. 2. That it might
be a pledge of the certain vengeance that God will take in due time on
all murderous persecutors. Abel, being dead, speaketh these words of
our Saviour : Shall not God avenge his own elect, which cry day and
'
night unto him ? I tell you that he will avenge them speedily,' Luke
xviii. 7, 8. 3. That it might be instructive unto faith and patience in
suffering, as an example approved of God, and giving evidence unto
future rewards and punishments.
And from this first instance, the apostle hath given a mighty con-
firmation of his intention concerning the power and efficacy of faith,
enabling men with blessed success, to do and suffer according to the
mind of God. For Abel did, by faith alone, 1. Obtain the blessing of
the promise from his elder brother, as did Jacob afterwards. 2. By it,
as apprehending the promise, his person was justified and accepted
with God. 3. He was directed thereby to worship God, both as to
matter and manner, according unto his own will. 4. He had a divine
testimony given both as unto his person as righteous, and his duties as
accepted, to his unspeakable consolation. 5. He had this honour, that
God testified his respect unto him when he was dead, and made his
blood, as shed, an ordinance unto the instruction of the church in all
ages.
From these considerations, this example was of great force to con-
vince the Hebrews, that if indeed they were true believers, as he sup-
posed of them, ch. x. 39, that faith would safely carry them through all
the difficulties they had to conflict withal in their profession, unto the
glory of God and their own eternal salvation. And we may learn, that,
Obs. IX. Whatever troubles faith may engage us into in the profes-
sion of it, with obedience according to the mind of God, it will bring
us safely oft" from them all at last, (yea, though we should die in the
cause,) unto our eternal salvation and honour.
\ i:r. 5. —
His second instance is in Enoch; for he is the second man
unto whom testimony is personally given, that he pleased God, and was
accepted with him. Others, no doubt, before him did so, and were so
accepted) for he was the seventh from Adam; and as Abel was the first,
so lie is the second who was so peculiarly testified unto, and therefore
the apostle instanceth in him in the second place, after Abel.
VER. 5. YllGTH EvU)^ fXtTZT&l) TOV jUrj iStlV SaVdTOV, KOI OV^ ^VQKT-
kzto, Sioti jUire^rjKtv avrov 6 Qsog. Ilpo Yap tijc /iJraS'Ecrcwc avrov
jU8juaprupr/rai EurjpeorijKevat r<o 0ho.
Ver. 5. —
/>y faith Enoch ivas 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.
This Ev^Xj 'Enoch,' hath a double testimony given unto him in the
Scripture one in the Old Testament, the other in the New. That in
;
the Old Testament, is unto his faith and holiness, Gen. v., that in the
New, is unto his being a prophet, and what he prophesied, Jude 14, 15.
For it is probable, that all the holy fathers before the flood were pro-
phets and preachers as Enoch was a prophet, and Noah was a
;
preacher of righteousness, 2 Pet. ii. 5. In their ministry did the Spirit

of God strive with men,' which at the flood he put an end to, Gen. vi.
'
3. Yea, by the Spirit of Christ which was in them, 1 Pet. i. 11, he

preached repentance unto them, before they were cast into their eternal
prison, 1 Pet. iii. 19. And these seem to have had a different ministry
for the declaration of the whole counsel of God. Noah was a preacher of
righteousness, one that proposed the righteousness of God through the
promise, to encourage men unto faith and repentance as we say, a gos- ;
pel preacher. And Enoch preached the threatenings of the law, the
future judgment, with the vengeance that would be taken on ungodly
sinners, especially scoffers and persecutors, which is the substance of
his prophecy, or sermon, recorded in the Epistle of Jude. And he
seems to have given his name unto his son in a spirit of prophecy for ;
he called him n^ffiira, Gen. v. 21, that is, ' when he dies, there shall be
a dismission ;' namely, of mankind from the earth, for he died just be-
fore the flood.
The first of these testimonies the apostle here makes use of, and so
expounds it as to take away sundry difficulties that in itself it is liable
to, ti s nSx inx npb, ' God took him ;' which the author of the book "of
Wisdom expounds in a severe sense God took him away, lest wick-
:
'
edness should alter his understanding,' ch. iv. 11, groundlessly. The
apostle renders it by ' translated him,' that is, into a more blessed state.
And 132^1, and he was not,' which some of the Jews would have to in-
'
timate his death, the apostle renders by, ' he was not found,' that is,
any more amongst men and gives the reason of it, namely, because
;
God had translated him into another world. And as unto what is
affirmed in the story, that he walked with God, the apostle interprets it
as a testimony that he pleased God, which makes plain the mind of the
Holy Ghost in the words of Moses.
Of this Enoch it is affirmed, 1. That he was translated. 2. The end
of that translation is declared '
that he should not see death.'
: 3. The
consequent of it ' he was not found.' 4. The efficient cause of that
:
translation, and the reason of that consequent he was not found, be- :
cause ' God translated him.' 5. The means of this translation on his
own part: it was by faith. 6. The proof hereof 'for before his trans- :
lation he had this testimony, that he pleased God;' which mu|t be

opened briefly.
First. It is affirmed of he was translated ;' trans-

him, that juerertS-rj, '
lated out of one state and condition There are but two
into another.
states of good men, such as Enoch was, from first to last. 1. The
state of faith and obedience here in this world: this Enoch lived in
three hundred years so long he lived and walked with God.
; To
'
walk with Godx is to lead the life of faith in covenant obedience unto
'
the same word whereby God prescribeth

;
God. "f^nm, he walked '
'
covenant obedience unto Abraham, v dd^ "j^nnn, Gen. xvii. 1. The

word in both places, in the same conjugation of Hithpael, signifies 'a
continued walk up and down, every way.' So, 'to walk with God,' is
in all our ways, actions, and duties, to have a continual regard unto
God, by faith in him, dependence on him, and submission to him. This
state Enoch had lived in, and passed through. 2. The other state is a
blessedness in the enjoyment of God. No other state of good men is
once intimated in the Scripture, or consistent with God's covenant.
Wherefore Enoch being translated from the one, was immediately in-
stated in the other, as was Elijah afterwards. As unto any further con-
jectures of the particular place where, or condition wherein he is, the
Scripture leaves no room for them and those that have been made,
;
have been rash and foolish. Some things we may observe to explain
this translation.
1. It was of the whole person, as unto state and condition. Enoch
was translated his whole person, soul and body, was taken out of one
:
condition, and placed in another.

2. Such a translation, without a dissolution of the person, is possi-
ble for as it was afterwards actually made in Elijah, so the apostle in-
;
timates the desirable glory of it, 2 Cor. v. 4, ' We groan, not that we
would be unclothed, but clothed upon, that mortality might be swal-
lowed up of life.'
3. Unto this translation, there is a change required, such as they
shall have, who will be found alive at the coming of Christ We shall:
'
not all sleep, but we shall all be changed,' 1 Cor. xv. 51. The same
change in the bodies of them that are translated, as there is in those
that arc raised from the grave, is necessary unto this translation. They
must be made incorrupt, powerful, glorious, spiritual, 1 Cor. xv. 42,
43. So was it with the body of Enoch, by the power of God who
translated him his body was made in a moment, in the twinkling of an
;
eye, incorrupt, spiritual, immortal, meet for the blessed habitation

above. So was Enoch translated.
4. any one shall ask why Enoch was not joined with Elijah, who
If
was afterwards, in like manner, translated at his appearance with the
Lord Christ in his transfiguration, but Moses rather who died, Matt.
xvii. 3. I say, although I abhor all curiosities in sacred things, yet it
seems to be agreeable unto the mind of God, that the discourse which
they had then with the Lord Jesus Christ, being about the accomplish-
ment of the law in his death, as it was Moses, who was the lawgiver,
;
and Elijah, the most zealous defender of it should be employed in that

service, and not Enoch, who was not concerned therein.
Secondly. The next end of this translation was, tou ju>? i§uv Savarov,
' that he should not see death ;' or this was the effect of it, that he
should not die. Death being the great object of sensible consideration,
it isexpressed by words of sense ' seeing it/ ' tasting it,' and the like.
;
And two things are intended herein. 1. That this translation was with-
out death it was not by death.
; The Hebrew word Tipb, ' took,' God
'
took him,' Gen. v. 24, being applied unto his taking away a person by
death, Ezek. xxiv. 16, 18, doth not necessarily prove, that he died not.
But it is here interpreted by the apostle, that this taking away was by
a translation from one state unto another, without the intervention of
death. 2. That in a way of eminent grace and favour, he was freed
from death. The great Lawgiver put in an exception unto the general
sanction of the law, that all sinners should die. And this being in itself,
and its own nature, penal, as also destructive of our present constitution
in the dissolution of soul and body, an exemption from it was a signal
grace and favour. And this was a divine testimony, that the body itself
is also capable of eternal life. When all mankind saw, that their bodies
went into the dust and corruption universally, it was not easy for them
to believe that they were capable of any other condition, but that the
grave was to be this eternal habitation, according to the divine sentence
on the entrance of sin, ' Dust thou art, and unto dust thou shalt re-
turn.' But herein God gave us a pledge and assurance, that the body
itself hath a capacity of eternal blessedness, in heaven. But whereas
this evidence of a capacity in the body to enjoy eternal life and blessed-
ness, was confined unto such as never died, it could not be a convincing
pledge of the resurrection of bodies, over which death once had a do-
minion. This therefore was reserved for the resurrection of Christ.
Thirdly. Another consequent of this translation is, that icat ovk tvpia-
Kiro, 'he was not found.' In the text of Moses, it is only t£PR\ and '
he was not.' He went away, and was no more among men as David ;
expresseth his departure from among men, Ps. xxxix. 14, ^d s ni ^bm tnton,
1
before I go away, and I be not ;' that is, in this world any more.
But in the exposition of the apostle, something farther is intimated.
Enoch was the principal patriarch in the world, and besides a great
prophet and preacher. The eyes of all men about were upon him.
How God took him, is not declared. Whether there was any visible
sign of it, as there was unto Elisha in the taking up of Elijah, 2
Kings ii. 11, is uncertain. But doubtless upon the disappearing of so
great a person in the world, there was great inquiry after him. So
when Elijah was taken up into heaven, though there was a visible sign
of it, and his divine rapture was evident, yet the sons of the prophets,
because of the rarity of the thing, would search whether he were not
let down again in some mountain, or in some valley, and they ' sought
for him three days, and found him not,' ver. 16, 17. The apostle
seems to intimate some such thing in the old world upon the disappear-
ance of Enoch ; they made great search after him, but ' he was not
found.' And therefore,
Fourthly. He adds the reason why he could not be found on the
earth, namely, avrov 6 Qeog, because God had trans-
diort juuteSyikev '
lated him' into another state and condition. And herein he gives us
the principal efficient cause of his translation it was an act of God
:
himself, namely, of his power, grace, and favour. And when he did no
more appear, "D^n, ' when he was not found,' ov\ £u(h<tksto, this was
;
that which all the godly were satisfied in it was because God had
;
translated him, whereof there was such evidence as was sufficient secu-
rity for their faith, although at present we know not what it was in par-
ticular. But the apostle doth not only declare the truth of the thing,
but also that it was a matter known unto the church in those days,
whereon its use did depend.
Fifthly. This the apostle, which was alone unto his present purpose,
ascribes unto his faith ttkttu, ' by faith he was translated.'
: He was
so, 1. Not efficiently. Faith was not the efficient cause of this transla-
tion it was an immediate act of divine power.
;
2. Not meritoriously
for it is recorded as an act of sovereign grace and favour. But, 3. In-
strumentally only, in that thereby he was brought into that state and
condition, so accepted with God, as that he was capable of so great
grace and favour. But his being made an instance of this divine grace,
for the edification of the church in all ages, was an act of sovereignty
alone.
And unto these two first instances of the power of
this is peculiar
faith ; led him unto death, a bloody death
that in the one it ; in the
other it delivered him from death, that he did not die at all.
In the field of conjectures used on this occasion, I judge it probable,
1. That his rapture was visible in the sight of many that feared God,
who were to be witnesses of it unto the world, that it might be his ordi-
nance for the conviction of sinners, and the strengthening of the faith
of the church, as also an exposition of the first promise. 2. That it
was by the ministry of angels, as was that of Elijah. 3. That he was
carried immediately into heaven itself, and the presence of God therein.
4. That he was made partaker of all the glory which was allotted
unto the heavenly state before the ascension of Christ concerning
;
which, see our Discourse of the Person of Christ. But,

Obs. I. Whatever be the outward different events of faith in be-
lievers in this world, they are all alike accepted with God, approved by
him, and shall all equally enjoy the eternal inheritance.
Obs. II. God can and doth put a great difference as unto outward
things, between such as are equally accepted before him. Abel shall
die, and Enoch shall be taken alive into heaven.
Jelly. I am fully satisfied, from the prophecy of Enoch, recorded by
.hide, that he had a great contest with the world about faith, obedience,
the worship of God, and the certainty of divine vengeance on ungodly
sinners, with the eternal reward of the righteous. And as this contest
for God against the world is exceedingly acceptable unto him, as he ma-
nifested afterwards in his taking of Elijah to himself, who had managed
it with a fiery zeal so in this translation of Enoch upon the like con-
;
test, he visibly judged the cause on his side, confirming his ministry,
to the strengthening of the faith of the church, and condemnation of
the world.
Wherefore, although it be a dream, that the two witnesses mentioned,
—
Rev. xi. 3 5, are Enoch and Elias personally, yet because their mi-
nistry is to bear testimony for God and Christ against the world, thereby
plaguing and tormenting the men that dwell on the earth, ver. 10, as
they also did, there may be an allusion unto them and their ministry.
And whereas there are two ways of the confirmation of a ministry.

First. By suffering, and that sometimes to death, as did Abel and, ;
Secondly. By God's visible owning of them, as he did Enoch both :
these are to befal these two witnesses, who were first to be slain, and
then taken up unto heaven first to suffer, and then to be exalted.
;
Obs. III. There is no such acceptable service unto God, none that
he hath set such signal pledges of his favour upon, as zealously to con-
tend against the world in giving witness to his ways, his worship, and
his kingdom, or the rule of Christ over all. And,
Obs. IV. It is a part of our testimony, to declare and witness that
vengeance is prepared for ungodly persecutors and all sorts of impeni-
tent sinners, however they are and may be provoked thereby.
Obs. V. The principal part of this testimony consists in our own
personal obedience, or visible walking with God in holy obedience,
according to the tenor of the covenant, 2 Pet. iii. 11, 14. And this the
apostle affirms of Enoch in the last place ' for before his translation he
;
had this testimony, that he pleased God.'

Sixthly. These words are an entrance into the proof of the apostle's
assertion, namely, that it was by faith that Enoch was translated, which
he pursues and confirms in the next verse. He was translated by faith ;
for before that translation he had that testimony. For it is said of him,
'
that he walked with God three hundi-ed years,' after which he was
translated. The apostle doth not say, that this was testified of him be-
fore his translation, as signifying the time of the giving that testimony
unto him, for it was not until many generations afterwards. But this
testimony, when given him, did concern the time, 7rpo ttjq /ueraS-co-fwc
avrov, before his translation,' as it doth evidently, Gen. v. 22, 24.
'
That of ' walking with God' in Moses, the apostle renders by jujjoeo--
TiiKtvai tm Qeo), ' pleasing of God ;' for this alone is well-pleasing to
him. His pleasure, his delight is in them that fear him, that walk be-
fore him. And the apostle gives us the whole sense of the divine tes-
timony, that he ' walked with God,' namely, so as that his walk with
God was well-pleasing unto him ; that it was accepted with him, and
his person therein.
And this also is peculiar unto these two first instances, that they had
an especial testimony from God, as unto the acceptance of them and
their services. So it is testified of Abel, that God had respect unto him
and his gifts and of Enoch, that he pleased God both of them being
; ;
declared to be righteous by faith.

And we may observe from the whole, that,
Obs. VI. As it is an effect of the wisdom of God, to dispose the
works of his providence, and the accomplishment of his promises, ac-
cording to an ordinary established rule declared in his word, which is
the only guide of faith so sometimes it pleases him to give extraordi-
;
nary instances in each kind, both in a way of judgment and in a way

of grace and favour. Of the latter sort was the taking of Enoch into
heaven and of the former was the destruction of Sodom and Gomor-
;
rah by fire from heaven. Such extraordinary acts, either the wicked
security of the world, or the edification of the church, do sometimes
make necessary.
—
Obs. VII. Faith in God through Christ hath an efficacy in the pro-
curing of such grace, mercy, and favour in particular, as it hath no
ground in particular to believe. Enoch was translated by faith yet ;
did not Enoch believe he should be translated, until he had a particular

revelation of it. So there are many particular mercies which faith hath
no word of promise to mix itself withal, as unto their actual communi-
cation unto us; but yet keeping itself within its bounds of trust and re-
liance on God, and acting by patience and prayer, it may be, and is,
instrumental in the procurement of them.
Obs. VIII. They must walk with God here who design to live with
him hereafter or they must please God in this world who would be
;
blessed with him in another.

Obs. IX. That faith which can translate a man out of this world, can
carry him through the difficulties which he may meet withal, in the pro-
fession of faith and obedience in this world. Herein lies the apostle's
argument. And this latter the Lord Jesus Christ hath determined to be
the lot and portion of his disciples. So he testifies, John xvii. 15, ' I
pray not that thou shouldst take them out of the world, but that thou
shouldstkeep them from the evil.'
In these two instances of Abel and Enoch we have a representation
of the state of the old world before the flood. There were two sorts of
persons in it; believers, and such as believed not. Among these there
were differences about religion and the worship of God, as between Abel
and Cain. Some of them were approved of God, and some were not.
Hence arose persecution on the part of *he world and in the church, ;
the wicked, scoffing, persecuting world was threatened by predictions of

judgments and divine vengeance to come, as they were in the preaching
and prophecy of Enoch. God, in the meantime, exercised patience
and long suffering towards them that were disobedient, 1 Pet. iii. 20,
yet not without some instances of his especial favour towards believers.
And thus it is at this day.
Ver. 6. There being no direct mention made of faith in the testi-

mony given unto Enoch, but only that by walking with God he pleased
him, the apostle in this verse proves from thence that it was by faith
that he so pleasedGod, and consequently that thereby he obtained his
translation.
Ver. 6. — Xwptc St Triartutg acvvarov euapEorjjcrar iriartvaai -yap §£t

TOV TTDOOtpyOfXtVOV T(,J 06((i, liTl i(TTl, KCU TOlg £fc£))TOU(X<V UVTOV
fiKTvanoBoTriq yivtrat.
EuaoEffrjjow. not in the original, but is in all the old

Tr,> Qtttj is
translations, and be supplied.
is to We
add 'him,' as contained in the
word, and not as a supplement.
Vfr. 6. But without faith it is impassible to please him. For it be-

koveth him that come.th to God, to believe thai he is (a God to him,
or his God,) and that he is a rewarder of them that diligently seek
him.
VOL. IV. c b
:
386 AN EXPOSITION OF THE [CH. XI-
Theassertion of the apostle, whereon he builds his exhortation, is,

that 'Enoch was translated by faith.' The proof of this assertion he
expresseth in the way of a syllogistical argument. The proposition he
lays down in the verse foregoing. Enoch had a divine testimony that
he pleased God. The assumption consists in this sacred maxim, ' With-
out faith impossible to please God.'
it is Whence the conclusion fol-
lows, by the interposition of another argument of the same kind namely, ;
that whereby Enoch pleased God, by that he was translated for his
;
translation was the consequent and effect of his pleasing God. And,
thirdly, he gives an illustration and confirmation of his assumption
'
For he that cometh unto God,' &c.
The adversative particle Be, but,' constitutes this form of argument
'
:
He pleased God, but without faith it is impossible, &c.

First. In the proposition itself, the form and matter of it may be
considered. As unto the form, there is a positive affirmation included
in the negative '
Without faith, it is impossible to please God ;' that is,
:
faith is the only way and means whereby any one may please God. So
X W P«C is frequently used to intimate the affirmation of the contrary unto
what is denied. John i. 3, % w P £ avTOv, without him nothing was
f
'
made ;' that is, every thing was made by him. John xv. 5, x w P'C efiov,
' without me you can do nothing ;' that is, by me, or my strength, you
must do all things. Rom. x. 14, ' How shall they hear,' x w P f c Kr/puo--
(tovtoq, without a preacher ?' that is, all hearing is by a preacher. See
'
Heb. vii. 20, ix. 7, 18. Wherefore, 'without faith, it is impossible to

please God,' is the same with, ' all pleasing of God is, and must be,
by faith,' it being impossible it should be otherwise. And this sense
of the words is necessary unto the argument of the apostle, which is to
prove the power and efficacy of faith, with respect unto our acceptance
with God.
As unto the matter of the proposition, that which is denied without
faith, or that which is ascribed to the agency of faith alone, is £i»o so£-
(TTt)(rai to please,' placere, beneplacere.
' The verb is used only in
this Epistle in these two verses, and ch. xiii. 16, in the passive voice,
'
God well pleased;' promeretur Deus, Vul. Lat. without any signifi-
is
cation. The adjective evapearog is used frequently, and constantly ap-

plied unto persons or things that are accepted with God, Rom. xii. 1,2,
xiv. 18; 2 Cor. v. 9; Eph. v. 10 Phil. iv. 18; Col. iii. 20.
; Three
things are here included in it. 1. That the person be accepted with
God, that God be well pleased with him. 2. That his duties do please
God, that he is well pleased with them, as he was with the gifts of Abel,
and the obedience of Enoch; so Heb. xiii. 16. 3. That such a person
have testimony that he is righteous, just or justified, as Abel and Enoch
had, and as all true believers have in the Scripture.
This is that pleasing of God, which is inclosed unto faith alone.
Otherwise there may be many acts and duties which may be materially
such as God is pleased with, and which he will reward in this world,
without faith. Such was the destruction of the house of Ahab by Jehu.
But the pleasing of God' under consideration, includes the acceptance
'
with God of the person and his duties, or his justification before him.
And this regulates the sense of the last clause of the verse. Our
TEE. G.] EPISTLE TO THE HEBREWS. 387
coming unto God, and believing in him, must be interpreted with respect
unto this well pleasing of him.
This is so by without it, it is advvciTov,
faith, as that impossible.'
'
Many have attempted thus to please God without faith, and

in all ages
yet continue so to do. Cain began it: his design in his offering was to
please God but he did it not in faith, and failed in his design.
; And
this is the great difference always in the visible church. All in their
divine worship profess a desire to please God, and hope that so they
shall do. To what purpose else was it to serve him ? But, as our
apostle speaks, many of them seek it not by faith, but by their own
works and duties, which they do and perform, Rom. ix. 32. Those
alone attain their end who seek it by faith and therefore God fre-
;
quently rejects the greatest multiplication of duties where faith is want-

ing, Isa. i. 11 —
15; Ps. xl. 6.
Secondly. Wherefore, saith the apostle, this is a fundamental maxim
of religion, namely, 'It is impossible to please God in any other way
but by faith.' Let men desire, design, and aim at it, while they please,
they shall never attain unto it. And it is so impossible, 1. From di-
vine constitution. Hereunto the Scripture bears testimony from first
to last, namely, that none can, that none shall, ever please God but by
faith, as our apostle pleads at large, Rom. iv. 3 5. —
2. From the
nature of the tiling itself, faith being the first regular motion of the soul
towards God, as we shall see immediately.
Howbeit, the contrary apprehensions, namely, that men by their
works and duties may please God without faith, as well as by faith, or
in the same manner as with faith, is so deeply fixed in the minds of
men, as that it hath produced various evil consequences. For,
1. Some have disputed with God himself, as if he dealt not equally
and justly with them when he was not well pleased with their duties,
nor themselves accepted with him. Cain was so, being thereon not
more wrathful with his brother than with God himself, as is plain in
the rebuke given unto him, Gen. iv. 5 7. —
So did the Jews frequently,
'
Wherefore have we fasted, and thou seest not?' Isa. lviii. S. And so
it is with all hypocrites unto this day: should they at any time be con-
vinced that God is not pleased either with their persons or their duties,
especially the duties of religious worship which they perform unto him,
which they judge to be every whit as good as theirs who are accepted,
they are angry in their hearts with God himself, and judge that he deals
not well with them at all.
2. This is that which keeps up hatred, feuds, and persecutions in the
visible church. The greatest part generally are contented with the out-
ward performance of duties, not doubting but that by them they shall
please God. But when they find others professing that the sincerity
of saving faith, and that working in serious repentance, and universal
obedience unto God, is necessary unto this pleasing of God, whereby
their duties are condemned; their countenances fall, and they are full
of wrath, and are ready even to slay their brethren. There is the same
difference, the same grounds and reasons of it, between true believers
and persecuting hypocrites still, as was between Abel and Cain.
All profess a design to please God, as they both did all perform the
;
c c 2
{
:
388 AN EXPOSITION OF THE [dl. XI..
same outward duties, the one commonly more attending unto the rule
of them than the other, as they did; but the one sort plead a secret
interest in divine favour, and acceptance by faith, that is invisible, the
other trust unto their outward works ;whence an endless difference
doth arise between them.
3. This hath been the foundation of all superstition in divine wor-
ship. For a secret apprehension that God was to be pleased with out-
ward works and duties, as Cain thought, was the reason of the multi-
plication of innumerable rites and ceremonies in divine service of all
;
the masses, purgatories, pilgrimages, vows, disciplines, idolatries, that

constitute the Roman church. They were all found out in answer unto
the inquiry made, Mic. vi. 6, 7. ' Wherewith shall I come before the
Lord, and bow myself before the high God? Shall I come before him
with burnt-offerings, with calves of a year old ? Will the Lord be
pleased with thousands of rams, or with ten thousands of rivers of oil ?
Shall I give my first-born for my transgression, the fruit of my body
for the sin of my soul ?' Hence one pretended duty that shall have
something to commend it, as its charge, its difficulty, or its beauty, as-
it is adorned, must be added unto another; all to please God without
faith.
4. This hath stirred up and maintained innumerable controversies in
the church in all ages. Some openly contend, that this pleasing of
God is the fruit of the merit of our own works, and is not attained by
faith. And others endlessly contend to bring our works and duties
into the same order and causality as unto our acceptance before God,
with faith itself. These think it as true, as unto the end of the apostle's
discourse, namely, our pleasing of God, and being accepted with him,
that without our works it is impossible to please God ;' as it is, that
'
'
without faith, it is impossible to please him,' which is to overthrow
both his argument and design. Wherefore, unless we hold fast this
truth, namely, Whatever be the necessity of other graces and duties,
yet that it is faith alone whereby we please God, and obtain acceptance
with him, we condemn the generation of the righteous in their cause
from the foundation of the world, take part with Cain against Abel, and
forego our testimony unto the righteousness of God in Christ.
Obs. I. Where God hath put an impossibility upon any thing, it is
in vain for men to attempt it. From the days of Cain, multitudes have
been designing to please God without faith, all in vain; like them that
would have built a tower, whose top should reach to heaven. And,
Obs. II. It is of the highest importance to examine well into the.
sincerity of our faith, whether it be of the true kind or not; seeing
thereon depends the acceptance of our persons, and all our duties.
None ever thought that God was to be pleased without any faith at all
the very design of pleasing him avows some kind of faith. But that
especial kind of faith whereby we may be justified they regard not. Of
these things I have treated fully in my book of Justification.
Thirdly. Of this assertion the apostle gives a farther confirmation or
illustration, by showing the necessity of faith unto acceptance with God.
And this he doth, by declaring the duty of every one that would be so
accepted. '
For it behoveth him that comes unto God, to believe,' &c.
Wherein we have,
VER. G.] EPISTLE TO THE HEBREWS. 389
1. The assertion of the duty prescribed: 'it behoveth him,' or 'he

must.'
2. The subject spoken of, which is, he that cometh unto God.'
'
0. The duty prescribed, which is, 'to believe.'

4. The object of this faith prescribed as a duty, which is twofold:
1st. That God is. 2dly. That he is the rewarder of them that dili-
gently seek him.
That he gives a reason and proof of what he had before asserted, is
declared in the illative conjunction, yap, 'for.' This makes the truth
herein manifest.
First. He makes application of his assertion to every one concerned
in particular in a way of duty. Whoever he be that hath this design
to come to God, and to be accepted with him, oh, he ought,' he ' '
must' do so. This is his duty, from which no one living shall have an
exemption.
Secondly. The subject spoken of is, irpoaspxupevov to? Gey, ' he that
cometh unto God.' Upocnpôpai, in general, signifies any access, or
coming to any person or thing nor is it used in a sacred sense any
;
where in the New Testament, but only in this Epistle, and 1 Pet. ii. 4.
But the simple verb tp\opai is frequently so used. And this coming
unto God signifies in particular an access or approach unto him in sa-
cred worship; see ch. x. 1, with the Exposition. But in general, as in
this place, and ch. vii. 25, 1 Pet. ii. 4, it denotes an access of the per-
son into the favour of God; including the particular addresses made to
God, and the other duties connected with such an approach. must We
therefore inquire, what it is thus to come to God, and what is required
thereunto that we may understand what it is that the apostle makes
;
believing so necessary unto, and whereby he proves, that ' without faith
it isimpossible to please God.' And,
There is required thereunto a previous sense of a wanting, lost
1.
condition in ourselves, by a distance from God. No man designs to

come to God, but it is for relief, satisfaction, and rest. It must be out
of an apprehension, that he is yet at such a distance from God, as not
to be capable of relief or rest from him, and that in this distance he is
in a condition indigent, and miserable, as also that there is relief and
rest for him in God. Without, these apprehensions, no man will ever
engage in a design to come unto God, as having no reason for it, nor
end in it. And
can be wrought in none sincerely, but by faith.
this
All other powers and faculties in the souls of men without faith, do in-
cline and direct them to look for rest and satisfaction in themselves.
This was the highest notion of those philosophers, who raised human
wisdom into an admiration, namely, the Stoics, that every one was to
seek for all rest and satisfaction in himself, and in nothing else;
and so they came at length expressly to make every man a God to him-
self. Faith alone is the gracious power which takes us off from all con-
fidence in ourselves, and directs us to look for all in another, that is,
in God himself. And therefore it must see that in God, which is suited
to give relief in this condition. And this is contained in the object of
it as here proposed, as we shall see.
There must antecedently hereunto be some encouragement given
2.
unto him that will come to God, and that from God himself. A dis-
;
covery of our wants, indigence, and misery, makes it necessary that we

should come to God but it gives no encouragement so to do. For it
;
is accompanied with a discovery of our unworthiness so to do, and be

accepted in doing it. Nor can any encouragement be taken from the
consideration of the being of God, and his glorious excellencies abso-
lutely. Nor is that any where in the Scripture absolutely, and in the
first place, proposed for our encouragement. This therefore can be
nothing but his free gracious promise, to receive them that come unto
him in a due manner that is, by Christ, as the whole Scripture testi-
;
fieth. For what some pretend concerning coming unto God by encou-
ragements taken from general notions of his nature, and his works of
creation and providence, without any promise, is an empty speculation.
Nor can they give any single instance of any one person that ever came
to God, and found acceptance with him, without the encouragement of
divine revelation, which hath in it the nature of a promise. Faith
therefore is necessary unto this coming to God, because thereby alone
we receive, lay hold of, embrace the promises, and are made partakers
of them, which the apostle not only expressly affirmeth, but makes it
his design to prove, in a great part of the chapter, as we shall see.
There is nothing therefore more fond, more foreign to the apostle's in-
tention, than what is here ignorantly and weakly by some pretended
namely,. that faith here is nothing but an assent unto the truth of the
being of God, and his distribution of rewards and punishments, with-
out any respect unto the promise, that is, unto Christ and his mediation,
as will yet farther appear. Wherefore,
3. To come to God, is to have an access into his favour, to please
God, as did Enoch so to come, as to be accepted with him. There
;
may be a coming to God with our duties and services, as did Cain,
when we are not accepted. But the apostle treats in this place only of
an access with acceptance into his grace and favour, as is manifest from
his instance, his design, and argument.
Thirdly. It is the duty of those that have this design, Triarevaai, ' to
believe.' This is the only way and means of attaining that end.
Whence, 'believing' itself is often called, 'coming to God' or 'coming
to Christ,' Isa. lv. 1, 3; John vi. 37, 44, vii. 37. And it is by faith
alone that we have an access into this grace, Rom. v. 2, that is, whereby
we thus come to God.
Fourthly. The object of this faith, or what in this case we ought to
believe, is twofold. 1. The being of God 'believe that he is.' :2.
His office, ' that he is the rewarder of them that diligently seek him.
The Syriac translation seems to make but one entire object of faith
in the words, namely, that God is a rewarder, referring both the verb
tan and yiverai unto /j.i<j%inro$orr)g as if it were said, ' must believe
;
that God is, and will be, the rewarder of them that diligently seek him ;'
namely, in this world, and hereafter also. But I shall follow the usual
distinction of the words.
1 .The first thing to be believed, is, bri s<tti, ' that God is.' The ex-
pression seems to be imperfect, something more being intended than the
mere belief of the divine existence absolutely considered. The con-
nexion seems to require, that we supply, as 'his God,' or 'God to
him.'
The schoolmen, and sundry expositors on the place, as Catharinus,

Salmeron, Tena, &c, dispute earnestly, how the being of God, which
is the object of natural science, seeing it may be known by the light of
reason, can be proposed as the object of faith, which respects only

things unseen, inevident, supernatural, made known by revelation only.
And many distinctions they apply unto the solution of this difficulty.
For my part, I no way doubt but the same thing or verity may, on
divers respects, be the object of reason and faith also. So is it when
that which is and in general discoverable by it,
consistent with reason,
as the creation of the world, is more distinctly and clearly proposed
unto faith by divine revelation which doth not destroy the former as-
;
sent on principles of reason, but confirms the mind in the persuasion of

the same truth, by a new evidence given unto it.
But the apostle speaks not here of any such assent unto the truth of
the being and existence of God, as may be attained by reason or the
light of nature but that which is the pure object of faith, which the
;
light of reason can no way reach unto. For that he treats of such
things only, is evident from the description which he premiseth of the
nature of faith namely, that it is the evidence of things not seen. And
:
it is such a believing of the being of God, as gives encouragement to
come unto him, that we who are sinners may find favour and accept-
ance with him. And that apprehension which men may have of the
being of God by the light of nature, yea, and of his being a rewarder,
Cain had, as we have shown and yet he had no share in that faith
;
which the apostle here requires.

Wherefore, it is evident from the context, the circumstances of the
subject-matter treated of, and the design of the apostle, that the being
or existence of God, proposed as the object of our faith to be believed
in a way of duty, is the divine nature with its glorious properties or
perfections, as engaged, and acting themselves in a way of giving rest,
satisfaction, and blessedness unto them that come unto him. When we
are obliged to believe that he is, it is what he proposeth when he de-
clareth himself by that name, ' I am,' Exod. iii. II, whereby he did not
only signify his existence absolutely, but that he so was, as that he
would actually give existence and accomplishment unto all his promises
unto the church. So when he revealed himself to Abraham by the
name of Almighty God,' Gen. xvii. 1, he was not obliged to believe
'
only his eternal power and godhead, which are intelligible by the light
of nature, Rom. i. 20, but also that he would be so unto him, in exert-
ing his almighty power on his behalf; whereon he requires of him,
that he should walk before him and be perfect.' Wherefore, the be-
'
lieving that God is, I am,' the ' almighty God,' is to believe him as our
'
God in covenant, exercising the holy properties of his nature, wisdom,

goodness, grace, and the like, in a way of giving rest and blessedness
unto our souls. For all this he required Abraham to believe, as the
ground of the covenant on his part, whereon he requires universal obe-
dience from him.
To suppose that the apostle intends by that faith, whereby we may
come to God and find acceptance with him, nothing but an assent unto
the being of God absolutely considered, which is altogether fruitless
—
in the generality of mankind, is a vain notion, unsuited unto his design.

Wherefore,
Obs. III. God himself in his self-sufficiency, and his all-sufficiency,
meet act towards poor sinners in a way of bounty, is the first
to
motive or encouragement unto, and the last object of faith. See Isa. —
1. 10; 1 Pet. i. 21.
2. The second thing which in order unto the same end of acceptance
with God, we are required to believe, is, /juoSaTroSorriQ yiverai, that '
he is,' or will be a rewarder of them that diligently seek him ;' that is,
'
he will act in all things towards them, suitably unto the proposal which
he makes of himself unto faith, when he says, I am,' and I am God
' '
Two things may be considered in this object of

almighty,' or the like.
faith,1. The assertion of the truth itself:
—
'God is a rewarder.' 2.
The limitation of the exercise of that property as unto its object :
'unto them that diligently seek him.'

And this limitation wholly excludes the general notion of believing
rewards and punishments from God, present and future, from being
here intended. "Tor it is confined only unto the goodness and bounty
of God towards ' believers;' 'those that seek him.' His dealing with
them, is not exactly according unto distributive justice with respect unto
themselves, but in a way of mercy, grace, and bounty. For the re- '
ward of grace, and not of works.'

is
First. That which these words of the apostle hath respect to, and
which is the ground of the faith here required, is contained in the reve-
lation that God made of himself unto Abraham, Gen. xv. 1, ' Fear not
Abram, I am thy shield, and thy exceeding great reward.' God is so
a rewarder unto them that seek him, as that he himself is their reward,
which eternally excludes all thoughts of merit in them that are so re-
warded. Who can merit God to be his reward ? Rewarding in God,
especially where he himself is the reward, is an act of infinite grace
and bounty. And this gives us full direction unto the object of faith
here intended, namely, God in Christ, as revealed in the promise of
him, giving himself unto believers as a reward, (to be their God) in a
way of infinite goodness and bounty. The proposal hereof, is that alone
which gives encouragement to come unto him, which the apostle designs
to declare.
Secondly. This farther appears from the limitation of the object, or
of those unto whom he is thus a rewarder namely, such as rotg ek£?7-
;
tovgiv avrov, ' diligently seek him.' Zr^ruv, to ' seek the Lord,' is used
in general for any inquiry after him from the light of nature, or other-
wise, Acts xvii. 21. But ik^tuv, the word here used by the apostle,
argues a peculiar manner of seeking, whence we render it, ' diligently
seek him.' But this duty of seeking God, is so frequently enjoined in
the Scripture, and so declared to consist in faith acting itself in prayer,
patience, and diligent attendance unto the ways of God's manifestation
of himself in his ordinances of worship, that I shall not here insist upon
it. Only I shall observe some things that are necessary unto the inter-
pretation of the place.
1. To seek God, is to do according to some rule, guiding us both what
way we are to go, and what we are to expect with him and from him.
VBR. G.] EPISTLE TO THE HEBREWS. 393
Those that sought him without such a rule, as the apostle tells them
did but strive \p)}\a(}>i)(TEiav, ' 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, Acts xvii. 21.
2. This rule neither is, nor ever was, nor can be any other but the
rule of God's covenant with us, and the revelation made of himself
therein. In the state of original righteousness, man was bound to seek
God (for this is eternally indispensable to all creatures, until we come
to the full fruition of him) according to the tenor of the covenant of
works. His seeking of God, consisted in the faith and works of obe-
dience, required in that covenant. And there is now no way to seek
God, but according to the revelation that he hath made of himself in
the covenant of grace, and the terms of obedience required therein.
All other seeking of God, is vain, and not prescribed unto us in a way
of duty. All those who do attempt it, do wax vain in their imagina-
tions, and their foolish hearts are darkened. When once we have the
knowledge of this rule, when God hath revealed his covenant unto us,
and the confirmation of it in Christ, all things are plain and clear, both
how we may find God, and what we shall find in him.
3. This seeking of God is progressive, and hath various degrees.
For there is, 1. Antecedent unto it, God's finding of us in a way of
sovereign grace and mercy. So ' he is found of them that sought him
not,' Isa. lxv. 1. And if he had not so sought us, we should never
have sought after him. For ' herein is love, not that we loved God,
but that he first loved us.' 2. In itself, it takes in our first con-
version unto God. To seek God, is to seek his grace and favour in
Christ Jesus, to seek his kingdom and righteousness, to turn and adhere
unto him in faith, and love unfeigned. 3. A diligent attendance unto
all the ways of duty and obedience, which he hath prescribed unto us.
'
Hearken unto me, ye that follow after righteousness, that seek the
Lord,' Isa. li. 1. 4. A patient waiting for the accomplishment of the
promises, which the apostle so celebrates in Abraham. Wherefore,
4. This diligent seeking of God in them unto whom God, will be a
rewarder in a way of goodness and bounty, is an access unto him by
faith, initial and progressive, according to the tenor of the covenant of
grace in Christ Jesus, that we may find favour and acceptance with
him. So did Abel seek God, when he offered a bloody sacrifice, in
faith of the future propitiation by the seed of the woman. So did
Enoch seek God, when he walked before him in covenant obedience.
Neither will God be such a rewarder as is here intended, he will not
give himself as a reward unto any but those that seek him after this way.
Obs. IV. They who seek God only according to the light of nature,
do but feel after him in the dark, and they shall never find him as a re-
warder; namely, such as here described, though they may have preg-
nant notions of his justice, and of rewards and punishments according
unto it.
Obs. V. They who seek him according to the law of works, and by
the best of their obedience thereunto, shall never find him as a re-
warder, nor attain that which they seek after ; as the apostle expressly
declares, Rom. ix. 31, 32.
—
—
394 AN EXPOSITION OF THE [dl. XI.
I have insisted the longer on the exposition of this verse, both on

the account of the important truths contained in it, as also because
some of late have endeavoured to wrest this text, as they do other
Scriptures as though it should teach, that no other faith was required
:
unto the justification of them of old, but only an assent unto the being
of God, and his wisdom, righteousness, and power in governing the
world with rewards and punishments so to exclude all consideration of
;
the promise of the Lord Christ, and his mediation from their faith.
So is the place expounded by Crellius, and Grotius who followeth him,
with his admirers, and others that borrow falsehoods from them. But
as that assent is supposed and included herein, as necessary unto all re-
ligion, so, that it is what and all that is here proposed and required is
consistent neither with the scope of the place, the design of the
apostle, nor any expression in the text rightly understood. Observe,
Obs. VI. It is the most proper act of faith, to come and cleave to
God as a rewarder in the way of grace and bounty, as proposing him-
self for our reward.
Obs. VIL That faith is vain, which doth not put men on a diligent
inquiry after God.
Obs. VIII. The whole issue of our finding of God when we seek
him, depends on the way and rule which we take and use in our so
doing.
Ver. 7. Noah is the third person mentioned in the Scripture, to

whom .testimony was given in particular that he was righteous; and
therefore, the apostle produceth him in the third place, as an instance of
the power and efficacy of faith, declaring also wherein his faith wrought
and was effectual.
Ver. 7. Tliarei ^p^pancr^siQ Nw£ Trept rwv jur)§£7r<o pêiro/jievwv,

£wXo/3»)3'£tc Kar£cr(C£i»ao'£ kl{5(i)tov, ac awrrjpiav tov oikov ovtov' St'
rjC KariKpive tov Kocrfiov kcu ty)q Kara ttkttiv îKaioavvr)^ eytvcro
kXyipovojuoq.
Xpripariaîig, Vulg. Lat. responso accepto Rhem. having received ;

'
an answer.' Hence sundry expositors who adhere unto that translation,

inquire how Noah may be said to have an answer from God, whereas
no mention is made of any inquiry of his in this matter. Some say,
that Adam had foretold that the world should be twice destroyed, once
by water, and again by fire. Hereon Noah inquired of God to know
when the first of them should fall out, and received this answer, that ft
was now approaching. Some say, that '

to answer' in Scripture, is oft-
times used for to begin a speech unto another,' when there was
'
nothing spoken before whereof they give instances.

; I mention these
things only to show what needless pains men put themselves unto, out
of a prejudicate adherence unto what may deceive them, as here, by fol-
lowing a false translation. For in the original word, there is nothing
that intimates an answer upon an inquiry. But the truth is, the transla-
tion hath not so much deceived them, as they have deceived themselves.
For responsum in Latin, is a '
divine oracle/ and so used in all good
authors. Responsa Deorum, responsa Haruspicum, are oracular direc-

tions and so is responsum absolutely. Syr. ntty ânx "D, when he
;
'
was spoken to,' when there was a word with him.' Divinitus admoni- '
tus, as we say properly, ' warned of God.'

IlfjOt tiov fit^Sewo) fi\zTrof.iivwv, Syr. of those things which are not '
seen ;'
omitting /nr^tiru), nondum ;nondum adhuc, as all other trans-
lations. Arab. ' when it was revealed to Noah about things which yet
were not seen.'
EuAa/3»j^£<C) metuens, timuit, venerabundus,
veritus, reveritus,
'
fearing,' '
he feared,' ' '
moved with
a reverential fear.' fear,'
KciTtoKtvaae, apparavit, ' he prepared ;' Vulg. Lat. aptavit, ' he fitted
by preparing and making of it.' Syr. -ny, fecit, condidit, 'he made, or
built an ark.'
Ejc (jo)Tt)piav tov oikov (wtov, Syr. mrn s 3in ntt7, ' unto the lives
(that is, the saving of the lives) of the sons of his house,' or family.
Ver. 7. — By faith Noah being teamed of God, of things not as yet

seen, moved with fear, prepared an ark to the saving of his house;
by the which he condemned the world, and became heir of the
righteousness ivhich is by faith.
Chrysostom well commends this instance of the apostle, in that it

not only gives a demonstration of the efficacy of faith, on the one hand,
in Noah but also of the effect and consequence of unbelief on the
;
other, in the whole world besides. Hence the application of this ex-
ample, was exceedingly seasonable and proper unto these Hebrews, who
stood now on their trial of what they would follow and abide by.
Here they might see as in a glass, what would be the effect of the one
and the other.
There is in the words, 1. The person spoken of, or instanced in,
which is Noah. 2. What is affirmed of him that he was warned of ;
God of things not yet seen. 3. The effect hereof by faith. First. In-
ternal in himself; he was moved with fear. Secondly. External, in
obedience he built an ark. 4. The consequent of his so doing.
; First.
The saving of his own family. Secondly. The condemnation of the
world. Thirdly. His own becoming an heir of the righteousness that
is by faith.
The person spoken of is Noah, concerning whom some
First. things
may be observed that relate to the sense of the place.
1. Being designed of God
for the great work to which he was to be
called; namely, to live and act at that time and that season, wherein
God would destroy the world for sin he had his name given him by a ;
spirit of prophecy. His father Lamech called him to, whereof he gave
this reason, *aatvt m, this shall comfort us, concerning our work and
t '
toil of our hands, because of the ground which the Lord hath cursed,'
Gen, v. 29. He foresaw that by him, and in his days, relief would
come from the effects of the curse; which there did, 1. In the just
destruction of the wicked world, wherein the earth for a while had rest
from its bondage under which it groaned, Rom. viii. 22. 2. In that in
him, the promise of the blessed seed should be preserved, whence all
398 AN EXPOSITION OF THE [cH. XI
rest and comfort do proceed. But either the name of rra, is not derived
from m: to rest, or cause to rest,' but from arm, ( to comfort,' mem
'
being rejected in the framing of the name or else there is not in the
;
words of Lamech, "o»rri N m, this same shall comfort us,' a respect unto
'
the etymology of the word, but an expression of the thing signified.

2. As unto his state and condition antecedent unto what is here de-
clared of him, two things are affirmed. 1. That he found grace in the
'
eyes of the Lord,' Gen. vi. 8. 2. That he was 'just, perfect in his
generation, and walked with God,' ver. 9. He was accepted with God,
justified and walked in acceptable obedience, before he was thus divinely
warned, with what followed thereon. Wherefore, these things did not
belong unto his first believing but unto the exercise of that faith which
;
he had before received. Nor was he then first made an heir of righ-
teousness, but declared so to be, as Abraham was justified when he
offered Isaac his son.
3. His employment in the world was, that he was a preacher of
righteousness, 2 Pet. ii. 5, that is, of the righteousness of God by faith ;
and of righteousness by repentance and obedience among men. And

there is no doubt but that before, and whilst he was building the ark,
he was urgent with mankind to call them to repentance, by declaring
the promises and threatenings of God. And in a blessed state he was,
to be a preacher of righteousness unto others, and an heir of righteous-
ness in himself.
4. He is said to be oydoog, 2 Pet. ii. 5, the ' eighth person.' But, as
Enoch was the seventh from Adam, and he the third from Enoch, he
could not be the eighth, but was the tenth in the line of genealogy from
Adam. He is therefore called the eighth, because he was the head of
the eight that were saved, the other seven depending on him, and being
saved by him unless we shall suppose him to be called the eighth
;
preacher of righteousness, that is from Enos, when the separation was

first made between the wicked and the godly, and wickedness increas-
ing, those who feared God began publicly to preach repentance,
Gen. iv. 26.
Secondly. That which is affirmed of him is, that he was ^prjjiicmerS'Hc,
' wai'ned of
God' of things not as yet seen. Xprjârt^w is, to give an'
answer with authority,' by kings or magistrates unto ambassadors or

orators. It is noted by Plutarch, that it was one cause of the conspi-
racy against Caesar, that he miscarried herein. TlpoaiovTuv twv virarwv
Km tojv arparriywv afia §e feat 717c (5ov\t)Q a.Tra<jr)Q kirn/jiEvriQ, ov\ utt£^-
avaaraq, aXX uxnrep t<$iu)TaiQ tuti -^prjfxaTi^wv cnrEKptvaro, ' The Consuls,
with the Praetors, and the whole Senate following them, coming to him,
he arose not, but spake as unto a company of private men.' And
XpnuoLTLôfxai is used in the Scripture in a common sense to be called or
named, Acts xi. 26; Rom. vii. 3. But its more frequent use is for a
divine warning, Matt. ii. 12, 22; Luke ii. 26; Acts x. 22; Heb. viii.
5. And xpijjLiarKTfxoQ is a divine oracle, Rom. xi. 4. And it is used to
express any kind of divine revelation, as by inspiration of the Holy
Ghost, Luke ii. 26 by the ministry of angels, Acts x. 22 by dreams,
; ;
Matt. ii. 12, 22; by an immediate voice of God, Rom. xi. 4.

And this warning of God was no other but that which is recorded,
Gen. vi. 13, 14. And

there were two parts of it, the first minatory, or
a declaration of the purpose of God to destroy the whole world, ver. 13.
The second is directory of what he required of him in making an ark,
ver. 14 16. — Accordingly, as we shall see, it had a twofold effect on
Noah the first, of fear in himself from the threatening the other, of
; ;
obedience in building the ark according to direction. Both parts of this

divine warning were wspi twv /nîTrui ftXeirofxevwv, ' of things not yet
seen.' Things of this sort, namely, things not seen,' he had before
'
declared to be the proper object of faith, vei\ 1. But the things here
intended were not in their own nature invisible; they were sufficiently
seen when they did exist. Therefore, the apostle saith, they were not
'yet' seen; namely, the flood, and the saving of himself in an ark.
These were not seen when Noah was warned about them, nor for a
hundred years after. They were seen, neither in themselves nor in their
causes. For although in the morally procuring cause of the flood,
namely, the wickedness of the world, it was present, yet there was no-
thing then to be seen or learned of its destruction by a flood. And
efficient cause it had none, but the invisible power of God. Where-
fore, it was a pure act of faith in Noah to believe that which he had no
evidence for, but by divine revelation especially considering, that the
:
thing itself revealed was in itself strange, direful, and unto human rea-
son every way incredible. And we may observe,
Obs. I. It is a high commendation to faith, to believe things on the
word of God, that in themselves and all second causes are invisible,
and seem impossible, Rom. iv. 17 21. —
Obs. II. No obstacle can stand in the way of faith, when it fixeth
itself on the almighty power of God, and his infinite veracity, Rom. xi.
23 ; Tit. i. 2.
Obs. III.
It is a great encouragement and strengthening unto faith,
when the things which it believes as promised or threatened, are suit-
able unto the properties of the divine nature, his righteousness, holi-
ness, goodness, and the like such as it becometh God to do.
; Such
was the destruction of the world when it was filled with wickedness and
violence.
Obs. IV. We
have here a pledge of the certain accomplishment of
all divine threatenings against ungodly sinners and enemies of the
church, though the time of it may be yet far distant, and the means of
it may not be evident. Unto this end is this example made use of,
2 Pet. ii. 5.
Thirdly. Of this warning of God given unto Noah, the first effect, as
we observed, respected the first part of the warning, which was a threa-
tening of total destruction. He was 'moved with fear.' And here
ttkttic;, 'faith,' in its efficacy, begins to take place. For although he
may be said to be warned of God through faith, inasmuch as he be-
came accepted with God by faith, whereon he received the especial favour
of this divine warning yet here respect seems to be had unto the effect
;
which it had in Noah, with the consequents thereof. By faith he was

'
moved with fear;' his believing the word of God had this effect on him.
Of the meaning of the word tvXafiriOtic, see the exposition of ch. v. 7.
A reverential fear it is of God's threatenings, and not an anxious soli-
citous fear of the evil threatened. In the warning given him, he consi-
dered the greatness, the holiness, and the power of God, with the
vengeance becoming those holy properties of his nature, which he
threatened to bring on the world. Seeing God by faith under this re-
presentation of him, he was filled with a reverential fear of him. See
Hab. iii. 16; Ps. cxix. 120; Mai. ii. 5.
Neither is this fear that effect wherein his faith did ultimately ac-
quiesce, but he used it only a's a means unto the farther end of obedience
in building the ark and therefore we render it ' moved with fear.'
;
This fear, which arose from faith, was used by the same faith to excite
and stir him up unto his duty. And therefore, this reverential fear of
God is frequently in the Scripture used for the whole worship of God,
and all the obedience required of us because it is a continual motive
;
unto it, and a means of a due performance of it. So then,

Obs. V. A reverential fear of God, as threatening vengeance unto
impenitent sinners, is a fruit of saving faith, and acceptable unto God.
See the exposition of ch. iv. 1.
Obs. VI. It is one thing to fear God as threatening with a holy re-
verence another to be afraid of the evil threatened, merely as it is penal
;
and destructive, which the worst of men cannot avoid.

Obs. VII. Faith produceth various effects in the minds of believers,
according to the variety of objects it is fixed on sometimes joy and
;
confidence, sometimes fear and reverence.

Obs. VIII. Then is fear a fruit of faith, when it engageth us unto
diligence in our duty, as it did here in Noah: 'being moved by fear,
he prepared an ark.'
Fourthly. The second
effect of his faith was, he prepared an ark.'
*
In he had respect unto the second part of the divine warning,

this
' make thee an ark,' Gen. vi.
14. God said to him, 'make thee an ark,'
and in compliance with that command and direction, it is here said, that
he prepared an ark,' The word here used, KarscriczvcKJE, is variously
'
rendered, as we have shown. Our translation, by prepared,' is pro-

'
per. For it compriseth all that Noah did, from the first provision unto
the last finishing of it. All the preparation of materials, all their dis-
position into a fabric by divine direction, and the finishing of them in
their order, is comprised in this word. And we may observe about it,
1. That the preparing, building, and finishing of this ki(5o)tov,
vessel meet to swim in the water,' which from the Hebrew mn, the
1
Greeks rendered ki(3iotoq, the Latins area, and we from them an '
ark,'
was a thing new in the earth, great, requiring labour and expense in a
long continuance of time, as is supposed, a hundred and twenty years.
And a strange thing no doubt it was in the world, to see a man with so
great an endeavour build a ship, where there was no water near him.
2. During the preparation of this ark, he continued to preach righte-
ousness and repentance unto the inhabitants of the world; nor could it
be avoided, but that he must, in wl/at he did, let them know, in what
way they should be destroyed if they did not repent.
3. In this state of things, the Scripture observeth three things con-
cerning the inhabitants of the old world. 1. That they were disobe-
dient they did not repent, they did not return to God upon his preach-
:
—
VER. 7.] F.PISTLE TO THE HEBREWS. 399
ing, and thestriving of the Spirit of Christ with them therein,' 1 Pet.
'
iii. For which cause they were not only temporally destroyed,
19, 20.
but shut up in the everlasting prison. 2. That they were secure, not
having the least thoughts, fears, or expectation of the destruction which
he denounced approaching to them, being not moved with his threaten-
ings to the last hour, Matt. xxiv. 38, 39. They knew not, until the
'
flood came and took them all away.' 3. That they were scoffers, as is
plainly intimated, 2 Pet. iii. 3 G. —
They scorned and derided Noah,
both in his preaching and in his building.
And we may hence further observe,
Obs. IX. That all these things tend to the commendation of the
faith of Noah. Neither the difficulty nor length of the work itself, nor
his in preaching, as unto their repentance and conver-
want of success
sion to Godnor the contempt and scorn which were cast upon him by
;
the whole world, did weaken or discourage him in the least from going
on with the work and duty whereunto he was divinely called. A great
precedent and example it was to all that may be called to bear testimony
for God, in times of difficulty and opposition.
Obs. X. We have here an eminent figure of the state of impenitent
sinners, and of God's dealing with them in all ages. 1. When their
sins are coming to the height, he gives them a peculiar time and space
for repentance, with sufficient evidence that it is a season granted for
that end. 2. During this space, the long-suffering of God waits for
their conversion, and he makes it known that it doth so. 3. He allows
them the outward means of conversion, as he did to the old world in
the preaching of Noah. 4. He warns them in particular of the judg-
ments that are approaching them, which they cannot escape, as he did
by the building of the ark. And such are the dealings of God with
impenitent sinners in some measure and proportion in all ages. They,
on the other side, in such a season, 1. Continue disobedient under the
most effectual means of conversion. No means shall be effectual unto
that end, Isa. vi. 9 \2. And when the preaching of righteousness
loseth its efficacy in the conversion of sinners, it is a token of ap-
proaching desolations. 2. They are secure as unto any fear or expecta-
tion of judgments, and shall be so until they are overwhelmed in them,
Rev. xviii. 7, 8. 3. There are always amongst them scoffers, that de-
ride all that are moved with fear at the threatenings of God, and behave
themselves accordingly, which is an exact portraiture of the present
condition of tlie world.
Of this Noah, and the fruits of it in fear and obedience, the
faith of
immediate was etc (Tuyrijoiav tov oikov avrov, the saving of his
effect '
family.' He did it to the saving of his household. That is, he him-

self, his wife, his three sons and their wives, that is, such as on the
foresight of the flood they had espoused for probably they came not
;
together in conjugal duties until after the flood, for they had no child
till then. Gen. x. 1, and eight persons only were to be saved. This
family, God in sovereign grace and mercy would preserve and deliver,
principally to continue the conveyance of the promised seed, which was
to be produced from Adam, Luke iii. 38 ;and was not, in the immuta-
ble counsel of God, liable to an intercision which it would have been,
;
if God had destroyed all mankind, and created a new race of them upon
the earth ; and in the next place, for the continuation and propagation
of a church to be brought unto God by virtue of that promise.
And in this saving of the family of Noah by the ark, we have a figure
of God's saving and preserving a remnant in all ages, when desolating
judgments have destroyed apostatized churches and nations. So the
apostle Peter declares with respect unto the vengeance and overwhelm-
ing destruction that was coming on the apostatized church of the Jews,
1 Pet. iii. 20, 21, 'The ark wherein few, that is, eight souls, were
saved by water. The like figure whereunto, even baptism doth now
save us.' I deny not, but that there is a great allusion in general be-
tween salvation by the ark and that by baptism, inasmuch as the one
did represent, and the other doth exhibit Christ himself. But the
apostle hath a particular design in this comparison. For judgment by
an universal destruction was then coming on the whole church and
people of the Jews, but God would save a few by baptism, that is, by
their initiation into gospel faith and repentance, whereby they were
separated from the perishing infidels, and were really and actually
delivered from the destruction that befel them ; as Noah and his family
were in the ark. So then,
Obs. XI. The visible professing church shall never fall into such an
apostasy, nor be so totally destroyed, but that God will preserve a
remnant for a seed to future generations, Isa. vi. 11— 13 Rom. ix. 27
;
;
Rev. xviii. 4.
Fifthly. There a double consequence of this faith of Noah and his
is
obedience therein. 1. With respect unto the world : he condemned'
'
it. 2. With respect unto himself: he ' became the heir of righteous-
ness which is by faith.' Both these are ascribed unto Noah and the ;
way whereby he did them is expressed in those words, Si' rig, ' by the
which.' That is, say some, ' by which ark ;' others, by which faith ;'
'
for the relative agrees with either of these antecedents. I shall not
contend about it. The meaning is, by the which faith acting and evi-
dencing itself in the building of the ark, these things were wrought.
1. He KctTiicpive tov Koafxov, 'condemned the world.' Not as the
judge of it, properly and authoritatively but as an advocate and a wit-
;
ness, by plea and testimony. He condemned it by his doctrine, by his

obedience, by his example, by his faith in them all. He did so, 1. In
that he justified God. God had had a long contest with the world, his
Spirit strove with them, and now in the issue, after much, patience and
forbearance, he was coming to destroy them. Herein ' God would be
justified in his sayings, and overcome when he was judged,' as the
apostle speaks, Rom. iii. 4. This was done by Noah he cleared and
;
justified God in his threatenings and in the execution of them, and

therein condemned the world as guilty, and justly deserving the punish-
ment inflicted on them. 2. He condemned the world by casting a
weighty aggravation on its guilt, in that he believed and obeyed, when
they refused to do so. It was not any thing evil, grievous, or impossi-
ble, that was required of them, but what he gave them an example of in
himself, which greatly aggravated their sin. So is the expression used
Matt. xii. 41, 'The men of Nineveh shall rise in judgment with this
VER. 7.] HPISTLE TO THE HEBREWS. 401
generation, and shall condemn it, because they repented at the preach-
ing of Jonas, and behold a greater than Jonas is here.' Their example
being not followed, did aggravate the guilt of" that generation. 3. He
condemned the world by leaving it utterly without excuse. He that
takes away the principal plea that a guilty person can make in his own
defence, may justly be said to condemn him. And this Noah did
towards the old world. He left them no pretence that they had not
been warned of their sin and approaching ruin so as that they had
;
nothing to plead for themselves why the execution of judgment should

be respited for one moment. 4. He condemned the world by approving
of the vengeance that befel them, though very severe. So shall the
saints judge and condemn fallen angels at the last day, 1 Cor. vi. 3.
Obs. XII. Those whom God calleth unto, fitteth for, and employeth
in any work, are therein awepyot Qtov, co-workers with God,' 1 Cor.
*
iii. 9; 2 Cor. vi. 1. So as that what God doth himself efficiently, is

ascribed unto them instrumentally, as working with him and for him.
So the preachers of the word do save men,' 1 Tim. iv. 16, and so are
*
they said to condemn them.

Obs. XIII. Let those that are employed in the delaration of God's
promises and threatenings, take heed unto themselves to answer' the
will of him by whom they are employed, whose work it is wherein they
are engaged.
Obs. XIV. It ought to be a motive unto diligence in exemplary obe-
dience, that therein we bear testimony for God against the impenitent
world, which he will judge and punish.
2. The last thing in the words, or the second consequent of his
faith and obedience, is, that he became heir ttiq Kara 7ri(TTtu>g SiKaioav-
vtjcj ' of the righteousness which is by faith.' What the righteousness
here intended is, the 'righteousness of faith,' is so fully declared by the
apostle in all his other writings, and so laid down in the close of the
foregoing chapter, that there can be no question about it. The nature
of this righteousness, with the way of attaining it, I have so fully mani-
fested in my treatise of Justification, that. I shall not all here speak to
it. He calls it elsewhere, sometimes the righteousness of God' abso-
'
lutely, sometimes the '

righteousness of God which is by faith,' some-
times ' the gift of righteousness by Christ,' sometimes ' the righteousness
of faith,' or the righteousness which is by faith,' as in this place.
' In
all which, our free gratuitous justification by the righteousness of Christ
imputed unto us by faith or through believing, is intended. This Noah
obtained by faith. For that in this faith of the patriarchs no respect
was had unto Christ and his righteousness, is such a putid figment, is
so destructive of the first promise and of all true faith in the church of
old, is so inconsistent with and contrary to the design of the apostle,
and is so utterly destructive of the whole force of his argument, as we
shall show afterwards, that it deserves no consideration.
Grotius and his followers say, that Noah, as a reward of his faith,
was left possessor of the whole earth, as an inheritance unto him and
his children ;' which is a wild exposition of being an heir of the righ-
'
teousness of faith,' and needs no confutation.

VOL. IV. D D
—
402 AN EXPOSITION OF THE [cil. XT.
The way whereby he obtained this righteousness is, that he was tye-
veto xXripovofiOQ, made heir of it.'
' Some say he is so called and said
to be, because this righteousness utterly failing in the old world before
the flood, it was left in Noah as his right and inheritance, which he
carried along with him into the new world after the flood. Righteous-
ness did not utterly perish, Noah had a title unto it, and continued in
the possession of it. But there is somewhat more in this expression.
The way whereby we come to be made partakers of this righteousness,
is by gratuitous adoption. This is by faith, John i. 12. Whatever we
receive upon or by virtue of our adoption belongs unto our inheritance ;
thereof we are heirs. See Rom. viii. 15 17. —
So in justification, for-
giveness of sin and the inheritance go together, Acts xxvi. 18. And
this inheritance is by the promise, not by the law or works, Gal. iii. 18,
19 Rom. iv. 14. Wherefore, Noah was the heir of the righteousness
;
which is by faith, in that by free adoption through faith, he came to

have an interest in and right unto the righteousness which is tendered
in the promise, whereby it is conveyed unto us as an inheritance. And
whereas it is said that he became so, if respect be had unto his faith in
building of the ark, the meaning is, that he was then evidenced and
declared so to be as Abraham was said to be justified, when he offered
;
Isaac, who was personally justified long before. So also was Noah by
the testimony of God himself, before he was warned to build an ark.
And we may learn,
Obs. XV. That all right unto spiritual privileges and mercies, is by
gratuitous adoption.
Obs. XVI. That the righteousness of faith is the best inheritance ;
for thereby we become heirs of God and joint-heirs with Christ.
Ver. 8 The apostle hath now passed through the first period of
Scripture records namely, from the beginning of the world unto the
;
flood and therein he hath considered the examples of all concerning

;
whom it is testified in particular, that they pleased God, and were

accepted with him in their obedience. And two things he proves from
them with respect to his present purpose. 1. That they all pleased
God and were righteous by faith. 2. That their faith was effectual to
secure them in that state of divine favour, by enabling them to discharge
all duties of obedience, notwithstanding the difficulties and oppositions
which they met with. Hereby he makes good his design with respect
unto these Hebrews namely, to convince them, that if they did not
;
persevere in their profession, it was because of their unbelief, for that

true faith would certainly carry them through with constancy and per-
severance, whatever difficulties they should meet withal, giving them
encouragement from what it wrought in others from the beginning.
Hence he proceeds to the next period of time, from the flood and the
renovation of the world in the family of Noah, unto the giving of the
law so to manifest that in every state of the church, the way of pleas-
;
ing God was one and the same as also, that faith still retained its effi-
:
cacy under all alterations.

He who in this period of time is first testified unto in the Scripture,
is he whose example on all accounts was most forcible with these He-
——
brews, which he had before at large proposed unto them, and insisted
on, ch. vi. 11 —
16, the exposition of which place may be consulted to
give light to this context. This is Abraham, on whose example, by rea-
son of the eminency of his person, the relation of the Hebrews unto
him, from whom they derived all their privileges, temporal and spiritual,
the efficacy of his faith, with the various successful exercises of it, he
declares and urgeth at large from hence unto the end of the eighteenth
verse.
Ver. 8. YImttei tcaXovinevoQ Appaap. vTnjtcovcrev t%i\%aiv eig rov t0-

ttovbv ripeXXs Xapfiaveiv tig KXrtpovopiav. Kcu e£j]A-v6, pri eiri<jTa-
pevog ttov spheral.
KaXovptvog Afipaap, Vulg. Lat. qui vocatur Abraham; Rhem. 'he

who is called Abraham which can no way be reconciled unto the text.
;'
Those who will adhere unto that translation, do suppose that the change
of his name is here intimated, when from Abram he was called Abra-
ham. But that is not vocatus, but cognominatus not KaXovpevog, but ;
TrpoaayopsvSetQ. And
KaXovptvog were ever used in such a sense, as
if
it is not, it should have been 6c £kAtj0»j, and not KaXovptvog, without
any article. Besides, as the apostle had no reason to speak of Abra-
ham in that manner, 'he who is called Abraham,' as if he were a per-
son but little known to them; so this interpretation takes away the
whole foundation of the faith of Abraham, and of all the effects of it,
and so of the whole argument of the apostle, which was his divine call,
which he refers unto. Wherefore, all other translations avoid this mis-
take. Syr. •nprw "p» 'when he was called.' Evocatus, 'called forth.'
'YirT)Kov(Tev t&Xdeiv, obedivit exire, obeyed to go forth.' Syr. Dic-
'
to audiens fuit, auscultavit ut exiret, ut abiret, ut emigraret, hearkened, '
obeyed to go forth, to wander away.' Some supply Deo to auscultavit,

which may be better supplied to called called of God.'
;
'
Our Eng-
lish translation makes a transposition of the words instead of ' he :
obeyed to go forth' unto the place, it refers eîXOeiv, to go forth,' unto '
KctXovpevog, being called to go out' unto a place and so refers obeyed

'
;
afterwards, not only to the call of Abraham, but also unto what he did
in compliance therewithal. 'Y-jri^Kovaev, auscultavit, dicto audivit, a '
word proper to answer ;' KaAou/xevoe, being called,' he so heard as to

'
yield obedience; so to hearken or hear, is frequently used in the Scrip-

ture.
Ver. 8. By fail h Abraham being called (of God) obeyed to go out

into a place which he should after receive for an inheritance ; and
he went out, not knowing whither he went.
In Abraham there was a foundation laid of a new state of the church

after the flood, more excellent than that which preceded. He was the
first also after the flood, unto whom testimony was given in particular,
that he pleased God. He was the progenitor of the Hebrews, from
whom they derived all their privileges, in whose person they were
initiated into the covenant, with a right unto the promises. He was
also by promise the 'father of all that believe;' and therefore it was
the great concern of those Hebrews then, and is so now of us, to con-
sider aright the example of his faith and obedience.
Designing to give many illustrious instances of the power and efficacy
of the faith of Abraham, the apostle begins with that which was the
beginning and foundation of them all, namely, the call of God, and his
compliance therewith. And the nature, life, and power of faith, is
represented in three words in this instance ttkjth, KaXov/xevog, virr)-
:
Kovai. It respects the call of God which it rests upon, and which it is
resolved into ;and it acts itself in obedience to all the commands of

God. This alone is that faith which the apostle celebrates, and where-
unto he ascribes the great effect of our pleasing God.
In the words of the verse there is proposed unto us, 1. The founda-
tion of the faith and obedience of Abraham, which was his being 'called'
of God. 2. What he was called unto, which was a journey or pil-
grimage, described, First. By the term from whence he went, ' Go
out.' And, Secondly. From the term whither he went, ' unto a place,'
&c. 3. The exercise of his faith, and the effects of it, 'he obeyed.'
4. The commendation of his faith, from the difficulty wherewith his
obedience was accompanied, with respect unto what he was called unto,
'
not knowing,' &c.
First. He was 'called,' KuXov/xtvog, that is, of God, by an immediate
word of command from him.
1. He did it not without a command. He did not leave all his pre-
sent satisfactions, he did not put himself on innumerable hazards for the
future, merely of his own accord. Had he not had a divine call, there
had been no work for faith. Where there is no call from God, there
can be no faith or trust in God. Where the call is general, as in our
ordinary occasions, so is our faith in God, resigning all circumstances
unto his disposal; but this special call of Abraham required a special
faith.
2. Concerning this call of Abraham, there are many difficulties aris-
ing from the record of it, Gen. xii. 1, 2, with its repetition by Stephen,
—
Acts vii. 2 4. For, Gen. xii. this call is reported as made after the
death of Terah, his father, in Haran, ch, xi. 31, 32. By Stephen, it is
assigned unto his being in Mesopotamia, before he left the land of the
Chaldees. Besides, Haran, or Charan, was in Mesopotamia, where,
in the relation of Stephen, he is said to dwell, after he left Mesopota-
mia. Wherefore some say he was twice called, once in the land of the
Chaldees, and again in Haran. Others say his call was but one but ;
then some say it was at Ur of the Chaldees, before he first went thence
with his father; others at Haran, after his father's death.
It will not consist with my design, nor the nature of an exposition,
to insist at large on these things. Some few observations will clear the
whole difficulty, so far as is necessary unto our purpose. As,
First. Mesopotamia is, in good authors, sometimes taken largely for
all that part of Asia which is separated from Syria by the river Eu-
phrates, comprehending both Assyria and Chaldea; and sometimes
strictly and properly for the country between the two rivers of Eu-
phrates and Tygris, whence it hath its denomination. Hence, when
;
Stephen affirms that the God of glory appeared unto Abraham in Me-
sopotamia, he takes it in the largest sense, comprehending Chaldea,
wherein Ur was, as is plain, ver. 2, 4. And Abraham coming thence
unto Haran, came into a city of Mesopotamia, properly so called, and
that near to Euphrates, which he was to pass over into Syria.
Seco7idly. By assigning the appearance of God unto Abraham before
lie left the land of the Chaldees, Stephen directly affirms his call to
have been whilst he was there, before he departed with his father and
came to Haran. And this is evident from the story in Moses, when it is
said that he and his father went forth from Ur of the Chaldees to go
into the land of Canaan, ch. xi. 31. For they could have no design to
leave their native country, with all their possessions and relations, to
go into so remote and unknown a country, without some special call
and direction from God.
Thirdly. Wherefore those words of Moses, Q*13N"^K mn s -i»x s i, Gen.
xii. 1, are well rendered by our translators, ' Now the Lord had said
unto Abram ;' that is, he had said while he was in Ur of the Chaldees,
before he and his father departed thence to go into the land of Canaan,
ch. xi. 31. And because this call had no respect unto Terah, but unto
Abraham only, Moses first records his journey with his father toward
Canaan, and then, on the death of his father, takes up again, and parti-
cularly expresseth his call, ch. xii. 1. The pursuit whereof from
thence he distinctly declares.
Fourthly. And this is evident from the call itself, ' Get thee out of
thy country, and from thy kindred, and from thy father's house,' ver. 2
for Abraham had all these in Ur of the Chaldees, and not in Haran.
Wherefore this call of Abraham was but one, and given at once ;
namely, whilst he was in Ur of the Chaldees, before his going out from
thence with his father, and the death of his father thereon, which place
Stephen reckons to be Mesopotamia, in the large notation of it. And
this one call is particularly recorded, ch. xii. 1 —
3, after the death of
Terah, when he only remained who was alone concerned therein. But
the reader may see these things fully discoursed, with a just reconcilia-
tion of Moses with Stephen, in our Exercitations, Exer. 19.
Of this call of Abraham there were two parts 1 : A
command, Gen,
.
xii. 2, Get thee out of thy country,' &c. 2. A promise, ver. 2, 3,

'
'
And I will make of thee,' &c. Of this promise there were two parts :
First, a temporal blessing, in the multiplication of his seed, ver. 2.

Secondly, a spiritual blessing, in confining the promised blessing, Seed,
unto him and his family, in whom all the families of the earth were to
be blessed. And it is a thing most absurd, and contrary to the whole
design of the Scripture, and the dispensation of the covenant, to con-
fine the faith of Abraham unto the land of Canaan, and the glory of
his posterity therein. For the life of the promise made unto him on
his call, whereby his faith was animated, was in the blessing of all the
families of the earth in him, which was in Christ alone the promised
Seed, as all but infidels must confess.
The apostle takes notice only of the first part of the call, namely,
the command. And therein two tilings are considerable. 1st. From
what he was to go and depart. 2dly. What he was to go unto. 1.
406 AN EXPOSITION OF THE [ell. XI.
He was '
to go out,' kciAoujuevoc ^sAStiv. He was ' called to go out ;'
so our translation disposeth the words: or being called, vtty\kov<7iv

s&Xduv, ' he obeyed to go out,' or in going out, as they lie in the ori-
ginal. They are both to the same purpose. In the latter way, ' obeyed'
is immediately referred to faith in the former, ' going out' is so, his
;
faith wrought by obedience in his going out.

It is said 'he was called to go out.' From whence, and from what,
(
we are referred unto the story, Gen. xii. 1. Get thee (~]b-~]b, vade
tibi) out of thy country, and from thy kindred, and from thy father's
house ;' that is, leave and forsake all things that are pleasant, useful,
desirable unto thee. For these three things, country, kindred, and
father's house, comprise them all. And they fall under two considera-
tions 1. As man is naturally inclined to the love of them, to adhere
:
unto them, to value them, and delight in them. These are the things
which, by all sorts of circumstances, do from their nativity insinuate
themselves into the minds and affections of men, so as that they cannot
be separated from them without the greatest convulsions of nature.
And we have the testimony of mankind hereunto, with sundry instances
of such as have preferred these things before their own lives. 2. They
may be considered as useful and beneficial unto life, and the comforts of
it. Whatever is so, is contained in these things. Whereas therefore
natural affection and sense of usefulness unto all the advantages and
comforts of life, are the two cords that bind us unto any thing what-
ever, the forsaking of all things that fall under both of them, must
needs proceed from some great cause and efficacious impulse.
This therefore commends the faith of Abraham in the first place, and
evinceth the powerful efficacy of faith in general that under its con- ;
duct, in obedience to the call of God, he could, and did, relinquish all
these things, cast out their insinuations into his affections, and break
the cords of delight and interest, which they cast upon him. And we
may see herein that,
Obs. I. It becomes the infinite greatness, and all-satisfactory good-
ness of God, at the very first revelation of himself unto any of his
creatures, to require of them a renunciation of all other things, and of
their interest in them, in compliance with his commands. Get thee — '
away' from country, friends, relations, and enjoyments, is a command

becoming the greatness of God. ' I am the Lord thy God,' is his first
word unto us and the next is, ' Thou shalt have no other gods but
;
me,' with me, before me, besides me nothing to be in my place in

:
comparison of me, in competition with me, forsake all and be mine

only. Unless we have a sense of that greatness of God which makes
such commands to become him alone, we yield no obedience unto him
in a due manner.
Obs. II. The power of sovereign grace, in calling men to God, and
the mighty efficacy of faith complying therewith. Whilst Abraham —
lived with his father on the other side of the river, they served other
gods, Josh. xxiv. 2, or were engaged in the superstition and idolatry
then prevalent in the world. And the minds of men being once
thoroughly infected with these, as having received them by tradition
from their fathers, are very hardly recovered from their snares. In
VEK. 8.] EPISTLE TO THE HEBREWS. 407
this state, he had all worldly accommodations that his own country,
kindred, and inheritance, could afford him. Yet such was the power-
ful efficacy of sovereign grace, in his call by God, that it enabled him
by faith to relinquish and renounce them all, and to betake himself at
once to a new state and condition, both as unto things temporal and
eternal. It is well if all of us who make profession of the same faith,
have an experience of the same grace.
Obs. III. It is the call of God alone that makes a distinction
amongst mankind, as unto faith and obedience, with all the effects of
them. —Abraham thus believed and obeyed God, because he was called.
And he was called, not because he was better, or wiser than others, but
because it pleased (iod to call him and not others, 1 Cor. i. 26 31. —
Obs. IV. The church of believers consists of those that are called
out of the world. — The call of Abraham is a pattern of the call of the
church, Ps. xlv. 10; 2 Cor. vi. 17, 18.
Obs. V. Self-denial in fact or resolution, is the foundation of all
sincere profession. — Abraham began his profession in the practice of
this, and proceeded unto the height of it in the greatest instances ima-
ginable. And the instruction that our Saviour gives herein, Matt. x.
37, 38, xvi. 21, 25, amounts but unto this, If you intend to have
the faith of Abraham, with the fruits and blessings attending it, you
must lay the foundation of it in self-denial, and in the relinquishment
of all things, if called thereunto, as he did. Wherefore the faith of
Abraham being every-where in the Scripture set up as the measure and
standard of the faith of believers in all ages, and the apostle in this
place giving us an account of the beginning and progress of it for our
example, there is nothing that belongs more directly unto the exposi-
tion of the place, than a due observation of its nature, actings, and ef-
fects, for our instruction, without which, the mind of the Holy Ghost
in the context is not understood, though expositors take very little
notice of these things. Now the foundation of the whole is laid herein,
that the first act of saving faith consists in the discovery and sight of
the infinite greatness, goodness, and other excellencies of the nature of
God, so as to judge it our duty upon his call, his command and pro-
mise, to deny ourselves, to relinquish all things, and to do so accord-
ingly.
Secondly. We have seen what Abraham was called from ; the next
tiling in thewords is, what lie was called unto ; namely, 'a place which
he should after receive for an inheritance.' He was not called merely
to forsake the place where he was, and then left to rove and wander up
and down uncertainly; but he was called unto, rov tottuv, a certain
'
place.' For it so falls out many times, that men, wearied by one means
or another, (as convictions or afflictions,) of their present spiritual state
and condition, so as to have a mind to relinquish it, yet having no dis-
covery of another, of a better state, with rest in Christ by the gospel,
they rove up and down in their minds and affections for a season, and
then return to the state or place from which they came out, which the
patriarchs refused to do, ver. 1 or else perish in their wanderings.
.*),
This place whereunto he went, is described by his future relation

unto it, and interest in it he was afterwards to receive it for an in-
:
;
AN EXPOSITION OF THE [CH. XI.
heritance. At present he received it not, but only in right and title, nor
did he receive it during his life neither he, nor his posterity, for some
:
generations, had any inheritance in it, only he bought a burying-place

in it of the children of Heth, whereby he took seisin of the whole. But
he received it afterwards in his posterity, as is known. And he is said
to, Xafxfiavetv, '
receive it.' It was given unto him, bestowed on him,
by way of a free gift or donation. He did only receive it; and so it is
with respect unto all good things betwixt God and us :he is the free
donor of them, we are but passive recipients. And he received this
country, tig K:\ripovofiiav, 'for an inheritance.' And unto an inheritance,
there is required, 1. Right and title unto it, that a man maybe a lawful
possessor of it. Now this country was before possessed by others, who
enjoyed it by a prescription from its first plantation. But God, as the
great possessor of heaven and earth, as the sovereign Lord of all things,
transferred their right and title unto that land, and vested it in Abra-
ham. So it is frequently repeated, that God gave them this or that
land.
Obs. VI. There is no right, title, or possession, that can prescribe
against the righteousness of God, in the disposal of all inheritances
here below at his pleasure. — Whatever single persons, whatever whole
nations, may think or boast of their title and right, as unto God, they
are all but tenants at will and pleasure :he can disinherit and disseise
them of all, as he sees good and when he will do so, (as he gives in-
;
stances of his so doing in all ages,) no plea will be admitted against his
right, and the exercise of it. So do kings hold their crowns, nations
their soil, and private men their possessions.
Obs. VII. God's grant of things unto any, is the best of titles, and
—
most sure against all pretences or impeachments. Judg. xi. 24, ' We
will possess what the Lord our God gives us to possess.'
Obs. VIII. Possession belongs unto an inheritance enjoyed. This —
God gave unto Abraham in his posterity, with a mighty hand, and
stretched out arm and he divided it unto them by lot.
;
Obs. IX. An inheritance may be given only for a limited season.

The title unto it may be continued unto a prefixed period. So was it
with this inheritance for although it is called an everlasting inherit-
;
ance, yet it was so only on two accounts. 1. That it was typical of

that heavenly inheritance which is eternal. 2. Because, as unto right
and title, it was to be continued unto the end of that limited perpetuity
which God granted unto the church-state in that land that is, unto
;
the coming of the promised Seed, in whom all nations should be blessed
which the call and faith of Abraham did principally regard. Until
that time was expired, although many incursions were made into, and
upon this inheritance of Abraham, yet all they that made them were
oppressors, and were punished for their usurpation. But when the
grant of it to them expired, and those wicked tenants of God's vineyard
forfeited their right unto it by their unbelief and by their murdering the
true heir, God disinherited them, dispossessed them, and left them nei-
ther right nor title to, or any interest in this inheritance, as it is at this
day. It is no more the inheritance of Abraham ; but in Christ he is
become heir of the world, and his spiritual posterity enjoy all the pri-
— ;
vileges of it. Wherefore, the grant of this land for an inheritance unto
Abraham in his posterity, had a season limited unto it. Upon the ex-
piration of that term, their right and title unto it were cancelled and
disannulled. And thereon God in his providence sent the armies of
the Romans to dispossess them, which they did accordingly unto this
day. Nor have the present Jews any more, or any better title unto
the land of Canaan, than unto any other country in the world. Nor
shall their title be renewed thereunto upon their conversion unto God
for the limitation of their right was unto that time wherein it was typi-
cal of the heavenly inheritance. That now ceasing for ever, there can
be no special title unto it revived. And we see herein,
Obs. X. That it is faith alone that gives the soul satisfaction in fu-
ture rewards, in the midst of present difficulties and distresses. So it —
did to Abraham, who, in the whole course of his pilgrimage, attained
nothing of this promised inheritance. And,
Obs. XI. The assurance given us by divine promises, is sufficient to
encourage us to advance in the most difficult course of obedience.
Thirdly. The last thing in the words is, the commendation of the
faith of Abraham, from his ignorance of the place whither he was to go
upon the call of God. He had only said unto him, that he should go
into a land that he would show him, Gen. xii. 1.
1. But of what nature the land was, how, or by whom inhabited, or
what way he was to go into it, he told him not. It should seem in-
deed, that God had told him from the beginning, that it was the land
of Canaan which he designed. For when he first left Ur of the Chal-
dees, he steered his course towards Canaan, Gen. xi. 31, but yet it is
said, that, fit] eirifTTafievng, he knew it not.' He did not understand
'
any [thing of the circumstances of it, nor what in that land he was
called unto, nor where it was so that it may be well said, that
: he '
went whither he knew not.' The sum is, that he wholly committed
himself to the power, faithfulness, goodness, and conduct of God, with-
out the least encouragement from a prospect of the place whither he
was going.
2. All these things being put together, namely, what he was called
from, what he was called unto, his readiness in obedience, the ground
of his whole undertaking, namely, the call of God, which he received
and obeyed by faith here is not only an eminent instance of his faith
;
recorded, but an invincible encouragement given unto those Hebrews

to whom the apostle wrote, and unto us with them, to remain assured
that faith able to carry us through all the difficulties of our profession,
is
unto the enjoyment of the promise. This I look upon as a second

full
instance of the faith of Abraham, wherein it was signally exemplary.
][o did not only, on the first call of God, through a view of his great-
ness and sovereign authority, forego all that he had at present, but en-
gage himself unto absolute obedience, without any prospect what it
might cost him, or what he was to undergo on the account of it, or what
was the reward proposed unto him. And the same is required of us.
Ver. 9. Having declared the foundation of the faith of Abraham,

and given the first signal instance of it, he proceeds to declare his pro-
— :
gress in its exercise first in general, and then in particular acts and
:
duties, wherein he intermixeth some special acts of it, whereby he was

enabled and encouraged in and unto all other duties of it.
That which he ascribes unto his faith in general, is laid down in this
verse, whereunto he adjoins that encouraging act of it which enabled
him in his duty, ver. JO.
Ver. 9. Uhttsi 7raptoKr]GEV tig tx\v yn]v tjjc tirayyeXiag tog aWorpiav,
ev (TKijvaig /caroticrjaac jUEra lactate k<xl litK(ofo riov crvyKXripovofJiiov
rr)g ETrayytXiag rr)g avrrjg.
Ilaptyiaicrtv, Syr.
v
4S nnin Kin, '
He was a stranger,' a sojourner. Vulg.
Lat. Demoratus est, '
He
abode.' Erasm. Com-
tarried.' Rhem. '
He
migravit, that is, fier^Kricrev, saith Beza, ' lie went, or wandered,' to
answer the preposition aig following ' He went into the land.' Bez. ;
Commoratus est, '

and then it must refer unto Karoiierioag,
he abode ;'
' he dwelt in tents.' Others, Advena fuit, He was a stranger-, a guest, '
a sojourner.' Heb. ifTt tj, He was a stranger,' or to, ' he sojourned.'

'
Ev <jKi]vaig, Vulg. Lat. in casulis. Rhem. 'in cottages.' In tento-

riis, ' in tents or tabernacles.'
Ver. 9. By faith he sojourned in the land of promise, as in a strange

country, dwelling in tabernacles, with Isaac and Jacob, the heirs
with him of the same promise.
1. That which is assigned in general unto the faith of Abraham, is,

that he sojourned.' 2. The place where is added
'
in the land of :
'
promise.' 3. How
he esteemed of that land, and how he used it: 'as
in a strange land.' 4. Who were his companions therein, namely,
Isaac and Jacob, on the same account with himself as the heirs of pro-
mise.
1. UapioKâev, ' He sojourned :' TrapoiKsio is commoror, 'to abide,'
but it is to abide as a stranger. So it is used, Luke xxiv. 18. Su
c
fiovov TrapoiKEig £v l£poucroAr;ju, 'Art thou only a stranger in Jerusa-
lem?' a sojourner there for a season, not an inhabitant in the place.
And it is nowhere else used. Thence is Trapoiicog, ' a stranger, a so-
journer,' Acts vii. 6. ' Thy
seed shall be, wapoiKOv ev yy aXXorptq, a
stranger,' should sojourn in a strange land. So irapoiKot are joined
with 7rap£Tri^t}fioi, 1 Pet. ii. 11, 'strangers and pilgrims:' and with
Ztvoi, foreigners,' Eph. ii. 19, and are opposed to iroXirat, 'citizens,'
'
or the constant inhabitants of any place \povog irapoiKiag, is the time :
of our pilgrimage here, 1 Pet. i. 17. Wherefore irapyicricre is, 'he abode
as a stranger,' not as a free denizen of the place; not as an inheritor, for
he had ' no inheritance, not a foot breadth in that place,' Acts vii. 6
not as a constant inhabitant or house-dweller, but as a stranger that
moved up and down as he had occasion. His several motions and stages
are recorded by Moses.
2. There is the place of his sojourning: 'in the land of promise,' Etc
t»jv yrjv, for ev ty) yy, into for in the land so Acts vii. 6. The land, ;
itg i]v vfneig vvv KaroiKHre, 'wherein you now dwell.' Heb. "pJO; and
;1
;
VER. 9.J EPISTLE TO THE HEBREWS. 41
from the use of the Hebrew n, eig is frequently put for ev in the New
Testament, and on the contrary. Wherefore, not the removal of Abra-
ham into that land which he had mentioned in the foregoing verse, but
his abode as a stranger, a foreigner, a pilgrim in it, is intended. And
this was the land ttjc stray ytXiac;, of promise
'
that is, which God had
;
'
newly promised to give unto him, and wherein all the other promises
were to be accomplished.
3. He sojourned in this place, J»c aWorptav, 'as in a strange land.'
He built no house in it, purchased no inheritance, but only a burying-
place. He entered indeed into leagues of peace and amity with some,
as with Aner, Eshcol,and Mamre, Gen. xiv. 13, but it was as a stranger,
and not as one that had any thing of his own in the land. He reckoned
that land at present no more his own than any other land in the world,
no more than Egypt was the land of his posterity when they sojourned
there, which God had said was not theirs, nor was so to be, Gen. xv. 13.
4. The manner of his sojourning in this land was, that, tv <rKT)vatg
KdToiKriaag, '
he dwelt in tabernacles;' '
in cottages,' saith the Vulgar
Latin absurdly. It was no unusual thing in those days, and in those
parts of the world, for many, yea, some nations, to dwell in such
moveable habitations. Why Abraham was satisfied with this kind of
life, the apostle declares in the next verse. And he is said to dwell in
tabernacles, or tents, because his family required more than one of
them though sometimes they are called a tent * only, with respect
;
'
unto that which was the peculiar habitation of the master of the family
and the women had tents unto themselves. So Isaac brought Rebekah
into his mother Sarah's tent, Gen. xxiv. 67. So Jacob and his wives
had all of them distinct tents, Gen. xxxi. 33. These tents were pitched,
fixed, and erected, only with stakes and cords, so as that they had no
foundation in the earth whereunto the apostle, in the next verse, op-
;
poseth ' an habitation that hath a foundation.' And with respect unto
their flitting condition in these moveable houses, God in an especial
manner was said to be their dwelling-place, Ps. xc. 1.
5. He thus sojourned and dwelt in tents, /mera IcraaK k<xi I«kw/3,
'
with Isaac and Jacob.' It is evident that Abraham lived until Jacob
was sixteen or eighteen years old and therefore may be said to live
;
with him as unto the same time wherein they both lived nor is there ;
any force in the objection, that Isaac had a separate tent from Abraham
for it is not said, that they lived in the same tents, but that at the same
time they all lived in tents. Yet there is no need to confine it unto the
same time ; the sameness of condition only seems to be intended. For
as Abraham was a sojourner in the land of Canaan, without any inhe-
ritance or possession, living in tents so was it also with Isaac and Ja-
;
cob, and with them alone. Jacob was the last of his posterity who
lived as a sojourner in Canaan all those after him lived in Egypt, and
;
came not into Canaan, until they took possession of it for themselves.
And they were, tiov avjKXôovofxwv t>)c eiray-ytXiag tjjc aurijc, ' heirs
with him of the same promise ;' for not only did they inherit the promise
as made unto Abraham, but God distinctly renewed the same promise
unto them both. Unto Isaac, Gen. xxvi. 3, 4, and unto Jacob, Gen.
:
xxviii. 13 — 15. So were they heirs with him of the very same promise;
see Ps. cv. 9 — 11.
The sense of the words being declared, we may yet farther consider
the matter contained in them.
We have here an account of the life of Abraham after his call. And
it fell under a twofold consideration. 1. As unto the internal principle
of it so it was a life of faith.

: 2. As unto the external manner of it
so it was a pilgrimage, without a fixed, settled habitation. Both are
proposed in the first words of the text, By faith he sojourned.' .
'
First. As unto the internal principle of it it was a life of faith.

:
First. The life which he now led was a life of faith, with respect unto
things spiritual and eternal. For he had for the foundation and object
hereof: 1. The promise of the blessed Seed, and the spiritual blessing
of all nations in him, as a confirmation of the first fundamental promise
of the church, concerning the Seed of the woman that was to break
the serpent's head. And, 2. God entered expressly into covenant with
him, confirming it with the seal of circumcision, wherein he obliged
himself to be his God, his God almighty, or all-sufficient for his tem-
poral and eternal good. To suppose that Abraham saw nothing in this
promise and covenant but only things confined unto this life, nothing of
spiritual grace or mercy, nothing of eternal reward or glory, is so con-
trary to the analogy of faith, to express testimony of Scripture, so de-
structive of all the foundations of religion, so unworthy of the nature
and properties of God, rendering his title of the father of the faithful,
and his example in believing so useless, as it is a wonder that men of
any tolerable sobriety should indulge to such an imagination.
Secondly. It was a life of faith with respect unto things temporal
also. For as he was a sojourner in a strange land, without friends or
relations, not incorporated in any political society, or dwelling in any
city, he was exposed unto all sorts of dangers, oppression, and violence,
as is usual in such cases. Besides, those amongst whom he sojourned
were for the most part wicked and evil men, such as, having fallen into
idolatry, were apt to be provoked against him for his profession of faith
in the most high God. Hence, on some occurrences of his life that
might give them advantage, it is observed as a matter of danger, that
the Canaanite and the Perizzite dwelt then in the land, Gen. xiii. 7,
xii. 6. And this he feared, ch. xx. 11. Moreover, he had sundry
particular trials, wherein he apprehended that his life was in imminent
danger, Gen. xii. 11 —
13, ch. xx. 2. In all these dangers and trials,
with others innumerable, being helpless in himself, he lived in the con-
tinual exercise of faith and trust in God, his power, his all-sufficiency,
and faithfulness. Hereof his whole stoi*y is full of instances, and his
faith in them is celebrated frequently in the Scripture.
Thirdly. In things of both sorts, spiritual and temporal, he lived by
faith, in a constant resignation of himself unto the sovereign will and
pleasure of God, when he saw no way or means for the accomplishment
of the promise. So was it with him with respect unto the long season
that he lived without a child, and under the command he had to offer
him for a sacrifice, when he had received him. On all these accounts
he was the father, the pattern, or example of believers in all generations.
We saw before the foundation of his faith and the entrances of his be-
lieving: herewe have a progress of them proposed unto our imitation.
And that wherein we are instructed hereby, is, that when we are once
engaged, and have given up ourselves to God in a way of believing,
there must be no choice, no dividing or halting, no halving but we ;
must follow him fully, wholly, and universally, living by faith in all
things.
Secondly. For the external part or manner of his life, it was a
pilgrimage, it was a sojourning. Two things are required unto sucli a
state of life 1. That a man be in a strange country.
: 2. That he have
no fixed habitation of his own. If a man be freed from either of these,
he is not a pilgrim. A man may want a habitation of his own as his
inheritance, and yet being in his own country, not be a pilgrim and a ;
man may be in a strange country, and yet having a fixed habitation of

his own therein, he may not be a pilgrim but when both these concur,
;
there is a state of pilgrimage. And so it was with Abraham. He was

in a strange land, though it were the land of promise yet having no:
interest in it, no relation, no possession, no inheritance, it was unto him

a strange land. And he did but sojourn in any place, having no habi-
tation of his own. And this of all others is the most disconsolate, the
most desolate estate, and most exposed unto dangers wherefore he ;
had nothing to trust unto, or rest upon, but divine protection alone.
So is his state and protection described, Ps. cv. 12 15. And we may —
observe,
Obs. I. That where faith enables men
God, as unto
to live unto
their eternal concerns, it will enable unto him in all the
them to trust
difficulties, dangers, and hazards of this life. —
To pretend a trust in
God as unto our souls and invisible things, and not resign our temporal
concerns with patience and quietness unto his disposal, is a vain pre-
tence. And we may take hence an eminent trial of our faith. Too
many deceive themselves with a presumption of faith in the promises
of God, as unto things future and eternal. They suppose that they do
so believe, as that they shall be eternally saved, but if they are
brought into any trial, as unto things temporal, wherein they are con-
cerned, they know not what belongs unto the life of faith, nor how to
trust in God in a due manner. It was not so with Abraham: his faith
acted itself uniformly with respect to the providences, as well as the
promises of God. Wherefore,
Obs. II. If we design to have an interest in the blessing of Abra-
ham, we must walk in the steps of the faith of Abraham. Firm affiance —
in the promises for grace, mercy, and eternal salvation, trust in his
providence for preservation and protection in this world, with a cheerful
resignation of all our temporal and eternal concerns unto his disposal,
according to the tenor of the covenant, are required hereunto. And
they are all indispensably necessary unto that obedience wherein we are
to walk with God, as he did. The faith of most men is lame and halt
in the principal partsand duties of it.
Obs. III. Where faith is once duly fixed on the promises, it will
wait patiently under trials, afflictions, and temptations, for their full ac-
complishment as did that of Abraham, which is here celebrated. See
; —
the Exposition of ch. vi. 12, 15.
—
Obs. IV.Faith discerning aright the glory of spiritual promises,

will make
the soul of a believer contented and well satisfied with the
smallest portion of earthly enjoyments, &c.
Ver. 10. The apostle gives a full indication in this discourse, that
Abraham was very well satisfied with this state and condition to which
God had called him in the world, of a stranger and pilgrim, without
possession, and without inheritance. And therefore he proceeds in the
next place to declare the grounds and reasons whereon he was so satis-
fied.
Ver. 10. — EêoEêroyap t\\v tovq SeptXiovg e\ovaav ttoXiv, i)g

TE)(yiTriQ Kai Sqpiovpyog 6 Qzog.
Ver. 10. For he looked for a city (that city) which hath foundations,
whose Builder and Maker is God.
The conjunction yap, intimates that a reason is given in these words,

why Abraham behaved himself as a sojourner on the earth it was be-
;
cause he knew that his portion did not lie in the things here below, but
he looked for things of another nature, which by this means were to be
obtained. For it is the end that regulates our judgment concerning
the means.
And there are in the words, 1. What is assigned unto Abraham or
his faith, namely an expectation of, a looking for, somewhat more than
he at present enjoyed. 2. What he so looked for, which is a city, in
opposition unto those tents, or moveable habitations which he lived in.
3. That city is described, 1st. From the natm-e of it: it hath founda-
tions. 2dly. From the Builder and Framer of it, which is God.
First. Our first inquiry must be, what that city was, and then how he
looked for it.
Some expositors, not for want of wit or learning, but out of

late
enmity unto the efficacy of the office of Christ under the Old Testa-
ment, and the benefit of the church thereby, have laboured to corrupt
this testimony, some by wresting that word, ' the city,' the object of
Abraham's expectation; and others that of his 'looking for,' or ex-
pecting of it, which must therefore be vindicated.
'
That city,' rrjv itoXiv. The article prefixed denotes an eminency in
this city that is Jerusalem, saith Grotius, and so interprets the
;
words : He hoped that his posterity should in those places have, not
'
wandering habitations, but a city that God would prepare for them in
an especial manner,' But he is herein forsaken by his follower. Nor
do the Socinians dare to embrace that interpretation, though suited unto
their design. But,
1. This is expressly contrary unto the exposition given by the apostle
himself of this expression, or rather the repetition of the same thing,
ver. 16, They desire a better country, that is an heavenly wherefore
'
:
God is not ashamed to be called their God, for he hath prepared for
them a city.' The city and country which they looked for was hea-
venly, and that in opposition unto the land of Canaan, and Jerusalem
the metropolis thereof.
2. It not suitable to God's dealing with Abraham, to his promise

is
to him, to the nature and effects of his faith, that he should have nothing
to encourage him in his pilgrimage, but a hope that after many genera-
tions his posterity should have a city to dwell in, in the land of Canaan,
wherein the condition of most of them was not better than his in tents.
3. Whereas the framing and making of this city respects the being
and substance of it, there is no reason why the building of that Jeru-
salem should be so ascribed to God, as to exclude the work and
workmanship of men by whom indeed it was built. For the sense of
that expression, 'whose maker and builder is God,' is the same with
that of ch. viii. 2, ' which the Lord pitched and not man.'
4. It is plain that this was the ultimate object of the faith of Abra-
ham, the sum and substance of what he looked for from God on the
account of his promise and covenant. To suppose that this was only
an earthly city, not to be possessed by his posterity till eight hundred
years afterwards, and then but for a limited time, is utterly to over-
throw his faith, the nature of the covenant of God with him, and his
being an example to gospel believers, as he is here proposed to be.
This city therefore which Abraham looked for, is that heavenly city,
that everlasting mansion, which God hath provided and prepared for all
true believers with himself after this life, as it is declared, ver. 16. It
is also sometimes called ' a tabernacle,' sometimes ' a house,' sometimes
'a mansion/ 2 Cor. v. 1 ; Luke xvi. 9; John xiv. 2. It being the

place of their everlasting abode, rest, and refreshment. And herein is
comprised also the whole reward and glory of heaven in the enjoyment
of God. With the expectation hereof did Abraham and the following
patriarchs support, refresh, and satisfy themselves, in the midst of all
the toil and labour of their pilgrimage. For,
Obs. I. A certain expectation of the heavenly reward, grounded on
the promises and covenant of God, is sufficient to support and encourage
the souls of believers under all their trials in the whole course of their
obedience.
—
Obs. II. Heaven is a settled quiet habitation. A suitable dwelling
for them that have had a life of trouble in this world.
First. The first part of the description of this city is taken from the
nature of it, namely, that it is such as to vg Se/itXiovg exovaav, 'hath
foundations.' It is generally granted, that there is an opposition herein
to tents or tabernacles, such as those wherein Abraham sojourned,
which had no foundation, being supported only by stakes and cords.
But the especial nature of the foundations of this city is intended, in
comparison wherewith, the foundations of other cities laid in stone and
mortar are none at all. For experience hath manifested that they also
are fading, temporary, and subject to ruin. But these foundations are
such as give perpetuity, yea eternity to the superstructure, all that are
built on them. Wherefore these foundations are the eternal power, the
infinite wisdom and immutable counsel of God. On these is the hea-
venly city founded and established. The purpose of God in his wisdom
and power to make the heavenly state of believers immutable, and
eternal, subject to no change, no alteration, no opposition, is the foun-
dation of this city. For,
Obs. III. All stability, all perpetuity in every state here and here-
after, ariseth from the purpose of God, and is resolved thereinto.
Secondly. The second part of the description of this city is from the
maker and builder of it, that is God. Most expositors judge that both
the words here used are of the same signification ; and indeed the
difference between them is not material if there be any. T^vir-qq, is
properly artifex, he who in building projecteth, contriveth and designeth
the whole frame and fabric, that regularly disposeth of it according to
the rules of art. And Sruuaovpyog, is conditor, the builder' or maker.
'
That is, not he whose hands are employed in the work, but he whose
the whole work is, at whose charge, on whose design, and for whose
service it is made. So are condo and conditor always applied in Latin
authors. Between these two, namely artifex and conditor, contrivers
and the chief author and disposer of the whole, there is in other
buildings an interposition of them that actually labour in the work it-
self, the workmen. Here is nothing said of them, because they were
supplied in this building by a mere word of infinite and sovereign
power without labour or toil he said Let it be so, and it was so.'
;
'
Wherefore, God alone is the only contriver, framer, and erecter of the
heavenly city, without the least concurrence of any other agent, without
the least use of any instrument.
Next to the constitution of the person of Christ, and the tabernacle
which he pitched therein, this was the greatest instance of his infinite
wisdom and skill in architecture. Heaven, with respect to the visible
fabric of it, with its immense spaces, luminaries, and order, is the prin-
cipal means of the demonstration of the divine glory to us, among all
the works of creation. But here it is considered as the habitation of
God himself, with all that enjoy his presence, and the polity or order
which is therein. And this is the most ineffable effect of infinite wis-
dom and power. And,
Obs. IV. This is that which recommends to us the city of God, the
heavenly state, that it is, as the work of God alone, so the principal
effect of his wisdom and power.
Secondly. Of this city it is said, that Abraham by faith E^Stx 6 ™?
' looked for it,' that is, he believed eternal rest with God in heaven,
whereon he comfortably and constantly sustained the trouble of his pil-
grimage in this world. This expectation is an act and fruit of faith, or
it is that hope proceeding from faith whereby we are saved. Or rather
it is a blessed fruit of faith, trust, and hope, whereby the soul is kept
continually looking into and after the things that are promised. This
was in Abraham a signal evidence of his faith, as also of the power of
his faith in his support, and the way whereby it did support him. The
—
same with what the apostle ascribes to all believers, 2 Cor. iv. 16 18,
' For which cause we faint not, but though our outward man perish,
yet the inward man is renewed day by day. For our light affliction,
which is but for a moment, worketh for us a far more exceeding and
eternal weight of glory ; while we look not at the things which are
seen, but at the things which are not seen ;for the things that are seen
are temporal, but the things which are not seen are eternal.' This is a
full description of the faith of Abraham, in the operation and effect here
— ;
ascribed to it by tbe apostle. And herein it is exemplary and encou-

raging to all believers under their present trials and sufferings, which
is the apostle's present design.
Slichtingius takes great pains to prove, that indeed Abraham did not
by faith look for a heavenly city or eternal reward, in direct contradic-
tion to the express words and argument of the apostle. Some general
notions and apprehensions of the future reward he grants he might
have from the goodness and power of God but faith of an eternal
;
estate he had not, because God had not revealed nor promised it. Why
then is it said, that he expected it or looked for it? Because God did
purpose in himself to do it in his time, it was as certain as if Abraham
had believed it, whence he is said to expect it. But to suppose that
Abraham, who had the first promise of a deliverer and deliverance from
all the effects of sin, and the promise of him in whom all nations should
be blessed, and was entered into that covenant with God, wherein God
engaged himself to be his God after this life, as our Saviour expounds
it, should have no faith of eternal life, is to deny the faith of God and
the church. And we may observe that,

Obs. V. A constant expectation of an eternal reward, argues a vigor-
ous exercise of faith, and a sedulous attendance to all duties of obedi-
ence.— For without these it will not be raised nor preserved, 2 Cor. iv.
16-18; 1 John hi. 1.
Ver. 11. The instances of the faith of Abraham insisted on by the

apostle in this discourse, may be referred to two heads. First. Such
as respect his call. Secondly. Such as respect the promise made to
him. Those of the first sort are two, 1. His obedience to the divine call
in leaving his country, and father's family. 2. His patience in enduring
the troubles of a pilgrimage all his days, in a land wherein he was a
stranger. The consideration of both these we have passed through.
Here he proceeds to the instances of his faith with respect to the
promise made to him, namely, that in his seed all the nations of the
earth should be blessed. And these also are two. 1. That which con-
cerned the birth of Isaac, by whom the promise was to have its accom-
plishment. 2. What he did by faith on the command of God, in
offering up of the son of the promise.
In the first of these, or what concerned the birth of Isaac the son of
the promise, Abraham was not alone, but Sarah his wife was both na-
turally and spiritually no less concerned than himself. Wherefore the
apostle in the midst of his discourse concerning Abraham and his faith,
in this one instance introduceth Sarah in conjunction with him, as on
many reasons she ought not to have been omitted.
Ver. 11. — Hiaru nai avTi) "Zappa (arupa ov<ra) Svvapiv etg Kara-
6oAtji> airtpfîaToq cAatf, nai irapa aaipov i)\iKiag trtKtv, tnu ttkjtov
Tf-yijfxaro tov tTrayyeiXa/itvov.
l^Ttipa ov<ra, ' Vul. Lat. Sterilis, mn xmpm, ' who

being barren.'
was barren.' And
the words are retained in many vulgar translations.
We omit them, for they are found only in two copies of the original
vol. iv. e e
418 AN EXPOSITION OF THE [CTI, XT,
nor are they taken notice of by the ancient scholiasts. And it is far
more probable that these words were inserted in one or two copies,
than that they were left out of all the rest. For there is no colour of
reason why they should be omitted but the addition of them, espe-
;
cially containing a truth, seems to set out more fully the greatness of
the instance proposed.
Etc fcaTa€o/\r}i> cnrepfxaroc. Vul. Lat. In conceptione seminis. Rhem.
' Received virtue in conceiving seed/
A»va/«c is properly vis, ' strength,
power ;' the Vulgar renders it here virtutem, proper enough in Latin,
but virtue is very improper in our language, as to the use of the word.
* In the conception,' for ' to conceive.' Ad concipiendum semen, ad re-
tinendum semen, ad concipiendum et retinendum semen. Syr. s 7nprrr,
Njm ut susciperet semen. The inquiries and disputes of expositors on
these words, as to their precise signification with reference to Sarah,
are useless, and some of them offensive. Strength to conceive a child,
after the manner of other women, is all that the apostle intends.
ErsKev, is absent in one ancient Greek copy, which supplies it by to
tzkvuhjcli, after tXa&s, ' to beget children.' It is omitted in the Vulgar,
which reads the words etiam praeter tempus setatis, ' yea past the time
of age.' The Syriac retains it, mb*, ' brought,' or ' bare a child.'
Those who omit it, refer the whole to the cause, or her conception;
those who retain it, express the effect also, in child-bearing.
'HyriaaTo. Vul. Credidit, ' she believed.' So the Syriac, mffiKT, ' Be-
lieved assuredly/ Reputavit, judicavit ; 'accounted,' 'judged.'
Ver. —
II. Through faith also Sarah herself received strength to
conceive seed, and was delivered of a child when she zvas past age,
because she judged him faithful who had promised.
The person whose faith is here proposed as exemplary, is

First.
Sarah. But many expositors suppose that ft is not Sarah's faith, but
Abraham's, which wrought this effect by Sarah, that is commended.
The reasons which I have seen on the one side or the other are light,
and easily answered. But there are those which are cogent, to con-
vince that the faith of Sarah that is intended.
it is For,
1. The manner of expression is a certain determination of her per-
son to be the subject spoken of; icai avrr) tappet, 'and,' or 'also,'
'
Sarah herself.' The words plainly signify the introduction of another
person in the same order, or to the same purpose, with him before
spoken of. 2. As Abraham was the father of the faithful, or of the
church, so she was the mother of it, so as that the distinct mention of her
faith was necessary. She was the free woman from whence the church
sprang, Gal. iv. 22, 23. And all believing women are her daughters, 1
Pet. iii. 6. See Gen, xvii. 16. 3. Her working and obedience is pro-
posed to the church as an example, and therefore her faith ma}' justly
be so also, 1 Pet. iii. 5, 6. 4. She was equally concerned in the di-
vine revelation with Abraham, and was as sensible of great difficulties
in its accomplishment as Abraham, if not more. 5. The blessing of
the promised seed was confined and appropriated to Sarah, no less than
to Abraham, Gen. xvii. 16, ' I will bless her, yea I will bless her, and
—
VER. 11.] EPISTLE TO THE HEBREWS. J I!*
she shall be a mother of nations.' See Gen. xvii. 19, xviii. 10. Herein
her faith was necessary, and is here recorded.
Secondly. Some things may be observed in the proposition of this
instance and example. As,
1. That it is the faith of a woman that is celebrated. Hence that
sex may even that they also may be examples of faith to the
learn,
whole church, as Sarah was. And it is necessary for their encourage-
ment, because, 1. Of the especial concernment of their sex in the first
entrance of sin, which the apostle animadverts on, for their instruction
in humility, and subjection to the will of God, and makes it a matter of
especial grace, that they shall be saved, 1 Tim. ii. 9 15. 2.. Because
of their natural weakness, subject in a peculiar manner to various temp-

tations, which in this example they are encouraged to conflict withal
and overcome by faith. Whence it is that they are heirs together with
their believing husbands of the grace of life, 1 Pet. iii. 7.
2. Here is a signal commendation of the faith of Sarah, even in that
very instance wherein it was shaken and failed, though it recovered
itself afterward. For whatever working there might be of natural
affections, in the surprise which befel her on the promise of a son,
whereon she laughed, yet there was a mixture of unbelief in it, as ap-
pears from the reproof given her, ' Is any thing too hard for the Lord?'
Gen. xviii. 13, 14. But being awakened by that reproof, and receiving
a fuller evidence that it was the Lord which spake to her, she recovered
herself, and rested by faith in his power and truth. Wherefore,
Obs. I. Faith may be sorely shaken and tossed at the first appear-
ance of difficulties lying in the way of the promise, which yet at last
it shall overcome. —
And there be many degrees of its weakness and
failure herein. As, 1. A mere recoiling, with some disorder in the un-
derstanding, unable to apprehend the way and manner of the accom-
plishment of the promise. This was in the blessed virgin herself, who
on the promise of her conception of a child, replied, How shall,' or '
can ' this be, seeing I know not a man?' Luke i. 34. But she imme-
diately recovered herself into an acquiescency in the power and faith-
fulness of God, ver. 37, 38, 45. 2, It ariseth to a distrust of the
event of the promises or their accomplishment, because of the difficulties
that lie way so was it with Zacharias, the father of John Bap-
in the ;
tist, thereon had his own dumbness given him for a sign of the
who
truth of the promise, Luke i. 18, 20. So was it with Sarah on this oc-
casion, for which she was reproved. This is denied of Abraham, he '
staggered not at the promise of God through unbelief,' Rom. iv. 20.
And this at times is found in us all. 3. When there is for a season an
actual prevalency of unbelief. So it was with the apostle Peter, when
he denied his master, who yet was quickly recovered. It is therefore
our duty, 1. To watch -that our faith be not surprised or shaken bv the
appearance of difficulties and oppositions. 2. Not to despond utterly
on any degree of its failure, for it is in its nature, by the uê of means
to recover its vigour and efficacy.
3. The carriage of Sarah is twice repeated by the Holy Ghost, here
and 1 Pet. iii. 6, and in both places only what was good in it, namely
her faith toward God on her recovery after her reproof, and her obser-
E E 2
;
420 AN EXPOSITION OF THE [cH. XT.
vance of her husband, whom, speaking to herself, she called Lord, are
mentioned and proposed without the least remembrance of her failing"
or miscarriage. And such will be the judgment of Christ at the last
day, concerning all those whose faith and obedience are sincere, though
accompanied with many failings.
Thirdly. The next thing in the words is, what is here ascribed to the
faith of Sarah, or what she obtained by virtue of it. She received '
strength to conceive seed.'

1. She ' received' it, a\a(5e. It was not what she had in her, or of
herself; she had it in a way of free gift, whereunto she contributed
nothing but a passive reception. 2. That which she received was Swa-
}xiv, ' strength,' that is, power and ability for the especial end aimed at
this she had lost through age. And I do believe that this was not a
mere miraculous generation, but that she received a general restoration
of her nature to an ability for all its primitive operations, which was
before decayed so was it with Abraham afterward, who after this,
;
after his body was as dead,' received strength to have many children
'
by Keturah.
2. What she received this strength for by faith, was, tig Kara/3oA?ji'
oTTtp fjcirog, 'to conceive seed.' There is no need to debate the precise
signification of the word K«Ta/3oArj, in this place, as elsewhere. The
arguings of some about it are offensive. It may suffice, that the mean-
ing of the phrase is, ' to conceive a child in the womb after a natural
way and manner, such as there was not in the conception of our Lord
Jesus Christ in the womb of the blessed virgin. Wherefore it is most
probable that the holy virgin conceived in her womb immediately on
the angelic salutation declaring it to her. But Sarah conceived not till
some good while after the divine revelation made to her, that she should
have a child. See Gen. xvii. 21, xxi. 2.
Here some copies read (rrtipa ovaa, being barren,' which was true,
'
and increaseth the miracle of her conception. That whereas she had
been barren all the usual and ordinary time of women's bearing chil-
dren in the course of their lives, she should now in her old age con-
ceive seed. observed, indeed, that ' Sarai was barren,' Gen. xi.
It is
30. But yet when the trial of her faith came, the difficulty did not
arise from a natural barrenness, but that the time of life for bearing of
children was now past with her. '
She was old, and it ceased to be
with her after the manner of women,' Gen. xviii. 11, 12, or as the
apostle expounds it, 'her womb was dead,' Rom. iv. 19. And this is
that which here the greatness of this effect of faith is ascribed to,
namely, that she was ' delivered of a child when she was past age.'
If we read eteice with most copies, 'she was delivered of a child,' or
'she childed,' 'she bare a child,' then the particle kui is conjunctive,
and denotes an addition to what was said of her conceiving seed,
namely, that she 'also childed,' or brought forth a child. If it be
absent, it is to be rendered by even,' to denote a heightening circum-
'
stance of what was before effected. She received strength to conceive

seed, even' when she was past age.
'
But the former is to be followed;
she conceived, and accordingly 'bare a son,' Gen. xxii. 2.
That which was eminent herein, manifesting that it was a mere effect
VER. 11.] EHSTLE TO THE HEBREWS. 421
of faith, is, that it was thus with her, -napa icaipov r}XiKiag, 'after the
season of age was past.' So the apostle expounds that passage in
Moses, ' Sarah was old and well stricken in age, and it ceased to be
with Sarah after the manner of women,' Gen. xviii. 11, 12. She was
ninety years old at that time, Gen, xvii. 17. And this was that which
at first shook her faith, for want of a due consideration of the omnipo-
tency of God for that the improbability hereof, and the impossibility
;
of it in an ordinary way of nature, was that which shook her faith for
a season, is evident from the reply made by God to her, Is any thing
'
too hard for the Lord?' Gen. xviii. 14. She considered not, that
where divine veracity was engaged, infinite power would be so also to
make it good. And we may observe that,
Obs. II. Although God ordinarily worketh by his concurring bles-
sing on the course of nature, yet he is not obliged thereunto. — Yet,
Obs. III. It is no defect in faith, not to expect events and blessings
absolutely above the use of means, unless we have a particular warrant
for it as Sarah had in this case.
;
Obs. IV. The duty and use of faith about temporal mercies are to be
regulated by the general rules of the word, where no especial provi-
dence doth make application of a promise.
Obs. V. The mercy here spoken of, concerning a son unto Abraham
by Sarah his wife, was absolutely decreed, and absolutely promised ;
yet God indispensably requires faith in them for the fulfilling of that
decree, and the accomplishment of that promise. The great engine
whereby men have endeavoured to destroy the certainty and efficacy of
the grace of God, is this, that if he have absolutely decreed and pro-
mised any thing which he will accomplish, then all our duty with
respect unto it is rendered unnecessary. And if this be so, all the faith
of the church under the Old Testament, concerning the promised seed
or coming of the Messiah, was vain and useless, for it was absolutely
decreed, and absolutely promised. So would have been the faith of
Sarah in this case, nor could she have deserved blame for her unbelief.
But it is no way inglorious unto the methods of God, as unto his own
grace and our obedience, that they are unsuited unto the carnal reason-
ings of men.
Fourthly. The last thing in the words is, the ground of the effect
declared, or the nature of that faith whereby she obtained the mercy
mentioned. And this was, because 'she judged him faithful who had
promised. E^t/, quoniam, 'because;' it doth not intimate the merito-
rious cause of the thing itself, nor any procuring cause of it it only
;
shows the reason of what was before asserted; namely, that it was by
faith that she obtained a child; for 'she judged.' That which is
ascribed unto her on this occasion, which contains the general nature
of that faith whereby she received strength, is, that she judged him
'
that had promised,' &c.

The act ascribed unto her is, that she Vjyâaro, 'judged/ she reck-
oned, esteemed, reputed him so to be. Vulg. Lat. and Syr. she
'
believed,' which is true but there is more in this word than a naked
;
assent ;a determinate resolution of the mind and judgment, on a due

consideration of the evidence given for its assent unto any truth. And
4,22' AN EXPOSITION OF THE [CH. XI.
herein the nature of true faith in general doth consist, namely, in the
mind's judging and determination upon the evidence proposed. Sarah's
faith in this case was the issue of a temptation, a trial. When she first
heard the promise, she considered only the thing promised, and was
shaken in her faith by the improbability of it, being that which she had
lost all expectation and even desire of. But when she recollected her-
self, and took off her mind from the thing promised unto the promiser,
faith prevailed in her. This is manifest in the especial object of her
faith herein and that was tov zTrayyuXaiutvov, he that promised,' that
'
;
is, God himself in his promises. She first thought of the thing pro-
mised, and this seemed unto her altogether incredible but at length,
;
takino- off her thoughts from consideration of all second causes, she
fixed her mind on God himself who had promised, and came unto this
resolution, whatever difficulties or oppositions lie in the way of the
accomplishment of the promise, he that made it was able to remove
them all and such was his faithfulness, that he would make good his
;
word wherein he had caused her to put her trust.

So it is added in the last place, that she judged him ttkttov, 'faithful.'
She resolved her faith into, and rested upon the veracity of God in the
accomplishment of his promises, which is the immediate proper object
of faith, Tit. i. 1. But yet also she joined with it the consideration of
almighty power; for she thus recollected herself upon those words of
God, Is any thing too hard for the Lord ?' And we may see,
'
Obs. VI. That the formal object of faith in the divine promises is
not the things promised in the first place, but God himself in his essen-
tialexcellencies of truth, or faithfulness and power. — To fix our minds
on the things themselves promised, to have an expectation or supposi-
tion of the enjoyment of them, as suppose mercy, grace, pardon, glory,
without a previous acquiescency of mind in the truth and faithfulness of
God, or on God himself as faithful, and able to accomplish them, is but
a deceiving imagination. But on this exercise of faith in God we make
a comfortable application of the things promised unto our own souls, as
did Sarah in this case. And,
Obs. VII. Every promise of God hath this consideration tacitly an-
—
nexed to it, Is any thing too hard for the Lord?' There is no divine
'
promise, but when it comes unto the trial, as unto our closing with it,
no promise of the new covenant, but we apprehend as great a difficulty
and improbability of its accomplishment unto us, as Sarah did of this.
All things seem easy unto them who know not what it is to
believe, nor the necessity of believing. They do so to them also who
have learned to abuse the grace of God expressed in the promises, and
to turn it into wantonness but poor, humble, broken souls, burdened
;
with sin, and entangled in their own

darkness, find insuperable diffi-
culties, as they apprehend, in the r
the accomplishment of the
w ay of
promises. This is their principal retreat in this distress, ' Is any thing
too hard for the Lord ?' This, God himself proposeth as the founda-
tion of our faith in our entering into covenant with him, Gen. xvii. 11.
And therefore,
Obs. VIII. Although the truth, veracity, or faithfulness of God be
in a peculiar manner the immediate object of our faith, yet it takes in
—
the consideration of all other divine excellencies for its encouragement

iiid corroboration. And all of them together are that name of God
whereon a believing soul stays itself in all extremities, Isa. 1. 10. And,
Thus is the righteousness of God revealed from faith to faith that ;
is, the righteousness of Christ as tendered in the promise, is made

known and communicated from the faith of God therein, unto the faith
of them by whom it is believed.
Ver. \2. — In this verse we have an illustration of the fruit of faith

before declared, by the eminent consequence of it, in the numerous or
innumerable posterity of Abraham.
\ ER. 12. Aio Kai a<f Ivog vytvvtftiiaav, icai Tavra vtvtKpwpEvov,
KaSiog to. aarpa tov ovpavov no irXrjdet, kcu uhtu appiog r\ irapa to
\et\og rt)g SaXaaayg 17 avapi9pt}T0g.
Ver. 12. — Therefore sprang there even of one, and him as good as
dead, so many as the stars of the sky in multitude, and, as the
.sand which is by the sea-shore, innumerable.
The things contained in this verse, as they were a consequence of

the original mercy or fruit of faith in the conception and birth of Isaac,
so they are reckoned also themselves to the gratuitous remuneration of
faith; although it be not added particularly that it was by faith. For
they are expressly contained in the promise to Abraham, which he re-
ceived by faith, and that in the very words recorded here by the apostle,
Gen. xv. 4, The Lord said unto him, He that shall come forth out of
'
thine own bowels shall be thine heir,' which is what was declared in
the foregoing verse and then he adds, ' Look now towards heaven,
;
and tell the stars, if thou be able to number them so shall thy seed ;
be;' as it is in this place. And ch. xxii. 17, ' I will multiply thy seed
as the stars of heaven, and as the sand which is upon the sea-shore.'
Wherefore the belief hereof belonged to that faith of Abraham which
he is commended for ; and it had its peculiar difficulties also, that ren-
dered it both acceptable and commendable. For whereas he himself
had but one son by virtue of the promise, it was not easy for him to
apprehend how he should have such an innumerable posterity.
And it may be observed, that the first testimony given to the justifica-
tion of Abraham by faith, was on his belief of this part of the promise,
that his seed should be as the stars of heaven that cannot be num-
'
bered;' for thereon it is immediately added, that he believed in the '
Lord, and he counted it to him for righteousness,' Gen. xv. 5, 6. For

although this promise concerned things temporal, yet it belonged to the
way of redemption by Christ, the promised seed, so as that justifying
faith may act itself, and be an evidence of our justification, when we
believe promises even about temporal mercies, as they belong to the
covenant whereof we have innumerable examples under the Old Tes-
;
tament.
The note of inference, cio, therefore,' respects not a consequence
'
in the way of reasoning, but the introduction of a consequent, or other

:
matter, on what was before asserted. And the particle Kat in the origi-
nal is not conjunctive, but emphatical only so we render it ' even/
;
* even of one.'
The blessing here declared as a fruit of faith is ' a numerous pos-

terity,' toj) irXrfiei. Not only had Abraham and Sai'ah one son on their
believing, but by him a numerous, yea, an innumerable posterity. But
it may be whence this should be such a blessing as to be cele-
inquired,
brated amongst the most eminent fruits of faith, as being the subject of
a solemn divine promise. I answer, it was so, because the whole church
of God, who should be the true worshippers of him under the old tes-
tament, was confined to the posterity of Abraham. Therefore was their
multiplication a singular blessing, which all the faithful prayed for and
rejoiced in. So is it stated by Moses, Deut. i. 10, 11, 'The Lord
your God hath multiplied you, and behold you are this day as the stars
of heaven for multitude. The Lord God of your fathers make you a
thousand times so many more as you are, and bless you as he hath pro-
mised you.' And,
Obs. I. When God is pleased to increase his church in number, it is
on various accounts a matter of rejoicing unto all believers, and a sub-
ject of their daily prayers, as that which is frequently promised in the
word of truth.
Obs. II. An ungodly carnal multitude, combined together in secular
interests for their advantage, unto the ends of superstition and sin,
calling themselves the church, like that of Rome, is set up by the craft
of Satan, to evade the truth, and debase the glory of these promises.
This blessing of a numerous posterity is variously set forth, illus-
trated, and heightened.
First. From the root of it. It was one, one man, that is, Abraham.
Unto him alone was the great promise of the blessing Seed now con-
lined. And he, though but one, was heir of all the promises. And this
privilege of Abraham, the Jews, when they were grown wicked and
carnal, boasted of, and applied unto themselves. They spake, saying,
'
Abraham was one, and he inhabited the land but we are many, the
;
land is given us for an inheritance,' Ezek. xxxiii. 24. He was that one
whose rights and privileges they appropriated unto themselves. He
was mentioned so here by the apostle, to set off the greatness of the
mercy proposed, that so many should spring of one.
Secondly. From the consideration of the state and outward condition
of that one, when he became the spring of this numerous posterity
'
of him as good as dead,' kcii ravra veveKptv/uitvov so all our transla-
;
tions from Tindal, much to the sense of the words. So it is expressed,

Rom. iv. 19, au)fxa rjS*} vtvEKpw/itvov, his body now dead ;' or rather
'
' mortified,' brought towards death, made impotent by age, being, as

the apostle there observes, about a hundred years old. The word
ravra is variously rendered but, as Erasmus observes, it is often used
;
adverbially, and rendered idque, atque id, et quidem and that,' and
;
' '
truly.' And if we shall say that /cm ravra is taken for /cm 7rpoc ravra,
as sometimes it is, the meaning will be plain '
And as unto these
:
things,' that the generation of children, 'one that was dead,' Other-
is,
wise, I cannot better express the sense than as it is in our translation.

For cannot be allowed, that there sprang from one, and that
this sense
after he was dead, with respect unto the succeeding progenitors of the
people but respect is had unto the then present state of Abraham.
;
His body naturally was as useless unto the end of the procreation of
such a posterity as if it had been dead.
Obs. III. God oftentimes by nature works things above the power of
nature in its ordinary efficacy and operations. So by weak and dead
means he often produceth mighty effects.
The way of the raising of this posterity from this one, we express by
' they sprang from him ;' that is, as the word eyevvifiiimtv signifies,
were begotten or born in their several generations, the original spring
and fountain of them all being in him.
Thirdly. The greatness of this fruit of faith in a numerous posterity,
is expressed by declaring the multitude of them in a twofold proverbial
expression.
1. They
were, r<j> 7rXtjSft, 'for multitude,' as many as, ra aarpa tov
ovpavov, the stars in the sky.'
*
I had rather say, ' the stars of hea-
ven,' as it is in the original, for so they are constantly called ; and in
all naturalists, the place of their fixation is termed 'the starry heaven.'
This expression was first used by God himself, who commanded Abra-
ham to go out, or brought him forth abroad, and bid him look towards
heaven, and tell the stars, if he were able to number them. Now,
although it is pretended that by rules of art those of them which are
visible or conspicuous may be numbered, and are not so great a multi-
tude as is supposed yet it is evident, that in a naked view of them by
;
our eyes, without îny outward helps, such as God called Abraham
unto, there can be no greater appearance of what is absolutely innu-
merable. Besides, I judge that in this comparison of the posterity of
Abraham unto the stars of heaven, not only their number, but their
beauty and order are also respected. The stars in heaven are like the
inhabitants of a well-governed commonwealth, a people digested into
order and rule, with great variety as unto their magnitude and aspects.
This was a just representation of the numerous posterity of Abraham,
disposed into the order of a wise commonwealth in the giving of the
law.
2. In the other allusion they are declared to be absolutely innume-
rable. It is not said that they should be as many as the sand by the
Bearshore, but as that is innumerable, so should they also be. So were
they a multitude in their successive generations, which could be no more
numbered than the sand by the sea-shore. On many considerations,
there cannot be a greater instance of the absolute certainty of an
almighty efficacy in divine promises for their accomplishment, than is in
that here proposed. Neither their own sins, nor the oppressions of the
world, not their Egyptian bondage, nor the graves of the wilderness,
could hinder this fruit of faith, or the accomplishment of this promise ;
and hence proceeded the miraculous multiplication of the posterity of

Jacob in Egypt, wherein from seventy-five persons, in little more than
two hundred years, there sprang six hundred thousand men, besides
women and children. Wherefore,
Obs. IV. Whatever difficulties and oppositions lie in the way of the
—
4#6 AN EXPOSITION OF THE [cil. XI.
accomplishment of the promises under the New Testament, made unto

Jesus Christ concerning the increase and stability of his church and
kingdom, they shall have an assured accomplishment.
Ver. 13. Upon the proposal of these instances, because there was
somewhat peculiar in them, distinct from those before recounted, and
those which follow after, namely, their pilgrim estate after the call of
Abraham, the apostle diverts unto the declaration of what they did,
what they attained, and what they professed in that state. His entrance
into it is in this verse.
Ver. 13. — Kara Ttiariv cnrtyFavov ovroi iravreg «rj Xaôvreg rag
HrayyeXiag, aXXa TroppwSsv avrag icovrtg, km TreicrSevTeg, kul
a(77racrau£VOt, icai ofioXoy^cravrec 6ti %tvoi /cat 7rap£7rt§jfuot uaiv em
Trig JVQ'
Kara Vul. Lat. Juxtafidem, 'according to faith.' Syr. Nn*o»s m,

ttigtiv,
'
former places, where it is zv tckjtu.
in faith,' as in the Bez. Secundum
fidem, more properly than juxta.
M/j Xafiovreg rag eirayyaXiag. Vul. Lat. Non acceptis repromissio-
nibus, ' having not received the promises.' Bez. Non adepti promissa,
'
having not obtained the promises,' I think less to the mind of the
apostle. Syr. 'prm^'ito, ' Their promise,' the promise made to them.
Ethiop. ' All these believing, obtained their own promises ;' as it is usual
with that translator, to contradict the text.
IIoppwQev. E longe, e longinquo, eminus 'afar off,' at a great dis-
;
tance.
ilEarS'Evree is not in the Vul. Lat. nor Syriac but is in most Greek
;
copies, and necessary to the sense.

is
Acnraaafxevoi. Vul. Lat. Salutantes. Bez. Amplexi essent as we ;
'
embraced.' Syr. m
rim, ' and rejoiced in it.'
Ver. 13. These all died in faith, not having received the promises ;
but having seen them afar off, and were persuaded of them, and
embraced them, and confessed that they were strangers and pil-
grims in the earth.
There is proposed unto us in the words, 1. The persons spoken of:

and, 2. What is affirmed of them.
First. The persons spoken of, ovtoi Travreg, 'all these;' that is, not
all that he had instanced in from the beginning of the chapter, although
they also, all of them except Enoch, who was translated, died in faith ;
but those only who left their own country, on the especial command of
God, living as pilgrims in the land of Canaan, and elsewhere, that is,
Abraham, Sarah, Isaac, and Jacob. This is evident from what is af-
firmed of them in the ensuing verses, 13 15. —
Secondly. Of all these many things are affirmed.
First. That they, cnrtOavov Kara ttlcttiv, 'died in faith.' That they
lived by faith he had before declared, and now he adds, that so they
died also. It is in the original, according to faith,' in the same sense.
'
— ;
So, 'to walk,' Kara (rapKa, Rom. viii. 4, is the same with 'living,' ev
aaoKi, ver. 8. And so it is well rendered, in faith.' There is no doubt
'
but that the apostle commends the faith of them spoken of, from its per-
severance unto the end as there is no faith genuine or accepted with
;
God, but what doth and will do so. Their faith failed them not, nei-
ther unto nor in their last moments. But there is also somewhat more
intended, namely, the exercise of faith in dying. They died in the exer-
cise of faith, as unto their own persons and state. And hereunto is re-
quired, 1. The
firm belief of a substantial existence after this life; with-
out this, all faith and hope must perish in death. 2. A
resignation and
trust of their departing souls into the care and power of God, when they
understand not how they could continue in their own conduct. 3. The
belief of a future state of blessedness and rest, here called an heavenly
country, a city prepared for them by God. 4. Faith of the resurrection
of their bodies after death, that their entire persons, which had under-
gone the pilgrimage of this life, might be instated in eternal rest. For
on this their dying in faith, God, after death, was not ashamed to be
called their God, ver. 16. Whence our Saviour proves the resurrection
of the body, Matt. xxii. 31, 32. And,
Obs. I. It is the glory of true faith, that it will not leave them in
whom it is, that it will not cease its actings for their support and com-
fort in their dying; when the hope of the hypocrite doth perish.
And,
Obs. The life of faith doth eminently manifest itself in death,
II.
when all other reliefs and supports do fail. And, —
Obs. III. That is the crowning act of faith, the great trial of its vi-
gour and wisdom, namely, in what it doth in our dying. And, —
Obs. IV. Hence it is, that many of the saints, both of old and of late,
have evidenced the most triumphant actings of faith in the approach of
death.
Secondly. The second thing affirmed of them is, that they, /u>j Aa/3oi>T*c
rac £7ro7-y£/\mc, received not the promises.'
'
1. It is granted, that the promises are here taken for the things pro-
mised, znayytXtag for tirayye\Tci. For as unto the promises themselves

they saw them, they were persuaded of them, they embraced them
wherefore it cannot be said that they received them not. And of Abra-
ham it is said expressly, that he did receive the promises, ver. 17, as
also that all other believers under the old testament did obtain them,
ver. 33.
Again, the promises in the plural number is the same with the pro-
mise in the singular, ver. 33. For the promise intended was but one;
but whereas it is frequently renewed, it is called the promises as also ;
because of the manifold occasional additions that were made unto it, and
declaratory of it.
This promise, or the thing promised, some expositors (as Grotius and
hia follower) take to be the land of Canaan, which these patriarchs pos-
sessed not. But nothing can be more remote from the intention of the
apostle ; for whilst they received not these promises, the country which
they looked after was heavenly. And in the close of this discourse, he
affirmeth of them who lived in Canaan in its greatest glory, and pos-
428 AN EXPOSITION OF THE [cH. Xl.
sessed it in quietness, as Samuel and David, that they received not the
promise, ver. 39.
Wherefore this promise is no other but that of the actual exhibition
of Christ in the flesh, with all the privileges of the church thereby*
—
which the apostle had so fully insisted on, ch. vii. x. foregoing.
So in particular, Abraham's seeing the promises afar off, and embracing
them, is interpreted by his seeing the day of Christ, and rejoicing,
John viii. 56. This was the great fundamental promise of the blessing
Seed made unto Abraham, which virtually comprised in it all other
promises and blessings, temporal and eternal. This was that ' better
thing' which God had provided for us under the new testament, that
they without us should not be made perfect, ver. 40. And,
Obs. V. The due understanding of the whole old testament, with the
nature of the faith and obedience of all the saints under it, depends on
this one truth, that they believed things that were not yet actually ex-
hibited nor enjoyed. This is the line of life and truth that runs through
all their profession and duties ; the whole exercise of their faith and
love, without which it was but a dead carcase. It was Christ in the
promise, even before his coming, that was the life of the church in all
ages. And,
Obs. VI. God would have the church from the beginning of the world
to live on promises not actually accomplished. For although we do
enjoy the accomplishment of the great promise of the incarnation of the
Son of God, yet the church continues still to live on promises which,
in this world, cannot be perfectly fulfilled. And,
Obs. VII. We may receive the promises as to the comfort and benefit
of them, when we do not actually receive the things promised; see
ver. 1. And,
Obs. VIII. As our privileges in the enjoyment of the promises are
above theirs under the old testament, so our faith, thankfulness, and
obedience, ought to excel theirs also.
Thirdly. The third thing in the words is the exercise and actings of
their faith towards those promises which they had not yet received, that
is, in their full accomplishment. And this is expressed under two
heads :1 What did immediately respect the promises themselves.
.
2. What profession they made thereon, as unto all other things.

First. With respect to the promises themselves, there were three de-
grees of the actings of their faith. 1. They saw them afar off. 2. They
were persuaded of them. 3. They embraced them wherein the whole
:
work of faith, with reference unto divine promises, is comprised and re-
gularly disposed. For sight or knowledge, with trust or assured per-
suasion, and adherence with love, comprise the whole work of faith.
1. They ' saw them afar off,' at a great distance, TroppwOsv avrag
i£ovt££. This farther makes it evident, that it is the things promised,
and not the promises themselves, that are intended for the promises
;
were present with them, given unto them, and not afar off, The word
respects 'time,' and not 'distance of place:' E longinquo. It was
then a long space of time before those promises were to be accomplished.
And this space was gradually taken off and shortened, until it was said
to be 'a very little while,' Hag. ii. 6, 7, and he that was promised was
;
VER. 13.} EPISTLE TO THE HEBREWS. 429
to come 'suddenly,' Mai. iii. 1. But at present it was far off. This
kept the 'church in a longing expectation and desire of the comin«- of
this day, wherein the principal work of its faith and love did consist.
Obs. IX. No distance of time or place can weaken faith as unto the
accomplishment of divine promises. There are promises still left unto
us upon record, that are, it may be, afar off; such as those which con-
cern the destruction of antichrist, and the glory of the kingdom of
Christ in the latter days. The rule of faith concerning them is given
us, Hab. ii. 3, 4. Yea,
Obs. X. Quiet waiting for the accomplishment of promises at a great
distance, and which most probably will not be in our days, is an emi-
nent fruit of faith. He that believeth will not make haste.
Thus they '
saw them,' idovreg. It is an act of the mind
and under-
standing that is expressed by this verb of sense. They understood the
mind of God in the promises, that is, in general and had the idea of
;
the things promised in their minds. It is true, they discerned not dis-
tinctly and particularly the whole of what was contained in them but ;
they considered them, and diligently inquired into the mind of God in
them, 1 Pet. i. 11, 12. They looked on the promises, they saw them
as a map, wherein was drawn up the whole scheme of divine wisdom,
goodness, and grace, for their deliverance from the state of sin and
misery; but at such a distance as that they could not clearly discern the
things themselves, but only saw a shadow of them.
And this is the first act of faith with respect unto divine promises,
namely, the discerning or understanding of the goodness, wisdom, love,
and grace of God in them, suited unto our deliverance and salvation.
And this I take to be intended in this expression, ' they saw them ;'
which expositors take no notice of.
2. They ' were persuaded of them,' Trsicr^vrtg, ' fully or certainly
persuaded of them,' as the word is used frequently. This is the second
act of faith with respect unto divine promises, and it is the mind's satis-
factory acquiescence in the truth of God, as unto their accomplishment
for when we discern the excellency of the things contained in them, the
next inquiry is after an assurance of our participation of them. And
herein, on the part of God, his truth and veracity do represent them-
selves unto us, Tit. i. 2. Hence ariseth a firm persuasion of mind con-
cerning their accomplishment. And to confirm this persuasion, God,
in infinite condescension, confirmed his promise and his truth therein
unto Abraham with his oath, as the apostle at large declares, ch. vi.
18—-18. Hereon they were assuredly persuaded, that they were not
empty flourishes, mere promises, that they were not subject unto any
disappointment; but notwithstanding their great distance, and the in-
terveniencc of all sorts of difficulties, they should certainly be accom-
plished in their appointed time and season, Isa. lx. 22.
Obs. XI. This firm persuasion of the truth of God in the accom-
plishment of his promises unto us, upon a discovery of their worth and
excellency, is the second act of faith, wherein the life of it doth princi-
pally consist.
3. On this persuasion, they 'embraced them,' aanaaafxtvoi. The
word signifies 'to salute,' and is applied unto such salutations as are
1,30 AN EXPOSITION OF THE [cil. XI.
accompanied with delight and veneration. And because this kind of

salutation is usually expressed by stretching out the hands to receive
and embrace that which is saluted, it is used also for to embrace,' which
'
is the most proper sense of it in this place. Wherefore this embracing

of the promises is the heart's cleaving to them with love, delight, and
complacency, which, if it be not a proper act of faith, yet is it an in-
separable fruit thereof.
The apostle therefore hath here given us a blessed representation of
the faith of these primitive believers, and therein of the frame of their
hearts and minds in their walking before God. God had given unto
them, had confirmed and repeated the great promise of the blessing Seed,
as a recoverer from the state of sin, misery, and death. They knew
that this, as unto the actual accomplishment of it, was yet at a great
distance from them ; howbeit they saw that of the divine wisdom, good-
ness, and grace in it, which was every way suited unto their satisfaction
and reward. Hereon they thrust forth the arms of their love and affec-
tion, to welcome, entertain, and embrace him who was promised. And
of this embracement of the promises, or of the Lord Christ in the pro-
mise, the book of Canticles is a blessed exposition. This was the life,
this was the comfort and support of their souls in all their wanderings,
under all their sufferings, in all the hazards and trials of their pilgrim-
age ; and seeing it succeeded so well with them, as the apostle in the
next verses declares, it is an eminent encouragement unto us to abide
in the profession of the faith of the gospel, notwithstanding all diffi-
culties, oppositions, and persecutions, that we meet withal we having
;
already received that great privilege, whereof they were only in the ex-
pectation.
And we may observe by the way, the impiety of many in our days,
who even deride such a faith as hath the divine promises for its especial
object, which it embraceth, mixeth itself withal, and which produceth in
them in whom it is, an affiance in God for the accomplishment of these
promises unto themselves. For this was that faith whereby the elders
obtained a good report, and not a mere, naked, barren assent unto divine
revelation, which is all that they will allow unto it.
Secondly. The second effect of their faith was, that they confessed
that they were strangers and pilgrims on the earth. ' To confess,' is to
grant that which we cannot deny, whether we do it willingly or un-
willingly. But that is not the sense of the word here used it hath :
another signification. 'O/moXoyia is the profession that we make of our

faith and hope, 2 Cor. ix. IS; 1 Tim. vi. 12; Heb. hi. 1, iv. 14,
x. 23. And it is applied unto the witness which the Lord Christ
gave unto himself, and his doctrine, 1 Tim. vi. 13. So is the verb
o/xoXoytw constantly used, to avow publicly,' to profess openly, what
'
is our faith and hope, especially when we meet with danger on the ac-
count of it. See Matt. x. 32 Luke xii. 8; Rom. x. 9, 10.

;
That therefore which is ascribed unto these believers, is, that on all
occasions they avowedly professed that their interest was not in, nor of
this world; but that they had such a satisfactory portion in the promises
which they embraced, that they publicly renounced such a concern in
the world, as other men take whose portion is in this life. And,
—
VER 14.] EPISTLE TO THE HEBREWS. 431
Obs. XII. This avowed renunciation of all other things besides

Christ in the promise, and the good-will of God in him, as to the repose
of any trust or confidence in them for our rest and satisfaction, is an
eminent act of that faith whereby we walk with God Jer. iii. 23, 24; ;
Hos. xiv. 2, 3.
That which they thus professed of themselves, is that
in particular
they were Zzvoi icat strangers and pilgrims on the earth."
TrantiriSrjiioi, '
Rest or home is the perfection of our natures or beings and it was ;
originally intrusted with powers of operation for the attaining of it.

But by sin those powers are lost, and the end is no more by them at-
tainable ;
yet we cannot but continue still to seek after it, and the most
of men do look for it in this world, in this life. This therefore is their
home, their country, their city of habitation. These believers pro-
fessed that it was not so with them, that this was not their rest, they
did but wander about in the world for a season. This profession made
Abraham, Gen. xxiii. 4, and Jacob, Gen. xlvii. 8, 9, and David, 1
Chron. xxix. 15; Ps. xxxix. 12. And that all believers are such, the
apostle Peter declares, 1 Pet. ii. 11.
If we distinguish these two sorts, %>tvoi, strangers,' are such as are
'
alway moving, having no abiding place at all; such as was the state of
our Lord Jesus Christ, during his ministry, when he had not where to
lay his head TrapeiriSvpoi, ' or pilgrims,' are such as take up an abode
:
for a season, without an intermixture with the rights, duties, or privileges

of the place wherein they are.
This they are said to be, cm r>jc Yrjc, ' on the earth,' during their
whole continuance in this world. And an intimation is given of that
other state which they looked for, and wherein their interest did lie,
namely in heaven.
The sum of the whole is, that they professed themselves called out
of the world, separated from the world as unto interest, design, rest,
and reward having placed their faith, hope, and trust, as unto all these
;
things, in heaven above, and the good things to come. What it is to

be strangers and pilgrims in this world what actings of faith, what
;
frames of spirit, ought to be in them that are so, what evils and dangers
they shall be assuredly exposed unto, what duties the consideration
hereof is a motive unto, what use they may make of the world, and the
things of it, what is required to state them in the heavenly polity, where-
by, although they are pilgrims, yet they are not vagabonds, would be
here too long to explain.
Ver. 14. From the profession of these patriarchs, that they were
strangers and pilgrims on the earth, the apostle makes an inference from
what is contained therein, which doth more expressly declare their faith
than the words themselves which they were said to use.
Ver. 14. Ol yap roiavra Xe-yovrtc eptyaviZovaiv on 7rarpiâ £7n£»j-
Yfr. 14. For they that say such tilings, declare plainly that they
seek a country.
;
Ot yap, 'for they that say such things ;' be they who they will, that
speak such things as these sincerely. Or these persons in their cir-
cumstances saying such things, as they are recorded in the Scripture to
have spoken and publicly avowed.
E/tâvtôuo-tv, declare plainly.'
' They make it manifest and evident
unto all that is, there is this plain open meaning and sense in their
;
words. This is that which may easily be known to have been their
mind, and what they designed in their words or expressions.
And this was that they did seek a country or a city for themselves, as
the Syriac expresseth it. That £7n£rrrou<xt, they diligently inquired
'
after it,' as the word signifies, or seek it with diligence.

There is an entrance in these words on a train of evident conse-
quences, one upon and from another, which he pursues in the next verses.
For from their profession, he concludes that they desired a country
and if they did so, it must be either that from whence they came, or
some other. That from whence they came it could not be, for the reason
he assigns. And if some other, it must be a better than either that
from whence they came, or where they were ; which could be no other
but a heavenly country, that is, heaven itself.
And some few things we may observe on this first inference of the
apostle ; as,
Obs. This is the genuine and proper way of interpreting the Scrip-
I.
ture, when from the words themselves, considered with relation unto
the persons speaking of them, and to all their circumstances, we declare
—
what was their determinate mind and sense. Hereunto, on the due ap-
prehension of the literal sense of the words themselves, the studious
exercise of reason in all proper ways of arguing, is required. Some
there are who deny all exposition of the Scripture, which is to say, that
it ought not to be understood. Some are feigned to suppose, that there
is nothing needful hereunto but spiritual illumination. And some think
there is no need of any such thing thereunto, but only the common use
of our rational faculties, as in the understanding of other arts and
sciences the vanity of all which imaginations, I have at large elsewhere
;
discovered and disproved.

The inference of the apostle from these words of the patriarchs, is
so evident and uncontrollable, that he affirms that they themselves de-
clare plainly, what he declares to be their sense contained in their
words and indeed take the words precisely, without a consideration of
;
the mind wherewith they were spoken, the circumstances in which, and
the end for which they were spoken, and they do not express any pecu-
liar act or fruit of faith. For the very heathen had an apprehension
that this life is but a kind of pilgrmage. So speaks Cicero, De Se-
nectute. Ex hac vita ita discedo tanquam ex hospitio non tanquam ex
domo. Commorandi enim diversorium natura nobis, non habitandi
dedit. But under their circumstances, there must be another sense in
the words. For they speak them not as the common condition of man-
kind, but as their peculiar portion in the world, with respect unto the
promises of God. And herein in general they declare a sense of want,
of an indigent condition ; that it is not with them as with others, who
have their portion in this life. And whoever declares a sense of want,
—
VEU. 15.] EPISTLE TO THE HEBREWS. 4,33
at the same time declares a desire of a suitable supply of that want,

which is included in the sense of it. And the want which they so de-
clared, consisting in world they were strangers and
this, that in this
pilgrims, the only supply a country of their own for them to
whereof is
inhabit and enjoy, with all its rights and privileges, they declared plainly
therein, that they sought a country. For it is only when men obtain
that which is wanting to them, as they are strangers and pilgrims, that
they will cease so to be. Most men do meet with, and are sensible of,
sundry wants, yet they are such as may be supplied in the place where
they are in this world and their great desire, with their utmost endea-
;
vour, is that they may be here supplied. Such persons, be they never
so poor, or indigent, or harbourless, are not pilgrims on the earth this :
is their home, although they are but ordinarily provided for. Much less
are they so, who have an affluence of all things unto their satisfaction,
though they sometimes meet with a pinch or loss. They only are so,
who live always in a sense of such wants as this world cannot supply.
—
Ver. 15. Whereas these patriarchs did thus express their desire of
a country, and diligently sought after it, it may be because having lost
their own country, their relations and enjoyments, meeting with the
difficulties of a wandering course of life, they had a desire to return
home again, where they might have quiet habitations. This objection,
which, if of force, would overthrow his present design, the apostle
obviates and removes in this verse.
Ver. 15. — Kcu ei fitv EKttvrjc euvr]fiovtvov a^' i)c e^tjASov, eiôv av
Katpov avaicafiipiu.
Ver. 15. And truly if they had been mindful of that from whence
they came out, they might have had opportunity to have returned.
There is in the words, 1. A supposition that these pilgrims had ori-

ginally a country of their own whereunto they did belong. 2. An
assertion, First. That they left this country of their own accord.
Secondly. That in the profession they made of their being strangers
and pilgrims, they had no respect to the country they left, nor desire to
return to it; which, 3. Is proved by the possibility and facility of such
a return.
1. Originally they had a country of their own, tKtivrig afi f)g t^XOov.
This was ' Ur of the Chaldees,' Gen. xi. 32, called also Mesopota- '
mia,' Acts vii. 2 Gen. xxiv. 10 'the country on the other side of the
; ;
flood,' Josh. xxiv. 2. Wherefore respect may be had either to Ur of

the Chaldees, which Abraham first left with his father, or Haran on the
other side of Euphrates, where lie first dwelt.
2. From this country t^XOov, they went out.' They left it, they
'
departed from it on the command of God. That is, Abraham ami

Sarah did so; and Isaac with .Jacob continuing to follow them in obe-
dience to the same call, are said to do so also. And they went forth of
it, not for want, or to increase their riches; for Abraham had posses-
sions and goods therein nor were they driven out by external force or
;
VOL. IV. F F
:
persecution, as the Jews fancy, but in an obediental compliance with

the call of God, and this secured them from all desires of a return.
3. In their profession of being strangers and pilgrims, they had not
respect to this country. Et mvrifjLovevov. Si meminissent, si memores
fuissent ; si recordarentur, si mentionem fecissent. Syr. Si quoerentes
essent. We render it well, '
they had been mindful,' that is, remem-
if
bered it with a mind and desire after it. It is natural to all men to
remember, to mind, and desire their own country. Nothing is more
celebrated amongst all sorts of ancient writers, nor more illustrated by
examples, than the love of men to their country, and their fervent de-
sire after the enjoyment of it. Especially it was made evident in many
when they came to die
Et dulces moriens reminiscitur Argos.
This love to, this desire after their native soil, was mortified in these
holy persons by faith, acting in obedience to the call of God, so as that
no remembrance of their first enjoyments, no impressions from their
native air, no bonds of consanguinity among the people, no difficulties-
they met withal in their wanderings, could kindle in them any peculiar
love to, or desire after this country. They minded it not.
Obs. I. It is in the nature of faith to mortify, not only corrupt and
sinful lusts, but our natural affections, and their most vehement incli-
nations, though in themselves innocent, if they are any way uncompliant
with duties of obedience to the commands of God. Yea, herein lies
the principal trial of the sincerity and power of faith. Our lives, pa-
rents, wives, children, houses, possessions, our country, are the princi-
pal, proper, lawful objects of our natural affections. But when they, or
any of them, stand in the way of God's commands, if they are hinder-
ances to the doing or suffering any thing according to his will, faith
doth not only mortify, weaken, and take off that love, but gives us a
comparative hatred of them Matt. x. 37 Luke xiv. 26 John xii. 25.
; ; ;
4. That they had not respect to this country in the profession they
made, the apostle proves from hence, that they might have returned to
it, if they had any mind thereunto. Wherefore should they thus com-
plain, when they might have gone home when they would ? Etôv av,
'
they might have had,' or as some copies read, only etxov, ' they had,'
which better expresseth the mind of the apostle. For not only they
'might have had,' but really they 'had,' (as we shall see,) sundry
opportunities of returning. Kaipov, tempus, Vul. Lat. opportunitatem,
'a season,' a fit and meet time so to do. For, 1. From the call of
Abraham to the death of Jacob there were two hundred years so as ;
they had time enough for a return if they had a mind to it. 2. There
was no external difficulty thereunto by force or opposition. 3. The
way was not so far, but that Abraham sent his servant thither out of
Canaan, and Jacob went the same journey with his staff. But they
gave sundry evidences also that they would not on any opportunity
return thither for the text in the best reading grants that such oppor-
;
tunities they had. So when Abraham sent his servant to take a wife
for Isaac from thence, on his servant's inquiry whether if the woman
would not come with him he should engage his son to return thither,
—
when so great an opportunity was offered, replied, ' Beware that thou
bring not my son thither,' namely, to the land from whence I came,
Gen. xxiv. 5, 6. And afterwards, when Jacob going thither, on the
like occasion, was increased there greatly with a numerous family,
wives, children, goods, riches, and cattle in abundance yet there he ;
would not stay, but through innumerable hazards returned again into
Canaan, Gen. xxxi. It is therefore most evident, that no opportunity
could draw them to think of aniKupipai, 'a return' into their own coun-
try and therefore it could not be that, with respect whereunto they
;
professed themselves to be strangers and pilgrims that was not the ;
country which they did seek and desire.

Obs. II. And it appears hence, that when the hearts and minds of
believers are fixed on things spiritual and heavenly, as theirs were, it
will take them off from inordinate cleaving to things otherwise greatly
desirable.
Ver. 16. The apostle hereon draws another inference, wherein he

expresseth the true real object of their faith and desires, with the great
advantage and dignity which they obtained thereon.
Ver. 16. Nvvt Se tcptiTTOVoq onsyovrai, tovtzgtiv, ETrovpaviov' dm

ovk eTrat(T^vv£Tat avrovg b 0£oc, Oeoc eiriKaXeiaâi avru)v' i\TOipucsz
yap avroig tto\iv.
Nim Atqui nunc autem.

Sf. Syr. Njy>T pNffllT, 'but now it is
lcnown,' or 'certain,' it appears by the event.
KpeiTTovoc, meliorem, the Syr. adds, rrstt, than that,' better than
'
the country which they came from. Bez. Potiorem, the same with the Syr.
1
Opeyovrai. Appetunt, expetunt, desiderant, earnestly desire, in
'
the present tense, speaking historically of what was then done.

Eiraicrxyve-ai. Vul. Lat. Confunditur. Rhem. is not confounded' '
to be called their God, very improperly. Non pudet, non erubescit,

Syr. sp: ab, '
abstained, refrained not.'
TLTTiKaXciaSai. Vul. Lat. Vocari, cognominari, to have this title of
'
their God,' to be added to his name.
Ver. 16. But now they (earnestly) desire a better (country) that is
an heavenly. Wherefore God is not ashamed to be called their
God, for he hath prepared for them a city.
Here at length the apostle declares, what was the acting of their
faith in that confession which they made, that they were strangers and
'
pilgrims on the earth.' For, 1. It was not a mere complaint of their

present state and condition; nor, 2. Did it include a desire after any
other earthly country not that in particular from whence they came,
;
where were all their dear concernments and relations. Wherefore, 3.

It must be another country, of another sort and kind, that they desired
and fixed their faith on, which is here declared.
There are three things ill ll't' words.
I. What their faith was exercised in, under the profession which
F F 2
436 AN EXPOSITION OF THE [CH. XI,
they made, namely, that they did '

desire a better country, that is, an
heavenly.'
2. What was the consequent thereof, '
God is not ashamed to be
called their God.'
3. The ground and evidence hereof, '
for he hath prepared for them
a city.'
First. In the first, the apostle declares that in the midst of the world,
and against the world, which contemns things future and invisible in
comparison of those which are of present enjoyment and use, they lived
in the hope, desire, and expectation of a future, invisible, heavenly
country. And in this profession, testimony is borne unto the truth and
excellency of divine promises. Yea,
Obs. I. To avow openly in the world, by our ways, walking, and
living, with a constant public profession, that our portion and inherit-
ance is not in it, but in things invisible, in heaven above, is an illus-
trious act and fruit of faith. But then it is incumbent on us, that we
do nov, in any thing contradict this testimony. If we love the world
like others, use and abuse it like others, we destroy our own profession,
and declare our faith to be in vain. In the first part of the words, we
may consider,
1. The manner of their introduction 'but now/ :
—
The way of the acting of their faith — it was by desire.'
—
2. : '
3. The object of that desire a better and heavenly country.'

:
'
1. Nuvt 8e } 'but now.' Nuv, 'now,' is not in this place an adverb

of time, but an illative particle; and joined with §e, 'but,' signifies an
adversative inference, as rrn)? is used in the Hebrew, Ps. ii. 10, 'Be
wise, now, therefore.' It was not so with them, they desired not a
return into their country, but they desired.
2. Their faith acted by desire, optyovrat, ' earnest desire ;' so ops-
yopai signifies. It is twice used by our apostle in his first Epistle to
Timothy, and nowhere else. In the one place it is applied to the de-
sire of episcopacy, ch. hi. 1, and in the other, unto that of money, ch.
vi. 10, which usually are vehement; in the latter place we render it by
coveted a craving desire.
; They had an earnest active desire, which
put them on all due ways and means of attaining it. Slothful, inactive
desires after things spiritual and heavenly, are of little use in or unto
the souls of men. This kind of earnest desire includes, 1. sense of A
want, and unsatisfiedness in things present. 2. A just apprehension of
the worth and excellency of the things desired, without which none can
have an earnest desire after any thing. 3. A sight of the way and
means whereby it maybe attained, without which all desire will quickly
fade and fail. Such a desire in any, is an evidence of faith working in
a due manner.
3. That which they thus desired, was kouttovos, ' a better,' that is,
a heavenly. A better, more excellent country, which is to be supplied ;
not that wherein they were, the land of Canaan, not that from whence
they came, the land of the Chaldees in the one, they were pilgrims,
;
unto the other, they would not return but another, a better. ' Better,'
;
may respect degrees or kinds. A

country better in degrees than either
of them ; better air, better soil, more fruitful, more peaceable ; but there
;
was no such on the earth, norany such did they desire. Wherefore, it
respects a country of another kind, and so the apostle expounds it
TovTEtTTiv eirovpaviov, that is, an heavenly.'
' He had before declared,
that they looked for a city that had foundations, whose framer and
builder is God, ver. 10. Here he expresseth where that city is, and
what it is, namely, heaven itself, or a habitation with God in the ever-
lasting enjoyment of him.
The apostle here clearly ascribeth unto the holy patriarchs, a faith
of immortality and glory after this life, and that in heaven above with
God himself, who prepared it for them. But great endeavours are used
to disprove this faith of theirs, and overthrow it.
If we may believe the papists, they were deceived in their expecta-
tion. For whereas the apostle teacheth, that when they died, they
looked to go to heaven, they affirm that they came short of it, and fell
into a limbus, they know not where.
The Socinians grant a state of immortality and glory to be here in-
tended but they say that these holy men did not look for it, nor de-
;
sire it, by virtue of any promise of God. But they are said to do so,
because it was that which in the purpose of God would ensue, but
they had no ground to believe it. There is herein not only boldness,
but wantonness in dealing with the Scripture. For this exposition is
not only expressly contradictory unto the words of the apostle in their
only sense and meaning, but also destructive of his whole argument and
•design. For if he proves not that their faith wrought in the desire
and expectation of heavenly things, he proves nothing at all unto his
purpose,
Grotius and his follower would have the country intended, to be the
land of Canaan, and the city to be Jerusalem, which yet in a mystical
sense, were typical of heaven ; for these were promised unto their pos-
terity : than which nothing can be more remote from the mind of the
Holy Ghost. For, 1. That which they looked for and earnestly de-
sired, they did at last enjoy, or their faith was in vain, and their hope,
such as made them ashamed. But they never personally possessed
Canaan or Jerusalem. 2. This country is directly opposed unto that
wherein they were pilgrims, which was the land of Canaan, and called
a better country, in opposition unto it, and so could not be the same.
3. The city which was prepared, was that whose only framer and
builder was God, that is, heaven itself. 4. This country is said to be
heavenly, which the land of Canaan and the city of Jerusalem, are
never said to be but are opposed unto heaven, or that which is above.
;
Certainly men follow prejudices, and are under the influence of other
corrupt opinions, so as that they advise not with their own minds, who
thus express themselves concerning these holy patriarchs. Shall we
think that those who were testified unto, to have lived by faith, to have
walked with God, who gave themselves unto prayer and meditation
continually, who denied themselves as unto all worldly accommodations,
whose faith produced inimitable instances of obedience, rose no higher
in their faith, hope, desires, and expectations, than these earthly things,
wherein their posterity were to have no share comparable unto that of
many of the worst enemies of God; the whole of it being at this day,
;;
/£38 AN EXPOSITION OF THE [CH. XI.
one of the most contemptible provinces of the Turkish empire I no

!
way doubt, but on the promise of the blessed seed, they lived in that
faith of heaven and glory, which some that oppose their faith, were
never acquainted withal. But we see here, that,
Obs. II. Faith looks on heaven as the country of believers, a glori-
ous country, an eternal rest and habitation. —
Thence they derive their
original they are born from above, there is their portion and inherit-
;
ance God is the one and the other thereunto they have right by their
; ;
adoption that is prepared for them as a city, a house full of mansions

;
therein they have their conversation, and that do they continually long
after while they are here below. For,
Obs. III. In the groans of burdened souls under their present
all
trials, there is included a fervent desire after heaven and the enjoyment
of God therein. —
So was there in this complaint of the patriarchs, that
they were strangers and pilgrims. Heaven is in the bottom of the sighs
and groans of all believers, whatever may outwardly give occasion unto
them, Rom. viii. 23.
Secondly. The consequent
or effect of their faith, acting itself in their
earnest desires of a heavenly country, is, that God is not ashamed to be
called their God.
1. The word cno, ' therefore,' denotes, not the procuring or meritori-
ous cause of the thing itself, but the consequent, or what ensued
thereon, as it doth frequently.
2. Theprivilege granted hereon, was, that God would be called their
God. He doth not say, that he would he their God, for that he was
absolutely in the first call of Abraham but that he would be so styled,
;
called, he would take that name and title to himself: so the word twitca-
XektS'cu signifies not vocari, but cognominari.
;
And the apostle re-
spects what is recorded, Exod. iii. 6, 15, 'I am the God of Abraham,
the God of Isaac, and the God of Jacob this is my name for ever, and
:
this is my memorial unto all generations.' He assumes unto himself

this title, whereby he will be known and called on as by his own
name. And this was the greatest honour that they could be made par-
takers of. He who is the great possessor of heaven and earth, the
God of the whole world, of all nations, of all creatures, would be known,
styled, and called on as their God, in a peculiar manner, and dis-
tinguished! himself thereby, from all false gods whatever. It is true
he hath revealed himself unto us by a greater and more glorious name
he hath taken another title unto himself, unto the manifestation of his
own glory, and the comfort of the church, far above it; namely, the '
God and Father of our Lord Jesus Christ.' Howbeit, by reason of the
covenant made with them, he is yet known by this name. And whilst
this name stands upon record, there is yet hope of the recovery of their
present forlorn, undone condition.
Obs. IV. This is the greatest privilege, honour, advantage, and secu-
rity, that any can be made partakers of, that God will bear the name
—
and title of their God. And thus is it with all believers, by virtue of
their relation unto Christ, as he declares, John xx. 17, ' I ascend unto
my Father, and your Father unto my God and your God.' See 2
;
Cor. vi. 16 18. —

The privileges and benefits which depend hereon,
cannot be numbered. Their honour and safety in this life, their resur-
rection from the dead, as our Saviour proves, and eternal life flow from
thence.
Obs. V. God's owning of believers as his, and of himself to be their
God, is an abundant recompence of all the hardships which they un-
dergo in their pilgrimage.

3. There is the way whereby he came to be so called; ouk tTrai(j)(y-
vtTcu, '
he is not ashamed' to be so called, to take that name upon him-
self. And sundry things are intimated in this expression. As,
First. Infinite condescension. Though it seem to be a thing infi-
nitely beneath his glorious majesty, yet he is not ashamed of it. It is
a condescension in God to take notice of, to behold the things that are
done in heaven and earth, Ps.cxiii. 5, 6. How much more doth he so
humble himself, in taking this title on him. This infinite condescen-
sion is intimated in this peculiar expression, ' He is not ashamed.'
Secondly. It is so, that it would be unto him a matter of reproach.

So it was in the world innumerable gods were set up in opposition to
:
him, idols acted and animated by devils. But all agreed to reproach
and despise the God of Abraham, Isaac, and Jacob, three poor pil-
grims on the earth. While those idols multiplied unto themselves great
swelling titles of vanity, their best conceptions of him were, that he
was the ' unknown God,' Incerti Judae Dei. But notwithstanding all
the reproaches and contempt of the world, God was not ashamed of
them, nor of the title which he had assumed unto himself nor did he
;
disuse it, until he had famished all the gods of the earth, and vindi-
cated his own glorious being and power. But,
Thirdly. It is usual that in such negative enunciations, the contrary
positive is included. So the apostle affirms, that he was not ashamed
of the gospel of Christ, Rom. i. 16, that is, he gloried in it, or the faith
and knowledge of it was his honour, as he every -where expressed him-
self. So God was not ashamed that is, he took this title to himself,
;
as his honour and glory. If it be asked, how this title could be any
glory unto God, I say, it was so, in that by virtue thereof, and to fill it
up, he glorified his grace, his goodness, his truth and power, above all
that he did besides in the world. For he gives himself this name in
the confirmation of his covenant, in and by which he glorifies himself,
in the communication of all good things, temporal and eternal. Where-
fore, to know God as the God of Abraham, &c, is to know him as he
glorifies all the holy properties of his nature, in the confirmation of the
covenant. Therefore he takes this title as his honour and glory.
Besides, in being thus their God, he doth such things in them, and
for them, that they shall be a glory to him. For until his own Son
came in the flesh, he could not be more glorified in the earth by the
obedience of his creatures, which is his glory, than he was in that act
of Abraham, which the apostle immediately instanceth in. Their graces,
their sufferings, their obedience, were his glory. And therefore, as it is
said that he will be for a crown of glory, and a diadem of beauty, unto
'
his people,' Isa. xxviii. 5, his owning of them shall be their crown and
diadem so is it also, that they shall be a crown of glory in the hand
;
'
of the Lord, and a royal diadem in the hand of their God,' Isa. lxii. 3.
He will, by his Spirit and graces in them, make them his crown and
diadem, which he will hold in his hand, to show it unto all the world.
Well therefore is it said, that he is not ashamed to be called their
'
God.' And we may observe, that,

Obs. VI. Divine Wisdom hath so ordered the relation between God
and the church, that that which is in itself an infinite condescension in
God, and a reproach unto him in the wicked idolatrous world, should
also be his glory and honour, wherein he is well pleased. To trace
the steps, and declare the mystery of this wisdom, is the principal sub-
ject of the Scripture, too large a subject to be here entered into.
Obs. VII. Where God, in a way of sovereign grace, so infinitely
condescends, as to take any into covenant with himself, so as that he
may be justly styled their God, he will make them to be such as shall
be a glory to himself. And,
Obs. VIII. We may see herein the woeful condition of them who
are ashamed to be called his people, and make that name a term of re-
proach unto others.
Thirdly. The last clause of the verse, ' for he hath prepared for
them a city, ' doth either give a reason why he was not ashamed to
be called their God, or contains an evidence that he was so called.
In the first way, the causal conjunction, yap, for,' denotes the rea-
'
son or cause whence it was, that God was not ashamed to be called their
God. It is true, they were poor wanderers, pilgrims in the earth, who
had neither city nor habitation, that it might be a shame to own them.
But, saith the apostle, God had not herein respect unto their present
state and condition, but to that which he had provided for them.
Or it may be an evidence that he was not ashamed to be called their
God, in that he did what might become that relation.
The thing itself which is either the cause or evidence of that title, is,
that '
he hath prepared for them woXiv, a city.' What this city is, we
have already declared and vindicated, namely, that city whose framer
and builder is God, the same with the heavenly country which they de-
sired. Hereof it is said, that God hath iiroifiaatv avroig, 'prepared it
for them.' An allusion taken from the disposing of colonies into cities
and towns, where all things are ready prepared for their habitation and
entertainment. And the word here used is constantly applied unto the
preparation of heaven and glory for believers, Matt. xx. 23, xxv. 34;
Mark x. 40 John xiv. 2, 3 1 Cor. ii. 9. And two things are in-
; ;
cluded in it.
1. The eternal destination of glory unto all believers, Matt. xxv. 34.
'A kingdom prepared for you from the foundation of the world;' that
is, designed, destinated unto you in the eternal counsel of God. Thus
God had prepared a city for these pilgrims, in his eternal purpose, to
bring them unto rest and glory.
2. It denotes the fitting and suiting of that city unto them, as the
means of their eternal rest and blessedness. It is such, so ordered, so
furnished, so made meet for them, as to answer all the ends of God's
being their God, and being so called. So our blessed Saviour useth
the word, John xiv. 2, 3, 'I go to prepare a place for you;' his en-
trance into heaven being prerequisite unto that glorious state which is
—
VER. IT — 19.] EPISTLE TO THE HEBREWS. 411
promised unto the believers of the New Testament, as I have shown

elsewhere.
This preparation therefore of a city denotes, 1. An eternal act of the
will and wisdom of God, in designing heaven and glory unto the elect.
2. An act of his power and grace in the actual disposing and producing
of it of that nature, as may be an everlasting habitation of rest and
glory. Thus,
Obs. IX. Eternal rest and glory are made sure for all believers, in
the eternal purpose of the will of God, and his actual preparation of
them by grace which being embraced by faith, is a sufficient support
;
for them under all the trials, troubles, and dangers of this life. Luke
xii. 32.
—
Ver. 17 19. Having spoken of the faith of the first patriarchs in
the third period of time, the second from the flood, in general, with re-
spect unto their peculiar state as pilgrims in the land of Canaan he ;
now singles them out in particular, giving particular instances of their

faith, beginning with Abraham.
\ i:r. 17 — —
19. ILora irpoatvy)voy^v Afipaa/x tov lactate TrupaÔfxtvog,
Kai tov [xovoysvi] irpoaztytptv 6 rug tirayy sXiag avaceâ/iitvog* Hpog
ov fXaXrjS'»j, on tv laaaii KATjS'Tjcrcrat <roi aTTip/Jia. Aoyi(rajievog on
Kai eic vtxptov tyupuv Bvvarog o Qtog' oS'Ei' avrov kcu tv TrapafioXy
iKOjxura.ro>
xrmTDS pes*, ' He lifted him upon the altar,' to in-

Upocretytptv' Syr.
timate, it maybe,
the event, that he was not actually sacrificed; but
the word is the same with that before.
YltipaZoncvog' Tentatus, cum tentaretur, 'when he was tried,' say we;
more properly, when he was tempted,' to answer the original word,
'
wherein it is said, God tempted Abraham.'

'
"O rag t7rayytXiag avaâ/jitvog, HEblEQ HTt 5npi, Him whom he '
had received by promise.' But it is the receiving the promise, and not
the accomplishment of it in the birth of Isaac, that the apostle intends.
For he considered it as that which includes the blessing Seed, as well
as the type of it in Isaac. Vol. Lat. In quo susceperat promissiones,
*
in whom he received the promises against the words and sense of the
;
'
place.
FIpoc ov i\a\r\%r)' Ad quern dictum erat, 'to whom it was said.'
Others, Respectu cujus dictum est, 'with respect unto whom,' or 'con-
cerning whom it was said.' For ov, 'whom,' may be referred either unto
Abraham or Isaac. It was said 'unto Abraham,' or it was said ' con-
cerning Isaac,' namely, 'unto him;' we follow the latter sense, 'of
whom,' that is, 'concerning whom.'
Aoyiaafievog.. Vul. Lat. Arbitrans, thinking.' It reacheth not the
'
force of the word. Ratiocinatus. reasoning, computing, judging.'

'
Syr. rrffiD:n nvt ^-inxi, He thought,' or 'computed in his own mind;'

'
'he reasoned himself/ properly.

in
Aui'oroe 6 Qtog. Posse Deum, '
that God could.' Others, Poten-
—
tia praeditura esse, '

be endued with power/ that is, to be able. Syr.
to
' That there was hands of God.'
faculty, ability, or power, in the
Ei> TrapaôXy. Vul. Lat. In parabolam. Rhem. For a parable.'
'
Similitudine. Syr. 'In a type.' We, 'In a figure;' namely, such a

figure as represents somewhat else.
Ver. 17 —19. By faith Abraham, when he was tried, (being tempted,)

offered up Isaac ; and he that had received the promise offered his
only begotten. Oj whom it was said, that in Isaac thy seed shall
be called. (Or a seed shall be called unto thee.) Accounting that
God tvas able even to raise him up from the dead ; from whence
also he received him in a figure.
We may consider in these words, 1. The person whose faith is in-

stanced in, which is Abraham. 2. The circumstance of time, and oc-
casion of this exercise of his faith when he was tried or tempted.
;
3. The act and effect of his faith the offering of Isaac.

: 4. The am-
plification of the exercise of his faith herein 1st. From the person of
:
Isaac: he was his only begotten son. 2dly. From the consideration
of his own person, in that he had received the promises. 3dly. From
the subject-matter of these promises, which was concerning a seed by
Isaac. 5. The reconciliation that faith made in his mind between the
promises and the present duty which he was called unto ' Accounting,'
;
&c. 6. The event of his faith and duty, ' From whence he received
him in a figure.'
First. The person instanced in, is Afioaa/i, ' Abraham,' the father of
the faithful. And the instance is such, as became him who was to be
an example in believing unto all that should succeed him. That whereon
he was renowned and esteemed blessed in all generations such, so ;
high, so glorious, as nothing under the Old Testament did equal, no-
thing under the New can exceed. This was that act and duty of the
faith of Abraham, whereon he had that signal testimony and approba-
tion from heaven, Gen. xxii. 15 —
18. Hereon a close was put unto all
his trials or temptations, and an end unto the repetition of the promise.
' Now I know,'
saith God, ' that thou fearest me.' It is enough, thou
shalt be put to no more difficulties walk now in assured peace unto the
:
end of thy days. And the greatness of this instance, with the season
of it, teacheth us.
Obs. I. That God alone knows how to ascribe work and duty pro-
portionate unto the strength of grace received. He knew that Abra-
ham's faith would carry him through this trial, and thereon he spared
him not. As he will enjoin nothing absolutely above our strength, so
he is not obliged to spare us in any duty, be it never so grievous, or of
what difficult exercise soever it be, which he will give us strength to
undergo as he did here to Abraham.
;
Obs. II. That ofttimes God reserves great trials for a well exercised
faith. So this trial befel Abraham, when his faith had been victorious
in sundry other instances. So he hath called many to lay down their
lives by fire, blood, and torments, in their old age.
Secondly. The occasion and season of this exercise of the faith of
Abraham, was his being tried or tempted. 'When he was tried;' so

it isrecorded, Gen. xxii. 1, God did tempt Abraham,' JiN no: trrri?N"i
'
&rf"QN. The word is frequently used for to tempt often in an evil

'
;
'
sense. But it is in itself of a middle signification, and denotes 'to try,'

as unto any end, or with any design, good or bad. But whereas that
which is here ascribed unto God is not without its difficulty, it must be
inquired into, and not be left covered under the word ' tried,' which
hides the difficulty from the English reader, but doth not remove it.
God is said to tempt Abraham
'
but the apostle James saith expressly,
; '
that ' God tempteth no man,' ch. i. 13. And if these things should be
spoken of the same kind of temptation, there is an express contradic-
tion in them. Wherefore I say,
1. That the temptation intended by James
is directly unto sin, as sin,
in all its perniciousconsequents, as he fully declares in the next words,
' For every
one is tempted when he is drawn away of his own lust and
enticed.' So God tempts no man.
2. Both the Hebrew and Greek word are of an indifferent significa-
tion, including nothing that is evil, but only in general to '
make a
trial and the Hebrew word is used most frequently in that sense.
;
'
3. The formality of an active temptation ariseth from an evil design

and end. When one is put by another on that which is evil, if his de-
sign therein be also evil, that is a formal temptation unto sin. From
this design and end in all his actings, Satan is called the tempter,' '
Matt. iv. 3. Thus God tempts no man all his designs are holy, just,
:
and good.
4. The temptations ascribed unto God are of two sorts: 1. In ex-
press commands of that which is evil unto us. 2dly. In his providen-
tial disposal of things, their circumstances and objects of actions so ;
as men may take occasion to act according unto their own principles and
inclinations.
5. In these temptations from God, which are always outward, and
about men's outward concerns, God acts three ways 1st. Positively, :
by supplies of grace, to enable those who are tempted to overcome their

temptations f or to discharge their duty, notwithstanding their tempta-
-
tions. 'Idly. Negatively, by withholding such supplies. 3dly. Pri-

vately, by induration and hardening of the hearts of men, whereon
they precipitate themselves into the evil which the temptation leads
unto; as we may see in instances of each sort.
First. The temptation of Abraham was of the first sort: it was by a
positive command that he should sacrifice his son, which was unlawful
lor him to do of his own accord, both as it was a sacrifice that God
had not ordained, and that he had no such power over the life of an
obedient son. But in this command, and by virtue of it, God, in an
act of his sovereign right and authority over all, changed the nature of
the act, and made it lawful, yea a duty unto Abraham. Isaac was his
absolutely, and by way of sovereignty, before and above any interest of
Abraham in him. He is the supreme Lord of life and death, and may
appoint what means of them he pleascth. So, when he commanded
the Israelites to borrow jewels of the Egyptians) which they carried
away with them, he did it by translating the right and title unto them
from the one people unto the other, Exod. xii. 35, 3(5. Wherefore, it
was no part of Abraham's trial, that what he was to do had any thing
of sin in it for he knew full well that God's command had made it not
;
only lawful, but his indispensable duty his trial arose, as we shall see,
;
from other considerations. And the internal work of God under this
temptation, was the corroboration of the faith of Abraham unto a blessed
victory, which was in his design from the beginning.
Secondly. Of the second sort of temptations by providences, was
that of Hezekiah, 2 Chron. xxxii. 31. The coming of the ambassadors
of the king of Babylon unto him, was ordered by divine providence for
his trial, and it was his temptation. His trial was, whether he would
magnify God, who had wrought the miracles in his land of slaying the
Assyrians, and the going backward of the sun on the dial or set forth
;
his own greatness, riches, and power, which latter way he closed with.
And so God doth continually by his providence present unto men
various occasions and objects, whereby what is prevalent in them is
excited and drawn out into exercise. All opportunities for good or evil,
all advantages of profit, power, honour, service, reputation, are of this
nature. Now, in this case of Hezekiah, and it is so in many others
continually,God acts internally, only negatively not supplying them
;
with that grace which shall be actually and effectually victorious, but
leaving them unto their own strength, whereby they fail and are over-
come. So it is said of Hezekiah, that God left him, (that is, to himself
and his own strength, without supplies of actual grace,) to try him, that
he might know that which was in his heart.
Thirdly. But in this case of temptations by outward providences,
especially towards evil men, set on sin in their own hearts and minds,
according to their power and opportunities, God acts by the induration
or hardening of their hearts, whereon they rush with violence and fury
into destructive evils the way whereof is not here to be inquired into.
;
6. This temptation of Abraham is said to be for his trial. And it is

so carried in the story, as if God had done it for his own satisfaction
in the faith and love of Abraham for so he says on the issue of it,
;
' Now I know that thou fearest God,' Gen. xxii. 12. But these things
are spoken after the manner of men. God knew the faith of Abraham,
what was the strength of it, as also the sincerity of his love, for they
were both from himself; he knew what would be the issue of the
trial of them, and what he had himself determined concerning the life
of Isaac; and therefore, 'Now I know,' is no more but 'now I have
made known,' namely, unto thyself and others. Thus therefore he
was tried God, by his command, which could not be obeyed but by a
:
vigorous victorious faith, fervent love, and a reverential fear of God,

made it known unto Abraham for his comfort, and to all the church for
their example, unto his everlasting honour, what power of grace was in
him, and by what principles he was entirely actuated in his walking
before God.
7. The time of this trial of Abraham
marked in the story
is It :
'
came to pass after these things,' Gen. That which is the most
xxii. 1.
remarkable is, that it was after the casting out of Ishmael, which is
reported in the foregoing chapter, so that he being gone from his
family, he had no other son but Isaac only, in whom all his expecta-
tions did centre, as we shall see immediately. It was also before the
death of Sarah, who probably knew nothing of this matter until after-
wards ; was not her trial, but Abraham's only, that was intended.
for it
And we may hence observe,

Obs. III. That faith must be tried; and that of all graces, it is most
suited unto trial.
Obs. IV. That God proportions trials for the most part unto the
strength of faith.
Obs. V. Yea, great trials in believers are an evidence of great faith
in them, though not understood either by themselves or others before
such trials.
Obs. VI. Trials are the only touchstone of faith, without which men
must want the best evidence of its sincerity and efficacy, and the best
way of testifying it unto others. Wherefore,
Obs. VII. We ought not to be afraid of trials, because of the ad-
mirable advantages of faith in and by them see James i. 2 4; 1 Pet
; —
i. 6, 7. And,
Obs. VIII. Let them be jealous over themselves, who have had no
especial instances of the trial of their faith. And, —
Obs. IX. True faith, being tried, will in the issue be victorious.
Thirdly. The third thing considerable in these words, is the act and
effect of this faith, n/joaevrô^tv tov lactate, He offered Isaac' Who '
Isaac was, what was his relation unto him, and what were his circum-
stances, he afterwards declares. The command was to offer him for a
burnt-offering, which was first to be slain, and then consumed with fire.
Accordingly, the apostle affirms that he offered him, whereas we know
how he was delivered. But the meaning is, that he actually and fully
obeyed the command of God herein. He did it in will, heart, and
affections, though it were not eventually done. And the will is accepted
for the deed. But the true meaning of the words is, that he fully
obeyed the command of God God commanded him to offer him, anil
;
he did so unto the uttermost of what was required in the command.

Neither did the command of God respect the event, nor was Abraham
obliged to believe that he should actually be offered in sacrifice. But
he believed that it was his duty to obey the command of God, and he
did it accordingly. Look therefore in what sense God commanded
Isaac to be offered, in the same did Abraham offer him for he fulfilled ;
the command of God. And we may see his full compliance with the
divine command, in the particulars of his obedience. For,
1. He parted with his own interest in him, and gave him up wholly
to God and his will, which was the principal thing in every offering or
sacrifice. This God takes notice of in an especial manner, as that
which answered his mind, Thou hast not withheld thy son, thine only
'
son from me,' Gen. xxii. 12.

2. He complied with the way designed in the command for the
giving him up to God, namely, as a sacrifice by blood and fire, wherein
himself was to be the offerer. Herein was the greatest convulsion of
nature his faith had an exercise above it and beyond it.
; But this was
that which put nature to it to the utmost. To have an onlv beloved
son slain by the effusion of his blood, visibly under his eyes, yea to do
it with his own hand, and to stand by his consumption in the fire, was
an unparalleled trial. We read indeed in heathen stories, and in holy

writ with reference to Moloch, that some in overwhelming distresses
inward and outward, for their supposed advantage and deliverance,
have sacrificed some of their children in a kind of rage and fury, out of
hopes to be gainers by it. But this was not the case of Abraham he ;
was at perfect peace with God and man, with an affluence of all other
things to the uttermost of his desires. His son had relation to him in
all those singular circumstances which we shall consider. On all
accounts he was dear to him, to as great a height as it is possible for
natural affection to arise to. Being every way sedate in his mind,
without hope or expectation of advantage, yea to the utter ruin of his
family and posterity, he complies with the command, for the offering
him with his own hand, a bloody sacrifice to God.
3. He did as much for the trial of his faith as if his son had been
actually slain. There could not have been a greater assault on it in
case he had been offered. He looked on him as dead under his eye ;
and thence, as we shall see, is said to receive him in a figure.' He was

'
as to his faith in the same condition as if he had been dead. Wherefore,

4. In compliance with the command of God, he shut his eyes as it
were against all difficulties and consequents, resolving to venture Isaac,
posterity, truth of promises, all on the authority of God, wherein he is
principally proposed as our example. W T
hereas therefore the obedience
of Abraham did every way answer the command of God, that being,
that he should offer his son Isaac, he is justly said to have done it
accordingly, though as to his death actually God otherwise disposed of
things in the event. What in the meantime was the working of the
faith of Abraham with respect to the promise, we shall afterwards
inquire. The things we are taught herein are,
Obs. X. Where there is a divine command, evidencing itself to our
consciences so to be, it is the wisdom and duty of faith to close its eyes
against whatsoever seems insuperable in difficulties, or inextricable in
consequents. — Faith may and ought to consider the difficulties that are
in obedience, so far as to be prepared for them, provided against them,
and resolved to conflict with them. But in case there appear that in
them which seems to be overwhelming, which reason cannot contend
withal ; and when it can by no means look through the consequents of
obedience, whether they will be good or not, it will commit the whole
to the authority and veracity of God in his commands and promises,
casting out all objections that it cannot solve. For this is the faith of
Abraham celebrated, not only in the offering of Isaac, but with respect
to his birth also. '
Against hope he believed in hope he considered
;
not his own body,' Rom. iv. 18, 19.

Obs. XI. Divine revelations did give such an evidence of their being
immediately from God to those who received them, that though in all
things they contradicted their reason and interest, yet they received them
without any hesitation. — If there had been the least room left for a
scruple, whether the command given to Abraham were immediately
from God or not whether it was such, as either to its original, or
;
VER. 17 — 19.] EPISTLE TO THE HEBREWS. 1 17
means of communication might be subject to any mistake, he could

never with any satisfaction have complied with it. See my Discourse
of the Divine Authority of the Scriptures
Obs. XII. The great glory and commendation of the faith of Abra-
ham consisted in this, that without all dispute, hesitation, or rational
consideration of objections to the contrary, by a pure act of his will,
he complied with the authority of God, which in some sense may be
called blind obedience, wherein the soul resigns the whole conduct of
itself to another. It is a height of blasphemy and profaneness in the
Popish votaries, especially in the order of the Jesuites, that by vow and
oath they oblige themselves to the same kind of obedience to the com-
mands of those who are their superiors which their founder in his
;
epistle ad fratres Lusitanos, had the impudence to confirm with the ex-
ample of Abraham. And hence is it come to pass that whereas this
honour and prerogative is ascribed solely to God, namely, that his com-
mands are to be obeyed in all things without examination, reasonings,
or consideration as to the matter of them, the righteous government of
the world is absolutely provided for ; seeing he neither will nor can
command any thing but what is holy, just, and good: so since the
ascription of such an authority to men, as to secure blind obedience to
all their commands, as innumerable evils have ensued thereon, as mur-
ders, seditions, and the like ; so it takes away all grounds of peace and
security from mankind- For who knows what a crew or sort of men
called the Jesuites Superiors, known only by their restless ambition, and
other misdemeanours among mankind, will command their vassals who ;
are sworn to blind obedience to them, to perpetrate and execute what-

ever they enjoin. Let princes and others flatter themselves as they
please, if these men, as they profess, are no less obliged in conscience
to execute whatever their superiors shall command and enjoin, than
Abraham was to obey God in his command for the sacrificing of his
only son, they hold their lives on the mercy and good nature of these
superiors, who are always safe, out of the reach of their revenge. This
ascription of a godlike power to require a blind obedience to their
commands, to be yielded without any exercise or debate of reason, is
that which it is a marvel how it is endured among mankind, especially
since they have had such experience of its fruits and effects. Yea
though it be that which is absolutely due to the infinite sovereignty of
the divine being, yet God designing to govern us according to the
principles, powers, and faculties of our natures, which he himself hath
given us to this end, that we may comply with his rule in a way of
obedience, requires nothing from us but what is 'reasonable service.'
But what may be expected from these men, known only by their evil
designings, who can tell ?
Obs. XIII. It is a privilege and advantage to have an offering of
—
price to oiler to God, if he call for it. And such are our lives, our names,
our reputations, our relations, estates, liberties, as Abraham had his
Isaac. It is so, I say, if we have hearts to make use of it.
Obs. XIV. Obedience begun in faith, without any reserves, but
with a sincere intention to fulfil the whole work of it, is accepted with
—
God as if it were absolutely complete. So the confessors of old, dc-
livered by divine providence from death, when the sentence of it was

denounced against them, were always reckoned in the next degree to
martyrs.
Fourthly. The fourth thing to be considered, is the amplification of
this obedience of Abraham in the various circumstances of it. As,
First. From the person of Isaac whom he so offered, he was his tov
fxovojtvr), '
only begotten.' In what sense Isaac is said to be the only
begotten of Abraham, who had one son before him and many after
him, is declared partly in the following words, 'concerning whom it was
said, In Isaac shall thy seed be called.' He is that only son in whom
the promise of the seed shall be accomplished. Farther to clear the
reason of this expression, it may be observed, 1. That the sons of
Abraham by Keturah were not yet born. 2. Ishmael who was born,
was before this, by the command of God himself put out of his family,
as one that should not be the heir of his family, by whom his seed
should be reckoned. 3. He was his only begotten by Sarah, who was
concerned in all this affair between God and him, no less than him-
self. 4. The Holy Ghost taketh into consideration the whole state of
things between God and Abraham, in his call, his separation from the
world, in the covenant made with him, in what he was designed to in
the promise made to him concerning the blessed seed in all which
;
Isaac alone had any concernment ;and if he had failed, though Abra-
ham had had a hundred children, they must have all fallen to the
ground. Therefore as Abraham was placed in these circumstances, he
was his only begotten son. 5. This expression is used in the Scrip-
ture sometimes for as much above peculiarly and entirely beloved as all
others, Prov. iv. 3. And there is great respect had hereunto.
The trial of the faith of Abraham may be referred to two heads. 1.
What it was exercised withal and, 2. What arose from the opposition
;
that seemed to be between the command and the promise. And it is

here distributed by the apostle into these two parts. For the conflict
which he had with his own natural affections, is intimated in this ex-
pression, 'his only begotten son,' whom he most dearly and entirely af-
fected.
Abraham was very remote from being a person savage or cruel, like
Lamech, that could boast of his and wounding, Gen. iv. 23.
killing
Nor did he design that stoical apathy which was so falsely and foolishly
boasted of by some of old nor was he aaropyog, ' without natural affec-
;
tions,' which the apostle reckons among the worst vices of the heathens,
Rom. i. 31. Yea he was such a tender and affectionate father, that the
sending of Ishmael out of his family, was more than he could well bear,
till God comforted him in it, Gen. xxi. 11 —
13. What now must the
working of his heart needs be towards Isaac, a son whom he had so
long waited for, and prayed for, the only child of his dear wife, the
companion of all his wandering troubles and trials, who was now
grown up as was most probable to the age of sixteen or seventeen
years, and had engaged his affections by all ways possible, the stay of
his age, the life of his family, his only hope and comfort in this world.
And how was he to deal with him ? Not to send him out of his fa-
mily with some provision and a guide, as he sent Ishmael not to part;
with him for a time into a foreign country : but to take him himself, to
bind him, slay him with a knife, and then to burn him to ashes. Who
can conceive what convulsions in nature must needs be occasioned
hereby ? Whocan put himself into these circumstances without trem-
bling and horror? The advantages also which Satan might hence
take to excite unbelief with respect to the command of God, are ob-
vious to all. How easy was it for him under that hurry which natu-
rally his affections were subject to, to make that ensnaring inquiry
which he did to Eve, 'And hath God said so?' And to prevent the
working of faith as he did then, by a sudden reply to his own question,
1
Nay, but God knows that it is otherwise,' that it is not the death of
thy son that he requires or, it is not God that gave the command.
;
Can it be thought that he who is infinitely good, benign, and gracious,

should command one who fears him and loves him, thus to tear and
rend his own bowels, to devour his own offspring, his only son ?
Hearken a little to the outcries of love, fear, and sorrow, and be not
too hasty to be the executioner of all thine own joy.
Here then the divine power of faith manifested itself under all that
storm of disorder which his affections were exposed to, and in the midst
of all the temptations whereunto from thence he was liable ; it pre-
served the mind of this holy person quiet, sedate, under an annihilation
of his own will, to a destruction of all disorder in nature, a security
against»the power of temptations, in an entire resignation of himself
and all his concernments to the sovereign pleasure and will of God. ' It
is the Lord,' prevented all murmurings, silenced all reasonings, and pre-
served his mind in a frame fit to approach to God in his holy worship ;
whereas Moses himself, on far less provocations, resented it so far, as

not to sanctify the name of God aright in the administration of an ordi-
nance, Num. xx. 10 —
12. And it is hence evident, that,
Obs. XV. The power of faith in its conflict with, and conquest over
natural affections, when their unavoidable bent and inclinations are con-
trary to the will of God, whereby they are exposed to receive impres-
sions from temptations, is an eminent part of its glory, and a blessed
evidence of its sincerity. —
Such is its trial in the loss of dear relations,
or their irrecoverable misery in this world, wherein natural affections
are apt to indispose the mind, and to hinder it from a quiet submission
to the will of God ;whereby David greatly failed in the case of Absa-
lom. But another instance like this of Abraham there never was, nor
ever shall be. And all less cases are contained in the greater.
Secondly. The excellency of the faith and obedience of Abraham is
set forth by the consideration of his own circumstances with respect to
Isaac. And this is expressed, 1. In general, that he had received the
'
promises.' 2. In particular, as to that part of the promises wherein

his present fact was immediately concerned, namely, that 'in Isaac
should his seed be called.'
1st. It is expressed as that which recommends his obedience, that
he had received rar arayjtXutc, the promises,' which needs some ex-
'
planation.
1. this chapter, that neither he, nor any other be-
It is twice said in
lievers under the old testament, did receive the promise, ver. 13, 89,
VOL. iv. G G
But here it is affirmed, that he did receive the promises. The solution
is easy. For in those two other places, by ' the promise,' the thing
promised is intended. And this sufficiently discovers the vanity of
those expositors, who would have these promises to respect principally,
yea only, the land of Canaan, with the numerous posterity of Abraham
therein. For this was fully enjoyed by them under the old testament,
as much as ever it was to be enjoyed, then, when the apostle affirms
concerning them, that they received not the promise. But Abraham is
said to receive the promises formally, inasmuch as God made and gave
them unto him, and he believed them, or received them by faith.
2. The Scripture calleth the same thing indifferently ' the promise/
or ' the promises.' Usually, it is called ' the promise,' Acts ii. 39, xiii.
32 Rom. iv. 14, 16, 20 Gal. iii. 17. Sometimes the promises, Rom.
; ;
ix. 4, xv. 8. For, 1. one single promise only, as

It was originally
given unto Adam. 2. The
it is one. and the same.
grace that 3.
is in
The principal subject of them all is one, namely Christ himself. But
here is mention of promises First. Because the same promise was se-
:
veral times renewed unto Abraham, so as that formally he received

many promises, though materially they were but one. Secondly. Sun-
dry things being contained in the same promise, of different natures,
they do constitute distinct promises. An account of the nature, sub-
ject, and design of these promises, see in the exposition on ch. vi.
13—18.
3. There is the application of these promises as unto their accom-
plishment unto Isaac. For whereas they concerned a seed, it was said
of him, that ' in Isaac his seed shall be called,' Gen. xxi. 12. He had
not only a promise that he should have a son by Sarah his wife, whence
he was called the child or son of the promise, Gal. iv. 23, 28 but also ;
the accomplishment of the promise was expressly confined unto him by

God himself.
Ver. 18. — Of whom it was said, that in Isaac shall thy Seed be
called.
Tlpoc 6v, ' Of whom it was said.' Of, or concerning whom, that is,
of Isaac unto Abraham not unto Abraham concerning Isaac, though
;
both be equally true. The words were spoken unto Abraham con-
cerning Isaac but the word 'whom' immediately relates to Isaac.
;
was said;' that is, by God himself. It was not a con-

EAaA»]3-j], 'It
clusion that he made out of other promises it was not told him by any :
other but was expressly spoken unto him by God himself, and that
;
on the occasion of sending Ishmael out of his family, that he might

have assurance of the accomplishment of the promises in him. And
full
this was which gave the greatest exercise unto his faith, as we shall
that
see immediately.
The Hebraism jm ^b Hip* priori, ' In Isaac shall a
in the original,
seed be called unto preserved by the apostle; ev lactate
thee,' is
K\t]9r)G£Tai aoi airf.Qf.ia that is, the seed promised unto thee from the
;
beginning, shall be given in him; the traduction of it into the world

shall be through him, and no other.
;
2dly. It remains then only to consider what was the seed so promised,
or what was the principal subject of these promises. Grotius, with
his follower, and the Socinian expositors, reduce these promises unto
two heads. 1. That of a numerous posterity. 2. That this posterity
should inhabit and enjoy the land of Canaan for an inheritance. But
this is directly to contradict the apostle, who affirms, that when they
had possessed the land of Canaan almost unto the utmost period of
its grant unto them, they had not received the promises, that is, the ac-
complishment of them, ver. 39.

1 do not deny but that these things also were in the promise annexed
unto that which was principal in them, as means and pledges of its
accomplishment, as I have at large elsewhere demonstrated ; but the
principal subject-matter of the promise was no other but Christ him-
self, with the whole work of his mediation for the redemption and
salvation of the church. This is so evident from the respect herein
unto the first promise given unto our first parents, and the iaith of the
church therein, not to be weakened by promises of an inferior nature
from the repeated words of the promise, namely, that in this seed all
the nations of the earth should be blessed, which have nothing of truth
in them but with respect unto Christ ; from the faith of all the saints of
the Old Testament, with all their institutions of worship, and from the
exposition given of it in the New Testament, as Acts ii. 38, 39 Gal. ;
iii. 16, that it needs no confirmation.
Supposing therefore what we have spoken before, concerning the ex-

ercise of faith from his natural affections, with reference unto his only
son, and the present case of Abraham stood thus. God had called him
from all his relations and enjoyments, to follow him, and live unto
him in all things. To encourage him hereunto, he solemnly promiseth
unto him, that from his loins the blessing Seed, the Redeemer of
himself and the world, should proceed, which was the highest privilege
that he could possibly be made partaker of; as also, that as unto the
way and means of the accomplishment of this promise, he should have
a numerous posterity, whom God would fix and preserveîn the land
of Canaan, until the original promise should be actually accomplished.
In this promise of God did he place his whole temporal and eternal
felicity wherein he was blessed, and without which he was most
miserable. In process of time he hath a son born according to this
promise, concerning whom God expressly declares, that in and by him
this promise should be accomplished. Hereby the whole truth, and all
the benefit of the promise, did absolutely depend on the life and
posterity of Isaac, without which it could not be fulfilled. Add here-
unto, that before this, Abraham had prayed that the promise might be
preserved in Ishmael, which God expressly denied him, Gen. xvii. 18,
19, confining it unto the son of Sarah. In this state of things, when
he enjoyed the highest satisfaction, under a full persuasion that he saw
and enjoyed the assured means of the accomplishment of the pro-
mises, God commands him to take this Isaac, and oiler him for a burnt-
offering ; that is, first slay him, and then burn him to ashes.
Who can conceive with what heart Abraham received the thunder of
this command what perplexities he was cast into, or at least would
:*
G G 2
—
have been cast into, had not faith carried him through them all ? He
seems to be pressed unavoidably with one or the other of the greatest
evils in the world, either of them, eternally ruinous unto him ; either
he must disobey the command of God, or he must let go his faith in
the promise ;either of them being filled with eternal ruin.
What was the faith of Abraham in particular, how his thoughts
wrought in him, is not expressed in the original story, yet are two
things plain therein. 1. That he was not cast into any distraction of
mind, any disorderly passions, complaints or repinings. 2. That he

immediately, without delay, addressed himself to yield punctual obe-
dience unto the command of God, Gen. xxii. 1 3. As unto the pro-
mise of God, there is no intimation in the story of what his thoughts
were concerning it only it appears in general, that he left unto God
;
the care of his own truth and veracity, concluding, that as sure as he
who had commanded was to be obeyed, so he that had promised was to
be believed, he being more concerned in the accomplishment of the
promise than Abraham himself could be. Wherefore, confirming him-
self against suggestions, temptations, and fleshly reasonings, and giving
himself up wholly unto the sovereignty of God, he proceeded in his
obedience. Howbeit, our apostle makes a more particular discovery of
the working of Abraham's faith under this trial in the next verse, where
we shall consider it. And we see here,
Obs. I. That in great and inextricable difficulties, it is the duty,
wisdom, and nature of faith, to fix itself on the immense properties of
the divine nature, whereby it can effect things inconceivable and incom-
prehensible. —
So was it in this case of Abraham. See Isa. xl. 28 31-
Obs. II. God may justly require the assent and confidence of faith
unto all things which infinite power and wisdom can effect, though
we can neither see, nor understand, nor comprehend the way whereby
it may be accomplished.' —
For faith being placed and fixed on him as
God, as God Almighty, and infinitely wise, it is our duty to believe
whatever infinite power and wisdom can extend unto, if it be required
of us in any instance, as it was here of Abraham, by divine revelation.
See Isa. 1. 10.
Obs. III. God's dealings with his church sometimes are such, as that
unless we shut our eyes, and stop our ears unto all objections and
temptations against his promises, opening them only unto divine sove-
reignty, wisdom, and veracity, we can never abide in a comfortable
course of obedience. —
So is it at this day, wherein the whole state of
things in the world consists in a combination against the accomplish-
ment of divine promises towards the church. See Ezek. xxxvii. 1, 2,
11—14.
Obs. IV. This is the glory of faith, that it can spiritually compose
the soul in the midst of all storms and temptations, under darkness as
unto events so as that it shall in a due manner attend unto all duties
;
of worship and obedience, and sanctify the name of God in them, and
not provoke him with any irregularities of mind or actions as once it
;
fell out with Moses.

Obs. V. In any surprisal with seemingly insuperable difficulties, it
is our duty immediately to set faith at work not to consult with flesh
;
— —
and blood, or hearken unto carnal reasonings or contrivances, which

will but entangle us, and increase our distress. So did Abraham, who
immediately, upon the command of God, applied himself unto his duty.
In such cases, whatever arguings or reasonings do arise in our minds,
before faith hath had its due exercise in resignation, trust, and acquies-
cency in the will of God, are pernicious unto the soul, or destructive
unto its comforts. They weaken it, entangle it, and make it unfit to do
or suffer. But when faith hath had its work, and hath brought the
soul unto a due composui'e in the will of God, it may take a sedate
consideration of all rational means of relief unto its advantage.
Obs. VI. There may sometimes, through God's providential disposal
of all things, be an appearance of such an opposition and inconsistency
between his commands and promises, as nothing but faith bowing the
soul unto divine sovereignty can reconcile. Gen. xxxii. 8 \2.
These, and sundry other things of the like nature, we may learn
from this great example of the faith of the father of the faithful, here
proposed unto us. All which deserve to be handled more at large
than the nature of the present work will allow.
The especial working of the faith of Abraham in this case of dis-
tress, with the event of it, is declared, ver. 19.
Ver. 19. Accounting that God tvas able to raise him up even from
the dead ; from whence also he received him in a figure.
1. The immediate object of his faith in general, was the power of God;
* that God was able.' 2. The application of that power by faith, was
unto the resurrection of the dead to raise him from the dead.'
;
' The
manner of its effectual working in him it was in a way of reasoning,
;
or of computing one thing from another. The event hereof was, 1st.
The reception of his son back again unto himself, whom he had offered
in the manner before described. 2dly. The manner of it it was in a :
figure. Which things' must be explained.

First. The immediate object of Abraham's faith was the power of
God. But unto the right understanding of the passage, some things
must be premised which are supposed in the words. As,
1. Abraham not only the immortality of the souls of
firmly believed,
men, but also the resurrection from the dead. Had he not done so, he
could not have betaken himself unto this relief in his distress. Other
things he might have thought of, wherein God might have exerted his
power: but he could not believe that he would do it, in that which itself
was not believed by him. And it is in vain to inquire what especial re-
velation Abraham had of these things. For the resurrection from the
dead, which includes the other, was an essential part of the first pro-
mise, or no relief is tendered therein against the curse, which was a re-
turn unto the dust. And,
Obs. I. It is good for us to have our faith firmly built on the funda-
mental articles of religion; such as these arc, without which we cannot
act it on particular occasions and trials, wherein an application is made
of such fundamental principles unto our present cases.
2. He owned the omnipotency of God, Svvarog 6 Qzog, as able to
;
produce inconceivable effects. He did not limit God, as they did in the
wilderness, as the Psalmist at large describes their unbelief, Ps. lxxviii.
19, 20, 40, 41. He rested on this, that the power of God could extend
itself unto things by him past finding out and incomprehensible. This
was the life and soul, as it were, of the faith of Abraham: he believed
that the power of God was infinitely sufficient to secure his truth and
veracity in his promises, though he could neither conceive nor under-
stand the way whereby it was to be done. And,
This is the life of faith at present in all that truly believe. Every
thing in the world seems to lie cross unto the accomplishment of divine
promises, which are most eminent in themselves, and in which the
church, next unto things eternal, is most eminently concerned but yet,
;
though things are very dark and dreadful, they are not in such a dismal
strait as they were when the father of the faithful had his knife at the
breast of him on whose life the accomplishment of all the promises did
depend. Yet he rested in the power*of God to secure his own veracity
and so may we do also at present. Wherefore,
3. Abraham still firmly believed the accomplishment of the great pro-
mise, although he could not discern the way whereby it should be ful-
filled. Had his faith failed herein, his obedience had been needless
and useless. And this is the last anchor of faith.
It cleaves unto and rests upon the truth of God in his promises,
against all objections, temptations, and oppositions, although they are
such as reason, in its highest exercise, can neither conflict with nor con-
quer. And unto this end, God who permits such objections to rise
against it, or what he hath promised, yea, disposeth such trials and
difficulties unto it as shall be insuperable unto all the rational powers
of our souls, giveth security in and from himself alone against them all.
God, who cannot lie, hath promised, Tit. i. 2. And in farther confir-
mation hereof unto us, he swears by himself, Heb. vi. 13. And that
faith which cannot rest in God himself, and the consideration of his
properties engaged for the accomplishment of his promises, without
other helps or corroborating testimonies, yea, against all conclusions
ami determinations of sense and reason, is weak, if it be sincere, Isa. 1.
10.
4. On these principles, which were fixed immoveably in his mind, he
reasoned within himself as unto the way and manner whereby the
power of God would make good his truth in the accomplishment of the
promise. AoyiGafisvog, 'accounting;' that is, computing, reasoning
in himself from the principles of faith that were fixed in his mind. God,
making a covenant with him, or taking him into covenant with himself,
had peculiarly revealed himself unto him by the name of God Almighty,
Gen. xvii. 1. This therefore did Abraham principally consider in all
his walking before him. And now he thought was the season wherein
he should see an instance of the almighty power of God. How this
would work and exert itself, as yet he could not understand. For he
had no reserve in his mind that Isaac should not die; this, therefore, on
the aforesaid principles, first presented itself unto him, that if there
were no other way, yet after he had slain him and burnt him to ashes,
that God could again raise him from the dead.
;
Secondly. The manner of the expression declares the greatness of

the matter spoken of in his apprehension; even from the dead. It is not
said, as we supply it, 'to raise him up from the dead,' but only teat ek
vskowv tytiouv, 'to raise from the dead.' The resurrection of the dead
is that which is proposed as the object of his faith, the application of it
unto Isaac, and at that season, is included in what is expressed. This
then is that which he reckoned upon in himself. 1. That God was able
to raise the dead in general. 2. That he could so raise up Isaac after

his death, which in this reasoning he supposed. 3. That after this re-
surrection, if it should so fall out, it would be the same individual per-
son that was offered; whereby the word which he spake unto his ser-
vants, that he and the lad would go and worship, and come again to
'
them,' Gen. xxii. 5, would be made good.

But these reasonings were not immediate acts of faith as unto the ob-
ject of them in their application unto»Isaac, but effects of it. The con-
clusions he made were true and right, but the thing itself, or the raising
Isaac from the dead, was not the object of faith, for it was not to be
and nothing but what is true, and what will be eventually true, can be
believed with faith divine. No man ever was or can be obliged to be-
lieve that to be which is not, or that that shall be which shall never be.
Only whereas there was nothing herein that was inconsistent with any
divine revelation, he did so far assent unto the possibility of this event,
as to quiet his mind in the work and duty which he was called unto. It
is evident, therefore, that by faith he devolved the whole event of things
on the sovereignty, power, and truth of God and in his reasoning
:
thereon, thought it most likely that God would raise him from the
dead.
Thirdly. Lastly, the event of things is expressed, answering the faith
of Abraham absolutely, and his reasonings also in a figurative compli-
ance with them From whence also he received him in a figure.'
:
'
1. The promise was absolutely secured; Isaac was preserved alive,
that in him his seed might be called.

2. Abraham's obedience was fully accomplished. For he had parted
fully with Isaac; he was no more his than if he had been actually dead;
whence it is said, that, ekohhtuto, he received him again.' He was
*
made to be God's own, to belong unto him alone as devoted and God ;
gave him again unto Abraham.

Isaac was considered in the state of the dead that is, under the
3. ;
command of God, and in his father's determination so as that the

;
apostle says, he ' offered him and therefore it is said that he ' received
;
'
him' from that state. OOev, whence also.' One expositor conjectures,
'
that respect is had herein unto Abraham's first receiving of Isaac at his
nativity from the womb of Sarah, which was as dead; than which no-
thing can be more remote from the sense of the place, unless it be some
other conjectures of the same expositor on the like occasions.
4. But whereas Isaac did not die, was not actually dead, he is said
to receive him from that state only in a figure. See the various trans-
lations of the word here used before. Conjectures have been multiplied
about the meaning of this word in ' a figure,' ' a parable,' ' a represen-
:
tation,' a resemblance.'
'
I shall not trouble the reader with them: it
is not my
manner. Nor have I here any thing to add unto what was
first on by the most judicious Calvin, who hath herein been fol-
fixed
lowed by all sober expositors. '
He received him as from the dead, in
a figure or resemblance of the resurrection from the dead.' For whereas
he had offered him up in faith, and thereon looked on him as dead,
resting his soul in the power of God alone to raise him from the dead,
his restoration or giving him unto him again, had a complete representa-
tion of the resurrection of the dead at the last day.
So have I briefly passed through this great instance of the faith of
the father of the faithful, with some considerations of the conflicts which
he had with temptations, and his conquest over them. And these things,
I confess, require a more full search into and contemplation of, if the
nature of my present design would admit of it. But yet, when I should
have done my uttermost, I can easily discern how short I should fall,
not only of discovering the depth of the treasures of divine wisdom
herein, but also of the workings and transactions of faith in and by all
the faculties of his soul in Abraham himself. I leave them, therefore,
as objects of their meditation, who have more skill and experience in

these divine mysteries than I have attained unto. Some things we may
yet observe from the whole. As,
Obs. II. The privileges and advantages that Abraham obtained on
this trial, exercise and victory of his faith. For, 1. He had hereon the
most illustrious immediate testimony from heaven of God's acceptance
and approbation of him, that ever any one had in this world, unless it
were Jesus Christ himself, Gen. xxii. 12. 2. The promise was so-
lemnly confirmed unto him by the oath of God, which gave him abso-
lute infallible security that there was no reserved condition in it, on
—
which its accomplishment was suspended, ver. 16 18. 3. He was
constituted heir of the world, ver. 17, 18. And, 4. The father of the
faithful. And, 5. An end was put unto all his trials and temptations.
After this, he was exercised with no more difficulties, but walked in
peace unto the end of his days. And we may be assured, that,
Obs. III. Faith obtaining the victory in great trials (as suffering for
the truth) and carrying us through difficult duties of obedience, shall
have a reward even in this life, in many unspeakable spiritual privileges
and advantages.
This one instance is sufficient in itself to confirm the assertion of the
apostle and his whole intention namely, as unto the power and effi-
;
cacy of faith in carrying believers through all difficulties and opposi-

tions which they may meet withal in the profession of the gospel, and
the course of their obedience. For if we consider both parts of Abra-
ham's trial; 1. As unto nature, in the sacrificing of his only son, for
whose sake he had undergone a wearisome pilgrimage. 2. As unto
grace and faith itself, in the dread of the command, and open appear-
ance of the defeatment of the promise, nothing equal to it can befal us
in our profession.
Obs. IV. This example was peculiarly cogent unto the Hebrews,
who gloried in being the children of Abraham, from whom they de-
rived all their privileges and advantages. Wherefore they were justly
pressed with this instance, as they were before by our Saviour, when he
told them, that if they were the children of Abraham they would do
the works of Abraham, John vi. And an encouragement it was unto
them to abide in that faith wherein he had such glorious success.
Obs. V. We also may consider, that, 1. If we are children of Abra-
ham, we have no reason to expect an exemption from the greatest trials,
that the same faith which was in him is able to conflict withal. 2. We
have no reason to be afraid of the fiercest and severest trials that may
befal us, having so great an instance that faith is able to carry us through
them all victoriously. 3. Difficult duties of obedience, warranted by
divine command, and successes of faith under trials, shall have a present
reward in this life. In keeping thy commandments there is great
'
reward. 4. Though death should seem to pass on any of the promises

concerning the church, yet nothing need shake our faith, whilst we can
believe the resurrection of the dead. They will be given as in a figure
of it.
Ver. 20. — IliOTEt Trtpi /utWovTiov ivXoyi](Ttv laactic TOV Iak'w/3 KCtl
tov Htrau.
Ver. 20.— By faith Isaac blessed Jacob and Esau, concerning

things to come.
Isaac was a holy person, who though a pilgrim, yet as far as ap-
peared), spent most of his time in peace, without great perils and dan-
gers. Wherefore there is less spoken of him, and of the trials of his
faith, than either of his father or of his son. Howbeit, there is no
doubt but that this son of the promise led his life in the faith of the
promise, and the promise wasparticularly renewed unto him, Gen.
xxvi. 4. Theapostle chooseth to instance in his faith, with respect
unto the blessing of his sons, which was in his old age, and was the
most eminent act of it, because of the conveyance of the promise unto
his seed made thereby. The story which he reports is recorded, Gen.
xxvii. And there is none in the Scripture filled with more intricacies
and difficulties, as unto a right judgment of the thing related, though
the matter of fact be clearly and distinctly set down.
The whole represents unto us divine sovereignty, wisdom, and faith-
fulness,working effectually through the frailties, infirmities, and sins
of the pei-sons concerned in the matter.
all It was taken for granted
by them all, that by God's institution and appointment, the promise,
with all the benefits and privileges of it, was to be conveyed by paternal
benediction unto one of the sons. Hereon there had been sundry indi-
cations of the mind of God, as unto the person to whom it was to be
communicated. There was so in the answer of God unto Rebekah,
when the children strove in her womb, when he said to her, ' The elder
shall serve the younger,' Gen. xxv. 2;>. And an immediate indication
hereof was given in their birth, wherein Jacob laid hold on the heel of
Esau, as being to supplant him, ver. 26. It was farther manifest when
they grew up, partly by the profaneness of Esau, evidenced in marry-
ing evil and idolatrous wives, and partly in his selling his birthright
for a mess of pottage, ver. 32 34. —
Yet all this did not prevent the
miscarriages of them all in the communication and obtaining this bless-

ing namely, of Isaac, Rebekah, and Jacob.
;
For,
1. Whatever may be spoken in excuse of Isaac, it is certain he failed
greatly in two things. 1st. In his inordinate love to Esau, (whom he
could not but know to be a profane person,) and that on so slight an
account as eating of his venison, Gen. xxv. 28. 2dly. In that he had
not sufficiently inquired into the mind of God, in the oracle that his
wife received concerning their sons. There is no question on the one
hand, but that he knew of it nor on the other, that he did not under-
;
stand it. For if the holy man had known that it was the determinate
will of God, he would not have confradicted it. But this arose from
want of diligent inquiry by prayer, into the mind of God.
2. As for Rebekah, there is no doubt but that she was infallibly
certain that it was the mind and will of God that Jacob should have
the blessing. So far she had a sufficient ground of faith. But her
contrivance for the obtaining of it, when she ought to have committed
the event unto the providence of God, whose word was engaged for it,
cannot be approved nor is what she did to be made an example for
;
imitation.
3. Jacob also had, no doubt, sufficient evidence that the birth-right
was conveyed unto him yet, although he followed his mother's instruc-
;
tions, and obeyed her commands in what he did, his miscarriages in

getting the conveyance of it by his father's blessing, which were not a
few, are not to be excused. But under all these mistakes and miscar-
riages, we may observe two things.
First. That true faith acted itself in all the persons concerned. The
faith of Isaac was true and right in this, that the promise was sure to
his seed by virtue of the covenant, and that he was instrumentally, in
the way of external evidence, to convey it by his solemn benediction.
The first was express in the covenant the other he had by immediate
;
revelation and inspiration for his blessing was a prophecy of things to

;
come, as it is in the text. But he missed it in the application of it

unto the object in his own intention, though in matter of fact, by the
divine disposal of circumstances, he was in the right. This mistake
hindered not but that he blessed Jacob in faith.
One expositor, who abounds and is as unhappy in
in conjectures,
them as any man
well can be, would have it, that the blessing of Jacob
in faith doth not belong, or is not to be ascribed unto that solemn bless-
mg which he pronounced over him when he mistook the person, sup-
posing him to be Esau, ch. xxvii. 21 —
29, but unto what he said after-
wards concerning him unto Esau, ver. 33, ' I have blessed him, and he
shall be blessed;' than which nothing can be more remote from the
mind of the Holy Ghost. For in these words to Esau, he directly
affirms that he had blessed him, and now only declares the consequent
of it namely, that he should enjoy the blessing ' he shall be blessed.'
; :
Now this hath respect unto that former blessing, which was therefore
in faith, notwithstanding the present mistake of the person, which he
now understood by what he had done, as being under the immediate
conduct of the Spirit of God.
So did true faith act itself both in Rebekah and Jacob, and they
were in the right from divine revelation, that the promises did belong
to Jacob. Howbeit, they variously miscarried in the way they took for
obtaining a pledge of it in the paternal benediction.
Wherefore it cannot be denied, but that sometimes, when true faith
is rightly fixed on divine promises, that those in whom it is, and who
truly believe, may through darkness, infirmities, and temptations, put
themselves on irregular ways for the accomplishment of them. And as
in these ways they may fail and miscarry, unto the scandal of religion,
and a dangerous concussion of their own faith, so if they do succeed in
such ways, as Jacob did, yet are not their ways accepted or approved
of God, as they will quickly understand. But yet, although these mis-
takes may be such as to vitiate their works, and render them unaccept-
able to God, yet shall they not condemn their persons in the sight of
God, neither here, nor hereafter.
Whereas, therefore, there yet remain many promises to be accom-
plished concerning the church, and its state or condition in this world;
as it is our duty firmly to believe them, so it is our wisdom, not upon
any temptations, provocations, or advantages, to attempt their accom-
plishment in any unwarrantable way and undertaking.
Secondly. We may see herein the infinite purity of the divine will,
effectually accomplishing its own purposes and designs through the
failings and miscarriages of men, without the least mixture with, or
approbation of their iniquities or miscarriages. So did God accomplish
his purpose and promise unto Jacob, by ordering the outward circum-
stances of the irregular actings of him and his mother unto his own
blessed ends. And although he neither commanded nor approved of
these irregularities in them, yet, whereas there was true faith in the
persons themselves, though misguided as unto some outward actions,
and that acted, as they judged, in compliance with his will, without the
least design of injury unto any others, (for they aimed at nothing but
what was their own by his grant and donation,) he accepted their per-
sons, pardoned their sins, and effected the matter according to their
desire.
Obs. I. And we may observe, that the failure, error, or mistake of
any one leading person, with respect unto divine promises and their
accomplishment, maybe of dangerous consequence unto others; as here
the failing of Isaac was the occasion of casting Jacob and Rebekah
into all their irregularities.
These things being premised, as unto the story which respect is here
had unto, the words themselves may be briefly opened and there are
:
three things in them. 1. What is ascribed unto Isaac, namely, that he
blessed his sons. 2. How he did it, and that was, in faith. 3. What
was the subject-matter of his blessing and that was, things to come.
;
1. He blessed them, tvXnyijae. These patriarchal blessings were

partly euctical, or prayers; partly prophetical, or predictions: and the
matter of them was the promise made to them, with what was contained
in them, and nothing else. They did not pray for, they could not fore-
tell any thing but what God had promised. They were authoritative
applications of God's promises unto the person unto whom they did
belong, for the confirmation of their faith. So far as they were merely
euctical, or consisted insolemn prayer, they were an effect and duty of

the ordinary parental ministry and as such, ought to be used by all
;
parents. Not as some, by the trifling custom of daily. asking and

giving blessing whilst, perhaps, a curse is entailed on families by
;
wretched examples but by solemn reiterated prayer unto that purpose.

;
But there were two things extraordinary in them. 1. A certain deter-

mination of the promise unto particular persons, as was here done by
Isaac, which falls not within the compass of the ordinary paternal
ministry. Wemay fail in our most earnest desires, and sincere endea-
vours for the communication of the promise unto this or that child. 2.
Prediction of particular future events, falling within the compass and
verge of the promise; so was it in the solemn blessings of Isaac, Jacob,
and Moses. Herein were they acted by a spirit of prophecy and im-
mediate revelation.
2. Thus he blessed his sons, and he did it inaru, ' by faith.' But yet
here is a difficulty that ariseth on both hands, from the one blessing
and the other. For the blessing of Jacob was from immediate inspira-
tion, and not intended by Isaac to be applied to Jacob ; both which
considerations seem to exclude his faith from any interest in this bene-
diction. And the blessing of Esau related only to temporal things, and
that not with respect to any especial promise.
I answer, that as to the first, or the blessing of Jacob, 1. There was
a proper object of his faith which it was fixed on namely, the promise
;
of the covenant, that 'God would be a God to him and his seed,' and
that ' in his seed all the nations of the earth should be blessed.' Herein
was his faith exercised in his blessing of Jacob, which was no way im-
peded by his mistake of the person. Faith was acted by the promise,
and was guided as to its object by God's providence. 2. Immediate
inspiration doth no way hinder the actings of faith on preceding revela-
tions. He had the warrant of the word of God before revealed for the
ground of his faith, and his immediate inspiration guided him to act
according to it. And, 3. As for the blessing of Esau, although it
respected only temporal things, yet he gave it him in faith also, in that
it was the fruit of his prayer for him, and contained predictions which
he had received by divine revelation.

o. The subject-matter of both these blessings were, ttsoi jueAAovtwv,
'things to come,' that is, things that were not yet, nor yet to have then-
present accomplishment. For that part of the blessing of Jacob, that
he should be the lord of his brethren, as it is expressed in the blessing
of Esau, thou shalt serve thy brother,' was not fulfilled in their days,
'
there being a great appearance of the contrary. Wherefore the things

contained in these blessings absolutely considered, were future, and yet
for to come, in the days of and among their posterity.
Now the blessing of Jacob did not contain only a better portion in
this world than that of Esau, as Grotius would have it, nor had there
been any need of so great a contest about the difference between the
land of Canaan and that of Edom ;but as it did comprise also the
numerous posterity of Jacob, their quiet habitation, power, and do-
minion in the land of Canaan, so the principal subject of it was the
enclosure of the church, the confinement of the covenant, the enjoy-
—
ment of the promise of the blessed seed, to him and his offspring. And
it was the contempt hereof, and not of a double portion of earthly
things, for which Lsau is stigmatized as a profane person.' '
Ver. 21. YliaTti Iokw€ airo9vr)GKd)v ticacrrov twv vlwv Iwcr^ tuXo-
yr)(Tt' Kai TrpocrtKvvnatv £7rt to anpov Tt)Q pahoov avrov.
AiroSvâicwv, morions, moriturus, cum moreretur, 'when he drew

nigh to death,' the present tense that which was then in the next dis-
;
position to the actual death that shortly ensued probably a few days ;
before his death.

'Ekcnttov, singulos filiorum, for kuciTtpov, or ufiû), 'each,' or both.
Utrumque. Syr. in bob, every one,' both the sons of Joseph dis-
'
tinctly.
to aicpov rtjc /oa€3ou avrov.
E-irt Vul. Lat. Et adoravit fastigium
virgae ejus, '
he adored the top of his rod ;' leaving out the preposition
£7ri, ' on,' it corrupts the sense, and forceth the meaning of the words to
be, ' of Joseph's rod,' whence a vain and foolish opinion hath been fan-
cied about adoring or worshipping of creatures, as remote from the
sense of this place as from truth. The Syriac properly, iî by "t:Di
mtain, * he bowed,' or adored, ' on the top of his own staff'.' Beza
supplies innixus, which we render ' leaning.'
Ver. 21. —
By faith Jacob, when he ivas dying, blessed both the sons
of Joseph, (each of them,) and worshipped, leaning on the top of
his staff.
There are two things mentioned in the words. 1. That Jacob
blessed the sons of Joseph. 2. That he worshipped, leaning on the

top of his staff. But they did not fall out in the order in which they
are here expressed. The latter of them is recorded before the former,
Gen. xlvii. 31, 'And Israel bowed himself on the bed's head.' To
which is added, that after these things, Joseph brought his children to
him, ch. xlviii. 1.
From end of the book of Genesis, an account

ch. xlvii. 28, to the
isgiven us of the dying of Jacob, and what he did in order thereunto,
as the apostle expresseth it, <nrodv\]<jKU)v, * when he was dying.' What
space of time, or how many days it took up, is uncertain, probably not
many. The first thing he did in order hereunto, was to send for his
son Joseph, to give him charge concerning his burial in the land ot
Canaan, which was an act and duty of faith with respect to the pro-
mise, ver. 29 31. —
This being done, it is said, that 'Israel bowed
himself on his bed's head,' that is, he bowed himself and worshipped
God. This is but once mentioned in the whole story, but an intimation
is given therein of what Jacob did on the like occasions, especially in
all the passages of his dying acts and words. When he had spoken or
done any thing, his way was to retire immediately to God with acknow-
ledgment of his mercy, and requests of more grace. And such indeed
is the frame and carriage of holy men in their dying seasons. For as
they have occasion to attend to other things sometimes, so on all advan-
tages they bow down their souls, and bodies so far as they are able, in
acts of faith, prayer, and thankfulness.
The person here whose faith is instanced in, is Iaica>€, ' Jacob ;' but
there is some difficulty in the choice of the particular act or duty which
the apostle chooseth to give instance in. For Jacob, as he abounded
in trials and temptations above all the other patriarchs, so he gave sun-
dry illustrious testimonies of his faith, seeming to be of greater evidence
than this of blessing the sons of Joseph. Especially that was so which
is recorded by the Holy Spirit in Hosea xii. 3, 4, ' By his strength he
had power with God, yea he had power over the angel and prevailed ;
he wept, and made supplication to him, he found him in Bethel, and

there he spake with us.' In comparison hereof, this act of blessing the
sons of Joseph is of an inferior consideration.
This is the only difficulty of this place, which yet by expositors is
taken no notice of. But if we look into the thing itself, we shall find
that it was divine wisdom in the apostle, whereby he fixed on this in-
stance of the faith of Jacob. For in his blessing of the sons of Joseph,
the good man being near to death, he makes a recapitulation of all the
principal concernments of his life, as it was a life of faith and we shall
;
therefore consider some of those circumstances which manifest how

proper this instance was to the purpose of the apostle.
1. It was the exercise of his faith in his old age; and not only so,
but then when he had a certain prospect of the sudden approach of his
death, Gen. xlvii. 29, xlviii. 21. We
have therefore herein a testimony
that notwithstanding all the trials and conflicts which he had met
withal, with the weaknesses and disconsolations of old age, that he
abode firm in faith, and vigorous in the exercise of it. His natural
decays did not cause any abatement in his spiritual strength.
2. In this blessing of Joseph and his sons, he did solemnly recog-
nize, plead, and assert the covenant made with Abraham, God before
'
whom my fathers Abraham and Isaac did walk,' Gen. xlviii. 15. That
is, with whom God made the everlasting covenant, and who walked
therein before him all their days. This is the life of faith, namely, to
lay hold on the covenant, which he did herein expressly.
3. As he made a solemn acknowledgment of all spiritual mercies by
virtue of the covenant, so he added thereunto that of all temporal mer-
cies also, ' The God which fed me all my life long unto this day.' It
was a work of faith to retain a precious thankful remembrance of divine
providence, in a constant provision of all needful temporal supplies,
from first to last, during the whole course of his life.
4. He reflects on all the hazards, trials, and evils that befel him, and
the exercise of his faith in them all. 'Redeemed me from all evil.'
Now all his dangers were past, all his evils conquered, all his fears
removed, he retains by faith a sense of the goodness and kindness of
God in rescuinghim out of them all.
5. In particular, he remembers the acting of his faith in the matter
recorded by Hosea, before mentioned, and therein of his faith in the
Son of God in an especial manner, as he was the angel of the cove-
nant, the angel, the redeemer. 'The angel,' saith he, ' that redeemed me
from all evil, bless the lads.' That by this angel, the person of the Son
of God, as he was to be the Messenger of the covenant arid the Re-

deemer of the church, is intended, I have proved elsewhere and it ;
was the sense of all the ancient writers of the church however, some ;
of the Roman church would abuse this testimony to give countenance

to the invocation of angels, which is little less than blasphemy.
Wherefore in the recognition hereof did faith most eminently act itself.
6. The discerning of the sons of Joseph, one from the other when
he was blind; the disposal of his hands, his right hand to the head of
Ephraim, and his left to the head of Manasseh, contrary to the desire
of their father, and the proposal of them to him, with the prediction
of their future condkion many ages after, were all evidences of the
especial presence of God with him, and consequently of his own faith
in God.
There were other circumstances also that rendered this benedic-
7.
tion of Jacob an eminent act of faith. As, 1. That he laid the foun-
dation of it in an especial revelation, Gen. xlviii. 3, And Jacob said '
unto Joseph, God Almighty (God in covenant with me) appeared unto
me at Luz in the land of Canaan, and blessed me,' &c. 2. That he did
solemnly by divine warrant adopt Ephraim and Manasseh to be his
children, whereby they came to have the interest of distinct tribes in
Israel, ver. 5. And hereby, 3. He
gave the right of the birth-right as
to a double portion, forfeited to Joseph. 4. He remem-
by Reuben,
bers the kindness of God in this, that whereas his beloved wife Rachel
died immaturely of her second son, ver. 7, yet God would give him a
numerous posterity by her, the thing which both he and she so greatly
desired.
On all evident that the apostle, for great
these considerations it is
and weighty reasons, fixed on Jacob, that he

this instance of faith in
'
blessed both the sons of Joseph.' And we may see that,
Obs. I. It is an eminent mercy when faith not only holds out to the
end, but waxeth strong towards the last conflict with death, as it was
with Jacob.
Obs. II.It is so also to be able by faith, in the close of our pilgrim-
age, to recapitulate all the passages of our lives, in mercies, trials,
afflictions, so as to give glory to God with respect to them all, as Jacob
did in this place.
Ob. III. That which enlivens, and encourageth faith as to all other
things, is a peculiar respect to the angel, the Redeemer by whom all
grace and mercy is communicated to us.
Obs. IV. our duty so to live in the constant exercise of faith,
It is
as that we may be ready and strong in it when we are dying.
Obs. V. Though we should die daily, yet there is a peculiar dying
season, when death is in its near approach, which requires peculiar
actings of faith.
The latter clause of the words, or the other instance of the faith of
Jacob, that he worshipped, leaning on the top of his staff,' hath a pecu-
'
liar difficulty in it, from a difference between the words of the apostle
and those of Moses concerning the same thing. The words in Moses
are, nwntiJNTby b*TW Trrnm, that is, ' And Israel bowed himself on
the bed's head.' This the Septuagint render by, Km jrpootKvvtiatv
464 AN EXPOSITION OF THE [cH. Xl.
i<rpai)\em to okôv tt}q pafiSov avrov, ' And Israel worshipped on the
top of his rod.' The Vulgar Latin in that place followeth the original.
Adoravit Israel Deum conversus ad lectuli caput, ' And Israel wor-
shipped God, turning to the head of the bed.' The apostle in this
place, makes use of the words as they are in the translation of the
LXX., and the difficulty is increased by the Vulgar translation in this
place, which leaving out the preposition eni, renders the words, ' And he
adored the top of his staff,' or rod; that is, say some, the sceptre of
Joseph. This verbal difference is sufficiently belaboured by critical
expositors of all sorts, I shall give a brief account of my thoughts con-
cerning it.
1. of Moses are the close of the forty-seventh chapter of
The words
Genesis. And Israel bowed
{
himself on the head of the bed.'
Whereas this may denote only a natural action of the old man, who
having sat up to confer with his son Joseph, being infirm and weary,
when he had finished his discourse and taken the oath of his son, he
bowed himself to the head of the bed. But the Vulgar Latin hath
well supplied ' God,' 'he adored God towards the bed's head,' that is,
by bowing down to him. And so mnrrcrr, is most frequently used to
express an act of divine adoration, and that it was such is here declared
by the apostle.
2. That Jacob worshipped the top of Joseph's staff or sceptre, which
he carried as an ensign of his authority and power, is rejected by all
sober expositors. It hath, indeed, a double countenance given unto it
in the Vulgar translation. 1. By
the omission of the preposition tin,
' on' or ' upon,' which must include leaning on, or some word of the
same importance and, 2. By rendering avrov by ejus, and referring it
;
to Joseph ; whereas it is often used for tavrov, or reciprocally, ' his

own which must be here supposed, or it answers not the original.
;'
And any worship of Jacob, performed unto Joseph, it is most re-

as for
mote from the text. For not only at that instant had Joseph put his
hand under his father's thigh, and sworn unto him, wherein he acknow-
ledged his superiority but also a little after, he bowed himself unto
;
him, with his face to the earth, ch. xlviii. 12.

3. The apostle doth not in this Epistle, tie himself unto the express
words of the original text in his allegations out of the Old Testament,
but only gives the certain sense and meaning of the Holy Ghost in
them.
4. The word in the original is, rrua, which may have a different pro-
nunciation, by a different supply of vowels and so a different signifi- ;
cation. we read it mittah, it signifies a bed,' as we render it in

If '
Genesis if we read it matteh, it signifies a 'staff' or a

; rod' on which '
a man may lean both from the same verb rra:, to extend,' to incline.'
;
* '
And hence doth the difference arise. And we may observe concerning
it,
1st. It is certain that in the days of Hierome, the Hebrew reading

was unquestionably mittah, a '
bed,' as it is now for he blames the
;
LXX. for misinterpreting the word. Quest. Hebr.

2dly. Hereon some say, that the translation of the LXX. being in
common use among the Jews in all their dispersions, and even in Judea
—
itself, it in compliance with them

that the apostle freely followed there ;
being nothing in discrepant from the truth as to the substance of it.

it
What is my judgment of this conjecture, I have elsewhere declared.

3dly. Others say, the apostle makes use of this variety in expression
to represent the entire posture and action of Jacob in this adoration.
For whereas he was very weak and infirm, being near the time of his
death, which is observed in the story, upon the coming of Joseph to
him, he sat upon the side of his bed, with his staff in his hand, a
posture which he may be easily conceived to be in. At the end of his
discourse with him, addressing himself unto the solemn adoration of
God, he so bowed towards the bed's head, as that he supported himself
in a posture of reverence for his divine meditation. Wherefore,
4thly. Although I will not contend that the word in that place hath
a double signification of a bed and a staff, yet this is the true solution of
this difficulty. The apostle did not design a precise translation of the
words of Moses, but intended only to express- the same thing. And
whereas that was undoubtedly the posture of Jacob in the worshipping
of God, which we have declared, the apostle useth his liberty in ex-
pressing it by his leaning on his staff. For that he did both, namely
bow towards the head of the bed, and at the same time, lean on his
staff, we are assured by comparing the divine writers together.
5thly. There is an expression like unto it concerning David, 1 Kings
i. 47, n3i2)?Drr by "fân Trnun, ' and the king bowed himself on his bed,'
that is, he bowed down towards the bed's head in his great weaknesses
so to adore and worship God. And Jacob's leaning on his staff there-
withal, completes the emblem and representation of his reverence and
faith ;by the one he bowed down, by the other, he sustained himself;
as whatever doth sustain and support, is in the Scripture called a staff.
Obs. VI. In all acts of divine worship, whether solemn or occasional,
it is our duty to dispose our bodies into such a posture of reverence, as
—
may represent the inward frame of our minds. So did Jacob here, and
it is reckoned as an act and duty of faith.
Obs. VII. There is an allowance for the infirmities of age and sick-
ness, in our outward deportment in divine worship, so as that there be
no indulgence to sloth or custom, but that an evidence of a due re-
verence of God and holy things be preserved. —
These postures which
are commended in Jacob, would not, it may be, become others in their
health and strength. So David affirms, that he would rise at midnight
'
(out of his bed) to give thanks unto God,' Ps. cxix. 62.
VER. 22. ILoTEl l(i}0£(p Tt\eVT(l)V TTtOl T)]£ £%,0$OV T(x)V VIU)V IoyiCOjA
£/iiVt]fXOV£V(T£, K(tl TTSpi T(OV 0(TT£U)V (IVTOV £V£T£l\<lTO.
Ver. 22. By faith, Joseph when he died made mention of the de-
parting of the children of Israel, and gave commandment con-
cerning his bones.
Two instances are here proposed of the faith of Joseph. 1. That

he made mention of the departing of the children of Israel out of
VOL. IV. n 11
466 AN EXPOSITION OF THE [CH. XT.
Egypt. % That he gave commandment concerning his bones. The

account hereof is given in the close of the book of Genesis.
First. The first instance proposed of Joseph's faith, is, his making
mention of the departing of the children of Israel out of Egypt. And
for the exposition of the place, we may consider,
First. To whom hespake these words, and gave this charge the ;
words he spake unto his brethren ' Joseph said unto his brethren/
;
Gen. 1. 24. Some of his own brethren were yet alive, as is evident
concerning Levi. For Joseph when he died, was but a hundred and
ten years old, ver. 26 and Levi lived a hundred and seven and thirty
;
years, being not twenty years older than Joseph. And probably God
might shorten the life of Joseph, to make way for the affliction of the
people which he had foretold, and which immediately ensued thereon.
Also under the name of his brethren, his brother's sons may be intended
as is usual.
But as unto the command concerning his bones, the expression is
;'
changed. For it is he took an oath of the children of Israel
said, that '
and so it is again repeated, Exod. xiii. 19. ' He had straitly sworn the
children of Israel.' That is, he brought the whole people into this en-
gagement, by the heads of their tribes, that they might be obliged in
after generations for he foresaw that it would not be the work of
;
them who were then living.

Secondly. The time wherein these things were done it was teXsvtwv, ;
'when he was dying.' 'And Joseph said unto his brethren, I die.'
This evidence he gave of the steadfastness of his faith, that it had ac-
companied him through all his afflictions, and all his prosperity, not
forsaking him now at his death. He had lived long in glory, power,
and wealth but through all, he preserved his faith in the promise of
;
God entire. And if there had been nothing in that promise, but the
inheritance of the land of Canaan, as some imagine, he would not have
maintained his faith concerning it unto the death, and in his departure
out of the world, enjoying far more in Egypt, than what was contained
therein. But,
Obs. I. It is of great use unto the edification of the church, that
such believers as have been eminent in profession, should, at their
dying, testify their faith in the promises of God. —
So did Jacob, so did
Joseph and others have done so, to the great advantage of them con-
;
cerned.
Thirdly. In the way whereby he expressed his faith, we may observe,
1. The object of it, or what it was which he believed namely, the de-
;
parture of the children of Israel out of Egypt. 2. The manner of his

acting that faith he made mention of what he did believe.
;
1. This ' departure,' rrjc tsoSou, of the children of Israel, is not in-
tended absolutely, as a mere departing thence but such as whereby

;
the promise made unto their fathers should be accomplished. For so

it is declared in the story '
God will surely visit you, and bring you
:
out of this land, unto the land which he swore unto Abraham, Isaac,
and Jacob,' ver. 24. The accomplishment of this promise, was that
which was the especial object of his faith, whereof this departure was a
means subservient thereunto. And he seems to have respect unto the
VER. 22.] EPISTLE TO THE HEBREWS. 4C>7
promise made unto Abraham, Gen. xv. 13, It; wherein the sojourning
and affliction of his seed in a strange land, was determined, before then-
admission into the land of Canaan.
Obs. II. After his trial of all that this world could afford, when he
was dying, he chose the promise for his lot and portion.
2. The manner of the acting of his faith towards this object, is, thai
he made mention of it. And we may consider in it,
1st. How he did it. And that was in the way of public profession.
He called his brethren unto him, and spake of it unto them all, Gen. 1.
24. And he did it, as to discharge his own duty, (for ' with the mouth
confession is made unto salvation') so to strengthen their faith. For
when they found that he in all his glory and wealth, yet embraced the
promise, and died in the faith of it, it was a great encouragement and
provocation to them who were in a meaner condition, firmly to cleave
unto the same promise. And when men who are great, mighty, and
wealthy in the world, do in their public profession, prefer the promises
of the gospel, before and above their present enjoyments, it is of great
use in the church.
2dly. Ejuvrj/uoi'tuo-e, ' he made mention of it,' or called it to remem-
brance. It was not that which he had by immediate present revela-
tion; but it was from his reliance on the promises long before given.
And these were two. 1. The great promise made unto Abraham, that
God would give the land of Canaan to his seed for a possession, ch.
xv. 7 ;and 2. That they should be delivered out of great bondage and
distress, before they entered into it, ver. 13, 14. His faith in these pro-
mises, he here makes profession of.
odly. He foresaw the oppression and bondage that they were to un-
dergo, before the accomplishment of this promise. For so he express-
eth himself unto his' brethren, ' God will surely visit you, and bring
you out of this land,' ver. 24. And again, God will surely visit you,'
'
ver. 25. He hath respect unto the words of God to Abraham, Gen.
xv. 18, 14, Know of a surety, that thy seed shall be a stranger in a
'
strange land, and shall serve them, and they shall afflict them four hun-
dred years and also that nation whom they shall serve, will I judge
:
;
and afterwards they shall come out with great substance.' This he be-
lieved and foresaw, and therefore makes mention of God's visiting them ;
that is, having respect unto them in their distresses, and providing for
their deliverance.
4thly. Theprospect of their bondage, and their helpless condition
weaken his faith as to the accomplishment of the
therein, did not at all
promise. Wherefore, when the apostle says, that 'he made mention
of the departing of the children of Israel,' that is, from Egypt, he had
not only respect unto the thing itself, but unto the manner and circum-
stances of it namely, that it should be after great oppression, and by a
;
work of almighty power.

5thly. This was a proper season for Joseph to make mention of the
promise and its accomplishment as it is the wisdom of faith, to call
;
the promises to remembrance in the seasonsthat they are suited unto.

He was now dying, and upon his death, his brethren, the posterity of
Jacob, knew not what would become of them, nor what would be their
H II 2
condition, being deprived of him who was their only protector. At

this season, to testify his own faith in the promise, now he had no more
concernment in this world, and to encourage them unto the like con-
fidence in it, he makes mention of its accomplishment. And we see,
Obs. III. That no interposition of difficulties ought to weaken our
faith, as unto the accomplishment of the promises of God.
Secondly. There is a particular instance of the faith of Joseph, in
that zvtraiXaro, '
he gave commandment concerning his bones.' And
this was peculiar unto himself alone. That which the apostle expres-
sed by his commanding, or giving commandment, was his taking an
oath of his brethren and their posterity in them, Gen. 1. 25. He
'straitly charged the children of Israel with an oath,' Exod. xiii. 19.
As it was an act of authority in him, (for he had the rule of his bre-
thren,) it was a command ; the manner of the obligation unto the per-
formance of it, was by an oath. So Abraham gave charge and com-
mand to Eliezer, his servant, about taking a wife for Isaac, with an
oath, Gen. xxiv. 2, 3, 9. And these kind of oaths, in things lawful, for
a good end, not arbitrarily imposed, but entered into by consent, are
good in themselves, and in some cases necessary.
The apostle saith only, that he gave commandment concerning his
'
bones,' and doth not declare what it was that he gave in charge con-
cerning them. But this is expressed in the story namely, that when
;
God visited them, and delivered them out of Egypt, they should carry
'
his bones along with them into Canaan,' Gen. 1. 25. In order here-
unto, they embalmed him, and put him in a coffin in Egypt,' ver. 26.
(
Probably the Egyptians left the care of his funeral unto his brethren,
and that his coffin remained in the custody of their posterity, perhaps
his own in particular, until the time of their departure. Then Moses
took them into his care, Exod. xiii. 19. And the issue of the whole
was, that into the land of Canaan they were safely carried, according
to the oath of the people, and were buried in Shechem, in a parcel of
ground whereof Jacob had made a purchase, and left it in legacy to the
children of Joseph, Josh. xxiv. 32.
Thus was it as unto the story but an inquiry may be made into the
;
reasons why Joseph gave this charge concerning his bones, unto his
brethren whereas all their bones rested in Egypt, were not translated
;
into Canaan, nor did they take any care that they should be so. But
there were some things peculiar unto Joseph, which caused his faith
to act in this way about the disposal of his bones. For,
1. He had been of great power, authority, and dignity among the
Egyptians. His fame and reputation for wisdom, righteousness, and
law-making, were great among the nations. He might, thefore, justly
have feared, that if he had not thus openly renounced all cognation and
alliance with them, he might, among posterity, have been esteemed an
Egyptian, which he abhorred. Therefore, he established this lasting
monument of his being of the seed and posterity of Abraham, and not
an Egyptian.
2. As it is supposed that God buried the body of Moses, where it
should not be known by any, lest the people, prone to superstition and
idolatry, should have worshipped it, as they did afterwards the brazen
—
serpent so, had the bones of Joseph been continued in Egypt, they
;
might have been turned into an idol by that foolish people, which
hereby was prevented. Yea, it is generally thought, that in after ages,
they did worship him under the name of Serapis, and the symbol of an
ox. But this he prevented as far as he could, by this removal of his bones.
o. He did it plainly to encourage the faith and expectation of his
brethren and their posterity, as unto the certainty of their future de-
liverance as also to take them off from all designing to fix or plant
;
themselves in Egypt, seeing he who had all advantages above them for
that end, would not have so much as his bones to abide in the land.
4. He might also have respect herein unto the kindness of his father,
who gave him a peculiar lot of inheritance in the land of Canaan,
wherein, out of a remembrance of his faith in God and love unto him,
he would be buried.
However it be, it is most evident that this holy man lived and died
in faith, being enabled thereby to prefer the promise of God above all
earthly enjoyments. The frame of his spirit, now he was dying, is a
sufficient indication of what it was in the whole course of his life. He
is not solicitous about the disposal of his wealth and revenues, which,
no doubt, were very great; but his mind is wholly on the promise, and
thereby on the covenant with Abraham. It is highly probable that he
had converted his wife Asenath, a woman of a princely family, from
idolatry, unto the knowledge of God, and faith in him. Hereon, as it
is likely, she also was contented that her children and posterity should
fall from their parental honour and revenues, to take up their portion
among the afflicted people of God. The mighty working of his faith,
shines out in all these things.
And if a voluntary relinquishment of all earthly enjoyments, by pre-
ferring the promises of God before and above them all, be no less glo-
rious and acceptable in the sight of God, a no less eminent effect of
faith, than patiently to undergo the loss of them by the power of perse-
cuting enemies then is this instance of the apostle eminently suited
;
unto the argument which he hath in hand.

The plea of some of the Roman church from this place, for the pre-
servation and veneration of relics, or the bones of saints departed, is
weak unto the utmost contempt. For besides that this charge of Joseph
concerning his bones and their disposal, was singular, such a fruit of
faith as could have no place in any other person, nor ever can there be
the like occasion in the world; all that was done in compliance with
that charge, was but the carrying of them shut up in a coffin into the
land of Canaan, and there decently burying of them. To take an ex-
ample from hence of digging men's bones out of their graves, of en-
shrining and placing them on altars, of carrying them up and down in
procession, of adoring them with all signs of religious veneration, ap-
plying them unto miraculous operations, in curing diseases, casting out
of devils, and the like, is fond and ridiculous.
Ver. 23. In searching the sacred records, for eminent examples

of the power and efficacy of faith, the apostle is arrived unto that of
Moses. And because this is the greatest instance next to that of
—
Abraham, he insists on sundry acts and fruits thereof. And indeed, if

we consider aright his person and his circumstances, the work which he
was called unto, the trials, difficulties, and temptations he had to con-
flict withal, the concernment of the glory of God and of the whole
church in him, the illustrious representation of the redemption and de-
liverance of the church by Christ in what he did, with his success and
victory over all opposition we must acknowledge, that there cannot be
;
a more excellent exemplification of the power of faith, than what was

given in him. For this cause the apostle takes one step backward, to
declare the faith of his parents in his preservation in his infancy, whereon
his future life, and all that he was called to, did depend. For ofttimes
when God designeth persons to a great work, he giveth some previous
indication of it, in or about their nativity not by a fictitious horoscope,
;
or the position and aspect of planets, a thing common to all born at the
same time unto the most different events but by some peculiar work
;
and divine warning of his own. So was it in the birth of Samson, of

Samuel, John the Baptist, and others. And so was it in the birth and
preservation of this Moses, as it is declared in this verse.
VeR. 23. Yliaru Mwcrrjc y£vvr)$ti<; EKpvfti) rpifxr^vov vtto twv TTare-
Qk)V aVTOV, SlOTl tlÔV CtOTEiOV TO TTatSlOV' KM OVK £</>Oj3r]S'r}<7aV TO
diarajfia too fiaaiXeiog.
Ver. 23. By faith Moses when he was born, was hid three months
of his parents, because they saiv he was a proper child ; and they
were not afraid of the king's commandment.
It is the faith of the parents of Moses that is here celebrated. But

because it is mentioned principally to introduce the discourse of himself
and his faith, and also that what is spoken belongs unto his honour, it
is thus peculiarly expressed. He saith not, i By faith the parents of
Moses when he was born, hid him ;' but, ' By faith Moses when he
was born, was hid ;' that is, by the faith of his parents who hid him.
This birth of Moses fell out in the very height and fury of the perse-
cution. After that Pharaoh failed in his design of destroying the male
children of the Hebrews by the midwives, he gave the execution of it
in charge unto all the people, that is, the officers among them, who no
doubt were sufficiently diligent and officious in the work committed
unto them. About the very entrance of this new and effectual way of
destroying the male children, when their rage was most fierce, no way
abated by compassion, nor wearied by long continuance, nor weakened
by any conviction of want of success, which use to abate the edge of
persecution in the wise disposal of divine providence, Moses is born
and preserved, who was to be the deliverer of the whole people out of
all their misery.
How blind are poor sinful mortals, in all their contrivances against
the church of God When they think all things secure, and that they
!
shall not fail of their end, that their counsels are laid so deep as not to
be blown up, their power so uncontrollable, and the way wherein they
are engaged so effectual, as that God himself can hardly deliver it out of
:
VEIL 23.] EPISTLE TO THE HEBREWS. 471
their hands ; he that sitson high laughs them to scorn, and with an
almighty facility lays in provision for the deliverance of his church, and
for their utter ruin.
Joseph us, giving an account of the nativity of Moses, tells us, that
Amram his father had a revelation from God, or a divine oracle, that oi
him and his wife Jochebed he should proceed and be born, by whom
the people should be delivered out of bondage and that hereon, see-
;
ing the eminent beauty of this child when it was born, he and his wife
used the utmost of their industry, with the venture of their lives, for
his preservation. For they firmly believed that the divine oracle should
be accomplished. And because it is said that they hid him by faith,
some expositors do judge, that in their faith they had respect to some
immediate divine revelation. But we shall see that they had a sufficient
ground of faith for what they did, without any such immediate revela-
tion, which is not necessary unto the exercise of faith on all occasions.
And as for Josephus, it is manifest that in the account he gives of the
life of Moses, before his flight out of Egypt, he records many things
without sufficient warrant, and some of them inconsistent with the Scrip-
ture.
There are five things to be considered in the exposition of the words
1. Who they were whose faith is here commended: —
the parents of
Moses. 2, Wherein they acted and manifested their faith they hid:
—
liim three months. 3. What was their motive hereunto —
they saw he
:
was a proper child. 4. How they did this —

by faith. 5. What was
:
the power of that faith enabling them unto this duty —

they were not
:
afraid of the king's commandment.

First. The persons intended were the parents of Moses, viro nov
7raT£oiov uvtov. Ilarepec, ' fathers,' is sometimes used in the common
gender for yoveig, parents,' as it is here. In the story there is men-
'
tion only of his mother, Exod. ii. 2. And that was, because the exe-
cution of the counsel or advice was committed unto her; wherein she
used also the help of her daughter, as ver. 4. But it is plain in this
place that his father was no less engaged in this work and duty than
his mother. He was in the advice and counsel, as also in the hazard
of what was done, no less than she. And this had an influence into
the success. For,
Obs. I. Where there is an agreement between husband and wife in
faith and fear of the Lord, it makes way unto a blessed success in all
their duties when it is otherwise, nothing succeeds unto their comfort.
:
And,
Obs. II. When difficult duties befal persons in that relation, it is
their wisdom each to apply themselves unto that part and share of it
which they arc best suited for. So was it in this case; Amram, no
doubt, was the principal in the advice and contrivance, as his wife was
in its actual execution.
Secondly. They hid him three months. Etcpu/3n toijuijvov, ' he was
hid by them three months.' Herein they acted and exercised their faith.
And this they seem to have done two ways. 1. They concealed his
birth as much as they were able, and did not let it be known that a male
child was born in the family. 2. They kept him not in the usual place
where children were disposed of, but hid him in some secret part of the
house. Here he abode three months about the end of which time
:
probably the report began to grow that there was a male child born
there, which would have occasioned an immediate strict search and
scrutiny, from which they could not have preserved him. And,
Obs. III. This is the height of persecution, when private houses are
searched by bloody officers, to execute tyrannical laws when the last —
and utmost retreat of innocence, for that protection which is due unto
it by the law of God and nature, with the common rules of human
society, cannot be a shelter against wicked rage and fury.

No doubt but during this season, their diligence was accompanied
with fervent cries unto God, and the exercise of trust in him. The
occasion was great on all hands, and they were not wanting unto any
part of their duty. The outward act of hiding the child, was but an
indication of the internal working of their faith.
Thirdly. That which was their motive and encouragement to the
exercise of their faith in this way of hiding the child is, because they
'
saw he was a proper child.' Aion, some render quia, or quoniam, some
quum ;because' they saw, or ' when,' or whereas' they saw.
' '
It
doth not include the whole cause of what they did, as though this were
the only reason or ground whereon they did it but it respects that
:
impression on their minds which the sight of the child gave unto them,
exciting them unto that duty which they had other grounds and reasons
for, as we shall see immediately. It is granted, therefore, that the
sight of the child (whose countenance was twice instrumental in the
saving of its life first, by the smiles of its beauty, and then by its
;
weeping, Exod. ii. 2, 6,) did greatly excite their natural affections, by
which their minds were made the more ready to engage in the hazard
which faith called them unto for his preservation.
Aareiov to ttcilSiov, ' they saw that he was a proper child. Heb.
Kin ma s d. Tob, in the Hebrew, is applied to every thing that is on
any account approvable and excellent in its kind. It is the word
whereby God approved of all his works of creation, and declared their
perfection, Gen. i. ult. And applied in particular unto 'beauty of
it is
countenance,' Gen. xxiv. 16. Rebekah was rrNlia nna, 'good of coun-
tenance.' It is in this place rendered by the LXX. aaruog, that is,
elegans, venustus, festivus, scitus, bellus, pulcher. We
render it here
'proper,' 'a proper child;' whether properly or not, the use of our
language and custom in speaking must determine. The word signifies
'
comely, beautiful, goodly,' ayaSog, koXoq. Holy Stephen expresseth
the force of the Hebrew word by aaraog t^ Bey, ' fair to God,' or ' in
the sight of God,' Acts vii. 20, which we render, ' exceeding fair.'
No doubt but an unusual natural elegancy, sweetness, and beauty of
countenance is intended. And not only so, but I am persuaded, from
that expression of Stephen, that there was Oeiov n, an appearance of
somewhat divine and supernatural, which drew the thoughts and minds
of the parents unto a deep consideration of the child. They quickly
thought it was not for nothing that God had given such a peculiarly
gracious promising countenance unto the infant. This not only drew
their affections, and engaged them, but moved their minds and judg-
ments to endeavour all lawful ways for its preservation. And,
Obs. IV. It is well when any thing of eminence in our children cloth
so engage our affections unto them, as to make them useful and sub-
servient unto diligence in disposing of them unto the glory of God.
Otherwise a fondness in parents, arising from the natural endowments
of children, is usually hurtful, and oftentimes ruinous unto the one and
other.
Fourthly. The principle of their actings for his preservation, in hiding
of him, as also in the means afterwards used, was their faith,' ttiotu.
'
But how, and on what grounds, they acted faith herein, must be in-
quired into. And,
1. I take it for granted, that they had no special particular revela-
tion concerning the life and work of this child. There is no mention
of any such thing, nor was it needful for the acting of faith in this mat-
ter; and the manner of their deportment in the whole, manifests that
they had no such revelation.
2. They had a firm faith of the deliverance of the people out of
bondage in the appointed season. This they had an express promise
for, and were newly engaged in the belief of it by the witness given
unto it by Joseph, and his charge on them to carry his bones with
them. And with respect hereunto it is, that they are said not to fear
'
the king's command,' ovk £0o€r)3 tjcrav to Siaray/Jia tov fiaaiXeojg, which
-
is the effect of their faith, in the close of the verse, which may now be
spoken unto.
It was a Siarayjua, 'an ordinance, a statute, an edict,' which had
the force of a standing law ; and that established by the king, with the
counsel of the kingdom, as is declared, Exod. i. 9—11. And this law
lay directly against the accomplishment of the promise. For it aimed
at the extirpation of the whole race, so as that there should have
remained none to be delivered. As the historian says of that company
of men who founded Rome, Res unius aetatis respublica virorum,'
'
1
A commonwealth of men only, without women, would have been but
the matter of one age,' it must have expired for want of posterity. So
if all the male children of the Hebrews had perished according to this
law, in one age more the nation would have been extinct. This the
parents of Moses feared not : they knew the promise of God for their
preservation, multiplication, and deliverance should take place, notwith-
standing all the laws of men, and the highest rage in their execution.
And so they s1k.11 be at this day, let men make what laws they please,
and execute them with all the subtlety and rage they think meet. As
this counsel of Pharaoh and his people is reported for a wise and subtle
contrivance, with respect unto the end aimed at, Exod. i. 9, 10; Acts
vii. 17 — 19. However, they put in one word into their law, that made
it, ipso facto, null and ineffectual. This was, that they should not
multiply in Egypt ; for God having promised unto Abraham that he
would multiply his seed, and expressly unto Jacob, that he would do it
in Egypt, Gen. xlvi. 3, it utterly made void this law from its first
enacting, whereby it became successless. And so is it with all laws,
and so shall it finally be with them that are made against any of the
promises of God unto the church.
Yea, it is probable that about this time, or not lon«- after, when God
had fulfilled his design in this law, which was in part the disposal of
Moses unto such an education as might prepare him and make him, as
unto natural qualifications, meet for the work he would call him unto,
that there was some remission of bloody cruelty in the execution of it.
For it was eighty years after the birth of Moses, before the deliverance
of the people, in which time they multiplied exceedingly, so as that this
law could not have been executed. The force of it probably was broken
in this preservation of Moses, God having, in his miraculous deliverance,
given a pledge of what he would do in the whole people.
3. They had also a persuasion that God would provide a person who
should be the means of their deliverance, and who should conduct them
from their bondage. This Moses himself apprehended when he slew
the Egyptian, and began to judge that he himself might be the person,
Acts vii. 24, 25. And although afterwards he judged himself unmeet
for to be employed in that work, yet still he retained his persuasion,
that God had designed some certain person unto that employment, and
that he would send him in his appointed time. Hence was that prayes
of his when God began to call him unto his work ' : O
my Lord, senc
I pray thee by the hand of him whom thou wilt send,' Exod. iv. 13
One he was sure he would send, but prayed that he might not be the
man. Now the parents of Moses having this persuasion deeply fixec
in them, and being raised by their distresses unto desires and expecta-
tions of his coming, beholding the unusual divine beauty of their child,
might well be raised unto some just hopes, that God had designed him
unto that great work. They had no special revelation of it, but they
had such an intimation of some great end God had designed him unto,
as that they could not but say, Whoknows but that God may have pre-
pared this child for that end ? And sometimes, as unto the event of
things, faith riseth no higher but unto such an interrogation, as Joel ii.
13, 14.
Fifthly. Their faith was eminent in this, that in the discharge of
their duty they feared not the king's edict. There is no mention of any
thing in the order, but that every male child should be cast into the
river, Exod. i. 22. But it is generally and rationally apprehended, that
they were forbid to conceal their children on the pain of death. This
they were not so afraid of as to neglect their duty. And the fear which
they had was not from their own danger, which faith carried them above,
but only as to the life of the child. This made them change their me-
thod, and when they could no longer conceal him in the house, to com-
mit him unto the providence of God in an ark, and to wait what would
be the event thereof. And the issue did quickly manifest, that they
were led therein by a secret instinct and conduct of divine providence.
There is no ground, therefore, to charge the parents of Moses herein
with either undue fear or failing in faith. For as unto what concerned
themselves or their own lives in the king's edict, they feared it not, as
the apostle affirms. And such a fear as a solicitous care about the
child's life must needs produce, is inseparable from our nature in such
cases, and not blameable. Neither was their change of method from
want of faith, but rather an effect and fruit of it. For when one lawful
way of preservation from persecution, oppression, and cruelty, will not
secure us any longer, it is our duty to betake ourselves unto some other
— ;
VER. 24 — J3G.J EPISTLE TO THE HEBREWS. 175
which is more likely so to do. For faith worketh by trust in God,

while we are in the use of lawful means. And we have here an evident
testimony, that,
Obs. V. The rage of men and the faith of the church shall work out
the accomplishment of God's counsels and promises, unto his glory,
from under all perplexities and difficulties that may arise in opposition
unto it. So they did in this instance in an eminent manner.
Ver. 24 —26. — IltoTEt Mw(7i|C Lieyag ytvofxtvog rjpvijo-aro \tyecrZai

viog Svyarpog tpapaW p.aWov IXoûvog crvyKciKOv\£t(T<$ai tw Aa<^»
tov Osou, rj ptiôva ttXovtov
Trpocricaipov £\eiv iiLiapTiag cnroXavcriv'
-iiyâatievog rtov sv AiyvTrroj ^rjcraupwv tov ovttotcr/uov tov Xptarou"
a7T£€A£7T£ yap £tQ TX]V ilKTâTToEodiav.
Mtyag yevofxtvog. Syr. K"Qa N"ffT *ra, When he was now a man.''
Other considerable variations in translations there are none.
—
Ver. 24 26. By faith Moses when he was come- to years, (being
grown up) refused to be called the son of Pharaoh's daughter
choosing rather to suffer affliction ivith the people of God, than to
enjoy the pleasures of sm for a season, (the transitory pleasure of
sin,) esteeming the reproach of Christ greater riches than the trea-
sures of Egypt, for he had respect unto the recompence of reward.
This example is great and signal. The apostle, as we showed be-

fore, takes his instances from the three states of the church under the
old testament. The first was that which was constituted in the giving of
the first promise, continuing to the call of Abraham. Herein his first
instance is that of Abel, in whose sacrifice the faith of that state of the
church was first publicly professed, and by whose martyrdom it was
con fumed. The next state had its beginning and confirmation in the
call of Abraham, with the covenant made with him and the token
thereof. He therefore is the second great instance on the roll of testi-
monies. The and consecration of the third state of the
constitution
church was of the law and herein an instance is given in the
in giving ;
lawgiver himself. All to manifest, that whatever outward variations the

church was liable to, and passed under, yet faith and the promises were
the same, of the same efficacy and power under them all.
The person then here instanced in as one that lived by faith, is Moses,
rhara Mwctjjc- And an eminent instance it is to his purpose, especially
in his dealing with the Hebrews, and that on sundry accounts.
1. Of his person. None was ever in the old world more signalized
by Providence in his birth, education, and actions, than he was. Hence
his renown was both then and in all ages after very great in the world.
The report and estimation of his acts and wisdom, were famous among
all the nations of the earth. Vet this person lived and acted, and did
all his works by faith.
\l. Of his
great work, which was the typical redemption of the church.
A work it was, great in itself; so God expresseth it to be, and such as
was never wrought in the earth before, Dcut. iv. 32 34. Vet greater —
;
in the typical respect which it had to the eternal redemption of the

church by Jesus Christ.
3. On the account of his office. He was the lawgiver, whence it is
manifest, that the law is not opposite to faith, seeing the lawgiver him-
self lived thereby.
Obs. I. Whatever be the privileges of any, whatever be their work
or office, it is by faith alone that they must live to God, and obtain ac-
ceptance with him. The lawgiver himself was justified by faith.
There are three things in general in the words, setting forth the faith
of Moses.
1. What he did in matter of fact, whereby his faith was evidenced,
ver. 24.
2. The interpretation of what he so did, by the nature and conse-
quents of it, ver. 25.
3. The ground and reason whereon he so acted and exercised his
faith, ver. 26.
1. In the first of these the first thing expressed is the time or season,
or the condition wherein he thus acted his faith. Say we, ' When he
was come to years,' not accurately. Mtyag yevo/xevog, Cum
esset gran-
dis, cum grandis factus esset, when he became great.' Syr. ' When
'
he was a man.' But the word may respect either state and condition,
or time of life and stature. To become great, is, in the Scripture and
common speech, to become so in wealth, riches, or power, Gen xxiv.
35, xxvi. 13. And so was it now with Moses. He was come to
wealth, power, and honour in the court of Pharaoh and a respect
;
hereunto seems to set forth the greatness of his self-denial, which is the
eminent fruit of his faith that is here commended. He did this when
he was great in the court of the king.
But although this be true materially, and hath an especial influence
into the commendation of the faith of Moses, yet is it not intended in
this expression. For, having declai'ed the faith of his parents, and the
providence of God towards him in his infancy, in the foregoing verses
the apostle here shows what was his own way and acting after he grew
up to years of understanding. So fxsyag, is used for one that is grown
up to be sui juris, or to be a man vvv srru §»j fxeyag ufxi, Horn. Od. ii.
;
ver. 314. 'I was an infant,' saith Telemachus, 'but now I am grown
up,' or grown great. It is grandis absolutely in Latin, though grandis
natu be one stricken in years. At ego nunc grandis, hunc grandem
natu ad carnificinam dabo Plaut. Capt. Being grown up, being grown
;
a man. Ciim adoleverit, 'when he was grownup,' that is, come to

years of understanding, to act the duty whereunto he was called.
Most expositors suppose this expresseth the time when he was forty
years of age. For they refer the refusal to be called the son of Pha-
raoh's daughter, to that act of his in slaying the Egyptian, which was
when he was full forty years old, Acts vii. 23. And there is counte-
nance given hereunto from what is affirmed, Exod. ii. ] 1. ' And it came
to pass, in those days, after Moses was grown up, that he went out
unto his brethren,' where the Hebrew, rrffitt bli"\ is rendered by the
LXX. fxsyag yevo/uevog, the words here used by the apostle.
But although that time and fact be also included herein, yet the
whole duty cannot be confined thereunto. For as it was an act of faith,

Moses had in his mind long before refused to be called the son of Pha-
raoh's daughter, that is, to renounce his own people, and to join himself
to the Egyptians. Wherefore the largest and most comprehensive in-
terpretation of the words, suits best with the sense of the place or mind
of the Holy Spirit therein. According as he grew up in stature and un-
derstanding, he acted faith in the duties whereunto he was called. For
the story mentioned by Josephus, of what he did in his infancy, by
trampling on the crown of the king, when he would have placed it on
his head, is undoubtedly fabulous. And,
Obs. II. It is good to fill up every age and season with the duties
which are proper thereunto. And it is the duty of all that are young,
that according as by time and instruction they come to the knowledge
of what is required of them, they apply themselves vigorously and
diligently thereunto.— Not as is the manner of the most, whose inclina-
tions to serve their lusts grow with their years and stature.
2. What he did at that season is declared as the first effect, fruit, and
indication of his faith. '
He refused to be called the son of Pharoah's
daughter.'
Three things are here to be inquired into.
1. How and on what account he was esteemed, and commonly called
the son of Pharaoh's daughter.

2. How and by what means he came to know that he was of another
stock and race.
3. How did he refuse to be called the son of Pharaoh's daughter.
First. For the first, vlog SvyarpoQ Qapaio, it is manifest from the
story, Exod. ii. that when Pharaoh's daughter found him in the river
and saved his life, she gave orders to his mother who appeared for a
nurse, that she should nurse him for hers, ver. 9, and she would pay
her wages. Herein she owned it to be hers, or took the care of it on
herself. But this she might do, and yet esteem and keep it only as a
servant. So servus is called a servando. She saved him, and he was
hers. But when he was weaned his mother carried him home to her,
she having probably often seen him in the meantime. And it must be
acknowledged, that there was no less danger herein, no less a trial of
the faith of his parents than when they put him into an ark of bulrushes
and set him floating on the river. For to carry a tender infant, proba-
bly about three years of age, to be bred in an idolatrous persecuting
court, was no less dangerous to his soul and eternal condition, than the
exposing of him in the river was to his natural life. But there is no
doubt his parents, who were true believers, Mere now satisfied that in
all these wonderful passages concerning him, there was some extraor-
dinary design of providence working effectually for some especial divine
end. They resolved therefore to comply with the conduct thereof, and
leave him to the sovereign care and disposal of God. And this, by the
way, gives not the least countenance to those parents who, for gain or
advantage, or to please their humour, will dispose their children to per-
sons, ways, places, employments, wherein they cannot avoid dangerous
and inextricable temptations.
But when Moses was thus brought to the court to Pharaoh's daugh-
ter, itis said, ' he became her son.' It is probable she had no other
child, whether she were married or not. Wherefore being inclined both
in her affection for the child who was beautiful, and by the marvellous
manner of her finding and saving of him, by the consent of her father,
she solemnly adopted him to be her son, and consequently the heir of
all her honour and riches, which ensued on adoption. Hereon she
gave him his name, as was usual in cases of adoption, taking it from
the first occasion of her owning of him, she called his name Moses,
and she said, Because I drew him out of the water.' Whether he had
'
any other name given him in the house of his parents is uncertain.
This is that which God would have him use, as a perpetual remem-
brance of his deliverance when he was in a helpless condition.
Being thus publicly adopted and owned, he was by all esteemed,
honoured, and called the son of Pharaoh's daughter, without any
respect to his extraction from the Hebrews, though no doubt that also
was commonly known among the Egyptians, though the stories that
Josephus, Philo, Clemens, from Ezekiel Tragicus, tell about him, and
of him, are justly to be suspected.
their, fear
Some think that the then present king of Egypt had no child but
that only daughter, whom they called Thermutis, and that this adopted
son of hers was to succeed to the crown but this also is uncertain and
;
improbable. But the secular interest, power, glory, honour, and

wealth which belonged to him by virtue of this adoption, were such as
the apostle calls the treasures in Egypt, then one of the most rich and
populous nations in the world. But,
Secondly. It may be inquired how it was, and by what means, (sup-
posing Moses to be carried to Pharaoh's daughter presently after he
was weaned, and thenceforth brought up in the court,) could he come
to know his stock, race, and kindred, so as on all disadvantages to
cleave to them, to the relinquishment of his new regal relations. I
answer, there were many means thereof, which God made effectual to
this end.
1. His circumcision. He found himself circumcised, and so to
belong tothe circumcised people. Hereon God instructed him to
inquire into the reason and nature of that distinguishing character.
And so he learned that it was the token of God's covenant with the
people, the posterity of Abraham, of whom he was it was a blessed
;
inlet into the knowledge and fear of the true God. And whatever
is pretended by some to the contrary, it is a most eminent divine privi-
lege, to have the seal of the covenant in baptism communicated to the

children of believers in their infancy; and a means it hath been to pre-
serve many from fatal apostacies.
2. His nurse, who was his mother, as the custom is in such cases,
was frequently with him, and probably his father also on the same
account. Whether they were ever known to the Egyptians to be his
parents I very much question. But there is no doubt but that they,
being persons truly fearing God, and solicitous about his eternal condi-
tion, did take care to communicate to him the principles of true reli-
gion, with a detestation of the Egyptian idolatries and superstition.
3. The notoriety of the matter of fact was continually before him. It
—
was known to all Egypt that he was of an Hebrew extraction, and

now incorporated into the royal family of the Egyptians. Hereon he
considered what these two people were, what was the difference between
them and quickly found which of them was the people of God, and
;
how they came so to be.

By these means his mind was inlaid with the principles of faith and
the true religion, before he was given up to learn the wisdom of the
Egyptians, and before the temptations from wealth, power, and glory
had any influence on his affections. And,
Obs. III. It is a blessed thing to have the principles of true religion
fixed in the minds of children, and their affections engaged to them,
before they are exposed to temptations from learning, wisdom, wealth,
or preferment. —
And the negligence of most parents herein, who have
none of those difficulties in the discharge of their duty which the
parents of Moses had to conflict withal, is a treachery which they must
be accountable for.
Obs. IV. The token of God's covenant received in infancy being
duly considered, is the most effectual means to preserve persons in the
profession of true religion against apostasy by outward temptations.
Thirdly. Our third inquiry is, how, or when did Moses refuse to be
called '
the son of Pharaoh's daughter,' ^gvâaro. Some observe that
apveo/nai, signifies sometimes not only to refuse barely, but to reject
with indignation. But there is no need to affix any such signification
to it in this place. The
sense of it is determined in the opposite act .of
choosing, mentioned in the next place. Choosing and refusing are
opposite acts of the mind, both of the same kind.
Some restrain this refusal to that act of his in slaying the Egyptian,
wherein he declared that he owned not his alliance to the court of
Egypt. But whereas it is the internal frame and act of his mind that
is here intended, it is not to be confined to any particular outward
action, much less to that which fell not out till he was full forty years '
old,' Acts vii. 2o, and before which it is said, that he owned the Israel-
ites for his brethren, ' he went out unto his brethren, and looked on
their burdens,' Exod. ii. 11, which he could not do without a resolution
to relinquish his relation to Pharaoh's daughter.
Wherefore this refusal consisted in general in three things. 1. In
the sedate resolution of his mind, not finally to abide and continue in
that state whereinto he was brought by his adoption. And this
was not attained to without great consideration, with great exercise of
faith in prayer, and trust in God. For this refusal was an act and
fruit of faith, of whose power it is here given as an instance. The least
sedate consideration of his circumstances, of what he was, what he was
to leave, what he was to undergo, (whereof in the next verses,) will
evidence^to any what conflicts of mind, what reasonings and fears he
was e^rcised withal ; what self-denial and renunciation of all earthly
advantages he herein engaged into. Herein principally consisted the
refusal which is here celebrated as a fruit and evidence of faith. 2. No
doubt but, as he had occasion, he did converse and confer with his
brethren, not only owning himself to be of their stock and race, but
also of their faith and religion, and to belong to the same covenant.
3. When there was no longer a consistency between and pro-

his faith
fession to be continued with his station in the court, he openly and
fully fell off from all respect to his adoption, and joined himself to the
other people, as we shall see in the following verse. And we may ob-
serve from hence, that,
Obs. V. The work of faith in all ages of the church, as to its nature,
efficacy, and the method of its actings, is uniform and the same. —
They
had not of old a faith of one kind, and we of another. This in general
is the design of the apostle to prove in this whole chapter. It hath
been varied in its degrees of light by outward revelations, but in itself
from first to last it is still the same. And hereof the instance here
insisted on is a most evident demonstration. The first act of faith
purely evangelical, is self-denial, Matt. xvi. 24 Luke ix. 23. And what
;
greater instance of it, unless it were in Jesus Christ himself, can be

given since the foundation of the world, than in what is here recorded
of Moses ? He was in the quiet possession of all the secular advan-
tages which a man not born of the royal family could enjoy, and perhaps
in a just expectation of them also. He was every way able honourably
to fill up his place and trust in the discharge of all public offices com-
mitted to him. For ' he was learned in all the wisdom of the Egyp-
tians, and was mighty in word and deed,' even before he fell off from
the court, Acts vii. 22. Wherefore, his personal eminency above other
men, joined with his high place and dignity, procured him all the popu-
lar veneration which he could desire. And he was of that age (for he
continued in this state from his infancy full forty years) wherein these
things give the greatest gust and relish of themselves to the minds of
men. For him now, voluntarily and of his own accord, to relinquish
them all, and to betake himself to dangers, poverty, banishment, with-
out any prospect of relief, and that merely, as we shall see immediately,
on the account of the promise of Christ, must be acknowledged to be
comprehensive of all the acts, parts, and duties of evangelical self-
denial.
For, as that which gives life, form and power to self-denial, doth not
consist in the respect which it hath to the outward things which any
one may be called therein to forego but in the mortification of the de-
;
sires and affections of the mind, which would put a valuation on these
things, when they stand in competition with things heavenly and spi-
ritual; so this was in Moses in a most eminent degree. He left not
his outward enjoyments till he had crucified his heart to them, esteem-
ing them but loss and dung in comparison of Christ, and what was in
him to be enjoyed.
But in the days wherein we live, we have more who resemble Esau
than Moses, more who for morsels of bread, for outward secular ad-
vantages, will sell their birthright, or part with religion and profession
of the truth conveyed to them by their parents, than who will abandon
self with all that belongs thereunto, with a resignation of themselves to
the will of God for their whole satisfaction and reward, rather than
part with one tittle of truth.
But the next verse is an exposition of this refusal of Moses, de-
claring the nature of it, and what was contained therein.
Ver. 25. — Choosing rather to suffer affliction with the people of

God, than to enjoy the pleasures oj sin for a season.
The latter clause of this verse, v\ irpoaKaipov ej£«v ajxagriag mroXav-

rendered by the Vulgar, Quam temporalis peccati habere jucun-
o-tv, is
ditatem, which our Rhemists translate, than to have the pleasure of

temporal sin,' by a double mistake; for instead of irpoaicaipov they
read Trooanaipov, joining it with upaoriag, contrary to all ancient copies,
and the exposition of the Greek scholiasts. And cnroXavaig, which is
'fruition' or 'enjoyment,' they render by jucunditas, or 'pleasure.'

Nor is the sense of the words so translated, proper to this place, as
we shall see. Syr. ' Than for a short time to delight in sin.'
'
EXopevog. Syr. nb tQ.V\, ' And he chose to' or ' for himself,' he de-
termined in himself and for himself.
There are two things to be considered in these words. First. That
there were at this time two things proposed to Moses. 1. The people
of God in their afflicted state. 2. The enjoyment of the pleasures of

sin for a season. Secondly. The determination he made as to his own
interest and concernment, ' he chose rather,' &c.
First. Two things were proposed to Moses.
First. To join the people of God in their afflicted state. Here sun-
dry things may be considered.
1. Who were this r^ Xaq tou Qeov, ' people of God,' that is, in con-
tradistinction and opposition to all other people and nations whatever.

These were the Hebrews, the posterity of Jacob then in Egypt that ;
is, 'the brethren of Moses,' Exod. ii. 10, 11.
2. How did these Hebrews come to be thus the people of God in a

peculiar manner, in opposition to all other people whatever. Now this
was by virtue of that especial covenant which God made with Abraham
and his seed throughout all generations, the token whereof they bear
in their flesh. Therein God became their God, and they became his
people; which relation cannot be any otherwise raised between God and
any of the children of men, but by virtue of a covenant. And,
Obs. I. Let hence no man be offended at the low, mean, persecuted
condition of the church at any time. —
All God's people, and the only
people he had then in the world, were only a company of brickmakers,
under hard and cruel taskmasters. And whoever would belong to the
people of God, was to cast in his lot among them, as it was with
Moses wherefore,
;
Obs. II. The sovereign wisdom of God, in disposing the outward

state and condition of his people in this world, is to be submitted to.
— He only knows what is good for them, and for the concerns of his
glory in them.
^
Obs. III. It is certain twre is somewhat contained in this title and
privilege of being the people of God, that is infinitely above all out-
ward things that may be enjoyed in this world, and which doth inex-
pressibly outbalance all the evils that are in it. For otherwise men
might be losers by the nearest relation to God; and he should not be
himself an all-satisfactory reward.
Obs. IV. The church in all its distresses, is ten thousand times
VOL. IV. 11
482 AN EXPOSITION OF THE [ciT. XI*
more honourable, than any other society of men in the world they ;
are the people of God. —

And we may observe, that their being so, and
withal professing and avowing themselves so to be, is that which pro-
vokes the world against them, and which is the cause of all their perse-
cutions. The world cannot endure to hear a company of poor despised
persons, perhaps little better, at least in their sight, than these Egyp-
tian brickmakers, to take to themselves, and own this glorious title of
'
the people of God.' Other things they pretend against them, as the
Egyptians did against the Israelites, namely, that whereas they are a
people who have a peculiar interest of their own, there is danger of
sedition from them against the state, Exod. i. 9, 10. This is the usual
pretence the true cause of their rage is, their profession that they are
:
the people of God, and have a right to all the privileges accompanying
that title.
3.This people of God is proposed to Moses as under affliction, so

as that if he will join himself to them, it must be with a participation
of the outward evils that they were subject to. 'EvyKauovx^^âi. The
word is used only in this place. It signifies ' to be vexed and pressed
with things evil and grievous.' And our expression of being afflicted,
or suffering affliction, according to the common understanding of that
expression, scarce reacheth to the emphasis of the original word. To
be pressed, vexed, distressed with things evil, burdensome, destructive
to nature. What were the afflictions and sufferings of the people of
God at that time, is known. It is not only related in the Scripture,
with their sighs, sorrows, and cries under them, but they are frequently
mentioned afterwards, as the highest distresses that human nature could
be exposed to.
But it may be inquired, how a participation in these sufferings was
proposed unto Moses, seeing it was not required of him, nor was he
called unto it, to work in the same kilns and furnaces with his bre-
thren. I say it is not at all here intimated that he was so. But only
considering their woeful condition, he cast in his lot among them, to
take that portion which fell to his share. He made no bargain or con-
tract for himself, but choosing their condition, referred himself, for his
part and share, unto the guidance of divine providence. And this fell
out in the danger of his life, his flight out of Egypt, his long poor con-
dition in Midian, with all the evils that befel him afterwards.
Secondly. That which was proposed unto him in opposition here-
unto, was, as we render the words, Trpoaumpov tx HV ^M- a P Tla ^ a 7roAau-
aiv, to enjoy the pleasures of sin for a season,' to have the temporary
'
enjoyment of sin. A-rroXavcng is, fruition,' or enjoyment, and is

'
usually applied to signify such a fruition as hath gust and relish in it,
yielding delight and pleasure unto them that have it as all enjoyment
;
in some measure doth, nor is any man saidTo enjoy that which he doth
not take some satisfaction in. Hence we have rendered it pleasures,''
in the plural number. For the best that sin, or any thing that is en-
joyed with sin, can pretend unto, is but present transitory pleasure.
To clear the meaning of the words, we must observe, 1. That no man
makes sin, as sin, under its formal notion, to be the object of his de-
sires, nor can be said to have or possess the fruition of it. 2. That
the things here intended, are those which accompanied his being the
son of Pharaoh's daughter, called the treasures of Egypt in the next
verse. 3. That these things might absolutely and in themselves be en-
joyed and used without sin, and so they were by him, until the ap-
pointed time came, wherein he was called from them. 4. They would
therefore have become sin unto him, not in themselves, but in their en-
joyment, and that for two reasons. 1st. Because they would have
hindered him from the performance of a duty necessary unto the glory
of God, and his own salvation, as we shall see immediately. 2nd. Be-
cause he could not so enjoy them without a conjunction with the Egyp-
tians, it may be, in their idolatries, but to be sure in the persecution
and oppression of the people of God.
Wherefore, to have or hold the fruition of sin in this place, is to con-
tinue the enjoyment of all outward advantages by the means of the
greatest sin imaginable, namely, the neglect of the only great duty in-
cumbent on us in this world, or the profession of faith in God and the
true religion on the one hand, and persecuting the church of God on
the other.
This enjoyment of sin is said to be -irpoaKaipog, temporary,' for
'
a season ;subject "unto a thousand interruptions in this life, and un-

avoidably ending with it. Thus were things truly represented and pro-
posed to the thoughts of Moses. They were so by himself. He hid
not his eyes from the worst on the one hand nor did he suffer himself
;
to be imposed on by the flattering appearances of the other. He omit-

ted no circumstances that might influence a right judgment in his
choice. He considered the worst of the people of God, which is their
affliction, and the best of the world, which is but the evanid pleasure of
sin; and prefers the worst of the one, above the best of the other.
Secondly. The work of his faith is expressed in the act of his mind,
with respect unto these different objects. He chose the one rather than
the other, fiaWov kXofitvog. They were proposed unto the elective
power or faculty of his soul that whereby upon the due consideration
;
and pondering of things and their reasons, it is able to embrace that

which is truly good unto it, or best for it, and refuse whatever stands in
competition with it. His choice hereby, on mature deliberation, may
be expressed in the conclusions which he made in his own mind on this
occasion. As,
1. That those two opposite stateswere divinely proposed unto his
consideration as those wherein his concernment did lie, and unto one of
which he must associate himself. He found that he could not be happy

alone, nor perform his duty, nor enjoy things that were good and desir-
able. And these two sorts are always in the world, and are made con-
spicuous in a time of persecution. Some think they may pass their
time here without a relation unto, or a conjunction with either of these
societies. They will neither join themselves, as they suppose, to the
persecuted church, nor to the persecuting world : but they deceive
themselves for if they choose not the one, they do belong unto the other.
;
2. That these states, and an interest in them, were irreconcileable,

so as that he could not enjoy the good things of them both, but adher-
ing unto the one, he must renounce the other. If he cleave to the
i i 2
treasures of Egppt, he must renounce the people of God ; and if he

join himself unto the people of God, he must renounce all his interest
in Eo-ypt. This he saw necessary from that profession which God
required of him, and from the nature of the promise which that profes-
sion did respect.
3. He passed a right judgment concerning the true nature and end
of these things, which were to be enjoyed in his continuing as the son
of Pharaoh's daughter. Notwithstanding all their glittering appear-
ance, they were in themselves ' temporary,' fading, perishing, and unto
him would be sinful, pernicious, and destructive.
4. Hereon he was determined in his mind, and actually made his
choice of the state and condition which he would embrace. '
He chose
rather to suffer affliction,' &c. The reason of which judgment and
choice is more fully expressed in the next verse. And we may ob-
serve,
Obs. V. That in a time of great temptations, especially from furious
persecutors, a sedate consideration of the true nature of all things
wherein we are concerned, and their circumstances on every hand, is
necessary to enable us unto a right choice of our lot, and a due per-
formance of our duty. The things we are to lose, in houses, lands,
possessions, liberty, and life itself, make an appearance of a desirable-
ness not to be overcome. And the distresses, on the other hand, of a
persecuted estate, appear very terrible. If the mind leave itself unto
the conduct of its affections in this matter, it will never make a right
choice and determination. Faith enables the soul to divest the things
on either side of their flattering or frightening appearances, and to
make a right judgment of them in their proper nature and ends.
Obs. VI. No profession will endure the trial in a time of persecution,
but such as proceeds from a determinate choice of adhering unto Christ
and the gospel, with a refusal and rejection of whatever stands in com-
petition with them, on a due consideration of the respective natures and
ends of the things proposed unto us on the one hand and the other ;
—
that is, the loss of all temporal good things, and the undergoing of all
that is temporally evil. Those who engage unto a profession on such
light convictions of truth, or other inferior grounds, as it were at per-
adventure, will scarce endure when it comes unto a trial like that which
Moses underwent.
Obs. VII. He chose to be afflicted with the people of God, and so
must every one do, who will be of them unto his advantage. Our Lord
Jesus Christ warns us that some will entertain the gospel, but when
persecution ariseth for the word, immediately they fall away. They
would have him, but not with his cross and his gospel, but not with
;
its burden. And of the same Samaritan sect, there are multitudes in
every age. They would be accounted of the people of God, but they
will have nothing to do with their afflictions. They have ways of com-
pliance to keep their own peace and wealth, it may be their places and
profits, without being concerned in the afflictions of the people of God.
But those who will not have their afflictions, shall never have their privi-
leges and so it is all one whether they profess themselves to belong
;
unto them or not.

VER. 24* — 26.] EPISTLE TO THE HEBREWS. 485
Obs. VIII. Men fearfully delude themselves, in the choice they make
about profession in times of persecution. The choice which they have
to make is really and singly between the pleasures of sin, and these to
be enjoyed but for a little while, and present sufferings attended with
an eternal reward, as the next verse declares. But for the most part,
men have other notions of things, and suppose they may come oft' with
-some distinctions or limitations, like that of Naaman, and save them-
selves. The grounds whereon Moses proceeded are expressed in the
next verse.
Ver. 26. —
Esteeming the reproach of Christ greater riches than the
treasures of Egypt. For he had respect unto the recompence of
the reward.
'Hyjjfftijuavoe, Syr. "jnnxi, 'and he thought;' Vul. aestimans, as we

'esteeming;' arbitratus, reputans. Tov ovatîcrfiov, probrum, oppro-
brium; Vul. Lat. improbrium, which the Rhemists render 'reproach.'
The words contain the ground and reason of the choice of Moses,
mentioned in the foregoing verse. And this is the judgment which he
made concerning the things which he chose, and those which he refused,
being compared one with the other. 'Hyriaafitvog, 'esteeming,' or
having esteemed, determined, and judged. And,
1. There are the things themselves expressed concerning which he
passed a judgment namely, the reproach of Christ on the one hand,

;
and the treasures of Egypt on the other.

2. The common notion under which he considered them both, and
by an especial interest wherein the one was preferred before the other;
and this was riches. He judged one to be greater riches than the other.
3. The especial reason whereby the things which he chose approved
themselves in his mind to be greater riches than the other, namely, from
the recompence of the reward which belonged unto them, and was inse-
parable from them.
First. The things which he chose he calls tov ovaSter/xov tov Xp«r-
tov, ' the reproach of Christ.' This must be the same with what he
calls being afflicted with the people of God,' in the verse foregoing,
'
only with an addition of a consideration under which it was peculiarly

eligible. What this reproach of Christ is, we must inquire.
Much endeavour hath been used by some to remove the considera-
tion of Christ, as then proposed unto the church in the promise, out of
the words. Grotius and his follower would have the reproach of
Christ to be only such kinds of reproach, sufferings, and afflictions, as
Christ himself afterwards, and Christians for Christ, did undergo. Of
the same mind is Crellius, who feigns at least a catachresis in the words,
arising out of sundry tropes and metaphors. But he thinks that chiefly
the afflictions of the people of Israel were called the reproach of Christ,
because they were a type of Christ, that is, of Christians in some sense.
So unwilling are some to admit any faith of Christ, or knowledge of
him, into the religion of the ancient patriarchs.
But, 1. 'O Xpioroc, as here, is never used for any type of Christ,
for any but Christ himself. 2. If Moses underwent reproaches as the
486 AN EXPOSITION OF THE [cil. XI.
type of Christ, and knew that he did so, then he believed in Christ,
which is the thing they would deny. 3. The immediate reason of the
persecution of the Israelites was, because they would not coalesce into
one people with the Egyptians, but would still retain and abide by their
distinct interest and hopes. Now, their perseverance herein was
grounded on their faith in the promise made unto Abraham, which was
Concerning Christ. So these things have nothing of solidity in them.
But the mind of the apostle is evident in this expression. For,
First. From the first promise concerning the exhibition of the Son
of God in the flesh, Christ was the life, soul, and the all of the church,
in all ages. From him all was derived, and in him all centred Jesus :
Christ, the same yesterday, to-day, and for ever a Lamb slain from
;
the foundation of the world. To deny this, is to destroy the whole

mystery of the wisdom of God under the Old Testament, and in parti-
cular to overthrow the whole apostolical exposition of it in this Epistle.
Secondly. Being so, he was the original cause or occasion of the
sufferings of the church in all ages. All the persecutions of the church
arose from the enmity between the two seeds, which entered upon the
promise of Christ. And the adherence of believers unto that promise,
is the only cause of that separation from the world which is the imme-
diate cause of all their persecution. Wherefore, the reproach of Christ

in the first place, signifies the reproach which, upon the account of
Christ, or their faith in him, they did undergo. For all outward ob-
servances in the church in all ages, are but the profession of that
faith.
Thirdly. Christ and the church were considered from the beginning
as one mystical body ; so as that what the one underwent, the other is
esteemed to undergo the same. Hence it is said, that ' in all their
afflictions he was afflicted,' Isa. lxiii. 9. And
the apostle Paul calls
his own sufferings, that which is behind of the afflictions of Christ,'
'
Col. i. 24, namely, which belonged unto the full atonement of sufferings
unto that mystical body whereof Christ is the head. And in this sense
also the afflictions of the church are the afflictions of Christ.
Fourthly. Somewhat of that which is here called the reproach of
Christ, is called by the same apostle the 'marks of our Lord Jesus
Christ in his body,' Gal. vi. 17, or the stripes which he endured, with
the marks of them that remained, for the sake of Jesus Christ. And
so are all sufferings of the church the reproach of Christ, because it is
for his sake alone that they undergo them, and it is he alone whom they
lay in the balance against them all.
Secondly. All the sufferings of the people of God for the sake of
Christ are called his reproach. For all sorts of afflictions, persecutions,
and oppressions from men, on the account of the profession of the truth,
are intended. And they are so called on a double account, 1. Because
the foundation of them all is always laid in reproach. The world can
neither justify nor countenance itself in its persecutions of the church,
unless they first cover it all over with reproaches. So dealt they with
our Lord Jesus Christ himself: they attempted not to take away his
life before the rage of the people was by all manner of reproaches stir-
red up against him. So it is in all the persecutions and sufferings of

—
the church. They arc always represented as heretics, schismatics, or

seditious persons, opposite to all good order in church and state, before
they are exposed to violence. And this also is usually accompanied
with contempt, scorn, mocking, and false accusations. Wherefore, all
the sufferings of believers may be denominated from this rise and en-
trance of them. 2. There is nothing in sufferings that is more sharp
and terrible unto ingenuous souls than this reproach is nothing that ;
hath more of a severe trial in it. Hence the Psalmist, in the person of
Christ, complains '
that reproach had broken his heart,' Ps. lxix. 19,
20. And the apostle mentions ' cruel mockings,' ver. 36 of this chap-
ter, where we shall speak of them. 3. They are so called, because all
the persecutions of the church do arise from the enmity, hatred, scorn,
and contempt which the world hath of, and towards Christ himself, or
the mystery of the wisdom of God for the salvation of sinners in and
by him. And we may observe in our passage, that,
Obs. I. Reproach hath, in all ages, from the beginning of the world,
attended Christ, and all the sincere professors of faith in him, which in
—
God's esteem is upon his account. One of his last acts in this world,
was his conflicting with ignominy and shame, which he overcame with
contempt, Ileb. xii. 2, 3. And his apostles began their ministry with
suffering shame for his name's sake, Acts v. 41. But when the mystery
of iniquity began to work, one great design in it was, for the rulers of
the church, and their adherents, to quit themselves of this reproach and
scorn from the world, which indeed they did not deserve. Wherefore,
they contrived all ways whereby they might attain wealth, honour,
grandeur, and veneration in the world wherein they succeeded unto
;
the ruin of Christian religion.

Thirdly. That which Moses compared herewithal, was rwvtv Aiyvirn^
Sriaavpwv, 'the treasures of Egypt ;' the treasures that were in Egypt.
* Treasures,' properly are riches in gold, silver, precious stones, and
other things highly valuable, that are stored, hid and laid up. But
when there is mention of the treasures of a nation, they include all
those profits and advantages of it also, whence those treasures are
gathered. In both respects, Egypt while it flourished was behind no
kingdom in the world. What was, and what might be, the interest of
Moses in these treasures, we before declared. But in this matter he
doth not so much, or at least not only consider them as unto his own
share and interest, but also absolutely what they were in themselves.
He considered what they were, what they would amount unto, what
might be done with them or attained by them, and prefers the reproach
of Christ above them all. For,
Obs. II. Let the things of this world be increased and multiplied
into the greatest measures and degrees imaginable, it alters not their
kind. — 1 hey are temporary, fading, and perishing still such as will
;
stand men in no stead on their greatest occasions, nor with respect unto
eternity.
Now, these things were not considered by Moses in the notion of
them, but he saw them daily exemplified before his face. lie saw the
treasures of Egypt, with the state, glory, gallantry, and power of the
court, by whom they were enjoyed, and what supply they had for all
their lusts and desires. And he saw the poor, oppressed, scorned people
of God, in their bearing the reproach of Christ. Yet in this present
view of them, when it most highly affected him, he did in his mind,
judgment, and resolution, prefer the latter before the former; so as to
choose it and embrace it. This is that which faith will effect. Let us
go and do likewise.
Fourthly. These things Moses considered under the notion of riches.'
'
He esteemed the reproach of Christ to be, jxut,ova wXnvrov, greater '
riches.' Riches, opulency, wealth, contain all that men have and value
in this world all that is of use unto them for all the ends of life
; ;all
that they desire, and place their happiness in at least so far, as that
;
they judge they cannot be happy without them. Hence two things are
denoted in the word. 1. That which is the principal means of all the
ends of life. 2. An abundance of it. On these accounts, the word is

frequently used by the Holy Ghost, to denote the spiritual things which
G od prepares for, and gives unto believers with the greatness, the
;
abundance, the excellency of them. They are called riches, durable

'
substance, treasures ;' and said to be richly or abundantly communi-

cated, for there is in them, an all-sufficiency, in all things, for all the
ends of man's life and blessedness. So doth the apostle here call them
'
riches,' with an especial respect also to the treasures of Egypt, which
were their riches.
Obs. III. There is therefore an all satisfactory fulness in spiritual
things, even when the enjoyment of them is under reproach and perse-
cution, unto all the true ends of the blessedness of men.
Fifthly. There is in the words the ground whereon Moses made his
judgment concerning these things, and what it was which influenced his
mind into that determination. For although he might, on some ac-
count, prefer the reproach of Christ unto the treasures of Egypt, yet it
doth not easily occur on what ground he should judge that it was greater
riches than they, or more sufficient unto all the ends of man's life and
blessedness. Wherefore, the ground of this judgment being taken
from a due consideration of what did accompany this reproach of Christ
and was inseparably annexed unto it, is expressed in these words, for '
he had respect unto the recompence of the reward.'

'
He had respect,' a7T£j3A£7r£, intuitus est, he looked on ;' he saw by
'
the eyes of faith, as represented in the promise he took into conside-

;
ration. Trjv juicr0a7roSo(7tav, '

the recompence of the reward ;' Praemii
retributionem, largitionem mercedis redditionem.
; The gratuitous re-
ward that God hath annexed unto faith and obedience, not merited or
deserved by them, but infallibly annexed unto them in a way of sove-
reign bounty.
The causal conjunction, yap, for,' is introductive of the reason
'
whereon Moses made the judgment before declared.

Slichtingius is mute as unto this reward, not knowing, as it should
seem, how to avoidthe force of this plain testimony, concerning the
faith which believers under the Old Testament had of eternal rewards,
by virtue of God's promise. Grotius is bold in his usual manner, and
refers it to the possession of the land of Canaan. Hammond forsakes
his guide, and extends it unto things eternal. Nor can there be any
thing move improbable, than the conjecture of Grotius. For neither did
Moses ever enter into the land of Canaan nor was the interest of his
;
posterity therein, to be any way compared with the treasures of Egypt.

But the apostle gives us here a pregnant instance of that description
of faith which he gave us in the first verse of the chapter, namely, that
it was the '
substance of things hoped for, and the evidence of things
not seen.' For both these were seen in the faith of Moses. It gave
him an evidence of the invisible things of the eternal reward and ;
caused them so to subsist in their power and foretaste in his mind, as

that he chose and preferred them above all things present and visible.
Obs. IV. Such signal exemplifications of the nature and efficacy of
faith in others, especially when victorious against mighty oppositions,
as they were in Moses, are high encouragements unto us, unto the like
exercise ofit in the like circumstances.
Now whereas, as was said, and is plain in the text, that this is the
ground whereon Moses made the judgment declared, it is evident that
the whole thereof, and of his faith therein, is resolved into this certain
and immoveable truth that God in his purpose, promise, and constitu-
;
tion of his word, hath immutably annexed a blessed reward unto the re-
proach of Christ, or the undergoing of it by believers.
We must therefore inquire, 1. What this recompence of reward is :
and, 2. How Moses had respect unto it.

1. That this recompence of reward includes in it, yea principally re-
spects the eternal reward of persecuted believers in heaven is out of

question. But whereas God is in his covenant a present reward unto
them, Gen. xv. 1, and that in the present keeping of his commandments
there is a great reward, Ps. xix. 1 1 ; as that also the spiritual wisdom,
grace, mercy, and consolation that believers receive in this world, are
riches, treasures, and durable substance ; I doubt not but the blessed
peace, rest, and satisfaction, which they have in a comfortable persuasion

of their covenant interest in God, are also included herein. But even
these also have their power and efficacy, from their inseparable relation
unto the eternal reward.
2. This reward he had respect unto, which compriseth three things.
1st. He believed it upon divine revelation and promise; and that so
steadfastly, and with such assurance, as if he held it, or had seen it
with his eyes. 2dly. He valued it according to its worth, and desert,
as that which was to be preferred incomparably above all present things.
3dly. lie brought it into reckoning and account, in the judgment which
he was to make concerning the reproach of Christ, and the treasures of
Egypt. And this was the victory whereby he overcame the world, even
his faith. And sundry observations for our own use and instruction, we
may take from this example of the faith of Moses, and its success.
But we must first of all observe in general, that the consideration of
this example is principally required of us in those seasons, wherein we
arc brought into the like circumstances with him, that is, a time of great
distress, oppression, and persecution of the church and unto such a
;
season is this example here applied by the apostle : so we may learn,

Obs. V. It is our duty, in the whole course of our faith and obe-
dience, to have respect unto the future recompence of reward ; but it is
;
so especially in times of great persecution and oppression of the church,

—
wherein we are, and resolve to be, sharers. A respect, not as unto that
which^we shall deserve by what we do or suffer, nor as that which prin-
cipally influenceth us unto our obedience or suffering, which is the love
of God in Christ, nor as that between which and what we do, there is
any proportion, like that between work and wages but only as unto
;
that which divine bounty hath proposed unto us for our encouragement,
or as that which becomes the divine goodness and righteousness freely
to grant unto them that believe and obey see our Exposition of ch. vi.
;
10. But this I add, that we are to have this respect unto the future
reward principally, or to have faith in exercise about it, in the times of
danger, persecution, and oppression. Nor is this respect unto the re-
ward any where mentioned in the Scripture, but it is still with regard
unto sufferings and tribulations; see Matt. v. 12, x. 39 42; Luke vi.
— —
35 Heb. x. 33 35 Rev. xxii. 12. For as in such a season, we do
; ;
stand in need of that view and consideration of the future reward, which
we may lay in the balance against all our present sufferings so it be- ;
comes the greatness, goodness, and righteousness of God, that those

who suffer from the world for him, and according to his will, should
have that proposed and assured unto them for their encouragement,
which is incomparably greater in goodness and blessedness, than what
they can suffer from the world is in evil, loss, and trouble. And there-
fore frequently, where believers are encouraged with an expectation of
of this reward, they are so also with being reminded of that recompence
of reward in vengeance and punishment, which shall befal their wicked
persecutors, both of them being, on many accounts, alike suited unto
their encouragement; see Phil. i. 28; 2 Thess. i. 4 10. —
Obs. VI. It is faith only that can carry us through the difficulties,
trials, and persecutions which we may be called unto for the sake and
name of Christ. Moses himself, with all his wisdom, learning, cou-
rage, and resolution, had never been able to have gone through with
his trials and difficulties, had not faith had the rule and government of
his mind and heart, had he not kept it in exercise on all occasions.
And in vain shall any of us, in such a season, expect deliverance or
success by any other way or means. A thousand other things may pre-
sent themselves unto our minds, for our relief or preservation in such a
season but they will all prove fruitless, dishonourable shifts, or snares
;
and temptations unto the ruin of our souls. We are kept by the power
of God through faith unto salvation.
Obs. VII. Faith in exercise will carry us safely and securely through
all the trials which we have to undergo for Christ and the gospel. As
there is no other way for our safety, success, and victory, so this will
never fail us. Consider all circumstances, and it is almost impossible
that our temptations and trials should be greater than those of Moses
howbeit, faith carried him safely through them all, as we shall see far-
ther in the next verses. How it doth it, whence it derives its power
and efficacy for this end, what are the ways of its working, and how it
engageth all our graces unto its assistance by what means it resists,
;
refels, and conquers oppositions, how it strengthens, relieves, and com-

forts the souls of them that believe, is not my present work to declare
VIK. 27.] EPISTLE TO THE HEBREWS. 491
I only, with the apostle, propose an example of what it hath done, as

a document and evidence of what it will do in like cases.
Obs. VIII. Faith is highly rational in all its acts of obedience to-
wards God. It reckoncth, computeth, judged), chooseth, determineth
in the most exalted acts of reason. All these things are here ascribed
unto Moses in the exercise of his faith. I would willingly insist hereon,
to vindicate the honour of faith from the imputations that are cast on
all its actings in the world, as weak and foolish, or that it is nothing
but an engine or pretence set up unto the ruin of reason, and the use of
it in the lives of men. And if we cannot prove that the wisdom of faith,
and the reason wherewith and whereon it always acts, are the most emi-
nent that our nature is capable of in this world, and that whatever is
contrary to them, or inconsistent with them, is arrant folly, and con-
trary to the primogenial light of our natures, and all the principles of
reason truly so called, we shall freely give up the cause of faith unto the
vainest pretences of reason that foolish men can make. But a resolu-
tion not to engage in such discourses on this occasion, will not allow me
to enter on a farther demonstration of this truth.
Veil 27. — Oioret jcareXnrei' AiyvTrrov, juij ^»o€»;0£tc tov Sv/liov tov
fiaoiXewQ' tov yap aoparov wg bpwv tKapT£pi)ae.
Toi' Sv/nov.Vul. Lat. Animositatem, which the Rhemists translate

'
fierceness.' nran p, 'from the fury of the king.' lram, iracun-
Syr.
diam, or as we very properly, ' the wrath.'
Ekaprtprj(T£. Vul. Lat. Invisibilem tanquam videns sustinuit. Rhem.
'
For him that is invisible, he sustained as if he had seen him,' very im-
properly, and without any due sense. They make tuapTspiiae, to be a
verb transient, and to affect him that is invisible,' whereas it is plainly
'
used in a neutral sense, or it hath none at all, Nor is the phrase of

Bustinere Deum any where used. Syr. -00*1, ' and he hoped or trusted.'
as one who saw him who is invisible. Fortiter obduravit, forti animo
fuit. We properly, '
endured.'
Vi 1;. \Ti. — By faith he forsook Egypt, not fearing the wrath of the
king ; for he endured as seeing him who is invisible.
Having declared the faith of Moses with respect to the sufferings of

the people of God, the apostle proceeds in like manner to instance in
the power and acting of it, with respect to their deliverance, which here
he mentions in general, and afterwards insists on in some particulars.
There are three things in the words ascribed to the faith of Moses.
1. What he did: he left Egypt.' 2. The manner how he did it
'
'not ;
fearing the wrath of the king.' 3. The reason or ground of his so doing
it; '
for he endured,' &c.
i. That which he
did, is that KarcAnrEv Aiyvirrov, 'he left Egypt;'
and he did it by faith. Moses did twice leave Egypt. First, when he
had slain the Egyptian, and lied on its discovery, Exod. ii. 14, 15. And
a second time, when he carried away the people with him out of Egypt,
having returned after his first departure, Exod. x. 29.
Some think that the apostle intends his first departure, and that on
this reason, because it is mentioned before the celebration of the pass-
over; whereas it is evident in the story, that his last departure was after
it. And they suppose they can reconcile what is affirmed in Exodus,
namely, that he 'feared,' to wit, the wrath of the king, who sought to
slay him, Exod. ii. 14, 15, and what is here declared by the apostle,
that he feared not the wrath of the king.' For they say, that although
'
he had a natural fear which moved him to use the proper means for the
preservation of his life yet he had no such fear as should overthrow
;
his faith, or hinder him from committing himself to the providence of

God for his preservation, when he fled from so mighty a monarch, who
had long hands to reach him wherever he were.
But it is not likely, nay it is not true, that the apostle intends that
first departure out of Egypt. For, 1. It is said there expressly, that
he fled from the face of Pharaoh, that is, in haste and with fear here ;
that he left Egypt, which expresseth a sedate act of his mind, and that
with respect to the whole country and all the concerns of it. 2. It is
not likely that the apostle would take his instance of the victorious faith
of Moses, from that fact and place wherein there is no mention made of
his faith, but of that which is contrary to it, namely, his fear. 'By
faith he left Egypt,' is not a proper interpretation of he feared, and
'
fled from the face of Pharaoh.' 3. That which the apostle intends was
accompanied with or immediately followed by his keeping of the pass-
over, which was forty years, and somewhat more, after his first flight
out of Egypt.
Wherefore, although this leaving of Egypt may be a general expres-
sion of his whole conduct of the people thence into the wilderness, yet
the apostle hath a peculiar respect to what is recorded, Exod. x. 28, 29.
'And Pharaoh said unto him, Get thee from me, take heed unto thy-
self, see my face no more, for in that day thou seest my face thou shalt
die. And Moses said, Thou hast spoken well, I will see thy face again
no more.' Never was there a higher expression of faith and spiritual
courage thereon whence it is said, ch. xi. 8, that he threatened Pha-
;
raoh, that all his servants should come and bow down before him, and
so went out from him in great anger, or the height of indignation
against his obstinate rebellion against God. He had before him a
bloody tyrant, armed with all the power of Egypt, threatening him with
present death if he persisted in the work and duty which God had com-
mitted to him but he was so far from being terrified, or declining his
;
duty in the least, that he professeth his resolution to proceed, and de-
nounceth destruction to the tyrant himself.
2. This was the manner of his leaving Egypt; fir) <j>ofir)SuQ rov
Svfiov tov j3ac7tXEwc» 'he feared not the wrath of the king;' and assign-
ing it to this act and carriage of his, wherein he may justly and properly
be said to leave Egypt, when he renounced a continuance therein, and
addressed himself to a departure, it is properly placed immediately before
his keeping of the passover, which sufficiently resolves the difficulty pro-
posed on the behalf of the first opinion.
And we may observe the different frames of mind that were in Moses
on these several occasions. In the first of them, when it was reported
that Pharaoh sought to slay him, it is said, 'he feared and fled;' but
here, when probably another Pharaoh no less powerful, cruel, and
bloody than the former, threatened him with present death, he is so far
from being moved at it, that he declares his resolution to persist in his
duty, and threatens the tyrant himself. And the reason of this differ-
ence was, that on the first occasion Moses had made an attempt to do
what he apprehended to be his duty, without a sufficient call and war-
rant from God, wherein he could not stir up faith to an exercise, which
will not move without a divine word for its warrant; and natural cou-
rage woulcl not carry him out in his undertaking. Now being assured
of his call as well as of his work, he is bold as a lion, through the
power of faith acting regularly on a word of promise and command.
Obs. I. In all duties, especially such as are attended with great dif-
ficulties and dangers, it is the wisdom of believers to take care, not only
that the works of them be good in themselves, but that they have a
just and due call to their performance. When they have so, and are
satisfied therein, there is nothing that faith will not conflict withal and
conquer. But if they are weak in this foundation of duty, they will
find that faith will not be engaged to their assistance.
Obs. II. Even the wrath of the greatest kings is to be disregarded,
if it lie against our duty towards God. See the great and glorious in-
stance, Dan. iii. 13 —18.
3. Lastly. The ground and reason of what he did, with the inward
frame of his spirit in doing of it, is expressed. He endured as seeing
'
him who is invisible.' The word eicaprEprjCTE, which we render ' en-
dured,' is not used in the New Testament, but in this place only. It is
derived from Koaroc, (by the transposition of a letter,) which is strength,' '
power, and fortitude. The use of it in other authors is to bear evils,

or to undergo dangers with patience, courage, and resolution, so as
not to wax weary or faint under them, but to hold out to the end.
Kaprcpau. Forti animo sum, non cedo malis. A word singularly suited
to express the frame of mind that was in Moses, with respect to this
work of faith in leaving Egypt. For he met with a long course of va-
rious difficulties, and was often threatened by the king besides what ;
he had to conflict with from the unbelief of the people. But he

strengthened and confirmed his heart with spiritual courage and reso-
lution, to abide in his duty to the end.
So is KctpTtnui joined with avSpia, ' fortitude,' as of the same nature,
and opposed to juaAaicm, '
an easy softness of nature,' that betrays men
to a relinquishment of their duty. And
as the verb Ka^re<)£w, is used
sometimes with a dative, sometimes with an accusative case, sometimes
with prepositions, 7rpo<;, tin, tv, sometimes without so it is also used
;
in a neuter sense, without affecting any other persons or things.

Kapreptiv St xp»j tern aWtov irmeiov t\iri$i, Thucid. lib. 2. So that
there was no need for the Vul. to join it to tov ooocitov, invisibilem sus-
tinuit. Wherefore, this enduring by faith is not a mere bare continuance
in duty, but it is an abiding in it with courage and resolution, without
fear and despondency.
Obs. III. There is an heroic frame of mind and spiritual fortitude
required to the due discharge of our callings in times of danger, which
—
494 AN EXPOSITION OF THE [CTI. XI.
faith in exercise will produce. —

1 Cor. xvi. 13, TpvyopziTt, cmiKtre tv
TtJ TTLCSTH,avSpi&CrOt, KpaTCUOwdt.

That which preserved Moses in this frame was, that tov aopa-ov wc
opwv, '
he saw him who is invisible.' God is said to be invisible (as he
isabsolutely) in respect of his essence, and is often so called in the
Scripture, Rom. i. 20; Col. i. 15; 1 Tim. i. 17. But there is a pecu-
liar reason of this description of him here. Moses was in that state
and condition, and had those things to do, wherein he stood in need
continually of divine power and assistance. Whence this should
proceed he could not discern by his senses, his bodily eyes coilld behold
no present assistant, for God is invisible.' And it requires an especial
'
act of the mind in expecting help from him who cannot be seen.
Wherefore this is here ascribed to him. He saw him who was in him-
self invisible that is, he saw him by faith whom he could not see with
;
his eyes. As seeing' is not as if he saw him,' but seeing of him

' '
really and indeed only in such a way and by such means as left him
;
still in himself invisible, but represented him a present help no less than
if he had been seen.

Adouble act of the faith of Moses is intended herein. 1. A clear,
distinct view and apprehension of God in his omnipresence, power,
and faithfulness. 2. A fixed trust in him on their account, at all times
and on all occasions. This he rested on, this he trusted to, that God
was every-where present with him, able to protect him, and faithful in
the discharge of his promise, which is the sum of the revelation he
made of himself to Abraham, Gen. xv. 1, xvii. 1. Hereof he had as
certain persuasion, as if he had seen God working with him and for
him by his bodily eyes. This sight of God he continually retreated to,
in all his hazards and difficulties, and thereon endured courageously to
the end. And,
Obs. IV. There is nothing insuperable to faith, while it can keep a
clear view of the power of God, and his faithfulness in his promises.
And unless we are constant in this exercise of faith, we shall faint and
fail in great trials and difficult duties. From hence we may fetch
revivings, renewals of strength, and consolations on all occasions, as
the Scripture every-where testifieth, Ps. lxxiii. 25, 26 Isa. xl. 28—30. ;
VER. 28. HuTTtl TTtTTOl^Ke TO TTa<J\a, Kttl Tt]V Trpoayyaiv tov alpaTog,
iva jurj oAoOpEvtov to. TTpwroTona, Styrj avTwv.
IltTrou)K£ to Trci(Tx a > ' He wrought, made the passover.' So the

Syriac, KTTX3 iiy. Vul. Celebravit pascha. Rhem. ' He celebrated the
passover.' Fecit, peregit, ' He performed, kept.' E7ra<rxo7ro{r}rrf,
rjopTaae, '
He
kept the feast.'
Keu irpoaxvcnv tov aipajog.
tt)v Syr. K72T DDTi, 'and he sprinkled
blood.' Vulg. Et affusionem sanguinis. Rhem. ' And the shedding of
the blood,' adhering to a corrupt translation, which took irpoGxvoiQ, for
the same with ekxwis, not only against the original, but against the
plain express meaning of the Holy Ghost. For it is not the shedding
of blood, which was done in the killing of the lamb, but the sprinkling
of it on the doors and posts that is intended. '
And that affusion,
pouring on, or sprinkling of blood.'
'O oXoQolvmv Ta TrpwTOTOKct. Vul. Qui vastabat primitiva, he that '
wasted the firstlings,' which is the best sense that word will bear. The
Rhemists render it the first-born.' Qui perimebat, who slew.' Qui
' '
destruxit, '
who destroyed.' rvmrttn, '
the destroyer,' oAoflpcunjc,-,
1 Cor. x. 10.
617)} avTtDv. Syr. \nb mp, 'should come nigh them.'
Vkr. 28. — By
faith lie kept the passover, and the sprinkling of
blood, lest that destroyed the first -horn should touch them. (Or,
lie
that sprinkling of blood, that the destroyer of the first-born should

not touch them.)
The which the apostle hath respect to, is recorded at large,

story
Exod. which it doth not appertain to us here to insist on. There
xii.
are two things in the words. 1. The commendation of the faith of
Moses, from the due observance of a double divine ordinance of wor-

ship. The one whereof was to be standing and of perpetual use in the
church, namely, the passover the other was temporary, suited to that
;
season only, namely, the sprinkling of the blood or it may be esteemed ;
a temporary addition to the other. 2. The effect or consequent of his

faith in the observance of these ordinances, whereof they were a sign,
'
that he who destroyed,' &c.
First. The first thing ascribed to him as the fruit of his faith, is that
'
he kept the passover.' The word used TrsnoiriKS, is of a large signifi-
cation. We render it, he kept.' But that doth not comprise its
'
whole sense. For it refers no less to the sprinkling of blood than to

the passover and it is not proper to say, he kept the sprinkling of
;
blood. He wrought, he performed the whole sacred duty that is of ;
killing the passover and sprinkling the blood. The passover.' The '
Greeks call it ira(r\a, pascha, which some would derive from irao-veiv,
'to suffer,' because the lamb suffered when it was slain, very foolishly.
For the word is of a Hebrew original, only used by the Greeks after
the Chaldec dialect, wherein it is usual to add N to the end of words.
So of the Hebrew rrDD came the Chaldee nhdd, and thence the Greek
Trao-\a. The Hebrew word pesach, is from rrcD, pasach to pass over.' Not '
that pasach doth properly or commonly signify transire, to pass over' '
or away, which is *iny but a peculiar passing over by a kind of leaping

;
or skipping, taking one thing and leaving another. Hence it is like the
going of a lame man, rising up and falling down and such a one is ;
called rrDD, piseach, Lev. xxi. 18; Mai. i. 13. Claudus, 'one that
limpeth.' The word was chosen to intimate the manner of the distinc-
tion that God made by the destroying angel, between the houses of the
Egyptians and the Israelites, when he passed over the one untouched,
and entered into another, it may be next to it, with death.
Sundry things did the faith of Moses respect in his keeping or ob-
servance of the passover. 1. Its institution. 2. The command for its
observance. 3. Its sacramental nature, wherein a divine promise was
included. 4. Its mystical or typical signification.
First, lie had respect to the original institution of this ordinance,
which he had by divine revelation. God revealed to him the ordinance
itself, with all its rites and ceremonies, which was its institution. And
this, faith respects in the nor will it move or act towards
first place ;
any thing in the worship of God, but what it hath the warrant of divine
institution for. This is recorded, Exocl. xii. 1 4, &c. —
Secondly. To the command for its perpetual observance, which he
was then to initiate the people into, ver. 14, ' You shall keep it a feast
unto the Lord throughout your generations, you shall keep it a feast by
an ordinance for ever.' For although divine institution be a sufficient
warrant for the observance of any thing in the worship of God, yet to
secure and encourage our faith, God did always confirm it by a com-
mand of obedience. So our Lord Jesus Christ did not only institute
the ordinance of the holy supper, but commanded all his disciples to
observe it in the remembrance of him. And with respect hereunto did
the faith of Moses work in the way of obedience. And an active obe-
dience to the authority of Christ in his commands, is exactly required in
all that we do in divine worship.
Thirdly. He had respect by faith to the sacramental nature of it,
wherein the promise was included. For this is the nature of sacra-
ments, that in and by a visible pledge they contain a promise, and
exhibit the thing promised to them that believe. This is expressed,
Exod. xii. 11, where, speaking of the lamb to be slain and eaten, with
all its rites and ceremonies, God adds, ' for it is the Lord's passover
;'
where the application of the name of the thing signified to the sacra-
mental sign of it, is consecrated to the use of the church. So was it
taken for granted by our Saviour in the institution of the sacrament of
his supper where he says of the bread and wine, that they are his
;
body and blood applying the names of the things signified to those
;
which were appointed signs of them by divine institution. And herein

was enwrapped and contained the promise of the deliverance of the
people, which was exemplified and represented to their faith in all the
rites and circumstances of it. And the accomplishment of this promise
was that which they were obliged to instruct their children and posterity
in, as the reason of keeping this divine service, ver. 24—27.
Fourthly.He had respect to the mystical or typical signification of
it. For what Moses did of this kind, it was ' for a testimony of those
things which were afterwards to be declared,' Heb. iii. 5. See the
Exposition. And those testimonies of Moses concerning Christ, which
are so frequently appealed to in the New Testament, consist more in
what he did than in what he said. P'or all his institutions were repre-
sentations of him, and so testimonies to him. And this of the paschal
lamb was one of the most illustrious types of his office. Hence the
apostle expressly calls Christ our passover, * Christ our passover is
sacrificed for us,' 1 Cor. v. 7. He and his sacrifice was that really and
substantially, whereof the paschal lamb was a type, sign, and shadow.
And it may not be an useless diversion to name some of those things
wherein the typical relation between Christ in his sacrifice, and the
paschal lamb or passover, did consist. As,
1. It was a lamb that was the matter of this ordinance, Exod. xii. 3.
And in allusion hereunto, as also to other sacrifices that were instituted

afterwards, Christ is called the < Lamb of God/ John i. 29. 2. This
—
VEIt. 28.] EPISTLE TO THE HEBREWS. 497
lamb was to be taken out from the flock of the sheep, ver. 5. So was
the Lord Christ to be taken out of the flock of the church of mankind,
in his participation of our nature, that he might be a meet sacrifice for
us, Ileb. ii. 14 — 17. 3. This lamb being taken from the flock was to
be shut up separate from it, Exod. xii. 6. So although the Lord
Christ was taken from amongst men, yet he was separate from sinners,
Ileb. vii. 26, that is, absolutely free from all that contagion of sin which
others are infected withal. 4. This lamb was to be without blemish,
Exod. xii. 5, which is applied unto the Lord Christ, 1 Pet. i. 19, 'a
lamb without blemish and without spot.' 5. This lamb was to be slain,
and was slain accordingly, ver. G. So was Christ slain for us a lamb
;
in the efficacy of his death, slain from the foundation of the world, Rev.
xiii. S. 6. This lamb was so slain as that it was a sacrifice, ver. 27.
It the sacrifice of the Lord's passover.
is And ' Christ our passover
was sacrificed for us,'
1 Cor. v. 7. 7. The lamb being slain, was to be
roasted, ver. 8, 9 which signified the fiery wrath that Christ was to
;
undergo for our deliverance. 8. That * not a bone of him should be

broken,' ver. 46, was expressly to declare the manner of the death of
Christ, John xix. 33 36. 9. The eating of him, which was also en-
joined, and that wholly and entirely, ver. 8, 9, was to instruct the
church in the spiritual food of the flesh and blood of Christ, in the
communication of the fruits of his mediation unto us by faith. And
sundry other things of the same nature might be observed.
With respect unto all these things, did Moses by faith keep the pass-
over. And,
Obs. I. There is always an especial exercise of faith required unte
the due observance of a sacramental ordinance.
Secondly. The second thing ascribed to the faith of Moses, is, tjjv
Trpo(T\vaiv tov aifxaToq, the sprinkling of blood.'
' This, whether it
were a peculiar temporary ordinance, or an observance annexed to the
first celebration of the passover, is all to the same purpose. That it
was not afterwards repeated, is evident, not only from hence, thaj; it is
nowhere mentioned as observed; but principally, because the ground
and reason of it did utterly cease. And God will not have any empty
signs or ceremonies in his worship, that should be of no signification.
However, that first signification that it had, was of constant use in the
church, as unto the faith of believers. The institution is recorded, ver.
7. The blood of the lamb when it was slain, was preserved in a
bason, from whence they were to take it by dipping a bunch of hyssop
into it, ver. 22, and strike it on the two side-posts, and the upper door-
posts of their houses. And this was to be a token unto them, that God
would pass over the houses that were so sprinkled and marked with
blood, that none should be destroyed in them, ver. 13. And this was
to abide for ever in its mystical signification, as the present use of it is
declared in the next words, by the apostle. But unto this day, we are
hence taught,
Obs. II. That whatever is not sprinkled with the blood of Christ
the Lamb of God, who was slain and sacrificed for us, is exposed unto
destruction from the anger and displeasure of God. —
As also that,
Obs. III. It is the blood of Christ alone which gives us security
VOL. IV. K K
from him that hath the power of death. — See the exposition of ch. ii.
14, 15.
Thirdly. The end of this institution was, that he who destroyed the
first-born might not touch them.
1. The agent employed in this work, was 6 oAo&peuwv, or oXoSêu-
T»}e> 1 Cor. x. 10,
'
the destroyer ;' that is, an angel whom God em-
ployed in <Jiat work, as the executioner of his judgments, as he did one
afterwards in the destruction of Sennacherib's army; as before, in that
of Sodom. There is, therefore, no reason to think, with some of the
Jews, that it was an evil angel, whom they call "TifiiEN, ' Ashmodaeus,'
in the book of Tobit; and usually man "fx^tt, 'the angel of death,' or
'him that had the power of death, that is, the devil.' For there is no
work more holy, or more becoming the holy ministering spirits, than
to execute the judgments of God on impenitent sinners.- I do grant,
that in the infliction of the plagues on the Egyptians in general, espe-
cially in the work of hardening their hearts, and seducing them unto
their deserved destruction, God did make use of the activity of evil
angels unto such ends. For so the Psalmist affirms, 'he sent evil
angels among them,' Ps. lxxviii. 49. But this work of slaying their
first-born, is so peculiarly and frequently ascribed unto God himself,
that I rather judge he employed a good angel therein. And,
Obs. IV. God hath always instruments in readiness to execute the
severest of his judgments on sinners, in their greatest security. — They
were all in their midnight sleep in Egypt, when this messenger of death
came amongst them. And,—
2. He destroyed the first-born ; ra 7rpwroroKa, in the neuter gender,
that is, -yevvrj/iara. For the destruction was extended to the first-born
of beasts, as well as of men, Exod. xii. 29. And this was done at the
same time throughout all the land of Egypt, that is, about midnight,
ch. xi. 4, xii. 29, 30.
Obs. V. Such is the great power and activity of these fiery minister-
ing sprits, as that, in the shortest space of time imaginable, they can
execute the judgments of God on whole nations, as well and as easily
as on private persons, 2 Kings xix. 35.
The close of the words gives us the Use of the sprinkling of blood on
the posts of the door ; namely, that it might be a sign and token unto
the Israelites, that they should be preserved from that woeful destruc-
tion which they knew would that night befal the Egyptians. Ver. 13,
' The
blood shall be to you for a token upon the houses where you
are.' And what is added, that ' when he did see the blood, he would
pass over them, and the plague should not come nigh them,' was only
to oblige them with all diligence and reverence, to observe his sacred
institution. For their deliverance was suspended on the condition
thereof, and had they failed herein, any of them, they had perished
with the Egyptians.
Mr? Siyy avrwv, 'should not touch them;' that is, the Israelites, or
their cattle. For although they are not mentioned before, yet are they
necessarily understood, And it is thus expressed, ' not touch them,'
to declare the absolute security which they were to enjoy while the
Egyptians were smitten. The destroyer made no approach unto their
—
VER. EPISTLE To THE HEBREWS. 499
houses, they bad no fear of him. So not to touch, is used for the same
with doing no harm : or being remote from it. Ps. cv. 15, 'Touch not
mine anointed, and do my prophets no barm.' 1 John v. 18, The *
wicked one toucheth him not.' That which God would for ever in-
struct the church in by this ordinance, is, that,
Obs. VI. Unless we are sprinkled with the blood of Christ our pas-
cbal Lamb, no other privilege can secure us from eternal destruction —
Though a man had been really an Israelite, and had, with others, made
himself ready that night for a departure, which was a high profession of
faith, yet if the lintel and posts of his door had not been sprinkled with
blood, he would have been destroyed. And on the other hand, where
there is this sprinkling of blood, be the danger never so great or so
near, there shall be certain deliverance. '
The blood of sprinkling
speaks better things than the blood of Abel.'
Ver. 29. Having fixed the foundation and beginning of the de-
liverance of the church, on the exercise of faith in the observance of
the holy institutions of divine worship, prescribed to be the signs and
tokens thereof; the apostle proceeds to give an instance, in one of the
most remarkable passages of divine providence that befel them in the
way of their deliverance.
Ver. 29. — fhora Sufitjcrav rrjv tpvSpav SaXcuraav wg Sta £»>pac, rjg
7rtipav \a(5ovT£g oi Aijvtttioi KaTE7ro$i)(rav.
Tijv envSpav SaXaaaav the Syr. retains the Hebrew name, cpD~r N73 s ,
;
'the reedy sea,' the sea of i-eeds or canes as this sea is called con-
;
stantly in the Scripture.

Uetpav XafiovTit; Vulg. experti, ' making a trial.' Periculo facto,
;
'venturing to do,' as we, ' essaying.' Syr. Tn^y vn»N "D, ' when they
durst,' or emboldened themselves to enter it.
Iv«r£7roS'>)aav, devorati sunt Vulg. absorpti sunt.
; Syr. properly,
'
were swallowed up,' overwhelmed, drowned, suffocated.
Ver. 29. By faith they panned through the Red Sea as by dry
land; which the Egyptians essaying, (making a trial of) were
droivned, (or swallowed up.)
A greater instance, with respect unto the work of divine providence,

of the power of faith on the one hand, and of unbelief with obdurate
presumption on the other, there is not on record in the whole book of
God. Here we have the end and issue of the long controversy that
was between those two people, the Egyptians and the Israelites a cer- ;
tain type and evidence of what will be the last end of the contest be-
tween the world and the church. Their long conflict shall end in the
complete salvation of the one, and the utter destruction of the other.
First. The persons whose faith is here commended, are included in
that word S<tj3>jo-ov, they passed ;' that is, the whole congregation of
'
the Israelites under the conduct of Moses, Exod. xiv. And the whole
'
is denominated from the better part. For many of them were not be-
KK ^
lievers in state, unto the sanctification of their persons. For « with

' God was not well pleased,
many of them,' as the apostle speaks,
though they were all baptized unto Moses in the cloud and in the sea.'
1 Cor. x. 2, 5. But in a professing society, God is pleased to impute
the faith and obedience of some, unto the whole as on the other hand,
:
judgments do oftentimes befal the whole for the provocations of some,

as it frequently happened unto that people in the wilderness. It is
therefore the duty of every man in church society, to endeavour on the
one hand the good of the whole in his own personal faith and obedi-
ence as also on the other, to keep them as far as he can from sin,
;
that he fall not with them under the displeasure of God.

Secondly. Their faith wrought in their passing through the sea : not
in dividing of the waters; that was an act of immediate almighty power.
But by faith they passed through when they were divided. It is true
that God commanded Moses to divide the sea, ch. xiv. 16, but this was
only ministerially, in giving a sign thereof by stretching forth his rod,
ver. 21. And concerning their passage by faith, some things may be
observed.
1. It was the Red Sea that they passed through. T?jv tpvSpav
SaXaaaav, that part of the Ethiopic ocean, which lieth between Egypt
and Arabia. In the Hebi-ew it is constantly called tjiD Q s 'the sea of
,
sedges, reeds, or canes,' from the multitude of them growing on its

shore, as it is unto this day. The Greeks call it epvSpaiog, or apuS-pa,
the word here used by the apostle. And it was so called, not from the
red colour of the waters, appearing so from the sand or the sun, as
some have fancied but from a king whom they called Erythraeus that
; ;
is Esau, or Edom, who fixed his habitation and rule towards this sea.
For whereas that name signifies red, they gave him a name of the same
signification in their language. Thence came the sea among them, to
be called the Red Sea, which the Hebrews call Jam Suph.
2. This sea they passed through from the Egyptian unto the Arabic
shore. For what some have imagined, that they entered into the sea,
and making a semicircle, came out again on the same side, leaving
Pharaoh and his host drowned behind them, is inconsistent with the
narrative of Moses, that they passed through the sea. Nor is there
any countenance given hereunto from what is affirmed, Num. xxxiii.
7, 9, namely, that before they entered the sea, they pitched in Etham,
and that after they had passed through the midst of it they went three
days' journey in the wilderness of Etham. For all that tract of land
wherein the Red Sea issues and ends, from which end of it they were
not far remote, belonged unto the wilderness of Etham, both on the
one side of the sea and the other, as is evident in the story.
3. It is said that they passed through u>Q%ia Znpag, 'as on dry land,'
Exod. xiv. 21, 22, 29. Some think that the bottom of the sea being sand,
was fit and -meet to go upon, on the mere separation of the waters.
Others, that this was the effect of the mighty wind which God also
used in the dividing of the waters, though he put forth in it an act of
his almighty power. —
See Isa. lxiii. 1 1 13. For no wind of itself
could produce that effect much less, keep the parted waters, standing
;
like walls; yet it is said directly that the east wind made the sea dry
—
\U!.2 J.]
(
EPISTLE TO THE HEBERWS. 501
land, ver. 21, 22. However it were, the ground was made fit and meet
for them to travel on, and pass through the waters without difficulty or
impediment.
4. The division of the waters was very great, leaving a space for so
great a multitude to pass orderly between the divided parts, perhaps
unto the distance of some miles. And their passage is judged to have
been six leagues from the one shore unto the other by some, much
;
more.
5. The Israelites had light to discern this state of things, and no
doubt the appearance of it was very dreadful. The waters must of ne-
cessity be raised unto a very great height on each side of them : and
although they were, and proved by the power of God, a wall unto them
on the right hand and on the left yet was it in them a high act of
;
faith to put themselves between such walls, as were ready in their own
nature to fall on them unto their destruction every moment, abiding only
under an almighty restraint. But they had the command and promise
of God for their warrant and security, which will enable faith to over-
come all fears and dangers.
6. I doubt not but that Moses first entered himself in the head of
them. Hence it is said that God led them through the sea by the
'
right hand of Moses,' Isa. lxiii. II —

13; he entering before them into
the channel of the deep, to guide and encourage them. Some of the
Jews say, that this was done by Amminadib, captain of the host of Ju-
dah, who, when all the rest of the people were afraid, first entered with
his tribe ;whence mention is made of the chariots of Amminadib, Cant,
vi. 12. But, alas; they had neither chariot nor horse with them, but
went all on foot. From all these difficulties and dangers, we may observe,
Obs. I. Where God engageth his word and promise, there is nothing
so difficult, nothing so remote from the rational apprehensions of men,
but he may righteously require our faith and trust in him therein.
Whatever almighty power can extend unto, is a proper object for faith,
in reliance whereon it shall never fail.
Obs. II. Faith will find away through a sea of difficulties, under the
call of God.
Obs. III. There is no trial, no difficulty, that the church can be
called unto, but that there arc examples on record, of the power of faith
i:i working out its deliverance. There can be no greater strait than the
Israelites were in, between the host of the Egyptians and the Red Sea.
Thirdly. It remains that we consider the other people, with what they
did on this occasion, and what end they came unto.
The people were ol Aijvtttioi, the Egyptians.' So they are called
'
here in general. But in the account given us by Moses, it appears that

Pharaoh himself, the king, was there present in person, with all the
nobility and power of his kingdom. It was he in an especial manner,
whom God had undertaken to deal withal. Yea, he raised him up for
*
the very purpose, that he might show his power in him, and that his
name thereby might be declared throughout the earth,' Exod. ix. 1G;
Rom. ix. 17. Accordingly, he carried it for a long time with intolera-
ble pride and obstinacy. Hence, the contest betwixt God and him,
with the issue of it, was so famous in the world, that the glory of God
was exceedingly exalted thereby. And the terror of it made way for
the people in their entrance into Canaan, the hearts of the inhabitants
failing because of them. Here the contest came to an issue in the
utter ruin of the proud tyrant. For there is none so great, so proud, so
obstinate, but ifGod undertake to deal with them, he will be victorious
in the end. See Exod. xv. 3—9.
This Pharaoh, with his Egyptians, that is, his whole army, hor.ses r
and chariots, -rrupav A«j3ovr£e, essayed to do,' what they saw the
'
children of Israel do before them, namely, to pass through the sea while
the waters of it were divided. And this was the greatest height that
ever obdurate infidels could arise unto in this world. They had seen all
the mighty works which God had wrought in the behalf of his people
among them. They and their country were almost consumed with the
plagues and judgments that were inflicted on them on their account.
And yet, now beholding this wonderful work of God in opening the
sea to receive them from their pursuit, they would make a venture, as
the word signifies, to follow them into it. Now, although this pre-
sumptuous attempt of the Egyptians be to be resolved into that judiciary
hardness which was upon them from God, that they might be
destroyed yet, no doubt but some things did occur to their minds, that
;
might lead them to the hardening of themselves. As, 1. That they

might not know for a while, that they entered into the channel of the
sea; the waters being removed far from them; but they might go on
perhaps in the night, without once thinking, that the people whom they
pursued, were gone into the mwlst of the sea. 2. When they discovered
any thing extraordinary therein, they might suppose it was only by
some extraordinary natural cause or occasion, of which sort, many things
fall out in the ebbing and flowing of the sea. But, 3. That which
principally animated them, was, that they were continually near, or close
upon the Israelites, ready to seize on them, as is evident in the story.
And they did perfectly believe that they should fare as well as they.
And for this reason it was, that God began to disturb them in their pas-
sage, that they should not overtake the people, but abide in the sea unto
their ruin.
But, however, these and the like considerations, might serve to blind
their minds in some measure, that they should forget all former instances
of divine severity against them in the same cause, and not discern the
imminent destruction that was prepared for them, the principal cause
from whence they precipitated themselves into the punishment which
they had deserved, was the efficacy of that blindness and hardness of
heart wherewith they were plagued of God. And herein, as was said,
we have the most signal example and instance of the power of unbelief,
confirmed by judiciary hardness of heart, that is upon record in the
whole book of God nor doth any monument of an equal folly and
;
blindness, remain among other memorials of things done in this world.

Obs. IV. God knows how to secure impenitent sinners unto their
appointed destruction, by giving them up unto hardness of heart, and
an obstinate continuance in their sins, against all warnings and means
of repentance. —
The devils are reserved for judgment, under the chains
of their own darkness. See Rom. i. 24, 28, 21).
—
—
Obs. V. God doth not give up any in a judiciary way unto sin, but
it is a punishment for preceding sins, and as a means to bring on them
total ruin and destruction.
Obs. VI. Let us not wonder that we see men in the world, obstinate
in foolish counsels and undertakings, tending unto their own inevitable
ruin, seeing probably they are under judiciary hardness from God, Isa.
vi. 9, xxix. 10, xix. 11 — 14.
Obs. VII. There is no such blinding, hardening lust in the minds or
hearts of men, as hatred of the people of God, and desire of their ruin.
— Where this prevails, as it did in these persecuting Egyptians, it de-
prives men of all wisdom and understanding, that they shall do things
against all rules of reason and polity, (which commonly they pretend
unto) brutishly and obstinately, though apparently tending unto their
own ruin and destruction. So it was with these Egyptians ; for
although they designed the utter extirpation of the people, that they
should be no more in the world, which they attempted in the law for the
destruction of all the male children, which in one age would have totally
exterminated them out of Egypt, yet now they would run themselves
on imminent universal destruction to bring them back again into Egypt.
Obs. VIII. When the oppressors of the church are nearest unto
their ruin, they commonly rage most, and are most obstinate in their
bloody persecutions. —
So is it at this day among the antichristian
enemies of the church. For notwithstanding all their pride and fury,
they seem to be entering into the Red Sea.
Lastly. The event of this essay or undertaking of the Egyptians,
was, that Karetro^ i)oav, ' they were drowned,' they were swallowed up.
The account hereof is given us so gloriously in the triumphant song of
Moses, Exod, xv. that nothing needs to be added in its farther illustra-
tion. And this destruction of the Egyptians, with the deliverance of
Israel thereby, was a type and pledge of the victory and triumph which
the church shall have over its antichristian adversaries, Rev. xv. 2 5. —
Ver. In this verse, the apostle adds another instance of the
30.
faith of thewhole congregation, in the sense before declared. For al-
though respect no doubt be had unto the faith of Joshua in an especial
manner, yet that of the whole people is expressed.
Ver. 30. Yliarei tci Tei\y) Itpt^w tTTtcre kvkXivSevtci tin tTTTa i)/.itncic.
Ver. 30. — By faith the -walls of Jericho fell doivn, after they were
compassed about seven days.
The apostle, in those words, gives us a compendium of the history of

the taking and destruction of Jericho, which is at large recorded in the
sixth chapter of the book of Joshua, with what was spoken before con-
cerning the spies in the second chapter. I shall not need to report the
story, it is so well known. Only I shall observe some few things,

wherein the faith of the people did concur unto this great work of divine
providence, when have a little opened the words.
I.
The thing ascribed unto their faith is the fall of, ret Tu\n, 'the walls
of Jericho.' The city itself was not great, as is evident, because the
whole army of the Israelites did compass it seven times in one day.
But most probably it was fortified and encompassed with walls of great
height and strength, with which the spies sent by Moses out of the wil-
derness were terrified, Num. xiii. 28. And in all probability the Israel-
ites were destitute of any engines of war for the casting of them down,
or making a breach in them. And because the king of the place neither
endeavoured to hinder the passage of the Israelites over Jordan, which
was but a few miles from the city, when he knew that they designed his
destruction, nor did once attempt to oppose them in the field before
they sat down about the town, as did the men of Ai, it is probable that
he placed his confidence in the strength of the walls, and their fortifi-
cations. And it is uncertain how long it was besieged by the Israelites
before God showed unto them the way of demolishing these walls. For
the town was beleaguered by Joshua, it may be, for some good while
before he had the command to compass it, Josh. vi. 1.
These walls, saith the apostle, en-eae, 'fell down.' They did so unto
the very ground. This is signified in that expression, rr s nnn rrxnnn 5?sm,
Josh. vi. 20, '
And the wall fell down under it which, although it doth
;'
not prove that the wall sunk into the ground, as some of the Hebrews
judge, (yea, that notion is inconsistent with the words whereby its fall
is expressed,) yet it intimates the utter casting it down flat on the earth,
whereby the people went over it with ease into the city. And therefore
this fall was not by a breach in any part of the wall, but by the dejec-
tion of the whole. For the people being round about the city when it
fell, did not go from one place unto another to seek for an entrance, but
went up into the city every one straight before him, in the place where
he was, which utterly deprived the inhabitants of all advantages of
defence. Yet need not this be so far extended, as that no part nor par-
cel of the wall was left standing, where the fall of it was not of any
advantage unto the Israelites. So that part of it whereon the house of
Rahab was built was left standing; for in the fall of it, she, and all that
were with her, must have been destroyed. But the fall was such as
took away all defence from the inhabitants, and facilitated the entrance
of the Israelites in all places at once.
This, saith the apostle, was done after they were compassed about,
£7Tt ittto. TjjUfjoac, ' seven days.' 'Compassed about,' that is, by the
army of the Israelites marching round the town in the order described,
Josh. vi. 2,3, &c. And this was done seven days. The first command
of God was to have it done six times in the space of six days, ver. 3.
But an especial command and direction was given for that of the seventh
day, because it was then to be done seven times, ver. 4. This seventh
day probably was the Sabbath, and somewhat of mystery is no doubt
intimated in the number of seven in this place. For there were to be
seven priests going before the people, and seven trumpets of rams'
horns to sound with, and the order was to be observed seven days and ;
on the seventh day the city was to be compassed seven times, which
thing was of divine designation. The reader may, if he please, consult
our discourse of the Original and Institution of the Sabbath, wherein
these things are spoken unto. The apostle takes no notice of the com-
passing it seven times on the seventh day but only of its being com-
;
VEIL 30.] EPISTLE TO THE HEBREWS. 505
passed seven days. And some things' there are wherein the Israelites
did manifest their faith herein.
1. It was on the command of God, and his promise of success therein,
that they now entered the land of Canaan, and began their work and
war with the siege of this strong town, not having, by any previous
fight, weakened the inhabitants. Here they made the first experiment
of the presence of God with them in the accomplishment of the pro-
mise made to Abraham.
2. They did so in their readiness to comply with the way prescribed
unto them, of compassing the town so many days with the noise of
trumpets, without the least attempt to possess themselves of it. For
without a respect by faith unto the command and promise of God, this
act was so far from furthering them in their design, that it was suited
to expose them to scorn and contempt of their adversary. For what
could they think of them, but as of a company of men who desired in-
deed to possess themselves of their city, but knew not how to do it, or
durst not undertake it. But this way was prescribed unto them of God,
to give them a distinct apprehension that the work of the conquest of
Canaan was his, and not theirs. For although he required of them
therein to use the utmost of their courage, prudence, and diligence, yet
he had taken upon himself the effecting the work itself, as if they had
contributed nothing thereunto. And the compassing of the city once
every day for the space of six days, and the entrance into it on the
seventh, had respect unto the work of the creation. For God was
now entering into his rest with respect unto his worship, in a new way
of settlement and solemnity, such as he had not erected or made use of
from the beginning of the world. Hence he frequently calls it his
'
rest,' as hath been declared in the exposition of the fourth chapter,

Fs. xcv. 11, exxxii. 8, 14; Heb. iii. 11, iv. 3, 11. And it was a type
of the new creation, with the rest of Christ thereon, and of believers
in him. Therefore would God give here a resemblance of that first
work in the labour of the six days, and the reward they received on the
seventh. Besides, hereby he took possession as it were of the city for
himself, not intending to allow the people any share in the spoil of it;
for it was wholly devoted.
3. In the triumphant shout they gave, before the walls stirred or
moved. They used the sign of their downfall before the thing signified
was accomplished, and triumphed by faith in the ruin of the walls,
n Idle they stood in their full strength.
Wherefore the apostle might justly commend their faith, which wa>
acted against so many difficulties, in the use of unlikely means, with a
constancy and persistency unto the time and event designed. For,
Obs. I. Faith will embrace and make use of means divinely pre-
scribed, though it be not able to discern the effective influence of them
unto the end aimed at. On this consideration was Naaman induced to
wash himself in the waters of Jordan for the cure of his leprosy,
2 Kings v. 14.
Obs. II. Faith will cast down walls and strong towers, that lie in
the way of the work of God. It is true we have no stone walls to
demolish, nor cities to destroy but the same faith in exercise is required
;
——
of us all in our concerns, as was in Joshua, when he entered on the

conquest of Canaan, as the apostle declares, ch- xiii. 5. And there are
strongholds of sin in our minds, which nothing but faith can cast to the
ground.
Ver. 31. Hitherto we have had

the examples of men, with one
woman only in conjunction with her husband. In this verse, the apostle
•
puts a close unto his particular instances, in that of one single woman,
accompanied with many eminent circumstances, as we shall see.
Ver. 31. Utarei 'Paa|3 17 iropvri ov avvawcoXsTO rotg a.TruBr)oa<n,

Sfâ/xevfj tovq KaracncoirovQ /isr' £(pi}V))C«
Ver. 31. —
By faith Rahab the harlot perished not with them that
believed not, (or were disobedient,) when she had received the spies
with peace.
The story concerning this Rahab, her faith and works, is at large
recorded in the second and sixth chapters of Joshua. What concerns
the exposition of these words, and the great instance of the grace of
God and efficacy of faith in them, may be comprised in some observa-
tions. As,
1. This'Paaj3, Rahab, was by nature a Gentile, an alien from the
stock and covenant of Abraham. Wherefore, as her conversion unto
God was an act of free grace and mercy in a peculiar manner, so it was
a type and pledge of calling a church from among the Gentiles as they ;
were all, who were converted unto God after the outward confinement
of the promise unto the family of Abraham by the covenant, and the
token thereof.
2. She was not only a Gentile, but an Amorite, of that race and
seed which in general was devoted unto utter destruction. She was
therefore an instance of God's sovereignty in dispensing with his posi-
tive laws, as it seems good unto him for of his own mere pleasure he
;
exempted her from the doom denounced against all those of her original
and traduction.
3. She was 'an harlot,' 1771-opvrj; that is, one who for advantage
exposed her person in fornication. For what the Jews say, that rr:iT
signifies also a victualler, or one that kept a house for public entertain-
ment, they can prove by no instance in the Scripture, the word being
constantly used for a harlot.'
'
And she being twice in the New Tes-
tament, where she is highly commended, called expressly iropvr], which
is capable of no such signification, it must be granted that she was a
harlot, though it may be not one that did commonly and promiscuously
expose herself, rwrr, nobile scortum. But that also she kept a public
house of entertainment, is evident from the spies going thither, which
they did, as unto such a house, and not as into a mere stew. And
herein we have a blessed instance both of the sovereignty of God's
grace, and of its power. Of its freedom and sovereignty in the calling
and conversion of a person given up by her own choice to the vilest of
sins ;and of its power, in the conversion of one engaged in the serving
of that lust, and the habitual course of that kind of sin, which of all
others is the most effectual in detaining persons under its power. But
nothing, no person, no sin is to be despaired of, in whose cure sovereign
almighty grace is engaged, 1 Cor. vi. 9 — 11.
4. She was converted unto God before the coming of the spies unto
her, by what she had heard of him, his mighty works, and his peculiar
owning of the people of Israel. For God had ordained and designed
that the report of these things should be an effectual ordinance, as to
terrify obstinate unbelievers, so to call others to repentance, and to con-
version from their idols ; unto which end no doubt it was effectual on
others as well as on Rahab, as it was on the Gibeonites in general.
For he declares, that he did and would do such things to make his
power known, and his name exalted, that others might know that he
alone was God; and that by grace he had taken Israel to be his people.
Hence those who perished, are said to be ' unbelievers ;' she perished
not, TOiq cnrt&vaacTi, ' with them that believed not,' or who were dis-
obedient. For they had a sufficient revelation of God and his will to
render their faith and obedience necessary, as we shall see in the account
that Rahab gives of herself; the things whereof were known to them as
well as unto her, and that by the same means. And had they believed
and repented, they might have been saved. For although this, as unto
the event, could not be with respect unto entire nations, (although their
lives also might have been spared, had they, according to their duty,
sought peace with Israel on God's terms,) yet multitudes of individuals
might have been saved who perished in their unbelief Wherefore,
although their destruction was just, upon the account of their former
sins and provocations, yet the next cause why they were not spared
was their unbelief. And therefore are they so described here by the
apostle, ' those who believed not.' And their destruction is ascribed
unto the hardening of their hearts, so as that they should not make
peace with Israel, Josh. xi. 19, 20. Wherefore,
Obs. I. Although unbelief be not the only destroying sin, (for the
wages of every sin is death, and many are accompanied with peculiar
provocations,) yet it is the only sin which makes eternal destruction in-
evitable and remediless. And,
Obs. II. Where there are means granted of the revelation of God
and his will, it is unbelief that is the greatest and most provoking sin,
and from whence God is glorified in his severest judgments. Therefore
the apostle, mentioning the destruction of the Canaanitcs, passcth by
their other sins, and represents them as obstinate unbelievers. And,
Obs. III. Where this revelation of the mind and will of God is most
open, full, and evident, and the means of it are most express, and suited
unto the communication of the knowledge of it, there is the highest ag-
gravation of unbelief. If the inhabitants of Jericho perished in their
unbelief, because they believed not the report that was brought unto
them of the mighty works of God, what will be the end of them who
live and die in their unbelief, under the daily constant preaching of the
gospel, the most glorious revelation of the mind and will of God for the
salvation of men ! Heb. ii. 3.
Obs. IV. Every thing which God designs as an ordinance to bring
men unto repentance, ought to be diligently attended to and complied

it, or of the call of God therein, shall be
withal, seeing the neglect of
severely revenged. Such were his mighty works in those days, and
such are his judgments in all ages.
Rahab, upon the first opportunity, made an excellent confession
5,
of her faith, and of the means of her conversion to God. This confes-
sion is recorded at large, Josh, ii, 9 11. —
She avows the Lord Jeho-
vah to be the only God in heaven above and in the earth beneath ;
wherein she renounced all the idols which before she had worshipped,
ver. 11. And she avows her faith in him as their God, or the God of
Israel, who had taken them to be his people by promise and covenant,
which in this confession she lays hold on by faith The Lord your
:
'
God, he is God.' And she declares the means of her conversion, which
was her hearing of the mighty works of God, and what he did for his
people, ver. 10. And she adds moreover the way and means whereby
her faith was confirmed, namely, her observation of the effect which the
report of those things had upon the minds and hearts of her wicked
countrymen: 'Their hearts hereon did melt, and they had no more
courage left in them.' As she had an experience of the divine power
of grace in producing a contrary effect in her, namely, that of faith and
obedience so she plainly saw that there was a hand of God in that
;
dread, terror, and fear, which fell upon her countrymen. Their hearts
did melt, faint, fall down and it is an infallible rule in all a'ffairs, espe-
;
cially in war, Qui animis cadunt, excidunt omnibus rebus bonis 'they ;
that fall in their hearts and spirits, fall from every thing that is good,
useful, or helpful.' By the observation hereof was her faith confirmed.
So on the first occasion after her conversion, she witnessed a good con-
fession. Hereby the rule is confirmed which we have, Rom. x. 10.
Obs. V. It is in the nature of true, real, saving faith, immediately,
or at its first opportunity, to declare and protest itself in confession be-
fore men. Or confession is absolutely inseparable from faith. Where
men, on some light and convictions, do suppose themselves to have
faith, yet, through fear or shame, do not come up to the ways of ex-
pressing it in confession prescribed in the Scripture, their religion is in
vain. And
therefore our Lord Jesus Christ, in the gospel, doth con-
stantly lay the same weight on confession as on believing itself, Matt. x.
33 Luke ix. 26. And the fearful, that is, those who fly from public
;
profession in times of danger and persecution, shall be no less assuredly

excluded from the heavenly Jerusalem, than unbelievers themselves,
Rev. xxi. 8.
6. She separated herself from the cause and interest of her own peo-
ple among whom she
lived, and joined herself unto the cause and inte-
rest of the people of God. This also is a necessary fruit of faith, and
an inseparable concomitant of profession. This God called her unto,
this she complied withal, and this was that which rendered all that she
did in receiving, concealing, and preserving the spies, though they
came in order unto the destruction of her country and people, just and
warrantable. For although men may not leave the cause and interest
of their own people to join with their enemies, on light grounds or
reasons, since the light of nature itself manifesteth how many obliga-
VER. ol.] EPISTLE TO THE HEBREWS. 509
tions there are on us to seek the good of our own country yet where
:
the persons whereof it consists are obstinate idolaters, and the cause
wherein they are engaged is wicked, and in direct opposition unto God,
there an universal separation from them in interest, and a conjunction
with their enemies, is a duty honourable and just, as it was in her.
Wherefore, although it may seem something hard, that she being born
and living in the town, a citizen of it, and subject of the king, should
studiously and industriously receive, conceal, give intelligence unto, and
convey away in safety, spies that came to find out a way for the total
destruction of the place yet she, on the call and command of God,
;
having renounced an interest in, and relation unto that wicked, idola-
trous, unbelieving people, whom she knew to be devoted to utter destruc-
tion, it was just and righteous in her to be assisting unto their enemies.
Obs. VI. This separation from the cause and interest of the world, is
required in all believers, and will accompany true faith, wherever it is.
I speak not of the differences that may fall out between nations, and the
conjunction in counsel and actions with one people against another for ;
in such cases, we cannot desert our own country without perfidious

treachery, unless warranted by such extraordinary circumstances as Ra-
hab was under. But I intend that wicked, carnal interest of the world,
and corrupt conversation, which all believers are obliged visibly to se-
parate themselves from, as a necessary part of their profession.
7. She showed, testified, manifested her faith by her works. She,
ceâ/nivi] tovq KaraaKOirovg fitr apr/vjjc, ' received the spies with peace.'
In these few words doth the apostle comprise the whole story of her
receiving of them, her studious concealing them, the intelligence she
gave them, the prudence she used, the pains she took, and the danger
she underwent in the safe conveyance of them to their army all which
;
are at large recorded, Josh. ii. This work of hers is celebrated here,
and also James ii. as an eminent fruit and demonstration of that faith
whereby she was justified and so it was. That it was in itself lawful,
;
just, and good, hath been declared ; for what is not so cannot be ren-
dered so to be on any other consideration. Again, it was a work of
great use and importance to the church and cause of God. For had
these spies been taken and shun, it would have put a great discourage-
ment on the whole people, and made them question whether God would
be with them in their undertaking or not. And it is evident that the
tidings which they carried unto Joshua and the people, from the intel-
ligence which they had by Rahab, was a mighty encouragement unto
them. For they report their discovery in her words They said unto
:
Joshua, 'Truly the Lord hath delivered into our hands all the land;
for even all the inhabitants of the country do faint because of us,' Josh,
ii. ,'21. And it was a work accompanied with the utmost hazard and
danger unto herself. Had the matter been discovered, there is no doubt
but that she and all that she had had been utterly destroyed. And all
these things set a great lustre upon this work, whereby she evidenced
her faith and her justification thereby.
And as this instance is exceedingly apposite unto the purpose of the
apostle, to arm and encourage believers against the difficulties and dan-
gers which they were to meet withal in their profession, so it is sufficient
510 . AN EXPOSITION OF THE [cH. XT,
to condemn multitudes among ourselves, who, after a long profession

of the truth, are ready to tremble at the first approach of danger, and
think it their wisdom to keep at a distance from them that are exposed
to danger and sufferings.
The fruit of this faith of Rahab was, that, ov avvcnrioXtTO, ' she
8.
perished not,' she was not destroyed. The matter of fact is declared,
Josh. vi. 25. '
And Joshua saved Rahab the harlot alive, and her fa-
ther's household, and all that she had; and she dwelleth in Israel unto
this day.' It is good, and sometimes useful, to have relation unto
them that believe, as it was with the kindred and household of this Ra-
hab. But what is added of her dwelling in Israel, plainly intimates her
solemn conjunction unto the people of God in faith and worship. Yea,
I am persuaded, that from henceforward she was as eminent in faith and
holiness, as she had been before in sin and folly. For it was not for
her wealth that she was afterwards married unto Salmon, the son of
Naashon, the prince of the tribe of Judah, Matt. i. 5, coming thereby
to have the honour of a place in the genealogy of our blessed Saviour,
and of a type of the interest of the Gentiles in his incarnation. The
Holy Ghost also taking occasion twice to mention her in a way of com-
mendation, and proposing her as an example of faith and obedience,
gives such an approbation of her, as testifies her to have been eminent
and exemplary in these things.
And herewith the apostle shuts up his particular instances, proceeding
unto a more general summary confirmation of the truth, concerning the
power and efficacy of faith, which he had undertaken to demonstrate.
—
Ver. 32. In this verse, and unto the end of ver. 38, he sums up the
remaining testimonies which he might farther have insisted on, in parti-
cular with intimation, that there were yet more of the like kind upon
;
record, which he would not so much as name. But he changeth the

method which he had hitherto observed. For he doth not single out
his witnesses, and ascribe unto each of them distinctly that wherein the
exercise of their faith did appear; but he proposeth two things to con-
firm in general. 1. That faith will do and effect great things of all
sorts, when we are called unto them. 2. That it will also enable us to
suffer the greatest, the hardest, and most- terrible things which our na-
ture can be exposed unto. And with the instances of this latter sort he
closeth his discourse, because they were most peculiarly accommodated
to strengthen his especial design. This was to animate and encourage
the Hebrews unto suffering for the gospel, giving them assurance by
these examples, that faith would carry them victoriously through them
all.
Now, whereas he handles these things distinctly ; in the proof of the

first,or the great things faith will do, first, He names the persons in
whom it did so of old ; and then adds the things which they did, not
distributing them particularly to each one by whom they were done,
but leaving that to be gathered out of the sacred story. It was suffi-
cient unto his purpose, that they were all to be found amongst them,
some performed by some of them, and some by others. And as unto
the second, or the great things which faith will enable believers to un-
VER. 32.] EPISTLE To THE HEBREW >. 511
dergo and suffer, which he enters upon, ver, 35, he names the things
that were suffered, but not the persons that suffered them because, as ;
I suppose, their names were not recorded in the Scripture, though the
things themselves were notoriously known in the church.
And as unto the first, we may observe two things. 1. That in the
naming of them, Gideon, Barak, Samson, Jephthah, David, and
Samuel, he doth not observe the order of time wherein they lived for ;
Barak was before Gideon, and Jephthah before Samson, and Samuel
before David. 2. He doth not reckon up the things they did in the
same order wherein he had named the persons, so as that the first thing
mentioned should be ascribed unto him that was first named, and so in
order; but he useth his liberty in setting down both the names of the
persons and of the things ascribed unto them an exact order and dis-
;
tribution of them no way belonging unto his purpose. 3. Yea, the pro-
posing of the persons with their names at once, and then amassing
together the great and mighty fruits of their faith, gives a persuasive
efficacy unto the example. 4. Again, it must be remarked, that
although in the first part he reckoneth up the names of many of them
who wrought these works of faith, yet he intimates that there were
more of them and therefore the things which he mentioneth, cannot
;
all of them absolutely be accommodated and applied unto the persons

named but some of them were wrought by others, whose names he
;
doth not express.

Having given this account of the scope and argument of the apostle,
I shall be very brief in the exposition of the particulars.
Ver. 32. —
Kat re tri \tyw QirtXuxpti yap ps Sniyovpevov b \povog
;
wtpi rtSfwv, BapaK T£ Kat Sa/i^wv, «ai Itâe, Aapto rt Kai

Sa/xoiujA, kcu raiv TrpotyriTWV.
EwiXeupu yap pe. Syr. NyniDNT Nam s b *irr "ny?; I have but a little
'
time ;'
or, there
'
is but a little time for me that I should report,' which
is another sense of the words than that in the original, although to the
same purpose it being an excuse of his future brevity, which is not
;
' The time would

the direct meaning of the phrase. fail me,' is an
usual expression with respect unto that wherein we are ready and
abound, but repress it for present reasons.
Kat twv irpo(j>i)Tojv. Syr. N y n:i xmiD by\t ' And of the rest of the pro-
phets,' which is naturally to be supplied, seeing David, and Samuel, the
persons last named, were prophets also.
Ver. $2. — And what shall I more say

? (What do I say more ?) For
the timewould jail me to tell (declaring, expounding,) of Gedeon,
and of Barak, and of Samson, and of Jephthae, of David also,
and Samuel, and of (the rest of) the prophets.
The manner of expression used by the apostle, is suited unto his

transition from insisting on particular instances, when he might have
added many more had it been convenient, unto a general summary of
what remained of the same kind.
;
512 AN EXPOSITION OF THE [cil. XI*
1. He puts a stay unto his own procedure by an interrogation: tcai
rt £ti Aeyw, 'And what shall I more say?' 01% Why do I further so
speak ? And two
things are intimated in this expression. 1 That he .
had already by the examples before in-

sufficiently attested the truth
sisted on, so as that it needed no farther confirmation. Yet, 2. That
if need were, he had in readiness many more examples of the same
kind. And,
Obs. I. It is requisite prudence in the confirmation of important
truths, as to give them a full proof and demonstration, so not to multi-
ply arguments and testimonies beyond what is necessary, which serves
only to divert the mind from attending unto the truth itself to be con-
firmed.
2. He gives a reason of the resolution intimated in the preceding in-
terrogation such as introduceth that new way of procedure which he
;
now designed by a compendium of the faith of others also, whom he

judged necessary to mention. EttiXuêi yap fis -^povog, ' for the time
would fail me;' that is, it would be a work of that length, as would not
be contained within the bounds which I have assigned unto this Epistle.
An usual proverbial speech on the like occasion :
Ante diem clauso componet vesper Olympo.
8. By a refusal of treating distinctly and separately of the persons

he names the time would fail me, Siriyovfitvov, treating of them that
: ;
is, if I should so declare their faith, and the fruits of it in particular, as

I have done those before-going he doth so name them as to bring
:
them in as witnesses in this cause.

4. As unto the persons whose example he produceth in general, we
must inquire into two things.
1st. How it doth appear that they did the things in and by faith,
which are ascribed unto them.
2dly. How their faith, and its efficacy, can be an encouragement unto
us, who are not called unto any such works and actions as they were
engaged in.
In answer unto the first inquiry, the things ensuing are to be con-
sidered.
First. They all, or most of them, had especial calls from God for and
unto the works which they wrought. So had Gideon by an angel,
Judges vi. 11. Barak, by the prophecy of Deborah, Judges iv. Sam-
son, by the direction of an angel unto his parents, ch. xiii. So was it
also, as is known, with Samuel and David they had their calls imme-
:
diately from God. And as for Jephthah, he was at first called and
chosen by the people unto his office and work, Judges xi. 11, which
God approved of in giving him his Spirit in an extraordinary manner,
ver. 29. Herein lay the foundation of their acting what they did in
faith. They were satisfied in their call from God, and so trusted in him
for his aid and assistance.
Secondly. The work which they had to do, was the work of God
namely, the deliverance of the church from trouble and oppression.
This in general was the work of them all for here is respect had unto
;
all the principal deliverances of the people, recorded in the book of

Judges. This work therefore they might with confidence, and they did
commit God by prayer. And herein their faith wrought effectually.
to
Yea, as unto themselves, it is with especial regard hereunto that they
are said to do any thing by faith namely, because by the prayer of
;
faith they prevailed in what they undertook.

Thirdly. There was a promise annexed unto their works, when un-
dertaken according to the mind of God. Yea, many promises unto this
purpose were left on record for their encouragement, Dcut. xxxii. 36,
&c. This promise they rested on by faith in all their undertakings.
And thereon what they did effect, is rightly ascribed thereunto.
Fourthly. Some of them, as Gideon, Barak, and David, had particu-
lar promises of success in what they were called unto. And although
at first they might be slow in the believing of them, as Gideon was, who
insisted on multiplied miraculous signs for the confirmation of his faith;
or might be shaken in their minds as unto their accomplishment,
through the dangers and difficulties which they had to conflict withal,
as David was, when he said that all men were liars, and that he should
one day fall by the hand of Saul yet in the issue their faith was vic-
;
torious, and they obtained the promises, as it is in the next verse.

On these grounds, they wrought all their great works in faith,
whereby they engaged the presence of God with them, and his assist-
ance of them, and are therefore a meet example to be proposed for our
encouragement. But whereas the things which they performed, for the
most part were heroic actions of valour, courage, and strength in war
and battle, such as Christians, as Christians, are not called unto, what
can we gather from what they were and did, as unto those things and
duties which our faith is called unto, that are quite of another nature ?
But there are sundry things in their example, that tend unto our encou-
ragement. As,
First. Whatever was exercised in, yet they were men sub-
their faith
ject to like passions and infirmities with ourselves. This consideration
the apostle James makes use of to stir us up unto prayer, by the ex-
—
ample of Elias, whose prayers had a miraculous effect, ch. v. 1(> 18.
Having assured us that fervent effectual prayer availcth very much, lie
confirms it with the example of the prayer of Elias, who by his prayer
shut and opened heaven as to rain. And whereas it might be objected, that.
we are neither like Elias, nor our prayers like his, he prevents it, by
affirming that he was a man subject unto like passions as we are. It was
not on the account of his person, or the merit of the works which he
performed, that his prayer had such success, but of the grace of God in
blessing his own institution. And if we apply ourselves unto the same
duty as unto the things that we are called unto, we shall have the same
success by the same grace that he had. And so is it with respect unto
the faith of these worthies. Its success depended on God's ordinance
and grace for they were men subject to the like passions as we arc.
;
Seco7idly. The faith whereby they wrought these great things, was
the same, of the same nature and kind, with that which is in every true
believer. "Wherefore, as it was effectual in them as unto those things
and duties whereunto they were called, it will be so in us also, as unto
all that we are, or may be called unto.
VOL. IV. L L
Thirdly. Whereas their faith was exercised in conflicting with and

conquering the enemies of the church, we also are engaged in a warfare
wherein we have no less powerful adversaries to contend withal than
they had, though of another kind. To destroy the kingdom of Satan
in us, to demolish all his strong-holds, to overcome the world in all its
attempts on our eternal safety, will appear one day not to be inferior unto
the conquest of kingdoms, and the overthrow of armies see Eph. vi. ;
10—12, &c.
Fourthly. Most of the persons mentioned did themselves fall into
such sins and miscarriages, as to manifest that they stood in need of
pardoning grace and mercy as well as we and that therefore our faith
;
may be effectual on the account thereof, as well as theirs. Gideon's

making of the ephod out of the spoils of the Midianites cannot be
excused, and is condemned by the Holy Ghost, Judges viii. 27. Jeph-
thae's rash vow, and (as is supposed) more rash accomplishment of it,
enrols him among sinners, Judges xi. Samson's taking a wife of the
Philistines, then keeping company with a harlot, were sins of a high
pi'ovocation, not to mention the killing of himself at the close of all, for
which he seems to have had a divine warrant. And it is known what
great sins David himself fell into. And we may learn hence,
Obs. II. That it is not the dignity of the person that gives efficacy
unto faith, but it is faith that makes the person accepted.
Obs. III. That neither the guilt of sin nor the sense of it, should
hinder us from acting faith on God in Christ, when we are called
thereunto.
Obs. IV. That true faith will save great sinners. — For that they were
all saved who are on this catalogue of believers, the apostle expressly
affirms, ver. 30. That which we are taught in the whole is, that,
Obs. V. There is nothing so great or difficult, or seemingly insupe-
rable, no discouragement so great from a sense of our own unworthiness
by sin, nor opposition arising against us from both of them in conjunc-
tion, that should hinder us from believing, and the exercise of faith in
all things, when we are called thereunto. —
The truth is, the first call of
men to believe is when they are under the greatest sense of sin, and
some of them, it may be, of sins great and heinous as it was with ;
them who were accessory to the murder of Christ himself, Acts ii. and
our call is, to believe things more great and excellent than the conquest
of earthly kingdoms.
—
Ver. 33. From the enumeration of the persons that believed, the
apostle proceeds to declare the things which they wrought by faith all ;
unto the same end, to encourage us to make use of the same grace in
all our occasions. And four instances he giveth in this verse.
Ver. 33. — Ot cia ttmjtzwq KaTrjywvicravro fiaaiXtiag, ttpyaaavro

Sticaioavvriv, tTrervôv ETrayye\iu>v, £(f>pa£,av orojuara \eovtu)v.
Aia iriarewg, ' through faith ;' the same with ttkttu all along in the
chapter absolutely. An instrumental cause. The words are of com-
mon use, and there is no difference in the translation of them.
;
Ver. 33. — Who through faith subdued kingdoms, wrought righteous-

ness, obtained promises, stopped the mouths of lions.
The persons unto whom these things are ascribed, are included in the
article ol ; and it unto those named, but unto others
refers not only
also, whose recorded in the Scripture. For add-
faith in these things is
ing in the close of his enumeration of names, and the prophets,' he
'
intimates that he intends them all.

First. The first thing ascribed unto them is, that they ' subdued
kingdoms.' AyojviZo/jiai is to *
'contend,' to enter into trial of
fight,' to
strength and courage in the theatre or field. And thence KaTaywviZofxai,
the word here used, is to ' prevail in battle,' to conquer, to subdue.
'
They subdued kingdoms.' This is generally and rightly assigned
unto Joshua and David. Joshua subdued all the kingdoms in Canaan
and David, all those about it as Moab, Ammon, Edom, Syria, and
;
the Philistines. But it may be inquired how this conquering of king-

doms should be esteemed a fruit and effect of faith. For the most of
them who have subdued kingdoms in the world have not only been un-
believers, but for the most part wicked and bloody tyrants. Such have
they all been by whom the great monarchies of the world have been
raised out of the ruins of other lesser kingdoms. I say, therefore, that
the kingdoms subdued by faith were of two sorts.
1. Those within the land of Canaan, which were destroyed by
Joshua. And these had all by their sins and wickedness forfeited
their land and lives unto divine justice, God having given the country
unto the Israelites. Wherefore, in the conquest of them, they did only
execute the judgments of God, and take possession of that which was
their own.
2. Such as were about that land, which was the inheritance and pos-
session of the church, and were enemies unto it upon the account of
the worship of the true God. Such were those conquered by David.
Now it was the will of God that they should be so far subdued, as that
the land might be a quiet habitation unto his people.
Wherefore, through faith they subdued these kingdoms in that they ;
did it, 1. On God's command. It was the will and command of God
that [they should so subdue them. 2. In the accomplishment of his
promises ; for he had given them all those kingdoms by promise before
they were subdued. A due respect unto this command and promise
made what they did a fruit of faith. 3. The persons destroyed by
them were devoted to destruction for their own sins the people did ;
only execute the righteous judgment of God upon them, so as what

they did was for the good of the church so it was on just causes.
;
4. This subduing of kingdoms was an act of faith, in that it was typical

of the victory of Christ over the kingdom of the devil and all the
powers of darkness, in the redemption of the church. Hence, both
Joshua and David were especial types of him.
We may yet farther observe, that although it was through faith that
they subdued kingdoms, yet in the doing of it they made use of all
heroic virtues, such as courage, valour, military skill, and the like.
Never, doubtless, were there on the earth more valiant men than
l l 2
516 AN EXPOSITION OF THE [CH. XI-
Joshua and David were, nor men who underwent greater hardship and
danger in war. For these things are consistent, yea, mutually helpful
unto one another. For as faith will excite all graces and virtues that
are useful in and unto any work that men are called unto, as these were
unto war and the subduing of kingdoms so they are subservient to
;
faith in what it is called unto. Hence God took order in the law, that
those who were fearful and faint-hearted should be discharged from
engaging in this work of subduing kingdoms.
Now, although we are not called unto this work, yet we may hence
conclude, that if there be any kingdoms in the earth that stand in the
way of faith and the accomplishment of divine promises, faith will yet
have the same effect, and at one time or another, by one means or ano-
ther, subdue them all.
Secondly. The second thing ascribed unto these worthies is, that
through faith sipyaaavro SiKaioavvriv, they wrought righteousness.'
'
There is a threefold exposition of these words with respect unto a three-

fold state of life and a threefold righteousness namely, military, moral,
;
and political. In the first way, to work righteousness is as much as to

execute judgment, namely, the judgment of God on the enemies of the
church. But the phrase will scarcely bear this interpretation, nor is it
any where used unto that purpose. But if this be the meaning of the
—
word, it is fully declared, Ps. cxlix. 6 9, Let the high praises of God
'
be in their mouth, and a two-edged sword in their hand to execute ;
vengeance upon the heathen, and punishments upon the people to ;
bind their kings with chains, and their nobles with fetters of iron to ;
execute upon them the judgments written this honour have all the
:
saints. Praise ye the Lord.'

In a moral sense it compriseth a respect unto all the duties of the
second table. And so spya^taBm SiKaiocrvvyjv is the same with woiuv
diKaio(jvvr]v, 1 John iii. 7, 'to do righteousness;' that is, 'denying all
ungodliness and worldly lusts, to live soberly, righteously, and godly in
this present world,' as Tit. ii. 12. And this also is a fruit of faith.
Men may do actions that are good, righteous, and just in themselves,
as many did among the heathen ;but universal righteousness, from
right principles and with right ends, is a fruit of faith alone. But
whereas this is in its measure common unto all believers, it doth not
seem to be that which in a peculiar manner is ascribed unto these
worthies.
To work righteousness in a political sense, is to be righteous in rule
and government, to administer justice and judgment unto all that are
under their rule. Now the persons mentioned expressly, being all of
them rulers or judges, and this righteousness being of such eminent
use unto the church and to the world, it is likely to be that which is
here ascribed unto them. An account hereof David gives in himself,
Ps. ci. throughout; who is therefore here intended. As is Samuel
also, whose working of righteousness in this kind is recorded, 1 Sam.
vii. 15— 17. And a fruit of faith it is for rulers and judges thus to
work righteousness, considering the manifold temptations they have
unto partiality, by bribes and acceptation of persons as also the oppo-
;
sition which they shall be sure to meet withal in many instances of

their duty. And it is the want of faith that is the cause of all the in-
justice and oppression that is in the world.
Thirdly. It is said of them that they obtained promises.'
' Sundry
expositors have taken pains to reconcile this with what is said, ver. 39,
as though they obtained promises, and they received not the promise,
were contradictory. But they make a difficulty themselves, where there
is none which, when they have done, they cannot easily solve.
; For
eirervôv tirayytXiMv, ' they obtained promises ;' namely, the things
which were peculiarly promised unto them in their occasions, may well
consist with, ovk tKOfiiaavTO tx\v errayytXiav, ' they received not that
great promise' of the coming of Christ in the flesh namely, in the
;
actual accomplishment of it. Wherefore, the promises here intended,

which by faith they obtained, were such as were made particularly unto
themselves. As unto Joshua, that he should conquer Canaan unto ;
Gideon, that he should defeat the Midianites and unto David, that he
;
should be king of all Israel. And they are said to obtain these pro-
mises, because of the difficulty that was in their accomplishment, yea,
and sometimes a seeming impossibility. How often was the faith of
Joshua tried in the conquest of Canaan; yet at length he obtained the
promise. Gideon was put on a great improbability, when he was com-
manded with three hundred men to attempt and set upon an innume-
rable host, and yet obtained the promise of their destruction. And it is
known how long and by what various ways the faith of David was
tried and exercised, before the promise made to him was fulfilled.
Obs. I. There is nothing that can lie in the way of the accomplish-
ment of any of God's promises, but it is conquerable by faith Or,
Whatever difficulties any one may have to conflict withal in the dis-
charge of his duty, if he abide in faith, he shall in the issue obtain the
promises that is, the things promised which he doth believe.
:
Fourthly. It is ascribed unto them, that they ' stopped the mouths of
lions.' Stopping the mouths of lions, may intend the preventing them
from destroying and devouring, by any means whatever. It is with their
mouths that they devour; and he that hinders them from devouring,
may well be said to stop their mouths. In this sense it may be ascribed
unto Samson, who when a young lion roared against him in an approach
to devour him, he stopped his mouth by rending him to pieces, Judges
xiv. 5, 6. In like manner David stopped the mouth of a lion when he
slew him, 1 Sam. xvii. 34, 35. But if the word be to be taken in its
proper signification, to put a bridle or stop to the mouth of a lion, so
as he shall neither hurt or devour, though he be kept alive and at
liberty ;then it is applied unto Daniel only for so it is said of him ex-
:
pressly when he was cast into the den of the lions, that God had sent
his angel and shut the lions' mouths, that they did not hurt him he
;
stopped the mouths of lions, Dan. vi. 22. And he did it by faith, al-
though the ministry of angels was used therein, yet it was done because
he believed in his God,' ver. 23.
'
Obs. II. And that faith that hath thus stopped the mouths of lions,
can restrain, disappoint, and stop the rage of the most savage oppressors
and persecutors of the church.
Ver. 34, 36. — TLafitaav Svvajjiiv 7rupoc, tQvyoy OTOuara juaâ'pac,

ivtSwctfitoSqaav airo aoSivuag, zytvt]Sr]Gav taxvpoi ev iroXe/j.^,
7rapEju/3oXac ticXivav aXXorptwv* EAa/3ov yvvawtg &, avaaraouDg
rovg vekoovq avrwv.
Ver. 34, 35. — Quenched the violence (the power) of fire ; escaped
(fled from) the edge (edges) of the sword ; out of weakness were
made strong ; waxed (were made) valiant (powerful, strong) in
fight ; turned to flight the armies of the aliens, (or overthrew the
tents or camps of the aliens ;) women received their dead, (by a
resurrection) raised to life again.
Six more instances of the power of faith, are added unto those fore-
going; and those, taken from things of all sorts, to let us know, that
there is nothing of any kind whatever, wherein we may be concerned,
but that faith will be useful and helpful in it.
1. The first instance is, that tafizaav Swa/uiv -nvpog, ' they quenched
the violence of fire.' He doth not say they quenched the fire, which
may be done by natural means but they took off, abated, restrained the
;
power of fire, as if the fire itself had been utterly quenched. This,
therefore, belongs unto the three companions of Daniel, who were cast
into the burning fiery furnace, Dan. iii. 23. The fire continued still,
and had its burning power in it; for it slew the men that cast them into
the furnace. But by faith they quenched, or restrained the power and
violence of it towards themselves, so as that not an hair of their head
'
was singed,' ver. 21. And the faith of these men was considerable, in
that it did not consist in an assurance that they should be so mira-
culously delivered; but only in committing themselves unto the
omnipotency and sovereignty of God in the discharge of their duty as ;
it is declared ver. 16 —18. A resolution to perform their duty what-

ever were the event, committing the disposal of themselves unto the so-
vereignty of God, with a full persuasion of his power to do whatever he
pleased, and that he would do whatever was for his own glory, was the
faith whereby they quenched the violence of fire. And, as this faith is
imitable in us, for though a miracle ensued on it, yet was it not the
faith of miracles, so it will never fail of those blessed effects which tend
unto the glory of God, and the good of the church.
;'
2. R(j)vyov aTOfiara ina\aipag, ' they escaped the edge of the sword
the ' edges' of it swords with two edges.
; In the Greek it is, the
'mouths of the sword;' from the Hebrew mn s
O; and a two-edged
sword, they call a sword of mouths as in the Greek, /j.a\aipa Storojuoc,
;
Heb. iv. 12; 'they escaped,' Vul. Lat. effugaverunt, for effugerunt.
The way of their escape from death, when in danger of it by the
sword, is intimated, namely, by flight from the danger, wherein God
was present with them for their deliverance and preservation. So
was it frequently with David when he fled from the sword of Saul,
which was at his throat several times, and he escaped by flight, wherein
God was with him. So did Elijah when he was threatened to be slain
by Jezebel, 1 Kings xix. 3. Mow this should seem rather to be the
effect of fear than of faith ; however, it had good success. But,
VEB. 34, 35.] EPISTLE TO THE HEBREWS. 519
Obs. I. It is the wisdom and duty of faith,, to apply itself to all
lawful —
ways and means of deliverance from danger. Not to use means
when God affords them unto us, is not to trust in him, but to tempt him.
Fear will be in all cases of danger, and yet faith may have the principal
conduct of the soul. And a victory is sometimes obtained by flight.
3. Some of them, iv^vvafito^rjaav awo aaStvuag, out of weakness
'
were made strong.' AoStvtta is any kind of weakness or infirmity,

moral or corporeal. In each of these senses it is used in the Scripture,
to be without, to want strength in any kind. Frequently it is applied to
bodily distempers, Luke xiii. 11, 12 John v. 5, xi. 4; Acts xxviii. 9.
;
And so it is here used. For the conjecture of Chrysostom and others

of the Greek scholiasts, that respect is had herein unto the Jews in the
Babylonish captivity, who were weakened therein, and afterwards re-
stored unto strength and power, hath no probability in it. They are
the words in Isaiah that the apostle doth almost express The writing
:
'
of Hezekiah, king of Judah, when he had been sick, and was recovered
of his sickness,' ch. xxxviii. 9. For this was through faith, as is evi-
dent in the story, and was in part miraculous.
Obs. II. We ought to exercise faith about temporal mercies, as they
are ofttimes received by it, and given in on the account of it. In the —
miraculous cure of many diseases by our Saviour himself there was a
concurrence of the faith of them that were healed. ' Thy faith hath
made thee whole.'
4. Someof them through faith, eyevtftrioav ur-xypoi £v7roXtjuw, ' waxed
(were made) valiant (strong) in fight,' (or battle.) As this may be ap-
plied unto many of them, as Joshua, Barak, Gideon, Jephthae, so
David affirms of himself, that ' God taught his hands to war, so as that
a bow of steel was broken by his arms :' and that he did, ' gird him with
strength unto battle,' Ps. xviii. 34, 39 the same thing which is here
;
affirmed.
5. Ofthe same kind is that which folio we th Trape/mfioXag enXtvav
:
a.\\oTf)i(vv, '
they turned to flight the armies of the aliens.' Erasmus
renders these words, incursiones averterunt exterorum, ' they turned
away the incursions of the aliens,' mistaking both the words, as many
have observed. IlaptfxfioXai are the ' camps,' the fortified tents of an
army but the word is used for an army itself; as Gen. xxxii. 7 1 Sam.
: ;
iv. 16. An host encamped like that of the Midianites when Gideon
went down unto it, Judg. vii. 10. And his overthrow of that host, is
here principally intended; for so it was signified in the dream, that the
tents should be smitten and overturned, ver. 13. But because the
apostle useth the word in the plural number, it compriscth other enter-
prises of the like nature, as that of Barak, and of Jonathan against the
Philistines, with the victories of Asa and Jehoshaphat; in all which,
there was an eminent exercise of faith, as the stories of them declare.
And these aliens were those whom the Scripture calls tFTT, that is, not
only foreigners, but strangers from, and enemies unto the church of
God. And where this defence against foreign invasions is neglected,
there can be no assured ground or security of deliverance, whatever the
success may be.
G. It is added, tXafiov yvvaimc t£ avaaraatwg rovg vtKpovc avrwv,
—
'
womenreceived their dead raised to life again.' These women were
the widow of Zarephath, whose son, Elijah raised from death, 1 Kings
xvii. 22 —
24. And the Shunammitess, whose son was raised by Elisha,
2 Kings iv. 36. And it is said of them, that they received their
' •
children from the dead ;' for in both places, the prophets having raised
them from the dead, gave them into their mother's arms, who received
them with joy and thankfulness. Their faith is not expressed but re-
;
spect is rather had unto the faith of the prophets, who obtained this
miraculous operation by faith. However, at least one of them, namely,
the Shunamitess, seems to have exercised much faith in the whole
matter. And it is said, 'they received their dead,' their children which
had been dead, s£ avuoraaewcj out of, (or) by a resurrection.'
'
These ten instances did the apostle choose, to show the great things
that had been done through faith, to assure the Hebrews, and us with
them, that there is nothing too hard or difficult for faith to effect, when
it is set on work and applied according to the mind of God.
Ver. 35 37. — He
proceeds, in the next place, unto instances
quite of another nature, and which were more immediately suited unto
the condition of the Hebrews. For hearing of these great and glorious
things, they might be apt to think that they were not so immediately
concerned in them. For their condition was poor, persecuted, exposed
to all evils, and death itself, for the profession of the gospel. Their in-
terest, therefore, was to inquire, what help in, what relief from faith
they might expect in that condition ? What will faith do where men
are to be oppressed, persecuted, and slain ? Wherefore, the apostle,
applying himself directly unto their condition, with what they suffered,
and farther feared on the account of their profession of the gospel he ;
produceth a multitude of examples, as so many testimonies unto the

power of faith in safe-guarding and preserving the souls of believers,
under the greatest sufferings that human nature can be exposed unto.
And sundry things lie plain in this discourse of the apostle.
1 .That he would not hide from these believers, what they might
meet withal and undergo in and for their profession. He lets them
know that many of them who went before them in the same cause, en-
dured all manner of miseries on the account thereof. Therefore ought
not they to think it a strange thing, if they also should be called unto
the like trials and sufferings. Our Lord Jesus Christ dealt openly and
plainly in this matter ; he hid nothing of what was like to befal them
whom he called to be his disciples, but professed directly that he
would admit of them on no other terms to be his disciples, but that
they denied themselves and took up the cross, or engaged to undergo
all sorts of sufferings for his sake and the gospel. He deceiveth none
with fair promises of things in this world nor ought we to be surprised,
;
nor ought we to complain of any thing that may befal us in our follow-
ing him no not of a fiery trial, 1 Pet. iv. 12, v. 9.
; So the apostle here
having given instances of the great and glorious things that have been
done even in this world by faith, that those Hebrews might not expect
that they should also be called to enjoy the like successes and victories,
because they had the same spirit of faith with them who did so, he re-
VEE. 35 —37.] EPISTLE TO THE HEBREWS. 521
minds them of those who were called to exercise their faitli in the
greatest miseries that could be undergone.
2. That all the evils here enumerated did befal the persons intended,
on the account of their faith, and the profession thereof. He doth not
present them with a company of miserable, distressed creatures, that fell
into that statethrough their own default, or merely on the account of a
common providence, disposing their lot in this world into such a state
of misery, as it is with many but all the things mentioned they under-
;
went merely and solely on the account of their faith in God, and the
profession of true religion. So as that their case differed in nothing
from that which they might be called unto. And from both these we
may learn,
Obs. I. That it belongs unto the sovereign pleasure of God to dis-
pose of the outward state and condition of the church, as unto its sea-
sons of prosperity and persecution. As also,
Obs. II. That those whose lot falleth in the times of greatest distress
or sufferings, are no less accepted with him, than those who enjoy the
highest terrene felicity and success.
;>. There is as much glory unto a spiritual eye, in the catalogue of
the effects of faith that follow, as in that which went before. The
church is no less beautiful ami glorious when encompassed, and seem-
ingly overwhelmed with all the evils and dreadful miseries here recount-
ed, than when it is in the greatest peace and prosperity. To look,
indeed, only on the outside of them, gives a terrible undesirable pros-
pect. But to see faith and love to God working effectually under them
all, to see comforts retained, yea, consolationsabounding, holiness pro-
moted, God world condemned, the souls of men profited,
glorified, the
and at length triumphant over all this is beautiful and glorious.
;
4. That to do the greatest things, and to suffer the hardest, is all

one to faith. It is equally ready for both, as God shall call and ;
equally effectual in both. These things unto the flesh differ next to
heaven and hell they are both alike to faith when duty calls.
:
5. That the evils here enumerated are of such various sorts and kinds,
as to comprise every thing that may befall believers on the account of
their profession. Temptations, scorn, mockings, scourgings, bonds
imprisonments, troubles of poverty, fears, and dangers and those of ;
long continuance, with death itself by all sorts of tortures and extremi-
ties. It is impossible that any believer can be called to suffer any thino-
in any kind whatever for the profession of the gospel, but that he may
find an instance of it in the sufferings of these martyrs. And it is an
encouragement in the greatest distresses, to remember that others in the
same cause have undergone them, and been carried victoriously through
them. There is good use to be made of the records of the sufferings
of the primitive Christiana under their Pagan oppressors, and of be-
lievers of late ages under the power of antichrist.
(i. It may be observed, that as the apostle obliged not himself unto
the order of time in naming the foregoing witnesses; so here he useth
his own liberty in representing these sufferings of the church, without
respect unto any method of coherence between the things themselves
or order of time as to the seasons wherein they fell out. Hence in the
midst of his account of the various sorts of death which they underwent,
he interposcth that they were tempted, ver. 37. They were stoned,
'
they were sawn asunder, were tempted, were slain with the sword.'
This hath given occasion to many to question whether the word tempted
do indeed belong unto the text, or whether it is not a mistake in the
copies, for a word of almost an alike sound, but quite of another signifi-
cation, namely, they were burned. But without cause for it is evi-
:
dent that the apostle obligeth himself unto no such order, as that things
of the same nature should be placed together, without the interposition
of any thing else. And we shall see there was occasion to interpose
that expression, ' they were tempted,' in the place where it is put by
the apostle.
7. It may also be observed, that the apostle takes most of these in-
stances, if not all of them, from the time of the persecution of the church
under Antiochus, the king of Syria, in the days of the Maccabees. And
we may consider concerning this season, 1. That it was after the closing
of the canon of the Scripture or putting of the last hand unto writings
by divine inspiration under the Old Testament. Wherefore, as the
apostle represented these things from the notoriety of fact then fresh in
memory, and it may be, some books then written of those things, like
the books of the Maccabees, yet remaining yet as they are delivered
;
out unto the church by him, they proceeded from divine inspiration.
2. That in those days wherein these things fell out, there was no extra-
ordinary prophet in the church. Prophecy, as the Jews confess, ceased
under the second temple. And this makes it evident that the rule of
the word, and the ordinary ministry of the church, is sufficient to main-
tain believers in their duty, against all oppositions whatever. 3. That
this last persecution of the church under the Old Testament by Antio-
chus, was typical of the last persecution of the Christian church under
antichrist as is evident to all that compare the prophecy of Daniel,
ch. viii. 10
;
14, 23— —
25, xi. 36—39, with that of the Revelation in
sundry places. And indeed the martyrologies of those who have suf-
fered under the Roman antichrist, are a better exposition of this context
than any that can be given in words.
v ER. 35. —
AXXot §£ ervpnravurSrjaav, ov Trpoadeâfxsvoi rr\v cnroXv-
rpojaiv, Iva upeirrovog avaaraatwg tv\io(tiv.
Y.TVfjLTravKT^riaav. Syr. W73 ***ram, ' They died with torments.' Vul.
Lat. Districti sunt. Rhem. ' Were racked,' ' stretched out,' respect-
ing that kind of torture wherein they were stretched on a wheel, as a
skin is on the head of a drum. So Beza and Erasmus. We
use a
more general word, ' were tortured.'
Ov irpoaîâptvoi rrjv airoXvTpwaiv. Syr. VXDDfc^ VDD t*b\ Trem.
Neque intenti expectarunt ut liberentur. Others render it by Non spe-
raverunt. 'They looked not earnestly after deliverance,' they hoped
not for it that is, they regarded it not.
; Vul. Non suscipientes re-
demptionem, Not accepting redemption,' that is, deliverance libe-
'
;
rationem.
Iva KpuTTOvog avaaraatcog rvxâiv. Syr. \\nb Ninn Nmns » NTI73s p-r,
—
'
That there might be to them a more excellent resurrection.' Vul. Ut
meliorem invenirent resurrectionem. Rhem. That they might find a
'
better resurrection.' Invenio is ofttimes used for 'to attain,' or 'ob-

tain.' Others, Ut consequerentur, nanciscerentur, That they might'
obtain.'
Ver. 35. Others ivere tortured, not accepting deliverance, that they
might obtain a better resurrection.
The apostle passeth to the second sort of them in whom faith exerteth
;'
its power and efficacy in their sufferings. These he others
saith were '
persons of another sort, that were called to other duties than those
before mentioned. And this distinction is farther signified by the par-
ticle Se, 'but,' others there were.
Three things he mentions of them in this first instance : 1. What
they suffered. 2. How they acted faith in their sufferings. 3. On
what grounds they did it.
First. For the first, he affirms that they were tortured.' The word
'
here used, iTVfxiravia^âav, hath been by critics and others so coursed

through all sorts of authors, that there needs no farther search after it.
The substance of their discoveries is, thatru/xa7ravov, tympanum, whence
the word is framed, doth signify either an engine whereon those who
were tortured were stretched out, as a skin is stretched on the head of a
drum, or the instruments which were used in the striking and beating
them who were fastened to that engine, like those who have their bones
broken on a wheel. So some render the word by fustibus multati, con-
tusi, cresi. But whereas the word is frequently used to take away the
lives of men by any kind of torture or tormenting pain, the precise nota-
tion of it from its original is not here much to be regarded. have We
therefore rendered it, and that properly in general, ' were tortured,' that
is, to death.
There is no doubt but the apostle hath respect herein to the story
that is recorded in the sixth and seventh chapters of the second book
of the Maccabees. For the words are a summary of the tilings and
sayings there ascribed to Eleazer, who was beaten to death when he
had been persuaded and allured to accept deliverance by transgressing
the law. And the like respect may be had to the mother and her seven
sons,whose story and torments are there also recorded.
this is the height of what the old murderer could rise and attain
And
to. He began with a sudden death by violence and blood. But when
he had got advantages, he was not contented therewith. He would
have the servants of the living God to die by all sorts of tortures.
This was his hell, a hell of his making. But he could never put the
displeasure of God into it, nor make it of any continuance. Divine
wrath, and perpetuity under it, are his own portion. But that which
is most marvellous herein is, that he should get amongst men such as
should execute his infernal rage and malice. There was never any
greater instance of the degeneracy of human nature to the image and
likeness of the devil than this, that so many of them have been found,
and that in high places of power, emperors, kings, judges, and priests,
who were not satisfied to take away the lives of the true worshippers of
God by the sword, or by other ways in which they slew the worst of
malefactors but invented all kinds of hellish tortures whereby to de-
;
stroy them. For although the crafts of Satan were open and evident
herein, who designed by these ways to get time and advantage for his
temptations to draw them off from the profession of the faith, which he
could not have had in a speedy execution yet it is astonishing that the
;
nature of man should be capable of so much villany and inhumanity.

But this also God hath seen good to permit, in that patience whereby
he ' endures with much long-suffering the vessels of wrath that are
fitted for destruction.' And he doth it for many blessed ends of his
own glory, and the eternal salvation of his church, not here to be
insisted on.
'
They were tortured.' This is the utmost that the devil and the
world can reach to, all the hell he hath to threaten his enemies withal.
But when he hath done his utmost, it falls only on the body, it cannot
reach the soul it is but of a short continuance, and gives assurance of
;
an entrance into a blessed eternity. It can shut out no divine consola-

tion from the minds of them that suffer a little precious faith will carry
;
believers victoriously through the worst of all.

The work of faith with respect to these tortures, which are the utmost
trials of it, may be reduced to these heads. 1. A steady view of that
promised eternal glory which they are on an entrance into, 2 Cor. iv.
17, 18. 2. A due comparing of present sufferings with the eternal
miseries of the damned in hell, Matt. x. 28. 3. A
firm persuasion that
these things shall make no separation between God and them, Rom. viii.
—
35 39. 4. A derivation of present help, strength, and consolation
from God, by mixing itself with his promises. 5. By a due considera-
tion of the presence of Christ with us, and his concernment in our suf-
ferings. And sundry other ways there are of the like nature, whereby
faith acts itself, and is victorious under tortures that none of us may
;
tremble at the thoughts of Smithfield flames.

Secondly. The way whereby those who were tortured did evidence
their faith, was, that they ov 7rpo<TSe£ajU£vot ty\v airoXyrpioatv, 'accepted
not deliverance.' That is, freedom from their tortures, which was
offered them in case they would forego their profession. This is ex-
pressly affirmed of Eleazer and the seven brethren. Yea, they were
not only offered to be freed from tortures and death, but to have great
rewards and promotions, which they generously refused. And it was
not thus with them only, but it hath been so always with all that have
been tortured for religion. For the principal design of the devil in
bringing them into tortures, is not to slay their bodies thereby, although
he aims at that in the next place, in case his first design fail, which is
to destroy their souls. And therefore we find in all ages, especially in
the primitive times of Christianity, that when the cruel persecutors
brought any unto tortures, after they began with them, they still gave
them a space and respite, wherein they dealt with them by fair means
and entreaties, as well as threatening further torments, to renounce
their profession. And with some they prevailed but those who were
;
steadfast in the faith, refused to accept of deliverance on such terms.

The story of Blandina, a virgin and a servant, in the excellent epistle

of the churches of Vienna and Lyons, about their persecution, is worth
the perusal of all good Christians.
Now that which these persons intended, suffered these tortures for,
and from which they would not accept of deliverance, was only because
they would not eat swine's flesh. And unto Eleazer it was offered, that
he should bring flesh of his own providing unto the place where he was
to eat, and only make an appearance that he had eaten swine's flesh,
which he refused, 2 Maccab. vi. It may be this would by some be es-
teemed a small matter, and such as for the refusal whereof, wise men
ought not to have undergone martyrdom by tortures. But the things
which are commanded or forbidden of God, are not to be esteemed by
the matter of them, or what they are in themselves, but by the autho-
rity of him that commands or forbids them. And this is the same in
the least as well as in the greatest things in religion. The authority of
God may be despised in small things as well as in great. And there-
fore, God doth ordinarily choose out arbitrary institutions to be the
trial and touchstone of the faith of the church. So the martyrs here in
England died on the account of the sacrament of the Lord's Supper.
And if we begin at any time to suppose, that to save our lives we may
comply with some lesser things, such as bowing in the house of Rim-
mon, that God hath forbidden both faith and profession are lost.
; We
know not what command, what ordinance, what institution, what pro-
hibition, God will single out to be the means and subject of our trial as
unto sufferings. If we are not equally ready to suffer for every one, we
shall suffer for none at all. See James ii. 10.
Thirdly. The ground of their steadfastness in their profession, and
under their tortures, was, iva kqzittovoq avaaraaewg tv\wgiv, that '
they might obtain a better resurrection.' So one of the brethren, in the

2nd Book of Maccabees, ch. vii. 9, affirmed expressly, that he endured
those torments, and death itself, in that he believed that God would
raise him up at the last day. This, as the Syriac hath it, they were
'
intent upon.' And this the apostle calls ' a better resurrection,' not
only in opposition unto the deliverance which they refused, a resurrec-
tion that was better than that deliverance, but because he intends that
better resurrection which is to life, seeing all shall rise again, but some
to life, and some to everlasting torments. Now, this faith of the resur-
rection of the dead, is the top-stone of the whole structure, system, and
building in religion ; that which states eternal rewards and punishments,
and gives life unto our obedience and suffering. For without it, as the
apostle testifies, ' we are of all men the most miserable.' This, there-
fore is that which their minds were fixed on under all their tortures, and
wherewith they supported themselves; namely, that after all this they
should have a blessed resurrection. See Philip, iii. 10, 11.
Slichtingius on this place acknowledged), that believers under the
Old Testament had hopes of a blessed resurrection, but not by virtue of
any promise of God, only they gathered it up out of some considerations
of his goodness, ami of his being a rewarder of them that seek him:
a vain, foolish opinion, striking at the very foundation of all religion,
— ;
laying the ground of faith in the conjectures of men, and not on the ve-
racity and faithfulness of God. But,
Obs. III. Sufferings will stir us up unto the exercise of faith on the
most difficult objects of it, and bring in the comforts of them into our
souls. Faith of the resurrection hath been always most eminent in pri-
sons, and under tortures.
—
Ver. 36. In the next place, we have the example of them who suf-
fered also, but not by tortures, nor unto death, yet in such ways as
were a great trial of their faith.
Ver. 36. —'Er£poi Se EUTratyuwv kcu fxactTiyiov irnpav eXa&ov, zti Se
TheSyriac makes here two distinct sorts, repeating, xnrrN, alii

others, after irupav
eAci€ov as in the next verse it repeats the same
;
word four times, which is not once in the original. JJeipav eAciCov it
renders by iby, ' they exposed themselves to mocking and stripes.'
Ver. 36. Others had trial o/(had experience of, or were tried by)
cruel mockings and scourgings, yea moreover of bonds and impri-
sonment.
1. Those spoken of aresaid to be krzpoi, not merely aXAot; not only

' others,' of another sort;' namely, such as suffered through ' faith,'
but '
but not by 'tortures,' nor unto ' death.' And the exceptive particle Se,
intimates the introduction of another kind of sufferings.
2. It is of no use to fix the particulars mentioned unto certain deter-
minate persons, as Jeremiah or others. For seeing the apostle hath left
that undetermined, so may we do also. Certain it is, that there were in
those days believers, who, through faith, patiently and victoriously
underwent these things.
There are four things mentioned distinctly under this head: 1. Mock-
ings. 2. Scourgings. 3. Bonds. 4. The prison, or imprisonment.
And they contain all the outward ways of the sufferings of the church,
when God restrains the rage of the world, so as that it shall not rise to
blood and death. So it often falls out. It is the utter destruction of
the church that Satan and the world do always aim at; but ofttimes
there are such bounds set unto their rage, by the division of their own
counsels, by their supposed interests, by the more gentle inclinations of
some Gamaliels among them, or for want of a pretext to execute the ut-
most of bloody cruelty, that they take up in mocking, stripes, impri-
sonments, spoiling of goods, and the like.
Of these things, it is said, weipav eAci€ov, ' they had trial.' Experti
sunt, they had experience of them, they really underwent them, and so
by consequent was tried with them.
their faith
And the thing mentioned is, as we render it, t/unratyfiivv, ' cruel
first
mockings.' E^7rat£oucu is the word constantly used for the mockings
that were cast on our Lord Jesus Christ himself, Matt. xx. 19, xxvii.
29—31 Mark x. 34, xv. 31 Luke xiv. 29, xviii. 3% xxii. 63. xxiii.
; ;
—
11, 36. Neither is the verb in either voice, active or passive, used in
the New Testament, but only as applied to Christ. And it is joined
with fjiuoTiyob), to scourge,' as it is here, with stripes.
' EjU7rat7/uoc, no-
where used but here, is ludibrium, a mocking with reproach and con-
tumely or scorn. Hence we have rendered it ' cruel mockings.' They
reproached them with their God, with their religion, with folly, with
feigned crimes. Such mockings are recorded in all the stories of the
persecution and sufferings of the church. The world is never more
witty, nor doth more please itself, than when it can invent reproachful
names, terms, and crimes, to cast upon suffering believers. And
whereas the word is derived from -rraiZw (as that is from iraiq,) to play '
and mock childishly,' it may respect the calumnious reproaches that oft-
times in the streets are cast on suffering professors, by the rude, foolish
multitude, like the children that ran after Elisha, mocking and scoffing
at him. And this is reckoned among severe sufferings, there being no-
thing more harsh to ingenuous minds, nor any thing almost which they
would not as willingly undergo. Nor is there any thing that their adver-
saries inflict on them with more self-pleasing and exultation of mind.
Mockings are persecutors' triumphs. But these also faith will conflict
withal, and conquer it hath done so in all ages. And it is a fruit of
:
faith which we ought to aim at, namely, to keep our spirits composed,
unto a contempt of shame under the most severe and scornful mockings.
Unto these sometimes, paoTiywv, ' stripes,' are added, a servile pu-
nishment used towards vagabonds and the vilest of men.
Of the two last ways of trial, namely, bonds and imprisonment, we
have had so full an exposition in the days wherein we live, that they
need no farther explication. And,
Obs. I. There may be sufferings sufficient for the trial of the faith
of the church, when the world is restrained from blood and death.
But how long at present it will be so, God only knows.
Ver. 37. — EAiflaa-Srjcrar, tirpia^naav, tirtipaoSticrav, ev (j>ovii> fia\ai-

pag airzdavov, irepniXSov ev pr}\ii)TaiQ, sv aiyeioig czopacriv, vare-
povfitvoi, SX&optvoi, KaKOv\ovpevoi.
YuTrpiaSijvav, dissecti, secti sunt, ' they were cut asunder ;' serrati
sunt, they were sawn asunder ;' ' cut asunder with a saw,' which is
'
usually referred to Isaiah, but without any ground from the Scripture ;
a punishment and torment used in the east, 2 Sam. xii. 31 Amos i. 3. ;
E7T6jpa<T$rj(Tav. This word is omitted by the Syriac, nor doth Chry-

sostom take any notice of it. The Vul. Lat. retains it, and it is in all
approved Greek copies. But because it contains a sense which seems
not to be suited unto the place it holds in the text, critics have made
bold to multiply conjectures about it. Some say it is the word before-
going) first written a second time upon a mistake, and afterwards
changed by the addition of a letter or two, to give it a distinct significa-
tion. Some say it should be zTrvpaZqcrav, and others, tTrvpioZiioav,
1
they were burned with the fire ;' and every one doth well confute the
conjectures of others. We
shall retain the word in its proper place
and signification.
—
Ev (povio. Syr. Nttim, ' in the mouth or edge of the sword.' Vul.
Lat. In occisione gladii, caede gladii occubuerunt, ' they fell or died by
slaughter of the sword.'
nepir)\0ov. Vul. Circuiverunt, ' they went about.' Syr. They '
wandered,' oberraverunt.
Ev fiyjXwraiQ. The Syriac interposeth pi2) s nb, induti, amicti, ' clothed,'
which is necessary unto the sense. Vul. Lat. In melotis. All suppose
that translator understood not the sense of the Greek word, and so re-
tained it. And Erasmus makes himself very merry in reflecting on
Thomas, who gives some wild interpretations of it. MrjXov is 'a
sheep.' ' In sheep-skins.'
Ey aiystoiQ Stp/biaaiv. The Syriac transposeth this word, and pre-

fixeth it unto the other, ' In the skins of sheep and goats ;' without ne-
cessity, for jui]Xo»ri7 is a sheep-skin.
'YaTapov/uLsvoi, Vul. Egentes. Syr. pp^Dl, ' wanting, poor ;' pro-
perly, ' destitute, deprived of all.'
QXi&o/Litvoi, Vul. Lat. Angustati, 'straitened.' Syr. "p2 s ^N, 'oppressed,'
pressi, afflicti, '
pressed, afflicted.'
KaKovxovnevoi. Vul. Lat. Afflicti. Syr. "psntaa Conquassati, con- ;
turbati '
shaken, troubled :' male habiti, male vexati
; tormented,' ;
'
say we, as I suppose, not properly '

Evilly entreated,' vexed with
:
evils.
Ver. 37. They were stoned, they were sawn asunder, were tempted,
were slain with the sword, (died by slaughter of the sword;) They
ivandered about in sheep-shins, and goat-skins, being destitute,
ajjiicted, and tormented, (evilly entreated.)
Two and two sorts of sufferings, are here represented

sorts of persons,
unto us. Such as fell under the utmost rage of the world, suffering
1.
by death itself. 2. Such as to escape death did expose themselves to

all sorts of miseries, to be undergone in this life.
The same faith works equally, in them that die by violence, and
them who, to escape death, expose themselves to other miseries, pro-
vided that the call unto the one or the other be of God.
First. Those of the first sort were killed three ways, or died three
kinds of death that is, some of them one way, and some of them an-
;
other, as the Syriac translation distinguished! them, by prefixing some,' '
or others,' to each sort.

'
Some were stoned, some were sawn asun-
'
der, some were slain with the sword.' Amongst these outward suffer-
ings of the body, the apostle interposeth the inward sufferings of their
minds they ' were tempted.' Or whether this denote th a peculiar
:
kind of suffering, we shall afterwards consider.

1. The first way of their suffering death was, that they were sXiOaa-
vTjaai', stoned.'
'
This kind of death was peculiar unto the people of
the Jews and therefore it is not amiss applied unto Naboth, 1 Kings
;
xxi. 13, and Zechariah, 2 Chron. xxiv. 21. This punishment was ap-
pointed by law only for blasphemers, idolaters, false prophets, and the
like profaners of the true religion. But when the persecuting world
grew unto the height of impiety, it was applied unto those that were
VER. 35 — 37.] EPISTLE TO THE HEBREWS. 521)
the true professors of it. So was the blood of the first Christian mar-
tyr shed under pretence of that law, Acts vii. And indeed the devil is
never more a devil, nor more outrageous, than when he gets a pretence
of God's weapons into his hands. Such hath been the name of the
church, and the like.
2. E7T()t(T3'i}(Tav, they were sawn asunder;' some were so, although
'
their names and the particular fact are not recorded a savage kind of
:
torture, evidencing the malice of the devil, with the brutish rage and
madness of persecutors.
3. It is added, ^TreipaaStiaav, they were tempted.' This seems to
'
be a trial of another kind than those wherewith it is joined. For it is

mentioned among various sorts of violent deaths. But we are not to
question the order or method of the apostle's words. The expression
may denote either a distinct kind of suffering, or what befel them under
their other sufferings, with which it is joined. In the first way, it lets
us know how great a trial there is in temptations in a suffering season,
and what vigour of faith is required to conflict with them. They are
the fiery darts with which Satan in such a season fights against the
souls of believers and whereby ofttimes he more prevails than by
;
outward and bodily pains. And when a season of persecution ap-

proacheth, there is nothing we ought to be more prepared for and armed
against. Or the words may denote the temptations wherewith they
were attempted by their persecutors under their sufferings, and the
threatenings of death unto them. For, as we declared before, in all
such seasons, the craft and malice of the devil and his instruments,
ignorant of the hidden power of faith, endeavoured to work upon
human frailty, by persuading them to spare themselves, requiring but
little of them for their deliverance, with promise of rewards if they
would forego their profession. And that this proceeds from the sub-
tilty of Satan, our Lord Jesus Christ declares, in that when his apostle
Peter would have dissuaded him from suffering, he lets him know thai
it was not from himself, but from the suggestion of the devil, Matt,
xvi. 22, 23. This temptation therefore was the engine whereby he
wrought in all these sufferings that which gave them all their power
;
and efficacy towards his principal end, which was the destruction of
their souls. For he will willingly spare the lives of many, to ruin the
soul of one. Well therefore might this be reckoned among their trials ,
and in the conquest whereof their faith was eminent. And therefore it
is an especial promise of our Lord Christ, that when persecution cpmeth,
he will keep his from the hour and power of temptation, Rev, hi. 10.
This word therefore may keep its station in this place against all objec-
tions.
4. The ways whereby they suffered death, i-
third instance of the ,
that, ev </joi'<.> air&avOv, they were slain with the sword,' or

fia\atf)a^ *
died by the slaughter of the sword. The sword intended, is either

that of injustice and oppression in form of law, or of violence and
mere force. Sometimes they proceeded against these holy martyrs in
form of law, and condemned them unto decollation, or the cutting off
their heads by the sword, a way of punishment in use among the
Grecians, and the Romans afterwards. And if this be intended, it refers
vol. iv. m M
—
probably unto the clays of Antiochus, wherein many were so destroyed.

Or it intend the sword of violence, when persecutors in their rage
may
have pursued, fallen upon, and destroyed multitudes by the sword, for
their profession. So Jezebel slew the prophets of the Lord with the
sword, 1 Kings xix. 10. And in all times of the general prevalency of
persecution, multitudes have been so destroyed. And the same course
hath been continued under the New Testament. Many have been be-
headed for the testimony of Jesus, Rev. xx. 4, as his forerunner John
the Baptist was, Luke ix. 9. And innumerable multitudes have been
slain, both under the Pagan and anti-christian tyranny, with the sword.
All sorts of death have thus been consecrated to the glory of God in
the sufferings of the church. Christ himself, God's great Martyr, the
Amen and Faithful Witness, was crucified John the Baptist, his fore-
;
runner, was beheaded Stephen, his first witness by death, was stoned.
;
Nero first invented torments in the case of religion, which afterwards

the devil and the world placed their greatest hopes of prevalency in.
But,
Obs. I. No instruments of cruelty, no inventions of the devil or the
world, no terrible preparations of death that is, no endeavours of the
;
gates of hell, shall ever prevail against the faith of God's elect.
Secondly. The latter part of the verse gives us an account of others,
who, though they escaped the rage of their adversaries, as unto death
in all the ways of it, yet gave their testimony unto the truth, and
through faith bare that share in suffering, which God called them unto.
And two things the apostle declares concerning them 1. What they :
did and 2. What was their inward and outward estate, in their so
;
doing.
First. As unto what they did : ireptriXSov, ' they wandered about in
sheep-skins and goat-skins.'
1 ' They wandered
. about.' They went about from place to place.
To wander,' as we have rendered the word, is to go about from place
'
to place, without any fixed residence, or design of any certain quiet

habitation so was it with them.
; They were driven from their own
houses by law or violence cities, boroughs, corporations, were made
:
unsafe for them, yea, and sometimes villages also, on one pretence or
another. This cast them on this course of life, to wander up and down,
sometimes flying from one city unto another, sometimes forced to for-
sake them all, and betake themselves unto the wilderness, as the apostle
immediately declares. However, they had not any fixed quiet habita-
tion of their own. The best interpretation of this word and place, is
given us by the apostle in the instance of himself, 1 Cor. iv. 1 1 aara- ;
rovfitv, ' we wander,' we have no abiding place, but move up and down,
as men altogether uncertain where to fix. And indeed the representa-
tion he makes of the state of the apostles in those days, 1 Cor. iv. 9
13]; and 2 Cor. xi. 23 —
27, is a full and plain exposition of this place.
And,
Obs. no small degree of suffering, for men, by law or vio-
II. It is
lence, to be drivenfrom those places of their own habitation, which the
providence of God, and all just right among men, have allotted unto
them. —
A state whereof many in our days have had experience, who
being conscious unto themselves of no evil towards any sort of men,

yet merely for the profession of the gospel and exercise of their minis-
try, have been driven from their own houses, driven from all places that
might accommodate them with any refreshment, to wander up and down
that they might find a place to lodge a night in peace.
2. But it may be said, that although they did thus go up and down,
yet they travelled in good equipage, and had all manner of accommoda-
tions, which is not the worst kind of sojourning here in this world.
But all things were otherwise with them. They thus wandered tv fxr\-
XojTcug, ev aiyeioig Sep/maatv, in sheep-skins and goat-skins.'
'
There is
no more intended in these expressions, but that, in their wandering,
their outward condition was poor, mean, and contemptible. For as he
declares it fully in the next words, so he gives an instance of it in the
garments they wore, which were of the meanest and vilest sort that can
be made use of, the unwrought skins of sheep and goats. Some indeed
did voluntarily use these kinds of garments, as a testimony of their
mortified condition. So did Elijah, who was said to be ' an hairy man,
girt with a girdle of leather ;' not from the hair of his face or body,
but from the kind of his garments, 2 Kings i. 8. So John the Baptist
had his raiment of camel's hair, Matt. iii. 4, when his meat was locusts
and wild honey. And therefore the false prophets that were among
the people did many of them wear garments of hair, which we render
* rough
garments,' Zech. xiii. 4, to beget an opinion of that mortifica-
tion which they pretended unto. Nothing here is intimated of choice,
but necessity. They were poor men, that wandered up and down in
poor clothing.
So have the saints of God in sundry seasons been reduced unto the
utmost extremities of poverty and want which any man can be exposed
unto. And there is a proclamation herein to all the world of these two
things. 1. That there is a satisfaction in faith and obedience to God,
there are such internal consolations in that state, as do outbalance all

the outward evils that may be undergone for the profession of them ;
without them the world may know, if they please, that those who do
expose themselves unto those straits and difficulties for the preservation
of their consciences entire unto God, do know as well as themselves
how to value the good things of this life, which are needful to the re-
freshment of their natures. 2. That there is a future state, that there
are eternal rewards and punishments, which will set all things aright
unto the glory of divine justice, and the everlasting glory of them that
have suffered.
Secondly. The apostle more particularly declares their state, in those
expressions, destitute, afflicted, tormented, or evilly entreated.
He useth many words to express the variety of their sufferings \\\
their wandering condition. Nothing was absent that might render it
troublesome and afflictive. Wherefore, although it may be, we may
miss it in the especial intention of each word or expression, yet we can-
not do so as unto the general intention, which is to declare all the pro-
perties and concomitants of a calamitous condition. And they are here
so set forth, that no believer at any time may faint or despond on the
M M 2
532 AN EXPOSITION OF THE [c'H. XI.
account of any thing which it may fall under the power of the world to
inflict upon him. In particular, they are said,
1. To be vfTTepov/unvoi, ' destitute.' The Syriac and Vulgar render
the word by egentes, or indigentes, pauperes, 'poor,' 'needy,' 'wanting.'
All good Latin interpreters render it by destituti, which word is by use
more significant in our language than any to the same purpose, for
which cause we have borrowed it of the Latin, as we have done other
words innumerable ' destitute.' 'YortpEw and varspeo/iat, are used in
;
the New Testament sometimes in their proper signification, which is,

'to come behind,' and so to fall short or to be cast behind, Rom. iii.
23 1 Cor. i. 7 2 Cor. xi. 5 but most commonly to want or lack in
; ; ;
any kind, to be deprived of what we stand in need of, Luke xv. 14 ;
Phil. iv. 12. Being referred, as it is here, to a course of life, it is to

want, to be deprived of necessary accommodations to be kept without
;
friends, relations, habitation, and such other supplies of life as others

do enjoy. So ucrrEprjô is penuria, 'poverty,' a poor, wanting condition,
Luke That I judge which is most particularly intended in this
xxi. 4.
word, is a want of friends, and all means of relief from them or by
them. And this, as some know, is a severe ingredient in suffering.
But, as our Lord Jesus Christ told his disciples, they should all for- '
sake him and leave him alone, but he was not alone, for the Father was
with him,' John xvi. 32, so is it with suffering believers though they ;
are outwardly destitute, left and forsaken of all means of comfort and
relief, yet they are not utterly so ; they are not alone, for Christ is with
them.
2. In this condition they were SXifiofitvoi, 'afflicted.' The former
word declares what was absent, what they had not, namely, outward
supplies and comforts this declares what they had, what was present
;
with them they were straitened or afflicted.

; The Vulg. renders the
word by angustiati, ' brought into straits :' the Syriac by pressi or op-
pressi, 'pressed,' 'oppressed.' We
constantly render this word in all
its variations, by 'affliction' and 'afflicted.' But this is of a general
signification of every thing that is grievous, evil, or troublesome. Here
the word seems to have peculiar respect unto the great straits, which
they were brought into by the great dangers that continually pressed on
them. This state was very afflictive, that is, grievous, pressing and
troublesome unto their minds. For when we are called to suffer for
the gospel, it is the will of God that we should be sensible of and
affected with the evils we undergo, that the power of faith may be evi-
dent in the conquest of them.
3. It is added, that they were KaKov\ovfjL£voi, ' tormented.' So we
render the word the Vul. Lat. reads afflicti, which is the proper mean-
;
ing of the foregoing word the Syriac by conquassati, conturbati, ' sha-
;
ken,' 'greatly troubled.' Others properly male" habiti, or male vexati,

* evilly entreated,' which is the signification of the word, and not ' tor-
mented,' as we have rendered it. In this wandering condition, they met
with very ill treatment in the world. All sorts of persons took occasion
to vex and press them with all sorts of evils. And this is the constant
entertainment that such wanderers meet withal in this world. What-
ever is judged evil and vexatious unto them is on all occasions cast
—
VER. O 8.] EPISTLE TO THE HEBREWS. 533
upon them. Reproaches, defamations, revilings, threatenings, contempt,

are the things they continually meet withal. And,
Obs. III. He will be deceived who, at any time, under' a sincere
profession of the gospel, looks for any other, any better treatment or
entertainment in the world.
Ykr. 38. The apostle had not yet finished his account of the suf-
ferings of these worthies, yet he thought meet to interpose a character
of their persons. For men in this course of life might be looked on,
and were so by some, as the off-scouring of all things, and unmeet
either for converse, or any of the good things of this world
human but ;
rather to be esteemed as the beasts of the field. These thoughts the

apostle obviates in another kind of testimony concerning them, and so
proceeds unto the end of his account concerning their sufferings.
Ver. 38. 'Q.v ouk rjv a£,iog o KOafXog' zv £py)fiuuQ TrXavwptvoi, nat
opeai, teat (nrr)\aioig, nai raig oiratg rr/e yjje.
Ver. 38. — Of whom the tvorld ivas not worthy; they wandered in
deserts and in mountains, and in dens, and in caves of the earth.
There are two things in these character which the

words : 1. The
apostle gives of these sufferers: — the world was not worthy
of them.
8. The remainder of their sufferings which he would represent they :
—
wandered in deserts, &c.
Their character is, that the world was not worthy of them.
First.
By 6 KOdfiog, ' the world,' not this fabric of heaven and earth is in-
tended. For in that sense God hath appointed this world for the
habitation of his people. It is therefore meet for them, and worthy of
them, while their mortal life is continued. And therefore our blessed
Saviour affirms that he did not pray that ' God would take them out of
this world, but only that he would keep them from the evil that is in it,'
John xvii. 15. Nor by 'the world' is merely intended mankind living
in the world. For under that consideration they are meet for society,
and may have good done unto them by the people of God, Mic. v. 7.
But by the world' is understood the inhabitants of it, in their interests,
'
designs, ends, and actings, their successes in them, and advantages by

them, as they are opposite unto the true interest of the church and
people of God. In this sense the world hath a high opinion of itself,
as possessed of all that is desirable, despising and hating them who are
not in conjunction with it in these things the world, in its power, pride,
;
pump, enjoyments, and the like.

Of this world it is said, wv ovk r\v a£<oo, that it was ' not worthy' of
tfrese sufferers. It was not so in the ages and seasons wherein they
lived, nor is so of them who sutler in any other age whatever. The
world thinks them not worthy of it, or to live in it, to enjoy any name
or place among the men of it. Here is a testimony given to the con-
trary, that the world is not worthy of them nor can any thing be :
spoken to the greater provocation of it. To tell the great, the mighty,
the wealthy, the rulers of the world, that they are not worthy of the
—
53i> AN EXPOSITION OF THE [CH. XI.
society of such as in their days are poor, destitute, despised wanderers,

whom they hurt and persecute as the offscouring of all things, is that
which fills them with indignation. There is not an informer or appari-
tor but would think himself disparaged by it.But they may esteem of
it as they please ; we know and the world
that this testimony is true,
one day shall confess it so to be. And we must see in what sense it is
here affirmed.
Chrysostom, and the Greek expositors after him, suppose that a com-
parison is here made between the worth of the wox'ld and that of suffer-
ing believers and that the apostle affirms that these sufferers, yea, any
;
one of them, is more worth than the whole world. This may be true
in some sense but that truth is not the sense of this place.
; For the
design of the apostle is to obviate an objection, that these persons were
justly cast out as not worthy the society of mankind, which he doth by
a contrary assertion, that the world was not worthy of them. And it
was not so in two respects. 1. It was not worthy of their society, or
to have converse with them, no more than slaves are worthy of or meet
for the society of princes. For he speaks of the world as it is engaged
in persecution ; and so it is unworthy of the converse of persecuted
saints. 2. It is not worthy of those mercies and blessings which do
accompany the presence of this sort of persons, where they have a quiet
habitation. And,
Obs. Let the world think as well, as highly, as proudly of itself
I.
as it pleaseth, when it persecutes, it is base and unworthy of the society
of true believers, and of the mercies wherewith it is accompanied.
And,
Obs. II. God's esteem of his people is never the less for their out-
ward sufferings and calamities, whatever the world judgeth of them.
They cannot think otherwise of them in their sufferings, than they
thought of Christ in his. They did esteem him stricken, smitten of
'
God and afflicted,' Isa. liii. 4; as one rejected of God and man. Such
is their judgment of all his suffering followers nor will they entertain
;
any other thought of them. But God is of another mind.

Secondly. Having given this character of these poor sufferers, he
proceeds to issue his account of their sufferings, and that in a farther
description of that wandering course of life which he had before as-
cribed unto them. And first he asserts again, that they wandered, and
then gives an account of the places wherein they wandered, and where
they disposed of themselves in their wanderings.
That which he had before expressed by irtpuiXOov, they ' went up
and down,' he here doth by 7rAavwjii£vot, that is directly, they had] an
erratical motion, wandered without any certain rule or end, as unto any
place of rest. I showed before how they were driven from cities,
boroughs, towns corporate, and villages also, partly by law, partly by
force. What now remains for them to betake themselves unto but
deserts, solitary and uninhabited places. But whereas the continuance
of human life is not capable of perpetual actual wandering up and
down, but must have some place of rest and composure, the apostle
distributes the places of their wandering state under two heads, suited
unto those two acts of motion and rest. Of the first sort were
—
deserts and mountains, uninhabited wastes and of the latter were ;
the dens and caves that were in them. By deserts and uninhabited
mountains, all know what is intended and they did abound in those;
parts of the earth wherein these things were acted. There is no need
of any exact distinction of dens and caves, neither M'ill the signifi-
cation of the words afford it; though possibly one may signify greater,
the other lesser subterraneous receptacles. But the common use of the
first word seems to denote such hollow places under the ground as
wild beasts have sheltered themselves in from the pursuit of men.
This was the state of these servants of the living God when they ;
were driven from all inhabited places, they found no rest in deserts
and mountains, but wandered up and down, taking up dens and
caves for their shelter. And instances of the same kind have been
multiplied in the pagan and antichristian persecutions of the churches
of the New
Testament.
That no colouris hence given unto a hermitical life by voluntary
choice, much less unto the horrible abuse of its first invention in the
papacy, is openly evident. And we may learn, that,
Obs. III. Ofttimes it is better, and more safe for the saints of God
to be in the wilderness among the beasts of the field, than in a savage
world, inflamed by the devil into rage and persecution.
Obs. IV. Though the world may prevail to drive the church into the
wilderness, to the ruin of all public profession in their own apprehen-
sion, yet it shall be there preserved unto the appointed season of its
deliverance: —
the world shall never have the victory over it.
Obs. V. It becomes us to be filled with thoughts of, and affections
unto spiritual things, to labour for an anticipation of glory, that we
faint not in the consideration of the evils that may befall us on the
account of the gospel.
Ver. 39, 40. — Kat ovtol rravTiq fiaprvpiêvTeg $ia tjjc ttl(tt£(jjq ovk
tKopuaavTO ri)v tTrayyeXiav : Tou Qtov irtfii rjfitov kquttov tl TTpo-
^\^\pa /J.EVOV, iva /lijj
x^P 1 ^ Vf llt)V TtXsuoOwoi.
Ver. 39, 40. And these all, having obtained a good report through
faith, received not the promise ; God having provided some better
thing for us, that they without us should not be made perfect.
The apostle concludes this discourse with an observation concerning

all the instances of the faith of believers under the Old Testament,
and his judgment concerning their state. Four things are here to be
considered.
1. Who they are of whom he speaks and that is, ' all these.'
;
2. What he allows and ascribes unto them They obtained a good

:
'
report through faith.'

3. What he yet denies unto them, which
is, the receiving of that
promise: '
They
received not the promise.'
4. The reason of it, which is God's sovereign disposal of the states,
times, seasons, and privileges of the church '
God having provi- :
ded,' &c.
There \i not any passage in this whole Epistle, that gives a clearer
and more determinate sense of itself than this doth, if the design and
phraseology of the apostle be attended unto with any diligence. But
because some have made it their business to bring difficulties into it,
that it might seem to comply with other false notions of their own, they
mast in our passage be discarded and removed out of the way.
First. The persons spoken of are, ovtoi ttclvtzq, 'all these;' 'that
is,' saith Slichtingius, ' all these last spoken of, who underwent such
hardships, and death itself. For they received not any such promises
of deliverance as those did before mentioned, who had great success in
their undertakings.' He
is followed in his conjecture, as almost con-
stantly, by Grotius. Others,' saith he, ' received promises, ver. 33,
'
but these did not, who could not abide peaceably in the promised land.'
To which Hammond adds, ' They did not in this life receive the pro-
mise made to Abraham, had no deliverance in this life from their perse-
cution.'
But, under favour, there cannot be a more fond interpretation of the
words, nor more contrary unto the design of the apostle. For, 1. Those
of whom he speaks in this close of his discourse, that they obtained a
good report through faith, are the same of whom he affirms in the begin-
ning of it, ver. 2, that by faith they obtained a good report, that is, all
those did so whom at the beginning he intended to enumerate and all ;
these did so whom in the close he had spoken of. Of any distinction
to be made between them there is not the least intimation. 2. It is
said expressly of Abraham, Isaac, and Jacob, that they received not
the promises, ver. 13, as well as of those now mentioned. 3. It is one
thing to obtain promises, eirayyeXiag, indefinitely, promises of any sort,
as some are said to do, ver. 33 ; and another to receive, rr\v eTrayy eXuiv,
that signal promise which was made unto the fathers. 4. Nothing can
be more alien from the design of the apostle, than to apply the promise
intended unto temporal deliverance, and freedom from suffering. For
if it be so, God did not provide somewhat better for us, that is, the
Christian church, than for them for the sufferings of Christians without
;
deliverance from their persecutions, have been a thousand times more

than those of the Jewish church under Antiochus, which the apostle
hath respect to.
Wherefore, the 'all these' intended, are all those who have been
reckoned up and instanced in from the beginning of the world, or the
giving out of the first promise concerning the Saviour and Redeemer
of the church, with the destruction of the works of the devil.
Secondly. Of all these it is affirmed, that they, [xapTvpiftevTeg dutrrjc;
TrtaTHOQ, ' obtained a good report through faith.' They were well tes-
tified unto: they were God's martyrs, and he was theirs, gave witness
unto their faith ; see the exposition of ver. 2. That they were all of
them so testified unto upon the account of their faith, we need no other
testimony but this of the apostle. Yet is there no doubt but that in
the several ages of the church wherein they lived, they were renowned
for their faith, and the fruits of it, in what they did or suffered. And,
Obs. I. It is our duty also, not only to believe that we may be justi-
fied before God, but so to evidence our faith by the fruits of it, as that
we may obtain a good report, or be justified before men.
\i:k. 39, 40.] epistle to the Hebrews. 537
Thirdly. That which he denies concerning them, is the receiving of

the promise: '
They received not the promise.' And what promise this
was we must inquire.
1. It is affirmed of Abraham, that he received the promise, ver. 17.
And that promise which was given, which was made unto him, is de-
clared by the apostle to be the great fundamental promise of the gospel,
ch. vi. 13 — IS; the same promise which is the object of the faith of the
church inall ages. Whereas, therefore, it is said here, that 'they
received not the promise,' the promise, formally considered as a pro-
mise, must in the first place be intended and in the latter it is consi-
;
dered materially, as unto the thing itself promised. The promise, as.-
a faithful engagement of future good, they received but the good thing
;
itself was not in their days exhibited.

2. Some say, the promise here intended is the promise of eternal
life; hereof, they say, believers under the Old Testament had no pro-
mise, none made unto them, none believed by them. So judgeth Slich-
tingius, who is forsaken herein by Grotius and his follower. But this
we have before rejected, and the folly of the imagination hath been
sufficiently detected.
3. Others, as these two mentioned, fix on such an account of the
promise, as I would not say I cannot understand, but that I am sure
enough they did not understand themselves, not' what they intended,
though they did so as to what they disallowed. So one of them ex-
plains, or rather involves himself, on ver. 40, after he had referred this
promise which they received not unto that deliverance from their perse-
cutors. '
God having determined this as the most congruous time in
his wisdom, to give the utmost completion to all those prophecies and
promises, to send the Messiah into the world, and as a consequent of
his resurrection from the dead, to grant us those privileges and advan-
tages that the fathers had not enjoyed, a rest after long persecution, a
victory over all opposers of Christ's Church, that so what was promised
unto Abraham's seed, Gen. xxii. 17, that they should possess the gates
of their enemies, being but imperfectly fulfilled to the fathers, might
have the utmost completion in the victory and flourishing of the Chris-
tian faith over all the enemies thereof.'
Besides what is insinuated about the effects of Christ's mediation, or
consequent of" his resurrection, which whose shop it comes from we
well know, the promise here intended is expounded, not to be the pro-
mise made to Abraham, which it was, but that made to his seed, of vic-
tory over all their enemies in this world which, as it seems, they
;
received not, because it was not completely fulfilled towards them, but
is to be so unto the Christian church in the conquest of all their adver-
saries. And this, in the verse foregoing, is called a deliverance from

their persecutors. But whatever this promise be, the apostle is positive
that they did not receive it, but that the Christians, or believers in
Christ, in days, had received it.
those But we know, that not only
then, but near three hundred years after, Christians were more exposed
to persecutions than ever the church of the Jews was, and so did less
receive that promise, if an) such there were, than they. Something is
indeed interposed about the coming of Christ, farther to cloud the
business. But this is referred only unto the time and season of the
—
accomplishment of this promise, not unto the promise itself. Wherefore

such paraphrases are suited only to lead the mind of the readers from a
due consideration of the design of the Holy Ghost.
4. It is therefore not only untrue, and unsafe, but contrary unto the
fundamental principles of our religion, the faith of Christians in all
ages, and the design of the apostle in this whole Epistle, to interpret
this promise of any thing but that of the coming of Christ in the flesh,
of his accomplishment of the work of our redemption, with the un-
speakable privileges and advantages that the- church received thereby.
That this promise was made unto the elders from the beginning of the
world, that it was not actually accomplished unto them, which was ne-
cessarily confined unto one season called the fulness of time, only they
had by faith the benefit of it communicated unto them and that herein
;
lies the great difference of the two states of the church, that under the
Old Testament, and that under the New, with the prerogative of the
latter above the former, are such sacred truths, that without an acknow-
ledgment of them, nothing of the Old Testament, or the New, can be
rightly understood.
This then was the state of believers under the Old Testament, as it
is here represented unto us by the apostle. They had the promise of
the exhibition of Christ the Son of God, in the flesh, for the redemp-
tion of the church. This promise they received, saw afar off as to its actual
accomplishment, were persuaded of the truth of it, and embraced it, ver. 13.
The actual accomplishment of it they desired, longed for, looked after,
and expected, Luke x. 24, 'inquiring diligently into the grace of God
contained therein,' 1 Pet. i. 11 —
13. Hereby they enjoyed the benefits of
it, even as we, Acts xv. 11. Howbeit, they received it not as unto its
actual accomplishment in the coming of Christ. And the reason hereof
the apostle gives in the next verse.
Ver. 40. God having provideM some better thing for us, that they,
without us, should not be made perfect.
Having declared the victorious faith of believers under the Old Tes-
tament, with what it enabled them to do and suffer, and given an account
of their state as unto the actual accomplishment of that promise which
they lived on, and trusted unto in this last verse of this chapter, he
;
compares that state of theirs with that of believers under the gospel,
giving the preeminence unto the latter, with the reason whence so it was.
And there
in the words,
is
1. The
reason of the difference that was between the two states of
the church and this was God's disposal of things in this order
;
'
God :
having provided.'
2. The difference itself; namely, some better thing that was so pro-
vided for us.
3. Adeclaration of that « better thing,' in a negation of it unto them ;
1
that they, without us, should not be made perfect.'
In the exposition of these words, Slichtingius proceeds on sundry
principles,some whereof are embraced by his followers, as others of
them are rejected by them.
That the promise intended, ver. 39, is the promise of eternal life.
1.
% That under the Old Testament, believers had no such promise,

whatever hopes or conjectures they might have of it. 3. That both
they and we, at death, do cease to be in soul and body, until the resur-
rection, none entering before into eternal life. 4. He inquires hereon,
how God did provide some better thing for us than for them which he ;
pursues with such intricate curiosities, as savour more of the wit of

Crellius than his own. But the whole of it is senseless and foolish.
For if, when any one dies, he is nothing, or as nothing, so as that unto
him it is but as one moment between death and the resurrection, as he
contends the state of all, as unto eternal life, and an entrance thereinto,
is absolutely the same nor is the one in any thing better than the
;
other, although should die thousands of years one before

they
another. But as all these things are openly false, and contrary to the
chief principles of Christian religion, so they are utterly remote from
the mind of the apostle, as we shall see in the exposition of the words.
Those of the church of Rome, do hence fancy a limbus, a subterra-
neous receptacle of souls, wherein they say the spirits of believers under
the Old Testament were detained until after the resurrection of Christ,
so as ' that they, without us, were not made perfect.' But that the
saints departed from the beginning of the world, were excluded from
rest and refreshment in the presence of God, is false and contrary unto
the Scripture. However, the apostle treats not here at all about the
difference between one sort of men and another after death, but of that
which was between them who lived under the old testament church-state
while they lived, and those that lived under and enjoyed the privileges
of the new; as is evident in the very reading of the Epistle, especially
of the seventh chapter, and is expressly declared by himself in the next
—
chapter to this, ver. 18 24, as, God willing, we shall see on the place.
These open corruptions of the sense of the words being rejected, we
may be the more brief in the exposition of them.
First. The
first thing in them, is the reason of the difference asserted.
And thattov Qtov irpofiXtxpanevov ' God's providing things in this
is,
order.' The word properly signifies 'foreseeing.' But God's 'pre-

vision' is his provision,' as being always accompanied with his pre-
'
ordination: his foresight with his decree. For 'known unto him are
all his works from the foundation of the world.' Acts xv. 18. Now,
this provision of God is the oikovo/aio, tojv Katpwv, Eph. i. 10, ' the dis-
pensation or ordering of the state, times, and seasons' of the church, and
the revelation of himself unto it, which we have opened at large on
the first verse of the Epistle, whereunto the reader is referred. And,
Obs. I. The disposal of the states and times of the church, as unto
the communication of light, grace, and privileges, depends merely on
the sovereign pleasure and will of God, and not on any merit or prepa-
ration in man. —
The coming of Christ at that time when he came, was
as little deserved by the men of the age wherein he came, as in any age,
from the foundation of the world.
Obs II. Though God gives more light and grace unto the church,
in one season than in another, yet in every season he gives that which
i.i sufficient to guide believers in their faith and obedience unto eternal life.
.
Obs. III. duty of believers, in every state of the church, to

It is the
make use of, spiritual provision that God hath made
and improve the
for them ; always remembering, that unto whom much is given, of them
much is required.
Secondly. That which God hath thus provided for us, that is, those
who, do believe in Christ as exhibited in the flesh, according
in all ages,
to the revelation made of him in the gospel, is called kpelttov, some- '
thing better,' that is, more excellent a state above theirs, or all that
;
was granted unto them. And we may inquire, 1. What these better '
things,' or this '

better thing' is ; 2. How with respect thereunto they
were not made perfect without us.
First. For the first, 1 suppose it oughtto be out of question with all
Christians, that the actual exhibition of the Son of God in the
it is
flesh, the coming of the promised Seed, with his accomplishment of the
work of the redemption of the church, and all the privileges of the
church, in light, grace, liberty, spiritual worship, with boldness in an
access unto God that ensued thereon, which is intended. For were
not these the things which they received not under the Old Testament ?
Were not these the things which were promised from the beginning;
which were expected, longed for, and desired by all believers of old,
who yet saw them only afar off, though, through faith, they were saved
by virtue of them ? And are not these the things whereby the church-
state of the gospel was perfected and consummated; the things alone
wherein our state is better than theirs ? For as unto outward ap-
pearances of things, they had more glory, and costly ceremonious
splendour in their worship, than is appointed in the Christian church ;
and their worldly prosperity was for a long season very great, much ex-
ceeding any thing that the Christian church did enjoy. To deny there-
fore these to be the ' better things' that God provided for us, is to over-
throw the faith of the Old Testament and of the Kew.
Secondly. We
may inquire, how, with respect hereunto, it is said, iva
fii) x w i°'C i?jwwv TsXuojSwai,
' that they, without us, were not made per-
fect.' And I say.
1 'us,' is as much as without the things which are actually
Without
exhibited unto us, the things provided for us, and our participation of
them.
2. They and we, though distributed by divine provision into distinct
states, yet,with respect unto the first promise, and the renovation of it
unto Abraham, are but one church, built on the same foundation, and
enlivened by the same Spirit of grace. Wherefore, until we came in
unto this church-state, they could not be made perfect, seeing the
church-state itself was not so.
3. All the advantages of grace and mercy which they received and
enjoyed, it was by virtue of those ' better things' which were actually
exhibited unto us, applied by faith, and not by virtue of any thing com-
mitted unto them, and enjoyed by them. Wherefore,
4. That which the apostle affirms is, 'that they were never brought
unto,' they never attained that perfect consummated spiritual state which
God had designed and prepared for his church in the fulness of times, and
which they foresaw should be granted unto others, and not unto them-
selves, 1 Pet. i. 11—13.
t I :!;. 30,40.] EPISTLE TO THE HEBREWS. 541
.5. What this perfect consummated state of the church is, I have so
fully declared in the exposition of the seventh chapter, where the apostle
cloth designedly treat of it, that it must not be here repeated and there-
;
unto I refer the reader.

cannot but marvel that so many have stumbled, as most have done,
I
in the exposition of these words, and involved themselves in difficulties

of their own devising. For they are a plain epitome of the whole doc-
trinal part of the Epistle so as that no intelligent judicious person can
;
avoid the sense which they tender, unless they divert their minds from
the whole scope and design of the apostle, fortified with all circumstances
and ends, which is not a way or means to assist any one in the right in-
terpretation of the Scripture. And, to close this chapter, we may ob-
serve,
Obs. IV. God measures out unto all his people their portion in ser-
vice, sufferings, privileges, and rewards, according to his own good
pleasure. And therefore the apostle shuts up this discourse of the faith,
obedience, sufferings, and successes of the saints under the Old Testa-
ment, with a declaration that 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 bounty, and therefore he may
distribute all these things as he pleaseth.
Obs. V. It is Christ alone who was to give, and who alone could
give, perfection or consummation unto the church. He was in all things
to have the preeminence.
Obs. VI. All the outward glorious worship of the Old Testament
had no perfection in it; and so no glory comparatively unto that which
is brought in by the gospel, 2 Cor. iii. 10.
Obs. VII. All perfection, all consummation, is in Christ alone. For
in him dwelleth all the fulness of the Godhead bodily; and we are com-
plete in him, who is the head of all principality and power.
Moi>W T(£> 0£W So^«>
CHAPTER XII.
Tins chapter contains an application of the doctrine, declared and

confirmed in the foregoing chapter, unto the use of the Hebrews. Doc-
trine and use was the apostle's method and must, at least virtually, be
;
the method of all who regard cither sense, or reason, or experience, in

their preaching. It would be an uncouth sermon, that should be with-
out doctrine and use.
And there are three general parts of the chapter.
1
1. A pressing of the exhortation in hand, from the testimonies before
insisted on, with new additional motives, encouragements, and direc-

tions, unto the end of the eleventh verse.
2. A direction unto especial duties, necessary unto a due compliance
with the general exhortation, and subservient unto its complete obser-
vance-, ve-r. 12 17. —
3. A new cogent argument unto the same purpose, taken from a com-
—
542 AN EXPOSITION OF THE [CH. XII.
parison between the two states of the law and the gospel, with their
original nature and effects; from ver. 18, to the end of the chapter.
I n the first general part or enforcement of the exhortation, there are
four things. ^0
1. The de^rction of it from the foregoing instances and examples,
ver. 1.
2. The
S
confirmation of it from the consideration of Christ himself and
his sufferings, ver. 2, 3.
3. The same is pressed from their known duty, ver. 4. And,
4. From the nature of the things which they were to undergo in their
patient perseverance, as far as they were afflictive ; with the certain ad-
vantages and benefits which they should receive by them, ver. 5 11. —
—
Ver. 1. Having insisted long on a multitude of instances, to declare
and evidence the power and efficacy of faith, to carry and safeguard be-
lievers through all duties and difficulties, that they may be called to in
the way of their professon he proceeds thereon to press his exhortation
;
on the Hebrews, to a patient perseverance in the profession of the gos-

pel, notwithstanding all the sufferings which they might meet withal.
And his discourse on this subject is exceedingly pregnant with arguments
to this purpose. For it both declares what hath been the lot of true
believers in all ages from the beginning, which none ought now to be
surprised with or think strange of: and what was the way whereby they
so carried it, as to please God and also what was the success or victory
;
which they obtained in the end all which were powerful motives to
;
them for the diligent attendance to and discharge of their present duty.
VER. 1. Toiyapovv /cat rjfjieiQ toctovtov eôvteq TrtpiKUfXtvov 7)iiiv

i>E(pog fiaprvpuiv, ojkov cnroQEfisvoi navra, /cat tt\v £V7repicrTaTov
ajxapriav, St' vttu/ioviiq Tpe\h)fiev rov Trpotcei/uiEvov i}fxiv aywva.
Toiyapovv. Ideoque, quamobrem, igitur, proinde, quoniam.

. Syr.
Propter hoc, ' For this cause.' A vehement note of inference. Togovtov,
&c. (' we also who have all these witnesses, who compass us about') ' as
a cloud.' YlapiKti/xtvov. Vul. Lat. Impositam nubem. Rhem. 'A cloud
put upon us,' that is, ewiKHixevov, which here hath no place, but is very
improper. Oy/cov atroSt/uisvoi iravra. Vul. Lat. Deponentes omne pon-
dus. Rhem. 'laying away all weight,' for 'every weight.' Abjecto
omni pondere, casting away every weight.' Others, ' deposito omni
'
onere, ' laying aside every burden,' a weight that is burdensome, and so
an hinderance. Syr. ' Loosing ourselves from all weight.' EvTrtpiaTaTov
afxapnav. Vul. Lat. Et circumstans nos peccatum. Rhem. ' And the
sin that compasseth us.' that stands round us. Beza. Peccatum ad nos
circumcingendos proclive, which we render, ' the sin that doth so easily
beset us;' that is, to oppose and hinder us in our progress, which is, to
'beset us.' Syr. ' The sin which at all times is ready for us,' that is, to
act itself in us or against us. Erasmus, Tenacjter inhaerens peccatum,
' the sin
that doth so tenaciously inhere or cleave to us ;' perhaps to the
sense of the place, though it mistakes the precise signification of the
word. Smid. Peccato facile noxio, ' the sin that doth so easily hurt us,'
.
to comply with the exposition of the words which he embraceth. The

mind of the Holy Ghost in this expression we must farther inquire
into.
Tpt^wfxev tov TrpoKHfitvov iifiiv crywva. Vul. Lat. Curramus ad pro-
positum nobis certamen. Rhem. let us run to the fight that is pro-
'
posed to us.' But aywv is not properly a 'fight;' and the interposing
of the preposition ad, to,' corrupts the sense
' though the Syriac re-
;
taining the Greek word, seems to own K3i;m^, leagona, to the race,'
'
course. But we are to run the race,' not run to* it. Aywva, stadium,
'
'
1
the race.' Certamen, 'the contest' in the race or course.
Ver. 1. —Wherefore, seeing ive also are compassed about with so great
a cloud of witnesses, let as lay aside, (cast away) every weight (or
burden) and the sin that doth so easily beset us, and let us run ivith
patience the race that is set before us.
Some things may be observed concerning these words, as to the man-

ner of speech used in them. As, 1. The whole of it is figurative, con-
sisting in sundry metaphors, drawn out of that which is the principal,
namely, the comparison of our patient abiding in the profession of the
gospel, to running or contending in a race for a prize. 2. That the al-
lusions being plain and familiar, as we shall see, they convey a great
light to the understanding, and have a great efficacy on the affections.
3. It being so, the exposition of the words is not so much to be taken
from the precise signification of them, as from the matter plainly in-
tended in them. 4. The structure of the words is pathetical, becoming
an exhortation of so great importance. There is in the words them-
selves,
1 Anote of inference from the preceding discourse, intimating the
influence which it hath into what follows. Toiyapow, wherefore,' '
seeing it is thus with us in respect to them who went before us, whose
faith is recorded for our use and example.
2. An exhortation to patient perseverance in the profession of the
gospel, notwithstanding all difficulties and oppositions, metaphorically
expressed by ' running with patience the race that is set before us.'
3. A motive and encouragement thereunto, taken from our present
state with respect to them who went before us in the profession of the
faith, and whose example we are obliged to follow. *
Seeing we also
are compassed with so great a cloud of witnesses.'
4. A declaration of something necessary to a compliance with this ex-
hortation, and the duty required in us which is, to ' cast off every
;
weight, and the sin that doth so easily beset us.'

I shall open the words in the order wherein they lie in the text.
First. The first thing expressed is the motive and encouragement
given to our diligence in the duty exhorted to. Seeing we also are
'
compassed about with so great a cloud of witnesses.' We

having so
great a cloud of witnesses placed about us.
1. The ^persons spoken of are km v/mis, ' we,' we also,' or ' even we.'
'
The apostle joins himself with these Hebrews not only the better to
;
insinuate the exhortation into their minds by engaging himself with

;
544 AN EXPOSITION OF THE [ell. XII.
them, but also to intimate, that the greatest and strongest of believers
stand in need of this encouragement. For it is a provision that God
hath made for our benefit and that such as is useful to us, and needful
;
for us. Wherefore, this expression, 'even we,' compriseth all believers
that were then in the world, or shall be so to the end of it.
2. That which is proposed to us, is, 1. That we have witnesses. 2.
That we have a cloud of them. 3. That they are placed about us, or
we are compassed with them. These witnesses are all the saints of the
Old Testament, whose faith is recorded in the Scripture, both those
mentioned by name, by the apostle, and all others who in general are
testified to. And how these are said to be witnesses, with respect to
us, must be inquired.
First. Witnesses are of two sorts. 1. Such as behold the doing of
any thing, and give their testimony to it when it is done. 2. Such as

testify to any thing, that it ought to be done ; or to any truth that it is
so, whereby men may be engaged to what it directs to.
If the senseôf the word be to be regulated by the metaphorical ex-
pression of the duty exhorted to, namely, running in a race, then the
witnesses intended are of the first sort. For in the striving and con-
test in those public games which are alluded to, there were multitudes,
clouds of spectators, that looked on to encourage those that contended,
by their applauses, and to testify of their successes. So is it with us
in our patient perseverance all the saints of the Old Testament do, as it
;
were, stand looking on us in our striving, encouraging of us to our

duty, and ready to testify to our success with their applauses. They
are all placed about us to this end; we are 'encompassed' with them.
And they are so, in the Scripture, wherein they being dead, yet see, and
speak, and bear testimony. The Scripture hath encompassed us with
them so that when we are in our trials, which way soever we look in
;
it, we may behold the faces of some or other of those worthies looking
on us, and encouraging of us. So the apostle chargeth Timothy with

his duty, not only before God and the Lord Jesus Christ, to whom he
was to give his account, but before the elect angels also, who were to
be witnesses of what he did therein, 1 Tim. v. 21. And it is not un-
useful for us, in all our trials for the profession of the faith, to consider
that the eyes, as it were, of all that have gone before us in the same, or
the like, or greater trials, are on us, to bear witness how we acquit our-
selves.
But the intention of the apostle may be better taken from his general
scope, which requireth that the witnesses be of the second sort
namely, such as testify to what is to be done, and the grounds of truth
whereon it ought to be done. For he intends especially the persons
whom he had before enumerated, and that which they testify to is this,
That faith will carry believers safely through all that they may be
called to do or suffer, in the profession of the gospel, which even we
therefore ought with [all patience to abide in. They all jointly tes-
tify to these things ;that it is best for us to believe and obey God,
whatever may befal us in our so doing that faith, where it is true and
;
sincere, will engage those in whom it is, to venture on the greatest

hazards, dangers, and miseries in the world, rather than to forego their
;
profession, and that it will safely carry us through them all. Those
that testify these things, are important witnesses in this cause. For
when on the approaches of clanger and trouble, it may be death itself,
we are brought to contest things in our own minds, and to dispute what
is best for us to do, wherein Satan will not be wanting to increase our
fears and disorders by his fiery darts it cannot but be an unspeakable
;
advantage and encouragement, to have all these holy and blessed per-
sons standing about us, testifying to the folly of our fears, the falseness
of all the suggestions of unbelief, and the fraud of Satan's temptations
as also to the excellency of the duties whereunto we are called, and the
certainty of our success in them through believing.
And in this sense do I take the witnesses here intended, both be-
cause of the scope of the place, and that we know by experience of
what kind of use this testimony is. But if any think better of the for-
mer sense, I shall not oppose it. For in the whole verse the apostle
doth, as it were, represent believers in their profession, as striving for
victory, as on a theatre ; Christ sits at the head or end of it, as the
great Agonothetes, the judge and rewarder of those that strive lawfully,
and acquit themselves by perseverance to the end. All the saints de-
parted, divinely testified to, stand and sit on every side, looking on,
and encouraging us in our course which was wont to be a,, mighty
;
provocation to men, to put forth the utmost of their strength in their

public contests for victory. Both these senses are consistent.
Secondly. Of these witnesses, there are said to be 'a cloud ;' and
that not positively only, but ' a great cloud,' vetyog togovtov, ' so great
a cloud.' A cloud in Hebrew is called ny, that is, a thing thick, per-
plexed, or condensed. And Aristotle says, to vztyog vaôg ar/nioSfg
avvecTTpafifitvov, (de mundo, cap. 4,) ' A cloud is a thick conglomera-
tion of humid vapours.' So God compares the sins of his people to a
cloud, and a thick cloud,' because of their multitude, the vapour of them
'
being condensed like a cloud, Isa. xliv. 22. And in all authors, a thick
body of men or soldiers compacted together, is usually called a cloud'
'
of them. So Horn. Iliad 4, 'A/xo St vefpog eitteto 7te^wv, with him fol-
'
lowed a cloud of footmen.' So Livy, Peditum equitumque nubes, ' a

cloud of horse and foot.' Wherefore, ' so great a cloud,' is a meta-
phorical expression of 'so great a number :' so great a multitude at
once appearing together, to witness in this cause.' And he doth at once
in this word represent to us the force of his preceding discourse,
wherein he had called out many of his witnesses by name, and then
made a conglomeration, or gathering of them into one body, like a
great cloud, ver. 32 —35, &c.
Thirdly. This cloud, saith he, we are, TreptKUfjievov vfxiv, 'encom-
passed withal ;' it is placed about us where and how, is not expressed.
;
But it is placed in the Scripture, wherein it is set round about us to

behold. For what is done in the Scripture for our use, is immediately
clone to us and what is spoken in it, is spoken to us. So, lleb. xii.
;
5, those words in the book of Proverbs, '

My
son, despise not thou the
chastening of the Lord,' he affirms to be an exhortation spoken to 'us.'
And the recording of those witnesses in the Scripture, is the actual com-
VOL. iv. N N
546 AN EXPOSITION OF THE [dl. XII.
passing of us with them. For our life and our walk being in the Scrip-
ture, that which is placed therein for our use, we are compassed withal.
And there is a great emphasis in the expression ; for when a great mul-
titude do encompass men, in any cause, drawing about them, and near
to them, to give them encouragement, they cannot but greatly counte-
nance and further them in their way so doth this cloud of witnesses
;
them that do believe. And as to our own instruction, we may hence

observe,
Obs. In all examples set before us in Scripture, we are diligently
I.
to consider our own concern in them, and what we are instructed by

them. ——
This is the apostle's inference, from the collection he had made
of them ' even we also.'
:
Obs. II. God hath not only made provision, but plentiful provision,
in the Scripture, for the strengthening of our faith, and for our encou-
ragement unto duty ' a
: —
cloud of witnesses.'
Obs. III. It is an honour that God puts on his saints departed,
especially such as suffered and died for the truth, that even after their
death, they shall be witnesses unto faith and obedience in all genera-
tions. —
They continue, in a sense, still to be martyrs. The faithful col-
lections of their sufferings, and of the testimony they gave therein unto
the gospel, hath been of singular use in the church. So hath the Book
of Martyrs been among ourselves, though now it be despised by such
as never intend to follow the examples contained in it.
Obs. IV. To faint in our profession whilst we are encompassed with
such a cloud of witnesses, is a great aggravation of our sin. These —
things are proposed unto us that we faint not.
Secondly. The second thing in the words, is the prescription of the
means which we must use, that we may discharge the duty we are ex-
horted unto. And this is, that we ' cast off every weight, and the sin
that doth so easily beset us.' There is no doubt, but that in the expo-
sition of these words, respect is to be had unto the metaphor whereby
the apostle expresseth the duty exhorted unto namely, that we should
;
'
run with patience the race that is set before us.' Those who were to
run in a race, did always free themselves from all those things which
might hinder them therein. And they were of two sorts 1. Such as :
were a weight or burden upon them any thing that was heavy, which
;
men cannot run withal. 2. Such as might entangle them in their pas-
sage as long clothing, which cleaving unto them, would be their con-
;
tinual hinderance in every step they should take. In compliance with

this similitude, the apostle enjoins our duty under these two expressions,
of laying aside, First. Every weight; and Secondly. Of the sin that
doth so easily beset us and what he intends in particular, we must in-
;
quire, both as to the manner of hying aside, and as to the things them-
selves.
1. The mannerof the performance of this duty is expressed by otto-
Stfitvoc;, laying aside,' or, as others render the word, ' casting away/
'
AttotiSiiiIui is once used in the New Testament, with respect unto things
natural, Acts vii. 58. The witnesses cnr&tvTO ra ifxaria civtidv, laid '
down,' that is, '

put off/ arid laid down (
their cloaths ;'
which gives
light into the metaphor. In all other places it is used with respect unto
vicious habits, or causes of sin, which we are to part with, to east
away as hinderances in our way and work. So Eph. iv. 22, 25; Col.
hi. 8; James i. 21 ; 1 Pet. ii. 1. It is the word wherewith our duty,
with respect unto allvicious habits of mind, especially such as are effec-
tual hinderances inour Christian course, is expressed. For in every
place where it is used, it doth not absolutely respect things themselves
to be laid aside, but as they are obstructions of our faith and obedience,
as the apostle doth here, as we shall further see immediately. Natu-
rally such things are signified, as are in us, on us, and do cleave unto
us as are great hinderances in our Christian race.
; Let no man be
confident in himself. He hath nothing of his own but what will ob-
struct him in his way of holy obedience. Unless these things are de-
posed, laid aside, cast away, we cannot run the race with success,
whereunto we are called. How this is to be done, shall be afterwards
declared.
2. The words wherein the things themselves to be laid aside, are ex-
pressed, being metaphorical, and not used any where else in the Scrip-
ture unto the same purpose, occasion hath been taken for various con-
jectures about their sense and precise intendment. Especially the last
word (vireoKTraroQ, being used but this once in the New Testament,
and scarcely, if at all, in any other author, hath given advantage unto
many, to try their critical skill to the utmost. I shall not concern my-
self in any of them, to approve or refute them. Those which are agree-
able unto the analogy of faith, may be received as any shall see reason.
This I know, that the true exposition of those words, or the application
of them unto the purpose intended, is to be taken from other scriptural
rules, given in the same case, and unto the same end, with the experi-
ence of them who have been exercised with trials for the profession of
the gospel. These I shall attend unto alone, in the interpretation of
them, which will give us a sens'e no way inconsistent with the precise
signification of the words themselves, which is all that is necessary.
First. That which we are first to lay aside is oyKOv iravra, '
every
weight.' The expression will scarce allow that this should be confined
unto any one thing, or things of any one kind. No more seems to be
intended, but that we part with every thing, of what kind soever it be,
which would hinder us in our race. And so it is of the same import
with the great command of self-denial, which our Saviour gives in such
strict charge to all who take on them the profession of the gospel, as
that without which they would not persevere therein, Matt. xvi. 21, 2.3.
We may have the cross laid upon us, whether we will or not, but we
cannot take it up so as to follow Christ, unless we first deny ourselves.
And to deny ourselves herein, or to this purpose of taking up the cross,
is to take off our minds from the esteem and value of all things that
would hinder us in our evangelical progress. This is to lay aside every

weight in a metaphorical expression, with respect unto our obedience
as a race. And as this sense is coincident with that great gospel rule
given us in the same case, so it is suited untothe experience of them
that are called to suffer. They find that the first thing which they have
N N 2
548 •
AN EXPOSITION OF THE [cH. XII
to do is universally to deny themselves ; which if they can attain unto,

they are freed from every weight, and are expedite in their course. And
this exposition we may abide in.
But because there is another great gospel rule in the same case,
which restrains this self-denial unto one sort of things, which the word
seems to point unto, and which falls in also with experience, it may
have here an especial regard. And this rule we may learn from the
words of our Saviour also, Matt. xix. 23, 24, Jesus said unto his dis-
'
ciples, Verily I say unto you, that a rich man shall hardly enter into
the kingdom of heaven ; and again, I say unto you, that it is easier for
a camel to go through the eye of a needle, than for a rich man to enter
into the kingdom of God.' Nothing but the exceeding greatness of the
power of God, and his grace, ean carry a rich man safely in a time of
suffering, unto heaven and glory. And it is confirmed by the apostle,
1 Tim. vi. 9, 10, ' For they that will be rich, fall into temptations and
a snare, and into many foolish and hurtful lusts, which drown men in
destruction and perdition,' &c. The riches of this world, and the love
of them, are a peculiar obstruction unto constancy in the profession of
the gospel, on many accounts. These, therefore, seem to be a burden,
hindering us in our race in an especial manner.
And these things are called ' a weight,' not from their own nature, for
they are light as vanity but from the consequent of our setting our
;
hearts and affections upon them. When we so embrace them, so ad-

here unto them, as to take them into our minds and affections, they are
a weight wherewith no man is able to run a Christian race. If when
we are called to sufferings, the love of this world, and the things of it,
with our lives in the enjoyment of them, be prevalent in us, we shall
find them such a weight upon us, as will utterly disable us for our duty.
A man may burden himself with feathers or chaff, as well as with
things in themselves more ponderous.
That which remains unto the exposition of these words is, how this
weight should be laid aside which although it be the principal thing to
;
be regarded, yet is wholly overlooked by expositors, as most things

practical are. Suppose the weight to be laid aside to be the good
things of this life, with the engagement of our affections unto them ;
then unto this laying them aside,
1 .It is not ordinarily required that we should absolutely part with
them, and forego our lawful possession of them: I say, it is not so
ordinarily. But there have been, and may be seasons, wherein that
direction of our Saviour unto the young man, ' Go sell what thou hast,
and give to the poor, and follow me,' must take place. So many in
the primitive times sold their possessions, distributing what they had to
the poor, Acts v. And that example may be obliging, where there is a
coincidence of great persecution in any one nation, and great opportu-
nities of propagating the gospel elsewhere, as the case then was. But
ordinarily this is not required of us. Yea, there are times wherein
some men's enjoyments and possession of riches may be no hinderance
unto themselves, and of great use unto the whole church, by their con-
tributions unto its relief, which are frequently directed by the apostles.
And in the discharge of this duty, will lie a decretory determination of
the sincerity of their faith and profession.
2. This laying them aside, includes a willingness, a readiness, a reso-

lution to part with them cheerfully for the sake of Christ and the gospel,
if called thereunto. So was it with them that took joyfully the spoil-
ing of their goods. When this resolution is prevalent in the mind, the
soul will be much eased of that weight of those things which would
hinder it in its race. But whilst our hearts cleave unto them with an
undue valuation, whilst we cannot attain unto a cheerful willingness to
have them taken from us, or to be taken ourselves from them, for the
sake of the gospel, they will be an intolerable burden unto us in our
course. For hence will the mind dispute every dangerous duty, hearken
to every sinful contrivance for safety, be surprised out of its own
power by every appearing danger, and be discomposed in its frame on
all occasions. Such a burden can no man carry in a race.
3. Sedulous and daily mortification of our hearts and affections, with
respect unto all things of this nature, is that which is principally pre-
scribed unto us in this command of laying them aside as a weight. This
will take out of them whatever is really burdensome unto us. Mortifi-
cation is the dissolution of the conjunction or league that is between
our affections and earthly things, which alone gives them their weight
—
and cumbrance. See Col. iii. 1 5. Where this grace and duty are in
their due exercise, these things cannot influence the mind into any dis-
order, nor make it unready for its race, or unwieldy or inexpedite in it.
This is that which is enjoined us in this expression and therefore to
;
declare the whole of the duty required of us, it were necessary the na-
ture of mortification in general, with its causes, means, and effects,
should be opened, which, because I have done elsewhere at large, I
shall here omit.
4. There is required hereunto continual observation of what difficul-
ties and hinderances these things are apt to cast on our minds, either in
our general course, or with respect unto particular duties. They ope-
rate on our minds by love, fear, care, delight, contrivances, with a multi-
tude of perplexing thoughts about them. Unless we continually watch
against all these ways of engaging our minds to obviate their insinua-
tions, we shall find them a weight and burden in all parts of our race.
These are some of the ways and means whereby those who engage
their hearts unto a constant, patient perseverance in the profession of
the gospel, may so far lay aside the weight of earthly things, and dis-
entangle their affections from them, as that they may comfortably pass
on, and go through with their engagement.
And the days wherein we live will give us a better understanding of
the duty here prescribed unto us, than any we are like to learn from
the conjectures of men at ease, about the precise signification of this or
that word, which being metaphorically used, is capable of various appli-
cations. But the world is at present filled with fears, dangers, and per-
secutions for the gospel. Those who will live godly in Christ Jesus
must expect persecution. Loss of goods, estates, liberties, lives, is
continually before them. They, and no others, know how far the minds
of believers are solicited with these things; what impressions they make
on them, and what encumbrance they design to be, and in some measuiv
are, unto them in their progress ; and they alone understand what it is
to lay aside the weight of them, in the exercise of the graces and duties
before mentioned. Faith, prayer, mortification, a high valuation of

tilings invisibleand eternal, a continual preference of them unto all
things, present and seen, are enjoined in this word of ' laying aside
every weight.'
Secondly. The second thing to be laid aside is, rr^v apiapriav ei»7T£-
l
pLararov, the sin that doth so easily beset us.' I intimated before,
that as this word is nowhere else used in the whole Scripture, many
have multiplied their conjectures concerning the meaning of it. I shall,
without any great examination of them, make that inquiry into the mind
of the Holy Ghost herein, which God shall direct and enable unto.
1. The great variety of translations in rendering the word, make it
apparent that no determinate sense could be gathered from its precise
signification. For otherwise, both in its original and its double compo-
sition, the words themselves are ordinary, and of common use. See
the various translations before mentioned, whereunto many others may
be added, scarce two agreeing in the same words.
2. We may be satisfied that no bare consideration of the word, either
as simple, or in its composition, or its use in other authors, will of itself
give us the full and proper signification of it in this place. And it is
evident unto me from hence, in that those who have made the most
diligent inquisition into it, and traced it through all forms, are most
remote from agreeing what is, or should be, the precise signification of
it, but close their disquisitions with various and opposite conjectures.
And, which is yet worse, that which they mostly fix upon is but a
sound of words, which convey no real sense unto the experience of
them that do believe. Howbeit, it was no part of the design of the
apostle to give us a perplexity, by the use of an ambiguous word; but
the thing he intended was at that time commonly known, and not ob-
scured by the new clothing given it, to accommodate the expression of
it unto the present metaphor.
3. I shall therefore attend unto the guides before mentioned namely,
;
other Scripture directions and rules in the same case, with the experi-
ence of believers who are exercised in it, and the use of those other
words with which this (rnaZ, \tyoptvov is here joined.
First. The word arroTiSnipii, to ' lay aside,' is never used in the Scrip-
ture with respect unto that which is evil and sinful, except with regard
unto the original depravation of nature, and the vicious habits wherein
it consists, with the effects of them. The places are these alone Eph. :
iv. 22, cnroStaSai vpag, ' that you put off concerning the former con-
versation, the old man which is corrupt, according to deceitful lusts.'
None doubts but that it is the original pravity of our nature that is here
intended. Ver. 25, cuo airoSt ptvoi to i/ztuSoc, ' wherefore, putting away
lying,' a branch springing from the same root. Col. iii. 8, wvi Se
airoSsaSe kcii vfxeig ret ttcivtci, ' but now you also put off all these,' that
is, the things which he discourseth of, or original corruption, with all
the fruits and effects of it. James i. 21, &o aTroSe/ntvoi traaav pvira-
piav, * wherefore, lay apart all filthiness and superfluity of naughti-
ness;' which is the same. 1 Pet. ii. 1, (nroSipevoi ovv iraaav Kctniav,
* laying
aside all malice,' to the same purpose. Elsewhere this word is
not used. It is therefore evident, that in all other places it is applied
;
only unto our duty and acting, with reference unto the original pravity
of our nature, with the vicious habits wherein it consists, and the sinful
effects or consequents of it. And why it should have another intention
here, seeing that it is not only suited unto the analogy of faith, but
most agreeable unto the design of the apostle, I know not. And the
truth is, the want of a due consideration of this one word, with its use,
which expositors have universally overlooked, hath occasioned many
fruitless conjectures on the place.
Secondly. The general nature of the evil to be disposed or laid aside
is expressed by afiapna, and that with the article prefixed, r?>i/ a/xapTiav,
' that sin.' Now this, if there be nothing to limit it, is to be taken in
its largest, most usual, and eminent
signification. And that this is the
original depravation of our natures, cannot be denied. So it is in an
especial manner stated, Rom. vii. where it is constantly called by that
name ver. 13, i) a/uoprta, ' sin,' that is, the sin of our nature. And
;
the ») oitcovaa tv ejuoi a/napTia, ver. 17, ' the sin that dwelleth in me,' is
of the same force and signification with i) aîaprta evTrepiaraTog, the sin '
that doth so easily beset us;' though the allusions are various, the one
is taken from within, the other from without. See also verses 20, 23.
But,
Thirdly. I do not judge that original sin is here absolutely intended
but only with respect unto an especial way of exerting its efficacy, and
unto a certain end namely, as it works by unbelief to obstruct us in,
;
and turn us away from the profession of the gospel. And so the instruc-
tion falls in with the rule given us in the same case, in other places of
the Epistle, as ch. iii. 12, 'Take heed lest there be in any of you an
evil heart of unbelief, in departing from the living God.' To depart
from the living God, and to forsake the course of our profession, are the
same. And the cause of them is, an evil heart of unbelief. For so it
is expounded in the next verse, ' that ye be not hardened through the
deceitfulness of sin.' And the like rule is given us in this chapter,

ver. 15. The sin, therefore, intended, is indwelling sin, which, with
respect unto the profession of the gospel, and permanency therein with
patience, worketh by unbelief, whereby* it exposeth us unto all sorts of
temptations, gives advantage unto all disheartening, weakening, discou-
raging considerations, still aiming to make us faint, and so at length to
depart from the living God.
These things being fixed, it is all one whether we interpret evirtpHT-
ruTog, that which doth easily beset us, that is, is in a readiness always
so to do, or that doth easily expose us to evil ; which are the two senses
of the word, with any probability contended for. Both come to the
same.
There are two things yet remaining for the exposition of these words.
1. How this sin is said easily to beset us ; and 2. How we must lay it
aside.
Consider why this sin is said easily to beset us. This is affirmed
1st.
of because it had all advantages to solicit and draw off our minds
it
from this duty, as also to weaken us in the discharge of -it. This is

confirmed by the experience of all who have been exercised in this case,
who have met with great difficulties in, and have been called to suffer
for, the profession of the gospel. Ask of them what they have found
in such cases to be their most dangerous enemy what hath had the ;
most easy and frequent access unto their minds, to disturb and dis-
hearten them, of the power whereof they have been most afraid they ;
will all answer with one voice, it is the evil of their own unbelieving
hearts. This hath continually attempted to entangle them, to betray
them, in taking part with all outward temptations. When this is con-
quered, all things are plain and easy unto them. It may be, some of
them have had their particular temptations which they may reflect upon,
but any other evil by sin, which is common unto them all, as this is
unto all in the like case, they can fix on none. And this known expe-
rience of the thing in this case, I prefer before all conjectures at the
signification of the word made by men, who either never suffered, or
never well considered what it is so to do. This sin is that which hath
an easy access unto our minds, unto their hinderance in our race, or
doth easily expose us unto danger, by the advantage which it hath unto
these ends. For,
1. It is always present with us, and so never wanting unto any occa-
sion. It stands in need of no help or furtherance from any outward ad-

vantages to attempt our minds. Dwelling in us, abiding with us, cleav-
ing unto us, it is always ready to clog, to hinder, and disturb us. Doth
any difficulty or danger appear in the way ? It is at hand to cry, ' Spare
thyself,' working by fear. Is any sinful compliance proposed unto us ?
It is ready to argue for its embracement, working by carnal wisdom.
Doth the weariness of the flesh decline perseverance in necessary du-
ties ? It wants not arguments to promote its inclinations, working by
the dispositions of remaining enmity and vanity. Doth the whole mat-
ter and cause of our profession come into question, as in a time of se-
vere persecution? It is ready to set all its engines on work for our
ruin fear of danger, love of things present, hopes of recovery, re-
;
serves for a better season, the examples of others esteemed good and
wise, shall all be put into the hands of unbelief, to be managed against
faith, patience, constancy, and perseverance.
2. hath this advantage, because it hath a remaining interest in all
It
the faculties of our souls. It is not in us, as a disease that attempts and
weakens one single part of the body, but as an evil habit that infects and
weakens the whole. Hence it hath a readiness to oppose all the actings
of grace in every faculty of the soul. The flesh always, and in all
things, lusteth against the spirit. But the whole discourse, which I
have long since published, of the nature and power of the remainders of
indwelling sin in believers, being only a full exposition of this expres-
sion, ' the sin that doth so easily beset us,' I shall not farther here again
insist on it.
2dly. The
last inquiry is, how we may lay it aside, or put it from us.
One learned man thinks it a sufficient reason to prove, that the sin of
nature is not here intended, because we cannot lay that aside, whilst we
are in this life. But I have shown that the word is never used, when a
duty is in it enjoined unto us, but it is with respect unto this sin. Where-
fore,
1. We are to lay it aside absolutely and universally, as unto design
;
and endeavour. We
cannot, in this life, attain unto perfection in ho-
liness, yet this which we are to endeavour all the days of our
is that
lives ;so though we cannot absolutely and perfectly destroy the body
of death, crucify the old man in its lusts utterly by a total death, nor so
lay aside indwelling sin yet it is our duty to be endeavouring of it all
;
our days. So the apostle proposeth both these equally unto us, 2 Cor.
vii. 1, Cleanse yourselves from all pollution of flesh and spirit, per-
'
fecting holiness in the fear of the Lord.' We

must equally watch unto
both, and work for both, though in neither we can attain absolute per-
fection in this life. This we are always to aim at and pray for, 1 Thess.
v. 23.
2. We
ought actually to lay it aside in such a measure and degree, as
that it may not be a prevalent hinderance unto us in any of the duties of
Christian obedience. For it may have various degrees of power and
efficacy in us, and hath so, according as it is neglected or is continually
mortified. And it ofttimes takes advantage, by a conjunction with out-
ward temptations, unto our unspeakable prejudice. In the lessening of
these degrees, in the weakening of its strength, so as that although it
will right and rebel against the law of the spirit of life in our minds, it
shall not prevail to hinder, entangle, or weaken us in any spiritual duty,
nor either so vex us or defile us, as to deprive us of that holy confidence
in our walk before God, which we ought to preserve. And this is ac-
tually attainable in this life and it is from our woeful neglect and sin
;
where it is otherwise. And if the mortification of it be neglected in any

one branch, or in any one instance of its putting forth its power, if any
one sin be indulged, it will ruin all strength and resolution in, and for
sufferings on the account of the gospel. So we see by daily experience
one is ruined by one lust, another by another. Hence, after the apos-
tle hath given in charge this mortification in general, he applies it unto
all sorts of particular sins, Eph. iv. 22 32. —
And we may observe,
Obs. V. That universal mortification of sin is the best preparative,
preservative, and security, for constancy in profession in a time of trial
and persecution. Whatever may be our purposes, resolution, and con-
trivances, if unmortified sin in any prevalent degree, as love of the
world, fear of men, sensual inclinations to make provision for the flesh,
do abide in us, we shall never be able to hold out in our race unto the
end.
Obs. VI. Whereas the nature of this sin, at such seasons, is to work
by unbelief, towards a departure from the living God, or to the relin-
quishment of the gospel and the profession of it, we ought to be con-
tinually on our watch against all its arguings and actings towards that
end. —
And no small part of our spiritual wisdom consists in the disco-
very of its deceitful working, which the apostle gives us severe cautions
about, ch. iii. And,
Obs. VII. The way whereby this sin principally manifests itself, is
by the clogs and hinderances which it puts upon us in the constant course
of our obedience. Heme many think, that whereas it is said, easily to
'
beset us,' that is, unto our let and hinderance, that an allusion is taken
from a long garment, which if a man wear in the running of a race, it
;
554 AN EXPOSITION OF THE [cH. XII.
will binder, perplex, and entangle him, and sometimes cast him to the
ground ; that unless he cast it away, he can have no success in his race.
Thirdly. The last thing expressed is the duty itself directed and ex-
horted unto, ' Let us run with patience the race that is set before us.'
What is the duty in general intended hath been sufficiently declared
but whereas the terms wherein it is expressed, all but that word, ' with
patience,' are metaphorical, they must be opened.
First. That with respect whereunto we are exhorted, is ayojv, certa-
men, ' a strife or conflict.' It is used for any thing, work or exercise,
about which there is a striving and contending unto the utmost of men's
abilities. Such as were used when men contended for mastery and vic-
tory in the Olympic games ;and so it is applied unto all earnest spi-
ritual endeavours in any kind, Phil. i. 30; Col. ii. 1 ; 1 Thess. ii. 2;
1 Tim. vi. 12. In all which places it is used to express the earnest en-
deavours of the preachers and ministers of the gospel, for the conversion
of souls, and for the edification of the church, in the midst of all difficul-
ties, and against all oppositions. And the apostle expresseth the whole
course of his ministry and obedience by it, 2 Tim. iv. 7. Tov ayojva
:'
tov koXov ijy an'ta-juat, which we render, 'I have fought a good fight
I have gone through that contest against all oppositions, which is al-
lotted unto me, unto a victory. Here the sense of the word is restrained
unto the particular instance of a race, because we are enjoined to run
it, which is the means of success in a race. But it is such a race as is
for a victory, for our lives and souls, wherein the utmost of our strength
and diligence is to be put forth. It is not merely cursus, but certamen,
and by the verb our whole contest for heaven is expressed, Luke xiii.
24, ayivviZsaSe siotXQeiv, ' strive to enter.' We render it, ( striving for
the mastery,' 1 Cor. ix. 25, where the apostle hath the same allusion
unto the Olympic games and in the same allusion it is called a wrest-
;
ling, ecTTiv y]fiiv 17 7raXij, ' there is a wrestling assigned unto us,' ap-
pointed for us, Eph. vi. \2, which was the principal contest in the old
trials for mastery. And what is required thereunto, the apostle doth
most excellently declare in that place, ver. 10 — 13. Wherefore, sundry
things are intimated in this metaphorical expression, of our Christian
obedience and perseverance therein.
1. That it is a matter of great difficulty, whereunto the utmost exer-
cise of our spiritual strength is required. Contending with all our
might must be in it without which, all expectation of success in a race
;
for mastery, is vain and foolish. Hence the apostle prescribes, as a

means of it, that we be ' strong in the Lord, and in the power of his
might,' Eph. vi. 9, giving us his own example in a most eminent manner,
1 Cor. ix. 24—27.
2. It is such a race, as wherein we have all those things to consider,
which they had who strove for mastery in those games, from whence the
allusion is taken. As there is the Judge, or Bpa€evrrjc, the 'Re-
warder' of them who overcome, which is Christ himself; and there is
the reward proposed, which, as the apostle tells us, is an incorruptible
crown of glory and there are encouraging spectators, even all the holy
;
angels above, and the church below ; with sundry other things which
might be usefully improved.
3. It of no advantage for any one merely to begin

being a race, it is
or make an entrance Every one knows that all is lost in a race,

into it.
where a man doth not hold out unto the end.

Secondly. This race is said to be -KpoKtinzvov i}}Aiv, ' set before us.'
It is not what we fall into by chance, it is not of our own choice or pro-
jection but it is set before us.
; He that sets it before us, is Christ
himself, who calls us unto faith and obedience. And a double act of
his is intended in this setting of the race before us. 1. Preparation,
or his designing, preparing, and appointing of it. He hath determined
what shall be the way of obedience, limiting the bounds of it, and or-
dering the whole course, with all and every one of the duties that
belong thereunto. There are races that men have chosen, designed,
prepared for themselves, which they run with all earnestness. Such
are the ways of will-worship, superstition, and blind irregular devotion,
that the world abounds with. Believers attend unto that race alone,
which Christ hath designed and prepared for them, which is therefore
straight and holy. 2. Proposition it is by him proposed unto us, it is
:
set before us in the gospel. Therein he declares the whole nature of

it, and all the circumstances that belong unto it. He gives us a full
prospect of it, of all the duties required in it, and all the difficulties we
shall meet withal in the running of it. He hides nothing from us, es-
pecially not that of bearing the cross, that our entrance into it may be
an act of our own choice and judgment. Whatever therefore we meet
withal in it, we can have no cause of tergiversation or complaint. And
both these he confirms by his own example, as the apostle shows in the
next verse. This is that which believers both reprove and refresh
themselves withal, when at any time they fall into tribulation for the
gospel. Why
do you faint? Why
do you recoil? Hath he deceived
you, who calls you to follow him in obedience ? Did he hide any thing
from you ? Did he not set these tribulations before you, as part of the
race that you were to run? So they argue themselves into holy acqui-
escence in his wisdom and w^ML
This is the great encoiira«^BPnt and assurance of believers in their
whole course of obedience, that whatever they are called unto, is ap-
pointed for them, and prescribed unto them, by Jesus Christ. Hence
the apostle affirms, that he did not fight uncertainly, as men beating
'
the air,' because he had an assured path and ' course set before him.'
This is that which Christ hath appointed for me, this is that which at
my first call he proposed to me, and set before me, are soul-quieting
considerations.
Third///. Our whole evangelical obedience being compared to a race,
our performance of it is expressed by ' running,' which is proper and
necessary unto a race. And the obedience of faith is often so expressed,
Ps. cxix. 32 Cant. i. 4
;
Isa. xl. 31 ; 1 Cor. ix. 24 ;Gal. ii. 2
; ; Phil,
ii. 16; Gal. v. 7. And there are two things required unto running.
1. Strength. 2. Speed; the one unto it, the other in it. There is no-
thing that more strength is required unto, than unto running in a race :
•'
Rejoiceth as a strong man to run a race,' Ps. xix. 5. He had need be
a strong man, who undertakes to run a race for a prize or victory. Ami
' To run,' is to go
' speed' is
included in the signification of the word.
swiftly and speedily. The first is opposed unto weakness, and the
other to sloth and negligence. And these are the things required unto
our Christian race: 1. Strength in grace. 2. Diligence with exercise.
The due performance of gospel obedience, especially in the times of
trial and temptation, is not a thing of course, is not to be attended to
in an ordinary manner. Spiritual strength put forth in our utmost
diligence, is required unto it. Seeing, therefore, that we are called unto
the running of a race, we should greatly consider the things which may
enable us so to do, that we may so run as that we may obtain. But
our weakness through our want of improving the principles of spiritual
life, and our sloth in the exercise of grace for the most part, cannot
sufficiently be bewailed ; and I am sure are inconsistent with this exhor-

tation of the apostle.
Fourthly. The last thing to be considered in the words, is the neces-
sary adjunct or concomitant of this running the race, namely, that it be
St' virofiovns, 'with patience.' Patience is either a quiet submissive suf-
fering of evil things, or a quiet waiting for good things future, with
perseverance and continuance, unto the conquest of the one, or the en-
joyment of the other. The word here used is by most translated
tolerantia, and so principally respects the suffering of evil and persecu-
tion, which they were to undergo. But these things may be distin-
guished, they cannot be separated, where patience is a fruit of faith.
He who suffereth quietly, submissively, with content and satisfaction,
what he is called unto for the profession of the gospel, doth also quietly
wait for, and expect the accomplishment of the promises made unto
them who so suffer, which are great and many. There are sundry
things supposed unto this prescription of patience in our race. As, 1.
That the race is long, and of more than ordinary continuance. So it is,
and so it seems unto all that are engaged in it. 2. That we shall be sure
to meet with difficulties, oppositions, and temptations, in this race. 3.
That these things will solicit us to desisLand give over our race. With
respect unto them all, patience is pre^Bbed unto us ; which, when it
hath its perfect work, will secure us IHem all. See the Exposition
of ch. vi. 12, 15. And,
Obs. VIII. The reward that is proposed at the end of this race, is
every way worthy of all the pains, diligence, and patience, that are to
be taken and exercised in the attainment of it.
Ver. 2.— The apostle here riseth unto the highest direction, encou-
ragement, and example, with respect unto the same duty, whereof we
are capable. Hitherto he hath proposed unto us the example of them,
who had and professed the same faith with ourselves now, he pro-:
posed him who is the author and finisher of that faith in us all. And
therefore their faith is only proposed unto us for our imitation, his per-
son is proposed unto us, as a ground also of hope and expectation.
Ver. 2.— A(f>opo)VT£g ug tov Tyig iriaTtcog ap^yov kcu tbXeimtyiv

h]aovv, 6c avri Trie TrpOKtiiitvtig avTio \apag, vTre/ueive aravpov, aia-
\vym KaraQpovriaas, tv S&q r£ tov Spovov tov Qeov ticadicrtv.
—
Atj>opwvT£Q' Vul. Lat. Aspicientes. Eras. Respicicntes. Bez. In-

tucntes. Syr. "lmi, et i*espiciamus, ' looking ;' we want a word to ex-
press that act of intuition which is intended.
Etc, in, ad ;
' on, unto ;'
looking on ;' or as we, better, ' unto.'
'
ApX riy° v '

Vul. Lat. Auctorem, the author ;' ducem,
'
the captain,
'
the leader.' Syr. Nim Kin *im, ' Who was,' or ' who was made, the
beginning, or the prince.'
TeXeiwTtiv, Consummatorem, perfectorem. Syr. NTfiM, ' the com-
pleter or perfecter.' Rhem. ' The consummator, the finisher.' The
word is commonly used in this Epistle for that which is complete or
perfect in its kind.
Avti omitted by the Vul. and the sentence rendered by the Rhem.
is
1
Who, joy being proposed unto him.' Pro, it may be for IvtKa. The
meaning of it must be considered.
YlpoKH/iievrig avrty. Syr. rib nvt )T>n, which he had,' which was unto
'
him, proposed unto him.

Aiayyvr\Q Kara^poi'jjcac. Vul. Lat. Confusionc contempta. Rhem.
' Contemning confusion.' Syr. "Was Nnnro byi, 'And exposed himself
unto confusion.' He ' despised the shame,' ignominia contempta,
' scornful shame.'
Ver. 2. Looking unto Jesus, the author and finisher of the faith,
zvho,for the joy that tvas set before him, endured the cross, depising
the shame, and is set dotvn at the right hand of the throne of God.
Herein, as I said, the apostle issues his encouraging exhortation unto

perseverance in the faith and obedience of the gospel. He had before
gathered up particular instances for our example, from the beginning of
the world. And he chose out those persons which were most eminent,
and those things wherein their faith was most eminent, wherein they
have witnessed unto the truth, which he confirms. Some did it by
doing, and some by suffering some one way, some another. But he
;
ascends now unto him who had all in himself, and gave an universal ex-
ample of faith and obedience in every kind. From our companions in
believing, he leads us unto the author and finisher of our faith. And
therefore he doth not propose him unto us in the same manner, as he
did the best of them, as mere examples, and that in this or that particu-
lar act or duty but he proposeth his person, in the first place, as the
;
object of our faith, from whom we might expect aid and assistance for
conformity unto himself, in that wherein he is proposed as our example.
I shall first open the words, and then show wherein the force of the
apostle's argument and exhortation doth consist.
First. There is a peculiar way or manner of our respect unto him
prescribed; which is not so with respect unto the witnesses before
called out. This is atyopwvTiq, looking to him.' And being put in
'
the present tense, a continued act is intended. In all that we do in our

profession and obedience, we are constantly to be looking unto Christ.
1
Looking/ in the Scripture, when it respects God or Christ, denotes
an act of faith or trust, with hope and expectation. It is not a mere
act of the understanding, in consideration of what we look on, but it is

an act of the whole soul in faith and trust; see Ps. xxxiv. 4 6; —
Isa. xlv. 22, Look unto me, and be saved, all the ends of the earth;'
'
that is, by faith and trust in him. Such is the look of believers on
Christ as pierced, Zech. xii. 10. See ch. xi. 10; Heb. ix. 28; Mic.
vii. 7, '
look unto the Lord, I will wait for the God of my salva-
I will
tion ; my God
will hear me.'
Wherefore the Lord Jesus is not proposed here unto us as a mere
example to be considered of by us but as him also in whom we place
;
our faith, trust, and confidence, with all our expectation of success in
our Christian course. Without this faith and trust in him, we shall
have no benefit or advantage by his example.
And the word here used so expresseth a looking unto him, as to
include a looking off from all other things which might be discourage-
ments unto us. Such are the cross, oppositions, persecutions, mockings,
evil examples of apostates, contempt of all these things by the most.
Nothing will divert and draw off our minds from discouraging views of
these things, but faith and trust in Christ. Look not unto these things
in times of suffering, but look unto Christ. Wherefore,
Obs. I. The foundation of our stability in the faith, and profession
of the gospel in times of trial and suffering, is a constant looking unto
Christ, with expectation of aid and assistance having encouraged us
;
unto our duty by his example, as in the following woi'ds. —

Nor shall
we endure any longer, than whilst the eye of our faith is fixed on him.
From him alone do we derive our refreshments in all our trials.
Secondly. The object of this act or duty is proposed unto us. 1. By
his name, ' Jesus.' 2. By his office or work, the author and finisher
'
of our faith.'
1. He is here proposed unto us by the name of ' Jesus,' tig h\<jow.
I have before observed, more than once, that the apostle in this Epistle
makes mention of him by all the names and titles whereby he is called
in the Scripture, sometimes by one, and sometimes by another and in
;
every place, there is some peculiar reason for the name which he makes
use of. The name Jesus reminds of him as a Saviour and a sufferer :
the first by the signification of it, Matt. i. 21 the latter, in that it was
;
that name
alone, whereby he was known and called in all his sufferings
in and death that is, in that nature signified in that name. As
life ;
such, under this blessed consideration of his being a Saviour and a suf-
ferer, are we here commanded to look unto him and this very name is
;
full of all encouragements to the duly exhorted unto. Look unto him
as he was Jesus, that is, both the only Saviour, and the greatest suf-
ferer.
He is proposed by his office or work tov rr\q itigt6wq ap^rr/ov
2. ;
km reXuMTtiv, the author and finisher of our faith.'

' He is so and he ;
alone is so and he may be said so to be, on various accounts.

;
First. Of procurement and real efficiency. He, by his death and

obedience, procured this grace of faith for us. It is given unto us on
his account, Phil. i. 29, and he prays that we may receive it, John xvii.
19, 20, and he works it in us, or bestows it on us by his Spirit, in the
beginning, and all the increases of it from first to last. Hence his dis-
VER. £.] EPISTLE TO THE HEBREWS. 559
ciples prayed unto him, ' Lord, increase our faith,' Luke xvii. 5. See
Gal. ii. 20. So he is the author or beginner of our faith, in the effi-
cacious working of it in our hearts by his Spirit and the finisher of it
;
in all its effects, in liberty, peace, and joy, and all the fruits of it in
obedience, for without him we can do nothing.'
'
Secondly. He may be said to be so, with respect unto the revelation

of the object of our faith, that which under the gospel' we are bound to
believe so 'grace and truth came by him, in that no man hath seen the
;
Father, but the only begotten Son, which is in the bosom of the
Father, he hath declared him,' John i. 17, 18. So he affirms of him-
self, ' I have manifested thy name unto the men which thou gavest me
out of the world,' John xvii. 6. And in distinction from all revelations
made by the prophets of old, it is said, that in ' these last days, God
hath spoken unto us by his Son,' ch. i. 1, 2. Hence he is called, 'the
apostle of our profession,' ch. iii, 1 see the Exposition.
;
So he began
it, or was the author of that faith which is peculiarly evangelical, in his
prophetical office ' the word which began to be spoken unto us by the
;
Lord,' Heb. ii. 3, and which he hath so finished and completed, that
nothing can be added thereunto. But this alone is not sufficient to an-
swer these titles. For if it were, Moses might be called the author, if
not the finisher also, of the faith of the Old Testament.
Thirdly. Some think, that respect may be had unto the example
which he set us in the obedience of faith, in all that we are called to do
or suffer by it, or on the account of it. And it was so, a full and com-
plete example unto us but this seems not to be intended in these ex-
;
pressions especially considering that his example is immediately by

;
itself proposed unto us.

Fourthly. He is so by guidance, assistance, and direction, and this is
certainly intended but it is included in that which was in the first
;
place insisted on.

It is true, that in all these senses, our faith from first to last is from
Jesus Christ. But that which we mentioned in the first place, is the
proper meaning of the words for they both of them express an effici-
;
ency, a real power and efficacy, with respect unto our faith. Nor is it
faith objectively that the apostle treats of, the faith that is revealed, but
that which is in the hearts of believers. And he is said to be the au-
thor and finisher of the faith, that is, of the faith treated on in the
foregoing chapter in them that believed under the Old Testament, as
;
well as in themselves. And,

Obs. II. It is a mighty encouragement unto constancy and perse-
verance in believing, that he in whom we do believe, is the author and
finisher of our faith. —
He both begins it in us, and carries it on unto
perfection. For although the apostle designs peculiarly to propose his
sufferings unto us for this end yet he also shows from whence his ex-
;
ample in them is so effectual, namely from what he is, and doth, with
respect unto faith itself.
Obs. III. The exercise of faith on Christ, to enable us unto perse-
verance under difficulties and persecutions respects him as a Saviour,
and a sufferer, as the author and finisher of faith itself.
Thirdly. The next thing in the words, is the ground or reason
;
whereon Jesus did and suffered the things, wherein he is proposed as

our example unto our encouragement; and this was, avn ttjc TrpoKu/uLtvug
avTio x a i° a C> f° r the joy that was set before him.'
'
The ambiguous signification of the preposition mm, hath given occa-

sion unto a peculiar interpretation of the words. For most commonly
'
it signifies, in the stead of, one thing for another. Thereon this sense
of the words is conceived whereas all glory and joy therein did belong
;
unto him, yet he parted with it, laid it aside, and in stead thereof chose
to suffer with ignominy and shame. So it is the same with Philip, ii. 5
— 8. But there is no reason to bind up ourselves unto the ordinary
use of the word, when the context wherein it is placed, requires
another sense not contrary thereunto. Wherefore, it denotes here the
final moving cause in the mind of Jesus Christ, for the doing what he
did. He did it on the account of the joy that was set before him.
And we are to inquire, 1. What this joy was; and, 2. How it was set
before him.
1. Joy is taken for the things wherein he did rejoice ;which he so
esteemed and valued, as on the account of them to endure the cross,
and despise the shame that is, say some, his own glorious exaltation.
;
But this is rather a consequent of what he did, than the motive to the
doing of it and as such is expressed in the close of the verse.
; But
this joy which was set before him, was the glory of God in the salva-
tion of the church : the accomplishment of all the counsels of divine
wisdom and grace, unto the eternal glory of God, was set before him
so was the salvation of all the elect. These were the two things that
the mind of Christ valued above life, honour, reputation, all that was
dear unto him. For the glory of God herein, was, and is, the soul and
centre of all glory, so far as it consists in the manifestation of the infi-
nite excellencies of the divine nature, in their utmost exercise limited
by infinite wisdom. This the Lord Christ preferred before, above and
beyond all things. And that the exaltation of it was committed unto
him, was a matter of transcendent joy unto him. And so his love unto
the elect, with his desire of their eternal salvation, were inexpressible.
These things were the matter of his joy. And they are contained both
of them in the promise, Isa. liii. 10 — 12, 'When thou shalt make his
soul an offering for sin, he shall see his seed, he shall prolong his days,
and the pleasure of the Lord shall prosper in his hand,' &c. See how
—
he expresseth his joy herein, Heb. x. 5 9, with the Exposition.
2. Our second inquiry is, How was joy set before him ? It is an act,
or acts of God the Father, the sovereign Lord of this whole affair, that
is intended, And respect may be had unto three things herein. 1.
The eternal constitution of God, that his suffering and obedience
should be the cause and means of these things namely, the eternal
;
glory of God, and the salvation of the church. In this eternal decree,
in this counsel of the divine will, perfectly known unto Jesus Christ,
was this joy set before him, as unto the absolute assurance of its accom-
plishment. 2. Unto the covenant of redemption between the Father
and the Son, wherein these things were transacted and agreed, as we
have at large elsewhere declared. 3. To all the promises, prophecies,
and predictions that were given out by divine revelation from the be-
—
VER. 2.] EPISTLE TO THE HEBREWS.
ginning of the
world. In them was this joy set befon.
Whence he makes it the ground of his undertaking, that in the vo
or head of the book of God, it was written of him, that he shoulc.

his will, Heb. x. Yea, these things were the principal subject and su.
stance of all divine revelation, 1 Pet. i. 11, 12. And the respect ol
Christ unto these promises and prophecies, with his doing tilings so, as
that they might be all fulfilled, is frequently mentioned in the evange-
lists. So was the joy set before him, or proposed unto him. And his
faith of its accomplishment against oppositions, and under all his suf-
ferings, is illustriously expressed, Isa. 1. 6 9. —
Obs. IV. Herein is the Lord Christ our great example, in that he
was influenced, and acted in all that he did and suffered, by a con-
tinual respect unto the glory of God, and the salvation of the church.
—And,
Obs. V. If we duly propose these things unto ourselves, in all our
sufferings, as they are set before us in the Scripture, we shall not faint
under them, nor be weax'y of them.
Fourthly. The things themselves, wherein the Lord Jesus is pro-
posed as our example, are expressed: Yire/jiEivE aravpov, He endured
'
'
the cross,' and despised the shame. Pain and shame are the two con-
stituent parts of all outward sufferings. And they were both eminent
in death of the cross.
the No death more lingering, painful, and
cruel none so shameful in common reputation, nor in the thing itself,
;
wherein he that suffered was in his dying hours exposed publicly unto
the scorn and contempt, with insultation of the worst of men. It were
easy to manifest how extreme they were both in the death of Christ, on
all considerations of his person, his nature, his relations, disciples, doc-
trine, and reputation in them all. And the Scripture doth insist more
on the latter than on the former. The reproaches, taunts, cruel mock-
ings, and contempt, that were cast upon him, are frequently mentioned,
Ps. xxii. and lxix. But we must not here enlarge on these things. It
is sufficient, that under these heads a confluence of all outward evils is
contained the substance of all that can befal any of us, on the account
;
of the profession of the gospel. Neither Paganism nor Popery can go

farther than painful death, shameful hanging, and the like effects of
bloody cruelty.
With
respect unto the first of these, it is said, ' he endured it.' He
'
endured it,' as the word signifies. The invincible patience
patiently
of our Lord Jesus Christ, enduring the cross, was manifested, not only
in the holy composure of his soul in all his sufferings to the last breath,
expressed by the prophet, Isa. liii. 7, but in this also, that during his
torments, being so unjustly, so ungratefully, so villanously dealt withal
by the Jews, he neither reviled, reproached, nor threatened them with
that vengeance and destruction, which it was in his power to bring
upon them every moment but he pitied them, and prayed for them to
;
the last, that if it were possible their sin might be forgiven, Luke xxiii.
84 1 Pet. ii. 21 23. Never was any such example of patient en-
;
during given in the world, before nor since nor can any equal to it be
;
given in human nature.

This manner of Christ's enduring the cross, ought to be continually
vol. iv. o o
AN EXPOSITION OF THE [CH. XII.
.6, that we may glorify God in conformity thereunto, according

measure of our attainments, when we are called unto sufferings.
_
'e can see the beauty and glory of it, we are safe.
As unto the second, or shame, 'he despised it,' aiax vvi l£ Karu^povr)-
(rag. Unto invincible patience, he added heroic magnanimity. Ai<r\vvr),
is ignominy, contempt, shame from reproach and scorn,' such as the
'
Lord Jesus in his death was exposed to. An ignominy that the world,
both Jews and Gentiles, long made use of, to countenance themselves
in their unbelief. This he despised, i. e., he did not succumb under it.
He did not faint because of it he valued it not, in comparison of the
:
blessed and glorious effect of his sufferings, which was always in his
eye.
Obs. VI. This blessed frame of mind in our Lord Jesus in all his
sufferings, is that which the apostle proposeth for our encouragement,
and unto our imitation. And it is that which contains the exercise of
all grace, in faith, love, submission to the will of God, zeal for his
glory, and compassion for the souls of men in their highest degree.
And,
Obs. VII. If he went so through his suffering, and was victorious
in the issue, we also may do so in ours, through his assistance, who is
the author and finisher of our faith. Arid, —
Obs. VIII. We have in this instance, the highest proof that faith
can conquer both pain and shame. Wherefore, —
Obs. IX. We should neither think strange of them, nor fear them on
the account of our profession of the gospel, seeing the Lord Jesus hath
gone before, in the conflict with them, and conquest of them.
Especially considering what is added in the last place, as to the fruit
and event of his sufferings, namely, that he is set down at the right
hand of the throne of God, in equal authority, glory, and power with
God in the rule and government of all. For the meaning of the words,
see the exposition of ch. i. 3, viii. 1.
In the whole we have an exact delineation of our Christian course in
a time of persecution ; 1 In the blessed example of it, which is the
.
sufferings of Christ. 2. In the assured consequent of it, which is eter-

nal glory. If we suffer with him, we shall also reign with him. 3. In
a direction for the right successful discharge of our duty, which is the
exercise of faith on Christ himself for assistance, 1st. As a sufferer and
a Saviour. 2ndly. As the author and finisher of our faith. 4. An in-
timation of the great encouragement which we ought to fix on under
all our sufferings namely, the joy and glory that are set before us, a
;
the issue of them.
—
Ver. 3. And the apostle carries on the same argument, with re-
spect to an especial improvement of it, in this verse.
Ver. S. —
AvaXoyuracrSt yap tov TOiavrr\v viro/mefxev^KOTa vtro tiov
o/japrwXwv tig avrov avriXoyiav, Iva /urj Ka}j.r)T£, raig \pvyaig vfitov
IxXvO/XtVOl.
AvaXoyiaaaSe. Syr. rtrr, '

see,' '
behold.' Vul. Recogitate. Rhem.
' Thiak diligently on,' not unfitly. Bcz. Reputate quis ille sit, '
ing,' 'reckoning,' 'judging who lie is,' referring it to the pers>.

Christ.
rap. Vul. Enim. Syr. ÔfT, 'therefore,' for in some copies of the
Greek, ovv but when yap is a note of inference, from what was
it is ;
said, and not redditive of the reason of what was said, it is better ren-
dered in Latin by nam, than enim, and includes the force of ow,
* therefore.'
Toiavrtiv avTiXoyiav. Syr. N733. Quantum or quanta, ' how great
things,' referring to the suffering of Christ. And indeed avnXoyia,
signifies not only a contradiction in words, but an opposition in things
also, or else the translator quite left out this word, rendering roiavTt)v,
by ned. Vul. Talem contradictionem, ' such contradiction.'
'Y7to r(ov ctfiapTojXwv. Syr. yon Nnarr p, 'from those wicked ones,'
referring them by whom he was crucified.^
it to
E<c avrov. Adversus semet-ipsum, ' against himself.' The Syriac
here departs from the original ]vnTD3^> N^mpD nrr "pirn, '
who were ene-
mies,' or ' adversaries
to their own souls,' intimating the ruin that the
persecutors of him brought on themselves.
*Iva fir] k«juj)7-£. Syr. "pr^ pNn n^t, ' That you be not weary,' that
it be not irksome to you. Vul. Lat. Ut ne fatigemini. Rhem. That '
you be not wearied,' in a passive sense fatiscatis, ' faint not.'

:
E»cAuo/.tfvot. Deficientes, fracti, remissi, faint,' ' be broken in your

'
minds.' We read the words, 'lest you be wearied and faint in your
minds;' but 'and' is not in the original; and the introduction of it
leads from the sense of the words. For that which is exhorted against,
is expressed in /cajuyre, ' to be wearied,' or faint and the other words
;
express the cause of it, which is the sinking of our spirits, or the break-
ing of our resolution, or fainting in our minds.
Ver. 3. —
For consider him (call things to account concerning him)
that, endured such (so great) contradiction of sinners against him-
self, that you be not xoearied through fainting in your minds.
The introduction of the close of this exhortation, from the looking

unto Jesus, is by yap this renders not a reason of what was spoken
;
before, but directs to an especial motive to the duty exhorted to. Some
copies read ovv, ' therefore,' in a progressive exhortation.
The peculiar manner of the respect of faith to Christ is expressed
by avaXoyiaaaSs, which we render ' consider.' So we are directed to
' consider him,' ch. iii. 1. But there in the original, it is KaTavorjaaTe,
a word of another form, used again, ch. x. 24. So we also render
ZciopeiTe, ch. vii. 4. This word is nowhere else used in the New Tes-
tament AvaXoyia, from whence it is taken, is used once only, Rom.
xii. 6; where we render it 'proportion,' the proportion of faith :' and
'
so is the word used in mathematical sciences, whereunto it doth belong ;
the due proportion of one thing to another. So as the verb is to

compare things by their due proportion one to another. Whether they
respect the person of Christ, or his sufferings., we shall see immedi-
ately.
o o 2
., him that endured.' Of this en-

object of this consideration is,
f g we spake But whereas mention is made

in the verse foregoing.
iiim who endured, and of what lie endured, we must inquire where
Me emphasis lies, that determines the object of the computation by pro-
portion, whereunto we are directed, though neither of them be ex-
cluded.
In the first way, the force of the apostle's exhortation is taken from
the person of Christ, in the latter from his sufferings. As, 1. Consider
him qualis sit make a just estimate between him and us. If he suf-
;
;
fered, if he endured such things, why should we not do so also ? For

he was the Son of God, the author and finisher of our faith. He had
all glory and power in his own hand. And as to the event of his suf-
ferings, is set down at the right hand of God. Compute thus with
yourselves, that if he, being so great, so excellent, so infinitely exalted
above us, yet endured îch contradiction of sinners, ought we not so
to do if we be called thereunto.
In the latter way, supposing the proposal of his person to us, in the
foregoing verse, he calls us to the consideration of what he suffered in
particular, as to the contradiction of sinners ' such,' so greatcontra-
;
diction. And the word is applied to all manner of oppositions, and not
to contradiction only, and so may include all the sufferings of Christ.
These he calls us to consider, by comparing our own with them. And
this sense the following words incline to, ' For you have not yet re-
sisted unto blood,' as he did.
But although these things are thus distinguished, yet are they not to
be divided. Both the person of Christ, and what he suffered, are pro-
posed to our diligent consideration and computation of them, with
respect to us and our sufferings. There is in this verse,
1. A caution against, or a dehortation from, an evil that is contrary
to the duty exhorted to, and destructive of it, ' that you be not wea-
ried.'
2. The way whereby we may fall into this evil, and that is, by fainting
in our minds.
3. The means to prevent it, and to keep us up to our duty, which is
the diligent consideration of the Lord Christ, whom we are to look to ;
and that, 1 As to the excellency of his person 2. As to his sufferings

. ;
in one peculiar way, of enduring the contradiction of sinners. 3. As

to the greatness of that contradiction, 'such contradiction,' or so
great.
4. The force of this consideration to that end is to be explained.
First. That which we are cautioned about is, ha fxr\ ica/i^TS. '
that
we be not wearied.' K«juvw, is '
to labour,' so as to bring on weari-
ness ; and '
to be sick,' which is accompanied with weariness, James
v. Secret rov Ka/ivovra, 'shall save the sick;' and 'to be spent
15,
with labour,' so as to give over; so here, and Rev. ii. 3, in which places
alone the word is used. KfK/urjicoTEc, in war and games for victory, are
opposed to eucjurjree, those that are courageous and successful ;' signi-
'
fying such as despond, faint, and give over. Lucian. in Hermit. K«t
£OTt TOVTO OV JLUKpa £VTV\ld TOV (i6\t}TOV, TO fXiWilV CtK/iJjra TOIQ KiKfXr)-
Kom <Ti»jU7T£(T£t(T3-at, 'It is no small good fortune of a champion, when
VER. 3.] EPISTLE TO THE HEBRiu\
lie that is bold and courageous, contention with fai.

falls in
persons.' And the apostle, treating before
of a race, and our .
therein, may easily be supposed to have respect to such as fan.

through weariness in those contests. But the sense of the word h
fully explained in that other place, where it is used in the same case,
Rev. ii. 3, ' Thou hast borne, and hast patience, and for my name's
sake hast laboured, and hast not fainted.' To abide and persevere in
suffering and labour for the name of Christ, is ' not to faint,' or be
wearied. Wherefore, to be ' wearied' in this case, is to be so pressed
and discouraged with the greatness or length of difficulties and trials, as
to draw back, to give over partially or totally from the profession of the
gospel. For there is such a weariness, as whereon men do not abso-
lutely give over the work or labour wherein they are engaged, but these
grow very uneasy and tedious to them, so that they are even ready to
give over. And this I judge to be the frame of mind here cautioned
against by the apostle, namely, the want of life, vigour, and cheerful-
ness in profession, tending to a relinquishment of it. And it is hence
evident, that,
Obs. I. Such things may befal us in the way of our profession of
the gospel, as are in themselves apt to weary and burden us, so as to
solicit our minds to a relinquishment of it. Such in particular are the
mentioned reproaches and contradictions of men, making way to farther
sufferings.
Obs. II. When we begin to be heartless, desponding, and weary of
our sufferings, it is a dangerous disposition of mind, tending towards
a defection from the gospel. So it hath been with many, who at first
vigorously engaged in profession, but have been wrought over to a con-
formity with die world by weariness of their trials. And,
Obs. III. We ought to watch against nothing more diligently, than
the insensible, gradual prevailing of such a frame in us, if we intend to
be faithful to the end.
Secondly. There is the way whereby we fall into this dangerous con-
dition, in the last words of the verse it is by fainting in our minds.
;
For so I take the mind of the apostle to be. Trj Tpv\\i ticXveaSai, is
animo defici et concidere, to have the strength and vigour of the mind
'
dissolved,' so as to faint and fall, to be like a dying man, to whom sol-

vuntur frigore membra, 'by a dissolution of all bodily strength.' And
wherein this doth consist we must inquire.
There is a spiritual vigour and strength required to perseverance in
profession in the time of persecution. Hence our duty herein is pre-
scribed to us, under all the names and terms of preparation for a severe
fight or battle. We are commanded to arm ourselves with the same
mind that was in Christ, 1 Pet. iv. 1. To take to ourselves the whole
irmour of God, that we may be able to resist and stand, Eph. vi. 12,
13. To watch, to stand fast in the faith, to quit ourselves like men, to
be strong, Cor. xvi. 13.
1 And it is the constant vigorous acting of
faith that required in all these things.
is Wherefore, this fainting in
our minds consists in a remission of the due acting of faith by all graces,
and in all duties. It is faith that stirs up and engageth spiritual cou-
rage, resolution, patience, perseverance, prayer, all preserving graces
rfi* EXPOSITION OF THE [CH. XII.
V_s. If itand our minds are left to conflict with

fail herein,
fticulties natural strength, we shall quickly grow
in their own
xvy of a persecuted profession. Here lies the beginning of all spiri-
Liial declensions, namely, in the want of a due exercise of faith in all
these graces and duties. Hereon our spiritual strength is dissolved,

and we wax weary. And,
Obs. IV. If we design perseverance in a time of trouble and perse-
cution, it is both our wisdom and our duty to keep up faith to a vigo-
rous exercise, the want whereof is the fainting in our minds. This is
like the hands of Moses in the battle against Amalek.
Thirdly. The third thing in the words is, that which is laid down in
the beginning of the verse, which is the way and means of our preser-
vation from this evil frame and danger thereon. And this is the dili-
gent consideration of the person of Christ and his sufferings or of his ;
person in his sufferings. The meaning of the words hath been before
spoken to. The duty itself enjoined, is built on the direction in the
foregoing verse, to look to him. So look to him, as to consider dili-
gently both who he is, and what he suffered and so consider it as to
;
make application of what we find in him and it to our own case- Are
we called to suffer ? let us weigh seriously who went before us herein.
The excellency of his person, with respect to his sufferings, is in the
first place to be called to an account, and adjusted as to our sufferings.
This our apostle fully proposeth unto us, Phil. ii. 5 11. —
And as to his sufferings, he proposeth the consideration of them in
one especial instance, and therein every word is emphatical. 1. It was
'
contradiction' he underwent. 2. It was ' such,' or so great, as is not
easy to be apprehended. 3. It was the contradiction of sinners.' 4.
'
It was against himself immediately.

'
1. He endured avriXoyuw, 'contradiction.' The word, as was ob-

served, is used for any kind of opposition in things as well as words,
and so may include the whole suffering of Christ from men, both in
the cross and in the shame thereof; but no doubt the apostle hath pecu-
liar respect to the revilings and reproaches which he underwent, the
opposition made to his doctrine and ministry, proclaiming himself to be
a deceiver, and his doctrine to be a fable. And yet more especially
regard may be had to their triumphing over him when he was crucified,
'
Let the King of Israel come down from the cross, and we will be-
lieve; he saved others, himself he cannot save.' Thus was it with
him and,;
2. The apostle intimates the severity and cruelty of these contradic-

tions and herein he refers us to the whole story of what passed at his
;
death. Toiavrriv, ' such' contradictions, so bitter, so severe, so cruel,

whatever the malicious wits of men, or suggestions of Satan could
invent or broach, that was venomous and evil, was cast upon him.
3. It was the contradiction of rwv afxapriokwv, ' sinners ;' that is,
such as gave no bounds to their wrath and malice. But withal, the
apostle seems to reflect on them, as to their state and condition. For it
was the priests, the scribes, and pharisees, who from first to last ma-
naged this contradiction, and these all boasted themselves to be just and
righteous yea, that they alone were so, all others in comparison of
;
—
them being sinners. Herewith they pleased themselves, in i

of their contradiction to Jesus Christ. And so it hath been, and .
all their successors, in the persecution of the church. But the\

deceive themselves they were sinners, the worst of sinners, and ha^
;
the end of sinners.

4. It was an aggravation of his sufferings, that this contradiction
against him was immediate, and as it were unto his face. There is an
emphasis in that expression eig avrov, ' against himself ' in person, so
they told him openly to his face that he had a devil, that he was a se-
ducer, &c.
All this he 'patiently endured,' as the sense of the word was declared
on the foregoing verse.
Fourthly. The consideration hereof, namely, of the Lord Christ's
patient enduring these contradictions against himself, is proposed as
the means to preserve us from being weary and fainting in our minds.
It is so, 1. By the way of motive for if he, who in himself and in his
;
own person, was infinitely above all opposition of sinners, as the apostle
states the case, Phil. ii. 5 —
8, yet for our sakes would undergo and con-
flict with them all there is all the reason in the world, that for his
;
sake we should submit unto our portion in them. 2. By the way of

precedent and example, as it is urged by Peter, 1 Pet. ii. 21, 22. 3.
By the way of deriving power from him. For the due consideration of
him herein will work a conformity in our minds and souls unto him in
his sufferings, which will assuredly preserve us from fainting. And
we may observe,
Obs. V. That the malicious contradiction of wicked priests, scribes,
and pharisees, against the truth, and those that profess it, on the account
thereof, is suited to make them faint, if not opposed by vigorous acting
of faith on Christ, and a due consideration of his sufferings in the same
kind.
Obs. VI. Whoever they are, who by their contradictions unto the
truth, and them that do profess it, do stir up persecution against them,
let them pretend what they will of righteousness, they are sinners, and
that in such a degree as to be obnoxious to eternal death.
Obs. VII. If our minds grow weak, through a remission of the vi-
gorous acting of faith, in a time of great contradiction unto our profes-
sion, they will quickly grow weary, so as to give over, if not timely
e covered.
Obs. VIII. The constant consideration of Christ in his sufferings, is
the best means to keep up faith unto its due exercise in all times of
trial.
Ver. 4. Oi»7tw fxt\piQ aifxarog avTiKarecTT^TE Trpoc; t»ji» afxapriav

UVTUy(i)VLZ,QfXtVOl.
Ver. 4. — Ye have not yet resisted unto blood, striving against sin.
Having proposed the great example of Jesus Christ, and given di-
rections unto the improvement of it, the apostle proceeds to more gene-
ral arguments, for the confirmation of his exhortation to patience and
;
) That in this verse, is taken

.ace, in the times of suffering.
consideration of their present state, and what yet they might
lie
..ailed to, in the cause wherein they were engaged. For what can
ddeem them from ruin under greater trials, who faint under the
less ?
The argument being taken from comparing their present state, with
what they might justly expect, the consideration of the things ensuing
are necessary unto the exposition of the words. 1. What was their
present state with respect unto troubles ? 2. What they might yet be
called unto ? 3. The cause whence their present and future sufferings
did and were to proceed ? 4. The way of opposing these evils, or dan-
ger from them. 5. The force of the argument that is in the words,
unto the end of the exhortation.
First. The first of these, or their present state, is expressed nega-
tively ; oi»7tw j«E\pjc (tlfiarog avTiKarsarrfTe, '
you have not yet resisted
unto blood.' He grants that they had met with many sufferings already
but they had been restrained so, as not to proceed unto life and blood.
And he hath respect to what he had affirmed of their past and present
sufferings, ch. x. 32 —
34; see the exposition of the place. In all these
they had well acquitted themselves, as he there declares. But they
were not hereby acquitted and discharged from their warfare for, ;
Secondly. He intimates what they might yet expect, and that is

'
blood.' All sorts of violent deaths, by the sword, by tortures, by fire,
are included herein. This is the utmost that persecution can rise
unto. Men may kill the body but when they have done so they can
;
do no more. Blood gives the utmost bounds to their rage. And

whereas the apostle says, 'you have not yet resisted unto blood,' two
things are included. First. That those who are engaged in the profes-
sion of the gospel, have no security, but that they may be called unto
the utmost and last sufferings by blood, on the account of it. For this
is that which their adversaries in all ages do aim at ; and that which
they have attained to effect in multitudes innumerable. And God hath
designed in his infinite wisdom, that for his own glory, the glory of
Christ, and of the gospel, and of the church itself, so it shall be.
Secondly. That whatever befal us on this side blood, is to be looked on
as a fruit of divine tenderness and mercy. Wherefore, I do not think
that the apostle doth absolutely determine, that sufferings amongst those
Hebrews would come at length unto blood but argues from hence,;
that whereas there is this also prepared in the suffering of the church,
namely, death itself in a way of violence, they who were indulged, and
as yet not called thereunto, ought to take care that they fainted not
under these lesser sufferings, whereunto they were exposed. And we
may see,
Obs.I. That the proportioning the degrees of sufferings, and the
disposal of them, as unto times and seasons, is in the hand of God.

Some shall suffer in their goods and liberties, some in their lives, some
at one time, some at another, as it seems good unto him. Let us there-
fore every one be contented with our present lot and portion in these
things.
Obs. II. It is highly dishonourable to faint, in the cause of Christ
and the gospel, under lesser sufferings, when we know there are greater
to be undergone, by ourselves and others, on the same account.
Thirdly. The third thing, is the cause of their suffering, or rather
the party with whom their contest was in what they suffered and this ;
Mas sin,' 7rpog tijv ufiapriav avTayioviô/ntvoi. The apostle abides in

'
his allusion to strife or contest for victory in public games. Therein

every one that was called to them had an adversary, whom he was to
combat and contend withal. So have believers in their race, and this
adversary is sin. It was not their persecutors directly, but sin in them,
that they had to conflict withal. But whereas sin is but an accident
or quality, it cannot act itself, but in the subjects wherein it is. This
therefore we may inquire, namely, in whom it is that this sin doth re-
side, and consequently what it is.
Sin, wherewith we may have a contest, is either in others, or in our-
selves. These others are either devils or men. That we have a con-
test, a fight in our profession, with sin in devils, the apostle declares,
Eph. '
vi. 12, £(ttiv r)jj.iv 17 iraXii, our wrestling, our contest, is with or
against principalities and powers, against the rulers of the darkness of
this world, against spiritual wickednesses in high places.' In this sort
of persons, that is, wicked angels, sin continually puts forth, and acts
itself for the ruin and destruction of the church. Especially, it doth
so, in stirring up persecution against it. The devil shall cast some of
them into prison, Rev. ii. 10. Against sin in them, and all the effects
produced thereby, we are to strive and contend. So is it with men
also, by whom the church is persecuted. They pretend other reasons
for what they do ;but it is sin acting itself in malice, hatred of the
truth, blind zeal, envy, and bloody cruelty, that engageth, influenceth,
and ruleth them in all they do. With all the effects and fruits of sin
in them also, believers do contend.
Again. They have a contest with sin in themselves. So the apostle
Peter tells us, that fleshly lusts do war against the soul, 1 Pet. ii. 11.
They violently endeavour the overthrow of our faith and obedience.
How we are to strive against them, was fully declared in the exposition
of the first verse.
So the apostle seems to have respect to the whole opposition, made
to our constancy in profession by sin, in whomsoever it acts unto that
end, ourselves or others. And this is a safe interpretation of the word,
comprehensive of a signal warning and instruction unto the duty ex-
horted to. For it is a subtile, powerful, dangerous enemy which we
have to conflict withal, and that which acts itself in all ways, and by
allmeans imaginable. And this answers the comparison or allusion
unto a public contest, which the apostle abideth in. Yet I will not
deny, but that not only the sin whereby we are pressed, urged, and
inclined but that also whereunto we are pressed and urged, namely,
;
the sin of defection and apostasy, may be intended. This we are to

contend against. But these things are not separable. And we may
observe,
Obs. III. That signal diligence and watchfulness is required in our
profession of the gospel, considering what enemy we have to conflict
withal. This is sin in all the ways whereby it acts its power and sub-
tilty, which are unspeakable.
—
Obs. IV. It is an honourable warfare, to be engaged against such

—
an enemy as sin is. This is all the enemy that Christians have, as such.
It works in devils, in other men, in themselves yet nothing but sin,
;
and that as sin, is their enemy. And this being the only contrariety
that is to the nature and will of God himself, it is highly honourable to
be engaged against it.
Obs. V. Though the world cannot or will not, yet Christians can
distinguish between resisting the authority of men, whereof they are un-
justly accused and the resistance of sin, under a pretence of that au-
;
thoiity, by refusing a compliance with it.

Fourthly. The way or manner of the opposition to be made unto sin,
in and for the preservation of our profession, is to be considered. And
this is by resisting,' and
'
striving,' avriKareaTi^Te, avTaywviZoixtvot.
'
They are both military terms, expressing fortitude of mind in resolu-

tion and execution. There is included in them a supposition of a vigor-
ous and violent assault and opposition, such as enemies make in fight
or battle. It is not a ludicrous contest, that we are called to. It is
our lives and souls that are fought for and our adversary will spare
;
neither pains nor hazard to win them. Hereunto therefore belong all
the instructions that are given us in the Scripture, to arm ourselves, to
take to ourselves the whole armour of God, to watch, to be strong, to
quit ourselves like men. They are all included in the sense of these
two words. And
Obs. VI. There is no room for sloth or negligence in this conflict.
Obs. VII. They do but deceive themselves, who hope to preserve
their faith in times of trial, without the utmost watchful diligence
against the assaults and impressions of sin. Yea,
Obs. VIII. The vigour of our minds, in the constant exercise of
spiritual strength, is required hereunto.
Obs. IX. Without this we shall be surprised, wounded, and at last
destroyed by our enemy.
Fifthly. The force of the argument in these words, unto the confir-
mation of the present exhortation, ariseth from the application of it to
the present state of these Hebrews. For whereas, in taking upon them
the profession of the gospel, they had engaged to bear the cross, and
all that was comprised therein, they were not yet come or called unto
the utmost of it, namely, a resistance unto blood so as that to faint in ;
their present state under lesser trials, was exceedingly unbecoming of

them. And
Obs. X. They that would abide faithful in their profession in times
of trial, ought constantly to bear in mind, and be armed against the
worst of evils, that they may be called unto, on the account thereof.
This will preserve them from being shaken or surprised with these
lesser evils which may befal them, when things come not to an ex-
tremity.
Ver. 5. — Kcu £KA£Ar]<70e tt\q trapaicXriGUOQ i)tiq vjj.iv ioq vloig StoXt-
'yc-rat, Yt£ fjov, fir] oXiyiopu Traideiag JfLvpiov, fir]d& ticAuov vrt cwtov
iXzyXOfxevog.
—
ri«pakA>j(T£u>e, Vul. Lat. Consolationis, of tlie comfort,' or consola-

'
tion ; which another signification of the word, but not proper to this
is
place. Syr. MJ»« NX&I ^, 1
of that doctrine ;' exhortationis, adhorta-

'
tionis ' of the exhortation.'

;
'Utiq, the Syriac having rendered the word by ' that doctrine,' adds
next, which we have spoken unto you, as unto children ;' referring it
'
unto some instructions given by the apostle.

Tjjc iratBtiag, Vul. disciplinam, 'the discipline.' Syr. rrmrms, 'cor-
rection,' 'rebuke;' castigationem, 'the chastisement.' EkAvou, Vul.
ne fatigemini, 'be not weary ;' ne sis remissus, 'faint not.'
OXiytopa. Vul. Lat. Ne negligas; so others, 'neglect not;' we,
'
despise not,' properly, for not only doth the word itself signify ' to set
light by,' but the Hebrew (DNttn bti, Prov. iii. 11,) is ' to repudiate,' to
reject and contemn. And ~idiq is properly ' correction.'
Vfr. 5. And ye have forgotten the exhortation ivhich speaketh unto

you as unto children, My son, despise not thou the chastening of
the Lord, nor faint (or wax weary) when thou art rebuked of him,
The apostle in these words proceeds to a new argument, whereby to

press his exhortation to patience and perseverance under sufferings.
And this is taken from the nature and end, on the part of God, of all
those sufferings which he sends or calls us to. For they are not only
necessary, as testimonies to the truth, but as to us they are chastise-
ments and afflictions, which we stand in need of, and wherein God hath
a blessed design towards us. And this argument he enforceth with sun-
dry considerations, to the end of ver. 13.
Obs. I. This is a blessed effect of divine wisdom, that the sufferings
which we undergo from men, for the professsion of the gospel, shall be
also chastisements of love from God, to our spiritual advantage. And,
Obs. II.The gospel never requires our suffering, but if we examine
ourselves, we shall find that we stand in need of the divine chastisement
in it. And,
Obs. III. When by the wisdom of God we can discern, that what
we suffer on the one hand is for the glory of God and the gospel, and on
the other is necessary to our own sanctification, we shall be prevailed
with to patience and perseverance. And,
Obs. IV. Where there is sincerity in faith and obedience, let not men
despond if they find themselves called to suffer for the gospel, when
they seem to be unfit and unprepared for it, seeing it is the design of
God by those sufferings, whereunto they are called on a public account,
to purify and cleanse them from their present evil frames.
Multitudes have found by experience, that outward pressing suffer-
ings between them and the world, have been personal, purifying chas-
tisements between God and their souls. By them have they been
awakened, revived, mortified to the world, and as the apostle cxpresscth
it, made partakers of the holiness of God, to their inexpressible advan-
tage and consolation. And,

Hereby doth God defeat the counsels and expectations of the world ;
having a design to accomplish by their agency, which they know no-

572 AN EXPOSITION OP THE [CH. XII.
thing of. For those very reproaches, imprisonments, and stripes, with
the loss of goods and danger of their lives, which the world applies to
their ruin ; God at the same time makes use of, for their refining, puri-
fying, consolation, and joy. In all these things is the wisdom and good-
ness of God, in contriving and effecting all these things, to the glory
of his grace and the salvation of the church, for ever to be admired.
In the words we may consider, 1. The connexion of them to those
foregoing. 2. The introduction of a new argument, by a reference to a
divine testimony and the nature of the argument, which consists in an
exhortation to duty. 3. Their former want of a due consideration of it.
4. The manner of the exhortation, it speaks as unto sons and, 5. The
;
matter of it expressed in two branches, containing the substance of the

duty exhorted to.
First. The connexion is in the conjunctive particle, yap, ' for.' It
denotes a reason given of what went before. Wherefore, there is in the
foregoing words a tacit rebuke, namely, in that they were ready to faint
under the lesser trials wherewith they were exercised. And the apostle
gives here an account how and whence it was so with them and makes
;
that the means of the introduction of the new argument which he de-
signed, as is his manner of proceeding in the whole of this Epistle.
The reason, saith he, why it is so with you, that you are so ready to
faint, is because you have not attended. to the direction and encourage-
ment which are provided for you. And this indeed is the rise of all our
miscarriages, namely, that we attend not to the provision that is made
in the Scripture for our preservation from them.
Secondly. The introduction of his argument is by a reference to a di-
vine testimony of Scripture, wherein it is contained, and that appositely
to his purpose. For it is proposed in the way of an exhortation. And
as this was of great force in itself, so the Hebrews might see therein,
that their case was not peculiar that it was no otherwise with them than
;
with others of the children of God in former ages; and that God had
long before laid in provision for their encouragement which things give
;
great weight to the argument in hand. And it hath force also from the
nature of it, which is hortatory in the name of God. For divine exhor-
tations to duty, (wherein he entreats, who can and doth command,) are
full of evidences of love, condescension, and concernment in our good.
And it is the height of pride and ingratitude not to comply with God's
entreaties.
Thirdly. The apostle reflects on their former want of a due conside-
ration of this exhortation ; eicXeXriafc, ' you have forgotten ; what we'
mind not when we ought, and as we ought, we may justly be said to

have forgotten. So was it with these Hebrews in some measure whe- ;
ther by the exhortation we understand the divine words themselves, as

recorded in the Scripture, or the things exhorted to, the subject-matter
of them. Under their troubles and persecutions, they ought in an
especialmanner to have called to mind this divine exhortation for their
encouragement and preservation from fainting. This it seems they had
not done. And,
Obs. III. The want of a diligent consideration of the provision that
God hath made in the Scripture, for our encouragement to duty and
comfort under difficulties, is a sinful forgetfulness, and is of dangerous

consequence to our souls. We shall be left to fainting for whatsoever
;
'
things were written aforehand, were written for our learning, that we
through patience and comfort of the Scriptures might have hope,
Rom. xv. 4.
Again, in their trials, and to prevent their fainting, the apostle sends
these Hebrews to the Scripture, which, as it proves that they ought to
be conversant in it, demonstrates the springs of all spiritual
so it
strength, direction, and consolation to be contained in them. And if

this be the mind of Christ, then he that would deprive the people of the
constant daily use of the Scripture, is antichrist.
Fourthly. In the manner of the exhortation, jjt'C vjnv o.>g vloig
SiaXtytTcu, ' which speaketh unto you as unto children,' there are sun-
dry things very remarkable.
1. It is said to speak. The Scripture is not a dumb and silent letter,
as some have blasphemed. It hath a voice in it, the voice of God him-
self. And speaking is frequently ascribed to it, John vii. 42, xix. 37 ;
Rom. iv. 3, ix. 17, x. 11 Gal. iv. 30 Jam. iv. 5. And if we hear not
; ;
the voice of God in it continually, it is because of our unbelief, Heb. iii.

7,15.
2. The word which was spoken so long before by Solomon to the
church in that generation, is said to be spoken to these Hebrews. For
the Holy Ghost is always present in the word of the Scripture, and
speaks in it equally and alike to the church in all ages. He doth in it
speak a? immediately to us, as if we were the first and only persons to
whom he spake. And this should teach us with what reverence we
ought to attend to the Scripture, namely, as to the way and means
whereby God himself speaks directly to us.
3. The word here used is peculiar, and in this place only is applied to
the speaking of the Scripture. AiaXeyerat, 'it argues,' 'it pleads,'
it maintains a holy conference with us. It presseth the mind and will
of God on us. And we shall find the force of its arguing, if we keep it
not off by our unbelief.
4. There is the infinite condescension of God in it that he speaks to
us as sons, which is proved by the application of the text, ' My son.'
The words are originally the words of Solomon, not as a natural father,
speaking to his own son after the flesh but as a prophet and teacher of
;
the church in the name of God, or of the Holy Ghost which speaks in
him and by him. It is a representation of the authority and love of
God as a father. For whereas these words have a respect to a time of
trouble, affliction, and chastisement, it is of unspeakable concernment to
us, to consider God under the relation of a father, and that in them he
speaks to us as sons. The words spoken by Solomon were spoken by
God himself. Although the words 'my son,' are used only to denote
the persons to whom the exhortation is given, yet the apostle looks in
the first place into the grace contained in them. He speaks to us as to
sons. This he puts a remark on, because our gratuitous adoption is the
foundation of God's gracious dealings with us. And this, if any thing,
is meet to bind our minds to a diligent compliance with this divine ex-
hortation, namely, the infinite condescension and love of God, in own-

ing of us as sons in all our trials and And,
afflictions.
Obs. VI. Usually God gives to believers the most evident pledges of
their adoption, when they are in their sufferings and under their afflic-
tions. Then do they most stand in need of them, then do they most set
off the love and care of God towards us.
' My son,' is an appellation that a wise and tender father would make
use of, to reduce his child to consideration and composure of mind,
when he sees him nigh to disorder or despondency, under pain, sickness,
trouble, or the like. '
My son, let it not be thus with thee.' God sees
us under our afflictions and sufferings, ready to fall into discomposures,
with excesses of one kind or another and thereon applies himself to us
;
with this endearing expression, ' My children.'

But if God have this kindness for believers, and no affliction or suf-
fering can befal them, but by his ordering and disposition, why doth he
not prevent them, and preserve them in a better state and condition?
I answer, that the wisdom, the love, the necessity of this divine dispen-
sation, is that which the apostle declares in the following verses, as we
shall see.
Fifthly. The exhortation itself consisteth of two parts. 1. Not to
despise the chastening of the Lord. 2. Not to faint when we are re-
buked of him.
Although it be God himself principally that speaks the words in the
first person, yet here he is spoken of in the third of ' the Lord,' and
;
'of him,' for ' my,' and 'by me,' which is usual in Scripture, and justi-
fied] our speaking to God in prayer, sometimes in the second, sometimes
in the third person.
All our miscarriages under our sufferings and afflictions may be re-
duced to these two heads. And we are apt to fall into one of these
extremes, namely, either to despise chastisements, or to faint under
them.
Against the first we are cautioned in the first place, and the word of
caution being in the singular number, we have well rendered it, ' des-
pise not thou,' that every individual person may conceive himself spoken
to in particular, and hear God speaking these words to him. And we
may consider, 1. What is this rrjg iraiStiaQ, 'chastening' of the Lord.
2. What it is to despise it. The word is variously rendered, ' doctrine,'
' institution,' ' correction,' ' chastisement,' ' discipline.' And it is such
correction as is used in the liberal, ingenuous education of children by
their parents, as is afterwards declared. We
render it ' nurture,' Eph.
vi. 4, where it is joined with vovBeaia, that is, ' instruction,' and 2 Tim.
iii. 16. It is distinguished both from 'reproof,' and 'correction,'
whence we render it 'instruction.' And iraidivw, the verb, is used in
both these senses, sometimes to teach, or to be taught, learned, in-
structed, Acts vii. 22, xxii. 3; 1 Tim. i. 20 2 Tim. ii. 25; sometimes
;
to correct or chastise, Luke xxiii. 16, 22 1 Cor. xi. 32

;
Rev. iii. 19.
;
Wherefore it is a correction for instruction. So it is expressed by. the

psalmist, ' Blessed is the man whom thou chastenest, O Lord, and
teachest him out of thy law,' Ps. xciv. 12. So doth God deal with his
children, so is it necessary that he should do. It is needful that divine
—
institution or instruction should be accompanied with correction. We

stand in need of it in this world.
But that which I would principally look on in the words, is the ap-
plication of this exhortation unto us under sufferings, troubles, and
persecutions for the gospel, which is here used by the apOstle. For
whereas we can see nothing in them but the wrath and rage of men,
thinking them causeless, and perhaps needless ; they are indeed tov
Kvpiov, God's chastisements of us, for our education and instruction in
his family. And if we duly considered them as such, applying ourselves
to learn what we are taught, we shall pass through them more to our
advantage than usually we do. Let us bend our minds unto that,
which is the proper work that in our persons we are called unto, and
we shall find the benefit of them all.
First. That which we are cautioned against, with respect unto chas-
tening for this end, is, that we ' despise it not,' jurj oXiytopti. The word
is nowhere used in the Scripture, but in this place only. It signifies
to 'set lightly by,' to have little esteem of, not to value any riling ac-
cording to its worth and use. The Hebrew word, which the apostle
renders hereby, is DN'73, which is commonly rendered by (nroSoKifia&iv,
to reprobate, to reject, to despise ;' sometimes by tôvOe vuv, pro nihilo
1
reputare, ' to have no esteem of.' We render the apostle's word by

'despise,' which yet doth not intend a despising that is so formally, but
only interpretatively. Directly to despise and contemn, or reject the
chastisements of the Lord, is a sin that perhaps none of his sons or
children do fall into. But not to esteem of them as we ought, not to
improve them unto their proper end, not to comply with the will of God
in them, is interpretatively to despise them. Wherefore the evil cau-
tioned against is, First. Want of a due regard unto divine admonitions
and instructions in all our troubles and afflictions and that ariseth
;
either from, 1. Inadvertency: we look on them, it may be, as common

accidents of life, wherein God hath no especial hand or design ; or,
2. Stout-heartedness it may be they are but in smaller things, as we
:
esteem them, such as we may bear with the resolution of men, without
any especial application unto the will of God in them. Secondly. In
the want of the exercise of the wisdom of faith, to discern what is of
God in them. As, 1. Love to our persons. 2. His displeasure against
our sins. S. The end which he aims at, which is our instruction and
sanctification. Thirdly, In the want of a sedulous application of our
souls unto his call and mind in them. 1. In a holy submission unto
his will. 2. In a due reformation of all things wherewith he is dis-

pleased. 3. In the exercise of faith for support under them, &c.
Where there is a want of these things, we are said interpretatively to
despise the chastening of the Lord, because we defeat the end, and lose
the benefit of them, no less than if we did despise them.
Obs. VII. It is a tender case to be under troubles and afflictions,
which requires our utmost diligence, watchfulness, and care about it.
God is in it, acting as a father and a teacher if he be not duly attend-
:
ed unto, our loss by them will be inexpressible.

Secondly. The second caution is, that we faint not, z\ry\ofitvot,
1
when we are reproved.' For this is the second evil which we are
unto under troubles and afflictions.

liable The word, both in the He-
brew and in the Greek, signifies 'a reproof by rational conviction.'
The same thing materially with that of chastisement is intended but ;
under formal consideration, that there is in that chastisement a con-

this
vincing reproof. God, by the discovery unto ourselves of our hearts
and ways, it may be, in things which we before took no notice of, con-
vinceth us of the necessity of our troubles and afflictions. He makes
us understand wherefore it is that he is displeased with us and what ;
is our duty hereon, is declared, Hab. ii. 1 —

4, namely, to accept of his
reproof, to humble ourselves before him, and to betake ourselves unto
the righteousness of faith for relief.
That which we are subject unto, when God makes his chastisements
to be reproofs also, (which is when we are uncompliant
not always, but
with his will, in a peculiar manner, for which we are i*eproved,) is to '
faint.' The word hath been opened on ver. 3.

And this fainting under God's reproofs consists in four things. 1.
Despondency, and heartless dejection in our own minds, which David
encourageth himself against, Ps. xlii. 5, 6, xliii. 5. 2. Heartless
complaints, to the discouragement of others see ver. \2, 13. 3. Omis-
;
sion, or giving over our necessary duty, which befals many in times of
persecution, ch. x. 25, 26. 4. In judging amiss of the dealings of God,
either as unto the greatness or length of our trials, or as unto his design
in them, Isa. xl. 21 — 31. And we may learn,
Obs. VIII. That when God's chastisements in our troubles and
afflictions are reproofs also, when he gives us a sense in them of his
displeasure against our sins, and we are reproved by him yet even ;
then he requires of us that we should not faint nor despond, but cheer-
fully apply ourselves unto his mind and calls. —
This is the hardest case
a believer can be exercised withal namely, when his troubles and
;
afflictions are also in his own conscience reproofs for sin.

Obs. IX. Asense of God's displeasure against our sins, and of his
reproving us for them, is consistent with an evidence of our adoption,
yea, may be an evidence of it, as the apostle proves in the next verses.
The sum of the instruction in this verse, is, that,
Obs. X. A
due consideration of this sacred truth, namely, that all
our troubles, persecutions, and afflictions, are divine chastisements and
reproofs, whereby God evidenceth unto us our adoption, and that he
instructs us for our advantage, is an effectual means to preserve us in
patience and perseverance unto the end of our trials. —
They who have
no experience of it have no knowledge of these things.
VER. 6. 'Ov yap ay awa Kupto? iraiSevei' fxaariyoi de iravra vlov bv

irapada^srai.
The apostle, proceeding with the divine testimony unto his purpose
recorded by Solomon, retaining the sense of the whole exactly, chang-
eth the words in the latter clause. For instead of nST p"nx n>m, ' and
as a father the son in whom he delighteth,' with whom he is pleased, he
supplies fxaartyoi de iravra vlov bv irapa?>i\zrai, ' and scourgeth every
son whom he receiveth.' In the Proverbs, the words are exegetical of
— —
VER. ().] EPISTLE TO THE HEBREWS. 577
these foregoing, by an allusion unto an earthly parent For whom the :

'
Lord loveth he correcteth, even as a father the son in whom he de-

lighteth.' In the apostle, they are farther explanatory of what was
before affirmed: but the sense is the same. And the reason of the
change seems to be, because the apostle would apply the name of son,' '
from whence he argues unto them principally intended, namely, the

children of God; and not unto them who are occasionally mentioned
in the allusion, which are the children of earthly parents. Or we may
say, that the apostle makes this addition, confirming what was before
spoken seeing he fully explains the similitude of the latter clause in
;
the original, in the following verses. However, the sense in both places
is absolutely the same.
The Syriac, in the latter clause, reads H^3.b, in the plural number,
'
the sons,' and in the last words retains the Hebraism, "jrrn 20s im, in '
whom he willetb,' from mn; that is, ' is well pleased.'

There may be a double distinction in reading of the last clause.
Some place the incisum, or note of distinction, at iravra, and then the
sense is, •
He scourgeth every one whom he receiveth or acknowledgeth
as a son ;'
some at viov, as we render it, ' every son whom he receiveth',
which is the better reading.
Ver. 6. For whom the Lord loveth he chasteneth; and scourgeth

every son whom he receiveth.
There is a reason given us in these words, why we should not faint

under divine chastisements, as the redditive conjunction for,' signifies. '
And this reason consists in a general rule, whereby what is spoken

before is confirmed as highly reasonable, and way is made for what
ensues. And this rule is of that nature, as is suited to answer all
objections against the doctrine of afflictions, and God's dealing with us
in them which, when we come to the trial, we shall find to be many.
;
And this rule is, that all these things are to be referred unto the so-
vereignty, wisdom, and goodness of God. This, saith he, is the way of
God thus it seems good to him to deal with his children thus he may
; ;
do, because of his sovereign dominion over all; may not he do what he
will with his own ? This he doth in infinite wisdom, for their good and
advantage as also to evidence his love unto them and care of them.
;
And this is that which we are principally taught in these words ;
namely,
Obs. I. That in all our afflictions, the resignation of ourselves unto
the sovereign pleasure, infinite wisdom, and goodness of God, is the
only means or way of preserving us from fainting, weariness, or neglect
of duty. —
After all our arguings, desires, and pleas, this is that which
we must come unto, whereof we have an illustrious instance and ex-
ample in Job; see ch. xxxiii. 12, 13, xxxiv. 18, 19, 23, 31 33,
xlii. 4 — 6.
first. In the first part of the testimony given unto the sovereignty
and wisdom of God, in the ways and methods of his dealing with his
children, we are instructed,
Obs. II. That love is antecedent unto chastening: He chastens
vol. iv. r p
578 AN EXPOSITION OF THE [cil. XII.
whom lie So it is with any father. He hath first the love of a

loves.
father, beforehe chastens his son. Whatever therefore is the same ma-
terially with the chastisement of children, if it be where the love of
adoption doth not precede, is punishment. The love therefore here in-
tended, is the love of adoption that is, the love of benevolence
;
whereby he makes men his children, and his love of complacency in

them when they are so.
Obs. III. Chastising is an effect of his love. It is not only conse-
quential unto it, but springs from it. Wherefore there is nothing pro-
perly penal in the chastisements of believers. Punishment proceeds
from love unto justice, not from love unto the person punished. Chas-
tisement is from love to the person chastised, though mixed with
displeasure against his sin.
Obs. IV. Unto chastisement is required, that the person chastised be
in a state wherein there is sin, or that he be a sinner ;but he is not
properly chastised because he is a sinner, so as that sin should have an
immediate influence into the chastisement, as the meritorious cause of
it. whence the person should receive a condignity of punishment
thereunto. But the consideration of a state of sin is required unto all
chastisement for the end of it is to take away sin, to subdue it, to mor-
;
tify it, to give an increase in grace and holiness, as we shall see.

There is no chastisement in heaven nor in hell. Not in heaven, be-
cause there is no sin not in hell, because there is no amendment.
;
Chastisement is a companion of them that are in the way, and of them

only.
Obs. V. Divine love and chastening are inseparable. ' — Whom he
loveth/ that is, whomsoever he loveth none goes free, as the apostle
;
declares immediately. It is true, there are different degrees and mea-

sures of chastisements which comparatively makes some seem to
;
have none, and some to have nothing else. But absolutely the divine
TraiBeia, or instructive chastisement, is extended unto all in the family
of God, as we shall see.
Obs. VI. Where chastisement evidenceth itself (as it doth many
ways with respect unto God the author of it, and those that are chas-
tised) not to be penal, it is a broad seal set to the patent of our adop-
tion ; which the apostle proves in the following verses.
Obs. VII. This being the way and manner of God's dealing with
his children, there is all the reason in the world why we should acqui-
esce in his sovereign wisdom therein, and not faint under his chastise-
ment.
Obs. VIII. No particular person hath any reason to complain of his
portion in chastisement, seeing this is the way of God's dealing with
all his children,' 1 Pet. iv. 12, v. 9.
Secondly. The of this testimony, as expressed by the
latter clause
apostle, 'and scourgeth every son whom he receiveth,' being, as it is
generally, understood the same with the former assertion, expressed
with somewhat more earnestness, would need no farther exposition, the
same truth being contained in the one and the other. But I confess,
in my judgment, there is something peculiar in it, which I shall pro-
pose, and leave it unto that of the reader. And,
VER. 7.] EPISTLE TO THE HEBREWS. ~U U
1. The particle Se is nowhere merely conjunctive, signifying no more

but 'and,' as we and here render it.
others It may rather be ctiam,
1
even,' or • moreover.'
also,' '
2. The verb fiaanyoi, scourgeth,' argues at least a peculiar degree

'
and measure in chastisement, above what is ordinary. And it is never

used, but to express an high degree of suffering. A
' scourging,' is
the
utmost which is used in 7rat$£ia, or corrective instruction. Wherefore,
the utmost of what God inflicts on any in this world, is included in this
expression.
3. By irapaê\tTai, ' receiveth, accepteth, owneth, avoweth,' the
apostle expresseth rrST in the original the word whereby God declares
;
his rest, acquiescence, and well pleasing in Christ himself, Isa. xlii. 1.
So that an especial approbation is included herein.
4. YlavTa viov, ' every son,' is not to be taken universally for so :
every son is not scourged, but it is restrained unto such sons as God
doth so accept.
On these considerations, I am induced to judge this to be the mean-
ing of the words; namely, 'Yea, even also he severely chastiseth, above
the ordinary degree and measure, those sons whom he accepts and de-
lights in, in a peculiar manner.' For, 1. This gives a distinct sense of
this sentence, and doth not make it a mere repetition in other words of
what went before. 2. The introductive particle and meaning of the
words themselves, require that there be an advancement in them, above
what was before spoken. 3. The dealings of God in all ages, as unto
sundry instances with his children, hath been answerable hereunto. 4.
The truth contained herein, is highly necessary unto the support and
consolation of many of God's children. For when they are signalized
by affliction, when all must take notice that they are scourged in a pe-
culiar manner, and suffer beyond the ordinary measure of the children
of God, they are ready to despond, as Job was, and David, and Heman,
and be utterly discouraged. But a due apprehension hereof, (which is
a truth, whether intended here or not, as 1 judge it is,) namely, that it
is the way of God to give them the severest trials and exercises, to
scourge them, when others shall be more lightly chastened, whom he

loves, accepts of, and delights in, in a peculiar manner, will make them
lift up their heads, and rejoice in all their tribulations. See Rom. v. 3
—5, viii. 35—39; 2 Cor. vi. 4—10, xi. 23—28 1 Cor. iv. 9—13. ;
The reasons and ends of God's dealing thus with those whom he
owneth and receiveth in a peculiar manner, with that provision of hea-
venly consolation for the church, with holy weapons against the power
of temptation in such cases, as that complained of by Heman, Ps.
Ixxxviii. which are treasured up in this sacred truth, are well worthy
our enlargement on them, if it were suitable unto our present design.
Yer 7. — Et TraiStiav inrnîtvETe, wgvloig vp.iv irpodrpsperai 6 Qeog' rig

yap eotiv vlog uv ov iraiotvtt o 7r«r»/o.
Ilotoemv vnofAtvETt. Yul. Lat. In disciplina perseverate. Rhem. 'Per-

severe ye in discipline ;' neither to the words, nor to the sense of the
place.
p p 2
—
'T/uliv TrpoerfoptTai 6 Qeog. Vobis offert se Deus. Vul. 'God

doth offer himself unto you.' Exhibebit, or exhibet. Syr. yo ^nt» -q?D
N^n m^T ~px"r, '
Dealeth with you, as with children.'
riorrjp, s p"QN, '
his father.'
Tremellius renders the Syriac, 'Endure therefore chastisement, be-
cause God dealeth with you as with children,' which somewhat alters
the sense of the original, but gives that which is good and wholesome.
Ver. 7. If you endure chastening, God dealeth with you as with

sons. For what son is he whom the Father chasteneth not ?
It is not a new argument that is here produced, but an inference from,

and an especial application of, that foregoing, and the exhortation con-
firmed by it. There are three things in the words.
1. A supposition of the performance of the duty exhorted unto: '
If
you endure/ &c.
' God dealeth,'
2. The benefit or advantage obtained thereby &c.
:
3. An whole, by a comparison with men in their

illustration of the
dealings For what son,' &c.
:
'
First. As to the first, the Vulgar reads, as we observed, ' Persevere

ye in discipline ;' probably for a, reading etc, and taking vTroLxevere, in
the imperative mood. But as v7rofxevsiv etg iraiStiav, is no proper
Greek expression, so the sense is obscured by it. There is therefore a
supposition in the words, ' If you do comply with the exhortation.'
Both the words have been opened before. Slichtingius, Grotius, &c.
would have v-rro/xivaTe to signify only ' to undergo,' to endwe the sorrow
and pain of afflictions, without respect to their patience or perse-
verance in enduring of them. And so, saith Grotius, is the word used
James i. 12, which is quite otherwise, as every one will discern, that
doth but look on the text. Nor is it ever used in the New Testament,
but to express a grace in duty, a patient endurance, So is it twice used
in this chapter before, ver. 1, 2. And there is no reason' here to assign
another sense unto it. Besides, a mere suffering of things calamitous,
which is common unto mankind, is no evidence of any gracious accep-
tance with God. If you endure,' that is, with faith, submission,
'
patience, and perseverance, so as not to faint.

The irai&iav, chastisement,' intended, we have before declared.
'
This therefore is that which the apostle designs '.If,' saith he, afflic-
:
'
tions, trials, and troubles, do befal you, such as God sends for the chas-
tisement of his children, and their breeding up in his nurture and fear,
and you undergo them with patience and perseverance, if you faint not
under them, and desert your duty.' And,
This patient endurance of chastisements, is of great price in the
sight of God, as well as of singular use and advantage to the souls of
them that believe. For,
Secondly. Hereon God dealeth with you as with sons. The word
7rpofT(/)Ep£rot is peculiar in this sense. He offereth himself unto you,'
'
in the a-^tmq, the habit of a father to his children. He proposeth

himself unto you, and acteth accordingly; not as an enemy, not as a
judge, not as towards strangers, but as towards children. I think, 'he
dealeth with you,' doth scarce reach the importance of the word.
Now the meaning ishereupon, on the performance of this

not, that
duty, when you have God
will act towards you, J>c utotc, ' as
so done,
sons ;' for this he doth in all their chastisements themselves, as the
apostle proves. But hereby it will evidently appear, even unto your-
selves, that so God deals with you; you shall be able in all of them,
to see in him the discipline and acting of a father towards his sons.
As such, he will present himself unto you. Wherefore,
Obs. I. Afflictions or chastisements are no pledges of our adoption,
but when and where they are endured with patience. If it be otherwise —
with us, they are nothing but tokens of anger and displeasure. So that,
Obs. II. It is the internal frame of heart and mind under chastise-
ments, that lets in and receives a sense of God's design and intention
towards us in them. —
Otherwise no man knoweth love or hatred by all
that is before him ; no conclusion can be made one way or other from
hence, that we are afflicted. All are so, the best and worst; or may be
so. But it is unto us herein, according unto our faith and patience.
If the soul do carry itself regularly and obedientially under its trials,
every grace will so act itself as to beget in it a secret evidence of the
love of God, and a view of him as of a father. If our hearts tu-
multuate, repine, faint, and are weary, no sense of paternal love can
enter into them, until they are rebuked and brought into a composure.
Obs. III. This way of dealing becomes the relation between God
and believers, as father and children namely, that he should chastise,
;
and they should bear it patiently. This makes it evident that there is
such a relation between them, and this the apostle illustrates from the
way and manner of men, in that relation one to another.
Thirdly. For what son is he whom the Father chasteneth not V
'
Think not strange hereof: it is that which necessarily follows their

relation, ' for what son.' The apostle doth not take his allusion from
matter of fact, but of right and duty for there are many, too many
;
sons, that are never chastised of their fathers, which commonly ends in
their ruin. But he supposeth two things. 1. That every son will
more or less stand in need of chastisement. 2. That every wise, care-
ful, and tender father, will in such cases chasten his son. Wherefore,
the illustration of the argument is taken from the duty inseparably be-
longing unto the relation of father and sons. For thence it is evident,
that God's chastening of believers is his dealing with them as sons.
Ver. 8. — Ei Se X w Ih ^ eoT£ TrcuSetac, vq fxeroôi ytyovavi iravreg, apa

voSoi tare, nai ov\ vloi.
Noflot* Syr. K"«*D"D, 'aliens, foreigners, strangers.' Vul. Lat. Adul-

teri, which the Rhem. render '
bastards,' because of the palpable mis-
take in the Latin. Bez. Supposititii which, as Renius on Valla
;
observes, is iWoôXt/iatot, properly spurii, bastards,' children illegiti-

'
mate, who have no right to the inheritance.
Ver. 8. — But if you be without chastisements, tohereof all are par-

takers, then are you bastards, and not sons.
The rule which the apostle hath laid down concerning chastisements,
as a necessary inseparable adjunct of the relation between father and

sons, is so certain in nature and grace, that to the inference which he
hath made on the one hand, unto the evidence of sonship from them,
he adds here another no less to his purpose on the other namely, that ;
those who have no chastisements are no sons, no children.

There is in the words, 1. A supposition of a state without chastise-
ment. 2. An application of the rule unto that state all sons are chas-
:
tised. 3. An inference from both, that such persons are bastards, and
not sons ; whereunto we must add the force of this reasoning unto his
present purpose.
The introduction of the supposition by a Be, but if/ declares
First. '
thatwhat he speaks is of another contrary nature unto that before pro-

posed but if it be otherwise with you, namely, that you are, ^(opig
;
Tratdnac, '
without chastisement.'
1. Take chastisement materially for every thing that is grievous or
afflictive, and no man is absolutely without it. For all men must die,
and undergo the weaknesses or troubles that lead thereunto and com- ;
monly this is most grievous unto them that have had least trouble in
their lives. But comparatively some, even in this sense, are freed from
chastisement. Such the Psalmist speaks of, There are no bands in
'
their death, but their strength is firm they are not in trouble as other
;
men, neither are they plagued like other men/ Ps. lxxiii. 4, 5, which
he gives as a character of the worst sort of men in the world.
2. But this is not the chastisement here intended: we have shown
before that it is an eruditing, instructive correction, and so doth the
design of the place require that it should here signify. And this some
professors of Christian religion may be without absolutely. Whatever
trouble they may meet withal, yet they are not under divine chastise-
ments for their good. Such are here intended. Yet the apostle's
design may reach farther namely, to awaken them who were under
;
troubles, but were not sensible of their being divine chastisements, and
so lost all the benefit of them. For even such persons can have no
evidence of their sonship, but have just ground to make a contrary
judgment concerning themselves.
Secondly. To confirm his inference, the apostle adds the substance
of his rule He fizToyoi yeyovaai iravreg, ' whereof all are partakers.'
:
The Syriac reads it, 'wherewith every man is chastised/ but it must
be restrained to sons, whether the sons of God or of men, as in the
close of the foregoing verse. This therefore the apostle is positive in,
that it is altogether in vain to look for spiritual sonship without chas-
tisement. They are partakers of it, every one of his own share and
portion. There is a general measure of afflictions assigned unto the
church, head and members, whereof every one is to receive his part,
Col. i. 24.
Thirdly. The inference on this supposition is, that such persons, apa
voSoi tore Kai ovx vloi, ' are bastards, and not sons.' Their state is
expressed both positively and negatively, to give the greater emphasis
unto the assertion. Besides, if he had said only, ye are bastards,' it
'
would not have been so evident that they were not sons, for bastards
are sons also. But they are not such sons as have any right unto the
;;
VEK. 9.] EPISTLE TO THE HEBREWS. 583
paternal inheritance. Gifts they may have, and riches bestowed on

them by their fathers but they have no right of inheritance by virtue
;
of their sonship. Such doth the apostle here declare them to be who
are without chastisement. And we may hence observe,
Obs. I. That there are no sons of God, no real partakers of adop-
tion, that are without some crosses or chastisements in this world. They
deceive themselves, who expect to live in God's family, and not to be
under his chastening discipline. And this should make everyone of us
vei y wc ii contented with our own lot and portion, whatever it be.
Obs. II. It is an act of spiritual wisdom, in all our troubles, to find
out and discern divine, paternal chastisements without which we shall ;
never behave ourselves well under them, nor obtain any advantage
by them. So should we do in the least, and so in the greatest of
them.
Obs. III. There are in the visible church, or among professors,
some that have no right unto the heavenly inheritance. They are bas-
tards sons that may have gifts and outward enjoyments, but they are
;
not heirs. And this is a great evidence of it in any, namely, that they
are not chastised not that they are not at all troubled, for they may be
;
in trouble like other men, (for man is born to trouble as the sparks fly
upward,) but that they are not sensible of divine chastisement in them
they do not receive them, bear them, nor improve them as such.
Obs. IV. The joyous state of freedom from affliction is such as we
ought always to watch over with great jealousy, lest it should be a
leaving of us out of the discipline of the family of God. I do not say,
on the other hand, that we may desire afflictions, much less cruciate
ourselves, like some monastics or circumcellians but we may pray that ;
we may not want any pledge of our adoption, leaving the ordering and
disposal of all things unto the sovereign will and pleasure of God.
Lastly. There is great force from this consideration added unto the
apostle's exhortation, namely, that we should not faint under our trials
and afflictions for if they are all such divine chastisements, as without
:
which we can have no evidence of our relation unto God as a Father

yea, as without a real participation wherein, we can have no right unto
the eternal inheritance it is a thing unwise and wicked to be weary of
;
them, or to faint under them.
Ver. 9. — Eiro tovq fitv tjjc aapKOQ rjfjitov Trartpag Efôptv Trai^tvrag,
kcu evtrpsTropzOa' ov ttoWm paXXov (nroTayâofxeâ ti$ irarpt twv
TrvtVfiaTdov, Kai ^rjcrojuev.
E(to. Syr. 1^1, is, ft St, winch Beza judgeth the more
'and if,' that
commodious reading, which undoubtedly a mistake.
is For the apostle
intimates a progress unto a new argument in this word. Vul. Lat.
Deinde; and so Beza properly, which we render 'furthermore,' or
'moreover.' Some, ita, so,' in like manner.'
' '
Tovq /itv rrjc aapKog, &c. Some refer aap\<.oq to ttui^vtuq and not to
TTfinpag. So the sense should be, 'we have had fathers chasteners of
the flesh.' But the opposition between fathers' in the first place, and
'
the Father of spirits afterwards, will not admit hereof. And the Syriac
—
584? AN EXPOSITION OF THE [dl. XII.
determines the sense, )b Yin pi mom ^rDN, ' and if the fathers of our
flesh have chastised us.'
JLveTpeTTon&a. Vul. Lat. Reverebamur eos, reveriti sumus, we gave '
them reverence all supply

;' them' unto the text. Syr. '
We were af- '
fected with shame for them as all correction is accompanied with an

;'
ingenuous shame in children.
Ver. 10. Ol fitv yap npog oXiyag rifispag, Kara to Sokovv avroig,
tiraidevov' 6 t)£ eiri to avfitytpov, tig to jU£raXa€ttv Trig ay lorrirog
avrov.
Tlpog oXiyag rtfxepag. Vul. Lat. In tempore paucorum dierum. Rhem.

'for a time of few days ;' a short time. Syr. vnyi in pib 'for a little
while.' Ad paucos dies ' for a few days.' ;
Kara to Sokovv avroig. Vul. Secundum voluntatem suam, 'accord-

ing to their will.' Syr. nrr ^nm N ' according as they would ;' prout
T »
ipsis videbatur, 'as it seemed good unto them.' We, 'after their own
pleasure ;' without doubt improperly, according to the usual acceptation
of that phrase of speech. For it intimates a i*egardlessness to right
and equity, whereof there is nothing in the original. ' According to
their judgment,' ' as they saw good,' or ' supposed themselves to have
reason for what they did.'
E7rt to avptyepov, ad id quod utile est, ' unto that which is profitable.'
Syr. For, 6 §e, "pi Nn^>N, 'but God,' who is intended piny^, 'unto our
aid or help ;' ad commodum, that is, nostrum, ' for our profit.'
Etc to jUtTaXaSftv Trig ayioTr]Tog uvtov, Vul. In recipiendo sanctifi-
cationem ejus. Rhem. 'In receiving of his sanctification,' missing the
sense of both the words sanctification is aytacrfxog, not ayiorrig, and
;
ug to expresseth the final cause.
Ver. 9, 10. Moreover, ive have had fathers of our Jlesh, who chas-
tened us, toe gave them reverence ; shall ive not much rather
and
he in subjection to the Father of spirits and live ? For they verily
for a few days chastened us, as it seemed good unto them ; but He
for our profit, that we might partake of his holiness.
The design of these words is farther to evince the equity of the duty
exhorted unto, namely, the patient enduring of divine chastisement,
which is done on such cogent principles of conviction, as cannot be
avoided.
It is anew argument that is produced, and not a mere application or
improvement of the former, as the word eira, furthermore,' or more- ' '
over,' doth signify. The former was taken from the right of pai'ents,
this is taken from the duty of children. And the argument in the words
is taken from a mixture of principles and experience. The principles
whereon it proceeds are two, and of two sorts. The first is from the
light of nature; namely, that children ought to obey their parents, and
submit to them in all things. The other is from the light of grace ;
namely, that there is the same real relation between God and believers,
as is between natural parents and their children though it be not of ;
VEIt. 9, 10.] EPISTLE TO THE HEBREWS. 585
the same nature. The whole strength of the argument depends on these
undoubted principles.
For the confirmation of the first of these principles, common expe-
rience is produced. It is so, for it hath been so with us; we ourselves,
iiXo/Atv, have had such fathers, &c.
As for the manner of the argument, it is a comparatis, and therein,
a minori ad majus, ttoXX^ /naXXov. If it be so in the one case, how
much more ought it to be so in the other.
In each of the comparates there is a supposition consisting of many
parts, and an assertion on that supposition In the first, as to matter of
:
fact, in the latter, as unto right ; as we shall see.

1. The supposition in the first of the comparates consists of many
parts, As, 1. That we have rijg aapicoc 17/uwv iraTEpag, ' had fathers of
our flesh ;' those from whom we derive our flesh by natural generation.
This being the ordinance of God, and the way by him appointed for the
propagation of mankind, is the foundation of the relation intended, and
that which gives parents the right here asserted. That learned man did
but indulge to his fancy, who would have these fathers to be the teach-
ers of the Jewish church, which how they should come to be opposed
unto the Father of spirits, he could not imagine.
' They
2. That they were, TraiSwrag, chasteners.'
'
chastened us.'
They had right so to do, and they did so accordingly.
3. The rule whereby they proceeded in their so doing, is also sup-
posed; namely, they used their judgment as unto the causes and mea-
sure of chastisement they did it Kara to Sokovv avroig,
; as it seemed
'
good unto them.' It is not said that they did it for or according to their
pleasure, without respect unto rule or equity for it is the example of
;
good parents that is intended. But they did it according to their best
discretion; wherein yet they might fail, both as unto the causes and
measure of chastisement.
4. The exercise of this right is ' for a few days.' And this may have
a double sense. 1. The limitation of the time of their chastisement;
namely, that it is but for a little while, for a few days to wit, whilst we
;
are in infancy, or under age. Ordinarily corporal chastisements are

not longer continued. So, a few days,' is a few of our own days. Or
'
it may respect the advantage which is to be obtained by such chastise-

ment, which is only the regulation of our affections for a little season.
The case on the one hand being stated in these suppositions, the duty
of children, under the power of their natural parents, is declared. And
the word signifies an ingenuous, modest shame, with submission, oppo-
site unto stubbornness and frowardness. We
add the word ' them unto '
the original, which is necessary we had them in reverence.'

;
'
We
u ere kept in a temper of mind meet to be applied unto duty. We did
not desert the family of our parents, nor grow weary of their discipline,
so as to be discouraged from our duty. And,
Obs. I. As it is the duty of parents to chastise their children, if need
be, and of children to submit thereto; so,
Obs. II. It is good for us to have had the experience of a reverential
submission to paternal chastisements, as from whence we may be con-
vinced of the equity and necessity of submission unto God in all our
afflictions. For so these things are improved by the apostle. And they
arise from the consideration of the differences that are between divine
and parental chastisements For,
;
1. He by whom we are chastised, is the Father of spirits.' He is a

'
Father also, but of another kind and nature than they are. The Fa-
ther of spirits, that is, of our spirits for so the opposition requires
; :
The fathers of our flesh, and the Father of our spirits. And whereas
the apostle here distributes our nature into its two essential parts, the
flesh and the spirit ;it is evident that by the spirit the rational soul is
intended. For although the flesh also be a creature of God, yet is na-
tural generation used as a means for its production ;but the soul is im-
mediately created and infused, having no other father but God himself;
see Numb. xvi. 22; Zech. xii. 1 ; Jer. xxxviii. 16. I will not deny but
that the signification of the word here may be farther extended ; namely,
so as to comprise also the state and frame of our spirits in their restora-
tion and rule, wherein also they are subject unto God alone. But his
being the immediate creator of them, is regarded in the first place.
And this is the fundamental reason of our patient submission unto God
in all afflictions;namely, that our very souls are his, the immediate pro-
duct of his divine power, and under his rule alone. May he not do
what he will with his own ? Shall the potsherd contend with its
maker ?
2. It is supposed from the foregoing verses that this Father of our
spirits doth also chastise us, which is the subject-matter treated of.
3. His general end and design therein is, e-rrt to ovfityzpov, for our
'
profit' or advantage. This being once well fixed, takes off all disputes
in this case. Men, in their chastisements, do at best but conjecture at
the event, and are no way able to effect it. But what God designs shall
infallibly come to pass, for he himself will accomplish it, and make the
means of it certainly effectual. But it may be inquired what this pro-
fit, this benefit or advantage, is. For outwardly there is no appearance
of any such thing. This is declared in the next place.
4. The especial end of God in divine chastisements is, tig to jueraXa-
Guv rrje (ijtoTrjTog avrov, ' that he may make us partakers of his holi-
ness.' The holiness of God is either that which he hath in himself, or
that which he approves of and requires in us. The first is the infinite
purity of the divine nature, which is absolutely incommunicable unto us,
or any creature whatever. Howbeit we may be said to be partakers of
it in a peculiar manner, by virtue of our interest in God as our God ;as
also by the effects of it produced in us, which are its image and like-
ness, Eph. iv. 24, as we are said to be made partakers of the divine na-
ture, 2 Pet. i. 4. And this also is the holiness of God in the latter
sense ; namely, that which he requires of us and approves in us.
Whereas, therefore, this holiness consists in the mortification of our
lusts and affections, in the gradual renovation of our natures, and the
sanctification of our souls, the carrying on and increase of these things
in us, is that which God designs in all his chastisements. And whereas,
next unto our participation of Christ, by the imputation of his righteous-
ness unto us, this is the greatest privilege, glory, honour, and benefit,
that in this world we can be made partakers of, we have no reason to be
weary of God's chastisements, which are designed to no other end. And

we may observe,
Obs. III. No man can understand the benefit of divine chastisement
who understands not the excellency of a participation of God's holiness.
No man can find any good in a bitter potion who understands not the
benefit of health. If we have not a due valuation of this blessed privi-
lege, it is impossible we should ever make a right judgment concerning
our afflictions.
Obs. IV. If, under chastisements, we find not an increase of holi-
ness, in especial instances or degrees, they are utterly lost, we have
some
nothing but the trouble and sorrow of them.
Obs. V. There can be no greater pledge nor evidence of divine love
in afHiction than this, that God designs by them to make us partakers
of his holiness, to bring us nearer to him, and make us more like him.
The reasons from whence they have their efficacy unto this end, and
the way whereby they attain it, are, 1. God's designation of them there-
unto, in an act of infinite wisdom, which gives them their efficacy.
2. By weaning from the world and the love of it, whose vanity and un-
satisfactoriness they openly discover, breaking the league of love that is
between it and our souls. 3. By calling us unto the faith and contem-
plation of things more glorious and excellent, wherein we may find rest
and peace.
That which is required of us as children, is, that we be v7roray)j<7o^£$a,
'in subjection' unto him, as the Father of spirits. This answers to the
having of our earthly parents in reverence, before mentioned. The same
which the apostle Peter calls ' humbling of ourselves under the mighty
hand of God, 1 Pet. v. 6. And there may be respect unto the disobe-
dient son under the law, who refused to subject himself to his parents,
or to reform upon their correction, Deut. xxi. 18, which I the rather
think, because of the consequent assigned unto it, 'and live;' whereas
the refractory son was to be stoned to death. And this subjection unto
God consists in, 1. An acquiescence in his right and sovereignty to do
what he will with his own. 2. An acknowledgment of his righteous-
ness and wisdom in all his dealings with us. 3. A sense of his care
and love, with a due apprehension of the end of his chastisements.
4. A diligent application of ourselves unto his mind and will, as unto
what he calls us unto, in an especial manner at that season. 5. In
keeping our souls by faith and patience from weariness and desponden-
cies. 0. In a full resignation of ourselves to his will, as to the matter,
manner, times, and continuance of our affliction.
And where these things are not in some degree, we cast off the yoke
of God, and are not in due subjection unto him, which is the land inha-
bited by the sons of Belial.
Lastly. The consequent of this subjection unto God in our chastise-
ments is, that we shall live.'
' And,' or ' for so' we shall live. Though
'
in their own nature they seem to tend unto death, or the destruction of
the flesh, yet is it life whereuntq they are designed, which is the conse-
quent which >hall be the effect of them, 2 Cor. iv. 16 18. The in- —
crease of spiritual life in this world, and eternal life in the world to
come, is that whereunto they tend. The rebellious bon who would not
—
submit himself to correction, was to die without mercy. But they who
are in subjection to God in his chastisements, shall live.
Ver. 11. Uacra ds TTaidaa TTpog fisv to irapov ov Sotcu \apag eivai,
aWa \vTTi)g' varepov Se Kap-jrov upy]viKOv TOig Si avrr^g yeyv/Avaa-
fxivoiq cnrooicuHTi ciKaioavvtfg.
Kapirov. Syr. Nmpnm x-nbuii kind, ' the fruit of peace and right-
eousness.' Vul. Fructum pacatissimum, ' most peaceable,' Rhem. and
uttoSiSwgi, it renders in the future, reddet, for reddit.
Ver. 11. Now no chastening for the present seemeth to be joyous,

but grievous ; nevertheless, afterwards it yieldeth the peaceable
fruit of righteousness unto them which are exercised thereby.
This is the close of the apostle's dispute and arguing about suffer-
ings and afflictions, with the use of them, and our duty in bearing them
with patience. And he gives it us in a general rule, wherein he ba-
lanceth the good and evil of them, showing how incomparably the one
exceedeth the other. The same argument he insisteth on, 2 Cor. iv.
17, For our light affliction, which is but for a moment, worketh for us
'
a far more exceeding and eternal weight of glory.'

And he states his rule so, as by a concession to obviate an objection,
against a compliance with his exhortation and this is taken from the
;
trouble and sorrow wherewith chastisement is accompanied. This

therefore he takes for granted, he will not contend about it, but takes
off all its weight, by opposing the benefit of it thereunto.
The literal expression in the original is iraaa -rraideia, but every '
chastisement at present seems not to be of joy,' that is, none doth seem
so to be.
The introduction of the whole, is by the particle Se, which some ren-
der by enim, some by autem, 'for,' and 'but;' there is no more in it
(for it is used variously) but an intimation of a progress in discourse ;
we render it ' now,' not as an adverb of time, but as a note of attention.

The particle fitv, is omitted in our translation. Others render it by
quidem, truly ;' and where it is so joined in sense with Se, as here it
'
is, it hath the force of an asseveration, 'for truly,' or 'now truly.' In

the concession we may observe,
1. The universality of the expression, 'every chastisement,' not any
excepted ; for what is affirmed is of the nature of chastisements ; what
is not so, is none. If any thing befal a man that is evil, if it be no way
dolorous to him, it may be a judgment on him, it is not a chastisement
to him.
2. The time wherein a judgment is made of it, whereon this conces-
sion is made, irpog to irapov, 'for the present ;' that is, whilst it is actu-
ally on us, whilst we suffer under it, especially in its first ingress and
assault whilst the wound they give to the mind is fresh, before it be
;
mollified by the ointment of faith, and submission to God.

3. Hereof it is affirmed, that ov Soicei, 'it seemeth not to be joyous,
but grievous.' That is, whatever be spoken of the good of chastise-
VER. 11.] EPISTLE TO THE HEBREWS. «>89
nient, it represents itself otherwise to us ; it appears with another face

to us, and we cannot but make another judgment of it. The meaning
is not, that it seems' so to be, but is not so
only '
but really' so it is,
;
'
and so we do esteem it. And the original is, 'it is not of joy, but of
sorrow,' that is, say some, there is an ellipsis to be supplied by voi^tikt],
or some such word it is not effective of joy but of sorrow.
; But this
seems not to be the meaning of the words for it is in the issue really
;
effective of joy also. And the apostle speaks not of it here, as to its
effects, but as to its nature in itself. And so it is not of joy, it belongs
not to things joyous and pleasant. It is not a sweet confection, but a
bitter potion. It is of the nature of things sorrowful. It is of sorrow,
which we render 'grievous.' But that word is of an ambiguous signi-
fication in our language. Sometimes we render (3apvg, by it, 1 John
v. 3, (cat evToXat avrov fiaptiai ovk u<nv, 'and his commands are not
grievous,' that is, heavy, burdensome. Sometimes Xvtti], as in this
place ;that is, dolorous and sorrowful. So it is here, a matter of sor-
row. It is in the nature of every chastisement, to be a matter of sor-
row and grief at present to them that are chastised. This we render
'
being in heaviness,' 1 Pet. i. G, XwrrtftevTSQ, being afflicted with sor-
'
row,' through manifold temptations or afflictions. And sundry things

we may yet observe, to clear the sense of the place, as,
Obs. I. When God designeth any thing as a chastisement, it is in
vain to endeavour to keep off a sense of it it shall be a matter of sor-
;
row to us. Men are apt in their trials to think it a point of courage
and resolution, to keep off a sense of them, so as not to be affected
with grief about them. It is esteemed a piece of pusillanimity to mourn,
or be affected with sorrow about them. It is true indeed, that so far
as they are from men, and sufferings for the gospel, there is an heroic
frame of spirit required to the undergoing of them so as that it may ;
appear, that we are in nothing terrified by our adversaries but there is ;
no pusillanimity in us towards God. It is our duty to take in a deep

sense of his rebukes and chastisements and if he doth design any
:
thing that doth befal us as a chastisement, it is in vain for us to con-

tend, that it may not be a matter of sorrow to us. For if it yet be not
so, it is but an entrance to his dealing with us. He will not cease, till
he hath broken the fierceness, and tamed the pride of our spirits, and
have brought us, like obedient children, to submit ourselves under his
mighty hand. Wherefore,
Obs. II. Not to take in a sense of sorrow in affliction, is through
stout-heartedness to despise the chastening of the Lord, the evil that we
are cautioned against, ver. 5.
Obs. III. The sorrow intended which accompanies chastisement, is
that which the apostle terms \vini Kara 6eov, 2 Cor. vii. 9, 10, 'sorrow
according to God,' or after a godly sort. It is not the wailing of the
flesh on a sense of pain it is not the
; disorder of our affections, on
their encounter with things grievous to our present state and ease. It
is not a heartless despondency under our pressures, enfeebling us to our
duties. But it is a filial sense of God's displeasure, accompanied with
nature's aversation, and declension from things evil to it and grievous.
Obs. IV. The nature and end of afflictions are not to be measured
;;
590 AN EXPOSITION OF THE [ell. XII.
by our present sense of them. At present they are dolorous, but the
great relief under what is grievous at present in -them, is the due con-
sideration of their end and tendency, for which they are appointed of
God. And,
Obs. V. All the trouble of afflictions, is but for the present, at most
but for the little while which we are to continue in this world. Within
a very short time we shall leave them and their trouble behind us for
evermore.
In balance against this matter of sorrow in chastisement, the apostle
lays the advantage and benefit of it. And this he doth in three things :
1. By showing what that benefit is. 2. When it is received; and, 3.

By whom.
First. For the benefit of chastisement itself, it is expressed in a three-
fold gradation. 1 . That it yieldeth fruit. 2. That this fruit is the
fruit of righteousness. 3. That this fruit of righteousness is peace-
able.
1. Kap7rov aTToSiStorri, '
it yieldeth fruit.' Not '
it will' do so, as the
Vulgar reads, but it doth namely, in the season designed.
so, It is not
a dead, useless thing. When God purgeth his vine, it is that it may
bear more fruit, John xv. 2. Wliere he dresseth his ground, it shall
bring forth herbs meet for himself, Heb. vi. 8. The whole of God's
dealing and design herein, is set forth in an elegant allusion to a hus-
bandman, in the management of his corn, Isa. xxviii. 23 29. And —
this fruit in general is of two sorts 1. The taking away of sin, by the
:
' By this
mortification of it. therefore shall the iniquity of Jacob be
purged, and this is all the fruit to take away his sin,' Isa. xxvii. 9. 2.
In the increase of righteousness or holiness, which is here expressed.
2. This fruit then, is the fruit ^maiocjvvijg, ' of righteousness,' not
righteousness itself, not that fruit which righteousness is, but that which
it bears, or brings forth. Neither our doing nor our suffering are the
cause of our righteousness, but they promote it in us, and increase its
fruit. So the apostle prays for the Corinthians, that God would ' in-
crease in them the fruits of their righteousness,' 2 Cor. ix. 10. And
for the Philippians, that they may be ' filled with the fruits of righteous-
ness, which are by Jesus Christ unto the praise and glory of God,'
Phil. i. 11. Wherefore, by 'righteousness' in this place, our sanctifi-
cation, or the internal principle of holiness and obedience, is intended
and the fruits hereof are its increase in the more vigorous actings of all
graces, and their effects in all duties. Especially the fruits of righteous-
ness here intended, are patience, submission to the will of God, wean-
edness from the world, mortification of sin, heavenly-mindedness, purity
of heart, readiness for the cross, and the like. See Rom. v. 3 5 —
—
with John xv. 2 4, which places compared, are a full exposition of
this.
3. This fruit of righteousness which chastisement yieldeth, is eiptjvi-
kov, 'peaceable.' 'The work of righteousness shall be peace, Isa.
xxxii. 17. 'The fruit of righteousness is sown in peace,' James iii. 18.
And it is so on a threefold account, 1. Because it is a pledge and evi-
dence of our peace with God. When we are chastised, especially if
our pressures are great or many, we are apt to question what our state
is with respect to God, who seems to be so displeased with us, as to

make us the peculiar objects of his anger but when these fruits are
;
brought forth in us, they are an high evidence that God is at peace
with us, and that he designs our eternal good in all these chastisements,
Rom. v. 3— 5. 2. Because they bring in peace into our own minds.
Afflictions are apt to put our minds into a disorder our affections will
;
tumultuate, and raise great contests in our souls. But by these fruits of
righteousness our hearts are quieted, our minds composed, all tumults
allayed, and we are enabled to possess our own souls in patience. 3. With
respect to other men. The next thing which the apostle giveth us in
charge, after he hath discharged his discourse about suffering and
afflictions, is that we should follow peace with all men, ver. 14. Now
the way whereby we may do this, is only by abounding in these fruits
of righteousness. For they alone are the way and means of attaining
it, if it be possible so to do. And, therefore, that charge of following
peace with all men, is nothing but an injunction to perform all duties of
righteousness towards them.
This is the advantage which comes by chastisement, which the apos-
tle lays in the balance against all that is grievous in them.
Secondly. There is the season wherein they yield this fruit and;
that is vgtsoov Sc, 'afterwards,' 'nevertheless,' or 'but afterwards,'

that is plainly, after we have been a while exercised with them. This
effect of them, it may be, doth not appear at first. We have their sur-
prisal, as it was with Job, to conflict withal, which suspends for a while
the production of these fruits. So the apostle Peter prays for be-
lievers, that oXiyov ttc&ovtsz, ' after they suffered a while,' God would
strengthen and perfect them, 1 Pet. v. 10. And so it is evident in experi-
ence. Chastisements do not effectually operate to this end, till after some
time of exercise. They first tend to subdue the flesh, to root up weeds,
thorns, and briers, to break up the stubborn fallow-ground, and then to
cherish the seeds of righteousness.
Thirdly. So it is added in the first place, it yieldeth this fruit, toiq
$<' avTtig ytyvfivaaiuLtvoic,'
unto them,' that is, only to them '
who are
exercised thereby.' The word here used, signifies an exercise with
diligence and vehemence, there being an allusion in it to those who
stripped themselves naked, so to put out all their strength in their pub-
lic games, or contest for mastery. See Heb. v. 14, with the exposition.
Wherefore to be exercised by chastisement, is to have all our spiritual
strength, all our faith and patience tried to the utmost, and acted in all
things suitably to the mind of God. So was it with Job. And what
remains for the farther explication of these words, is contained in these
ensuing observations.
Obs. VI. Those who cannot see an excellency in the abounding of
the fruits of righteousness before described, can never apprehend that
there is either good or benefit in chastisements. For this alone is that
which the apostle proposeth to answer all that is grievous or evil in
them. But these things believers value above life itself, and can esteem
well of every thing, be it never so sharp to the flesh, that doth promote
them in their souls.
Obs. VII. We can never find any benefit in chastisements, unless
—
we are exercised by them,

that is, unless all our graces are stirred up
by them to a holy,
constant exercise. For hereby alone do they yield
the peaceable fruit of righteousness.
Obs. VIII. It is the fruit of righteousness alone that will bring in
peace to us, that will give us a sense of peace with God, peace in our-
selves and with others, so far as is possible. And,
Obs. IX. Grace in afflictions will at length prevail, quietly to com-
pose the mind under the storm raised by them, and give rest with peace
to the soul.
Obs. X. Herein lies the wisdom of faith in this matter, not to pass a
judgment on chastisements, from the present sense we have of what is
evil and dolorous in them, but from their end and use, which are blessed
and glorious.
Ver. \2, 13. In these verses an entrance is made into the second
part of the chapter, which is designed to the application of the doctrine
concerning sufferings, afflictions, and chastisements, before insisted on.
And there are three parts of it. 1. A
general exhortation to an im-
provement of the said doctrine, in a conformity of mind to it. 2. A
prescription of sundry important duties, in their joint walking before
—
God to the same end, ver. 14 16. 3. A confirmation of the whole by
an instance or example of one who did all things contrary to the duties
prescribed, namely, Esau; with the severe issue thereon, ver. 16, 17.
The first of these is contained in these two verses.
Ver. \2, 13. Aio rag Trapapevag \upag icai to. irapaXtXvptva yo-
vara avopûxrare. km rpo\iag opSag iroiâaTe roig troaiv v/uwv,
iva jurj to û>Xov etcrpaTry, laSy Se paXXov.
Ver. \2, 13. —

Wherefore lift up the hands which hang doivn, and
the feeble knees ; and make straight paths for your feet, lest that
which is lame be turned out of the luay, but let it rather be
healed.
1. 'Wherefore,' Sio, quaprcpter, quamobrem. It shows that the

ensuing exhortation is wholly derived from the preceding discourse.
Seeing things in this case are as we have declared, this is your duty
thereon.'And in no writings of the New Testament is this method so
much observed as in this Epistle, namely, to lay down doctrines of
truth, to confirmthem by divine testimonies and reasons, and then to
make the use and application of them. And the reason of it is, because
the whole design of the Epistle is paraenetical with respect to prac-
tice.
2. For the right understanding of the mind of the Holy Ghost in
the words, we must take notice that there is a supposition included in
them of some failure in the Hebrews, as to their courage and constancy
were in great danger of it, and that it
in suffering; at least that they
began minds of many and perhaps greatly to prevail in
to affect the ;
some among them. This he had insinuated before in the entrance of

his discourse on this subject, ver. 3 — 5, and now resumes it as the

ground of his exhortation. And,
Obs. I. the duty of all faithful ministers of the gospel to con-
It is
sider diligently failures or temptations their flocks are liable or

what
exposed to, so as to apply suitable means for their preservation.
3. The words in general contain an exhortation to duties, following
directly from the doctrine insisted on in its application to these Hebrews.
And whereas there were two sorts of them, (which distinction the
apostle frequently intimates in the Epistle,) 1. Such as were really
guilty of the evils dehorted from; and, 2. Such as were not so, at least
not in such a degree as some others were the exhortation respects both:
sorts of them. To the first sort it enjoins their own present duty and ;
directs the latter how to behave themselves towards those who were so
defective, as we shall see in the progress.
4.That part of the exhortation which is contained in ver. 12, is taken
from Isa. xxxv. 3, istsn ni^3 trmm rrsn D s t }pm, Confortate manus
remissas, et genua labantia roborate. The Vul. Lat. in that place reads,
maims dissolutas, and genua debilia. Here manus remissas, and genua
soluta. The translation of the LXX. renders ipin by layyaaTt, 'be
ye strong,' speaking to the hands and knees in the second person and ;
TS73K by TrapaKaXijauTe, unless that word belong to the following sen-

tence. The apostle useth one word, avopSioaaTs, applying it to both
hands and knees, it being equally proper to both.
5. The way of the proposal of the exhortation is in continued meta-
phors; in answer to the first prescription of the duty exhorted to,
which was to run in a race, or to strive for victory, ver. 1. And in the
verse foregoing he requires of us in this case, that we should be ytyvf.i-
vaautvoi, exercised' like those that are stripped or made naked for a
'
contest. Wherefore,
6. The exhortation is applied to the parts of the body which are of
principal use in gymnastical exercises, namely, the hands, the knees,
and the feet, whereby the body putteth forth all its strength to obtain
the prize the hands and knees being the principal seat of strength and
;
activity. And we must consider, 1. What is the defect blamed in them.

2, What is the remedy prescribed to that defect. 3. What is the spi-
ritual meaning of both.
1st. The defect charged on the hands is, that they 'hang down,'
irapuptvag. LXX. avttpevag, remissas. want a word exactly to We
express the Hebrew nm
It is not so much hanging down,' as '
'
weakened,' and dissolved in their strength,' whence they do hang
'
down. And when it is so with any, they declare themselves weary of

what they are engaged in, faint, unready, and giving over.
2dly. That charged on the knees is, that they are TrapaXeXv/ieva,
soluta, dissoluta, or as in the Hebrew, labantia. use a proper We
wcid here, and in the prophet, 'feeble,' that is debilia, 'weak,' whose
nervous vigour is dissolved. So we render "&1D3, Ps. cix. 24, '
My
knees are weak through fasting.' So in great weakness, fear, and de-
spondency, the knees are said to smite together, Nahum ii. 10.
In both there is a description of a man heartless or slothful, or so
VOL. IV. Q Q
.594 AN EXPOSITION OF THE [dl. XII.
fainting in the running of a race, as to be ready to cast off all hopes

of success, and to give over.
3dly. It is the same kind of distemper which affects these several
parts, and therefore the apostle prescribes the same remedy to them
both, namely, avopSwaaTe, surripite, erigite. It is not elevate,' '
* lift up,' which is proper to the hands only but erect or raise them to
;
a due state, frame, and posture. 'Set them right again,' 'apply them
to their duty.' So in the cure of the. woman that had the infirmity
wherewith she was bowed down, we render it '
made straight,' Luke
xiii. and by 'setting up,' Acts xv. 16, in which
13, or upright again,
two places alone besides this the word is found. It is therefore a resto-
ration into their former state that is directed in this word.
Wherefore the spiritual sense of the words, or meaning of the simili-
tudes, is plain and there is no necessity to make a distribution of parts,
;
as to what is particularly intended by the hands or knees. For by the

same kind of defect in both, the fault of the whole is described. Now
this is such a decay in Christian courage and resolution, as brings along
with it a great weakness and unreadiness for dutv.
In our Christian race we are to put forth our utmost spiritual strength
and activity. All graces are to be kept up to their exercise, and all du-
ties to be attended to with diligence. But where the course is long, or
the difficulties are great, we are apt to grow weary, to despond first to ;
wish it at an end, and then to give over. And this frame ariseth from
a composition of two evil ingredients. 1. Despondency as to success.
2. Weariness of duty. In them do our hands hang down, and our
knees grow feeble.
Obs. II. This is the great evil which in all our sufferings and afflic-
tions we are with all intention of mind to watch against. This is the
way whereby multitudes have entered into scandalous backslidings, and
many into cursed apostasies.
Obs. III. We are apt to pity men who are weary and fainting in their
courage, and under their burdens and we do well therein, for they
;
have spent all their strength, and have no way of supply but we are :
to be no way gentle towards ourselves in our spiritual weakness and

decays, because we have continued supplies of strength ready for us, if
we use them in a due manner. See Isa. xl. 28 31. —
Obs. IV. This exhortation being a conclusion or inference made
from the preceding discourse, concerning the nature, use, and end of
sufferings and afflictions, this instruction is given us in a peculiar man-
ner, namely, that we ought to confirm our minds against ail discourage-
ments and despondencies under them, by the consideration of God's
design in them, and the blessed success which he will give to them.
Obs. V. The recovery of this frame, or the restoration of our spiri-
tual hands and knees to their former vigour, is by stirring up all grace
to its due exercise, which is torpid and desponding under sloth in this
frame.
As this direction concerns others, other professors, other members of
the church, and so much ourselves it compriseth all the duties of ex-
;
hortation, consolation, instruction, and prayer, which are useful to that

end.
—
Ver. 13. This first part of the exhortation concerns the inward
frame of the minds of men, with respect to themselves and their own
souls. That which follows, ver. 13, looks to their ways, 'walking,' and
conversation with respect to others, that they may receive no damage,
but benefit by it. And therefore the apostle doth not herein direct us
to strengthen our feet, as he doth our hands and knees but to make ;
'
straight paths' for them, wherein we may walk. And the conjunctive
teat, * and,' denotes an additional duty.
There are two things in the words. 1. A duty prescribed. 2. An

enforcement of it, from an evil consequent of its admission, both in
terms metaphorical.
1. Our feet,' roig iroaiv v/xwv, are those members of our body which
'
carry us on in our course, which is the ability and activity of our minds
for spiritual duties. These feet must have a path to walk in, or they
can make no progress. According as that path is right and straight, or
crooked and uneven, so will our course be. It is therefore highly in-
cumbent on us to look well to the paths wherein we are going. And
this is here prescribed to us.
The direction seems to be taken from Prov. iv. 26, Ponder the path '
of thy feet, and let all thy ways be established,' or rather, all thy '
ways shall be ordered aright,' which is the sense of this place.

In order to a discovery of the duty here prescribed, we must consider,
1. What are the paths of our feet. 2. How we are to make them
straight
First. ' Our Tpoôc is a wheel.' And rpo\ia is
paths,' rpoxiai- '
tu)v Tpo^v mark made by wheels orbita. So though

\apa^,ig, '
the ;'
it be taken for semita, a path,' yet it is such a path as is marked out

'
for others, that leaves a track wherein we may be followed. The Vul.
renders it by gressus, our steps but it is rather the way wherein we
' ;'
tread, which is said to be made straight.

Our obedience unto God, is called our walking before him, namely,
all that obedience which he requires in the covenant, Gen. xvii. 1. The
first divine testimony given unto any man was unto his faith in sacrifice,
Gen. iv. *4>, that is, as expressed with respect unto the atonement to be
made by Christ. And the second was unto obedience, under the name
of walking with God Enoch walked with God,' Gen. v. 24. In these
:
'
two thus exemplified from the beginning, faith and obedience, doth the
life of God in the church consist. And as this obedience is called 'our
walking,' so is it called 'our path,' Ps. xxvii. 11, cxix. 35, 105; Isa.
xxvi. 7 Ps. xxiii. 3, xxv. 4
; Matt. iii. 3 Luke iii. 4. And these
; ;
paths are distinguished into the paths of the righteous and the upright,
and the paths of the wicked and the froward that is, every one's
;
course of actions, with respect unto God and his will, are his paths.
And this is called our path :' 1. Because it is that wherein we are
'
continually conversant. 2. Because it is that whereby we tend unto the

end which we aim at, and that which will certainly bring us thereunto.
3. Because all the circumstances of our observance of a path, and
walking in it, do illustrate the way and manner of our obedience, and
duties of it, as might be declared.
This path of our obedience maybe considered either objectively only;
Q Q 2
and so it is nothing but the will of God revealed unto us, the canon or
rule which we are to walk according unto, that we may have peace,
Gal. vi. 16. And in this sense the path of all men is one and the same,
absolutely invariable, nor can we make it straight or crooked
it is ab- :
solutely and perfectly straight in itself. Or may be

considered with
it
respect to them that walk in it and so there are degrees of its straight-
;
ness. Men may continue in it, yet fail variously as to its universal
rectitude ;they may fail in it, though they do not utterly leave it, or
fall from it. So it is affirmed of Peter, and those with him, when they
failed in the matter of compliance with the Jews, that they did not
opQoiroSuv, Gal. ii. 14, 'walk with a right foot.' They continued in
the path of the truth of the gospel, but they stumbled in it, they warped
in one instance from it. And hereby,
Secondly. Wemay understand what is here enjoined in way of duly,
namely, ogQaq TroitiGare, ' to make these paths straight.' For there are
two things herein. 1. That we walk uprightly in the paths of obedi-
ence. Then are our paths straight, when we walk uprightly in the
paths of God. And as this respects our universal obedience, as it doth
everywhere in the Scripture, so I doubt not but regard is had unto
halting, or taking some crooked steps in profession during trial. De-
serting of church assemblies, forbearance of sundry necessary duties
that might be provocations to their adversaries, irregular compliances
with the Jews in their worship, are things that the apostle -intimates
them to have been liable unto. Where these things were, though they
utterly forsook not the path of the gospel, yet they walked not in it
with a right foot; they failed in the way, though they fell not from it.
These things the apostle would have rectified. 2. That we walk visi-
bly in these paths. This is included both in the signification of the
word Tpo\iai, and in the precept, ' to make our paths straight :' to wit,
that they may be seen and known so to be. For this is necessary unto
the end proposed, namely, the preservation of others from being turned
out of the way, or their recovery from their wandering.
And therefore I do grant, that the duties especially intended in this
precept, are courage, resolution, constancy in profession, wirh a diligent
watch against all crooked compliances, or fearful relinquishment of
duties. And therefore,
Obs. I. It is our duty not only to be found in the ways of God in
general, but to take care that we walk up-
carefully, circumspectly,
rightly, and diligently in them. Hereon depends our own peace, and
all our usefulness towards others. It is a sad thing when some men's
walk in the ways of God shall deter others from them, or turn them
out of them. Yet so it falls out in the negligent careless profession of
many.
Obs. II. To make halts or baulks in our way of profession, or
crooked paths in neglect of duty, or compliances with the world in
time of trials and persecution, is an evidence of an evil frame of heart,
and of a dangerous state or condition.
The enforcement of the duty required is the next thing in these
verses. Lest that which is lame be turned out of the way but let it
'
;
rather be healed.'
The
apostle continues in the use of metaphors, according as he began
this discourse. And having described our careful obedience, by making
straight paths to our feet, he calls that or those which are defective
therein, lame ;' to ^wXov, that which is lame.' The Vul. reads the
' '
words, Ut mm
elaudicans qui erret, which the Rhemists render, that '
no man halting err,' without any good sense. The Syriac, ' that the
member which is lame.' The principal internal hinderance from walk-
ing, is lameness. He that is lame can make but slow progress, and is
often ready, by his halting, to stumble out of the way. Lameness,
therefore, is some defect that is distinguished from external hinderances
and from mere fainting or weariness, (whereof the apostle had spoken
before, which may befal them that are not lame,) which obstructs men
in their progress, and makes them easily turned out of the way. Be-
sides, it includes an inward disease and distemper in particular, whence
the apostle says it is to be healed.
And by the way we may observe, that sundry diseases, weaknesses,
and lamenesses, are apt to fall out in the flock of God. These he pro-
miseth himself to be tender towards, and to heal, Zech. xi. 15, 16. as
he severely threatens those shepherds by whom they are neglected,
Ezek. xxxiv. 4, &c.
Considering what was the state of the Hebrews, who had received
the doctrine of the gospel at this time, as both this epistle and the story
of them in the Acts of the Apostles do declare as also what fell out
;
afterwards among them, I do judge that by this to xwXov among them,

' that which is lame,' the apostle peculiarly intends those that would
retain the Judaical ceremonies and worship, together with the doctrine
of the gospel. For hereby they were made weak and infirm in their
profession, as being defective in light, resolution, and steadiness as ;
also seemed to halt between two opinions, as the Israelites of old between
Jehovah and Baal. This was that which was lame at that time among
these Hebrews. And it may by analogy be extended unto all those
who were under the power of such vicious habits, inclinations, or neg-
lects, as weaken and hinder men in their spiritual progress.
The caution concerning this sort of persons is, that they be not
EKToa-mj, turned out of the way.' To be turned out of the way is to
'
be turned off* from the profession of the gospel. This those who were
lame, as before described, were very liable and subject unto a small;
matter would turn them aside, as afterwards many of them were turned
off" from the truth. The apostle doth not thereon declare a displeasure
against them he is not angry with them, but adviseth others to deal
;
carefully and tenderly with them, avoiding every thing that might give
occasion unto their turning aside.
And this the apostle extends to their healing ia9>j Sc juaXXov, ' but
;
rather let it be healed.' To be healed,' is not opposed to to be turned

' '
aside,' as though that word should signify a farther breach or taxation

of that which is lame but it denotes the cure of him that is lame, by
;
a continuation of the same metaphor. Be so far from doing or omitting

any thing which might give them occasion to turn from the way, as that
you endeavour the removal of those causes of lameness which you see
in them. And the sense of the words may be included in the ensuing
observations.
——
Obs. III. A hesitation or doubtfulness in or about important doc-

trines of truth, will make men lame, weak, and infirm in their profes-
sion. And,
Obs. IV. Those who are so, are disposed to a total defection from
the truth, and are ready on all occasions to go out of the way. Also,
in general,
Obs. V. Every vicious habit of mind, every defect in light, or neg-
lect of duty, every want of stirring up grace unto exercise, will make
men lame and halt in profession, and easy to be turned aside with diffi-
culties and oppositions.
Obs. VI. When we see persons in such a state, it is our duty to be
very careful so to behave ourselves, as not to give any occasion to their
farther miscarriages, but rather to endeavour their healing.
Obs. VII. The best way whereby this must be done, is by making
visible and plain to them our own faith, resolution, courage, and con-
stancy, in a way of obedience becoming the gospel. —
Hereby we shall
both incite, promote, and direct them in and unto their duty. For,
Obs. VIII. The negligent walking of those professors, who are
sound in the faith, their weakness and pusillanimity in times of trial,
their want of making straight paths to their feet in visible holiness, is
a great means of turning* aside those that are lame, weak and halting.
Ob. IX. It is good to deal with, and endeavour the healing of such
lame halters, whilst they are yet in the way when they are quite turned
;
out, their recovery will be difficult, if not impossible.
Vkr. 14. From his exhortation unto patient perseverance in the

profession of the gospel under sufferings and afflictions, the apostle pro-
ceeds unto a prescription of practical duties and although they are
;
such as are absolutely necessary in themselves at all times, yet they are
here peculiarly enjoined with respect to the same end, or our constancy
in professing the gospel. For no light, no knowledge of the truth, no
resolution or courage, will preserve any man in his profession, especially
in times of trial, without a diligent attention unto the duties of holiness
and gospel obedience. And he begins with a precept, general and com-
prehensive of all others.
Ver. 14. F.ipt]vt]v StwicETe f.iera Travrwv, Kai tov ayiacrfiov, ov X^P'C
ovdsig oiptrai tov Kuptov.
Auokets. Vul. Sequimini, others sectamini, which comes nearer the

original, and denotes a vehement pursuit. Syr. inn itt-irr, ' run after
peace.' Weelsewhere translate the same word in the same duty, by
'pursue,' and 'ensue,' Ps. xxxiv. 14; 1 Pet. iii. 10, 11.
Ver. 14. Earnestly follow peace with all men, and holiness, ivith-
out the which no man shall see the Lord.
The direction here given is general, consisting of two parts the first ;
whereof contains our duty towards men, and the other our duty towards
God., whereby the former is to be regulated.
'
VCR. 14.] EPISTLE TO THE HEBREWS. 599
First. we have, 1 The duty prescribed, which is ' peace.'

In the first .
2. The manner of
the attaining it, or the way of the performance of
the duty enjoined, which is earnestly to follow it.' '
3. Those with
whom we are to seek peace, which are ' all men.
1. The
substance of our duty towards all men as men, in all circum-
stances and relations, is to seek zipwniv, ' peace' with them. And that
we may have peace with all men, at least that we may do our duty to
attain it, three things are required. 1. Righteousness. *
The fruit of
righteousness is peace.' To wrong no man, to give every one his due,
to do unto all men as we would have them do unto us, are required
hereunto. The want hereof is the cause of all want of peace, of all
confusions, disorders, troubles, and wars in the world. 2. Usefulness.
That we may have peace in a due manner, it is not enough that we hurt
no man, defraud no man, injure no man but it is moreover required of
;
us, that in our station and calling, according to our circumstances and
abilities, we be useful unto all men, in all duties of piety, charity, and
beneficence, Gal. vi. 10, As we have opportunity,' tpyaZtoptSa to
'
ayaSov irpog iravrag, let us be useful,' profitable, beneficial, working

'
that which, is good, 'towards all men.' This is required of us in that

divine law of human society under which we are stated. 3. Avoiding
of just offence. '
Give no offence unto Jews nor Gentiles,' 1 Cor. x.
32.
These are the ways and means whereby we must earnestly follow
peace with all men. We are not to do it by a compliance with them in
any evil not by a neglect of any duty not by any thing that en-
; ;
trencheth on holiness towards God. Peace with men is not to be fol-

lowed nor practised at any such rate. We must eternally bid defiance
unto that peace with men, which is inconsistent with peace with God.
These ways of following peace with all men, are such as carry alone
their own satisfaction and reward with them, although the end be not
attained. For this ofttimes depends on the minds of other men, even
such as are like a troubled sea, whose waters cast up mire and dirt, who
have no peace in themselves, nor will they let others be at peace, Ps.
cxx. (5, 7. Hence the apostle gives that limitation unto our endeavours
for peace ' If ; it be possible, and what lies in you, live peaceably with
all men,' Rom. xii. 18.
2. From
these difficulties ariseth the injunction of the especial way
and manner of seeking it, SiuKtre, 'earnestly follow.' render the We
same word by 'pursue it,' Ps. xxxiv. 14; and 'ensue,' 1 Pet. iii. 11.
And it is in both places spoken of, as that which exceeds in earnestness
and diligence in the seeking of it. It is that which will fly from us,
and which we must with all earnestness pursue, or we shall not over-
tike it. Both the words in the Hebrew and Greek, do signify to per-
secute, which we know is the fiercest of prosecution. And this is so
expressed, because of the many ways and pretences which most men
use, to avoid peace with those who profess the gospel. All these, as
much as in us lieth, we are to overcome in the pursuit of peace, never
giving it over whilst we are in this world.
3. And this we are to do * with all men ;' that is, all sorts of men,
according as we stand in relation unto them, or have occasion of con-
verse with them. The worst of men are not excepted out of this rule ;
not our enemies, not our persecutors we are still, by all the ways men-
;
tioned, to follow peace with them all. Let this alone be fixed, that we
are not obliged unto any thing that is inconsistent with holiness, that is
contrary to the word of God, that is adverse to the principles and light
of our own minds and consciences, for the obtaining of peace with any,
or all the men in the world and this rule is absolute and universal.
;
Wherefore,
Obs. I. A frame and disposition of seeking peace with all men, by
the means before laid down, is eminently suited unto the doctrine and
grace of the gospel. A froward spirit, apt and ready for strife and con-
tention, to give and receive provocations, to retain a sense of injuries*
to be satisfied with usefulness, whilst it is supposed they do no wrong;
is quite contrary to what the gospel requireth of
us. The glory of the
kingdom of Christ frequently promised under the name of
therein, is
peace, with a cessation of wars and contentions among men. And an

evidence this is, how little of the power of the gospel remains at pre-
sent in the minds of men in the world, when all things amongst those
who are called Christians, are filled with hatred, strife, persecutions,
and savage wars. But this frame is, 1. A great ornament to our profes-
sion ; a man cannot in the eyes of men, not utterly flagitious and har-
dened in sin, more adorn the gospel than by evidencing, that in his
whole course he doth what in him lies to follow after peace with all
men. 2. A
great comfort and support unto ourselves in our sufferings.
For when we have the testimony of our consciences, that we have sin-
cerely sought peace with all men, it will not only make us rest satisfied
in what they unjustly do unto us, but give us a triumph over them in
our minds, in that we have obtained a compliance with the will of God
above them herein.
Secondly. The second thing enjoined, respects our duty towards
God. And there are two things in the words: 1. The duty itself en-
joined, and that is, rov ayiaa/uLov, 'holiness.' 2. The enforcement of
it from its absolute necessity, in order unto our eternal blessedness.
For without it, destitute of it, we shall never see the Lord. And it
refers to the same way of seeking it, namely, ' to follow it earnestly,'
'
to pursue it' by all ways and means appointed unto that end.
1. Some by 'holiness' here understand peculiarly the holiness or
purity of chastity, for so is the word used, 1 Thess. iv. 3, ' For this
is the will of God, even your sanctification, that you should abstain
from fornication.' There is a peculiar defilement in the sins that are
against the body, as the apostle declares, 1 Cor. vi. 18, 19. Wherefore
the sanctification of the body, 1 Thess. v. 23, by this grace, may be pe-
culiarly called our holiness. Besides, the seeing of God here referred
to, is peculiarly promised unto the pure in heart, Matt. v. 8, because
the mind is there peculiarly prepared for the divine vision. But there
is no cogent reason why we should restrain the signification of-the word.
It is universal holiness which is here prescribed unto us this we are :
in all things always to follow after. What this evangelical holiness is,
what is its nature, wherein it doth consist, what is required unto it, by
what means it may be attained and preserved, how it diners from mo-
— —
VER. 15.] EPISTLE TO THE HEBREWS. G01
rality, orthe virtues of the best of unbelievers I have declared at ;
large in another discourse, and shall not here again insist upon it.
2. The enforcement of this duty, is in these words ; \iopig ov ovdeig
oiptrai tov Kvptov, without which no man shall see the Lord.' It is
all one whether we understand God absolutely, or the Lord Christ in
an especial manner, by the name Lord ;' for we shall never see the
'
one without the other. Christ prays for us, that we may be where he
is, to behold his glory, John xvii. 24. This we cannot do, but when
we see God also, or the eternal glory of God in him. This sight of
God and Christ, which is intellectual, not corporeal finite, not abso- ;
lutely comprehensive of the divine essence, is the sum of our future

blessedness. The nature of it I have elsewhere explained. Now this
future sight of the Lord, doth depend peremptorily on our present holi-
ness. It doth not do so, as the meritorious cause of it for be we ne- ;
ver so holy, yet in respect of God we are unprofitable servants, and

eternal life is the gift of God by Jesus Christ. But it doth so on a
double account. 1. Of an eternal, unchangeable, divine constitution.
God hath enacted it as an eternal law, that holiness shall be the way of
our attaining and coming to blessedness. 2. As it is a due preparation
for it, the soul being by holiness made meet and fit to come to the sight
of the Lord, Col. i. 12, 13. And therefore ov \wpig is well rendered,
qua destitutus, whereof whoever is destitute, in whom this holiness is
not, he shall never see the Lord. And,
Obs. II. They are much mistaken in the Lord Christ, who hope to
see him hereafter in glory, and live and die here in an unholy state.
Neither privileges, nor gifts, nor church office, nor power, will give an
admission to this state.
Obs. III. If this doctrine be true, that without holiness no man
shall see the Lord, the case will be hard at last with a multitude of
popes, cardinals, and prelates, who pretend that they have the opening
of the door into his presence committed unto them.
Obs. IV. We
may follow peace with men, and not attain it but, if ;
we follow holiness, we shall as assuredly see the Lord, as, without it,
we shall come short of this enjoyment.
Obs. V. The same means is to be used for the securing of our pre-
sent perseverance, and of our future blessedness namely, holiness. ;
Ver. 15. From a prescription of necessary duties, the apostle pro-

ceedeth to give caution and warning against sundry sins and evils that
arc contrary to them and such as, if admitted, would prove ruinous
;
to their profession. And concerning these, he gives his caution not di-
rectly to individual persons, but to the whole church, or society of pro-
fessors, with respect to their mutual duty among themselves.
\ ER. 15. ^.TTiaKOTTOWTt Q JUJJ Tig VOTIOWV 07TO T})C \QplTOQ TOV QeOV.
jUtj Tig fjt%a. iriKpiag avw tyvovoa tvoy\tj, kcu $ia ravrrig piavOioai
TToWoi.
VjTTKTKoirovvreg. Vul. Lat. Contemplantes. The Rhcmists more

properly, '
looking diligently.' Syr. "prrt yimm, '
and be ye watchful,'
—
take ye heed. Prospicientes, superintendentes, 'using a diligent in-

spection and oversight.'
Mr} rig v(T7spwv, ne quis desit gratiae Dei. Rhem. ' Lest any man be
wanting to the grace of God ;' which mistake in the translation some
expositors of the Roman church make use of, to prove that all the effi-
cacy of divine grace depends on the use of our free-will in compliance
with it. Syr. Lest a man/ (any man) ' be found among you, Torn,
'
tvnbtn xmn s tt "pa destitute or forsaken of the grace of God.' Ne quis

deficiat a gratia Dei, 'come behind,' 'come short,' or fail we put ' fall
;
from,' in the margin, which the word doth not signify.

'Pi£a TriKffiag. Radix amaritudinis radix amara, that is, rnD ttnitt
;
n:j>^ ffi^ Deut. xxix. 18, ' A

root that beareth gall (or poison) 'and
'
wormwood.'
Ei/oxAr?. Vul. Impediat, 'do hinder. Obturbet, 'should trouble.'
Ver. 15. Looking diligently, lest any man fail of the grace of
God, lest any root of bitterness springing up trouble you, and
thereby many be defiled.
What required of us in our own persons, was before prescribed in

is
positive duties here is declared what is our work and duty towards
;
others, with respect to sins contrary to those duties. For this and the
ensuing instructions concern the body of the church, or society of the
faithful, as to what is mutually required of them and amongst them.
And although the practice be almost lost in the world, the rule abides
for ever.
There are two things in the words. First. A duty enjoined, ' Look-
ing diligently.' Secondly. A double evil cautioned against, to be pre-
vented by the exercise of that duty. First. Any man's failing of the
grace of God; wherein we must inquire, 1. What is meant by the
grace of God. 2. How any man may fail of it. Secondly. A root of
bitterness springing up, &c. And here we must inquire, 1. What is
this root of bitterness ? 2. What is the progress of the evil contained
in it? as, 1st. Its springing up. 2ndly. It troubles all. 3dly. It de-
files many.
And there is a progress in evil, intimated from the less to the greater.
It is a less evil for any one to fail of the grace of God in his own per-
son, (though the greatest of evils to himself,) than to be a root of bit-
terness, to trouble and defile others also. And the apostle would have
us obstare principiis, ' to hinder the entrance of this evil,' and so effec-
tually to prevent its progress.
First. The duty prescribed is, tTrMncoirovvrtg, ' to look diligently'
after this matter. The word is only twice used in the Scripture, here
and 1 Pet. v. 2. And in that place of Peter, it denotes the discharge
of the office-duty of the elders of the church, in their care and oversight
of the flock. Here it respects the common charitative duty of all be-
lievers, as they are called to it by occasions and circumstances. So
there are sundry other duties, which are given in charge to the officers
or guides of the church, to be authoritatively attended to, and dis-
charged by virtue of their office which yet being in themselves of a
;
VEIL 15.] El'ISTLE TO THE HEBREWS. 003
moral nature, arc incumbent on all believers in a way of love or

charity.
But looking diligently' to the good of others, and to prevent
this '
their evil, not here prescribed as a moral duty, whereunto we are

is
obliged by the light of nature and royal law of love, but as that which
is also an especial institution of Christ, to be observed in his church.
The Lord Christ hath ordained, that the members of the same church
and society, should mutually watch over one another, and the whole
body over all the members to their edification. This therefore is here
prescribed to these Hebrews and that the practice of it is so much
;
lost as it is, is the shame and almost ruin of Christianity.

The word signifies ' a careful inspection to a certain end ;' and hereof
there are two parts 1. The promotion of spiritual good.
: 2. The pre-
vention of all that is spiritually or morally evil. Hereunto it is pecu-
liarly applied by the apostle in this place. And he instanceth in four
things, in this and the following verses. 1. Failing of the grace of God.
2. The springing up of a bitter root. 3. Fornication. 4. Profane-
ness wherein he compriseth the principal sins of the flesh and of the
;
spirit, which professed Christians are in danger of. And he doth it in

a regular gradation, from the lowest declension from grace, to the
highest contempt and defiance of it, as we shall see in the opening of the
words.
Secondly. In considering the evils cautioned against,
First. The first evil to be obviated by this church inspection, is,
'
failing of the grace of God.' Mrj rig vcrTspwv airo rrjc x«ptroc tou
Oeou, ' Lest any man fail of the grace of God.'
1. By the grace of God, God's gracious favour and acceptance in
Christ, as it is proposed and declared by the gospel, is intended.

Herein all spiritual mercies and privileges, in adoption, justification,
sanctification, and consolation, do consist. For these things, proceed-
ing from the love, grace, and goodness of God in Christ, and being
effects thereof, are called the grace of God. The attaining and partici-
pation of these things, is that which in the faith and profession of the
gospel, men aim at and design without which, both the one and the
;
other are in vain. This grace, under all their profession of the gospel,
men may fail of, and this is the evil cautioned against. The word
vfTTtpEio signifies sometimes 'to want,' or be deficient in any kind, Matt*
xix. 20; Luke xv. 14, xxii. 35. Sometimes, 'to come behind,' 1 Cor.
i. 7 ; 2 Cor. xi. 5. Sometimes, 'to be destitute,' Heb. xi. 37. Some-
times, to fail, or come short of,' as Rom. iii. 23; Heb. iv. 1.
'
See the
exposition of that place. It nowhere signifies 'to fall from,' so that
the inquiries of men about falling from grace, as unto these words, are
impertinent. Wherefore, ' to fail of grace,' is to come short of it, not
to obtain it, though we seem to be in the way thereunto see Rom. xi.
;
7, ix. 30, 31. So also, to fall from grace,' Gal. v. 4, is nothing but
'
not to obtain justification by the faith of Christ.

This therefore is that which the apostle intimates, namely, that there
were, at least that there might be, in the church, some or many, who
under the profession of the truth of the gospel, yet, through their sloth,
negligence, formality, unbelief, or some other vicious habits of their
minds, might not attain unto the grace and favour of God, exhibited
therein unto sincere believers. For this comes not to pass without
their own guilt. And the mind of the Holy Ghost in the words, may
be comprised in the ensuing observations.
Obs. I. The grace, love, and good-will of God, in the adoption, jus-
tification, sanctification, and glorification of believers, is proposed unto
all in the gospel, as that which may infallibly be attained in the due use
of the means thereunto appointed ; namely, sincere faith in Christ
Jesus.
Obs. II. The outward profession of the gospel, with the perform-
ance of the duties, and enjoyment of the privileges thereunto belonging,
will not of themselves instate any man in the grace of God, or in an
assured interest therein. Men deceive themselves when they rest in
these things. And multitudes do so, yea the most are angry, if they
are told that there is any more required of them.
Obs. III. There is no man, who, under the profession of the gospel,
comes short of obtaining the grace and favour of God, but it is by rea-
son of himself and his own sin. The proposal of it, on the terms ex-
pressed in the gospel, is sure, and none shall ever .fail of it, who em-
brace it on these terms. This is included in the word, which hath a
charge in it of a vicious deficiency in seeking after this grace.
Obs. IV. Negligence and sloth, missing of opportunities, and love of
sin, all proceeding from unbelief, are the only causes why men, under
the profession of the gospel, do fail of the grace of God.
Now, this is the first thing which the apostle enjoins believers to ex-
ercise their church-inspection about; namely, lest there should be
amongst them unsound professors, such as, through their negligence,
carelessness, and fostering the love of some sin, or of the world, were
not like to attain unto the grace of God, on the terms of the gospel.
These they were to consider in all their circumstances and temptations,
to instruct, exhort, warn, and admonish, that they might be brought
unto sincerity in faith and obedience. This was their charitative epis-
copacy this was the duty, this was the practice of the members of
;
churches of old and it is not to be admired, if many churches now

;
come short of in faith and holiness, seeing the very duties whereby
them
they might be preserved and promoted, are lost or despised. Whatever
is pretended to the contrary, if any one should endeavour the reduction
of some such known duties into the practice of churches, he would be
laughed to scorn.
This is the first, and the least degree of men's miscarriage under the
profession of the gospel ;
yet is it that, from whence all the rest of the
evils mentioned do arise and proceed. For of this sort of men it is,
from them that fail of the grace of God under the profession of the
gospel, as unto a real interest therein, that those who fall into the en-
suing crimes do come.
Secondly. The next evil cautioned against, is the springing up of the
root of bitterness. And we must inquire, 1. What is this root of bit-
terness. 2. How it springeth up. 3. How it troubles all. 4. How
it defileth many; which is the progress here assigned unto it by the
apostle.
1. As to the first, piZ,a ttikqio^, all agree that the apostle hath re-
spect unto the words of Moses, Deut. xxix. 18, ' Lest there should be
among you a root that beareth gall and wormwood.' Gall or hemlock,
was a poisonous weed in the eastern countries, as Hos. x. 4, and these
names are applied unto poisonous sins, Amos vi. 12 Deut. xxxii. 32. ;
Now it is evident, that in the words of Moses, by this root, a person,
or persons, inclining to apostasy and departure from God, are intended.

So the foregoing words do make it manifest, 'Lest there should be
among you man woman, or family or tribe, whose heart turneth
or
away this day from the Lord our God, to go and serve the gods of
these nations that is, lest there should be among you a root that
;'
beareth gall or wormwood, be it one or more, man or woman, family or

tribe, that is thus affected, it is a root of bitterness among you. Hence
it is evident, what or who it is that the apostle intendeth. It is not
any any heresy or sin, but persons guilty of this
evil in the abstract,
evil, which he intends. And this is that which in another place he ex-
presseth by an evil heart of unbelief, in departing from the living God,'
'
which he cautioneth these Hebrews to exercise their mutual inspection

about, as he doth in this place, ch. iii. 12 14. —
See the Exposition.
Wherefore, this root of bitterness are persons in the church, whose
hearts are inclined and disposed unto apostasy from the gospel, on one
pretence or another, with a return either to Judaism, or sensuality of
life, as the following instances do also intimate. And this exactly an-
swers the sin condemned in Moses, of an heart turning away from the
Lord our God.' And such it is evident that there were many at that
time among the professing Hebrews.
And this evil is called a root of bitterness First. A root, and that on
:
a double account. 1. Because at the beginning it is hidden in the
hearts of men, where it cannot be discovered. So speaks Moses,

'
Whose heart turneth away.' So it is with roots, until they discover
themselves by springing up. 2. Because from hence, from this evil
heart of unbelief, doth the whole evil of apostasy in every way proceed,
as fruit from its proper root. Secondly. It is called a root of bitter-
ness, because of its noxious and poisonous qualities in them in whom it
is, and unto others also.
2. Towards the completing of the evil intended, it is said that this

root, avto (pvovaa, ' springs up.' This is the natural way whereby a root
discovers itself, both where it is, and of what nature. Generally, when
men's hearts are inclined unto apostasy from the gospel, as then to Ju-
daism, and now to Popery, they conceal it for a season, like a root in
the earth but, as they have opportunity, they begin to discover what is
;
within. And several ways they do so. Commonly they begin the dis-
covery of themselves in the neglect of church assemblies and duties, as
the apostle declares, ch. x. 24, 25. Thence they proceed to perverse
dispu tings, and contention against the truth, 1 Tim. vi. 5, and so go on
io manifest themselves in practices, as occasions, opportunities, and ad-
vantages are administered. This root will not always lie covered, this
evil heart will manifest itself; which is the springing up which is here
intended.
3. The first effect hereof in the church is trouble springing up,
fvoÂy, ' do trouble you.' It doth so, it will do so, in and upon its
springing up. The word is nowhere used
Scripture but in this
in the
place. It is to give trouble, by bringing things into disorder, tumult,
and confusion. And a threefold trouble is, or may be, given the church
by this means. 1. A
trouble of sorrow and grief for the evil, sin, and
eternal ruin of those who have been united with them in the same society
of the profession of the gospel. It is no small trouble unto them, who
have the bowels of Christian compassion, to see men wilfully ruining
their own souls, as they do in this case, ch. x. 26—28. 2. When those
in whom this root is are either confident or many, they will trouble the
church, disorder it, and cast things into confusion, by wrangling dis-
putes, speaking of perverse things, endeavouring to draw disciples, to
corrupt and deceive, as is the way and manner of all apostates. 3. They
trouble the church, by bringing an evil report upon it, for divisions, con-
tentions, and instability ofttimes, also, by one means or another, ex-
;
posing it to external trouble and persecution. This is the first effect

which the springing up of this root of bitterness in churches, or among
professors of the gospel, doth produce it troubleth them.'
: And
•
herein the apostle includeth an argument unto the diligent inspection

which he exhorts unto, namely, the prevention of this trouble in the
church.
4. The last effect of it, progress, is, that many be
the utmost of its
defiled by it; §m ravrrje, ' and By
this root so springing up,
thereby.'
and bearing this fruit of trouble. A
dangerous thing it is to have such
things fall out in churches, namely, that there be amongst them a man
or woman, a family or tribe, few or more, that on any pretences incline
unto a departure from the truth of the gospel. It seldom stops with
themselves. The ignorance, negligence, darkness, but especially the
want of experience of the power of the truth of the gospel, are easily
imposed on by them, and thereby they are defiled. And thus it often
falls out, not with one or two, but with ttoWoi, 'many.' Ofttimes
whole churches have been ruined by this means. Yea, hereby a fatal
apostasy was introduced in all the visible churches of the world.
There is no difficulty in the expression of the apostle, of their 'being
defiled,' ^lavOoxri, as though it were not proper to be defiled by a root
springing up. For the apostle doth not speak of the manner of its ope-
ration and infection, but of the effect it produceth and this is, that men ;
who have been cleansed by baptism and the profession of the truth,
should be again contaminated with abominable errors, or filthy lusts, as
it is fully declared, 2 Pet. ii. 18 22. —
And we may observe,
Obs. V. That the root of apostasy from God and the profession of
the gospel, may abide invisibly in professing churches. So our apostle
declares it at large, 2 Tim. ii. 16 —
21, with the reason of it. And we
may thence infer, 1. That we ought not to be surprised when any such
root discovereth itself by springing up; it is no more but what we are
warned of. 2. That in such a season it is divine election that secures
true believers from apostasy and defilement, 2 Tim. ii. 19; Matt. xxiv.
24.
Obs. VI. Spiritual evils in churches are progressive. From small
imperceptible beginnings, they will grow and increase to the worst of
— ;
VER. 15.] EPISTLE TO THE HEBREWS. GOT
evils, 2 Tim. ii. 17, iii. 13. And it will thence follow, that it is the duty
of churches to watch against the first risings and entrances of such evils
amongst them, which is here given them in charge.
Obs. VII. It is the duty of churches, what in them lies, to prevent
their own trouble, as well as the ruin of others.
Obs. VIII. There is a latent disposition in negligent professors to
receive infection by spiritual defilements, if they are not watched against.
Many will be defiled.
Obs. IX. That church-inspection is a blessed ordinance and duty,
which is designed by Christ himself, as a means to prevent these conta-
gious evils in churches. And the neglect of it is that which hath co-
vered some of them with all manner of defilements.
Ver. 16, 17. —M»j Tig TroQvog, i) (3e£q\og, wc Hctuu, 6c avTi (5pio<J£U)g
/nag cnrehoTO ra irpioTOTOKia uvtov' Ian yap on teat /UTeTreira StXtov
ivXj/povojuijcrat rr\v tvXoyiav, aTredoKifiaa^r]' fieravoiag yap tottov
ovs^ zvpt, nanrep ixera Saupvwv cjc^rjrijcrae avrt^v.
Mjj rig iropvog. Syr. ' Lest any man should be found among you
who is a fornicator.' H
/3e€?jAoc. Syr. ndti, ' and fainting,' or a back-
slider.
Avn fipwattog fxiag. Vul. Propter unam escam. Rhem. One dish'
of meat.' Bez. Uno edulio, One morsel,' something to be eaten at

'
once. We say, ' One morsel of meat but it was broth,' which is no
:
'
'
lessedulium than meat.' '
Tote yap. Vul. Scitote enim. '

For know ye,' imperatively. '
For
you do know.' Syr. pnan pn s , ' You are knowing of it.'
Ver. 16, 17. Lest there be any fornicator or profane person, as

Esau, who for one morsel of meat sold his birth-right. For ye
know that afterwards, when he ivould have inherited the blessing,
he was rejected; for he found no place of repentance, though he
sought it carefully with tears.
The apostle proceeds to give other instances of such evils, as whereby

Christian societies would be corrupted, and way made for total apostasy
which were to be diligently heeded and carefully watched against. And
the end hereof is, that either such evils may be prevented, or that those
who are guilty of them may be recovered, (the difficulty of which is de-
clared,) or that they may be cast out of the church, that it be not defiled ;
these are the ends of this inspection.

He puts together fornication and profaneness, and that probably for
these three reasons 1. Because they are, as it Mere, the heads of the
:
two sorts of sins that men may be guilty of, namely, sins of the flesh and
of the mind, Eph. ii. 3. 2. Because they usually go together. Forni-
cators, that is, those who are habitually so, do always grow profane and ;
profane persons, of all other sinners, are most apt to set light by forni-
cation. These things arc written with the beams of the sun in the days
wherein we live. 3. They are the especial sins whose relinquishment,
by sincere repentance, is most rare. Few fornicators or profane per-

sons do ever come to repentance.
It is one of these alone, namely, profaneness, whereof we have an in-
stance in Esau. The Scripture mentioneth nothing of his fornication.
His taking of wives from among the Hittites, who seem to have been
proud, evil, idolatrous persons, in that they were a grief of mind, or a
bitter provocation unto Isaac and Rebecca, Gen. xxvi. 34, 35, cannot
be called fornication, as the sense of the word was then restrained, when
the evil of polygamy was not known. There is in the words,
1. The evils to be watched against, in the way and manner before
declared.
2. An effectual motive to abstain from the latter of them, taken fr^m
the example of one who was guilty of it, which was Esau, and from the
success [consequence] of that guilt.
3. In that example we may observe, 1. That he is charged with this
sin of profaneness. 2. The way whereby he manifested himself so to
be, or. wherein his profaneness did consist. 3. The issue of it. 4. His
vain attempt to recover himself from that condition wherein he was cast
by bis profaneness all which must be opened.
;
First. The mentioned, is, ' fornication,' /xjj rig iropvog.

first evil But
the caution given as unto the church, with respect unto persons in the
is
first place, ' that there be no fornicator.' Reference is had unto the
former charge, look you to it diligently,' that there be no fornication in
'
your society. Take care that no persons fall into that sin or if they ;
do, let them be removed from among you. The sin is evil unto them,
but the communion of their persons is evil unto you. Now, because
the apostle placeth this evil with that which follows, at the door of final
apostasy, and doth more than intimate the difficulty, if not the moral
impossibility of the recovery of those who are guilty of them we must ;
inquire into the nature of it, and thereon its danger. And,
1. This sin is most directly and particularly opposite unto that holi-
ness which he is exhorting them unto, as that without which they shall
not see the Lord. And some do judge, that by holiness in that place,
the contrary habit unto fornication is intended. However, this is pecu-
liarly opposite unto gospel holiness and sanctification, as the apostle
declares, 1 Cor. vi. 18 20. —
And it is that sin which men who are for-
saking the profession of holiness do usually fall into, as experience tes-
tifieth. . ,
2. Though here and elsewhere, the sin of fornication be severely

interdicted, yet in this place the apostle doth not intend every such per-
son as may through temptation be surprised into that sin, nor will one
fact give this denomination ; but those who live in this sin, who are for-
nicators habitually, such as are placed at the head of them that shall
never inherit the kingdom of God, 1 Cor. vi. 9, such as are to be ex-
cluded out of the church, as a certain pledge and token of their exclu-
sion out of heaven. It is no wonder, therefore, if the apostle intimates
a great difficulty of the recovery of such.
3. Under this name of fornicator, or fornication, all sins of the same
kind are intended. For the Scripture calls all conjunction with women,
not in lawful marriage, by the name of fornication, 1 Cor. v. 8 10 — ;
V F.R. lfi — 17.] EPISTLE TO THE HEBREWS. ()09
Eph. v. 5; 1 Tim. i. 10. So that by 'fornicators,' whoremongers,

adulterers, as expressed, ch. xiii. 4, or all such as sin against their
it is
own bodies, be it in or out of the state of wedlock, be it with single or

married persons, are intended. Wherefore the wai'ning doth not respect
the practice of the Gentiles at that time, wherein the fornication of
single persons was lightly set by nor the licentiousness of the Jews,
;
who thought it no sin to accompany with a heathen, at least if she were

not in wedlock ; but it is general, as unto all who are so guilty of un-
cleanness, as to come under this denomination.
4. This is a sin, which, when men are habitually given up unto, they
are never, or very rarely, recovered from it. When any sensual lust
hath obtained an habitual predominancy in any, it doth contract so inti-
mate a league with the flesh, as it is hardly eradicated. Such sins do
usually keep men secure unto the future judgment. Hence God, for
the punishment of idolatry, gives them up unto uncleanness, through
the lust of their own hearts, Rom. i. 24, 26, namely, that by them
they might be secured unto that eternal vengeance which they had
deserved.
5. There is no sort of sinners that would be so scandalous to churches,
should they be tolerated in them, as fornicators. And therefore the
Pagans endeavoured, in the utmost of their malice and false accusations,
to fasten the charge of adulteries, incests, promiscuous lusts, and un-
cleanness, on Christians in their assemblies. For they knew full well,
that let them pretend what else they pleased, if they could fix this stain
upon them, they would be the common hatred and scorn of mankind.
For the higher men's pretences are unto God and religion, if they issue
in such vile lusts they are the more contemptible, and the more to be
abhorred. Whereas therefore the church doth make a peculiar profes-
sion of a separation and dedication unto God in holiness, purity of heart
and life nothing can be a greater reproach unto it, than if fornicators
;
should be found in its communion. And the carelessness of the visible

church herein for some ages, suffering licentiousness of life in the lusts
of the flesh to diffuse itself greatly amongst its members, being pro-
moted in the clergy by an interdiction of lawful marriage unto them,
proved its ruin. And,
Obs. I. That church which tolerates in its communion men living in
such gross sins as fornication, has utterly, as unto its discipline, de-
parted from the rule of the gospel. And it is also hence evident,
Obs. II. Apostatizing professors are prone to sins of uncleanness.
For being overcome of the flesh, and brought into bondage, as 2 Pet.
ii. 19, they are slaves and debtors unto it, to serve it in the lusts of
uncleanness.
Secondly. The second evil to be watched against is (5t^r]\og, ' pro-
faneness ;' or that there be no ' profane person' among them. For it is
persons that are first intended, as is evident in the instance of Esau.
To be ' profane' may be taken passively or actively. In the first sense,
it is a person or place separated and cast out from the society of things
sacred. So holy things are said to be profaned, when men take off the
veneration that is due unto them, and expose them to common use or
contempt. To ' profane,' is to violate, to corrupt, to prostitute to com-
vol. iv. n it
mon use things sacred and holy, either in their nature, or by divine
institution. A profane person is one that despiseth, sets light by, or
contemneth sacred things. Such as mock at religion, or who lightly
regard its promises and threatenings who despise or neglect its wor-
;
ship, who speak irreverently of its concerns, we call profane persons,

and such they are, and such the world is filled withal at this day.
This profaneness is the last step of entrance into final apostasy. When
men, from professors of religion, become despisers of, and scoffers at it,
their state is dangerous, if not irrevocable.
Thirdly. An instance of this evil is given us in Esau : a profane per-
son, cog H<mu, ' as Esau.' That is, say some, he was the type of a
profane person it doth not appear that he was such himself.
: But the
apostle calls him expressly, ' a profane person,' and declares how he
evidenced himself so to be, or wherein his profaneness did consist.
And the truth is, there are very few in the Scripture concerning whom
more evidences are given of their being reprobates. And this should
warn all men not to trust unto the outward privileges of the church.
He was the first-born of Isaac, circumcised according to the law of that
ordinance, and partaker in all the worship of God in that holy family,
yet an outcast from the covenant of grace, and the promise thereof.
Fourthly. The way whereby he exerted and manifested his profane-
ness is declared, 'who for one morsel of meat sold his birthright.'
Many expositors, in the consideration of the sin of Esau, as it is re-
—
corded, Gen. xxv. 30 34-, reflect on many crimes in him, especially
intemperance and gluttony, as far as I can see, without cause. His
desire of food from his own brother, when he was hungry and faint,
might be harmless. But he fell into his sin on the occasion that then
fell out, which the apostle here reports as unto the matter of fact, and
chargeth on profaneness. The matter of fact is known, and we must
inquire wherein his profaneness acted itself. And it did so,
First. In a readiness to part with his birthright, with whatsoever
was contained in it, and annexed unto it. Though I suppose he was
then very young, for the story is added immediately after these words,
'and the boys grew,' ver. 21, yet being bred in the family of Isaac, he
could not but know what did belong to that birthright, and what was
annexed unto it by divine institution. And whereas, as we shall see,
this had something in it that was sacred, the undervaluing of it was a
high profaneness we must inquire hereon what this birthright was,
;
and how he sold it, and wherein he manifested himself to be profane

thereby.
He sold ra iTQUiTOTOKia avrov. Suum jus primogeniti. Bez. 'His
right of the first-born.' Jus primogeniturae suae, ' the right of his own
primogeniture,' the things belonging unto him as the first-born. It is
evident in the Scripture, that there were many rights and privileges of
primogeniture in the church some of them arising from the light of
;
nature, and so common amongst all mankind, and some of them of

divine institution.
Among these, many of the Jews do reckon the priesthood, and are
followed herein by most of our expositors. But I am much mistaken,
if, by the priesthood of the first-born, the Jews intend any thing but
their dedication unto God, by virtue of the law of the sanctification of

every male that opened the womb, Exod. xiii. 2, xxii. 29, xxxiv. 19.
Whence they were changed for the Levites, who were taken into sacred
office, Num. viii. 16— 18. The priesthood therefore being settled in
that tribe, which God took in exchange for the first-born, who were
dedicated by the law of opening the womb, they called their state a
priesthood. But it doth not appear that there was any ordinary office
of the priesthood until the institution of that of Aaron, to be typical of
the priesthood of Christ ; only there was one person before extraordi-
narily called unto that office unto the same purpose, namely, Melchise-
dec. But the reader, if he please, may consult our Exercitations on
the priesthood of Christ, Vol. I. Exer. 35, where these things are
handled at large. I shall not therefore admit this among the privileges
of the birthright, and can give arguments sufficient to disprove it. But
this is not a place to insist on these things.
A double portion of the paternal inheritance was ascertained unto the
first-born by the law, Deut. xxi. 17. And this was but the determina-
tion of the light of nature unto a certain measure, for a natural reason
is given for it, ' He is the beginning of his strength, the right of the
first-born is his.' So when Reuben forfeited his birthright, the double
portion was given unto Joseph and his sons, 1 Chron. v. 1. This right
therefore was certainly sold by Esau, as far as it was in his power.
There was also in it a right of rule and government over the rest of
the children of the family, which was transferred to Judah on the for-
feiture made by Reuben, 1 Chron. v. 2. And therefore when Isaac had
transferred the birthright and blessing unto Jacob, he tells Esau, ' I
have made him thy lord, and all his brethren have I given unto him for
servants,' Gen. xxvii. 37.
These things did ordinarily and constantly belong unto the first-born.
But, moreover, there was a blessing that from Abraham ran in the pa-
triarchal line, which was communicated from father unto son, containing
an inclosure of all church privileges, and the preservation of the pro-
mised Seed. This, I confess, was distinct from the birthright, and so
it was distinguished by Esau, who, in his complaint of his brother,
cried out, ' He hath supplanted me these two times : he took away my
birthright, and behold now he hath taken away my blessing,' Gen.
xxvii. 36. But although it was not annexed inseparably unto the birth-
right, yet there was a.just expectation that it should be conveyed accord-
ing to the primogeniture. Hence not only Esau calls it 'his blessing,'
'
he hath taken away my blessing,' ver. 36, but Isaac calls it so too,
'he hath taken away thy blessing, ver. 35. It was not his by divine
destination, as appeared in the issue; nor had he made it his by obtain-
ing an especial interest in the promise by faith, for he had it not. But
in the ordinary course it was to be his, and in the purpose of his father
it was his, and so in his own expectation; but God cut off the line of
succession herein, and gave it unto Jacob.

Now, as Jacob, in his whole design, aimed not at personal riches
and power, wherein he was contented to see his brother far exceed him,
as he did; but at an inheritance of the patriarchal blessing, wherein
the promised seed and the church state were contained, whereinto the
rrS
.
612 AN EXPOSITION OF THE [CH. XII,
birth-rightwas an outward entrance, a sign and pledge of it so Esau, ;
by selling his birthright, did virtually renounce his right unto the bless-
ing, which he thought annexed thereunto.
Secondly. It may be inquired, how he sold this birthright, or how
he could sell that which was not in his own power. The word is ccrcSoro,
he gave away,' or
' he gave up.' But whereas he did it on a price,
'
which he esteemed a valuable consideration for it, and did make an ex-
press bargain about it, the sense intended in the word is, that he sold
it, as it is expressed, Gen. xxv. 33.
He could not by any contract change the course of nature, that he

who was the first-born should really not be so but it was his right by
;
virtue thereof, that he parted withal. Now, although this was not ab-
solute, or immediately vested in him, seeing the father, yet living, might
on just causes disinherit the first-born, as Jacob did Reuben yet he ;
had a right unto it, jus ad rem, and an assured interest in it, as unto
his father's affections. This he renounced, and hereby also he virtually
parted with the blessing. But this he directly apprehended not.
Wherefore, although he never sought the recovery of the birthright,
whose renunciation he had confirmed with an oath, yet he hoped that
he might retain the blessing still.
Thirdly. It is evident how in all this action he carried it profanely.
For, 1. He discovered an easiness and readiness to part with his birth-
right, and all that was annexed thereunto by divine institution. Had
he placed his principal interest therein, had he considered ai'ight the
privilege of it, had he by faith entertained the promise that went along
with it, he would not have been so facile, nor so easily surprised into a
renouncing of it. But being a man given wholly to his pleasures, and
the love of present things, he seems scarce ever to have entertained
serious thoughts about what it was significant of, in things spiritual
and heavenly. 2. In that he did it on so slight an occasion, and
valued it at so small a rate as, bg avn fipioaEwg fiiag, 'one mess of pot-
tage,' or one morsel of meat, that is, of what was to be eaten. 3. In
that, without further deliberation, he confirmed the sale with a solemn
oath, whereby he discovered the highest contempt of what he had
parted withal. 4. In his regardlessness of what he had done, after the
power of his present temptation was over for it is said, he did eat and
;
'
drink, and rose up, and went his way,' as a man utterly unconcerned
in what he had done; whereon the Holy Ghost adds that censure,
' Thus Esau despised his birth-right.' He did not only sell it, but de-
spised it, Gen. xxv. 31 — 34.
This was the profaneness of Esau. And we may obsei've, that,
Obs. III. Evil examples proposed in Scripture light, divested of all
colours and pretences, laid open in their roots and causes, are efficacious
warnings unto believers, to abstain from all occasions leading unto the
like evils, and much more from the evils themselves. To this end is the
sin of Esau here called over.
Obs. IV. Where there is in any a latent predominant principle of
profaneness, a sudden temptation or trial will let it out unto the greatest
evils as it was with Esau, and we see it daily verified to amazement.
;
Obs. V. This principle of profaneness, in preferring the morsels of

—
this world, before the birthright privileges of the church, is that which
at this day threatens the present ruin of religion. What is it that makes
so many forsake their profession in a time of trial or persecution ? It
isbecause they, will not be hungry for the gospel they will have their
;
morsels, which they prefer before the truth and privileges thereof.
What makes the profession of religion in some nations to totter at this
day ? not because of the morsels of outward peace, with, it may be,
Is it
dignities and preferments that lie on the other side, and some present
hunger, or supposed want of earthly tilings, that they may fall into?
Let men pretend what they please, it is from a spirit of profaneness that
they forsake the privileges and assemblies of the church for any out-
ward advantage and what will be their success, we shall see in the
;
next verse.
Ver^ 17. For ye knoiu how that afterwards when he would have in-
herited the blessing, he ivas rejected, though he sought it carefully
with tears.
First. The efficacy of the example proposed, consists in the clue con-
sideration of the consequence of the sin exemplified. Such was the sin
of Esau, which you ought to watch against in yourselves and others ;
for ye know what ensued thereon. This the particle, yap, ' for,' de-
clares to be the reason of the following account of it.
Secondly. The way is expressed whereby they understood this con-

sequent of Esau's sin; lare, 'ye know,' they knew it from the Scripture
where it is recorded. He supposeth them acquainted with the Scrip-
tures, and what is contained in them, in like manner as he says of
Timothy, 2 Tim. iii. 15, and as it is the duty of all Christians to be.
Besides, there is a peculiar force of persuasion and conviction, when
we argue from men's own knowledge and concessions. You know this
yourselves you know it full well from the Scripture, and therefore let
;
it be of great weight and consideration with you.
Thirdly. The general force of the exhortation, from the considera-

tion of the event of Esau's profaneness, is taken from the surprisal that
betel him, when he found what his sin had brought him unto. For
he is represented as a man under great amazement, as if he had little
thought to fall into such a condition. And thus at one time or another
it will befal all profane persons, who have refused the mercy and pri-
vileges of the gospel they shall at one time or other fall under dread-
;
ful surprisals, in life, or at death, or at the last day. Then shall they
see the horror of those crimes, which before they made nothing of.
Wherefore the Hebrews are here warned, and all professors of the gos-
pel with them, that they decline not from their profession, lest they fall
into the like surprisals, when it is too late to seek for deliverance out
of them.
Fourthly. What he did upon this surprisal, with the effects of it, is
declared. And
1. The time wherein he did it is noted it was/utrf7raro, 'afterwards.'
;
This afterwards was not less perhaps than forty or fifty years. For he
sold his birthright when he was young now, when he designed the
;
recovery of the blessing, Isaac was old, namely, about a hundred and
forty years old, Gen. xxvii. 2. So long did he live in his sin, without
any sense of it or repentance for it. Things went prosperously with
him in the world, and he had no regard in the least qf what he had
done, nor of what would be the end of it. »But falling now into a new
distress, it fills him with perplexity and so it is with all secure sinners.
;
Whilst things go prosperously with them, they can continue without re-
morse but at one time or other, their iniquity will find them out, Gen.
;
xlii. 21, 22.

2. What he designed ; and that was OeXw (cXrjjOovojurjerat rrjv ev\o-
yiav, to inherit the blessing;' lie would have inherited the blessing.
i
He esteemed himself the presumptive heir of the patriarchal blessing,

and knew not that he had virtually renounced it, and meritoriously lost
it, by selling his birthright. So the apostle here distinguisheth be-
tween the birthright and the blessing. He sold his birthright, but
would have inherited the blessing esteemed it to belong unto him by
;
right of inheritance, when he had himself destroyed that right. So he

distinguished himself, ' he took away my birthright, and behold now he
hath taken away my blessing,' Gen. xxvii. 36. He had, no doubt, an
apprehension that there were many excellent things contained in it espe-
;
cially, a flourishing state and condition in this world; in a multiplica-

tion of posterity, and power over enemies, which were express in the
promise made unto Abraham, Gen. xxii. 17. This made him put in
his claim for the blessing, without the least sense of the spiritual privi-
leges of it; for he was a profane person. And herein he was a type
of the unbelieving Jews at that time for they adhered to the outward
;
things of the blessing, the carcase of it, unto the rejection of him who
was the whole life, soul, and power of it. And it is not unusual for
men earnestly to desire the outward privileges of the church, who
value not the inward grace and power of them ; but they are profane
persons.
3. The event of this attempt was, that he was 'rejected.' He was
reprobated. So translators generally not that his eternal reprobation
;
is hereby intended. But this open, solemn rejection of him from the
covenant of God, and the blessings thereof, was an evidence of his
being I'eprobated of God whence he is proposed as the type of repro-
;
bates, Rom. ix. 11, 12. But the refusal of his father, to give him the
patriarchal blessing, is that which is here intended.
4. There is his behaviour under this rejection, and the event thereof.
He sought it diligently with tears, but he found no place of repentance.
For that which the apostle intends fell out after his rejection, when his
father had declared to him that his blessing was gone for ever, Gen.
xxvii. 33— 38. It is all one whether we refer avrriv, in the close of
the verse, unto the remote antecedent, the blessing,' or unto the next,
'
which is ' repentance.' For that which he sought for in repentance,

namely, the repentance of his father, or the change of his mind, was
the blessing also. For it is now generally agreed by all, that there is
nothing in the words which should in the least intimate, that he sought
of God the grace of repentance, nor is there any thing in the record
that looks that way. And I shall rather interpret this word with Beza
of the blessing, than of the repentance of Isaac ; because his cry in the
story was immediately and directly for the blessing.
5. The manner how he sought the blessing, is, that he did it Kanrtp
jutTa &aKpva)v f(c^»/rijaoc, ' diligently with tears.' So the apostle ex-
pressed the record, Gen. xxvii. 38, 'And Esau said unto his father,
Hast thou but one blessing, my father ? Bless me, even me also, O my
father; and Esau lifted up his voice and wept;' as those also of ver. 34.
No man, considering the intense affections that were between them, can
express that conflict of nature which was on this occasion between
Isaac and Esau. But in the one, grace and submission unto the will
of God overcame all natural reluctancy in the other, resolution for far-
;
ther sin offered itself for relief: he said in his heart that he would slay
his brother, ver. 41. So it is in all like cases. Things that are most
terrible and convulsive to nature, in them that believe are brought into
order in due time by grace and resignation unto the will of God and ;
on the other hand, sin with its deceitful contrivances, will not cease to
offer its reliefs unto unbelievers in distress, until all hopes are cut off*
and vanished for ever.
But because there is an appearance of somewhat more than ordinary
severity, in the peremptory denial of a divine blessing unto one who so
earnestly sought and cried for it, the manner of his seeking it must be
considered. And,
1st. He did it when it 'was too late.' For he had not only forfeited
his right unto it long before, and lived in impenitency under that forfei-
ture, but the sacred investiture of another in that blessing was solemnly
past, which could not be recalled. So speaks Isaac even under his sur-
prisal ;
'
I have blessed him, yea, and he shall be blessed,' Gen. xxvii.
33.
Whatever men may pretend, whatever presumptuous sinners may flat-
ter themselves withal, there isa limited time of the dispensation of
grace, beyond which men shall not be admitted unto a participation of
it, nor shall ever use the right ways of attaining it. And this they may
do well to consider, who spend their lives in continual procrastination
of their conversion to God. They may live, yet their time may be past,
and a caveat entered against them, that they shall never enter into God's
rest; see ch. iii. 11— 15, with the exposition.
2dly. He sought it not at all in a due manner. Outward vehemency
in expressions and tears, may be influenced by such considerations, as
not to be an evidence of inward sincerity. He sought it not of God,
but only of him that was the minister of it. And according to the law
of God's institution, the ministers of gospel blessings may be limited
from a communication of them but there is no law or bounds put unto
;
the infinite treasures of divine goodness, if application be made there-

unto in a due manner. But he sought the end without the means he ;
would have the blessing, but he used not the means for the attaining of
it; namely, faith and repentance. For notwithstanding all his sorrow
and trouble upon his disappointment, he entertained no thought about
any repentance in himself: for he immediately fell into a resolution to
follow Cain in his rejection, and to kill his brother. Yet herein lies the
great folly that the generality of men are betrayed into, through the de-
— ;;
ceitfulness of sin namely, that they would have the end, the blessing of
;
mercy and glory, without the use of the means, in faith, repentance,
and obedience. But it is in vain to endeavour or desire a separation of
those things which God, by an immutable constitution, hath conjoined
and put together.
Lastly. The reason of this event is expressed, fxeravoiag yap tottov
ovx tvpe, he found no place for repentance.' That is, notwithstanding
'
his pretended right, his claim of it, his earnestness with tears about it
notwithstanding the inexpressible affection of Isaac unto him, and his
trembling surprisal at an apprehension that he had missed the blessing
yet Isaac did not, could not, might not change his mind, or repent
him of what he had done in conferring the blessing on Jacob, which
God approved of. This sad event had the profaneness of Esau. And
we may observe,
Obs. I. This example of Esau cuts off all hopes from outward privi-
leges, where there is an inward profaneness of heart. He had as much
to plead for the blessing, and as fair a probability for the attaining it,
as ever any profane hypocrite can have in this world. And,
Obs. II. Profane apostates have a limited season only, wherein the
recovery of the blessing is possible. For although there is no intima-
tion here of a man's seeking of repentance from God in a due manner,
and being rejected, which is contrary to the nature of God, who is a re-
warder of all that diligently seek him yet there is an indication of seve-
;
rity in leaving men in an irrecoverable condition, even in this life, who

are guilty of such provocations.
Obs. Ill, The severity of God in dealing with apostates, is a blessed
ordinance for the preservation of them that believe, and the edification
of the whole church, Rom. xi, 22.
Obs. IV. Sin may be the occasion of great sorrow, where there is no
sorrow for sin, as it was with Esau. Men may rue that in the conse-
quents, which yet they like well enough in the causes.
Obs. V. No man knows whereunto a deliberate sin may lead him,
nor what will be the event of it. Esau little thought, when he sold his
birthright, that he had utterly forfeited the eternal blessing.
Obs. VI. Profaneness and despising spiritual privileges is a sin that
God, at one time or other, will testify his severity against yea this, on
;
many accounts, is the proper object of God's severity it shall not be

:
spared in the eldest son, and most dearly beloved of an Isaac.

Obs. VII. Steadfastness in faith, with submission unto the will of
God, will establish the soul in those duties, which are most irksome
unto flesh and blood. Nothing could prevail with Isaac to change his
mind, when he knew what was the will of God.
Ver. 18 —
29, The discourse from hence to the end of the chapter
is of great weight, and accompanied with sundry difficulties, of which
expositors do scarcely so much as take notice. Hence many different
interpretations are given concerning the design of the apostle, and the
principal things intended in the words. And because in the whole it
gives the best rule and guidance for its own interpretation, in all the
particulars of it, I shall premise those general considerations, which
will direct us in its exposition, taken from the scope of the words and
nature of the argument in hand. As,
1. The whole epistle, as we have often observed, is, as to the kind of
writing, paraenetical. The design of the apostle in it, is to persuade and

prevail with the Hebrews to constancy and perseverance in the profes-
sion of the gospel. For herein they seem at this time to have been
greatly shaken. To this end he considers the means and causes of such
backslidings as he warned them against. And these may be referred to
four heads. 1. An evil heart of unbelief, or the sin that doth easily
beset them. 2. An opinion of the excellency and necessity of Mo-

saical worship and the old church-state, 3. Afflictions and persecu-
tions for the gospel. 4. Prevalent lusts and sins, such as profaneness,
fornication, and the like all which we have spoken to in their respec-
;
tive places. Hereunto he adds a prescription of that universal obedi-

ence, and those especial duties of holiness, which their profession re-
quired, and which were necessary to the preservation of it.
2. The main argument which he insists on in general to this end, and

wherein the didactical part of the Epistle doth consist, is the excel-
lency, glory, and advantage of that gospel-state whereunto they were
called. This he proves from the person and office of its author, his
priesthood, and sacrifice, with the spiritual worship and privileges be-
longing thereunto. All these he compareth with things of the same
name and place under the law, demonstrating the excellency of the one
above the other, and that especially on this account, that all the ordi-
nances and institutions of the law, were nothing but prefigurations of
what was for to come.
3. Having insisted particularly and distinctly on all these things, and
brought his special arguments from them to an issue, he makes, in the
discourse before us, a recapitulation, of the whole. For he makes a
brief scheme of the two states that he had compared, balanceth them
one against the other, and thereby demonstrates the force of his argu-
ment and exhortation from thence, to constancy and perseverance in the
faith of the gospel. It is not, therefore, a new argument that here he
proceeds to it is not an especial confirmation of his dehortation from
;
profaneness, by the example of Esau, that he doth design. But as,

ch. viii. 1, he gives us the Kt(j>a\iuov, 'the head,' or sum of the things
which he had discoursed concerning the priesthood of Christ; so here
we have an ai'(tK£</>«A«(wo7c, or 'recapitulation' of what he had proved
concerning the two states of the law and the gospel.
4. This summary way of arguing he had before touched on in his
passage, as ch. ii. 2, 3, iii. 2 —
5, &c, iv. 1. And he had more distinctly
handled the antithesis in it on a like occasion, Gal. iv. 2\ 2S. But —
here he makes use of it as a elose to his whole disputation, adding no-
thing to it but a prescription of particular duties.
5. must be observed, that the great honour and privilege of the
It
Judaical church-state, whereon all particular advantages did depend,

was their coming to and station in mount Sinai at the giving of the law.
There were theytaken into covenant with God, to be his peculiar people
above all the world there were they formed into a national church
; ;
there had they all the privilege of divine worship committed to them.
—
Hereon theirs was the adoption, and the glory, and the covenants, and
the giving of the law, and the service of God, and the promises, as the
apostle speaks, Rom. ix. 4. This is that glory which they boast of to
this day, and whereon they rely in their unbelief and rejection of the
gospel.
6. Wherefore, the apostle, allowing all this communication of privi-
leges to them at Sinai, observes, that it was done in such a way of dread
and terror, as that sundry things are manifest therein as, 1 That there
; .
was no evidence in all that was done, of God's being reconciled to

them, in and by those things. The whole representation of him was of
an absolute sovereign and a severe judge. Nothing declared him as a
father, gracious and merciful. 2. There was no intimation of any con-
descension from the exact severity of what was required in the law or ;
of any relief or pardon in case of transgression. 3. There was no pro-

mise of grace in a way of aid or assistance, for the performance of what
was required. Thunders, voices, earthquakes, and fire, gave no signi-
fication of these things. 4. The whole was hereby nothing but a glori-
ous ministration of death and condemnation, as the apostle speaks,
2 Cor. iii. 7, whence the consciences of sinners were forced to subscribe
to their own condemnation, as just and equal. 5. God was here repre-
sented in all outward demonstrations of infinite holiness, justice, seve-
rity, and terrible majesty on the one hand ; and on the other, men in
their lowest condition of sin, misery, guilt, and death. If there be not
therefore something else to interpose between God and men, somewhat
to fill up the space between infinite severity and inexpressible guilt, all
this glorious preparation was nothing but a theatre set up for the pro-
nouncing of judgment, and the sentence of eternal condemnation against
sinners. And on this consideration depends the force of the apostle's
argument and the due apprehension and declaration of it, is a better
;
exposition of ver. 18 21, than the opening of the particular expres-

sions will amount to ;
yet they also must be explained.
7. It is hence evident, that the Israelites in the station of Sinai did
bear the persons of convinced sinners under the sentence of the law.
There might be many of them justified in their own persons by faith in
the promise", but as they stood, and heard, and received the law, they
represented sinners under the sentence of it, not yet relieved by the
gospel. And this we may have respect to in our exposition, as that
which is the final intention of the apostle to declare, as is manifest from
the description which he gives us of the gospel state, and of those that
are interested therein.
These things are necessary to be pi'emised, to a right understanding
of the design of the apostle, in the representation he gives us of the
original of the old church state. And one thing must be observed con-
cerning his description of the gospel state, which doth ensue. And
this is,
8. That all spiritual things of grace and glory in heaven and earth
being recapitulated in Christ, as is declared Eph. i. 10, all brought to
an head, and all centering in him, our coming to him by faith gives us
an interest in them all so as that we may be said to come to them all
;
and every one, as it is here expressed. There is not required a pecu-

— :
VER. 18, 19.] EPISTLE TO THE HEBREWS. G19
liar acting in exercise of faith distinctly, in reference to every one of

them ; but by our coming to Christ we come to them all, as if every
one of them had been the especial object of our faith, in our initiation
into the gospel state. Hence method
or order in their expres-
is the
sion. He and his mediation being mentioned in the close of the enu-
meration of the other privileges, as that on the account whereof we are
interested in them all or as the reason of our so being.
;
9. The remainder of this discourse consists of two things

1st. The enforcement of the exhortation from the balancing of these
states, and comparing them together and this falls under a double con-
;
sideration. 1. things themselves on the part of the gospel. And

Of the
this is from the eternal sanction of it namely, the certain infallible sal-
;
vation of them that do believe, and the no less certain destruction of

unbelievers and apostates. 2. Of the comparison itself between the
two states, which confirms that part of the exhortation which is taken
from the certain destruction of unbelievers, by evidencing the aggrava-
tion of their sin above theirs who despised the law, ver. 25.
2dly. He issues and closeth the whole argumentative part of the
Epistle here summarily represented, with a declaration of the end and
issue of thetwo states which he had so compared namely, that one of ;
them was speedily to be removed and taken out of the way, and the
other to be established for ever, ver. 26, 21. And hereon he closeth
the whole with a direction how to behave ourselves in the evangelical
worship of God, in the consideration of his glorious majesty and holi-
ness, both in giving the law and the gospel.
A due attendance to these rules will guide us in the exposition of
this whole context.
Ver. 18, 19. Ov yap TrpotJcXriXvOare \pii\a(fxvp£v<<j opti, nai Ktaav-

/UVUJ TTlipi, Kill JVO(pO), KCll (7KOT(0, Kill SfViWlJ, KCll GaXlTiyyOlJ TJX'l'»
t
nai (pwvij ptipctTiov, Vjc ol ctKOvrjciVTtg Trapyrijaavro pi) 7rpoaTtui}vat

uvTOig Xoyov.
Ylpocrt\T)\vQaT£. Uporrspxopai is the word constantly used by our

apostle to express a sacred access, or coming to God in his worship.
See ch. x. 1.
^nXacjxjjptvoj opei. Opei, 'the mountain,' is not in the Syriac trans-
lation, nor the Arabic but they retain 'which may be touched,' refer-
;
ring it to the fire, ' to the fire which burned and might be touched ;'
but the failure is evident. For that of touching relates to the order
about the mount, and not to the fire, which would also be improper.
Vul. Lat. Ad tractabilem montem. Rhem. ' palpable mount,' im- A
properly. Bez. Contrectabilem, tactus sensui expositum.
Ktnavptvy Trvpi. Vul. Lat. Accessibilem ignem. Rhem. ' An ac-
cessible fire ;' probably accensibilem was intended, whence the Rhe-
raists put kindled,' or
'
burning,' in the margin.
'
For the fire was
inaccessible. Bez. Et ardentem ignem. Ignem incensum. Some
refer KtKavptvu) to opa, as we do, ' the mount that burned some join ;
it with Trvpi, 'the fire that burned,' which I rather choose.

—
Keu o"a\myyoQ ijxq- Syr. **yipi i&pb, to the voice of the horn/
'
alluding to the rams' horns, whereof they made a kind of trumpets.
Ver. 18, 19. For you are not come unto the mount that might be
touched, and that burned with fire, (or the fire that burned,) nor
unto blackness, and darkness, and tempest, and the sound of the
trumpet, and the voice of ivords, tvhich voice they that heard en-
treated that the word should not be spoken to them any more.
The general scope of the words must be first opened, and then the
particular expressions contained in them.
The principal design in hand is a description of that evangelical state
whereunto the Hebrews were called, which they were come and en-
tered into. For from thence the apostle infers his ensuing exhortation.
But this, their coming, he expresseth negatively, to introduce a descrip-
tion of the church state under the old testament, and the manner of the
people's entrance into it ; whence he confirms both his argument and
his exhortation. 'You are not come;' and two things are included in
that negative expression. I. What their fathers did; they came, as we
shall see, to the things here mentioned. 2. What they were delivered
from by their call to the gospel. They were no more concerned in all
that dread and terror. And the consideration of this deliverance was
to be of moment
with them, with respect to their perseverance in the
faith of the gospel. For this is the fundamental privilege which we
receive thereby, namely, a deliverance from the terror and curse of the
law. And we may observe some few general things in this proposal of
the way of the people's approach to God at Sinai, before we open the
several passages contained in the words. As,
1. The apostle in this comparison, between their coming of old into
the legal church state, and our admission into the state of the gospel,
includes a supposition of the wr ay and manner whereby they approached
to God in the giving of the law. This was by the sanctificatio'n of
themselves, the washing of their clothes as an outward sign thereof,
with Other reverential preparations, Exod. xix. 10, 11. Whence it will
follow, tha't the gospel church state being so much more excellent than
that of old, God himself being in it in a more glorious and excellent
manner we ought to endeavour a more eminent sanctification and pre-
;
paration in all our approaches to God therein. And therefore he closeth

his discourse with an exhortation thereunto, let us have grace whereby
'
we may serve him acceptably with reverence and godly fear, 'ver. 28. This
therefore he teacheth us in the 'whole, namely, that the grace, love, and
mercy of God in the dispensation of the gospel, requires an internal
sanctification and due preparation, with holy fear and reverence, in all
our approaches to him in his worship, answerable to the type of it in
the people's preparation for the receiving of the law, and the fear that
was wrought in them by the terror of God therein. Our fear is of
another kind than theirs was, yet ought it to be no less real and effec-
tual in us to its proper end.
2. As to the appearance of the divine Majesty here declared, we
may observe, that all such apparitions were still suited to the subject-
matter, or what was to be declared of the mind of God in them. So

he appeared to Abraham in the shape of a man, Gen. xviii. 1, 2, be-
cause he came to give the promise of the blessing Seed,' and to give a
'
representation of the future incarnation. In the like shape he appeared

to Jacob, Gen. xxxii. 24, which was also a representation of the Son
of God as incarnate, blessing the church. To Moses he appeared as
a fire in a bush which was not consumed, Exod. iii. 2, 6, because he
would let him know that the fire of affliction in the church should not
consume it, because of his presence in it. ' He dwelt in the bush.'
To Joshua he appeared as an armed man, with his sword drawn in
his hand,' Josh. v. 13, to assure him of victory over all his enemies.
But here he appears encompassed with all the dread and terror described.
And this was to represent the holiness and severity of the law, with the
inevitable and dreadful destruction of sinners who betake not themselves
to the promise for relief.
3. These appearances of God were the glory of the old testament,
the great fundamental security of the faith of believers, the most emi-
nent privilege of the church. Yet were they all but types and obscure
resemblances of that which was granted in the foundation of the gospel
church state. And this was, that God was manifest in the flesh ; the
'
Word was made flesh and dwelt among us ;' or the incarnation of the
Son of God. For therein the fulness of the Godhead dwelt in him
bodily, Col. ii. 9, that is, really and substantially, whereof all other
appearances were but shadows.
4. We may also observe some things in general, concerning this ap-
pearance of the divine Majesty, which intimate the glory and terror of
it. As, 1. It was on the top of a high mountain, not in a plain. As
this had a great appearance of the throne of majesty, so it being above
the people, as it were over them, it was meet to fill them with dread and
fear. They looked up and saw the mountain above them full of fire
and smoke, the whole mountain quaking greatly, thunders and terrible
voices being heard in the air, Exocf. xix. 18, xx. 18
; Deut. iv. 11. They
could have no other thoughts hereon, but that it was a fearful thing to
come to judgment before this holy God. And one view of that terror
of the Lord's holiness and severity which were here represented, is
enough to make the stoutest sinner to quake and tremble. 2. To in-
crease the reverence due to this appearance, the people were com-
manded their distance, and straitly forbidden an approach beyond the
bounds fixed to them. 3. This prohibition was confirmed with a sanc-
tion, that every one who transgressed it should be stoned, as detestable
and devoted to utter destruction. These things, accompanied with the
dreadful spectacles here mentioned by the apostle, did all tend to inge-
nerate an awful fear and reverence of God in his giving of the law. This
was the way whereby those under the old testament entered into their
church state, which begot in them a spirit of bondage to fear, during
its continuance.
' they
That expression, came,' included in this, 'you are not come,'
compriseth all the sacred preparation which, by God's direction, the
people made use of when they approached to the mount concerning
;
which the reader may consult our Exercitations in the first volume,
Exer. xix.
There are two things in the remaining words. First. What the
people so came to. Secondly. What had on them, especially
effect it
as to one instance. The things that they came to, as recorded by the
apostle, are seven. 1. The mount that might be touched. 2. The fire
that burned. 3. Blackness. 4. Darkness. 5. Tempest. 6. The
sound of the trumpet. 7. The voice of words. Secondly. The event
was, that they entreated that the words might be spoken to them no
more.
First. vPrjAa0w u£i'(t
/
) opu, They came
to ' the mount that might be
touched.' This mount was Sinai the wilderness of Horeb, which
in
was in the deserts of Arabia. So saith our apostle, ' Mount Sinai in
Arabia,' Gal. iv. 25. And the apostle mentions this in the first place,
because with respect to this mountain, all the laws and directions of the
people's approach to God were given, Exod. xix. Of this mount it is
said, it might be touched. ^rjXacpaio is * to feel,' ' to touch,' ' to handle,'
Luke xxiv. 39; 1 John i. 1 and is sometimes applied to any means of
;
attempting the knowledge of what we inquire after, Acts xvii. 21. And
the apostle observes this concerning the mountain, that ' it might be
touched,' felt, or handled that it was a sensible carnal thing, exposed
;
to the outward senses, to the most earthly of them, namely, feeling,

from the prohibition given, that none should touch it for unless it ;
might have been touched naturally, none could have been morally pro-
hibited to touch it. And he makes this observation for two ends.
1. To manifest how low and inferior the giving of the law was, in com-
parison of the promulgation of the gospel, which was from heaven, as
we shall see afterwards, ver. 2d. It was that which might be touched
with the hands of men, or by beasts themselves. 2. To intimate the
bondage and fear the people were then in, who might not so much as
touch the mountain where were the signs of God's presence, though it
was in itself a thing exposed to the sense of all creatures.
And there is much of divine wisdom that manifests itself in the choice
of this place for the giving of the law. For, 1. It was an absolute
solitude, a place remote from the habitation and converse of men. Here
the people could neither see nor hear any thing but God and them-
selves. There was no appearance of any relief or place of retreat, but
there they must abide the will of God. And this teacheth us, that
when God deals with men by the law, he will let them see nothing but
himself and their own consciences. He takes them out of their reliefs,
reserves, and retreats. For the most part, when the law is preached to
sinners, they have innumerable diversions and reliefs at hand, to shield
themselves from its terror and efficacy. The promises of sin itself are
so, and so are the promises of future amendment so also all the busi-
;
nesses and occasions of life, which they betake themselves to. They
have other things to do than to attend to the voice of the law at least, ;
it is not yet necessary that they should so do. But when God will
bring them to the mount, as he will here or hereafter, all these pretences
will vanish and disappear. Not one of them shall be able to suggest
the least relief to a poor guilty sinner. His conscience shall be kept
to that which he .can neither abide nor avoid. Unless he can make the
great plea of an interest in the blood of Christ, he is gone for ever.
And God gave herein a type and representation of the great judgment
at the last day. The terror of it consists much in this, that sinners
shall be able to see nothing but God and the tokens of his wrath. Nor
doth the law represent any thing else to us. 2. It was a barren and
fruitless desert, where there was neither water nor food ;and, answera-
bly thereunto, the law in a state of sin, would bring forth no fruit,
nothing acceptable to God, nor useful to the souls of men. For there
was nothing on Sinai but bushes and brambles, whence it had its name.
These made an appearance at a distance of some fruitfulness in the
place. But when it came to be tried, there was nothing but what was
fit for the fire. And so is it with all that are under the law. They
may seem to perform many duties of obedience yea, such as they may
;
trust to and make their boast of. But when they are brought to the
trial, they are no other but such as God speaks of, Isa. xxvii. 4, ' Who
would set the briers and thorns against me in battle, I would go through
them, I would burn them together.' Other fruit the law will not bring
forth. Nor was there any water in that desert of Horeb, to make it
fruitful. That which the people lived on was brought out of the rock,
* and that rock was Christ.' From him alone are all refreshments to
them that are under the law. 3. No place in the habitable world hath
been ever since more desolate and forsaken, and such it continueth to
this day. And thereby we are taught, First. That although there were
a necessity of the renovation of the law at that season, to give bounds
to sin, yet that that dispensation should not be continued, but be left
for ever as it is under the gospel. Secondly. That those who will
abide under the law shall never have any token of God's presence with'
them, but shall be left to desolation and horror. God dwells no more
on Sinai. Those who abide under the law shall neither have his pre-
sence nor any gracious pledge of it. And all these things are spoken
to stir us up to seek for an interest in that blessed gospel state which
is here proposed to us. And thus much we have seen already, that
without it there is neither relief from the curse of the law, nor acceptable
fruit of obedience, nor pledge of divine favour to be obtained. Thirdly.
It manifests that the holiness of things and places is confined to their
use, which when it ceaseth, they become common. What more holy
place than Sinai during the presence of God in it ? What now more
desolate, forlorn, and despised ? For although the superstition of latter
ages hath built a house or monastery on the top of this hill, for a more
superstitious devotion, yet God in his providence hath sufficiently man-
ifested his regardlessness of it, and the casting it out of his care. And
he denounceth sentence herein on all that superstition and idolatry
which is in the church of Rome, in their veneration of relics, and pil-
grimages to places of a supposed holiness, though utterly forsaken of
all pledges of the divine presence.
Secondly. The second thing they came unto, was the 'fire that
burned ;' for so I rather read the words, than 'the mount that burned
with fire.' For the fire was of itself a distinct token of God's presence,
and a distinct means of filling the people with dread and fear. This
fire is mentioned, Exod. xix. 18, 'The Lord descended on the mount
in fire.' And Deut. iv. 12, • God spake out of the midst of the fire.'
;
624 AN EXPOSITION OF THE [CH. XIT.
It is said indeed that the mountain burned with fire; that is, fire
burned on the mountain. And this fire had a double appearance.
c
1. That which represented the descent of God on the mount; the
Lord came down in fire.' The people saw the token of God's presence
in the descent of fire on the mount. 2. Of the continuance of his
presence there, for it continued burning all the while God spake he ;
spake out of the fire. And it was a flaming fire, which raised a smoke,
like the smoke of a furnace, Exod. xix. 18, which our apostle seems to
express by blackness, in the next word. Yea, this fire flamed, and
burned up unto the ' midst of heaven,' Deut. iv. 11. This fire was an
emblem of the presence of God and in all the appearances on the
;
mount, it was of the greatest terror unto the people. And therefore
in their request to be freed from the dread of the presence of God, they
three times mention this fire as the cause of their fear, Deut. v. 24 26. —
And God is often in the Scripture repi'esented by fire, Deut. iv. 24
Isa. xxx. 33, xxxiii. 14. And his severity in the execution of his
judgment is so called. Isa. lxvi. 15 Amos vii. 4; Ezek. i. 4. Although
;
here the light, purity, and holiness of the nature of God may also be
represented by it, yet we shall confine it to the interpretation given of
it in the Scripture itself. And first, as unto God himself, it signified
his jealousy. So Moses expounds it, Deut. iv. 24. For he closeth
his discourse hereof with those words, '
for the Lord your God is a
consuming fire, even a jealous God.' And the jealousy of God is his
holy severity against sin, not to leave it unpunished. And with respect
unto the law which he then gave, from his right hand went a fiery law
for them, Deut. xxxiii. 2. It signified its inexorable severity and effi-
cacy to destroy, its transgressors. And we may add hereunto, that it
declared the terror of his majesty, as the great legislator. Hence, in
the Scripture, he is often said to be accompanied with fire see Ps.
;
xviii. 9 —
12, 1. 3. 'A fire shall devour before him,' Ps. xcvii. 3. ' A
fire goeth before him. A fiery stream came forth from before him,'
Dan. vii. 10. For there is nothing more apt to fill the hearts of men
with a majestic awe, than a fire, absolutely prevalent above the power
of all creatures.
This is the first thing which the people beheld when they came to
the mount. And when men under the law have to deal with God,
their first apprehensions of him are his holiness and severity against
sinners, with his anger and displeasure against sin. There the law
leaves them, and thence they must be consumed, without relief by Jesus
Christ. These things are hid from sinners until they are brought to
the law, or the law to them. They have no views, no notices of them
in a due manner. Hence, until the law come they are alive, that is, at
peace and in security, well satisfied with their own condition. They
see not, they think not of the fire that is ready to consume them yea, ;
for the most part, they have quite other notions of God, Ps. 1. 21, or
none at all. But this is the second work of the law, when it hath by
its convictions brought the sinner into a condition of a sense of guilt
which he cannot avoid, nor will any thing tender him relief, which way
soever he looks, for he is in a desert it represents unto him the holi-
;
ness and severity of God, with his indignation and wrath against sin,
VER. 18, 19.] EPISTLE TO THE HEBREWS. (>25
which have a resemblance of a consuming fire. This fills his heart

with dread and terror, and makes him see his miserable undone condi-
tion. Infinite holiness, inexorable justice, and fiery indignation, are all
in this representation of God. Hence the cry of those who find not
the way of relief will one day be, 'who among us shall dwell with that
devouring fire ? who shall inhabit with those everlasting burnings ?'
This is the way and progress of the work of the law on the con-
sciences of sinners. First. When they are brought unto it, it stops
their mouths, makes them guilty before God, or subject to his judg-
ment, Rom. iii. 19. It 'shuts them up all in unbelief,' ch. xi. 32. It
'
concludes,' or shuts them up under sin,' Gal. iii. 22
'
;
gives them to
see their lost condition without help, without relief: they are in a wil-
derness, where is none but God and themselves. And secondly, in this
condition they see the fire ; God is represented unto them therein, in
his jealousy and severity against sin, which fills their hearts with dread
and terror. Oh this fire will consume them ! If they continue to hear
the voice out of the fire, they shall die. Somewhat hereof in some
degree is found in all, on whom the law hath its proper and effectual
work, in order unto the bringing of them unto Christ the deliverer.
And all others shall find it in the highest degree, when it will be too
late to think of a remedy.
Thirdly. Unto fire the apostle adds, icai yvorpio, 'blackness,' as we
render the word, whereto follow 'darkness and tempest.' Before we
speak unto the words and things signified in particular, we must con-
sider the consistency of the things that are spoken. For, whereas fire
is light in itself, and giveth light, how is it said, that together with it
there was blackness and darkness? Some distinguish the times, and
say, there was an appearance of fire at first, and afterwards of black-
ness and darkness. But this is directly contrary to the text, which
frequently assigns the continuance of the fire, unto the end of God's
speaking unto the people. Others would have respect to be had unto
several distinct parts of the mountain ; so as that the fire appeared in
one part and the darkness in another. But it is evident, in the descrip-
tion given by Moses, that they were mingled altogether. For he affirms
sometimes, that God spake in and out of the fire sometimes out of the
;
thick darkness, Deut. v. 22 — 24. ' God spake unto you out of the midst
of the fire, and the cloud, and the thick darkness,' ver. 22. ' The voice
out of the thick darkness,' ver. 23. '
The voice out of the midst of the
fire,' ver. 24. And the same is fully expressed, ch. iv. 11, 12. So that
it is evident there was a mixture of them all together. So it is de-
scribed by David, Ps. xviii. 8, 9, 11 — 13; and nothing can be con-
ceded of greater dread and terror, than such a mixture of fire and
darkness, and tempest, which left nothing of light unto the fire but its
dread and terror. For by reason of this blackness and darkness, the
people had no useful light by the fire. This filled them with confu-
sion and perplexity.
The word yvo(j)Oi-, here used by the apostle, is intended by some
turbo ; Syr. xmffin, tenebrts, darkness but that is okotoq, the word
;
following. Turbo is a storm or tempest. The apostle by these words

expressed) those of Moses, ^nyi "py "prn, Deut. iv. 11, which we ren~
VOL. iv. s s
GgG AN EXPOSITION OF THE [CH. XII.
der darkness, clouds, and thick darkness ;' the LXX. using the same
'
words with the apostle, but not in the same order. TvcxpoQ, saith
Eustathius, is from vs<f>og; voôe, 'a cloud,' in the yEolick Dialect.
Wherefore, the apostle in this word might have respect unto that black-
ness, which was caused by the thick cloud wherein God descended,
Exod. xix. 9, I will come unto thee in a thick cloud;' which cloud
'
abode upon the mount, ver. 16, the blackness of it being not taken
away by the fire that was in it, every part of the appearance reserving
its own terror. Or he might have respect unto the smoke caused by
the fire, which was like the smoke of a furnace,' ver. 18. For he doth
'
not mention it in particular. But the Syriac and Arabic, with other
translations, put the words in construction, and render them, ' the
;
blackness or obscurity of the cloud which probably is intended in

'
this word, and that following. But this yvocpog, 'blackness or ob-
scurity,' had evidently three things in it. 1. As it was mixed with fire,
itincreased the dread of the appearance. 2. It hindered the people

from clear views of the glory of God in this dispensation with re-
;
spect hereunto it is often said, that clouds and darkness are round
'
about him,' Ps. xcvii. 2. 3. It declared the dread of the sentence of

the law in fire and utter darkness.
And this is a third thing in the progress of the work of the law on
the consciences of sinners. When they are shut up under guilt, and
begin to be terrified with the representation of God's severity against
sin, they cannot but look to see, if there be any thing in the manifesta-
tion of God and his will by the law, that will yield them relief. But
here they find all things covered with blackness or obscurity. The
glory of God, and his design in bringing them to the law, or the law
to them, is hid, and covered under the veil of this blackness. The de-
sign of God herein is not death, though the law in itself be the minis-
tration of death. But he deals thus with them to drive them to Christ,
to constrain them to flee for refuge unto him. But this design, as unto
the law, is covered with blackness the sinner can see nothing of it,
;
and so knows not how to order his speech towards God by reason of
'
darkness,' Job xxxvii. 19. It is the gospel alone that reveals this de-
sign of God in the law. But instead hereof, this blackness insinuates
into the mind, a dread of worse things than yet it can discern. When
men see blackness in a cloud, they are apt to expect that thunder will
break out of it every moment. So is it with sinners finding all things
;
covered with blackness, in the view they would take of God by the
law, it increaseth their dread, and lets them into the things that follow.
Wherefore,
Obs. I. A view of God as a judge, represented in fire and black-
ness, will the souls of convinced sinners with dread and terror.
fill
How secure soever they may be at present, when God calls them forth
unto the mount, their hearts cannot endure, nor can their hands be
strong.
Fourthly. Unto this blackness, the apostle adds km (tkoti^, ' dark-
ness.' Blackness is a property of a thing itself; darkness is its effect
toward others. This blackness was such as withal caused darkness, with
respect unto them unto whom it was presented. So we may distinguish
;
VER. 18, 19.] EPISTLE TO THE HE-BREWS. (527
between the blackness and darkness of a thunder-cloud. It is black in

itself, and causeth darkness unto us. But this darkness is mentioned
distinctly, as a part of the appearance, Exod. xx. 21, 'Moses drew
near to the thick darkness where God was;' and Deut. iv. 11, Dark- '
ness, clouds, and thick darkness.' What this darkness was, we cannot
well apprehend. But this it teacheth us, that notwithstanding the re-
velation that God made of himself in this dispensation of the law,
he
was as unto his glory in the purposes of his grace
and mercy, in thick
darkness unto the people they could not see him nor discern him.
;
Sinners can see nothing thereof, in or by the law. How this darkness
was removed by the ministry of Christ and the gospel; how this cloud
of darkness was scattered, and the face of God as a Father, as a recon-
ciled God, is uncovered, revealed, and made known, is the subject of
the writings of the New Testament. Hence the execution of the law
is called blackness of darkness,' Jude 13.
'
Fifthly. Hereunto the apostle adds, kcu 9ve\\\i, * and tempest.' And
in this word he compriseth the thundering, lightning, and earthquake,
that were then on and in the mount, Exod. xix. 16, xx. 18. These in-
creased the terror of the darkness, and made it Êny, ' a thick darkness,'
as it is in Moses.
As it was ivithout in the giving of the law, so it is within in the
work of the law it fills the minds of men with a storm, accompanied
;
with darkness and perplexity. This is the issue that the law brings
things unto, in the minds and consciences of sinners. Its work ends in
darkness and tempest. It hath these two effects. First. It brings the
soul into darkness, that it knows not what to do, nor how to take one
step towards its own relief. It can see no light, either for its direction
or consolation. And hereon it either tires and wearies itself, with vain
endeavours for relief, by its own works and duties or else sinks into
;
heartless despondency and complaints, as is the manner of men in

darkness. And Secondly. It raiseth a tempest in the mind, of dis-
quieting perplexing thoughts ofttimes accompanied with dread and ter-
;
ror. In this state the law leaves poor sinners, it will not accompany
them one step towards deliverance it will neither reveal nor encourage
;
them to look after any relief. Yea it declares that here the sinner
must die and perish, for any thing that the law knows, or can do. This
therefore is the place and season wherein Christ interposeth, and cries
unto sinners, 'Behold me, behold me!'
Now, though all these things tend unto death, yet God was, and God
is, exceedingly glorious in them. Yea this administration of them was
so; 'the administration of death and condemnation was glorious,' 2 Cor.
iii. 7, 10, 11. Though it had no glory in this respect, by reason of
the glory that excelleth, namely, in the dispensation of the gospel
howbeit in itself, it did and it doth manifest the glory of the holiness,
justice, and severity of God, wherein he will be glorified, and that unto
eternity.
These things, with all their dreadful effects, the apostle reminds the
Hebrews of their deliverance from, by Jesus Christ and his gospel to ;
oblige them unto constancy and perseverance in the profession of the

faith ; which we shall speak somewhat unto afterwards.
s s 2
Vei\ 19.— Sixthly. They came aa\wiyyoe k«u tne soun(

?>XV'
'
<0 l
of the trumpet.' This called IDE hp, 'the voice of the trumpet,'
is
Exod. xix. 16 — 19, and was of great use in that solemnity. well It is
rendered by the apostle, the sound of a trumpet. For it was not a real
trumpet, but the sound of a trumpet, formed in the air by the ministry
of angels, unto a degree of terror. So it waxed louder and louder, to
signify the nearer approach of God.
This sound of the trumpet, or an allusion unto it, is of great use in
sacred things. Here it was used in the promulgation of the law. And
there was under the law a memorial of blowing trumpets, on the first
day of the seventh month, to call the people unto the solemn day of ex-
piation, Lev. xxiii. 21, which was a type of preaching the gospel, and a
declaration of the remission of sins, by the atonement made in the sa-
crifice of Christ. But the principal solemnity hereof, was in the pro-
clamation of the jubilee every fiftieth year, Lev. xxv. 7—9; when
liberty was proclaimed throughout all the land to all the inhabitants
thereof, ver. 10,which was fulfilled in the ministry of Christ, Isa. lxi.
1, 2. Whence the people were 'blessed that heard that joyful sound,'
Ps. lxxxix. 15. So it is frequently applied unto the promulgation of
the gospel. It is also used as an indication of the entrance of divine
judgments on the world, Rev. viii. 6, 7. And lastly, as the means of
summoning all flesh to judgment at the last day, 1 Cor. xv. 52; 1
Thess. iv. 16.

Here it had a treble use, and a double typical signification. 1. It
was to intimate the approach of God, to prepare the hearts of men with
a due reverence of him. 2. It was to summon the people to an appear-
ance before him, as their lawgiver and judge. For on the sound of
the trumpet, Moses brought forth the people to meet with ,God, and
they stood at the nether part of the mount, ver. 17. 3. It was the
outward sign of the promulgation of the law, with the sanction of
it. For immediately upon the sound of the trumpet, God spake
unto them. And as unto its typical signification, it was, 1st. A
pledge of the future judgment, when all flesh shall be summoned before
the judgment-seat of Christ, to answer the terms of the law. And,
2ndly. As it was changed in the following institution of the feast of ex-
piation, and in the year of jubilee, it was, as was observed, a type of
the promulgation of the gospel, in the ministry of Christ himself.
And,
Obs. II. Where God calls sinners to answer the law, there is no
avoiding of an appearance the terrible summons and citation will draw
;
them out, whether they will or not. In some the word is made effectual
in this life, to bring them into the presence of God with fear and trem-
bling. But here the whole matter is capable of a just composure in the
blood of Christ, unto the glory of God and eternal salvation of the sin-
ner. But they who neglect this must answer for the whole, when the
final summons shall be given them by the trumpet at the last day.
Obs. III. It is a blessed change to be removed from the summons of
the law to answer for the guilt of sin, unto the invitation of the gospel,
to come and accept of mercy and pardon. He that shall compare this
terrible citation of sinners before the throne of God, to receive and an-
\ l.U. 19.J EPISTLE TO THE HEBREWS. (>29
swer the law, with those sweet, gracious, heavenly invitations, with
proclamations of grace and mercy, given by Christ in the gospel, Matt,
xi. 27, 28, may apprehend the difference oi' the two states here insisted
on by the apostle.
And thus are things stated in the consciences of sinners, with respect
unto different sounds of the trumpet.
tlif The summons of the law fills
them with dread and terror. Appear they must before God, there is no
avoidance; but stand before him they cannot. They are like Adam,
when he could no longer hide himself, but must appear and answer for
his transgression. They have no refuge to betake themselves unto.
The law condemns them, they condemn themselves and God is repre- ;
sented as a Judge full of severity. In this state, where mercy is de-

signed for them, they begin to hear the voice of the trumpet for the pro-
mulgation of the gospel, and of grace and mercy by Jesus Christ. This
proclaims liberty to the captive, and the opening of the prison to them
that are bound, Isa. lxi. 1, that is, to such poor condemned creatures as
they are. At first they are not able to believe it, it is so contrary to
the summons which was given them by the law. But when it is made
manifest unto them, that the charge of the law is answered, and thereon
mercy and peace are freely tendered unto them, it is as life from the
dead, Heb. ii. 1 — 4.
Under summons of the law, the gospel finds us which
this dreadful ;
exceedingly exalts the glory of the grace of God, and of the blood of
Christ, in the consciences of believers, as the apostle declares at large,
Rom. iii. 19—25.
Seventhly. Hereunto is added, kcu ^wvy prj/jarwv,
(
the voice of
words.' It is said, that God spake by a voice,' Exod. xix. 19, that is,
'
an articulate voice in the language of the people, that might be under-

stood by all. Hence he is said to { speak with the people,' ch. xx. 19.
The Lord ' spake unto them out of the midst of the fire, and they heard
his voice,' Deut. iv. 12, v. 23. Now the words that were uttered with
this voice, were the ten words, or ten commandments, written after-
wards in the two tables of stone, and no more. This the people all of
them heard of the voice of God, and this only, Deut. v. 22. These '
words the Lord spake unto all your assembly,' (speaking of the ten com-
mandments,) in the mount out of the midst of the fire, of the cloud,
'
and of the thick darkness, with a great voice and he added no more:
;
and he wrote them in two tables of stone, and delivered them unto me,'
that is, afterwards. Wherefore, from the midst of the dreadful appear-
ance of fire, clouds, and darkness, all other noises of thunder and the
trumpet ceasing, God caused a voice, speaking the words of the ten
commandments, articulately in their own language, to be heard by the
whole congregation, men, women, and children, in the station wherein
tlicv were placed at the foot of the mount. And this voice was so great
and terrible, as that the people were not able to bear it. For although
it is evident that they were terrified with the dreadful appearances on
the mount, yet was it this speaking of God himself that utterly over-
whelmed them.
This law, for the substance of it, was written in the hearts of man-
kind by God himself in their original creation but being much defaced
;
;
it, by the entrance of sin and the corrup-

as to the efficacious notions of
tion of our nature, and greatly affronted as unto the relics of it in the
common practice of the world God gave it in the church this becoming
:
renovation with terror and majesty. And this he did, not only to re-
new it as a guide unto all righteousness and holiness, as the only rule
and measure of obedience unto himself, and of right and equity amongst
men, and to give check, by its commands and sanction, unto sin but ;
principally to declare in the church the eternal establishment of it, that

no change or alteration should be made in its commands or penalties,
but that all must be fulfilled to the uttermost, or sinners would have no
acceptance with God for it being the original rule of obedience between
;
him and mankind, and failing of its end through the entrance of sin, he
would never have revived and proclaimed it in this solemn glorious man-
ner, if it had been capable of any abrogation or alteration at any time.
Therefore these words he spake himself immediately unto the people,
and these only. His will concerning alterable institutions, he commu-
nicated by revelation unto Moses only. How this law is established
—
and fulfilled, is declared in the gospel see Rom. x. 1 4.
;
The unchangeable nature and sanction of this law, as unto its re-
wards and punishments, was eternally secured in the heart and con-
sciences of mankind. For it was so inlaid with the principles of our
nature, so ingrafted on all the faculties of our souls, that no flesh is
able utterly to subduct itself from under its power. Though sinners
find it contrary unto them in all their desires and designs, and that
which continually threatens their ruin, yet are they not able to cast off
the yoke of it, as the apostle declares, Rom. ii. 14, 15. But there are
many additional evidences given hereunto, in this solemn renovation of
it. For, 1. It was for the promulgation of this law alone, that there
was all that dreadful preparation for the presence of God on Mount
Sinai. 2. These were the first words that God spake unto the people
yea, 3. The only words he spake. 4. He spake them with a voice
great and terrible and, 5. Wrote them with his own finger on tables
;
of stone. By all these ways did God confirm this law, and sufficiently
manifest that it was liable neither to abrogation nor dissolution, but was
to be answered and fulfilled to the utmost. And,
Obs. IV. Let no man ever think or hope to appear before God with
confidence and peace, unless he have an answer in readiness unto all the
words of this law, all that it requires of us. And they who suppose
they have any other answer, as their own works, merits, suffrages, and
supererogations of others, masses, indulgences, and the like, any thing
but the substitution of the surety of the covenant in our stead, with an
interest by faith in his mediation, blood, and sacrifice, will be eternally
deceived.
Lastly. The last thing in this verse is the event of this sight and
hearing on the part of the people. There was a voice of words ;
whereon it is said, they ' that heard the voice entreated that the word
should not be spoken to them any more.' The story hereof is recorded,
Exod. xx. 19; Deut. v. 23—27.
1. Those spoken of, are ot aKovcravreg, those that then heard that
voice, that is, the whole assembly or congregation, of all which, those
that were above the age of twenty years, and so able to understand the
matter, and personally engage in the covenant, except two persons,
died in the wilderness under the displeasure of God. So as that,
Obs. V. No outward privilege, such as this was, to hear the voice of
God, is sufficient of itself to preserve men from such sins and rebel-
lions, as shall render them obnoxious to divine displeasure. For not-
withstanding all the things that they had seen, all these signs and great
miracles, the Lord had not given them a heart to perceive, nor eyes to
see, nor ears to hear, Deut. xxix. 3, 4. In hearing they heard not, in
seeing they perceived not, and did therefore always err in their hearts,
not knowing the ways of God, Heb. iii. For unto a right improve-
ment of such outward privileges, it is moreover required, that God
should circumcise our hearts, to love the Lord our God with all our
heart and all our soul, Deut. xxx. 6, by the administration of efficacious
grace.
2. They entreated that the word should not be spoken unto them any
more or that the speech, namely of God, should not be continued
;
unto them immediately. The word here rendered by TrapyrtiaavTO,

'entreated,' we express by 'refusing,' ver. 2d. And in all other places
it excuse one's self from doing any thing, Luke xiv. 18, 19 ;
signifies to
to refuse, Acts xxv. 1 1; to decline, avoid, and turn from, 1 Tim. iv. 7,
v. 11 2 Tim. ii. 23; Tit. iii. 10. Wherefore, such an entreaty is in-
;
tended, as included a declension and aversation of mind from what they

spake about. They deprecated the hearing of the word in that manner
any more. And they did this, no doubt, by their officers and elders.
For both themselves being terrified, and observing the dread of the
whole congregation, they made request for themselves and the rest unto
Moses. And because they did it with a good intention, out of a rever-
ence of the majesty of God, without any design of declining obedience,
it was accepted and approved of by God, Deut. v. 28, 29.
They entreated that the word might not be added to them. Aoyog is
both the speech and the thing spoken and although they could not bear
;
the latter either, as we shall see on the next verse, yet it is the former,
the speech itself, or the immediate speaking of God himself unto them,
which they did deprecate. So they express themselves, • If we hear
the voice of the Lord our God any more, then we shall die,' Deut. v. 25.
This voice, this word, this speech, proceeding immediately from God,
out of the fire and darkness, was that which heightened their fear and
dread to the utmost. And we may see,
Obs. VI. Then is the sinner utterly overwhelmed, when he hath a
sense of the voice of God himself in the law. When he finds God him-
self speaking in and unto his conscience, he can no longer bear it.
Obs. VII. That the speaking of the law doth immediately discover
the invincible necessity of a mediator between God and sinners. The
people quickly found that there was no dealing with God for them in
their own persons, and therefore desired that there might be one to me-
diate between God and them. And,
Obs. VIII. If the giving of the law was. so full of terror, that the
people could not bear it, but apprehended that they must die if God
—
C32 An exposition of the [ch. xii.
continued to speak it to them, what will be the execution of its curse in

a way of vengeance at the last clay ?
Ver. 20, 21. —

Ouk £<ptpov yap to StaaTfXXojiiEi'ov. Kai> Sriptov
Qiyy tov opovg, XtôEoArjvijfTtrai rj j3oXic\ Kararo^fuS'rjafrtK. Kai
ovtu) ô€epov i)v to (pavTaôfxevov, Mwa-rjc tnrev, £k<£o€oc uju km
tvTpop.oq.
Ouk etycpov. Vul. Non

portabant, 'they did not bear.' on fere* N
bant, Bez. Syr. VQ
]
s
n:jti)tt Ta ah, ' For they were not able to
S
D73^> YffT
sustain,' or 'bear;' we, ' to endure.'

To c5<aaT£XXo uEi'ov. Vul. Quod dicebatur, ' that which was spoken.'
j
There is more in the word. Syr. Quod prsecipiebatur, ' that was com-
manded, enjoined :' Edicebatur, 'which was spoken out, enacted.' Bez.
Interdiccbatur, 'that was forbidden or interdicted,' referring it unto
the following words ' was commanded.' ;
H /3oXt8t KdTctTotievOrjcTSTm. These words are omitted, both in the

Vulgar, and in the Syriac and Arabic. But they are in all the best
Greek copies and they are necessary, as being a part of the original
;
interdict. Nor is it absolutely true, that such beasts should be stoned,

for they were to be stoned or thrust through with a dart, Exod. xix.
12, 13. These words therefore are necessary in this place. Sagitta
configetur.
To <j)avTaZ,op£vov, Vul. Quod videbatur, ' that which was seen.' Syr.
Niirr, '
the vision.' Bez. Visum quod apparebat, the sight that ap-
'
peared.'
The sense of the whole sentence seems somewhat defective, for want
of a note of connexion between the parts of it. '
And so terrible was
the sigttt: Moses said, I exceedingly fear.' We
supply 'that;' 'that
Moses said.' Beza joins Moses immediately unto ' and,' in the begin-
ning, putting a distinction between it and ovtw, ' so ;' Et Moses, adeo
horrendum erat visum, dixit ' And Moses, so terrible was the sight,
;
said ;' which is the true construction of the words.

Eic$o€oe, exterritus, expavefactus, ' I exceedingly fear, or am ex-
ceedingly afraid.'
Ver. 20, 21. For they could not endure (bear) that ivhich was com-
manded. And
if so much as a beast touch the mountain, it shall
be stoned or thrust through with a dart. And so terrible (dread-
ful) ivas the sight (which appeared), that Moses said, I exceedingly
fear and tremble.
The law about the beast is not distinct, as here proposed, but it is a
part of the general prohibition, Whosoever toucheth the mount shall
'
be surely put to death,' Exod. xix. 12. This concerns the people only.
But in the prescription of the manner of the death to be inflicted, it is
added, there shall not an hand touch it, but he shall surely be stoned;
'
whether be beast or man, it shall not live,' ver. 13, which manner of
it
its introduction we respect in our translation if so much as a beast,'

;
'
which was not first named, but added in the repetition of the law.
The word ram, which the apostle rentiers

signifies all sorts of cattle,
by which were of a wild nature; no living
dijpiov, to include those also
creature wa^ allowed to come to the mount. For the opening of the
words, we must inquire, 1. What it was that was commanded. 2.
How they could not endure it. 3. What farther evidences there were,
that it was not to be endured by them which are added unto the asser-
;
tion laid down beginning of the verse.

in the
First. Consider what is meant by to Siaa-eXXofievov, that which
'
was commanded;' 'the edict,' or, as some, the interdict.' For it may
'
relate unto that which follows, that which was commanded, namely,
that if so much as a beast touch the mountain, it should be stoned or
thrust through with a dart. Respect is had herein unto the whole
charge given unto the people, of not touching the mount, or passing the
bounds fixed unto them, wherein beasts also were included. And this,
no doubt, was a great indication of severity, and might have occasioned
danger unto the people, some or more of them. But this is not in-
tended herein, nor hath this word respect unto what followeth, but unto
what goeth before. For,
1. The note of connexion, yap, 'for,' intimates that a reason is
given in these words of what was asserted before. They intreated that
the word should not be spoken to them any more, for they could not
endure that which was commanded.
2. The interdict of touching the mount was given three days before
the fear and dread of the people, as is evident in the story so as no
;
respect could be had thereunto in what they said afterwards, when they
were surprised with fear.
3. Though there was in it an intimation of the necessity of great
reverence in their approach unto God, and of his severity in giving of
the law, yet the people did not look on it as a matter of terror and
dread which they could not bear. For they came afterwards unto the
bounds prescribed unto them with confidence nor did begin to fear
;
and tremble, until the mount was all on fire, and they heard the voice
of God out of the midst of it.
4. Even the words of Moses, repeated in the next verse, were before
the people had declared their dread and terror so as that both these
;
things are added only as aggravating circumstances of the insupport-

ableness of what was commanded.
That therefore which was commanded, was nothing but the law
itself.
Secondly. Hereof it is said, they could not endure it, or they could
not bear it, or stand under it. And there were three things that con-
curred to convince them of their disability to bear the command. 1.
The manner of its delivery, which they had a principal respect unto in
their fear, and desire that it might be spoken unto them no more. This
:s plain in the story, ami so they directly express themselves, Deut.
v. 23 —
27. 2. It was from the nature of the law itself, or the word
that was spoken with respect unto its end. For it was given as a rule
of justification, and of acceptance with God. And hereon they might
easily see how unable they wen' to bear it. 3. There was adminis-
tered with it a spirit of bondage unto fear, Rom. viii. 1.5, which aggra-
vated the terror of it in their consciences.
These are the effects which a due apprehension of the nature, end,
and use of the law, with the severity of God therein, will produce in the
minds and consciences of sinners. Thus far the law brings us, and
there it leaves us. Here are we shut up. There is no exception to be
put in unto the law itself. It evidenceth itself to be holy, just, and
good. There is no avoidance of its power, sentence, and sanction it :
is given by God himself. The sinner could wish that he might never
hear more of it. What is past with him against this law cannot be
answered for what is to come cannot be complied withal. Wherefore,
;
without relief in Christ here, the sinner must perish for ever. This, I
say, is the last effect of the law on the consciences of sinners. It
brings them to a determinate judgment, that they cannot bear that
which is commanded. Hereon they find themselves utterly lost, and so
have no expectation but of fiery indignation to consume them. And
accordingly they must eternally perish, if they betake not themselves
unto the only relief and remedy.
Thirdly. Of this terror from the giving of the law, and the causes of
it, the apostle gives a double illustration.
The first whereof is in the interdict, given as unto the touch-
First.
ing of the mount. For this was such as extended unto the very beasts.
Si vel bestia, 'And if so much as a beast,' kclv Oiipiov Qtyri; for so was
the divine constitution '
whether it be beast or man, it shall not live,'
:
Exod. xix. 13. I doubt not but that divine providence removed from
it such brute creatures as were not under the power of men, such as
might be wild about those mountainous deserts, or the fire consumed

them, to the least creeping thing. But the prohibition respects the
cattle of the people, which were under their power, and at their dis-
posal. And besides an illustration of the absolute inaccessibleness of
God, in and by the law, it seems to intimate the uncleanness of all
things which sinners possess, by their relation unto them. For unto
the impure, all things are impure and defiled. Therefore doth the pro-
hibition extend itself unto the beasts also.
The punishment of the beast that did touch the mount was, that it
should die and the manner of its death, and so of men guilty in the
;
like kind, was, that it should be stoned, or shot through with a dart.
It is expressed in the prohibition, that no hand should touch that which
had offended, AtSroSoXrj^rjatrat, r? )3oAt§i KaraToE,evdr}(reTai. It was to be
slain at a distance with stones or darts. Theheinousness of the offence,
with the execrableness of the offender, is declared thereby. No hand
was ever more to touch it, either to relieve it, which may be the sense
of the word, or to slay it, lest it should be defiled thereby. And it
showeth also, at what distance we ought to keep ourselves from every
thing that falls under the curse of the law.
—
Ver. 21. Secondly. The second evidence which he gives of the
dreadful promulgation of the law, and consequently of the miserable
estate of them that are under its power, is in what befel Moses on this
occasion. And we may consider, I. The person in whom he giveth
the instance. 2. The cause of the consternation ascribed unto him.
3. How he expressed it.
;
1. The person is Muxnje, 'Moses.' The effect of this terror ex-

tended unto the meanest of the beasts, and unto the best of men.
itself
Moses was, 1. A person holy, and abounding in grace above all others
of his time, the meekest man on the earth. 2. He was accustomed unto
divine revelations, and had once before beheld a representation of the
divine presence, Exod. hi. 3. He was the internuncius, the messenger,
the mediator between God and the people at that time. Yet would,
none of those privileges exempt him from an amazing sense of the ter-
ror of the Lord in giving the law. And if, on all these advantages, he
could not bear it, much less can any other man so do. The mediator
himself of the old covenant, was not able to sustain the dread and ter-
ror of the law how desperate then are their hopes who would yet be
:
saved by Moses !
2. The cause of his consternation was the sight, it was so terrible.

To (pavTaZojxtvov, visum quod apparebat, ' that which appeared,' and
was represented unto him. And this takes in, not only what was the
object of the sight of his eyes, but that of his ears also, in voices and
thundering, and the sound of the trumpet. The whole of it was terrible,
or dreadful. Ovtio $o€eoov tjv, ' it was so dreadful,' unto such an in-
comprehensible degree.
3. His expression of the consternation that befel him hereon, is in
those words he said, ' I exceedingly fear and tremble.' He said so
:
we are assured of it by the Holy Ghost in this place. But the words
themselves are not recorded in the story. They were undoubtedly spo-
ken then and there, where, upon this dreadful representation of God, it
is said that he spake ;' but not one word is added of what he spake,
'
Exod. xix. 19. And when the voice of the trumpet sounded long,
'
and waxed louder and louder, Moses spake, and God answered him by
a voice ;' yet nothing is added, either of what Moses spake, or of what
God answered. Then no doubt did he speak these words for it was :
immediately upon his sight of the dreadful appearance, unto which

season the apostle assigns them.
The expositors of the Roman church raise hence a great plea for
unwritten traditions, than which nothing can be more weak and vain.
For, 1. How do they know that the apostle had the knowledge hereof
by tradition ? Certain it is, that in the traditions that yet remain among
the Jews, there is no mention of any such thing. All other things he
had by immediate inspiration, as Moses wrote the history of things past.
2. Had not these words been now recorded by the apostle, what had
become of the tradition concerning them ? Would any man living have
believed it ? Let them give us a tradition of any thing spoken by
Moses or the prophets, or by Christ himself, which is not recorded,
with any probability of truth, and somewhat will be allowed to their
traditions. Wherefore, 3. The occasional divine record of such pas-
sages ascertaining their verity, without which they would have been
utterly lost, is sufficient to discover the vanity of their pretended tra-
ditions.
Moses spake these words in his own person, and not, as some have
judged, in the person of the people. He was really so affected as he
expresseth it and it was the will of God that so he should be.
; He
—
G36 AN EXPOSITION OF THE [CH. XI*.
would have him also to be sensible of his own share of terror in the
giving of the law.
It is said that God answered him with a voice but what he said
;
unto him is not recorded. No doubt but God spake that which gave
him relief, which delivered him out of his distress, and reduced him
unto a frame of mind meet for the ministration committed unto him,
which in his surprisal and consternation he was not. And therefore
immediately afterwards, when the people fell into their great horror and
distress, he was able to relieve and comfort them, no doubt with that
kind of relief which he himself had received from God, Exod. xx. 20.
It appears, then, that
All persons concerned were brought unto an utter loss and distress,
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 righteousness
unto all that do believe.
Ver/22 —24. AWa

7rpo<7£Ar]Ai/0«r£ Stwv opei, (cat 7ro\u Qeov £oji/-
toq, '
hpovcraXrip zwovpavu\>, kcii /xvpiaaiv qyy&Xwv, iravi^yvpu icat
£KicArj<7£tt TrpooTOTOKiov iv ovpavoig airoytypappevcov, kcii kqit\i 0e(j>
TravTwv, teat wvevpaat Sikciuov rereXeiatyiEvaiv, kcii <W0jj/oj£ veag

/ueamj Incrov, kcii alfxari pai'Ttcrpov KpuTrova \ci\ovvti irapa tov
a&a.
The Vulgar Latin and the Syriac seem to have read p,vpia$(ov, instead
of pvpiaaiv. Hence they join Traviyyvpti, the word following, unto
those foregoing, unto the assembly of many thousands of angels but ;
without warrant from any copies of the original.
Ver. 22 — 24. But you are come unto Mount Sion, and unto the
city of the God, (namely) the heavenly Jerusalem, and to
living
an innumerable company (myriads) of angels, to the general assem-
bly and church of the first-born which are written (enrolled) in
heaven, and to God the Judge of all, and to the spirits of just
men made perfect, and to Jesus, the mediator of the new covenant,
and to the blood of sprinkling, speaking better things than (that
of) Abel
This is the second part of the comparison, completing the foundation

of the exhortation intended by the apostle. In the former, he gave an
account of the state of the people and the church under the law, from
the giving of it, and the nature of its commands. In this he so declares
the state whereinto they were called by the gospel, as to manifest it to
be incomparably more excellent in itself, and beneficial unto them. And
because this whole context, and every thing in it, is peculiar and singu-
lar, we must with the more diligence insist on the exposition of it.
1. We have here a blessed, yea a glorious description of the catholic
church, as the nature and communion of it is revealed under the gospel.
And such a description it is, that if it were attended unto and believed,
it would not only silence all the contentious wrangling that the world is
filled withal about that name and thing, but east out also other preju-
dicate conceptionsand opinions innumerable, which divide all Chris-

tians, them with mutual animosities, and ruin their peace. For if
fill
we have here the substance of all the privileges which we receive by

the gospel, if we have an account of them, or who they are who are
partakers of those privileges as also the only foundation of all that
;
church communion which is amongst them the grounds of our perpe-

;
tual strifes are quickly taken away. It is the access here ascribed unto
believers,and that alone, which will secure their eternal salvation.
2. Whereasthe catholic church is distributed into two parts, namely,
that which is militant, and that which is triumphant, they are both com-
prehended in this description, with the respect of God and Christ unto
them both. For the first expressions, as we shall see, of Mount Sion,
the city of the living God, the heavenly Jerusalem, do principally
respect that part of the church which is militant as those that follow
;
(the most of them) do that which is triumphant. There is in the reli-

gion of the papists another part of the church, neither in the earth, nor
in heaven, but under the earth, as they say, in purgatory. But here-
with they have nothing to do, who come unto Christ by the gospel.
They come indeed unto the spirits of just men made perfect ; but so
are none of those, by their own confession, who are in purgatory.
Wherefore believers have nothing to do with them.
3. Thefoundation of this catholic communion, or communion of the
catholic church, comprising all that is holy and dedicated to God in
heaven and earth, is laid in the recapitulation of all things in and by

Jesus Christ, Eph. i. 10, 'AH things are gathered into one head in him,
both which are in heaven, and which are on earth ;' which is the sole
foundation of their mutual communion among themselves. Whereas
therefore we have here an association in the communion of men and
angels, and the souls of them that are departed, in a middle state be-
tween them both, we ought to consider always their recapitulation in
Christ, as the cause thereof. And whereas not only were all things so
gathered into one by him, but by him also God reconciled all things
'
unto himself, whether they be things on earth, or things in heaven,'

Col. i. 20. God himself is here represented as the supreme sovereign
head of this catholic church, the whole of it being reconciled unto
him.
4. The method which the apostle seems to observe in this descrip-
tion of the church catholic in both the parts of it, is first to express
that part of it which is militant, then that which is triumphant, issuing
the whole in the relation of God and Christ thereunto, as we shall see
in the exposition.
5. That which we must respect as our rule in the exposition of the
whole, is, that the apostle intends a description of that state whereunto
believers are called by the gospel. For it is that alone which he oppo-
seth to the state of the church under the Old Testament. And to
suppose that it is the heavenly future state which he intends, is utterly
argument and exhortation. For they are built
to destroy the force of his
solely on the pre-eminence ôf the gospel state, above that under the
law, and not of heaven itself, which none could question.
0. We must -consider then, 1. What believers are said to come unto;
and, 2. How they do so come unto it, or wherein their coming unto
it doth consist.
First. And, are said to come unto Mount Sion, and unto
first, we
the city of the living God, the heavenly Jerusalem. The two last are
not distinct expressions of divers things, but different names of the
same thing the city of the living God, namely, the new Jerusalem.
:
Nor is it necessary that we should appropriate these two expressions

of Mount Sion, and the city of the living God, unto distinct or different
things in the gospel state, but only consider them as different expres-
sions of the same thing. The sum of the whole is, that by the gospel
we are called unto a participation of all the glory which was ascribed or
promised unto the church under those names, in opposition unto what
the people received in and by the law at Mount Sinai.
First. We are said to come Stwv opei, to mount Sion.' ' Sion was
a mount in Jerusalem which had two heads, the one whereof was called
Moriah, whereon the temple was built, whereby it became the seat of
all the solemn worship of God and on the other was the palace and
;
habitation of the kings of the house of David, both of them typical of

Christ, the one in his priestly, the other in his kingly office.
The apostle doth not consider it naturally or materially, but in oppo-
sition to Mount Sinai, where the law was given. So he describeth the
same opposition between the same Sinai and the heavenly Jerusalem,
to the same end, Gal. iv. 25, 26. Where it is apparent, that by Mount
Sion and the heavenly Jerusalem, the same state of the church is in-
tended. And the opposition between these two mounts was eminent.
For, 1. God came down for a season only on Mount Sinai, but in Sion
he is said to dwell, and to make it his habitation for ever. 2. He ap-
peared in terror on Mount Sinai, as we have seen. Sion was in Jeru-
salem, which is a vision of peace.' 3. He gave the law on Mount
'
Sinai ;the gospel went forth from Sion, Isa. ii. 2, 3. 4. He utterly
forsook Sinai and left it under bondage, but Sion is free for ever, Gal.
iv. 5. The people were burdened with the law at Mount Sinai, and
were led with it to Sion, where they waited for deliverance from it, in
the observance of those institutions of divine worship which were typical
and significant thereof.
The Socinian expositor, who affects subtilty and curiosity, affirms
that by Mount Sion either heaven itself, or rather a spiritual mountain,
whose roots are on the earth, and whose top reacheth to heaven, from
whence we may easily enter into heaven itself, is intended wherein he ;
understood nothing himself of what he wrote, for it is not sense nor to

be understood. And the reason he gives, namely, that Sion, in the
Scripture, is more frequently taken for heaven than the church, is so far
from truth, that he cannot give any one instance where it is so taken.
But to know the true reason why the apostle calls the state of believers
under the new testament by the name of Sion, we may consider some
of the things that are spoken of Sion in the Scripture. And I shall
instance in a few only, because they are multiplied throughout the
whole book of God. As. 1. It is the place of God's habitation, where
he dwells for ever, Ps. ix. 11, lxxvi. 2; Joel Hi. 21, &c. 2. It is the
seat of the throne, reign, and kingdom of Christ, Ps. ii. 6; Isa. xxiv.
23 ; Micah iv. 7. 3. It is the object of divine promises innumerable,

Ps. lxix. 35 Isa. i. 21
; ; of Christ himself, Isa. lix. 20. Thence did
the gospel proceed, and the law of Christ come forth, Isa. xl. 9 Micah
;
iv. 2. 5. It was the object of God's especial love, and the place of the
birth of the elect, Ps. lxxxvii. 2, 5. 6. The joy of the whole "earth,
Ps. xlviii. 2. 7. Salvation and all blessings came forth out of Sion,
Ps. xiv. 7, ex. 2, exxviii. 5 ; with sundry other things alike glorious.
Now these things were not spoken of nor accomplished towards that
Mount Sion which was in Jerusalem absolutely, but only as it was
typical of believers under the gospel ;so the meaning of the apostle is,
that by the gospel believers do come to that state wherein they have an
interest in and a right to all the blessed and glorious things that are
spoken in the Scriptures concerning and to Sion. All the privileges
ascribed, all the promises made to it, are theirs. Sion is the place of
God's especial gracious residence, of the throne of Christ in his reign,
the subject of all graces, the object of all promises, as the Scripture
abundantly testifies. This is the first privilege of believers under the
gospel. They come to Mount Sion, that is, they are interested in all
the promises of God recorded in the Scripture, made to Sion in all
;
the love and care of God expressed towards it ; in all the spiritual
glories assigned to it. The things spoken of it were never accomplished
in the earthly Sion, but only typically spiritually and in their reality,
;
they belong to believers under the new testament.

Some look on all those promises and privileges wherewith the Scrip-
ture is replenished with respect to Sion, to be now as things dead and
useless. They esteem it a presumption for any to plead and claim an
interest in them, or to expect the accomplishment of them in or toward
themselves. But this is expressly to contradict the apostle in this
place, who affirms that we are come to mount Sion then, when the
earthly mount Sion was utterly forsaken. All those promises therefore
which were made of old to Sion, do belong to the present church of
believers. These in every condition they may plead with God they ;
have the grace, and shall have the comfort contained in them. There
is the security and assurance of their safety, preservation, and eternal
'oalvation. Thereon depends their final deliverance from all their op-
pressions.
Be outward condition ever so mean and destitute, be they
their
afflicted,persecuted, and despised yet all the glorious things that are
;
spoken of Sion are theirs, and accomplished in them in the sight of

God. But the excellent things whereof, under this notion of Sion,
they are made partakers, are innumerable.
Let this be compared with the people's coming to mount Sinai, as
we have before declared it, and the glory of it will be conspicuous.
And believers are to be admonished, 1. To walk worthy of this privi-
lege, as Ps. xv. 2. To be thankful for it. 3. To rejoice in it. 4.
To make it an effectual motive to obedience and perseverance, as it is
here done by the apostle. And,
Obs. I. All pleas about church order, power, rights, and privileges,
are useless, where men are not interested in this Sion state.
Secondly. They are said to come ' unto the city of the living God,'
'
the heavenly Jerusalem.' Both these are the same. So Jerusalem is
called 'the city of God,' Ps. xlvi. 4, xlviii. J, 8, lxxxvii. 3. But in
every place with respect to Sion.
1. They came to /cat iroXet, 'a city.' They received the law in the
wilderness, where they had neither rest nor refuge. But in a city there
is order, defence, and safety, it is the name of a quiet habitation.
2. This was the city tov Qsov, ' of God.' The state of the church
under the new testament is so. As it hath the safety, beauty, and order
of a city, so it is the city of God, the only city which he takes pecu-
liarly to be his own in this world. It is his, 1. On the account of pro-
priety. He framed it, he built it, it is his own no creature can lay
;
claim to it, or to any part of it. And those who usurp on it shall an-
swer to him for their usurpation. 2. On account of inhabitation. It
is God's city; for he dwells in it, and in it alone, by his gracious pre-
sence. 3. It is under God's rule as its only sovereign. 4. Therein he
disposeth all his children into a spiritual society. So Paul tells the
Ephesians, that by grace they were delivered from being strangers and
foreigners, and made ' fellow-citizens with the saints, and of the house-
hold of God,' Eph. ii. 19. 5. It hath its charter of liberty, with all im-
munities and privileges from God alone. And with respect to these
things, the church is called the city of God.
. 3. The apostle adds a property of God, of great consideration in
this matter. It is the city of the %wvtoq, 'living' God; that is, 1.
Of the true and only God. 2. Of him who is omnipotent, able to keep
and preserve his own city, as having all life, and consequently all power
in himself. 3. Of him who lives eternally, with whom we shall live,
when we shall be here no more.
4. This city of the living God is the 'lepovaaXij/ji eTrovpavuo, ' hea-
venly Jerusalem.' And the apostle herein prefers the privileges of the
gospel, not only above what the people were made partakers of at
Sinai in the wilderness, but also above all that they afterwards enjoyed
in Jerusalem in the land of Canaan. For in the glory and privileges
of that city the Hebrews greatly boasted. But the apostle casts that
city in the state wherein it then was, into the same condition with
mount Sinai in Arabia, that is, under bondage, as indeed then it was,
Gal. iv. 25. And he opposeth thereunto that ' Jerusalem which is
above;' that is, this heavenly Jerusalem. And it is called heavenly, 1.
Because as to all its concerns as a city, it is not of this world. 2. Be-
cause no small part of its inhabitants are already actually instated in
heaven. 3. As to its state on earth, it comes down from heaven, Rev.
xxi. 2, 3;
that is, hath its original from divine authority and institu-
tion. 4. Because the estate, portion, and inheritance of all its inhabi-
tants lie in heaven. 5. Because the spiritual life of all that belong to
it, and the graces which they act therein, are heavenly. 6. Their
7ro\iT£vina, or ' city conversation,' is in heaven, Phil. iii. 20.
This is the second privilege of the gospel state, wherein all the re-
maining promises of the Old Testament are transferred and made over
to believers. Whatever is spoken of the city of God, or of Jerusalem
that is spiritual, that contains in it the love, or grace, or favour of God,
it is all made theirs; faith can lav a claim to it all. Believers are so
VEH. 22 — 24.] EFISTLB TO THE HEBREWS, <>M
come be inhabitants, free denizens, possessors of it, to

to this city, as to
whom the rights, privileges, and immunities of it do belong.
all And
what is spoken of it in the Scripture, is a ground of faith to them, and a
spring of consolation. For they may with confidence make application
of what is so spoken of to themselves in every condition, and they do
so accordingly. And we may yet a little farther represent the glory of
this privilege in the ensuing observations.
1. A city is the only place of rest, peace, safety, and honour, among
men world.
in this To all these in the spiritual sense we are brought
by the gospel. Whilst men are under the law they are at Sinai, in a
wilderness where is none of these things. The souls of sinners can
find no place of rest or safety under the law. But we have all these
things by the gospel. Rest in Christ, peace with God, order in the.
communion of faith, safety in divine protection, and honour in our rela-
tion to God in Christ.
2. The and most glorious city which is, or ever was in the
greatest
world, the city of this or that man who hath power or dominion in it.
is
So spake Nebuchadnezzar of his city, ' Is not this great Babylon that
I have built for the house of the kingdom, by the might of my power,
and for the honour of my majesty V Dan. iv. 30. We
know what was
the end of him and his city. The gospel church is the city of the living-
God, and it is ten thousand times more glorious to be a citizen thereof,
than of the greatest city in the world. To be a citizen of the city of
God, is to be free, to be honourable, to be safe, to have a certain habi-
tation,and a blessed inheritance.
3. Goddwells in the church of believers. The great King inhabit-
eth his own city. Herein is the especial residence of his glory and ma-
jesty. He built it, framed it for himself, and says concerning it, Here '
will I dwell, and this shall be my habitation for ever.' And it is no

small privilege to dwell with God in his own city. The name of this
city is Jehovah Shammah, '
The Lord is there,' Ezek. xlviii. 35.
4. The privileges of this city of God are heavenly, it is the ' hea-
venly Jerusalem.' Thence it is that the world sees them not, knows
them not, values them not. They are above them, and their glory is
imperceptible to them.
5. All the powers of the world, in conjunction with those of hell,
cannot dispossess believers of their interest and habitation in this hea-
venly city.
G. There is a spiritual order and beauty in the communion of the ca-
tholic church such as becomes the city of the living God, and such
wherein the order framed by the constitutions of men hath no concern-
ment.
And in many other things .we might declare the glory of this privi-
lege. And,
Obs. II. It is our duty well to consider what sort of persons they
ought to be, who are meet to be denizens of this city of God. The
greater number of those who pretend highly to the church and its
privileges, are most unfit for this society. They are citizens of the
world.
Secondly. In the next place the apostle affirms, that believers arc
VOL. IV. t I
come jiivptacnv ayyeAJv, to an innumerable company of angels.' For

'
having declared that they are come to the city of God, he shows in the
next place, who are the inhabitants of that city beside themselves.
And these he distributes into several sorts, (as we shall see) whereof
the first are 'angels.' We are come to them as our fellow-citizens.
To myriads of angels. Mvpiag, is ten thousand,' and when it is used
'
in the plural number, it signifies

{
an innumerable company,' as we
here render it. Possibly he hath respect to the angels that attended
the presence of God in the giving of the law, whereof the Psalmist
says, The chariots of God are twenty thousand, even thousands of
'
angels the Lord is among them, as in Sinai, in the holy place,' Ps.
;
lxviii. 17; or the account of them given by Daniel, 'Thousand] thou-

sands ministered unto him, and ten thousand times ten thousand stood
before him,' Dan. vii. 10, that is, 'an innumerable company.
This access to angels is spiritual. The access of the people to their
ministry in Sinai was corporeal only, nor had they any communion with
them thereby. But ours is spiritual, which needs no local access to it.
We come thereby to them whilst we are on the earth, and they in hea-
ven. We do not so with our prayers, which is the doting superstition
of the church of Rome, utterly destructive of the communion here as-
serted. For although there be a difference and distance between their
persons and ours, as to dignity and power, yet as to this communion
we are equal in it with them, as one of them directly declares, saying to
John, Worship me not, I am thy fellow-servant, and of thy brethren
'
that have the testimony of Jesus,' Rev. xix. 10, xxii. 9. Nothing can
be more groundless, than that fellow-servants should worship one
another. But we have an access to them all not to this or that tutelar
;
angel, but to the whole innumerable company of them. And this we

have, 1. By the recapitulation of them and us in Christ, Eph. i. 10.
They and we are brought into one mystical body, whereof Christ is
head one family which is in heaven and earth, called after his name,
;
Eph. hi. 14, 15. We are brought together into one society. The na-
ture of which effect of infinite wisdom I have elsewhere declared. 2. In
that they and we are constantly engaged in the same worship of Jesus
Christ. Hence they call themselves our fellow-servants. This God
hath given in command to them, as well as to us. For he saith, Let
'
all the angels of God worship him,' ch. i. 6, which they do accordingly,
Rev. v. 11, 12. 3. We have so on the account of the ministry com-
mitted to them for the service of the church, ch. i. 14. See the expo-
sition of that place. 4. In that the fear and dread of their ministry is
now taken from us which was so great under the old testament, that
;
those to whom they appeared, thought they must die immediately.

There is a perfect reconciliation between the church on the earth and
the angels above. The distance and enmity that was between them and
us by reason of sin, is taken away, Col. i. 20. There is a oneness in
design and communion in service between them and us as we rejoice in
;
their happiness and glory, so they seek ours continually; their ascrip-
tion of praise and glory to God, is mingled with the praises of the
church, so as to compose an entire worship, Rev. v. 9 — 12.
Wherefore by Jesus Christ we have a blessed access to this innume-
VEB.S32 — £4] ElPISTLE i<> Till-. HEBREWS* C>[3
rable company of angels : to those who, by reason of our fall from God,
and the first entrance of sin, had no regard to us but to execute the
vengeance of God against us, represented by the cherubim with the
flaming sword (for he maketh his angels spirits, and his ministers a
flame of fire) to keep man when he had sinned, out of Eden and from
the tree of life, Gen. iii. 24: to those whose ministry God made use of,
in giving of the law, to fill the people with dread and terror they are
;
now in Christ become one mystical body with the church, and our asso-
ciates in design and service. And this may well be esteemed as an emi-
nent privilege which we receive by the gospel. And if this be so,
then,
Obs. III. The church is the safest society in the world. A kingdom
it is, a city, a family, a house, which the power of hell and the world
can never prevail against. Nor are these boasting words, in whatever
distressed condition it may be in this world, but the faithful sayings of
God. Our Lord Jesus Christ, the head of this society, when he was
entering into his sufferings, to manifest that he did it by his own will
and choice, and was not necessitated to it by the power of men, affirms,
that on one request, his Father would send ' more than twelve legions
of angels,' Matt. xxvi. 53. More angels than there were soldiers in the
whole Roman empire, whereof every one could destroy an army in an
hour, as one did that of Sennacherib and when all these belong to the
;
communion of the church, if the least evil be attempted against it, be-
yond or besides the will of God, they are all in readiness to prevent it
and revenge it. They continually watch against Satan and the world,
to keep all the concerns of the church within the bounds and limits of
the divine will and pleasure. They have a charge over all their fellow-
servants in the blessed family, to take care of them in all their ways.
Let us not fear the ruin of the church, whilst there is an innumerable
company of angels belonging to it.
Obs. IV. The church is the most honourable society in the world ;
for all the angels in heaven belong to it. This poor, despicable, perse*
cuted church, consisting for the most part of such as are contemned in
the world, yet are admitted into the society of all the holy angels in hea-
ven, in the worship and service of Christ.
Obs. V. We may hence see the folly of that ' voluntary humility in
worshipping of angels,' which the apostle condemns, and which is openly
practised in the church of Rome. And the apostle placeth the rise of
this superstition in the church, in a voluntary, uncommanded humility.
For therein men debase themselves to the religious worship of those
who would be only their fellow-servants, in case they were real par-
takers of the benefits and privileges of the gospel.
Obs. VI. It is the highest madness for any one to pretend himself to
be the head of the church, as the pope doth, unless he assume also to
himself to be the head of all the angels in heaven for they all belong
;
to the same church with the saints here below. And therefore, where
mention is made of the Headship of Christ, they are expressly placed
in the same subjection to him, Eph. i. 20 —
23.
Thirdly. Another instance of the glory of this state is, that therein
T T 2 .
;
believers come Travnyvpei nai fxicAijcrta ttqwtotokiov, '

to the general as-
sembly and church of the first-born, whose names are written in heaven.'
Both the words here used, Travny vpig and ticicArjcna, are borrowed
from the customs of those cities, whose government was democratical
especially that of Athens, whose speech was the rule of the Greek lan-
guage. TlamiyvpiQ, was the solemn assembly of all persons of all sorts
belonging to the city, where they were entertained with spectacles, sa-
crifices, festival solemnities, and laudatory orations. Aoyog Traviiyvpucog,
is ' a commendatory oration.' Hence is the word used for any great
general assembly, as we. here translate it, with respect to praise and
joy. In these assemblies no business of the state was transacted. But
tKicXrjarta, was '
a meeting of the citizens,' to determine of things and
affairs which had a previous deliberation in the senate. Hence it is ap-
plied to signify that which we call the church or bnp, ' the congrega-
;
tion.' For that is an assembly for all the spiritual ends of the society,
or all that belong to it.
Herein there maybe an allusion to the assemblies of such cities. But
I rather think the apostle hath respect to the great assembly of all the
males of the church of the Old Testament. This was a divine institution
to be observed three times a-year, at the solemn feasts of the church,
Exod. xxxiv. 23; Deut. xvi. 16. And the assembly of them was called
the great congregation, Ps. xxii. 25, xxxv. 18, xl. 9, 10, being the great-
est solemnities, and the most glorious in the whole church, a matter of
triumph to them all. Or it may be, regard is had to the general assem-
bly of the whole people at Sinai, in receiving of the law. But there is
also a great difference between those assemblies and this. For to those
civil and political assemblies, as also that of the church, it was necessary
that there should be a local meeting of all that belonged to them but ;
the assembly and church here intended are spiritual, and so is their
meeting or convention. There never was, nor ever shall be, a local
meeting of them all, till the last day. At present, such as is the nature
of their society, such is their convention, that is, spiritual. But yet all
that belong to the general assembly intended, which is the seat of
praise and joy, are obliged, by virtue of especial institution, whilst they
are in this world, to assemble in particular church-societies, as I have
elsewhere declared. But we shall understand more of the nature of this
assembly and church, when we have considered who they are of whom
it doth consist.
They are ' the first-born which are written in heaven.' Some late
expositors, as Slichtingius, Grotius, and his follower, confine this to
the apostles and evangelists, with some others of the first Christian as-
sembly. And in the same judgment, Aquinas, with some others of the
Roman church, went before them. The Greek scholiasts apply the
words to the elect, or all true believers, whom we must follow. For it
is evident, that not the apostles only are here intended. For, First. It
may be inquired, whether the apostles themselves, upon their call by
the gospel, did not come to the assembly of the first-born. If they did,
then are not they themselves alone here intended. Secondly. Had the
apostles alone their names written in heaven, as these first-born had,
they, and none but they, are so written in heaven. But this is untrue,
VER. 22 — 24.] EPISTLE TO THE HEBREWS. G45
as we shall see. Thirdly. Are not all elect believers capable of this
character? For, 1. Doth not God call all Israel, who were a type of
the spiritual church, his first-born? Exod. iv. 22. 2. Are not all be-
lievers the first-fruits' of the creatures, Jam. i. 18, which as to dedica-
'
tion to God answered the first-born among men ? All redeemed ones
are the first-fruits to God and the Lamb, Rev. xiv. 4. 3. Are they not
all of them heirs of God and co-heirs with Christ? which is to be the
first-born, Rom. viii. 17; heirs of salvation, Heb. i. 14. 4. Are they
not all kings and priests to God, which compriseth the whole right of
the first-born ? Wherefore there is no reason to confine this expression
to the apostles especially since most of them at that time were among
;
the spirits of just men made perfect. Wherefore, it is elect believers

that are intended.
But it may be yet inquired, whether all or some sort of them only be
designed. Some suppose that the saints departed under the Old Testa-
ment, being gathered unto God as his lot and portion, are so called.
But the truth is, these must of necessity be comprised under the follow-
ing expression of the spirits of just men made perfect.'
'
The most ex-
tend it unto all elect believers from the beginning of the world, unto the
end which is the catholic church. And the present church hath a
;
communion and fellowship with them all, on the same account that it
hath these with the angels. But it is in my judgment more suitable to
the mind of the apostle, and his dealing in particular with the Hebrews,
that the whole church of elect believers then in the world, consisting of
Jews and Gentiles, should be designed by him. The collection of the
elect among the Jews and Gentiles into one body, one general assembly,
one church, is that which he celebrates elsewhere, as one of the greatest
mysteries of divine wisdom, which was hid in God from the beginning
of the world, and not until then revealed; see Eph. iii. 5—10. It was
now made known, which was hid from those under the Old Testament,
that there was to be a general assembly, or church of the first-born,
taken out of the whole creation of mankind, without any respect of dis-
tinction of nations, Jews or Gentiles. So is this assembly described,
Rev. v. 9, 10, 'Thou hast redeemed us to God by thy blood out of
every kindred, and tongue, and people, and nation, and hast made us
unto our God, kings and priests ;' that is, one general assembly and
church of the first-born. This was the great and glorious mystery
which was hid in the will and wisdom of God from the beginning;
namely, that he would collect into one body, one assembly, one church,
all his elect in all nations, Jews and Gentiles, uniting them among
themselves by faith in Christ Jesus.
An accession unto this assembly, whose members were thus diffused
throughout the world, is that which he proposeth as a great privilege
unto these believing Hebrews. This he calls the making of ' twain
into one new man,' by reconciling both unto God in one body, Eph.
ii. 15, 1(). And as he presseth this on the Gentile believers, as an in-
expressible advantage unto them, namely, that they were admitted unto
the participation of all those privileges which before were enclosed unto
the Jews, as ver. 11 — 10, in which place there is a full description of
this general assembly and church of the first-born; so also he acquaints
—
(j46 AN EXPOSITION OF THE [CH. XII.
these believing Jews with the spiritual glory and advantage which they
obtained thereby.
And their coming unto this assembly is opposed unto their coming
unto mount Sinai : For therein there was both irav^yvpig, 'a general
assembly,' and ekkAtjoto, a church.'
' It was a general assembly of all
that people, men, women, and children, and it was a church, as it is

called, Acts vii. 38, upon the account of the order which was in it in
the station of the elders, priests, males, servants, and strangers, which I
have elsewhere described. This was a general assembly and church,
but of that people only and that gathered together unto the dreadful
;
and terrible delivery of the law. In opposition hereunto, saith the

apostle, You Hebrews, by faith in Jesus Christ, are come unto the
general assembly and church of all the elect that are called throughout
the world, you and they being made one body yea, so strict is the
;
union between you, one new man/ both equally reconciled unto God
'
and among yourselves.

Obs. VII. The revelation of the glorious mystery of this general
assembly, is one of the most excellent preeminencies of the gospel
above the law. A mystery it was of divine wisdom, hid in God from
the beginning, but now shining out in its beauty and glory. An interest
therefore herein is well proposed by the apostle, as one eminent privi-
lege of believers. Until the calling of this assembly, neither the first
promise, nor any of the institutions of the Old Testament, could be
perfectly understood, as to what the wisdom of God had couched in
them.
This is that church whereunto all the promises do belong; the church
built on the rock, against which the gates of hell shall not prevail the ;
spouse, the body of Christ, the temple of God, his habitation for ever.
This is the church which Christ loved and gave himself for, which he
washed in his own blood, that he might sanctify and cleanse it with
the washing of water by the word, that he might present it to himself
a glorious church, not having spot, or wrinkle, or any such thing, but
that it should be holy and without blemish, Eph. v. 25 —27. This is
the church, out of which none can be saved, and whereof no one mem-
ber shall be lost.
As to the words themselves, there is a double allusion in them. 1.
Unto the rights of the 7rpwroroKwv, ' first-born' in general and herein
;
the apostle seems to have respect unto what he had observed before of
Esau, who, being a profane person, sold his birthright. Those who
are interested really in the gospel church, all of them have, and do all
of them retain, a right unto the whole inheritance. By their adoption
they come to have a right unto all that God hath provided, that Christ
hath purchased, unto the whole inheritance of grace and glory. 2.
Unto the enrolment of the first-born in the wilderness, Num. iii. 40
42. This is called their ev ovpavoig airoyvypaufxzvuv, ' names being
written in heaven,' Luke x. 20 in the ' book of life,' Phil. iv. 3
; Rev.
;
iii. 5; the 'book of life of the Lamb,' Rev. xiii. 8, xvii. 8; 'the
Lamb's book of life,' Rev. xxi. 27. This book of life is no other but
the roll of God's elect ;in the eternal immutable designation of them
unto grace and glory.
VKR. 22— 21.] EPISTLE TO THE HEBREWS. 647
This therefore is the general assembly of the first-born, written or

enrolled in heaven, namely, the elect of God, called, and by gratuitous
adoption interested in all the privileges of the first-born that is, made :
co-heirs with Christ and heirs of God, or of the whole heavenly inheri-
tance. But although this is comprehensive of them all in all genera-
tions, yet believers come in a peculiar manner unto them, of whom the
church of God doth consist in the days of their profession. And far-
ther to make out this glorious privilege, we may observe,
Obs. VIII. That Jesus Christ alone is absolutely the first-born, and
heir of all. See the exposition of ch. i. 2, where this is handled at
Luge. He is the first-born among
the elect, the eldest brother in the
family of God, whereunto is annexed dominion and power over the
whole creation J whence he is called the 'first-born of every creature,'
Col. i. 15.
Obs. IX. Under the Old Testament the promises of Christ, and that
he was to proceed from that people according to the flesh, gave the
title of sonship unto the church of Israel. So God calls them his Son,
his first-born, Exod. iv. 22, because the holy seed was preserved in
them. So those words of the prophet, Hos. xi. 1, When Israel was '
a child I loved him, and called my Son out of Egypt,' are applied by
the evangelist to the person of Christ, Matt. ii. 15. For although they
were first spoken of the whole church of Israel, yet were they not so
upon their own account, but of his alone .who was to come forth of
them.
Obs. X. All the right and title of believers under the Old Testament
unto sonship, or the right of the first-born, arise merely from their inte-
rest in him, and participation of him, who is absolutely so. All things
are theirs, because they are Christ's, 1 Cor. iii. 22, 23. Without this,
whatever are our outward enjoyments and privileges, whatever place of
dignity we may hold in the visible professing church, we are vagabonds,
that have neither lot nor portion in things spiritual or eternal.
Obs. XI. It is a glorious privilege to be brought unto this blessed
society, this general assembly of the first-born and as such it is here
;
proposed by the apostle. And we shall find it so, if we consider what

company, society, and assembly we belong unto without it for this is ;
no other but that of devils, and the wicked seed of the serpent.
Obs. XII. If we are come unto this assembly, it is our duty care-
fully to behave ourselves as becometh the members of this society.
Obs. XIII. All contests about church order, state, interest, power,
with whom the church is, are all vain, empty, fruitless, unprofitable,
among those who cannot evidence that they belong unto this general
assembly.
Obs. XIV. Eternal election is the rule of the dispensation of effec-
tual grace, to call and collect an assembly of first-born unto God.
Fourthly. The apostle proceeds, in the next place, to remind us of
the supreme head of this holy society, the author and end of it, which
od himself: tcai aping Qeqj iravrw, 'and to God, the judge of all.'
The words, as they lie in the text, are, ' to the Judge, (he God of all.'
But none doubt but that, as to the sense of them, the name ' God' is
the subject, and that of 'judge' the predicate in the proposition ;
as we
read, 'to God, the judge of all.' It is not improbable, but that, in the
enumeration of these glorious privileges, the apostle makes mention of
the relation of God unto this society and communion, to beget in be-
lievers a due reverence of what they are called to therein and so he
;
shuts up his improvement of this whole discourse, as we shall see, ver.

28, 29.
There are two things in the words. 1. That believers have a pecu-
liar access unto God. 2. That they have it unto him as the judge of
all, in a peculiar manner.
First. This access unto God by Jesus Christ, is often mentioned in

the Scripture as an eminent privilege. Without him they are far of!
from God, placed at an from him by their own sin, and
infinite distance
by the curse of the by the people's removal and standing
law, figured
afar off at the giving of the law, Exod. xx. 18, 19. Neither was there
any way to make any approach unto him signified by the severe inter-
;
dict against the touching of the mount, or taking one step over its
bounds to gaze, when the tokens of his presence were upon it, in the
legislation. But all believers have an access unto God by Christ. And
hereof there are two parts. 1. They have an access unto his grace
and favour by our justification, Rom. v. 1, 2. 2. An access unto him

and the throne of his grace, with liberty and boldness in our divine
worship. This none have but believers and they have it no otherwise
;
but by Jesus Christ, Eph. ii. 18; Heb. iv. 15, 16, x. 19—22. See
the exposition of the places.
Secondly. They have an access unto God, as the judge of all. This
may not seem a privilege, for it is the lot of all men to appear before
his judgment-seat. But it is one thing to be brought before a judge to
oe tried, and sentenced as a criminal another to have a favourable
;
•access unto him as our occasions do require. Such is the access here
intended. Considering God as the supreme governor and judge of all,
men desire not, they dare not make use of, they cannot obtain, an ad-
mission into his presence. But we have this favour through Christ.
.This therefore in general is the privilege intended, namely, that we
have liberty and freedom to draw nigh unto God, even as he is the
judge of all which no others have, nor can pretend unto. But to this
;
access there are previously required the pardon of our sins, the justifi-
cation of our persons, and the sanctification of our natures, without
which no man can behold God as a judge, but to his confusion. Be-
hold then how great is the privilege of that state which we are called to
by the gospel namely, which gives us such a sense and assurance of
;
our pardon, adoption, justification, and sanctification, as that we may

with boldness come unto the Judge of all on his throne.
On this supposition there is a double consideration of God as a judge,
which makes it our eminent privilege to have an access unto him as
such. 1. That it is he who will judge the cause of the church against
the world, in that great contest that is between them. However here
they may be cast in their cause, by such as pretend a right to judge
them, they have admission unto his throne who will execute judgment
on their behalf; see Micah vii. 9, 10. And it is a glorious prospect
which they take of God as a Judge, in the execution of his righteous
.
VER. 9,-Z — 24.] EPISTLE TO THE HEBREWS. G49
judgments on their enemies, Rev. xv. 3, 4, xvi. 5 7. 2. That it is —

he who will, as a righteous judge, give them their reward at the last
day, 2 Tim. iv. 8, 'There is laid up for me a crown of righteousness,
which the Lord, the righteous judge, shall give me at that day,' which
are blessed privileges. And we may observe, for the farther clearing of
the mind of the Holy Ghost, as unto our own concernment,
Obs. XV. In Jesus Christ, believers are delivered from all discou-
raging dread and terror, in the consideration of God as a judge; such,
I mean, as befel the people at Sinai in the giving of the law. They
now behold glory in the face of Jesus Christ, which makes it
all his
amiable and. desirable unto them. See our discourse of the glory of
Christ, and of God in him.
Obs. XVI. Such is the preeminence of the gospel state above that
of the law, that whereas they of old were severely forbidden to make
any approach unto the outward signs of the presence of God, we have
now an access with boldness unto his throne.
Obs. XVII. As the greatest misery of unbelievers, is to be brought
into the presence of this Judge; so it is one of the greatest privileges
of believers, that they may come unto him. Hence is that cry of hypo-
critical sinners, Isa. xxxiii. 14.
Obs. XVI II.
Believers have an access to God, as the Judge of all,
with all and complaints. As such he will hear them, plead
their causes
their cause, and judge for them. However they may be here oppressed,
in or out of the courts of men, the judge of all will at all times receive
their appeals, and do them right. This liberty no man can deprive
them of; it is purchased for them by Christ; and makes their oppres-
sions unsafe to the greatest of the sons of men. Wherefore,
Obs. XIX. However dangerous and dreadful the outward state of
the church may be at any time in the world, it may secure itself of
final success because therein God is judge alone, unto whom they
;
have free access.

Obs. XX. The prospect of an eternal reward from God, as the
righteous judge, is the greatest support of faith in all present distresses.
In all these things we are instructed.
Fifthly. It followeth in the next place, that we are come,' Trvev/naat
'
ciKatwv TETtXtnofxivwv, to the spirits of just men made perfect.' They

'
seem to be placed in this order, because of their immediate presence

with God the judge of all. And there is included in this expression,
1 That there are spirits of men in a separate state and condition,
capable of communion with God and the church. That by
these spi-
rits, the souls of men
departed, that essential part of our nature, which
is subsistent in a state of separation from the body, are intended, none
questioneth It is granted by the Socinians, who yet deny to them a

:
'ate of glory, or any intelligent actings, until the resurrection. But

we are said here to come unto them, in those actings of our minds,
wherein this evangelical communion doth consist. And this requires
that there be the like actings in them, without which there can be no
such communion.
2. That the nun departed are all of them made perfect.
spirits of just
All that depart out of this world, have been in it just or unjust, justi-
650 AN EXPOSITION OF THE , [cH. XII.
lied or not. But the spirits of all who were here just, or justified, and
have departed out of the world, are made perfect. And as to such we
come to them. Estius, one of the most modest and judicious exposi-
tors of the Roman church, concludes hence, that there is a purgatory,
wherein are the souls of some not yet made perfect. But, as we ob-
served before, this state of purgatory is here plainly cast out of the com-
munion of the catholic church it hath none with it, although it might
;
so have, were there any such state. For Estius himself says, that our
coming to these spirits of just men made perfect, is by love whence,
;
by the right of communion, we may desire the help of their prayers :
so do they lessen the matter when they come to speak of their idolatry,
in their direct and immediate supplications to them. But why may we
not thus come to the souls in purgatory, were there any such place or
souls ? For we are obliged to love them, as those who are of the
same mystical body with us. And our prayers for them, which are
thought necessary, is as great an act of communion, as the supposed
prayer of them in heaven for us. Such a state therefore is here ex-
communicated by the apostle, or cast out of the communion of the
catholic church ; and the expression of the apostle being indefinite,
makes no distinction between the spirits of just men departed, as if
some of them were made perfect, and some not but is descriptive of
;
them all, they are all made perfect.

3. The just men intended, were all those whose faith and the fruits
of it he had declared, ch. xi. with all others of the same sort with them,
from the foundation of the world. And in following of their example
whilst they were on the earth, we are admitted into communion with
them now they are in heaven. But as all these are included, so I
doubt not but especial respect is had to the times now passed of the
days of the gospel, and those who were departed in them. For as
they were most eminent in this world, most of the apostles themselves
being now at rest in glory, so an access to them is very expressive of
the privilege of the believing Hebrews, who were yet alive.
4. These spirits of just men are said to be made perfect, to be con-
summated and herein three things are included. 1. The end of the
;
race wherein they had been engaged the race of faith and obedience,
:
with all the difficulties, duties, and temptations belonging thereunto.

So the apostle began that discourse which he now draws to the close of,
by comparing our Christian obedience, and perseverance therein, to
running in a race, ver. 1, 2. Now they who have finished their course,
who have so run as to obtain, are said to be consummated, or to sit
down quietly in the enjoyment of the reward. 2. A perfect deliverance
from all sin, sorrow, trouble, labour, and temptations, which in this life
they are exposed to. 3. Enjoyment of the reward; for it is not con-
sistent with the righteousness of God, to defer it after their whole
course of obedience is accomplished. This consummation they have
in the presence of God in perfection, according to their capacity, be-
fore the resurrection there being nothing wanting to them, but the re-
;
ception of their bodies in a state pf glory. Though they are made per-
fect, yet are they no more but spirits.
And we have here a clear prospect into this part of the invisible
world, namely, the state of the souls of just men departed. For it is
declared, 1 That they do subsist, acting their intelligent powers and
.
faculties. For we cannot in any sense come to them that are not, or
are as in a sleep of death, without the exercise of their essential powers
and faculties. Yea, they live in the exercise of them, inconceivably
above what they were capacitated for whilst they were in the body.
And their bodies at the last day must be glorified, to make them meet
instruments to exert the powers that are in them. 2. They are in the
presence of God. There they are placed by the apostle. For in our
access to God the Judge of all, we come to the spirits of just men
made perfect, who must be in his presence. And they are so in his
presence, as to be in conjunction with the holy angels in the temple-
worship of heaven. 3. They bear a part in the communion of the
church catholic. Not as the object of the worship of men, nor of their
invocation, nor as mediators of intercession for them : such suppositions
and practices are injurious to them, as well as blasphemous towards
Christ. But they live in the same love of God which animates the
whole catholic church below. They join with it in the ascription of
the same praises to God and the Lamb, and have a concern in the
church militant, as belonging to that mystical body of Christ, wherein
themselves are sharers. 4. They are consummated or made perfect,
freed from all sins, fears, dangers, temptations, clogs of the flesh, and
obnoxiousness to death. Their faith is heightened into vision, and all
their graces elevated into glory. And,
Obs. XXI. A prospect by faith into the state of the souls of be-
lievers departed, is both a comfort against the fears of death, and a sup-
port under all the troubles and distresses of this present life.
Sixthly. The apostle proceeds unto the immediate spring and centre
of all this catholic communion and that is, kui Sto^r»/icj/c vectg [Hairy
;
Itjo-ou, 'Jesus the mediator of the new covenant.' He calls him here
by the name of Jesus, which is significant of his saving the church,
which he doth as he is mediator of the new covenant. What is this
new covenant or testament, how, or in what sense, Jesus is the media-
tor of it, have been so fully declared in the exposition of the ninth
chapter, ver. 15 — 17, &c, as also in other places, that I see no reason
here again to take up that subject, nor do I know of any addition need-
ful thereunto. Thither, therefore, I refer the reader.
He is here mentioned in opposition unto Moses, who, as unto the
general nature and notion of the word, was a mediator, or middle
agent, between God and the people. But as unto the especial nature
of the mediation of Jesus, he had no interest in it. He was not the
surety of the covenant unto God on the part of the people : he did not
confirm the covenant by his own death; he did not offer himself in sa-
crifice unto God, as Jesus did. But as an internuncius, a middle per-
son, to declare the mind of God unto the people, he was a mediator
appointed by God, and chosen by the people themselves, Exod. xx.
Unto him, as such a mediator, the people came. They were all bap-
tized unto Moses in the cloud, and in the sea, 1 Cor. x. 2. In opposi-
tion hereunto, believers come to .Jesus, the mediator of the new covenant.
And their coming unto him, as such, includes an interest in that new
C52 AN EXPOSITION OF THE [ell. XII.
covenant, and all the benefits of it. Whatever therefore there is of

mercy, grace, or glory, prepared in the new covenant, and the pro-
mises of it, we are made partakers of it all, by our access unto Christ
the mediator of it. And whereas before he had evidenced from the
Scripture how much more excellent this covenant js than the old, or that
made with the people at Sinai, there is force in it to persuade them
unto steadfastness in the profession of the gospel, which is aimed at in
all these arguings.
Obs. XXII. This is the blessedness and safety of the catholic
church, that it is taken into such a covenant, and hath an interest in
such a mediator of it, as are able to save it unto the utmost.
Obs. XX
II I. The true notion of faith for life and salvation, is a
coming unto Jesus, as the mediator of the new testament. For hereby
we have an egress and deliverance from the covenant of works and the
curse wherewith it is accompanied.
Obs. XXIV. It is the wisdom of faith to make use of this mediator
continually, in all wherein we have to do with God. To be negligent
herein, is to reflect on the wisdom and grace of God in appointing him
to be the mediator of the covenant, and on his love and power for the
discharge of that office.
Obs. XXV. But that which we are principally taught herein is, that
the glory, the safety, the preeminence of the state of believers under
the gospel, consists in this, that they come therein to Jesus the mediator
of the new covenant. This is the centre of all spiritual privileges, the
rise of all spiritual joys, and the full satisfaction of the souls of all that
believe. He who cannot find rest, refreshment, and satisfaction herein,
is a stranger unto the gospel.
Again, the most signal instance wherein the Lord Jesus exercised
and executed his office of mediation on the earth, was kcu al/uari pavria-
fiov, '
the shedding of his blood' for the confirmation of that covenant
whereof he was the mediator. This blood therefore we are said in an
especial manner to come unto. And he gives a double description of
it. 1. From what it is : it is 'the blood of sprinkling.' 2. From what
it doth it ' speaks better things than the blood of Abel.'
: The Vulgar
reads, the aspersion or sprinkling of blood,' without cause, and by
'
a mistake.
First. There is no doubt but that the blood of Christ is called the
'blood of sprinkling,' in allusion unto the various sprinklings of blood
by divine institution under the old testament. For there was no blood
offered at any time, but part of it was sprinkled. But there were three
signal instances of it: 1. The blood of the paschal lamb; a type of
our redemption by Christ, Exod. xii. 22. 2. The blood of the sacri-
fices, wherewith the covenant was confirmed at Horeb, Exod. xxiv.
—
6 8. S. The sprinkling of the blood of the great anniversary sacri-
fice of expiation or atonement by the high priest, in the most holy
place, Lev. xvi. 14. All these were eminent types of the redemption,
justification, and sanctification of the church by the blood of Christ, as
hath been before declared. But besides these, there was an institution
of the sprinkling of the blood, in all ordinary burnt-offerings and sacri-
fices for sin. And I no way doubt but that in this appellation of the
VER. 22 — 24'.] EPISTLE TO THE HEBREW'S. 653
blood of Christ, respect is had unto them all, so far as they were typi-
cal,by justifying and cleansing what they all signified was efficaciously
;
wrought thereby. But whereas it is immediately annexed unto the

mention of him, as mediator of the new covenant, it doth in an especial
manner respect the sprinkling of the blood of the sacrifices wherewith
the covenant at Horeb was confirmed. As that old covenant was rati-
fied and confirmed by the mediator of it, with the sprinkling of the
blood of oxen that were sacrificed, so the new covenant was confirmed
by the offering and sprinkling of the blood of the mediator himself of
the new covenant, offered in sacrifice to God, as the apostle expounds
this passage, lleb. ix.
Wherefore the blood of Christ is called the blood of sprinkling,
with respect to the application of it to believers, as to all the ends and
effects for which it was offered in sacrifice to God. And to be sprinkled
with the blood of Christ, is not by the imitation of his sufferings to be
led to eternal life, which is the gloss of Grotius on the words ; nor
merely the belief of his death for the confirmation of the covenant, as
Slichtingius which are wide, if not wild interpretations of these words,
;
without the least respect to the signification of them, or to the nature

and use of legal sacrifices, whence they are taken, or to the efficacy of
the sacrifice of Christ, which is expi'essed in them ; but it is the expia-
ting, purging, cleansing efficacy of his blood as applied unto us, that is
included herein. See ch. i. 3, ix. 14, with the exposition.
Secondly. He describes the blood of Christ by what it doth. Kptt7-
tovu XaXovvri Trapa tov Aj3eX, it speaks better things than that of
'
Abel.' Some copies read wapa tov, which must refer to the person of
Abel in the first place, than Abel speaks.' Some -napa to, which are
'
followed by all the ancient scholiasts, and then it must refer to alpa,
* blood,' '
the blood of Abel.'
1. This blood of sprinkling speaks it hath a voice, it pleads
: : and
this must be either with God or man. But whereas it is the blood of a
sacrifice whose object was God, it speaks to God.
2. It speaks good things absolutely, comparatively better things than
Abel. To speak' here, is to call for, cry for, plead for. This blood
'
speaks to God by virtue of the everlasting compact between the Father

and the Son, in his undertaking the work of mediation, for the commu-
nication of all the good things of the covenant in mercy, grace, and
glory, unto the church. It did so when it was shed, and it continues
so to do in that presentation of it in heaven, and of his obedience
therein, wherein his intercession doth consist.
3. Comparatively, it is said to speak better things than that of Abel.
For it is granted here, that Abel is the genitive case, to be regulated by
tuna, or 'blood.' But there was a double blood of Abel. 1. The
blood of the sacrifice that he offered for he offered of the firstlings of
;
his flock, and of the fat thereof, Gen. iv. 4, which was an offering by
blood. 2. There was his own blood which was shed by Cain. All
the ancients take the blood of Abel in this latter sense. Some of late
have contended for the former, or the blood of the sacrifice which he
offered. The blood of Christ, they say, was better, and spake better
things than did Abel in his bloody sacrifice. But be it spoken without
654 AN EXPOSITION OF THE [ciI. XII.
reflection on them, this conjecture is very groundless, and remote from

the scope of the place. For, 1. There is no comparison intended be-
tween the sacrifice of Christ and those before the law, which belonged
not at all to the design of the apostle. For it was only Mosaic institu-
tions that he considered, in the preference which he gives to the sacrifice
of Christ and the gospel, as is evident from the whole Epistle. Nor
did the Hebrews adhere to any other. Yet the pretence hereof is
pleaded in the justification of this conjecture. 2. The apostle hath a
respect unto some Scripture record of a thing well known to these
Hebrews. But there is not any one word therein of any speaking of
Abel by the blood of his sacrifice. 3. It is expressly recorded, that
Abel's own blood, after it was shed, did speak, cry, and plead for ven-
geance, or the punishment of the murderer. So speaks God himself,
* The voice of thy brother's blood crieth unto me from the ground,'
Gen. iv. 10. And the only speaking of Abel is assigned by our apostle
to be after his death, ch. xi. 4, that is, by his blood whereunto express
;
regard is had in this place. 4. The blood of the sacrifice of Abel did
speak the very same things which the blood of Christ speaks, though
in a way dark, typical, and obscure. It had nothing in itself of the
same efficacy with the blood of Christ, but it spake of the same things.
For being a sacrifice by blood, to make atonement in a typical repre-
sentation of the sacrifice of Christ, it spake and pleaded in the faith of
the offerer for mercy and pardon. But the opposition here between
the things spoken for by the blood of sprinkling, and those spoken for
by the blood of Abel, doth manifest that they were of divers kinds, yea,
contrary to one another. 5. The ground of the comparison used by
the apostle is plainly this that whereas, as unto men, the blood of
:
Christ was shed unjustly, and he was murdered by their wicked hands,
even as Abel was by the hands of Cain, the consideration whereof
might have cast many of the Jews who were consenting thereunto into
Cain's desperation he shows that the blood of Christ never cried, as
;
Abel's did, for vengeance on them by whom it was shed, but pleaded
for their pardon as sinners, and obtained it for many of them ; so
speaking things quite of another nature than did that of Abel. This
therefore is the plain, obvious, and only true sense of the place.
We may now take a little view of the whole context, and the mind
of God therein. It is a summary declaration of the two states of the
law and gospel, with their difference, and the incomparable preeminence
of one above the other. And three things, among others in general,
are represented unto us therein.
Obs. XXVI. The miserable, woeful condition of poor convinced sin-
ners under the law, and obnoxious unto the curse thereof, is here set
before us. For, 1. They are forced in their own consciences to sub-
scribe unto the holiness and equity of the law, that the commandment
is holy, andand good so that whatever evil ensues thereon unto
just, ;
them, it from themselves, they are alone the cause of it. This
is all
gives strength and sharpness, and sometimes fury to their reflections'on
themselves. 2. They are terrified with the evidences of divine severity
against sin and sinners which, as it was evidenced and proclaimed in
;
the first giving of the law, so it still accompanies the administration of

it. 3. They have hereon a

conviction that they are not able to
full
abide its commands, nor to avoid its threatenings.
.They can neither
obey nor fly. 4. Hereon, in their minds, they put in a declinatory, as
to its present execution they would have God speak no more unto
:
them about this matter. 5. Upon the whole, they must perish eter-
nally they know they must, unless there be some other way of delive-
;
rance than what the law knoweth of. What is the distress of this state
they alone know who have been cast into it. Others who now despise
it will also understand it when the time of relief shall be past.
Obs. XXVII. The blessed state of believers is also represented unto

us herein, and that not only in their deliverance from the law, but
also in the glorious privileges which they obtain by the gospel. But
these having been particularly spoken unto, I shall not mention them
again.
Obs. XXVIII. We have here a representation of the glory, beauty,
and order of the invisible world, of the new creation, of the spiritual
catholic church. There was
an excellent glory, beauty, and
originally
order in the visible world, in the heavens and the earth, with the host
of them. There is a pretence unto these things amongst men in their
empire, dominion, power, and enjoyments. But what are the one or
other, to the beauty and glory of this new world, which is visible only
to the eyes of faith ? He is blind who sees not the difference between
these things. This is the state and order of this heavenly kingdom,
every thing that belongs unto it is in its proper place and station. God
is the head, as the framer, erecter, and sovereign disposer of it Jesus, :
as the only means of all communications between God and the residue
of the church. Innumerable myriads of angels ministering unto God
and men in this society the spirits of just men at rest, and in the
;
enjoyment of the reward of their obedience all the faithful in the ;
earth in a Sion state of liberty in their worship, and righteousness in

their persons this is the city of the living God, wherein he dwelleth,
:
the heavenly Jerusalem. Unto this society can no creature approach,

or be admitted into it, who is not by faith united unto Christ, whatever
pretences they may have to an interest in the visible church, framed as
to its state and order by themselves unto their own advantage without ;
that qualification, they are strangers and foreigners unto this true
church state, wherein God is delighted and glorified. A view hereof
is sufficient to discover the vain pretences unto beauty and glory that
are amongst men. What are all the kingdoms of the world, and the
glory of them, but mortality, wasting itself in vanity and confusion,
ending in endless misery ? Herein is true, eternal, never-fading
glory, &c.
Lastly. Our on these words is, How we come unto all
last inquiry
these things ? as beginning affirmed that we do that all be-
it is in the ;
lievers, 7rpo(T£XrjXu3 or£, are come.'

-
So come, as to be admitted into,

'
to be made members of this heavenly society, and to bear a part in the

communion of it. I answer,
1. The original of this communion, the framer of this society, is God
himself, even the Father, in a peculiar manner. Therefore doth our

admission into it arise from, and depend on some peculiar act of his.
And this is election that is, his book, wherein he enrols the names of
;
all angels and men, that shall be of this society, Eph. i. 3, 4.

2. The only means of an actual admission into this society is Jesus
Christ, in his person and mediation. For although angels are not re-
deemed and justified by him, as we are, yet their station in this society
is from him, Eph. i. 10. We
cannot have an immediate access unto
God himself: the power of it is not committed to angels or men the :
ridiculous keys of the pope will open and shut purgatory only, which is
excluded out of the territory of this heavenly kingdom. Wherefore,
3. The means, on our part, whereby we come to this state and so-
ciety, is faith in Christ alone. Hereby we come to him; and, coming
to'him, he makes us free citizens of the heavenly Jerusalem.
If this only true notion of the catholic church were received as it ought
to be, would cast contempt on all those contests about the church, or
it
churches, which at this day so perplex the world. He who is first in-
stated by faith on the person and mediation of the Lord Jesus Christ in
this heavenly society, will be guided by the light and privileges of it,
into such ways of divine worship in churches here below, as shall cause
him to improve and grow in his interest in that above. And he who is
not admitted into this society, let him be in the bosom, or at the head
of all the churches in the world, it will be of no advantage unto him.
Ver. 25 —27. — BX£7T£r£ juti TrapaiTr]ar]a^fe tov XaXovvra' a yap sneivot

ovk styvyov, tov £7rt Tr)Q yr]Q napaiTtjcraiLievot ^pjjjuartôvra, iroWto
fiaWov tov air' ovpavwv cnroaTpttyofievoi.
iifxeiQ ol Qv 77 (jxvvi] ti\v
yr\v saaXevae tot£' vvv Se tTrriyytXrai, Xtyuv' En ciwa^ tyw aeiu)
ov fiovov ty\v yt]v, aXXa km tov ovpavov. To c>£, trt curat, SrjXot
Tiov oxiAei'o/xevwv Tt]v niTaBimv, tog 7T£7rojr/jU£i/(()v, Iva /uiiivij to. ijtj
tyaXevo/JLeva.
BA£7T£r£, videte, Vul. Bez. So we, c see.' Syr. rtf-TrW, 'Take heed,'
in which sense verbthis
is always used in the imperative mood, look to '
it,' 'take heed,' beware;' and so it were better here translated, though
'
'
see' be of the same sense in common use.
Mr) TrapaiTri<rr)(jSE. Vul. Ne recusetis, ' that ye refuse not' Bez.
Ne aversemini, ' that you turn not away from.' Syr. p^xnffin tii^bi,
'
that you despise not,' which sense is expressed by adeTew, ch. x. 28,
'
He that despised Moses' law,' which is here included; for unavoid-
able penalties were peculiarly provided for despisers only.
Xpi]/xaTiZ,ovTa, Vul. loquentem, 'that speaketh.' So the Syr. bbisi
pDToy, who speaketh with you.' Bez. Divinitus loquentem, or Oracula
'
loquentem, who spake divine oracles,' ' spake divinely,' or with divine
'
authority, which the word requires.

Tov 071-' ovpaviov' There is a verb wanting, the Vul. the Syriac, and
we supply 'speaketh;' 'Him that speaketh from heaven,' as I judge,
not properly ovtci is to be supplied, not XaXovvTa, he who is from
:
'
heaven;' the Lord from heaven, 1 Cor. xv. 47, he that came down from
heaven, the Son of man that is in heaven, John iii. 13.
Eo-aAfvo-E, Vul. Movit, moved.' Syr. :m, Commovit.
'
Bez. Con-
cussit. So we, 'Whose voice then shook the earth.'
;
VER. 25 — 27.] EPISTLE TO THE HEBREWS. (>57
ETrnyytXrai, Vul. Repromittit; pollicetur, denuntiavit, ' promiseth,'

or rather, he hath promised,' declared, pronounced.
' The word is used
in the middle sense, though it be passive.
Ert aira£. Syr. pi NTTf, 'one time,' 'yet once.'
Sttw, or as some copies read o-eto-u), whence it is rendered, movebo,
concutiam the subject-matter being future, the expressions are of the
:
same import.
Ver. 25 —27.— See (take heed) (hat you refuse not (turn not away
from) him that speaketh. For if they escaped not who refused him
who spake (divinely warning) on earth ; how much more shall not
we (do so) if ice turn away from him who is from heaven. Whose
voice then shook the earth, but now he hath promised, saying, Yet
once more I shake not the earth only, but also heaven. And this
(word) yet once more, signijieth the removing of the things that are
shaken, as of things that are made, that those things that cannot
be shaken may remain.
Having given a summary account of the two states of the law and the
gospel, with the incomparable excellency of the latter above the former,
the apostle draws from thence a charge and exhortation unto these He-
brews, as unto perseverance in faith and obedience as also to the dili-
;
gent avoidance of all that profaneness, or other sinful miscarriages,

which are inconsistent therewithal. And he doth not herein intend only
those amongst them who had already actually professed the gospel
but all those unto whom it had been preached, and who as yet had not
received it, so as to make profession of it. For Christ is as well re-
fused by them unto whom he is preached, who never comply with the
word at all, as by those who, after a profession of it, do again fall
away. Yea, that first sort of persons, namely, who continue in their
unbelief on the first tender of Christ in the preaching of the word, are
the proper objects of evangelical threatenings, which are here proposed
and pressed. But yet are not they alone intended, seeing, in the close
of the verse, he puts himself among the number, and in the condition
of them to whom he spake, How shall we escape ?' which can be in-
'
tended only of them who had already made a profession of the gospel.
In brief, he intendeth all sorts in their several states and capacities,
unto whom the gospel had been preached.
The words have many difficulties in them which must be diligently
inquired into, as they occur in the context. There are four things in
them in general.
1. The prescription of a duty by way of inference from the preceding
discourse, ver. 25.

2. An
enforcement of the duty and inference, from the consideration
of person with whom they had to do, ver. 25.
tiie
3. An illustration of that enforcement, from instances of the power

and greatness of that person, in what he had done, and would yet do,
ver. 26.
4. An inference and collection from thence, with respect unto the
law and the gospel, with what belonged unto them, ver. 27.
vol,, iv. u u
First. We have an injunction of a necessary duty, proposed in a

way of caution or prohibition of the contrary evil ' See that ye refuse :
not him that speaketh.'

1. The caution is given in the word j3A£7rtT£. It is originally a word
of sense, to see with our eyes:' and so it is constantly used in the New
'
Testament, unless it be in the imperative mood, and therein it always

signifies to beware, to take heed, to be very careful about what is given
in charge, Matt. xxiv. 4; Mark xiii. 5, 33; 1 Cor. viii. 9, xvi. 10;
Gal. v. 15; Eph. v. 15; Philip, iii. 2; Col. ii. 8. And both the weight
of the duty, and the danger of its neglect, are included in it. And the
apostle gives them this caution, to shake off all sloth and negligence,
from the greatness of their concernment in what was enjoined them.
2. The matter given in charge, is, fir) irapaiTâyê, ' not to refuse.'
or turn away from, or despise him that speaketh. Of the word and its
signification, we have spoken before on ver. 17. But in this prohibition
of an evil, it is the injunction of a duty that is intended, and that is the
hearing of him that speaketh and that, such a hearing as the Scripture
;
intends universally, where it speaks of our duty to God; namely, so to

hear as to believe, and yield obedience to what is heard. This is the
constant use of that expression in the Scripture wherefore the caution, ;
c
not to refuse/ is a charge so to hear him that speaks, as to believe and
obey. Whatever is less tharl this is a refusal, a despising of him. It
is not enough to give him the hearing, as we say, unless also we obey
him. Hence the word is preached unto many, but it doth not profit
them, because it is not mixed with faith.
3. We must thus not refuse, rov XaXovvra, 'him that speaketh ;' that
is, say some, for rov XaXriaavra, ' him that hath spoken ;' for the
speaking of Christ himself was now past. But Christ yet continued to
speak in an extraordinary manner by some of the apostles, and by his
Spirit, in the signs, wonders, and mighty works, which yet accompa-
nied the dispensation of the gospel. There is a general rule in the
'
words namely, that we are diligently to attend unto, and not to refuse
;
any that speak unto us in the name and authority of Christ. And so it
may be applied unto all the faithful preachers of the gospel, however
they may be despised in this world. But it is here the person of Christ
himself that is immediately intended.
And this command hath respect unto the double solemn charge given
of God unto the church the first on the closing of the law, and the
;
other as the beginning and foundation of the gospel. The first given to
prepare the church for their duty in its proper season, is recorded, Deut.
xviii. 18, 19, I will raise them up a prophet from among their brethren
'
like unto thee, and will put my words in his mouth, and he shall speak
unto them all that I command him. And it shall come to pass, that
whosoever will not hearken unto my words which he shall speak in my
name, I will require it of him which words are applied to the Lord
;
'
Christ, Acts iii. 22, vii. 37. This the apostle now reminds them of:
Take heed that you hear him for if not, God will require it of you in
;
your utter destruction. The other charge to this purpose was given im-
mediately from heaven, as the foundation of the gospel, Matt. xvii. 5,
'
Behold a voice out of the cloud, which said, This is my beloved Son in
vr:u. 25 —27.] epJstle to the Hebrews. 659
whom I am well pleased, hear ye him

;
which voice the apostle Peter
'
tellsus came from the excellent glory of the person of the Father,
2 Pet. i. 17, 18.
This is the foundation of all gospel faith and obedience, and the for-
mal reason of the condemnation of all unbelievers. God hath given
command unto all men to hear, that is, believe and obey his Son Jesus
Christ. By virtue thereof, he hath given command unto others to
preach the gospel unto all individuals. They who believe them, believe
in Christ; and they who believe in Christ through him, believe in God,
1 Pet. i. 21
so that their faith is ultimately resolved into the authority
:
of God And so they who refuse them, who hear them not,
himself.
do thereby refuse Christ himself; and by so doing, reject the authority
of God, who hath given this command to hear him, and hath taken on
himself to require it when it is neglected; which is the condemnation of
all unbelievers. This method, with respect unto faith and unbelief, is
declared and established by our Saviour, Luke x. 16, ' He that heareth
you, heareth me and he that despiseth you, despiseth me and he
; ;
that despiseth me, despiseth him that sent me.' Hence,

Obs. f. Unbelief under the preaching of the gospel is the great, and
in some respect the only damning sin, as being accompanied, yea, con-
sisting in the last and utmost contempt of the authority of God.
Secondly. The apostle gives an enforcement of this duty. And this
is taken from the consideration of the person with whom they had to
do herein and a comparison between the event of the neglect of this

;
duty in them, and a neglect of the same kind of duty in them unto
whom the law was given. The inference from the comparison is ex-
pressed in the conjunctive particles, ei yap, 'for if.' Consider with
yourselves, how it was with them on their disobedience ' for
; if they
escaped not,' &c. For the opening of this verse, we must inquire, 1.
Who it is that spake on earth. 1. How the people did refuse him. 3.
How they did not escape thereon. 4. Who it is that is, or speaks
from heaven. 5. How he may be turned away from. 6. How they'
who do so turn from him shall not escape.
First. Who is, tov eirt ttjc y*]C Xi> ^fxaTl ^° VTa > ' mm that spake on
earth.' Most expositors say it was Moses, and that the opposition is
here made between him and Christ. But all things in the text, and
the circumstances in matter of fact, lie against this exposition. For, 1.
Respect is had unto the giving of the law, which is unquestionable ;
but herein Moses was not 6 xmifiaT&ov, he that spake divine oracles
unto the people, but God himself. 2. The people thereon did not
refuse Moses, but expressly chose him for a mediator between God
and them, promising to hear him, Exod. xx Deut. v. 3. Xprj/uart-
;
%ziv, though it sometimes signifies the answers that are given authori-
tatively by princes yet in the Scripture it is applied unto God alone,
;
though he may use the ministry of angels therein; see ch. xi. ver. 7,
with the Exposition. 4. He who spake on the earth '
: his voice then
shook the earth ;' which was not the voice of Moses.
Some therefore say, that it is an angel that is intended, who delivered
all those oracles on Mount Sinai in the name of God. This pretence I
have at large elsewhere discarded, nor can it be reconciled unto the
v u2
principles of religion. For notwithstanding all the dreadful prepa-

if,
ration that was made for thedescent of God on Mount Sinai, and
although it be expressly affirmed that he was there in the midst of the
thousands of his angels, Ps. lxviii. 17, and that he came with ten
thousands of his holy ones to give the fiery law, Deut. xxxiii. 2, and
that in giving the law he lays the whole weight of its authority on the
person of the speaker, saying, ' I am the Lord thy God ;' if all this may
be ascribed unto an angel, then there is one who is an angel by office,
and God by nature, or we are bound to take a created angel to be our
God nor can it be pretended that God ever spake himself unto man-
;
kind, seeing this was the most likely way of his so doing under the Old
Testament.
Wherefore he that then spake on earth, who gave these divine oracles,
was none other but the Son of God himself, or the Divine nature acting
itself in a peculiar manner in the person of the Son and unto him all
;
things do agree. What is purely divine was proper to his person, and
what was of condescension belonged unto him in a way of office, as he
was the angel of the covenant, in whom was the naine of God.
But it will be said, there is an opposition between him that spake on
earth, and him that is from heaven now, whereas that was Christ the
;
Son of God, this cannot be so. I answer, there is indeed no such op-
position. For the opposition expressed is not between the persons
speaking, but between earth and heaven, as the next verse sufficiently
shows. And that verse declares positively, that it was one and the same
person whose voice then shook the earth, and under the gospel shaketh
the heaven also. It is therefore God himself, or the Son of God, who
gave those oracles on Mount Sinai. And it must be inquired,
Secondly. How the people, irapaiTyiGafitvoi, ' refused them.' The
word here used by the apostle is the same with that which, ver, 19, we
render by ' entreated to hear no more ;' that is, deprecated the hearing
of the voice of God. And that intended thereby, was the request of
the people that God would not speak immediately unto them any more
because they could not bear the terror of it. This request of theirs
God expressly approveth of. They have well said all that they have
'
spoken,' Deut. v. 28, 29. Wherefore, although the apostle did plainly
demonstrate hereby the terror of the giving of the law, and the dread of
the people, which was all he aimed at in that place, yet it doth not
appear how they escaped not on that refusal, seeing God approved of
what they said and did.
I answer, 1. That although the word be the same, yet different things
are intended by it. Both that of ver. 19, and this here, agree in the
general nature of a refusal, and so may be expressed by the same word,
but the especial nature of the acts intended is diverse, or- the word beino-
in itself of a middle signification, including neither evil nor good, may
have, as it here hath, a various application. 2. In that former refusal
or entreaty not to hear the voice of God any more, there was this good
which was approved of God; namely, that it expressed that frame of
fear and dread which he designed to bring them unto by giving of the
law. But though their words were so good and so well suited unto
their present condition, yet it discovered a want of that faith and bold-
VER. 25—27.] EPISTLE TO THE HEBREWS. G61
ness of children, which were necessary to enable them to abide with

God. With respect hereunto, the apostle might justly date the begin-
ning of their departure from God, and refusal of obedience, which im-
mediately ensued on this discovery that they liked not the presence and
voice of God.
But the people's actual refusal of obedience unto him that gave them
the law, began in that which fell out not long after, namely, in their
making the golden calf while Moses was in the mount, Exod. xxxii,from
which they did not escape for besides that three thousand of them on
;
that occasion were slain by the sword, and God made it a record con-
cerning that sin, In the day wherein I visit, I will visit their sin upon
'
them and the Lord plagued the people,' Exod. xxxii. 34, 35. After
;
this ensued sundry other rebellions of the people, in all which they re-
fused him who spake on earth.
Thirdly. How, ouk t(j>vyov, * did they not escape' hereon, or what
did they not escape ? They did not evade, they could not escape or go
free, but divine wrath and vengeance overtook them. This is so fully
manifested by an induction of instances, 1 Cor. x. 5 — 10, that it needs
no farther illustration. And we may see,
Obs. II. That there is in all sins and disobedience, a rejection of the
authority of God in giving
of the law.
Obs. III. No sinner can escape divine vengeance if he be tried and
judged according to the law see Ps. cxxx. 2, 3.
;
Fourthly. Who is it, or how is he to be considered, whom we are
now to hear, not to turn away from ? rioXXai fxaWov r/juac, ' much more
shall not we,' if we turn away from him that is, or speaketh from heaven.
There are two words defective, and only implied in the original. The
first we supply by 'escape:' 'How shall we escape?' and herein all
agree the repetition of the sense of that word before used is necessary
;
unto the comparison, and hath in it the enforcement of the exhortation,

which is taken from the penalty of disobedience. The second is in the
last clause, top an ovpuvtov, him from heaven.' This some supply
'
by XaXovvra, 'speaketh,' as we do; some by ovra, c is,' ' who is from

heaven.' And the defect of the verb substantive is so frequent, that it
is naturally to be supplied when the sense will bear it, as it will do in
this place, as we shall see immediately.

We may observe farther, that the apostle useth another word to ex-
press the refusal of hearing him who is from heaven, namely, (nrooTps-
tyojiivoi, than he did with respect unto them who refused him who
spake on the earth, turning away.' ' How much more we turning
'
away !' that is, if we do so and it is more extensive than the other
;
word, including that infidelity and disobedience which is purely nega-

tive, without any positive refusal or rejection of the word.
These things being premised, it is evident who it is that is here in-
tended, and in what sense he is spoken of. And this is fully declared
b\ himself, John iii. 12, 13, If I have told you earthly things, and ye
'
believe not, how shall ye believe if I tell you of heavenly things ? .And
no man hath ascended up to heaven, but he that came down from hea-
ven, even the Son of man, which is in heaven.' Add hereunto, ver. 31,
1
He that Cometh from above, is above all he thai is of (he earth, is
;
earthly, and speaketh of the earth lie that cometh from heaven is above
;
all ;'
see ch. vi. 33, 38. These places treat of the same matter with
that intended in the text namely, the revelation of heavenly things, or
;
the mysteries of the will of God by Jesus Christ. In each place it is

affirmed, that to make this revelation he came from heaven, so that he
was from heaven but ;
withal, whilst he did so he was
in heaven,still
'
the Son of man who is in heaven.' He was so from
heaven, in his
descent to declare the will of God,- as that he was in his divine person
still in heaven. Wherefore, as unto the promulgation of the gospel, lie
is said to be from heaven on many accounts. 1. Of his full compre-
hension of all heavenly mysteries for he came from the bosom of the
:
Father, and thence declared him, with the mystery that was hid in him
from the foundation of the world, John i. 18; Matt. xi. 21. 2. Of his
infinite condescension in his incarnation and susception of the office of
mediation, to declare the will of God, which in the Scripture is called
most frequently his coming down from heaven thereby he was the;
Lord from heaven. 3. Of his sovereign heavenly authority in the dis-

charge of his office. God was with him and in him the fulness of the
;
Godhead dwelt in him bodily and he had all power in heaven and
;
earth committed unto him. 4. Of his glorious ascension into heaven

when he had accomplished his work in this world, represented by his
ascent from Mount Sinai, as the apostle declares, Eph. iv. 8 10. 5. —
Of his sending the Holy Ghost from heaven to confirm his doctrine,
1 Pet. i. 12. 6. Of his opening heaven, and all the treasures of it,
bringing life and immortality to light by the gospel, in comparison
whereof the things of the law are called earthly things. Thus was the
Lord Christ the Son of God from heaven, in the declaration of the gos-
pel and,
;
Fifthly. We
must inquire in the next place, what it is to turn away
from him. And sundry tilings are included in this expression.
1. That in the declaration of the gospel by Jesus Christ from hea-
ven, there is a call, an invitation of sinners, to draw nigh, to come unto

him, to be made partakers of the good things contained therein. This
way of the proposal of the gospel was foretold by the prophets, as Isa.
Iv. 1 3.— So it was constantly insisted on by him, Matt. xi. 28; John
vii. 37, 38, ' Come unto me,' was the life and grace of the gospel. And
what could be more, seeing they were the words of him who was from
heaven, fully possessed of all the bosom counsels of the Father. And
herein it differed sufficiently from the law in the giving of it. For that
was so far from being proposed with an encouraging invitation to come
to God thereby, as that it was only a terrible denunciation of duties and
penalties, which they that heard could not endure, and removed as far
as they could from it. With respect unto this invitation, unbelievers
are said to turn away from him, which is the posture and action of
them that refuse an invitation.
2. There is in it a dislike of the terms of the gospel proposed unto
them. The terms of the gospel are of two sorts. 1. Such as are pro-
posed unto us. 2. Such as thereon are required of us. Those pro-
posed unto us, include the whole mystery of the salvation of sinners by
Jesus Christ, unto the praise and glory of God. Those of the latter
— ;
VER. 85 — 27.] EPfSTLE TO THE HEBREWS. 663
sort, are faith, repentance, and new obedience. The only motive unto
those of the latter being the former, they cannot be taken into serious
consideration, until the first are duly pondered. Unless we see that
which is good and excellent in the former terms, we cannot think it
worth while to endeavour after the other. Herein then consists the
beginning of the turning away from Christ, in the preaching of the gos-
pel. Men like not the terms of it. They really account them foolish,
and weak, unbecoming the wisdom of God, and no way answering what
they design in religion. This the apostle declares at large, 1 Cor. i.
17 25. And there is no man who, upon the call of Christ, refuseth to
believe and repent, but he doth it on this ground, that there is no such
excellency in the terms of the gospel, no such necessity of a compliance
with them, no such advantage to be obtained by them, as that it is
either his wisdom, or his duty, to believe or repent that he may attain
them. Herein do men turn away from him, that is, from heaven. They
like not the terms of the gospel, whereon he invites them unto himself
and therein despise the wisdom, grace, and faithfulness of God, unto
the utmost. This is unbelief.
3. There is in this turning away, a rejection of the authority of
Christ. For besides the matter which he declared and preached, his
personal authority had its peculiar power and efficacy to require obedi-
ence. This the apostle had here an especial respect unto. It was
he that was from heaven, being sealed unto this office thereby, God
commanding all to hear him he spake in the name of him that sent
:
him, even in the strength of the Lord, in the majesty of the name of the
Lord his God so as that all authority in heaven and earth was in him,
;
and present with him. Wherefore a rejection and contempt of this so-
vereign divine authority, is contained in this turning away from him
that is, either in not receiving the gospel, or in the relinquishment of
it after it hath been professed. And all these things have an influence
into the, ' How much more,' with respect unto punishment, here in-
sisted on by the apostle. For put these things together, namely, infi-
nite condescension in the declaration of the gospel, by the way of a
gracious encouraging invitation, the glory of the terms proposed therein,
being the highest effect of infinite wisdom and grace, with the divine
authority of him by whom the invitation and proposal are made; and
we need seek no farther, to justify the apostle's ' how much more,' in
the aggravation of the sin of unbelief, as unto guilt and punishment,
above any, above all sins whatever against the law. It is evident on
these considerations, that human nature cannot more highly despise and
provoke God, than by this sin of unbelief. But
4. An obstinacy in the refusal of him, is also included herein. It
is a turning away that is final and incurable.
This therefore is the sin which the apostle thus expresseth, declaring
the equity of its exposing men to greater punishment, or of making
them more obnoxious unto eternal vengeance, than the rejection of the
la,', namely, a refusal of the authority of Christ, proposing the terms
;
of the gospel, and inviting unto the acceptance of them, which is unbe-
lief.
Sixthly. The last thing in the words is the inference and judgment
that the apostle makes, on a suppositon of this sin and evil in any; and
this is, that they shall not escape. And this he proposeth in a com-
parison with the sin of them that refused the obedience required by the
law, with the event thereof. But the meaning hereof is so fully de-
clared in the exposition of ch. x. 28, 29, as also of ch. ii. 2, 3, where
the same thing is spoken to, as that I shall not here again insist on it.
And we may hence learn,
Obs. IV. That it is the duty of the ministers of the gospel, diligently
and effectually to declare the nature of unbelief, with the heinousness
of its guilt, above all other sins whatsoever. It is here laid in the ba-
lance with the rejection of the law, which contains in it the guilt of all
other sins, and is declared to have a weight of guilt incomparably
above it. 'How much more;' none can justly conceive or express it.
By most it is despised they have no sense of it, nor can have, without
;
a powerful conviction of the Holy Ghost, John xvi. 8, 9. Sins against

the light of nature, or express commands of the law, most men are sen-
sible of; but as to unbelief, and all the consequents of it, they regard
it not. But it is not more the duty of the ministers of the gospel to
declare the nature of faith, and to invite men to Christ in the gospel,
than it is to make known the nature of unbelief, and to evidence the
woeful aggravation of it, Mark xvi. 16.
Obs. V. It is the duty of ministers, to declare the nature of unbe-
lief, not only with respect to them who are open and avowed unbe-
lievers, to convince them of the danger wherein they are, but also to
all professors whatever; and to maintain an especial sense of it on
their own minds and consciences. Thus the apostle placeth himself
among them who ought always to weigh and consider this matter ;
'much more shall not we escape if we turn away.' There is a turning

away after profession, as well as on the first proposal of the gospel.
The nature and danger thereof ought they diligently to press on their
own consciences, and on them that hear them. For this is an ordi-
nance of God for their good. By the declaration of its nature, they
may be helped in the examination of themselves, whether they be in
the faith or not, which they are obliged to, 2 Cor. xiii. 5. And by the
evidence of its danger, from its aggravations, they may be excited con-
tinually to watch against it.
Obs. VI. This is the issue whereunto things are brought between
God and sinners, wherever the gospel is preached, namely, whether
they will hear the Lord Christ, or turn away from him. On this one
point alone depends their eternal safety or misery. If they hear him,
God puts an end to the whole claim of the law against them, on the ac-
count of all other sins if they refuse so to do, they are left under the
:
guilt of all their sins against the law, with the unspeakable aggravation
of the contempt of Christ speaking to them from heaven, for their
relief.
Obs. VII. The grace, goodness, and mercy of God, will not be
more illustrious and glorious to all eternity, in the salvation of believers
by Jesus Christ, than his justice, holiness, and severity will be in the
condemnation of unbelievers. Some light may be given hereinto, from
the consideration of what is included in this turning away from Christ,
as was before declared.
—
VER. 25 — 27.] EPISTLE TO THE HEBREWS. f)G5
Ver. 26, 27. The two next verses contain an illustration of the en-
forcement of the exhortation in the foregoing verse. And it is taken,
1. From the mighty power of the person from whom they would turn
away by unbelief, instanced in what he had done of old. ' Whose voice
then shook the earth.' 2. From the work which by the same mighty
power he would yet effect, as it was foretold by the prophet, but now
'
hath he promised, saying, yet once more,' &c. 3. From the nature
and end of that promised work, which he declares, ver. 27.
1. The thing spoken of, is the voice of the person intended. Ov r)
rjxovt}, 'whose voice,' that is, the voice of him of whom he speaks; the
voice of him who is from heaven, that is, of Jesus Christ the Son of
God, the Author of the gospel, for reference is had to him, who was
last spoken of. Nor is there any other in the context to whom the re-
lative ov, 'whose,' should refer.
1. The voice of Christ absolutely, is his great power in exercise. So
all the mighty effects of Providence are ascribed to the voice of God,
Ps. xxix. 3 —
9. In particular, the declaration and exerting of his
power in giving of the law, is here intended.
2. The time wherein he put forth this mighty power was rort, ' then,'
that is, at the time of the giving of the law opposed to what he would
;
do now.
3. That which ascribed to it then, is that tcraXsvot rr/v yr\v, ' it
is
shook the earth.' The

great commotion in the creation that was at
mount Sinai, at the giving of the law, which he had before described,
ver. 18 — 21, is intended. In particular, the earth or the mount did
'quake greatly,' or was greatly shaken, Exod. xix. 18. But that alone
is not comprised in this expression the whole commotion that was in
;
all the particulars which we have considered, is comprehended therein.

And the shaking is said to be of the earth, because it was all on the
earth, and of earthly things; part of the earth by a synecdoche.
First. We have here an illustrious evidence given to the divine nature
of Christ. For it is unavoidable, that he whose voice this was, is no
other but he that speaks from heaven in the promulgation of the gospel,
which to deny, is not only far from truth, but from all pretence of mo-
desty. Apparently it was one and the same person who spake from
heaven in the promulgation of the gospel, whose voice shook the earth
in giving of the law, and who promised in the prophet to shake heaven
also. Unless this be granted, there is no sense nor coherence in the
apostle's discourse. The Socinian expositor turns himself to many in-
ventions to evade the force of this testimony. 1. He says that he who
gave the law and then shook the earth, was a created angel. This pre-
sumption we have elsewhere discarded. But no place is more effectual
to that purpose than this text itself is. For he whose voice then shook
the earth, is the same, as the apostle affirms, with him who in the pro-
phet promiseth to shake the heaven also, which is God, and not any
creature- 2. He says there is a difference between God sending an
angel from heaven to give the law, and his sending Christ to declare
the gospel ; so as that he may be said to do the one from heaven, the
Other on the earth. For Christ did always declare himself one diverse
from God, and only the legate of God but the angel that came from
;
heaven bare the person and name of God, and spake as if he were God
himself. But, First. This plainly casts the advantage of honour and
glory on the side of giving the law, above that of the promulgation of
the gospel. For he who bears the person and name of God, and speaks
as if he were God, must needs be more honourable than he who could
do no such thing, but professed himself one diverse from God and so ;
Slichtingius hath fairly confuted the apostle, if you will believe him.
Secondly. The Lord Christ did always profess himself and bear him-
self as one distinct from the person of the Father but that he did so
;
as one diverse from God, as one that was not God, is most false. See
John viii. 58, x. 33, &c. And in like manner in his following discourse
he doth plainly confess, that Christ was inferior in glory to the angel
that gave the law, and is only preferred above Moses, if he be spoken
of at all. But this is to wrest and pervert, and not interpret the
Scriptures.
Secondly. The apostle adds another demonstration of the great
power of what he hath now promised to do
Christ, in But now he ;
'
hath promised, saying, yet once more I shake not the earth only, but
also heaven.' The words are taken from Haggai, ch. ii. 6, 7. But the
apostle quotes only part of the words there recorded, which were suffi-
cient to his purpose. The whole passage in the prophet I have at large
explained, opened, and vindicated from the exceptions of the Jews, in
the thirteenth Exercitation of the first volume of this work. I shall
therefore here speak to them only so far as the argument of the apostle
is concerned in them.
First. There is in the words the notes of an opposition to what was
spoken before as to time vvv Be, ' but now,' And this now,' is not to
;
'
be referred to the time of the promise, he hath now promised,' but it

'
denotes the time when that which was promised in the days of Haggai
was to be accomplished. Then, or of old, he shook the earth but ;
'now' he will shake heaven also, according to the promise.

Secondly. The prophet affirming that he would shake the heaven
and the earth the apostle, in an accommodation to his present purpose,
;
expresseth by ov fiovov rrjv y»jv, not only the earth,' namely, as of old,
'
'but the heavens also.' Wherefore in this new shaking, a shaking of

the earth also is comprised.
Thirdly. The principal inquiry is, what is the shaking of the heavens
and earth intended, and at what season it was to be done. And for the
clearing hereof we must observe,
1. The same thing and time is intended by the prophet and the
apostle. Unless this be granted, there can be no force in this testimony

to his purpose as there is none in the application of any testimony, to
;
confirm one thing which is spoken of another.

2. These things are spoken in the prophet expressly with respect to
the first coming of Christ, and the promulgation of the gospel thereon.
This is not questioned by any Christians and I have evidenced the
;
truth of it against the Jews, in the place before directed to. Yea, this
single testimony is sufficient to bear the weight of the whole cause and
contest which we have with the Jews about the coming of the Messiah.
This time, therefore, and what fell out therein, is intended by the
apostle, or the testimony he useth is nothing to his purpose.
3. The apostle declares, ver. 28, that believers do now actually re-
ceive what is the fruit and effect of the work here described, namely, a
kingdom that cannot be moved, before which the removal of the things
that were shaken must precede, which could only be in the corning of
Christ and promulgation of the gospel.
Whereas some would refer all these things to the second coming of
Christ, namely to judgment at the last day, when the whole fabric of
heaven and earth shall be shaken and removed besides that it is wholly
;
alien to the whole design of the words in the prophet, it no way belongs
to the argument of the apostle. For he compares, not the giving of
the law and the coming of Christ to judgment at the last day, but the
giving of the law, with the promulgation of the gospel by Christ him-
self. For his design is in all things to give the preeminence to the
gospel, whereunto the consideration of the coming of Christ to judg-
ment, is no way subservient.
5. There is no reason why we should take this shaking not only of
'
the earth but of heaven,' as it is in the apostle, or of the heavens, and

'
the earth, and the sea, and the dry land,' as it is in the prophet, in a
literal or natural sense. The prophet expounds it all in the next
words, 'And I will shake all nations,' and they are spiritual things
whereof the apostle doth discourse, such as end in that unshaken king-
dom which believers do receive in this world.
6. Whereas, therefore, it is evident that the apostle treats about the
dealing of Christ in and with his church, both in giving of the law and
in the promulgation of the gospel, that which is signified in these ex-
pressions, is the great alteration that he would make in the church
state, with the mighty works and commotions which it was to be accom-
panied withal. Such it was, as if heaven and earth, and all things in
them, had been shaken, as the things were which in the prophetical
style are signified by them.
7. aWa <ni rov ovpavov, in any sense,
Yea, take the words <rei(v, and
and they are applicable to the first coming of Christ, and the promulga-
tion of the gospel. For take them literally, and in a natural sense,
and the event was suited to them. At his birth a new star appeared in
the heavens, which filled the generality of men with amazement, and
put those who were wise to diligent inquiries about it. His birth was
proclaimed by an angel from heaven, and celebrated by 'a multitude of
the heavenly host.' In his ministry the heavens were opened, and the
Holy Ghost descended on him in the shape of a dove. And hereon,
from thence, God also gave express testimony to him, saying, this is '
my beloved Son.' And these things may answer that mighty work in
heaven which is here intimated. On the earth, wise men came from
the cast to inquire after him Herod and all Jerusalem were shaken at
;
the tidings of him. In the discharge of his work he wrought, miracles

in heaven and earth, sea and dry land, on the whole creation of God.
Wherefore in the first coming of Christ, the words had their literal
accomplishment in an eminent manner. Take the words metaphorically,
for great changes, commotions, and alterations in the world, and so also
were they accomplished in him and his coming. No such alteration
made in the world since the creation of it as was then, and in what
ensued thereon. All the heavens of the world were then shaken, and
—
G68 AN EXPOSITION OF THE [CH. XII.
after a while removed. That is, all their gods and all their worship,
which had continued from time immemorial, which were the heavens of
the people, were first shaken, then removed and utterly demolished.
The earth also was moved, shaken, and changed. For all nations were
stirred up, some to inquire after him, some to oppose him whereon ;
great concussions and commotions did ensue, till all the most noble
parts of it were made subject to him. So had the prophecy a full and
just accomplishment.
8. But, as we observed before, it is the dealing of God with the
church, and the alterations which he would make in the state thereof,
concerning which the apostle treats. It is therefore the heavens of
Mosaic worship, and the Judaical church state, with the earth of their
political state belonging thereunto, that are here intended. These were
they that were shaken' at the coming of Christ, and so shaken as
'
shortly after to be removed and taken away, for the introduction of the
more heavenly worship of the gospel and the immoveable evangelical
church state. This was the greatest commotion and alteration that
God ever made in the heavens and earth of the church, and which was
to be made once only. This was far more great and glorious than the
shaking of the earth at the giving of the law. Wherefore, not to ex-
clude the senses before mentioned, which are consistent with this, and
may be respected in the prophecy, as outward signs and indications of
it; this is that which is principally intended in the words, and which is
proper to the argument in hand. And this alone is consistent with the
ensuing interpretation which the apostle gives of the words, or the in-
ference which he makes from them, as we shall see. And whereas he
cites the testimony of the prophet, he abides in the prophetical style,
wherein the names of heaven and earth are frequently applied to the
state of the church. And we may observe,
Obs. VIII. That the sovereign authority and mighty power of Christ
are gloriously manifested, in that signal change and alteration which he
made in the heavens and earth of the church in its state and worship,
by the promulgation of the gospel.
Obs. IX. God was pleased to give testimony to the greatness and
glory of this work, by the great commotions in heaven and earth where-
with it was accompanied.
Obs. X. It was a mighty work to introduce the gospel among the
nations of the earth, seeing their gods and heavens were to be shaken
and removed thereby. *
Ver. 27. The apostle makes an inference from the signification of

one word in the foregoing verse, to the truth designed in general in the
whole epistle, but not any where expressly spoken to, unless it be in
the end of the eighth chapter.
Ver. 27. And this word, Yet once more, doth signify the removing
of those things which are shaken, as of things which are made,
that those things which cannot be shaken, mag remain.
This is the conclusion of the whole argumentative part of this Epistle,

VEK. 25 — £7.] EPISTLE TO THE HEBREWS. G(><)
that which was aimed at from the beginning. Having fully proved the
excellency of the gospel, and of the state of the church therein above
that under the law, and having confirmed it by an examination of all
the concerns of the one and the other, as we have seen he now de- ;
clares from the Scriptures, according to his usual way of dealing with
fliose Hebrews, that all the ancient institutions of worship, and the whole
church state of the old covenant, was now to be removed and taken
away and that to make way for a better state, more glorious, and that
;
which should never be obnoxious to change or alteration. In the

words, he expresseth the passage in the prophetical testimony, whereon
he grounds his inference, and gives us the interpretation of it, with
what necessarily ensues thereon.
He saith, to Se tri cnraZ, * and this word, Yet once more,' and this
'
that is said, or, whereas it is said, once more,' trt aira%

'
so the Greeks ;
render nrw ny, yet one,' or once, which determines, 1 That such a
'
.
work as that spoken of had been before. 2. That it should be again

more eminently than formerly. 3. That it should be but once for ever
again. And from the consideration of all these the apostle takes the
signification of the word, or what is contained in it, which he declares.
This word, saith he, SrjAot, ' doth manifestly signify' that which ensues.
And it doth so on the accounts mentioned. For,
1. It plainly intimates that there was, or had been, a work of the
same, or of the like nature, wrought before. For he says that he will
work once more. This was the mighty work of God in giving of the
law before described. This the apostle makes evident, by distributing
the things spoken of into that order, not the earth only, but the hea-
vens. That which concerned the earth alone was past in the giving of
the law.
2. It signifies plainly that he would work again, and that a work of
the same kind or else he could not be said to do it once more.
; Now
the general nature of this work was, the erection of a new church state,
which God then wrought, and would now do so again. And there-
fore,
3. It signifies '
the removal,' ty\v neraSeatv, the translation out of its
place, of that which was before. The word signifiesa translation,'
'
but withal such a removal thereby out of its place, as contained a total
abolition. For, First. The things intended were tiov aaXtvo/mviov,
1
shaken ;' and being of God's own appointment, as was the divine wor-
ship and state of the church under the old testament, they could not be
shaken by God himself, but in order to their removal. Secondly. The
things that were to be effected by this new work, were to be introduced
in their place and therefore of necessity they were to be removed. So
;
the apostle placet!) the sole necessity of their removal, from the esta-
blishment of the things that cannot be shaken. These therefore must
be of the same general nature and use with them, namely, a new church
state, and new divine worship, that i.s, the gospel with its privileges.
4. The apostle intimates the original ground and ecpaity of the remo-
val of these shaken things, and the introduction of those that cannot be
shaken and that is, because <!>£ neiroiyiiJLtvwv, ' they were things that
;
were made.' Because they were made they might be removed. For,
—
First. They were made by the hands of men so were the tabernacle,
;
the ark, the cherubim, with all the means of divine service. And the
apostle here expressly alludes to the making of them by Bezaleel and
Aholiab. And they might thereon be well removed, for the establish-
ment of that tabernacle which God pitched, and not man. Secondly.
They were so made, as that they were made only for a season, namely,
till the time of reformation, ch. ix. 10. This the apostle hath abun-
dantly proved from their nature, use, and end. As such therefore, it
was equal they should be removed, and not have an eternal station in
the church.
5. In the room of these things removed, things that are not, that
cannot be shaken, are to be established. These things in the next verse
he calls 'a kingdom that cannot be moved,' which believers do receive ;
that is, the things of the spiritual kingdom of Jesus Christ the gospel
;
with all its privileges, worship, and excellency in relation to Christ, his
person, office, and grace. The things which the apostle hath proved
to be signified by all the institutions of the law, and to be every way
more excellent than they these are so to be introduced and established,
;
as to remain to the consummation of all things.

We shall yet farther observe, that although the removal of Mosaic
worship and the old church state be principally intended, which was
effected at the coming of Christ, and the promulgation of the gospel
from heaven by him yet all other oppositions to him and his kingdom
;
are included therein not only those that then were, but all that should
;
ensue to the end of the world. The things that cannot be moved are
to remain and be established against all opposition whatever. Where-
fore, as the heavens and the earth of the idolatrous world were of old
shaken and removed, so shall those also of the antichristian world,
which at present in many places seem to prevail. All things whatever,
which may be comprised in the names of heaven and earth here below,
must give way to the gospel, and the kingdom of Christ therein. For
if God made way for it, by the removal of his own institutions which
he appointed for a season, what else shall hinder its establishment and
progress to the end?
Ver. 28, 29. Aio fiaaiXttav aaaXevTOv 7rapa\afXâvovTsg, E\w/j.ev

âpiv, di rig AciTptvwfisv evapearojg rw Oeto ptra. aidovg icai suAa-
têiag' Kat yap 6 Oeog r]fiu)v irvp KaravaXicncov.
Ver. 28, 29. — Wherefore

we receiving a kingdom ivhich cannot be
moved, us have grace whereby we may serve God acceptably,
let
tvith reverence and godly fear. For our God is a consuming fire.
The apostle in these verses sums up both the doctrinal and hortatory
parts of the Epistle. For what by all his arguments he hath evinced
concerning the preference and preeminence of the gospel state of the
church above that under the law, he presseth as a reason of that obe-
dience and constancy in profession which he exhorts to. And from
hence to the close of the Epistle, he brancheth his general exhortation in-
to a prescription of particular duties of most importance to his general end.
VE&. 2S, 2D.] EPISTLE TO THE HEBREWS. 671
In the words there are, 1. A note of inference, dio, 'wherefore.' 2.

A privilege of gospel believers asserted, ' we receiving a kingdom that
cannot be moved.' 3. A duty pressed on the consideration of it, which
is to 'serve God acceptably;' described from, 1st. The means of it,
'
let us have grace ;' and, 2dly. The manner of its performance, with '
reverence and godly fear.'

First. The note of inference, S/o, '
wherefore,' may respect either the
whole discourse which he hath now passed through, or that immedi-
ately preceding, concerning the shaking and removal of the Judaical
church state, with the introduction and establishment of the things of
the kingdom of Christ. The force of the exhortation ariseth equally
from either of them. Seeing it is so, that the state of believers under
the gospel is such as we have described, and the gospel itself whereunto
they are called so excellent and glorious, it follows that this duty they
are to apply themselves to. So,
Obs. I. Such is the nature and use of all divine or theological truths,
that the teaching of them ought constantly to be applied and improved
to practice. For faith and obedience is the end of their revelation.
To remain within ..the compass of mere speculation respecting these
truths, is to overthrow both their nature and use. Hence all preaching-
consists virtually in doctrine and use, or instruction and application ;
though the methods of it may be various, and ought to be varied as

occasion doth require.
Secondly. The privilege asserted is, that we receive a kingdom that
cannot be moved. And herein we may consider, 1. The nature of this
privilege, it is 'a kingdom.' 2. The property of it, in opposition to
other things, it 'cannot be moved.' 3. The way of believers' partici-
pation of it, ' we receive it.'
First. As to the nature of it, it is f5a<ri\uav, ' a kingdom,' a hea-
venly, spiritual state under the rule of Jesus Christ, whom God hath
anointed, and set his King upon his holy hill of Zion, Ps. ii. 6, 7.
The state of the gospel, and the rule of Christ therein, was represented
and promised from the beginning, under the name and notion of a king-
dom, being properly so. See Isa. ix. 7. The kingly office of Christ,
and his kingdom, were the common faith of the church of the old testa-
ment, and of the new. Whoever believed the promise of the Messiah,
believed that he should be a king, and should have an everlasting king-
dom, although the church of the Jews had lost the true notion of it in the
latter days. This kingdom in the Scripture is every where called the
kingdom of God, to distinguish it from all other dominions and king-
doms of the world, the kingdom wherein Christ proceeds in the name
and majesty of God for all the ends of his glory, and for the salvation
of the church. And this kingdom is usually distinguished into the
kingdom of grace, and the kingdom of glory, but improperly, For
although the saints that arc now in glory do belong to this kingdom by
virtue of the communion that is between them and the church below, in
Christ as their common head; yet this kingdom of Christ shall cease,
when the state of glory shall fully take place. So the apostle expressly
declares, 1 Cor. xv. 24< —
28. Wherefore the kingdom of God, the
kingdom of heaven, so often mentioned in the Scripture, is that which
672 AN EXPOSITION OF THE [(H. XII.
we call the kingdom of God only. It is true the saints do and shall
reign in heaven, whereon that state may be called the kingdom of
glory but the promised kingdom of the Messiah, is that rule which is
;
to be continued to the end of this world, and no longer. And at pre-

sent, those in heaven and those in earth do constitute one kingdom,
though they are in various conditions therein.
The kingdom then is that rule of Christ in and over the gospel state
of the church, which the apostle hath proved to be more excellent than
that of the law. Hereunto belong all the light, liberty, righteousness,
and peace, which by the gospel we are made partakers of, with all the
privileges above the law insisted on by the apostle. Christ is the king,
the gospel is his law, all believers are his subjects, the Holy Spirit is its
administrator, and the divine treasures of grace and mercy are its
all
revenue. The reader may see a delineation of this kingdom in our
Exposition of ch. i. ver. 2. This is the kingdom which is here in-
tended, the present actual participation whereof is made the foundation
of the exhortation ensuing, being undeniably cogent unto that end.
Secondly. The especial property of this kingdom is, that it is aaaXev-
toq, 'such as cannot be shaken, or moved.' It is true of it universally,
and of it only, that it cannot be moved in any sense, by any ways or
means, and this is the only kingdom that cannot be moved. To speak
of the unshaken, immoveable kingdom, is all one as if expressly men-
tioned, the kingdom of Christ, seeing that only is so. All other king-
doms have been, or shall be shaken and overturned, all boastings and
expectations to the contrary, are but vain. No dominion ever so
dreamed of eternity, as did the Roman empire but it hath not only
;
been shaken, but broken in pieces, and scattered like chaff before the
wind see Dan. ii. 44, vii. 14, 27. No external opposition shall ever
;
be able to shake or move this kingdom. The gates of hell shall not
prevail against it, Matt. xvi. 18. No internal decays shall ruin it. The
spring of it is in him who lives for ever, and who hath the keys of hell
and death.
These things are true: the kingdom of Christ is thus immoveable.
But that which is here peculiarly intended is, that it is not obnoxious
unto such a shaking and removal, as the church state was under the
Old Testament; that is, God himself would never make any alteration in
it, nor ever introduce another church state, or worship. God hath put
the last hand, the hand of his only Son, unto all revelations and insti-
tutions. No addition shall be made unto what he hath done, nor alter-
ation in it. No other way of calling, sanctifying, ruling, and saving of
the church, shall ever be appointed, or admitted for it is here called
;
an immoveable kingdom, in opposition unto that church state of the

Jews, which God himself first shook, and then took away for it was ;
ordained only for a season.

Thirdly. Believers receive this kingdom. As the apostle had before
joined himself with them in the threatening, ' How shall we escape V
so he doth here in the privilege, 7rapa\a/i(5avovT£Q, ' we receiving;' you
and I, even all that believe. And how they do so we must inquire.
1. Their interest in this kingdom is called their receiving it, because
they have it by gift, grant, or donation, from God their Father, Luke
xii. 32, 'Fear not,' saith Christ, 'little flock, it is your Father's good
pleasure to give you the kingdom ;' freely to grant unto you an interest
in his heavenly kingdom. 2. They receive it in its doctrine, rule, and
law, owning its truth, and submitting unto its authority. They obey
from the heart the form of doctrine which is delivered to them, Rom. vi.
17, which constituted them formally the subjects of his kingdom. 3.
They receive it in the light, grace, mei cy, and spiritual benefits of it.
-
Such a kingdom it is, as whose treasures and revenues consist in these

things, namely, light, liberty, righteousness, peace, grace, and mercy.
For the kingdom of God is righteousness and peace, and joy in the
Holy Ghost, Rom. xiv. 17. All these do they receive in right, title,
and possession, according to their various measures, and hereon are pro-
perly said to receive the kingdom itself. 4. They receive it in the pri-
vileges of it, which may be referred unto two heads. First. Dignity.
Secondly. Safety; which are the two advantages of any kingdom added
unto their wealth, which, in this, consists in the treasures before men-
tioned. As to the first, or dignity this is such a kingdom as wherein,
;
though with respect to Christ and his rule, we are absolutely subjects,
yet with respect unto others, we are absolutely free :
'
Ye are bought
with a price, be not servants of men,' 1 Cor. vii. 23, that is, in all
things which belong to this kingdom. And not only so, but all the
subjects of this kingdom are, with respect unto their acceptance with
God, and power over their enemies, kings also ' A kingly priesthood,'
:
1 Pet. ii. 9. ' Kings and priests unto God,' Rev. i. 5. And, secondly,
for safety; they are all built on the 'rock against which the gates of
hell cannot prevail. This dignity and safety are of eminent considera-
tion, when we are said to ' receive a kingdom ;' for they are principal
ornaments, and advantages of such a state. 5. They receive it by an
initiation into the sacred mysteries of it, the glory of its spiritual wor-
ship, and their access unto God thereby. Herein consists the glory of
the administration of this kingdom, 1 Cor. iii. And all believers have
a right unto all the mystical ordinances of divine worship in this king-
dom, which all others are excluded from. 6. They receive it in its
outward rule and discipline. And in all these things, they receive it as
a pledge of a future reign in glory. Wherefore,
Obs. II. The which believers receive by the gospel, are
privileges
inconceivable. They are a kingdom, the kingdom of God or Christ, a
spiritual heavenly kingdom, replenished with inexhaustible treasure of
spiritual blessings and advantages.
Obs. III. Believers are not to be measured by their outward state
and appearance of things in the world, but by the interest they have in
that kingdom which it is their Father's pleasure to give them.
Obs. IV. It is assuredly their duty in all things to behave themselves,
as becomes those who receive such privileges and dignity from God him-
self.
( )bs. V. The* obligation from hence unto the duty of serving God
here exhorted unto, of so serving God as is here described, is evident
and unavoidable. Those on whom it hath not an efficacy, have no real
interest in this privilege, whatever they pretend.
vol. iv. x x
;
Obs. VI. Spiritual things and mercies do constitute the most glori-
ous kingdom that is in the world, even the kingdom of God.
Obs. VII. This is the only kingdom that can never be moved, nor
ever shall be so, however hell and the world do rage against it.
Thirdly. The duty exhorted unto on the consideration of this blessed
state and privilege is, that we would serve God acceptably. There is
a duty required previously unto this here enjoined us, which is, ' to
have grace;' and this serving of God is introduced only as an effect
thereof: ' Let us have grace by which we may serve God.' But
whereas this is the end for which we should endeavour to have grace,
I place it as the duty exhorted unto in the circumstances described.
The word Xarptvw, doth most frequently, if not only, signify that
service unto God which consists in his worship namely, in prayer,
;
and the observance of other institutions of divine service. See Luke

ii. 37 ; Acts vii. 7, xxvii. 23 Rom. i. 9, 25 ; Phil. iii. 3 2 Tim. i. 3
; ;
Heb. ix. 9, x. 2, xiii. 10 Rev. vii. 15. I will not deny but that it
;
may comprise the whole of gospel obedience, which is \oyiicr) Xarpaa,

Rom. xii. 1, our 'reasonable service.' But I judge, that here peculiar
respect is had unto the worship of God according to the gospel, which
was brought in upon the removal of all those institutions of worship,
which were appointed under the Old Testament. Herein the apostle
would have the believing Hebrews to be diligent, which they would not
be in a due manner, without an equal attendance unto all other duties
of evangelical obedience.
Wherefore it is added, that We should thus serve God svapeaTwg,
' acceptably,' as we have well rendered the word, that is, so as that we
may be accepted, or find acceptance with him. As it respects the wor-
ship of God, it is sometimes applied unto the persons that perform it,
sometimes unto the worship itself performed. With respect unto both,
it signifies that which is well pleasing unto God, that which is accepted
with him, Rom. xii. 1, 2; 2 Cor. v. 9 ; Eph. v. 10; Phil. iv. 18; Col.
iii. 20 ; Heb. xi. 5, 6, in all which places, and others, the verb or ad-
jective is used ;the adverb only in this place, ' acceptably.'
There is an intimation, that there may be a performance of the
duties of divine worship, when yet neither the persons that perform
them, nor the duties themselves, are accepted with God. So was it
with Cain and his sacrifice, so is it with all hypocrites always. The
principal things required unto this acceptance, are, 1. That the persons
of the worshippers be accepted in the beloved. God had respect unto
Abel, then to his offering. 2. That the worship itself in all the duties
of it, and the whole manner of its performance, be of his own appoint-
ment and approbation hereon all Judaical observances are rejected,
:
because now disapproved by him. 3. That the graces of faith and love,
fear, reverence, and delight, be in actual exercise ; for in and by them
alone, in all our duties, we give glory unto God which the apostle de-
;
clares in the remaining words of these verses.

Fourthly. In order unto this serving of God, it is required of us in a
way of duty, e^w/uev x a Q lv tna ' ' we have grace.' Some copies have
>
£\ontv, which are followed by the Vulgar, and some other translations,
* We have
grace.' But the greatest number of copies, and these the
most ancient, have s^wjuev, Let us have,' which suit the other words
'
and design of the place. For it is not a privilege asserted, but a duty
prescribed.
Grace here may be taken in a double sense. 1. For the free grace
and favour of God in Christ, which we obtain by the gospel. And in
this sense it is most frequently used in the Scripture. 2. For internal,
sanctifying, aiding, assisting grace, as it is in other places innumerable.
And the word t\wfiiv may have a double signification also. For it is
not a bare having,' or ' possession' that is intended for that is not the
'
;
object of an exhortation in the way of a duty but it signifies either to

;
retain, and hold fast, as our translators render it in the margin ; or to

obtain and improve in which sense the word is often used.
;
And these double significations of the words are suited unto one an-
other. Take a\<^^v, ' Let us have,' in the first sense, to retain and
hold fast, and it answers unto \apiv, or ' grace,' in the first sense of the
word, namely, the grace and favour of God which we obtain by the
gospel. This we are exhorted unto, 1 Cor. xv. 1 Gal. v. 1
; Phil. i.
;
27, iv. 1 1 Thess. iii. 8.

; See Rom. v. 2. Thus the duty intended
should be perseverance in the faith of the gospel, whereby alone we are
enabled to serve God acceptably. Take it in the latter sense, and it
answers unto grace in the latter sense also, that is, for internal, spiritual
aids of grace, enabling us unto this duty of serving God, without which
we cannot so do. This is the proper sense of the place. The service
of God in such away and manner as is acceptable unto him, is required
of us. It is due upon the account of the unspeakable privileges which
we receive by the gospel before declared. But this of ourselves, with-
out special divine aid and assistance, we are no way able to perform ;
for, '
without Christ we can do nothing.' We
have no sufficiency of
ourselves to think or do any thing as we ought: it is God who worketh
in us, both to will and to do of his own good pleasure. It is therefore
in order to the end of serving acceptably, here required of us, that we
have, that is, that we retain and improve this grace of God, or the aids
of divine grace. Now, whereas this grace may be considered either as
unto its essence, and the first communication of it unto us, or as unto
its degrees and measures, with respect unto its continual exercise, it
may be here considered both ways. For without it, in the first sense,
as it is sanctifying, we cannot serve God acceptably at all; and in the
latter, it is required to be exercised in every particular duty of divine
worship. And this is especially intended, the former being supposed.
You that have received grace, essentially considered, unto your sancti-
fication, endeavour such an increase of it in its degrees and measures,
that it being in continual exercise, you may be enabled by it to serve
God acceptably. And two things evince this sense. 1. That this grace
is assigned as the instrumental efficient cause of the duty proposed.
By which, Si vg, by virtue whereof, in whose strength, by which, you
are enabled. Now this is no other but internal, aiding, assisting grace
in its exercise. 2. The thing prescribed to accompany this service of
God on our part, namely, reverence, and godly fear, are such graces
themselves, or acts of that grace.
It is most true, that the holding fast the grace of the gospel, the doc-
xx 2
;
676 AN EXPOSITION OF THE [cH. XII
trine of the love and favour of God in Christ Jesus, is an effectual means
of enabling us to serve God acceptably. For thereby, or by the exer-
cise of faith therein, we do derive spiritual strength from Christ, as the
branches derive juice and nutriment from the vine, to enable us there-
unto. And if we decay in the faith thereof, much more if we relinquish
it, we can never serve God in a due manner. I would not therefore
exclude that sense of the words, though I judge the latter to be more
especially intended. And,
Obs. VIII. Without this grace we cannot serve God at all. He ac-
counts not that as his worship or service, which is performed by grace-
less persons.
Obs. IX. Without this grace in actual exercise, we cannot serve God
acceptably. For it is the exercise of grace alone, that is the life and
soul of divine worship.
Obs. X. To have an increase in this grace as unto its degrees and
measures, and to keep it in exercise in all duties of the service of God,
is a duty required of believers by virtue of all the gospel privileges
which they receive from God. For herein consists that revenue of glory
which, on their account, he expecteth and requireth.
Obs. XI. This is the great apostolical canon for the due performance
of divine worship, namely, 'Let us have grace to do it:' all others are
needless and superfluous.
Fifthly. The manner of the performance of the duty exhorted unto,
is also prescribed. And this is, that it be done, fxtra aidovg kcu ev\a-
fieiag,
'
with reverence and good fear.' These words are not anywhere
else used together with respect unto the service of God, nor apart.
AiSwg, which we translate 'reverence,' is but once more used in the
New Testament, where it signifies pudor, or modestia, ' shame-faced-
ness,' or '
modesty,' 1 Tim. ii. 9, but nowhere else. It is applied to
denote a grace or virtue in the worship of God. EuXaStm is used only
here, and ch. v. 7, where see the Exposition. See also ch. xi. 7.We
render it, ' with godly fear ;' for the verb is sometimes used for fear,
without any respect to religion, Acts xxiii. 10. And the adjective, for
religious or devout, without any especial respect to fear, Luke ii. 25
Acts ii. 5, viii. 2, both are included in it.
The sense of the words in this place may be learned best from what
they are opposed unto. For they are prescribed as contrary unto some
such defects and faults in divine worship, as from which we ought to be
deterred, by the consideration of the holiness and severity of God, as is
manifest from the addition of it in the next words, '
for God is a con-
suming fire.' Now these vices from which we ought to be deterred by
this consideration, are, 1. Want of a due sense of the majesty and glory
of God, with whom we have to do. For whereas he had provided
against this evil under the Old Testament, by the dread and terror which
were engenerated in the people by the giving of the law, by many severe
interdictions of their approach unto pledges of his presence among them,
and by the prescription of outward ceremonies in all their accesses unto
him, all these things being now removed, yet a deep spiritual sense of
his holiness and greatness ought to be retained in the minds of all that
draw nigh unto him in his worship. 2. Want of a due sense of our
—
VER. 28, 29.] EPISTLE TO THE HEBREWS. G77
own vileness, and our infinite distance from him in nature and condition,
which is always required to be in us. 3. Carnal boldness in a cus-
tomary performance of sacred duties, under a neglect of endeavouring
the exercise of all grace in them, which God abhors. To prevent these
and the like evils, these graces or duties are prescribed. Wherefore
atSiog, or pudor spiritualis, is a holy abasement of soul in divine wor-
ship, in a sense of the majesty of God and our own vileness, with our
infinite distance from him. This, on extraordinary instances, is called
' blushing,' 'being ashamed,' and 'confusion of face,' Ezra ix.
6 Dan. ;
ix. 7. So it is in extraordinary cases but for the essence of it, it ought

;
always to accompany us in the whole worship of God. And tv\aêia

is a religious awe on the soul in holy duties, from a consideration of the
great danger there is of sinful miscarriages in the worship of God, of his

severity against such sins and offences. Hereby the soul is moved and
excited unto spiritual care and diligence, not to provoke so great, so
holy, and jealous a God, by a neglect of that exercise of grace which
he requires in his service, which is due unto him on the account of his
glorious excellencies.
And we may consider of how great importance this exhortation and
duty is. For this charge of serving God from a principle of 'grace in
the manner described, is that which is given unto us in the consideration
of the kingdom which we have received, and enforced with that of the
terror of the Lord, with respect unto all miscarriages therein, which is
urged also in the last verse.
Ver. 29. For our God is a consuming fire.
This is the reason making the foregoing duty necessary. Therefore

ought we to serve God with reverence and fear, because he * is a con-
suming fire.' The words are taken from Deut. iv. 24, where they are
used by Moses to deter the people from idols or graven images in the
worship of God for this is a sin which God will by no means bear.
;
And the same description of God is applied here by the apostle unto
the want of grace with reverence and fear, in that worship which he
hath appointed. We may not please ourselves, that the worship itself
which we attend to, is by divine institution not idolatrous, not super-
stitious, not of our own invention ; for if we are graceless in our per-
sons, devoid of reverence by godly fear in our duties, God will deal
with us even as with them who worship him after their own hearts' de-
visings.
There is a metaphor in the expression. God is compared to, and so
called a ' devouring fire,' because of a likeness in effects as unto the
case under consideration. For as a vehement fire will consume and de-
vour whatever combustible matter is cast into it, so will God, with a
liny terror, consume and destroy such sinners as are guilty of the sin
here prohibited. And as such, will such sinners, namely, hypocrites
and false worshippers, apprehend him to be, when they fall under con-
victions, Isa. xxxiii. 14.
And he is called herein, 6 Otor fi/Xuv, ' our God;' as in Moses to the
people, 'the Lord thy God.' A covenant relation unto him, is in both
places intimated. Wherefore, although we have a firm persuasion that

he isour God in covenant, yet it is his will that we should have holy
apprehensions of his greatness and terror towards sinners ; see 2 Cor. v.
10,11.
Two things are represented unto us in this expression, ttvq Kara-
voXhtkov, ' a consuming fire.' 1. The nature of God as declared in the
first commandment. And, 2. His jealousy with respect unto his wor-
ship, as it is expressed in the second.
1. The holiness and purity of his nature, with his severity and vin-
dictive justice, is represented hereby. And these, as all his other essen-
tial properties, are proposed unto us in the first commandment. From
them it is that he will consume impenitent sinners, such as have no in-
terest in the atonement, even as fire consumes that which is cast into it.
2. His jealousy with reference unto his worship is here also repre-
sented, as declared in the second commandment. So it is added in
that place of Moses, ' The Lord thy God is a consuming fire, a jealous
God.' This title God first gave himself with respect unto his instituted
worship, Exod. xx. 5. And this affection, or property of jealousy, is
figuratively ascribed unto God by an anthropopathy. In man, it is a
vehement affection and inclination, arising from a fear or apprehension
that any other should have an interest in, or possess that which they
judge ought to be peculiar unto themselves. And it hath place princi-
pally in the state of marriage, or that which is in order thereunto. It
is therefore supposed, that the covenant between God and the church,
hath the nature of a marriage covenant, wherein he calleth himself the
husband thereof, and saith that he is married unto it, Isa. liv. 5 Jer.;
hi. 14. In this state it is religious worship, both as unto the outward
form of it in divine institution, and its inward form of faith and grace
which God requires, as wholly his own. With reference therefore unto
defects and miscarriages therein, he assumeth that affection unto him,
and calleth himself a jealous God. And because this is a vehement
burning affection, God is said on the account of it to be a consuming
fire. And we may observe,
Obs. XII. That however God takes us near unto himself in co-
venant, whereby he is our God, yet he requires that we always
retain due apprehensions of the holiness of his nature, the severity of
his justice against sinners, and his ardent jealousy concerning his
worship.
Obs. XIII. The consideration of these things, and the dread of be-
ing by guilt obnoxious unto their terrible consuming effects, ought to
influence our minds unto reverence and godly fear in all acts and parts
of divine worship.
Obs. XIV. We may learn how great our care and diligence about the
serving God ought to be. These are pressed on us by the Holy Ghost,
from the consideration of the greatness of our privileges on the one
hand, namely, our receiving the kingdom, with the dreadful destruc-
tion from God on the other, in case of our neglect herein.
Obs. XV. The holiness and jealousy of God, which are a cause of
insupportable terror unto convinced sinners, driving them from^him,
VER. 1.] EPISTLE TO THE HEBREWS. G79
have towards believers only a gracious influence unto that fear and
reverence, which causes them to cleave more firmly unto him.
» CHAPTER XIII.
The close of the Epistle is contained in this chapter. In it the

apostle gives us new instances of that divine wisdom wherewith he was
acted in writing of the whole, which the apostle Peter refers to, 2 Pet.
iii. 15. And as it will communicate an inexpressible sense of itself
unto every intelligent reader, who meditates on it with that faith and
reverence which is required in the perusal of these holy writings, so we
may give, at our entrance into the exposition of the chapter, some few
instances in general wherein it doth eminently appear.
First. Having solidly laid the foundations of faith and obedience, in
the declarations of the mystery of the person and offices of Christ, he
descends unto his exhortation with respect unto evangelical and moral
duties, which he proposes unto the church in one distinct view through-
out this chapter. And herein, 1. He prescribes by his own example,
as he also doth in most of his other Epistles, the true order and method
of preaching the gospel that is, first to declare the mysteries of it,
;
with the grace of God therein, and then to improve it unto practical
duties of obedience. And they will be mistaken, who in this work pro-
pose unto themselves any other method; and those most of all, who
think one part of it enough without the other. For as the declaration
of spiritual truths, without showing how they are the vital quickening
form of obedience, and without the application of them thereunto, tends
only unto that knowledge which puffeth up but doth not edify ; so the
pressing of moral duties, without a due declaration of the grace of God
in Christ Jesus, which alone enables us unto them and renders them
acceptable unto God, with their necessary dependence thereon, is but
to deceive the souls of men, and lead them out of the way and off from
the gospel. 2. Issuing all his discourses in this exhortation unto
spiritual or evangelical obedience, he declares, that the science or know-
ledge of divine mysteries is partly practical, as unto its next and
immediate end in the minds and souls of men. It is so far from truth,
that by the liberty of the gospel we are freed from an obligation unto
spiritual and moral duties, that the use of all the truths revealed in it,
is to direct us unto their right performance, and also to lay more and
new obligations on us to attend with all diligence unto them. 3. In
this place, insisting at large on the doctrine of the gospel, he doth but
name the heads of the duties which he exhorts unto for these were
;
for the most part known and confessed amongst the Hebrews, whereas
the other was greatly exposed and contradicted. And herein also he
hath set an example unto the preachers of the gospel, as unto the times
and circumstances of their work. For therein ought they to labour
— ,
680 AN EXPOSITION OF THE [CH. XIII.
with most diligence, where they find the greatest opposition made unto
the truth, or the gx'eatest difficulty in the admission of it. 4. He
manifests in this method of his procedure, that it is to no purpose to
deal with men about duties of obedience, before they are well fixed in
the fundamental principles of faith. Herein he labours for the con-
firmation and instruction of these Hebrews, before he engages in his
prescriptions of duties.
Secondly. In the enumeration of duties which 4ie designs, because it
was not possible that he should make mention of all those which are
necessary in our Christian course, he fixes particularly on those which
he knew were most necessary for the Hebrews to attend to with dili-
gence in their present circumstances as we shall see in our considera-
;
tion of them. And herein also ought he to be our example in the

work of our ministry. Circumstances ofttimes make it necessary that
some duties be more diligently pressed on our people than others, in
themselves of no less importance than they.
Thirdly. His divine wisdom doth manifest itself in the intermixture
of evangelical mysteries with his exhortation unto duties whereby he ;
both effectually presses the duties themselves, and manifests that the
most mystical parts of divine truths and institutions are instructive unto
duties, if rightly understood. The consideration hereof also we shall
attend to in our progress.
Fourthly. Divine wisdom manifests itself in that solemn prayer for a
blessing on, and due improvement of his whole doctrine wherein he ;
briefly comprises the sum and substance of the most mysterious truths,
concerning the person, office, and sacrifice of Christ, which he had
before insisted on wherein, according to our ability, we ought to follow
;
his example.
For the parts of the chapter, (the whole being hortatory,) they are
these: 1. An injunction of, and exhortation unto, several duties of obe-
dience, with especial enforcements given unto some of them, ver. 1 6. —
2. Unto faith and stability therein, from the instrumental cause and
especial object of it, with a warning to avoid what is contrary thereunto,
ver. 7 12. 3. An exhortation occasioned by what was spoken in
confirmation of the preceding exhortation, unto self-denial, and patient
bearing of the cross, ver. 13, 14. 4. A
renewed charge of sundry
duties, with respect unto God, their church relation, one another, and
himself, ver. 15 — 19. 5. A solemn prayer for the completion of the
blessed work of the grace of God them all, ver. 20,
in Christ towards
21. 6. The
conclusion of the whole in sundry particulars.
In the first part, the duties exhorted unto are, 1. Brotherly love,
ver. 1. 2. Hospitality, ver. 2. 3. Compassion towards those that
suffer for the gospel, ver. 3. 4. Chastity, with the nature and due use
of marriage. 5. Contentment, with the grounds and reasons of it,
ver. 5, 6.
Ver. 1. —H <t>t\a$t\(f>ia /xevtrw.
Vul. Lat. Charitas fraternitatis, 'the love of the brotherhood,' not so

properly. Syr. ' Love of the brethren ;' and unto juswrw, both add, in
— ;
VEIt. 1.] EPISTLE TO THE HEBREWS. 681
vobis, 'in you.' Amor fraternus, charitas fraterna. Meverw, maneat

that is, constans maneat. Why it is thus enjoined, we shall inquire.
Ver. 1. Let brotherly love continue (abide constant.)
The duty commanded is, 77 ^tAaSfX^ta, brotherly love and the ' ;'
manner of the injunction of it is, that it 'remain,' or continue.' '
First. Love is the fountain and foundation of all mutual duties,

moral and ecclesiastical. Wherefore it is here placed at the head of
both sorts which are afterwards prescribed. And thereon the apostle
immediately subjoins the two principal branches of it in duties moral,
namely, hospitality and compassion, wherein -he comprises all acts of
mutual usefulnesss and helpfulness, instancing in such as principally
stood in need of them namely, strangers and sufferers.
;
All love hath its foundation in relation. "Where there is relation,

there is love, or there ought so to be and where there is no relation,
;
there can be no love, properly so called. Hence it is here mentioned,

with respect unto a brotherhood. There is a threefold brotherhood or
fraternity. 1. Natural. 2. Civil. 3. Religious. Natural brotherhood
is either universal or more restrained.
1. There is all mankind.
an universal fraternity of '
God hath made,
of one blood all nations of men to dwell upon the earth,' Acts xvii. 26.
Hence every one, by the law of nature, is every one's neighbour and ;
every one's brother, his keeper and helper. Wherefore, all strife, envy,
hatred, wrong, oppression, and bloodshed among mankind, is of the '
evil one,' 1 John iii. 12. There is a love therefore due unto all man-
kind, to be exercised as opportunity and circumstances do require. We
are to 'do good unto all men,' 1 Thess. v. 15. And where there is
love wanting in any, as it is in the most, there dwells no real virtue in
that mind. Again, this natural brotherhood is restrained and that, ;
1. With reference unto some stock or spring, from whence a people or

nation did originally proceed, being therein separated from other nations
or people. So there was a brotherhood among all the Israelites who
descended from the same common stock, that is, Abraham. Hence they
esteemed themselves all brethren, and called themselves so '
; My
brethren, my kinsmen according to the flesh,' Rom. ix. 3. So they are
constantly called brethren in the law, and the prescription of duties
unto them: 'He is thy brother' &c. 2. With respect unto a near
slock, as the children of the same parents, which in the Scripture is
constantly extended unto grandfathers also. Hence they are commonly
in the Scripture called brethren and sisters, who are descendants from
the same grandfather or grandmother on which account, some are
;
called the brethren of Jesus, Matt. xii. 46, 47. The love required in
this relation is known, but it is not here intended.
2. There is a civil fraternity. Persons voluntarily coalescing into
various societies, do constitute a political brotherhood but this hath ;
here no place.
3. This brotherhood is religious. All believers have one Father,
Matt, xxiii. 8, 9, one elder Brother, Rom.viii. 20, who is not ashamed
to call them brethren, Heb. ii. 11; have one spirit, and are called in
one hope of calling, Eph. iv. 4, which being a spirit of adoption, inte-
rested them all in the same family, Eph. iii. 14, 15, whereby they be-
come joint heirs with Christ, Rom. viii. 29. See the Exposition of
ch. iii. 1. This is the brotherhood principally intended in the duty of
love here prescribed. For although there was the natural relation also
among these Hebrews, yet it was originally from their coalescing into
one sacred society, by virtue of their covenant with God, that they be-
came brethren of one family, distinct from all others in the world. And
this relation was not dissolved, but farther confirmed, by their interest
in the gospel whence they became ' holy brethren, partakers of the
;
heavenly calling,' ch. iii. 1.

This brotherhood is the foundation of the love that is here enjoined :
for '
every one that loves him that begat, loves him that is begotten of
him,' 1 John v. 1. It is not convenient to our purpose to insist long
on the declaration of the nature of this grace and duty. It hath also
been spoken unto in the Exposition of ch. vi. 10, 11. Here I shall
observe some few things only concerning it, and they are those wherein
it differs from the natural love, or that which hath only civil or moral
motives or causes. For, 1. The foundation of it is in gratuitous adop-

tion ' Ye are all brethren, and one is your Father which is in heaven,'
:
Matt, xxiii. 8, 9. And it is by adoption that they are all taken into,
and made brethren in the same family, 1 John v. 1. 2. It is a peculiar
grace of the Spirit: the fruit of the Spirit is love, and therefore it is
frequently, almost constantly, joined with faith in Christ Jesus, Gal.
v. 6 1 John iii. 23.
; It is that which no man can have in, or of him-
self it must be given us from above.
; 3. It is peculiar in its example,
which is the love of Christ unto the church, 1 John iii. 16, which gives
it a different nature from all love that ever was in the world before. 4.
It is so in the commandment given for it by Christ himself, with the
ends that he hath assigned unto it. He calls it his commandment in a
peculiar manner, John xv. 12, and thence a new commandment, John
xiii. 34; 1 John ii. 7, 8; 2 John 5; that wherein he will be owned
above all others. And he designs the ends of it to be the special glory
of God, and an evidence unto the world that we are his disciples, John
xiii. 35. 5. It is so in its effects, both internal and external ; such are
pity, compassion, joy in prosperity, prayer, usefulness in all things, spi-
ritual and temporal, as occasion doth require ;
patience, forbearance,
delight, readiness to suffer for, and lay xlown our lives towards, and for
each other which are all frequently inculcated, and largely declared in
;
the Scripture. And two things I shall only hence observe.

Obs. I. That the power and glory of Christian religion is exceed-
ingly decayed and debased in the world. Next unto faith in Christ
Jesus, and the profession thereof, the life and beauty of Christian re-
ligion consists in the mutual love of them who are partakers of the same
heavenly calling, which all pretend unto. And this is that whereon the
Lord Christ hath laid the weight of the manifestation of his glory in the
world namely, the love that is among his disciples, which was foretold
;
as the peculiar glory of his rule and kingdom. But there are only a
few footsteps now left of it in the visible church some marks only that
;
there it hath been, and dwelt of old. It is, as unto its lustre and splen-
dour, retired to heaven, abiding in its power and efficacious exercise

only in some corners of the earth, and secret retirements. Envy, wrath,
selfishness, love of the world, with coldness in all the concerns of reli-
gion, have possessed the place of it. And in vain shall men wrangle
and contend about their differences in opinions, faith, and worship, pre-
tending to design the advancement of religion by an imposition of their
persuasions on others unless this holy love be again re-introduced
:
among all those who profess the name of Christ, all the concerns of
religion will more and more run into ruin.
The very name of a brotherhood amongst Christians is a matter of
scorn and reproach, and all the consequents of such a relation are de-
spised. But it is marvellous how any can persuade themselves that they
are Christians, and yet be not only strangers, but enemies unto this
love.
Obs. II. Where the pretence of this love is continued in any mea-
sure, yet its nature is unknown, and are generally neglected.
its effects
Such a love as arises from a joint-interest in gratuitous adoption, power-

fully infused into the mind, and wrought in the heart by the spirit
thereof, effectually inclining to its exercise, both internal and external,
with a spiritual sense of a fraternal relation by the same new nature
created in them all, of whom this love is required; extending itself not
only to all duties of mercy, bounty, compassion, and delight, but even
to the laying down of our lives for each other when called thereunto,
is neither known by many, nor much inquired after.
Secondly. The manner of the prescription of this duty is, that it

should continue, fxtverw, ' abide constant,' which is peculiar. For he
supposes that this love was already in them, already exercised by them.
And he doth not therefore enjoin it, but only press its continuance. So
—
he treateth them in like manner, ch. vi. 9 12. And this insinuation or
concession is of great force in the present exhortation. Men are free
and willing to be pressed to continue in doing that which of themselves
they have chosen to do. And it belongs to ministerial wisdom in ex-
hortations to duty, to acknowledge what is found of it already in them
with whom they treat. For the owning of any duty is an encouragement
due to them by whom it is performed.
Besides, the apostle in this charge seems to give an intimation of the
difficulty that there is in the preservation of this grace, and the perfor-
mance of this duty. So the word is used, and so rendered by many, to
abide constant, that is, against difficulties and temptations. It is not
merely, let it continue, but take care that it be preserved for it is that
:
which many occasions will be apt to weaken and impair. When men
are first called into that relation which is the foundation of this duty,
they are usually warmly inclined to it, and ready for its exercise. But
in process of time, innumerable occasions are ready to impair it: be-
sides that those graces which are seated in the affections are apt of
themselves to decay, if not renewed by fresh supplies from above.
Against all these things which might weaken mutual love amongst
them, the apostle gives them caution in this word, let it abide con- '
stant.' And,
Obs. III. We are especially to watch unto the preservation of those
684 AN EXPOSITION OF THE [cH. XITI.
craces,and the performance of those duties which in our circumstances

1 T • • 1 • '
are most exposed to opposition. In particular,

Obs. IV. Brotherly love is very apt to be impaired and decay, if we
do not endeavour continually to preserve and revive it. This is evident
in the sad event of things before mentioned. And,
Obs. V. It is a part of the wisdom of faith to consider aright the
way and occasions of the decay of mutual love, with the means of its
preservation. Without this we cannot comply with this caution and in-
junction in a due manner.
1. The causes of the decay of this love, whence it doth not continue
as it ought, are, I. 2. Love of this present world.

Self-love. 3.
Abounding of the hearts of men.
lusts in 4. Ignorance of the true
nature, both of the grace and the exercise of it, in its proper duties.
5. Principally, the loss of a concernment in the foundation of it, which
is an interest in gratuitous adoption, and the participation of the same
spirit, the same new nature and life. Where this is not, though con-
viction of truth and the profession of it may for a season make an ap-
pearance of this brotherly love, it will not long continue.
2. The
occasions of its decay and loss are, 1. Differences in opinion
and practice about things in religion. 2. Unsuitableness of natural
tempers and inclinations. 3. Readiness to receive a sense of appearing
provocations. 4. Different, and sometimes inconsistent secular inte-
rests. 5. An abuse of spiritual gifts, by pride on the one hand, or
envy on the other. 6. Attempts for domination, inconsistent in a fra-
ternity which are all to be watched against.
;
3. The means of its continuance or preservation are, 1. An endea-

vour to grow and thrive in the principle of it, or the power of adopting
grace. 2. A
due sense of the weight or moment of this duty, from the
especial institution and command of Christ. 3. Of the .trial which is
committed thereunto, of the sincerity of our grace, and the truth of our
sanctification. For ' by this we know that we are passed from death
to life. 4. A
due consideration of the use, yea, necessity of this duty
to the glory of God, and edification of the church and, 5. Of that
;
breach of union, loss of peace, disorder and confusion, which must and
will ensue on the neglect of it. 6. Constant watchfulness against all
those vicious habits of mind, in self-love, or love of the world, which
are apt to impair it. 7. Diligent heed that it be not insensibly impaired
in its vital acts such as are patience, forbearance, readiness to forgive,
;
unaptness to believe evil, without which no other duties of it will be

long continued. 8. Fervent prayer for supplies of grace enabling us
thereunto, with sundry others of a like nature. And if we judge not
this duty of such importance as to be constant in the use of these means
for the maintenance of it, it will not continue.
The continuance of the church depends, in the second place, on the
continuance of brotherly love. It depends in the first place on faith in
Christ Jesus, whereby we hold the Head and are built on the Rock.
But, in the second place, it depends on this mutual love. All other
pretences about the succession and continuance of the church are vain.
Where this faith and love are not, there is no church where they are ;
;
VER. 2.] EPISTLE TO THE HEBREWS. 6S5
there is a church materially, always capable of evangelical form and

order.
not improbable, but that the apostle might also have a respect
It is
to the especial condition of those Hebrews. They had all relational
foundations of mutual love among them from the beginning, in that
they were all of one common natural stock, and all united in the same
sacred covenant for the worship of God. Hereon they had many di-
vine commands for mutual love, and the exercise of all its effects, |as
became a natural and religious fraternity. Accordingly, they had an
intense love towards all those who, on these accounts, were their bre-
thren. But in process of time they corrupted this, as all other divine
orders and institutions. For their teachers instructed them, that the
meaning of the command for mutual love did include a permission, if
not a command, to hate all others. So they interpreted the law of love,
recorded Lev. xix. 18, 'Thou shalt love thy neighbour and hate thine
enemy,' Matt. v. 43. And the people practised accordingly, not think-
ing themselves obliged to show the least kindness to any but their own
countrymen. Hereon they grew infamous in the world. So Tacitus
affirms of them, Apud ipsos, fides obstinata, misericordia in promptu
adversus omnes alios, hostile odium. Hist. Lib. 5. And the Satyrist,
Non monstrare vias eadem nisi sacra colenti,
Qucesitum ad fontem solos diducere verpos.
This horrible corruption and abuse of the law, which exposes them
to reproach, whereas the due observance of it was their glory, our Sa-
viour corrected as to the doctrine of it, Matt. v. 44, 45, and rectified as
to its practice in the parable of the Samaritan and the Levite, Luke x.
30,31, &c. But yet their mutual love on the grounds and reasons
mentioned, was good, useful, and commendable. But whereas by the
gospel their original brotherhood was, as it were, dissolved, the Gen-
tiles being taken into the same sacred communion with them, some of
them might suppose that the obligation to mutual love, which they were
under before, had now also ceased. This the apostle warns them against,
giving in charge, that the same love should still continue in all its exer-
cise, but with respect to that new fraternity which was constituted by
the gospel.
Ver. 2. — Trjc $iAosev<ac fxr\ eiriXctvOavtcrSt' $ia raun/c yap tXaOov

rivet; %,tviauvTtcj ayyeXovg.
QiXoZeviag. Syr. n^d^nt xnarn, 'The compassionate love of stran-

gers.' Hospitalitatis, '
hospitality,' we have well rendered to '
enter-
tain strangers.' TloXvêvia, is 'a promiscuous entertainment of all,' the
keeping, as we
it, of an open house
call a^tvia, is ' a defect in enter-
;
tainment,' through covetousness or roughness of nature, both condemned

by the heathen. Mjjê iroXv^tivov ui$e a%tivov KaXteo&e, Hesiod.
EAaSov. Most copies of the Vulgar read placuerunt, which was put
in by them who understood not the Grecism of latuerunt, for inscii,
'
unawares ;' not knowing (that is, at first) who they were whom they
entertained.
;
The Syriac thus reads the whole verse :

' Forget not love to stran-
gers ; for by this, some were worthy when they perceived it not, to re-
ceive strangers.'
Ver. 2. —
Be not forgetful (forget not) to entertain strangers, for
thereby some have entertained angels unawares.
There are plainly in the words, 1. A prescription of a duty; and,

2. The enforcement of it by an effectual motive or reason.
First. And in the first there is, 1. The duty itself prescribed, which
is 'entertain strangers;' and, 2. The manner of its prescription,
to
'forget not' to do it ; be not forgetful of it.
First. The duty prescribed is the entertaining of strangers, <!>* Ao£svta.
The word is generally rendered by 'hospitality,' and may well be so if
we consider the original of the word but in its use it is somewhat other-
;
wise applied among us. For it respects such as are strangers indeed,
and unknown to us, as to other circumstances and so such as really ;
stand in need of help and refreshment. But with us it is applied to a

bountiful, and, it may be, profuse entertainment of friends, relations,
neighbours, acquaintance, and the like. The original word hath re-
spect not so much to the exercise of the duty itself, as to the disposi-
tion, readiness, and frame of mind which is required in it and to it.
Hence the Syriac renders it, 'the love of strangers,' and that properly
but it is such a love as is effectual, and whose proper exercise consisteth
in the entertainment of them, which comprises the help and relief which
strangers stand in need of, and which is the proper effect of love towards
them. Hence we render it, ' to entertain strangers.' All know what is
meant by entertainment, even the receiving of them into our houses,
with all necessary accommodations, as their occasions do require. In
those eastern countries, where they travelled wholly or in part barefoot,
washing of their feet, and setting meat before them, as also their lodg-
ing, is mentioned.
Strangers, even among the heathen, were counted sacred, and under
the peculiar protection of God. So speaks Eumaeus to Ulysses, when
he entertained him as a poor unknown stranger.
jSftp', on /ioi Se/xig £<rr', ouS' ei kokiwv aeSiv tXSoi,

ISeivov aTifirjaai' irpng jap Aiog ugiv airavTeg
Sctvot te tttwxoi. te Horn. Odyss. £.
' O stranger it is not lawful for me, though one should come more
!
miserable than thou art, to dishonour or disregard a stranger for stran- ;
gers and poor belong to the care of God.'

And there was among some nations, Sticrj KanoZzviag, ' a punishment
appointed for those that were inhospitable.'
The Scripture frequently prescribes or commands this duty; see
Deut. x. 19; Isa. lviii. 7; Matt. xxv. 35; Luke xiv. 13; Rom. xii. 13;
1 Pet.
iv. 9 Jam. i. 21.
;
This entertaining of unknown strangers, which was so great a virtue

in ancient times, is almost driven out of the world by the wickedness of
it. The false pretences of some with wicked designs, under the habit
and pretence of strangers on the one hand, and pretences for sordid
covetousness on the other, have banished it from the earth. And there
are enow who are called Christians who never once dreamed of any
duty herein.
It is granted, therefore, that there is prudence and care to be used
herein, that we be not imposed on by such as are unworthy of any en-
tertainment. But it doth not follow, that therefore we should refuse all
who are strangers indeed, that is, whose circumstances we know not,
but from themselves.

It must also be acknowledged, that, whereas provision is now made
in all civilized nations for the entertainment of strangers, though at
their own cost, things are somewhat in this case altered from what they
were in the earlier days of the world.
But there was a peculiar reason for the discharge of this duty, arising
from the then present circumstances of the church, especially of the
Hebrews in their dispersions. Wherefore, the apostle adjoins the pre-
scription of this duty of entertaining strangers, as the first branch of
that brotherly love which he had before enjoined, or as the first and
most eminent way of its acting itself. There were two things that made
this duty more necessary then, than at other times. For the church
was then under great persecution in sundry places, whereby believers
were driven and scattered from their own habitations and countries,
Actsviii. 1. And hereon, following the direction of our blessed Saviour,
when they were persecuted in one city to flee to another, they did so
remove into other parts and places wherein they were strangers, and
where -was for the present some peace and quietness. For God is
pleased so to order things in his holy and wise providence, that for the
v
most part persecution shall not be absolutely at any time universal, but
that there may be some places of a quiet retirement, at least for a sea-
son, unto them or some of them, whose destruction is designed and en-
deavoured in the places of their own habitation. So under the furious
papal persecution in this nation in the days of Queen Mary, many cities
and places beyond the seas were a refuge for a season unto them who
fled from hence for the preservation of their lives. God in such cases
makes a double provision for his church, namely, a refuge and hiding-
place for them that are persecuted, and an opportunity for them that are
at peace to exercise faith and love, yea, all gospel graces, in their help-
ful kindness towards them. And in case persecution at any time be
universal, which state is at this time aimed at, and there be none to re-
ceive his outcasts, he himself will be their refuge and hiding-place, he
will carry them into a wilderness and feed them there, until the indig-
nation be overpast. But in the state in which the church was when the
apostle wrote this Epistle, those believers who were yet in peace and
rest in their own habitations, had many obligations upon them to be
ready to entertain strangers, who resorted unto them in their wander-
ings and distress.
Obs. I. Especial seasons are directions, and constraining motives unto
especial duties. And he who on such occasions will forget to receive
688 AN EXPOSITION OF THE [cH. XIII.
strangers, will not long remember to retain any thing of Christian reli-
gion.
Again. At that time there were sundry persons, especially of the con-
verted Hebrews, who went up and down from one city, yea one nation,
unto another, on their own cost and charges, to preach the gospel.
They went forth for the sake of Christ, (to preach the gospel,) taking
nothing of the Gentiles unto whom they preached, 3 John 7. And
these were only brethren, and not officers of any church, ver. 5. The
reception, entertainment, and assistance of these when they came unto
any church or place as strangers, the apostle celebrates and highly com-
mends in his well-beloved Gaius, ver. 5, 6. Such as these, when they
came to them as strangers, the apostle recommends unto the love and
charity of these Hebrews in a peculiar manner. And he who is not
ready to receive and entertain such persons, will manifest how little
concern he hath in the gospel, or the glory of Christ himself.
Now, whereas this grace or duty in general is much decayed among
the professors of Christian religion, we are greatly to pray, that upon
the return of the especial occasions of it which lie at the door, yea are
entered in many places, that they may be revived in the hearts and lives
of all true believers.
Secondly. The manner of the prescription of this duty is expressed
in that word fir] e-mXavâveaOs, forget it not,' be not unmindful of it,
'
which is peculiar. Another duty of the same nature in general with this,
he gives in charge with the same expression, forget it not,' ver. 16.
'
And he doth there, as here, confirm his injunction with a peculiar rea-
son 'to do good, and communicate, forget not for with such sacri-
; ;
fices God is well pleased,' as here, 'for thereby some have entertained
angels;' which intimates some peculiar concerns of these duties. There
is no doubt but that a positive command is included in the prohibition,
'forget not;' that is 'remember.' There are some duties whereurito
our minds ought always to be engaged by an especial remembrance, and
they are such for the most part against which either much opposition
ariseth, or many pretences are apt to be used for a countenance of their
omission. Such is the observance of the Sabbath, the institution and
command whereof is prefaced with a solemn injunction to remember it.
And three things seem to be respected in this expression.
1. That we should endeavour to keep up our hearts in and unto a
constant readiness for it. The word itself, (piXo&via, respects more the
frame of the mind and heart, their constant disposition to the duty,
than the actual discharge of it in particular instances. Unless the
mind be preserved in this disposition, we shall fail assuredly in particu-
lar cases. The 'liberal deviseth liberal things,' Isa. xxxii. 8. The
mind is to be disposed
and inclined habitually by the virtue of liber-
ality, or what it will not seek and lay hold on occasions of doing liberal
things. And the reason why we find men so unready unto such duties
as that here enjoined, is because they do not remember to keep their
minds in a constant disposition towards them.
Obs. II. Our hearts are not to be trusted unto in occasional duties,
if we preserve them not in a continual disposition towards them. If
that be lost, no arguments will be prevalent to engage them unto pre-

sent occasions.
2. With respect unto surprisals. Seasons and occasions for this
duty may befal us at unawares and we may lose them before we are
;
well composed to judge what we have to do. To watch against such

surprisals here given us in charge.
is
3. It respectsa conquest over those reasonings and pretences, which

will arise against the discharge of this duty, when we are tried with
especial instances. Some of them we have mentioned before, and
others, not a few, will arise to divert us from our duty herein. With
respect unto these and the like difficulties or diversions, we are charged
* not to forget,'
that is always to remember,' to be in readiness for the
'
discharge of this duty, and to do it accordingly for which also the

;
command is enforced by the ensuing encouragement. And we may

observe,
Obs. III. That the mind ought continually to be on its watch, and
in a gracious disposition towards such duties as are attended with diffi-
culties and charge. Such as that here commanded to us, without
which, we shall fail in what is required of us.
Secondly. The second thing in the words is the enforcement given
to the command, from the consideration of the advantage which some
formerly had received by a diligent observance of this duty. ' For
thereby some have entertained angels unawares/

Am raurjjc -yap, ' For thereby,' for by this philoxeny, the virtue in-
clining and disposing the mind to the entertainment of strangers, is in
the first place intended. And hereby some being in a readiness for the
discharge of this duty, had the privilege of receiving angels under the
appearance of strangers. Had they not been so disposed, they had ne-
glected the opportunity of so great divine grace and favour. So, the
mind inlaid with virtue and grace, is equally prepared to perform duties,
and to receive privileges,
Tiveq, 'some,' did so. This is usually referred to Abraham and
Lot, whose stories to this purpose are recorded, Gen. xviii. 1 —
3, &c,
—
and Gen. xix. 1 3. And there is no doubt but they are referred to in
an especial manner, as what they did is recorded expressly by the Holy
Ghost. Yet I dare not ascribe it to them alone, exclusively to all
others. For I question not but that in those ancient times, wherein
God so much used the ministry of angels about the church, that sundry
other believers were visited by them unawares in like manner ; as also,
that they were disposed to the receiving of this privilege by their
readiness on all occasions to entertain strangers. But these instances,
left on the sacred record, are sufficient to the purpose of the apostle.
Now, this reception of angels was a great honour to them that re-
ceived them, and it was so intended of God. And herein lies the force
of the reason for diligence in this duty namely, that some of them who
;
were so diligent, had the honour, the favour, the privilege of entertain-
ing angels. These angels stood in no need of their hospitality, nor did
make any real use of the things that were provided for them but they
:
honoured them in a particular manner with their presence, and gave

them thereby a pledge of the especial care and favour of God. How
VOL. IV. Y Y
could they have any greater, than by sending his glorious angels to
abide and confer with them ? And both of them, on this entertainment
of angels, were immediately made partakers of the greatest mercies
whereof in this life they were capable. And,
Obs. IV. Examples of privileges annexed to duties, whereof the
Scripture is full, are great motives and incentives to the same, or the
like duties. For the motive used by the apostle does not consist in
this, that we also in the discharge of this duty may receive angels as
they did, nor are we hereby encouraged to expect any such thing. But
he shows hereby how acceptable this duty is to God, and how highly
it was honoured, whereon we may, in the discharge of the same duty,
hope for divine approbation, in what way soever it seems good to God
to signify it to us.
This they did eXaOov, ' unawares.' Of the meaning of the Greek
phrase, and the corruption of the Vulgar Latin, reading placuerunt for
latuerunt, we have spoken before. It is obsei'ved, that at the appear-
ance of these angels to Abraham in the heat of the day, he sat in the
door of his tent, Gen. xviii. 1. And at their appearance to Lot in the
evening, he sat in the gate of Sodom, where strangers were to enter,
ch. xix. 1, probably both of them at those seasons had so disposed
themselves on purpose that if they saw any strangers, they might invite
and receive them, whereon they did so on the first occasion that offered
itself. And this also shows their readiness and disposition to this duty,
which they waited and sought occasion for.
This they did unawares, not knowing them to be angels that is, ;
they did not so when first they invited and entertained them. For
afterwards they knew what they were. But at first, both of them made
such entertainments for them of bread and meat, as they knew well
enough that angels stood in no need of. And this may be laid in the
balance against all those fears and scruples which are apt to arise in
our minds about the entertainment of strangers namely, that they are
;
not so good as they appear or pretend to be seeing some were so much

;
better and more honourable than what at first they seemed to be.
And in some likeness hereunto, the poet, after he hath discoursed
sundry things excellently about poor and strangers, with the care of
God over them, adds, as the highest consideration of them :
Kcu re Qsoi Zeivoiatv eoiKoreg aWoScnroicn

HavToioi TeXsSovrtc, tiriarpioipovcji Tro\r}ag,
AvSpwTTiDv vfipiv re Kat Evvo/ur)v t(popu)VTeQ. — Odyss. P. ver. 485.
' The gods themselves, like to wandering strangers (seeing they are
every where) do come and visit cities, beholding what is done right or
wrong among men.'
Those that appeared unto Abraham are called ' three men,' because
of the outward shape they had assumed, and the manner of their com-
munication. Two of them were angels by nature, one of them by office
only, for he was the Son of God, for he is called Jehovah,' ver. 1, 13,
'
17. And he deals with him in his own name as to the worship and co-
venant-obedience which he required of him, ver. 18, 19. And when
—
the other angels departed, who entered Sodom at even, Gen. xix. 1, he
continues still with Abraham, 'and Abraham stood yet before the Lord,'
ver. 22. And all the passages between them were such, as if a divine
person be not openly avowed therein, we can have no assurance that
God ever spake or transacted any of those things which are ascribed to
him in the Scripture, as the making of the world and the like. Thus
Abraham entertained angels, two of them who were so by nature, and
him who was then so by office. But when they appeared to him, they
are not in the Scripture called angels, though those two of them which
came to Sodom are so, Gen. xix. 1.
Slichtingius, to oppose the appearance of the Son of God in that

place to Abraham, takes great pains to confute an opinion, that those
three men were the three persons of the Trinity and because Abraham;
spake to one, that signified the unity of the divine essence in them all.
The same notion doth Kimchi oppose on the place; so doth Eniedinus
in his explications, which makes me think that some have expressed
themselves to that purpose. And indeed there are passages in some
of the ancients, intimating such a sense of the words, but it is univer-
sally rejected long ago. And by these men, it is raised again for no
end, but that they may seem to have something to say against the ap-
pearances of the Son of God, under the Old Testament. Neither hath
Slichtingius here any one word, but only exceptions against that opi-
nion which no man owns or defends. But it is plain that he who ap-
peared here to Abraham, who also appeared to Jacob, Moses, and
Joshua, is expressly called Jehovah, speaks and acts as God in his own
name, hath divine works, and divine worship assigned to him, was
adored and prayed to by them to whom he appeared and in all things ;
so carries it, in assuming all divine properties and works to himself, as

to beget a belief in them to whom he appeared, of his being God him-
self. And we may observe,
Obs. V. Faith will make use of the highest privileges that ever were
enjoyed on the performance of duties, to encourage unto obedience,
though it expects not any thing of the same kind on the performance
of the same duties.
Obs. VI. When men designing that which is good, do more good
than they intended, they shall or may reap more benefit thereby than
they expected.
Ver. 3. The first branch of the exercise of brotherly love enjoin-

ed, ver. 1, is towards strangers, ver. 2. The next is, towards sufferers,
ver. 3.
Ver. 3. M<juv>)ctk£(x3'£ rwv Sto-jutwv, J>c avvStdeusvoi' twv kcikov)(ov-

fXtVWV, Wf K£U aVTOl OVTBg EV (TO)fXaTl.
Mementote. Vul. Memores estote, Be mindful of.'

Mifxvt)(TK£(Tê, '
It ismore than a bare remembrance that is intended.

KdKov \ovfieviov. Vul. Laborantium, of them that labour,' that is,
'
under distresses but the word is of the passive voice, and is not well
;
rendered by the active. Eorum qui malis premuntur. Bez. Malis

Y Y 2
— ;
afficiuntur ;
'
that are pressed or affected with evils or sufferings.' See
ch. xi. 37, where the same word is used in the same sense.
'Q,g Km avroL ovteq ev (TtojxaTi.Syr. ' As men who are clothed with
not amiss.
flesh,' Ac si ipsi quoque corpore afflicti essetis. Bez. ' As
if you yourselves were afflicted in the body,' which interpretation we
must afterwards examine Tanquam et ipsi in corpore existentes, ' As
:
being yourselves in the body.'
Ver. 3. Remember (be mindful of) them that are in bonds (or
bound) as bound with them ; and (of) them which suffer adversity
(are pressed with evils,) as being yourselves also in the body.
This the second branch of the duty of brotherly love enjoined in

is
the verse
first the first concerned strangers, this concerns sufferers.
:
And because strangers are unknown as unto their persons, before the
exercise of the duty of love towards them, the injunction respects the
"duty in the first place, Forget not the duty of entertaining strangers.
But sufferers were known, and therefore the immediate object of the
command is their persons Be mindful of them that are bound, of
:
'
them that suffer.' By them that are bound and suffer, not all that are
so, or do so, are intended there are those who are bound for their
:
crimes, and suffer as evil-doers. There is a duty required towards them

also, as we have occasion but not that here intended by the apostle.
;
They are those only which are bound and suffer for the gospel, whom
he recommends unto our remembrance in this place.
suffered for the gospel, as it is now also, were in a
Those who then
twofold outward condition. Some were in prisons or bonds, the devil
had cast them into prison ; and some were variously troubled in their
names, reputation, goods, and enjoyments, some being deprived of all,
all of some of these things ; and so it is at this day. The apostle men-
tions them severally and distinctly, varying his charge concerning them,
as the consideration of their several conditions was meet to influence
the minds of those who did not yet so suffer, unto their duty towards
them, as we shall see.
In the first clause of the verse, there is, 1. The object of the duty en-
joined, that is, those that are bound,' or in bonds. 2. The duty itself,
'
which is to be mindful of them.' And, 3. The manner of its perform-

'
ance as bound with them.'

;
'
First. The object of the duty required, are rwv Eeafxicov, ' those that
are bound.' The word signifies any that are in prison, whether they
are actually bound with chains or not, because in those days all pri-
soners were usually so bound, Acts xvi. 26. To be thus in bonds, or a
prisoner, was esteemed a thing shameful, as well as otherwise penal
for it was the estate of evil-doers. But the introduction of a new cause,
made it an honourable title namely, when any were made prisoners of
;
Christ, or prisoners for Christ. So this apostle, when he would make

use of a title of especial honour, and that which should give him autho-
rity among those with whom he had to do, so styles himself, and that
emphatically, Eph. iii. 1, E-yw FlauXoc 6 Sea/nog tov XptoTou Irjaov,
* I Paul,
vinctus ille, that prisoner of Christ Jesus ;' and so again, ch.
iv. 1. See 2 Tim. i. 8 Philem. 9. This kind of punishment for the

;
profession of the gospel began early in the world, and it hath continued
throughout all ages, being most frequent in the days wherein we live.
But the word of God, as the apostle speaks, is not bound, 2 Tim. ii.
9. The devil was never able, by this means, to obscure the light, or
stop the progress of the gospel, nor ever shall be so. He and his
agents do but labour in vain. Men may, but the word of God cannot
be bound. Those therefore that were in bonds, were all that were in
prison for the profession of the gospel. And observe,
Obs. I. If we be called unto this kind of suffering, let us not think
strange of it it is. no new thing in the world.
:
Obs. II. Bonds and imprisonment for the truth, were consecrated to
God, and made honourable by the bonds and imprisonment of Christ
himself, and commended unto the church in all ages, by the bonds and
imprisonment of the apostles, and primitive witnesses of the truth.
Obs. III. It is better, more safe, and honourable, to be in bonds
with, and for Christ, than to be at liberty with a brutish, raging, per-
secuting world.
Secondly. The duty enjoined with respect unto those that are bound,
is, that we ' remember them,' or ' be mindful of them,' /jUfivnaKtoSe. It
seems those that are at liberty are apt to forget Christ's prisoners, that
they had need to be enjoined to be mindful of them and for the most
;
part they are so; and we are said to remember them, as we are desired
to remember the poor ; that is, so to think of them, as to relieve them
according to our ability. It is better expressed by being mindful of
them, which carries a respect unto the whole duty required of us, and
all the parts or acts of it. And they are many I shall name the prin-
:
cipal of them.
1. The first is, care about their persons and concerns, opposed to
that regardlessness which is apt to possess the minds of those that are
at ease, and, as they suppose, free from danger. This the apostle com-
mends in the Philippians, ch. iv. 10.
2. Compassion; included in the manner of the duty following, 'As
if you were bound with them.' This he commends in these Hebrews
with respect unto himself, ch. x. 34, ' Ye had compassion of me in my
bonds ;' see the exposition. And this he enjoins on them with respect
unto others in the same condition. It is a great relief unto innocent
sufferers, that there are those who really pity them, and have compas-
sion on them, although they have no actual help thereby. And the
want, of it is expressed as a great aggravation of the sufferings of our
Saviour himself, Ps. lxix. 20, ' I looked for some to take pity, and there
was none; and for comforters, but I found none.'
3. Prayer ;as it was in the case of Peter when he was in bonds,
Acts xii. 12. And indeed this is the principal way wherein we ought
to be mindful of them that are in bonds ; that which testifies our faith,
sincerity, and interest, in the same common cause with them, as gives
life and efficacy unto every other thing that we do in their behalf.
4. Assisting of them, as unto what may be wanting unto their relief,

unto the utmost of our ability and opportunity. Those who are pri-
soners for the gospel, do not usually suffer only in their restraint,
;
Wants and straits, with respect unto their relations and families, do
usually accompany them. To be mindful of them as we ought to be,
is to supply their wants according to our ability.
5. Visiting of them, is in an especial manner required hereunto,
which the Lord Christ calls the visiting of himself in prison, Matt.
xxv. 36, 43. And in the primitive times, there were some designed to
visit those who were in prison, which they did frequently, unto the
danger, sometimes unto the loss of their lives.
These, and the like duties in particular, are contained in the present
injunction. And it is a signal evidence of grace in the church, and of
all professors in their particular capacities, when they are thus mindful
of those that are in bonds on the account of the gospel, as it is an argu-
ment of a hypocritical state when men, being satisfied with their own
liberties and enjoyments, are careless of the bonds of others ;see 1 Cor.
xii. 25, 26. And,
Obs. IV. Whilst God is pleased to give grace and courage unto some
to suffer for the gospel unto bonds, and to others to perform this duty
towards them, the church will be no loser by suffering.
Obs. V. When some are tried as unto their constancy in bonds,
others are tried as unto their sincerity in the discharge of the duties re-
quired of them. And,
Obs. VI. Usually more fail in neglect of their duty towards suffer-
ers, and so fall from their profession, than do so fail under, and on the
account of their sufferings.
Thirdly. We are thus to be mindful of them that are bound, wq <tvv-
SeSejuLevoi, ' as bound with them.' To be mindful of them, as bound
with them, is an act of union with them. And this is threefold between
suffering believers, and those that are at liberty. 1. Mystical, an union
of conjunction in the same mystical body. Being both sorts members
of the same body, when one suffers, the others do so also, as the apostle
disputes, 1 Cor. xii. 25, 26. And this some think is intended peculiarly
by the next clause, of being in the body.' But this union alpne will
'
not answer the expression for men may be in the same body, and yet
;
be negligent of their duty. 2. An union of sympathy or compassion

an union by spiritual affection from a spiritual cognation. Hereby our
minds are really affected with grief, sorrow, and trouble at their suffer-
ings, as if they were our own as if we felt their chains, were restrained
;
in their durance. 3. An union of interest in the same cause. Those

who are free, are equally engaged in the same cause, in all the good and
evil of it, with them that are in bonds. These things give us the mea-
sure of our suffering with others, the frame of our minds, and the prin-
ciple of our acting toward them. Wherefore,
To suffer with them that are bound, as if we were ourselves in bonds
with them, requires, 1. An union in the same mystical body, as fellow-
members of it with them. 2. The acting of the same common princi-
ple of spiritual life in them and us. 3. A compassion really affecting
our minds with that kind of trouble and sorrow which are the effect of
suffering. 4. A joint interest with them in the same common cause for
which they suffer. 5. A discharge of the duties towards them before
mentioned. And where it is not thus with us, it argues a great decay
;;
in the power of religion. And there are none who are more severely
reflected on, than those who are at ease while the church is in affliction,
Ps. cxxiii. 4; Zech. i. 15.
Having given an especial instance of the exercise of brotherly love
towards sufferers for the gospel, namely, the prisoners of Christ, to-
wards whom especial duties are required, that we may not suppose our
love and duty with respect unto suffering to be confined unto them
alone, he adds unto them, under the charge of our mindfulness, all that
undergo evil, or trouble of any sort for the profession of the gospel
1
and of them which suffer adversity,' &c.
And there is, in the remaining words of this verse, 1. A designation
of the persons in general whom we ought to be mindful of; and, 2. A
motive unto the duty required of us.
First. The persons designed are those that suffer adversity those :
that are vexed, pressed, troubled with things evil, grievous, and hard
to be borne. For the word includes both the things themselves under-
gone they are evil and grievous ;' and the frame of men's minds in
;
'
the undergoing of them they are ' pressed, vexed, and troubled with
;
them.' The word of a large signification, as large as we interpret it,

is
'
that suffer adversity,' extending itself unto all that is adverse or griev-
ous unto us, as sickness, pain, losses, want, and poverty, as well as
other things. But it is here to be restrained unto those evils which
men undergo for the profession of the gospel. And unto all sorts of
them it is to be extended such are reproaches, contempt, scorn, turning
;
out of secular employments, spoiling of goods, stigmatizing, taking away

of children, banishment, every thing which we may undergo in and for
our profession. Of all who are pressed or distressed with any of these,
we are enjoined to be mindful, and that as unto all the ends and pur-
poses before mentioned, according to our ability and opportunity. And
by the distinction here used by the apostle between those that are in
bonds and those who suffer other adversities, yet both laid under the
same charge as unto our remembrance, we are taught, that,
Obs. VII. Although there are peculiar duties required of us towards
those who suffer for the gospel in an eminent manner, as unto bonds
yet are we not thereon discharged from the same kind of duties towards
those who suffer in lesser degrees, and other things. are apt to We
think ourselves released from any consideration of sufferings seemingly
of an inferior nature, if it may be we have had regard unto some pri-
soners, or the like and, ;
Obs. VIII. Not only those who are in bonds for the gospel, or suf-
fer to a high degree in their persons, are under the especial care of
Christ, but those also who suffer in any other kind whatever, though
the world may take little notice of them and therefore are they all of
;
them commended unto our especial remembrance.

Obs. IX. Professors of the gospel are exempted from no sorts of ad-
versity, from nothing that is evil and grievous unto the outward man in
(his world; and therefore ought we not to think strange when we fall
into them.
Secondly. The motive added unto the diligent discharge of the duty
enjoined, is, wg km avroi ovrtq tv aivfian, '
that we ourselves are
696 AN EXPOSITION OF THE [CH. XIIT.
also in the body.' There is a threefold probable interpretation of these

words. The first is, that by the body, the mystical body of Christ, or
the church, is intended. Whereas we are members of the same mys-
tical body with them that suffer, it is just, equal, and necessary that we
should be mindful of them in their sufferings. This is the exposition of
Calvin and it seems to have great countenance given unto it by the
;
discourse of the apostle to this purpose, 1 Cor. xii. 13, 14, 26, ' Whe-
ther one member suffer, all the members suffer with it.' There is,
therefore, a truth in this exposition, though I conceive it be not directly
intended in this place. Another is that of Beza, both in his translation
and annotations for in his translation he adds to the text for its expo-
;
sition, afflicti, ' as if you yourselves were afflicted in the body.' And
he expounds it, ' as if we suffered the same calamity.' And he gives
this reason of his interpretation, namely, that whereas ' in the former
clause we are enjoined to be mindful of them that are in bonds, as if we
were bound with them so in this to be mindful of them that suffer ad-
;
versity, as if we suffered in our own bodies with them.' But neither do I

think this reason cogent. For it is indeed those who are bound that
suffer in the body in an especial manner ; and in this latter exposition,
those are intended who suffer in any other way. Wherefore, the com-
mon interpretation of the words is most suited unto the scope of the
place. The apostle reminds those who are yet at liberty, and free from
troubles or afflictions, such as others are pressed and perplexed withal,
of what is their own state and condition ; namely, that as yet they are in
the body, that is, in the state of natural life which is exposed to the
same calamities which others of their brethren do undergo. Whence
is it that Satan and the world have this advantage against them, as to
load, oppress, and vex them with all manner of evils, as they do ? It
is from hence alone, that they are yet in that state of being in this life
natural, which is subject and obnoxious unto all these sufferings. Were
they once freed from the body, the life which they lead in it in this
world, none of these things could reach unto them or touch them.
Whereas, therefore, you are yet in the same state of natural life with
them, equally exposed unto all the sufferings which they undergo, be
they of what kind they will, and have no assurance that you shall be
always exempted from them, this ought to be a motive unto you to be
mindful of them in their present sufferings. And this is the sense of the
place. And we may observe from hence,
Obs. X. That we have no security of freedom from any sort of suf-
fering for the gospel, whilst we are in this body, or during the con-
tinuance of our natural lives. Ante obitum nemo. Heaven is the only
state of everlasting rest. Whilst we have our bodily eyes, all tears
will not be wiped from them.
Obs. XI. We are not only exposed unto afflictions during this life,
but we ought to live in the continual expectation of them, so long as
there are any in the world who do actually suffer for the gospel. Not
to expect our share in trouble and persecution, is a sinful security, pro-
ceeding from very corrupt principles of mind, as may be easily disco-
vered on due examination.
Obs. XII. The knowledge that we ourselves are continually obnoxious
—
VER.4.] EPISTLE TO THE HEBREWS. 697
unto" sufferings, no less than they who do actually suffer, ought to in-
cline our minds unto a diligent consideration of them in their sufferings,
so as to discharge all duties of love and helpfulness towards them.
Obs. XIII. Unless it do so, we can have no evidence of our present
interest in the same mystical body with them, nor just expectation of
any compassion or relief from others, when we ourselves are called unto
sufferings. When we are called to suffer, it will be a very severe self-
reflection if we must charge ourselves with want of due compassion and
fellow-feeling with those who were in that condition before us.
These are some instances of the acts and duties of that brotherly love
which is required among Christians that love which is so much talked ;
of, so much pretended unto by some who would have it consist in a

compliance with all sorts of men, good and bad, in some outward reli-
gious rites, unto the ruin of religion, which indeed is already almost
lost in the world.
VER. 4. Ti/hoq 6 ya/ôQ ev iracri, nai r) koitt\ afiiavToq' wopvovg Se icai

fjioi\ovg npivti 6 Qeog.
'O yajuoc, conjugium, connubium, 'marriage, wedlock, the state of it.'

Ev iraau Syr. ^33, In omnibus. Bez. Inter quosvis, inter omnes,
so is ev commonly used for inter.
Koiti}, Thorus, Syr. "priD-iyi, et cubile eorum, ' and their
cubile.
bed.' For so
reads this sentence, ' Marriage is honourable in all,
it
and their bed, s rr N s 3"r, is pure, undefiled;' which, as I judge, well de-
termines the reading and sense of the words.
Ilopvovg. Vul. Fornicatores. Bez. Scortatores; which we render
' whoremongers,' not amiss. The difference between them and fxoiôve
we shall see.
Koivei. Syr. ]>n, judicat ;
judicaturus est, judicabit, damnabit. Bez.
Arab. '
Marriage is every way honourable, and the bed thereof is
pure.'
Ver. 4. Marriage is honourable in all, and the bed undefiled ; but

whoremongers and adulterers God will judge.
There is a double difficulty in the translations of the words of the
firstpropositions, arising from a double defect in the original. The first

is of the verb substantive or the copula of the proposition, which some
supply by tan, is ;' others by tarw, ' let it be,' or be accounted.
'
The
other is from the defect of the noun substantive, which naai, ' all,' refers
unto. Some supply ' men ;' ' in all sorts of men,' others ' things,' or ' every
manner of way.' For the first, the most of late incline to make it pre-
ceptive,and not judicative let it be,' let it be so esteemed.'
:
'
We '
follow Beza, and render it indicatively, 'it is;' 'marriage is honour

able.'
The sole reason used by any for the former interpretation, is, that the
duties mentioned both before and after, are expressed preceptively by
way of command in words imperative; and there is no reason why this
should be inserted inanother form. The Vulgar supplies not the de-
;
feet in the original and our Rhemists render the words from thence,
;
'Marriage honourable in all ;' but in their annotations contend for this
preceptive sense, 'Let marriage be honourable in all,' hoping thereby
to shield their tyrannical law of caelibate from the sword of this divine
testimony, but in vain. Neither is the reason which others plead, of
any force for this exposition; for the other duties mentioned are such
as were never by any called in question, as unto their nature, whether
they were universally good or not, nor ever were like so to be. There
was no need therefore to declare their nature, but only to enjoin their
practice. But it was otherwise in the case of marriage, for there al-
ways had been, and there were then, not a few, both of the Jews, as
the Essenes, and of the Gentiles, who had unworthy thoughts of mar-
riage, beneath its dignity, and such as exposed it to contempt. Be-
sides, the Holy Ghost foresaw, and accordingly foretold, that in the
succeeding ages of the church, there would arise a sort of men that
should make laws prohibiting marriage unto some, 1 Tim. iv. 3
wherefore it was necessary that the apostle, designing to give unto the
Hebrews a charge of chastity and purity of life, should give a just
commendation of the means that God had ordained for the preserva-
tion of them. And the following words, wherein 'the bed undefiled'
is entitled unto the same honour with 'marriage/ can have no just
sense without a relation to the verb in the present tense, as it is ac-
cordingly expressed in the Syriac translation.
The truth is, the apostle expresseth this blessed declaration of the
truth, in opposition unto some principles and practices that were then
current and prevalent in the world. And these were, that marriage
was at least burdensome, and a kind of bondage unto some men,
especially a hinderance unto them that were contemplative ; and that
fornication at least was a thing indifferent, which men might allow
themselves in, though adultery was to be condemned. In opposition
unto these cursed principles and practices, the apostle, designing to
commend and enjoin chastity unto all professors of the gospel, declares
on the one side the honourable state of matrimony, namely, from di-
vine institution and on the other, the wickedness of that lascivious-
;
ness wherein they allowed themselves, with the certainty of divine

vengeance which would befal them who continued therein. There was
just reason, therefore, why the apostle should insinuate the prescription
of the duty intended, by a declaration of the honour of that state which
God hath appointed for the preservation of men and women in chastity.
And this leads us unto the supply of the other defect, 'in all.'
The preposition ev, applied unto persons, is constantly used in the
New Testament for inter, or ' among :' ' among all,' that is, 'all sorts
of persons ;' or, as Beza, inter quosvis. And it will be granted, if the
words be taken indicatively, that this must be the sense of them. And
persons are here to be taken restrictively for those who duly enter into
that state. The apostle doth not assert that marriage was a thing in
good reputation among all men, Jews and Gentiles, for as with some
it was, so with others it was not. But he declares, that marriage is
honourable in all sorts of persons, who are lawfully called thereunto,
and do enter into it according to the law of God, and righteous laws,
among men. For by a defect herein, it may be rendered highly dis-

honourable in and unto men ; as will appear in the ensuing exposition
of the words.
From a prescription of duties towards others, the apostle proceeds
to give directions unto those wherein our own persons and walkings
are concerned. And he doth it in a prohibition of two radical, com-
prehensive lusts of corrupted nature, namely, uncleanness and covet-
ousness; the first respecting the persons of men in a peculiar manner,
the other their conversation. The first, in all the acts of it, is distin-
guished from all other sins, in that it is immediately against a
man's self in his own person. ' Flee fornication every sin that a man
:
doth (which is perpetrated in external acts) is without the body but ;
he that committeth fornication, sinneth against his own body,' 1 Cor.

vi. 18. And the other influenceth and corrupts all duties of life
whatever.
His manner of the injunction of the first duty in this verse, is pe-
culiar, for the reasons before mentioned. And it consists of two parts:
First. A commendation of the remedy of the evil prohibited, which is
marriage. Secondly. A condemnation of the sins prohibited, with a
denunciation of divine judgments against them. And he takes this
way of insinuating the necessity of the duty prescribed. 1. Because
the remedy was by some despised, and by others who were called unto
the use of it, neglected. 2. Because the sins prohibited were thought
by many not so highly criminal and if they were, yet usually were
;
shaded in secrecy from punishment among men. Without the re-

moval of these prejudices, his exhortation could not obtain its due
force in the minds of them concerned. In, the first place, we have a
proposal, 1. Of a state of life, that is marriage. 2. Of the duties of

that state, 'the bed undented.' And of them both it is affirmed, that
they are honourable.
First. The first is, 6 ya/xog, * marriage.' It is that which is lawful
and according to the mind of God, which is intended ; for there may
be marriages, or such conjunction for the ends of marriage between
men and women, so called, that are highly dishonourable. It must be
the marriage of two individual persons, and no more, according to the
law of creation and divine institution polygamy was never honour-
:
able. It must be the marriage not of persons within the degrees of

consanguinity laid under divine prohibition; incest being no less dis-
honourable than adultery. The apostle speaks of marriage in a con-
currence of all necessary circumstances both of mind and body in
them that are to be married such are, power over their own persons,
;
freedom in choice or consent, personal mutual vow or contract, natural

meetness for the duties of marriage, freedom from guilt as to the
persons intended, and the like. Wherefore taking marriage for a con-
junction of man and woman by mutual consent, for all the ends of
human life, and it cannot be absolutely pronounced honourable; for
there may be many things in such a conjunction, rendering it sinful
and vile. But that marriage is honourable, which is formed on the
ground and warrant of divine institution, is a lawful conjunction of
one man and one woman, by their just and full consent, into an indis-
700 AN EXPOSITION THE [CH. XIII.
soluble union, whereby they become one flesh, for the procreation of
children, and mutual assistance in all things, divine and human.
As the apostle speaks of this marriage in general, as unto its nature
and use, so he hath an especial respect unto it in this place, as it is
the means appointed and sanctified of God, for the avoiding and pre-
venting of the sins of fornication and adultery, and all other lusts of
uncleanness, which, without it, the generality of mankind would have
rushed into, like the beasts of the field.
And this marriage he affirms to be rifiiog, ' honourable.' It is so on
many accounts, and so it is to be esteemed. It is so, 1. From the
consideration of the author of it, he by whom it was originally ap-
pointed, which is God himself, Gen. ii. 18, 23, 24 Matt. xix. 5, and
;
all his works are honourable and glorious, Ps. cxi. 3. 2. From the
manner of its institution, being expressed as a peculiar] effect of
divine wisdom and counsel for the good of man, Gen. ii. 18, ' And the
Lord God said, It is not good that man should be alone, I will make
him an help meet for him.' Greater honour could not be put on this
institution and state of life. 3. From the time and place of its insti-
tution, it is coeval with mankind for although Adam was created in
;
single life, yet he was married in the instant of the production of Eve ;
upon the first sight of her he said, 'This is now bone of my bone,
and flesh of my flesh,' Gen. ii.23, which she complying with, was the
formal cause of the matrimony and it was in paradise, whilst man
;
and woman were in the state of innocence and beauty. So foolish is

the law in the church of Rome, prohibiting marriage unto their eccle-
siastics, on pretence of an unsuitableness in it unto their holiness, as
though they were more pure than our first parents in paradise, where
they entered into their married estate. 4. From the many tokens or
pledges of divine favour, communicating honour unto it; he first mar-
ried, and blessed Adam and Eve himself, Gen. ii. 23. He gave laws
for the regulation of it, ver. 24, Matt. xix. 5. He had especial respect
unto it in the decalogue ;
yea, all the commands of the second table
arise from, and have respect unto this institution. He by his law ex-
cluded from all administration of office in the congregation, those that
were not born in lawful wedlock, Deut. xxiii. 2, &c. And the Lord
Christ approved of all these things by his presence at a lawful mar-
riage, and a feast thereon, John ii 1, 2, 6. It is so from the use and
benefit of it. The writings of all sorts of wise men, philosophers,
lawyers, and Christian divines, have elegantly expressed these things.
I shall only say, that as the legitimate and orderly continuation of the
race of mankind depends hereon, and proceeds from it, so whatever is
of virtue, honour, comeliness, or order amongst men, whatever is praise-
worthy, and useful in all societies, economical, ecclesiastical, or
political, it depends hereon, and hath regard hereunto. All to
whom children are dear, relations useful, inheritances valuable, and ac-
ceptance of God in the works of nature preferred before sordid un-
cleanness and eternal ruin, this state is, and ought to be accounted
honourable to them.
The apostle adds, that it is thus honourable, ev iracn, 'in all;' that
is, amongst sorts of persons that are called thereunto.

all There is no
sort, order, or degree of men, by reason of any calling, work, or em-
ployment, but that marriage is an honourable state in them, and unto
them, when they are lawfully called thereunto. This is the plain
sense of the words, as both their signification and occasion in this place
do manifest. Some had rather it should be ,' in all things,' or every '
manner of way/ or 'in all ages,' 'at all times,' none of which do here
suit the mind of the apostle. For whereas his design is to give direc-
tion for chastity and universal purity of life, with the avoiding of all
sorts and degrees of uncleanness, whereas the proneness unto such sins
is common unto all, though cured in some by especial gift ; he declares
that the remedy is equally provided for all who are called thereunto,
1 Cor. vii. 9, as not having received the gift of continence, at least as
unto inward purity of mind, without the use of this remedy. How-
ever, if it should be rendered 'in all things,' or 'every manner of wayY
the popish csehbate can never be secured from this divine testimony
against it. For if it be not lawful to call that common which God
hath declared clean, is it lawful for them to esteem and call that so
vile, as to be unmeet for some order or sort of men among them, which
God hath declared to be honourable in all things, or every manner of
of way? The reader may, if it be needful, consult the writings of our
divines against the Papists, for the confirmation of this exposition.
I shall only say that their impiety in their law, of imposing the neces-
sity of single life on all their ecclesiastics, wherein they have usurped
divine authority over the consciences of men, hath been openly pur-
sued bv divine vengeance, in giving it up to be an occasion of the
multiplication of such horrid uncleannesses, as have been scandalous
unto Christian religion, and ruinous to the souls of millions. In other
persons they make matrimony a sacrament, which, according to their
opinion, conferreth grace, though they know not well what; but it is
evident, that this law of forbidding it unto their clergy, hath deprived
them of that common gift of continence, which other men, by an or-
dinary endeavour, may preserve or attain unto. But it belongs not
unto my present purpose, to insist on these things. And we may ob-
serve,
Obs. I. That divine institution is sufficient to render any state or
condition of life honourable.
Obs. II. The more useful any state of life the more honour-
is,
able it is. —The honour of marriage arises much from

its usefulness.
Obs. III. That which is honourable by divine institution, and

useful in its nature, may
own be abused and rendered vile by the mis-
carriages of as marriage may be.
men ;
Obs. IV. It is a bold usurpation of authority over the consciences

of men, and a contempt of the authority of God, to forbid that
state unto any, which God hath declared honourable among all.
Obs. V. Means for purity and chastity, not ordained, blessed, nor
sanctified unto that end, will prove furtherances of impurity, and un-
cleanness, or of worse evils.
Obs. VI. The state of marriage being honourable in the sight of
God himself, it is the duty of them that enter thereunto, duly to consider
how they may approve their consciences unto God in what they
do. —And,
Obs. VII. In the state of marriage, there is required of men a due
consideration of their call unto it, of their ends in it, that they
are those of God's appointment; prayer for, and expectation of his
blessing on it ; reverence of him as the great witness of the marriage
covenant ; with wisdom to undergo the trials and temptations insepa-
rable from this state of life.
Secondly. Unto the state of marriage, the apostle adds the consi-
deration of the duties of it in that expression, koity} a/uaavrog, ' the
bed undefiled.' The word koitt) is three times used by our apostle :
once for the conception of seed in the marriage-bed, Rom. ix. 10 ;

once for excess in lustful pleasures, Rom. xiii, 13, where we render it
'chambering;' and here for the place of marriage-duties, thorus,
lectum, cubile. Its commendation here is, that it is < undefiled.' And
two things are intended herein, 1. An opposition unto the defiled beds
of whoremongers and adulterers, from the honourable state of mar-
riage. The bed of marriage is pure and undefiled, even in the duties of
it. 2. The preservation of marriage duties within their due bounds,
—
which the apostle giveth directions about, 1 Thess. iv. 3 5 ; 1 Cor.
vii. 2 — 5. For there may be many pollutions of the marriage-bed, not
meet here to be mentioned and there are some dilated on in the
;
popish casuists, such as are not fit to be named among Christians, nor
could have been believed, had they not divulged them from their pre-
tended penitents. But that which we are here taught, is that,
Obs. VIII. Conjugal duties, regulated by the bounds assigned
unto them by natural light, with the general rules of Scripture,
and subservient unto the due ends of marriage, are honourable, giving
no cause of pollution or shame.
From this state and use of marriage, the means appointed of God
for the preservation of the purity and chastity of our persons, the ar-
gument is cogent unto diligence in our duty therein, and the aggrava-
tion great of the contrary sins. For whereas God hath provided such
a way and means for the satisfaction of natural inclination, the pro-
creation of children, and comfort of life in mutual society, as are
honourable, and as such are approved by himself, so as no way to
defile the body or mind, or to leave any trouble on the conscience;
who can express the detestable wickedness that is in the forsaking of
them, in a contempt of the authority and wisdom of God, by men
seeking the satisfaction of their lust in ways prohibited of God, inju-
rious to others, debasing and defiling to themselves, disturbing the
whole order of nature, and drowning themselves in everlasting per-
dition, which the apostle declares in the next words.
Having confirmed the exhortation unto personal purity or holiness,
and chastity, included in the words, from the commendation of the
state, and duties whereby they may be preserved, with assurance of
divine acceptation therein, he farther presseth it by a declaration of the
contrary state, and opposite vices of those, who, despising this only
remedy of all uncleanness, or not confining themselves thereunto,
do seek the satisfaction of their lusts in ways irregular and prohibited.
This opposition of the two states and acts, is declared in the par-
ticle Se, 'but:' so it is with marriage and its duties; but as unto
others, it is not so with them. And, First. He declares who are the
persons that transgress the rule prescribed these are of two sorts, 1.
;
Whoremongers, 2. Adulterers. Secondly. He declares their state with

respect to God, and what will be their end; God will judge or condemn
them.
First. The distinction between iropvovq kcu poixovg, '
whoremongers/
or * fornicators and adulterers,' is allowed by all to be between single
persons, and those that are both, or one of them, in a married state.
The sin of the first is fornication, of the other, adultery. And al-
though TTopvtvw and iropvua may sometimes be used to denote any
kind of uncleanness in general, and so to comprise adultery also; vet
wherever these words are put together, as they are often, they are so
to be distinguished as the one of them to signify fornication, and the
other adultery, Matt. xv. 19 ; Mark vii. 21 ; Gal. v. 19. And for the
most part, when ttoqvoq and iropvua are used alone, they denote pre-
cisely the sin of unmarried persons, or at least where the woman is so,
that we call fornication, Heb. xi. 31 James ii. 25; Acts xv. 20
; ; 1Cor.
vi. 18; Eph. v. 3 ; Col. iii. 5; 1 Thess. iv. 3. Wherefore iropvoi,
which we render here ' whoremongers,' as distinguished from adul-
terers, are persons who, in single or an unmarried state of life, do know
one another carnally, whether it be by single acts, or a frequent repe-
tition of them by the means of cohabitation, without a marriage vow,
or covenant between them.
Some have fallen into that impudence in our clays, as to countenance
themselves with the opinion and practices of some of the heathen,
who thought that this sin of fornication was no sin, or a matter not
much to be regarded. But as it is contrary unto the law of creation,
and consequently the light of nature, being a filthy spring of other
evils innumerable ; so it is expressly condemned in the Scripture, as
Lev. xix. 29; Deut. xxiii. 17 ; 1 Cor. vi. 18; Col. iii. 5, and in the
other places before cited. And this one place, where it is said to ren-
der men obnoxious unto eternal damnation, is enough to determine
this case in the minds of men not flagitiously wicked. And shall we
suppose, that that religion which condemneth the inward lust of the
heart after a woman without any outward act, as a sin worthy of judg-
ment, doth give countenance to, or doth not most severely condemn the
actual abomination of fornication ?
But whatever may be the judgment of any man, or whatever men
may pretend so to be, for I am persuaded that no man who thinks that
there is any such thing as sin at all, can so far debauch his conscience,
and obliterate all impressions of Scripture light, as really to think for-
nication to be no sin, yet the practice of multitudes in all manner of
licentiousness this way at present among us, can never sufficiently be
bewailed. And it is to be feared, that if magistrates, and those who are
the public ministers in the nation, do not take more care than hitherto
hath been used, for the reproof, restraint, and suppressing of this raging
abomination, divine judgments on the whole nation on the account of
it, will speedily satisfy men's scruples, whether it be a sin or not.
—
704 AN EXPOSITION OP THE [CH. XI II.
Respecting adulterers, who are mentioned in the next place, there

is no question amongst any, about the heinousness of their sin and ;
the common interest of mankind keeps up a detestation of it. But it

is here, together with fornication, reserved in a peculiar manner unto
divine vengeance. 1. Because for the most part it is kept secret, and
so free from human cognizance; and 2. Because, although the divine

law made it capital or punishable by death, as did also some laws
among the Heathens themselves, yet for the most part it ever did, and
doth still pass in the world under a less severe animadversion and
punishment. But whatever such persons think of themselves, or what-
ever others think of them, or however they deal with them, God will
judge and condemn them.
Secondly. God icpivu, ' will judge ;' or damnabit, he will 'condemn,' he
will damn them. It is the final judgment of the last day that is in-
tended they shall not be acquitted, they shall not be absolved, they
;
shall be eternally damned. And there is included herein,

Obs. IX. Whatever light thoughts men may have of sin, of any
sin, the judgment of God concerning all sin, which is according to
truth, must stand for ever. —
To have slight thoughts of sin, will prove
no relief unto sinners.
Obs. X. Fornication and adultery are sins in their own nature, de-
serving eternal damnation. —
If the due wages of all sin be death,
much more so of so great abominations.
is it
Obs. XI. Men living and dying impenitently in these sins, shall
eternally perish; or an habitual course in them is utterly inconsistent
with any spark of saving grace ; see Eph. v. 5 ; 1 Tim. i. 10 ; Rev. xxi.
8, xxii. 15.
And there is an emphasis in the expression, 'God will judge;'
wherein we may see,
Obs. XII. That the especial aggravation of these sins do, in a pe-
culiar manner, expose men unto a sore condemnation, 1 Cor. iii. 17,
vi. 16—19.
Obs. XIII. All occasions of, all temptations leading unto these sins,
are to be avoided, as we take care of our souls.
Obs. XIV. Although the state of men may be changed, and divine
wrath due to those sins, be finally escaped by repentance, yet it may
be observed, that of all sorts of sinners, those who are habitually
given up unto these lusts of the flesh, are of all others, the most
rarely called, and brought to effectual repentance. Yet,
Obs. XV. Many of those persons, bv reason of their convictions,
received in the light of a natural conscience, do live in a kind of seem-
ing repentance, whereby they relieve themselves after some acts of
uncleanness, until by the power of their lust they are hurried again
into them. But I must not here further discourse these things.
Ver. 5, 6. A<f)i\apyvpog 6 rpoirog' ctpicovpii>oi roig irapovaiv' ovtoq

yap tiprjKEv' Ov prj ere avu), oi»S' ov pi) as eyKaraXiTTd)' 'Qote
Sappovvrag ripag Xeyeiv' Kvpiog tpoi fiorjdog, kcu oi» ^>o€rj0ijcro/xat
ti TroiY]au pot avOpwTrog.
'O Tpo7roe Syr. pD^jn, ' your mind :' as rpo7roe doth sometimes si^-
—
nify, ingenium, animum, mentetn, indolem, the mind with its bent and
inclination. Other interpreters render it by mores, and supply vestri,
' your manners/ the way and manner of your conversation, as it is
well rendered by ours. Your conversation,' though that be properly
'
avaarpocpi], which we render conversation,' ver. 8.

' But we have no
other word whereby to express the force of the Latin mores. Tpo7roc
is men's ' moral conversation,' or their conversation in morals So we :
read Yj)>?(n-oe tqottoq, ' honest manners ;' an honest conversation ;
and j3eAiv(ttoc rpowog, excellent manners ;' and rpo7roc Sucaiog, a

' '
just righteous conversation,' and rpoirog baiog, ' holy manners ;' and
on the contrary, ttikooq rpoTroq, bitter, fro ward manners.'
*
A<j)i\apyvpog, Syr. NDD3 Dm Nirr xb, Met not (your mind) be loving
of silver,' love not silver, according to the original signification of the
word but its use is of larger extent sine avaritia, alieni ab avaritia,
; ;
' not inclined unto,' alien from covetousness.'

'
Ver. 5, 6. Let your conversation be tvithout (free from) covetous-

ness ; and be content with (present things) such things as you 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 can do unto me.
From particular duties, the apostle proceeds unto that which is

.more general, which relates unto our whole course of walking before
God. And the vice prohibited, is frequently joined with that foregoing,
*
fornication and covetousness,' Eph. v. 3 —
5; Col. iii. 5; 1 Thess. iv.
—
3 6. Not that they have any especial affinity one with the other,
but that they are both of them such as corrupt the whole Christian
profession.
There is in the words, 1. A duty prescribed. 2. An enforcement of
it from its reason and causes. 3. An inference from that reason, in an
application of it unto all cases wherein the duty is required. The two
latter consisting in two divine testimonies, one concerning the promises
of God, the other concerning the experience of believers.
First. The duty is enjoined, 1. Negatively; Let your conversation
'
be without covetousness.' 2, Positively; be content with such things

'
as you have.' Covetousness and contentment are absolutely opposite

and inconsistent in the same mind.
First. As unto the manner of expression in the negative precept, it
is in the original doubly defective, 'Conversation without covetous-
ness;' which we well supply with your,' and Met it be,' which is the
'
intention of the words, And we must inquire, 1. What is our conver-

sation. 2. How it ought to be without covetousness.
1. The word, 6 rpoiroq, here used, may be taken in a threefold sense.
1st. For the mind, or the frame and inclination of it in its acting about,
1
the things of this life. So it is rendered by the Syriac, Let your mind. '
And respect must be had hereunto, because the evil prohibited is a

vice of the mind and the opposite grace a virtue of the mind. 2dly.
;
For accustomed practice Live, act, trade, do all things without covet-
:
ousness. 3dly. For tUe way, and manner, and course we use and take,
vol. iv. z z
in the getting of a livelihood, or food or raiment. And all these sig-

nifications of the word are consistent, nor can any of them be excluded
from the sense of the place. We
render it by ' conversation,' which
is comprehensive of them all. But it is in this place alone thus used.
The word which in all other places we render conversation,' is
'
avacFTpofyr), Gal. i. 13 ; Eph. iv. 22 1 Tim. iv. 12

; James iii. 13, &c.
;
But the same is plainly here intended, though the word yields some-
what a larger sense than the other.
Wherefore, our conversation here includes both the frame of our
minds, and the manner of our acting, as unto the morality of it, in all
that we do about the things appertaining unto this life. And because
of this restraint of it unto our actings, about the things of this life,
the apostle useth this word rpoirog, mos, or mores, and not avaarpo^r],
which expresseth our universal walk before God in all holy obedience,
Phil. i. 27, iii. 20; James iii. 13 1 Pet. i. 15; 2 Pet. i'ii. 11.
: The
ordering of our conversation aright in this matter, is of great im-
portance in our Christian profession. And for the direction of it, the
apostle gives this rule, that it be atyiXapyvpog, ' without covetousness.'
The word is only once more used'in the New Testament, 1 Tim. iii. 3,
'not covetous ;' as that which it denies is twice, Luke xvi. 14; 2 Tim.
iii. 2: in both which places we render it ' covetous.' QiXapyvpta, the
substantive, we render, according to its original signification, the 'love
of money,' 1 Tim. vi. 10. The word used constantly in the New Tes-
tament for covetousness, is Tr\zovz£,ia, Mark vii. 22 Rom. i. 29 2 k; ;
Cor. ix. 5 Eph. v. 3 Col. iii. 5 1 Thess. ii. 5.

; ; ; But whereas, as the
wise man tells us, money answereth all things,' Eccles. x. 19, and is
'
therefore the peculiar object of covetous desires, covetousness, and the

love of money, are the same. Wherefore, the word here, being ' with-
out the love of money,' is well rendered by " without/ or alien from
covetousness.
Covetousness is an inordinate desire, with a suitable endeavour
after the enjoyment of more riches than we have, or than God is
pleased to give to us, proceeding from an undue valuation of them, or
love to them. So it is described by our apostle, 1 Tim. vi. 6 10. —
This is a vice which, by its effects, manifests itself always to be con-
trary to the light of nature, as debasing the minds of men, making
them useless, and exposing them to all manner of vile practices.
Hence it was always stigmatized by sober heathens as one of the vilest
affections of the minds of men. And there is nothing which the
Scripture doth more severely condemn, nor denounce more inevitable
punishment to. Two places in our apostle may suffice to confirm it.
In the one, he tells us that covetousness is idolatry,' Col. iii. 5.
' That
is, such an abominable sin as there is no name fit to be given to it but
that which intimates a rejection of God himself; or it may be, respect
is also had to the minds of covetous persons, who even adore their
money, and put their trust in it in the stead of God. 'The rich man's
riches is his strong tower.' The other is, 1 Tim. vi. 9, 10, where he
affirms that it gives men present perplexing anxieties of mind, and
plungeth them into eternal perdition.
But hereof there are many degrees. Where i$ is predominant, the
VEIt. 5, G.] F.PISTLE TO THE HEBREWS. 707
Scripture cloth absolutely exclude those in whom it is, from life and
salvation, amongst the most profligate of sinners. But there may be,
and are lesser degrees of inordinate desires after earthly things, which
partake of the nature of this vice, that may abide in believers them-
selves, and are a subject of mortification all their days. And these
inclinations, according to their degree, are obstructive of duties, and are
means of exposing men to various temptations at all times, especially
in those of persecution. And the apostle seems to have respect here to
such a season ; for when men are spoiled of some of their goods, and
in danger of losing all, it is apt to stir up in them earnest and inordi-
nate desires after somewhat more than they have, and not to be con-
tented with what is present, which the apostle here declares to be
covetousness. This he would have us free from at all times, especially
in the times of persecution ; to which, it plainly appears from the sixth
verse, that he hath respect. And we may hereon observe sundry
things ; as,
Obs. I. All covetousness inconsistent with a Christian conversa-
is
tion according to the gospel. —
It is to be alien in all things from
covetousness. Neither is there any thing at this day that doth more
stain the glory of our Christian profession; for in the profligate lives
of debauched persons, their blasphemies, adulteries, drunkenness, and
the like, religion is not concerned. They openly avow themselves to
have no interest in it, neither hath that any in them. But whereas
covetous men, from the predominance of that one lust, do ofttimes
keep themselves from open sins of the flesh, and withal make a pro-
fession of religion, having a form of godliness, this vice is a high
reproach to their profession.
Obs. II. Covetousness, in any degree, is highly dangerous in a time
of persecution, or suffering for the gospel. —It is with respect to such
a season, that we are here warned against it. For there is no sin
which so intimidates the spirit, and weakens all resolution in a time of
Buffering, as this doth. For sufferings generally, in the first place,
fall on that wherein its power and interest doth lie, namely, the riches
and possessions of men, whence they are filled with fears about them,
disheartening them in all their resolutions. And it constantly riseth
up against seasonable duties at such a time, such as contributions to
the wants of other sufferers. It is always accompanied with a dis-
trust of God, as we shall see afterwards, and fixeth the soul in an
over-valuation of earthly things, which is directly opposite to the exer-
cise of all grace whatever. It fills the soul at such a season with
anxiety and disquietment of mind, piercing them through with many
sorrows, with equal hopes and fears, irregular contrivances for supply,
and reserves of trust in what men have, with other evils innumerable.
Secondly. In opposition thereunto, we are directed and enjoined to
be apKov/iEvoi, ' content with things that are present,' or such things
as we have. Apjctw, and the passive, are to ' suffice,' to be ' suf-
ficient,' to be that \\hich is enough, Matt. xxv. 9 ; John vi. 7. The
passive is used here, and 1 Tim. vi. 8, to be content or satisfied with
what is sufficient in earthly things, whose measure the apostle gives
there to consist in food and raiment. AvTapntta, is once used to the
z z 2
708 AN EXPOSITION OF THE, [cH. XIII.
same purpose ; which signifies not a self-sufficiency, but a satisfaction

in ourselves, as to what we have, 1 Tim. vi. 6. So also is avTapKrjg,
which we render content,' Phil. iv. 11, that is, satisfied in our con-
'
dition. This is that which the apostle opposeth to that covetousness

which he doth condemn, and they are inconsistent in the same mind,
in any prevalent degree; the assertion of the one denies the other, and
so on the contrary. Wherefore this contentment is a gracious frame
or disposition of mind, quiet and composed, without, 1. Complaining
or repining at God's providential disposals of our outward concerns.
2. All envy at the more prosperous condition of others. 3. Fears and
anxious cares about future supplies; and, 4. Desires and designs of
those things, which* more plentiful condition than what we are in,
would supply us withal.
And this contentment is with respect to rote Trapovaiv, ' such
things as we have/ or
' things that are present,' as it is in the
original. Now
things present are not here opposed to things that are
future ; as though we should be content with them, and not look after
the future reward. But they are opposed to things which are not pre-
sent with us in our present state and condition, though so they might
be ; and, therefore, as to the sense it is rendered by such things as
'
we have.' Yet are not things only intended, but in general the state
and condition wherein we are, be it of poverty, or affliction, or perse-
cution, or of more enlargement in earthly things. So it is declared by
our apostle, Phil. iv. 11, I have learned,' ev olg Eifii avTapicriQ tivai,
'
' whatever state I am/ (say we) ' therewith to be content ;' in the
in
condition and circumstances wherein I am, whether it be of abounding
or need, as he explains it in the next verse. And it respects the things
that are present with us, such things as we have, namely, for the use
of this natural life. And the measure of them in ordinary cases, 'is
food and raiment, as the rule is given us, 1 Tim. vi. 8, having food
'
and raiment let us be therewith content.' Not that we are allowed to

be discontented if we want them but that these are such a suf-
;
ficiency as are a rational obligation to contentment, a man need seek

no further. But among other evils that we may undergo for the gos-
pel, we may be called to hunger and nakedness, Rom. viii. 35, by
which many witnesses of Christ have been destroyed and when we ;
are so, we are obliged to be therewithal content also. For contenta-

tion or satisfaction of mind in things present, doth not arise from, nor
depend on any measure, great or small, of the things themselves
which we do enjoy, but on the presence of God with us, and the
reward that is therein, as the next words declare. It may not be im-
pertinent, to observe some few things for the declaration of the virtue
of it. As,
Contentment with what we have, is not exclusive of honest
1.
industry, to make an addition to it, and so to enlarge the provision of
earthly things for ourselves and our families. Honest industry, even
to this end, is the command of God, who hath given us six days in
seven for the exercise of it. Wherefore,
2. It doth not consist in a slothful neglect of the occasions of this
life, nor in a pretended apathy or regardlessness of them ; nor in the
relinquishment of an industrious course of life, to betaice ourselves to

monastic idleness, under a pretence of contempt of the world. But,
3. It is a gracious disposition of mind, arising solely from trust in,
and satisfaction with God alone, against all other things whatever,
that may appear to be evil, as the next words declare.
4. It is utterly exclusive, 1. Of covetousness, or an inordinate in-
clination of mind, and desire after an increase of our present enjoy-
ments, with all the ways and means whereby they usually act them-
selves. 2. Of all anxious care, distrust of things future, or complaints
of things present. 3. Of that foolish elation of mind, and contempt
of others, which riches give to men of weak minds. For contentment
is a grace in the rich, as well as in the poor.
5. It is opposed in this placa to, and as a remedy of a double evil.

I. Of distress and distrust under an apprehension of want. 2. Of
despondency under oppression, persecution, and suffering the things
that men can do to us, or bring on us. And both these evils arise
from covetousness, or an inordinate desire after, and valuation of
earthly things.
Secondly. Having prescribed the duty, the apostle adds an enforce-
ment of its practice, from the cause which renders it just and reason-
able, ' For he hath said.' This is from something that was said or
spoken to this purpose, concerning which he prouoseth, 1. Who spake
it. 2. What he spake; wherein is included the consideration of him
to whom he spake it, and when, and with reference to what occasion
First. ' He hath said.' That this is causal, as to the duty pro-
posed, is declared in the conjunction yap, ' for.' Do so, ' for he hath
said.' He nameth not the person that spake, but by way of eminence
calleth him ' He,' Kin WW, ' Thou art He,' Ps. cii. 28, which the
apostle renders, av avrog ei, Heb. i. 12, ' Thou art He,' is a name of
God. ' He,' who alone hath all being and existence in himself; He
who with us, as in himself, is ' All and in all.' Avtoq £<£»j, was an
ascription of honour to a man, but this avrog tipr)Kev, is infinitely
abo\e it. And hereby the apostle refers us to the greatness and
power of God. He who is over all, the supreme disposer of all things
in heaven and earth, in whose hand and power are all the concerns of
men, who can do whatever he pleaseth he hath said it. For,
;
Obs. III. All the efficacy, power, and comfort of divine promises,
arise from, and are resolved into the excellencies of the divine nature.
— He hath said it who is truth, and cannot deceive. He who is
Almighty, &c.
Secondly. What hath he said to this purpose, ov jury <re avw, ovb" ov
tyKaTaXnrio, ' I will never leave thee, nor forsake thee.'
/uij <T£ It is
observed by all, that there is a vehement negation in the last clause
by a multiplication of the negative particles, ouS', ov, jmj, as two of
them are used in the former. And the design hereof is, to obviate all
objections which fear and unbelief may raise against the assurance
given, from such circumstances as men may fall into ;be they what
they will, 1 will not at any time, on any occasion, for any cause, leave
thee or forsake thee. In these negative expressions, positive bles-
sings are contained, and those distinct also as the expressions are.
710 AN EXPOSITION OF THE [cil. XIII.
By the first, the continuance of God's presence is intended, by the

other the continuance of his help, which the apostle takes notice of in
the next verse. '
I will not leave thee.' Whatever be thy state and
condition, I will never withdraw ray presence from thee, I will never
forsake thee, or suffer thee to be helpless in any trouble ;ray aid and
help shall be continued with thee. Only these things are expressed
negatively, directly and immediately, to obviate the fears which in dif-
ficult trials believers are apt to be exercised withal, and they are the
principal way of the secret working of unbelief. Wherefore,
Obs. IV. The vehemency of the expression, by the multiplication
of the negative particles, is an effect of divine condescension, to give
the utmost security to the faith of believers in all their trials. That
God doth design in general so to do, our apostle declares at large,
Heb. vi. 17, 18, whereon see the exposition.
Obs. V. Divine presence, and divine assistance, which are insepara-
ble, are the spring and cause of suitable and sufficient relief and sup-
plies to believers in every condition.
Obs. VI. Especially the due consideration of them, is abundantly
sufficient to rebuke all covetous inclinations and desires, which, with-
out it, will be prevalent in us, in a time of straits and trials.
Thirdly. Whereas these words contain a promise made of old to
some or other, we must inquire into the circumstances of it, as to
whom it was made, and when, and on what occasion. There is a pro-
raise to this purpose, yea, in these very words, 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 thee nor forsake thee,' 1 Chron. xxviii.
20. And it is found frequently repeated to the church, as to the sub-
stance of it; see Isa. xli. 10 — 13. But it is generally granted, that
it is the promise which God made to Joshua, when he gave him in
charge the great work of destroying the enemies of the church in the
land of Canaan. So are the words of God to him expressly, Josh. i.
5, I will not fail thee nor forsake thee.'
'
The words indeed were
used by Moses to Joshua before, Deut. xxxi. 6, 8, where the transla-
tion of the LXX. is much the same with the words used by the
apostle in this place. But whereas the apostle refers the words
spoken, immediately to the speaking of God himself, ' for he hath
said,' they are taken from that place in the book of Joshua, where
God speaks directly to him, and not from that in Deuteronomy,
which are the words of Moses. Now this promise was personal, and
given to Joshua on the account of that great and difficult undertaking,
which he was called to in the conquest of Canaan. It is not, there-
fore, easily to be understood, how an application may be made of it to
every individual believer in all their straits and trials. To clear this
difficulty we may observe,
1. That the dangers and difficulties which every believer is to
undergo in his spiritual warfare, especially in times of trials and per-
secution, are no less than those that Joshua conflicted withal in his
wars, nor do stand in less need of the especial presence and assistance
of God to overcome them, than his. did. And, therefore, in using
these words to Joshua, God doth but expressly declare for his en-
couragement, how he will deal with all believers in every state and
condition that he calls them to.
2. The faith of all believers stands in need of the same support, the
same encouragement with that of Joshua, and is resolved into the
same principles with his ; namely, the presence and assistance of God.
Wherefore,
3. All the promises made to the church, and every particular mem-
ber of it, for the use 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 is suited to their state and condition. There was, in
many of the promises of old, something of especial privilege (as in that
of a kingdom to David) and somewhat that respected circumstances,
and the state of the people in the land of Canaan, wherein we are
only analogically concerned. But as to the grace, love, and mercy of
God in them all, with their accommodation to all our cases and neces-
sities, they belong to all believers no less than they did to them, to
whom they were first given and made. Hence,
4. Faith sets every believer in the room or place of him or them to
whom the promises were originally made; and as they are recorded in
the Scripture, wherein God continues to speak to the church, they are
spoken directly to every one of them. So the apostle here declares it;
' He hath said,' that is, to you, and every one of you to whom I
spe;;k, * I will never leave thee;' which is the ground of the inference
which he makes in the next verse. Yea,
5. Whereas those promises which contained especial privileges, as
those made to Abraham and David, and those which respected the
interest of the people in the land of Canaan, did proceed from and
were enlivened by the love and grace of God, in the covenant made
with the church, or with all believers, every one of them may apply to
themselves the same love and grace, to be acted suitably to their con-
dition by mixing those promises with faith. For if ' all things that
were written beforehand, were written for our learning, that we,
through patience and comfort of the Scripture, might have hope,' as
Rom. xv. 4, much more are the promises recorded therein for our use
and benefit. There hath not been in our days a more desperate
attempt against the life of religion, and the whole covenant-relation
between God and the church, than that whereby the application of
the promises recorded in the Scripture, to the present state, condition,
and wants of believers, hath been opposed and ridiculed. But faith
will triumph over such foolish and impious assaults.
In brief, all the promises recorded in the Scripture, being nothing
but ways and means of the exhibition of the grace of the covenant,
which is made with the whole church, with all believers and the
;
accommodation of it to their state, condition, and occasions, being all

in the ratification of the covenant, made ' yea and amen in Christ
Jesus to the glory of God by us:' they do equally belong to all
believers, and what God says in any of them, he says it to every one
that doth truly believe.
Herein then lieth the force of the apostle's argument; that if God
hath said to every one of us, what he said to Joshua, that he will
—
never leave us, as to his presence, nor forsake us as to his assistance,

we have sufficient ground to cast away all inordinate desires of earthly
things, all fears of want, and other pressures, to rest quiet and con-
tented with his undertaking for us.
This inference, from this promise given to us, the apostle declares in
the next verse, confirming it with the experience of David, which was
not peculiar to him, but is common to all believers.
Ver. 6. So that we may boldly say, The Lord is my helper, and I

will not fear what man shall do unto me.
We may every one of us say, as David did in the like case for he ;
so spake in confidence of the same promise of the presence and assist-

ance of God, which is given also to us the words are taken from
:
Ps. cxviii. 6, ' The Lord is on my side,' (for me) ' my helper, I will
not fear what man can do unto me.' To the same purpose the Psalm-
ist speaks, Ps. lvi. 3, 4, 11, only for * man,' ver. 4, he useth the word
'
flesh,' ' what flesh can do unto me,' with a great contempt of all the
power of his adversaries.
He confirms his argument by a divine testimony; wherein we may
consider both the manner of its introduction, and the testimony itself.
First. The former is in these words, * so that we may boldly say,'
or so as that we are bold to say, or we do boldly say, or have right so
to do; the verb being of the infinitive mood may be limited either of
these ways. "Qore ' so that,' or ' so as that,' a note of inference or
collection of one thing out of another. By what is said to us, we our-
selves are enabled and justified thus to say.
'
Boldly,' SappovvTaQ rifiag, ' we being bold,' using confidence,
'
may say.' This boldness the apostle ascribes to us herein, 1 Be-
cause it is evident that David, in uttering those words, did use a more
than ordinary boldness and confidence in God. For he spake them
first in a time of great distress, when the Philistines took him in Gath,
and his enemies were continually ready to swallow him up, Ps. lvi.
1, 2. In the midst of this distress, with great confidence he express-
eth his trust in God, and says, ' I will not fear what flesh can do unto
me,' ver. 4. —
And in the same state he was, Ps. cxviii. 6 10. The
like confidence in the like condition is required of us. 2. Because an
act of high trust and confidence in God is required to the profession
here expressed. The word signifies the frame of mind that is in
valiant men, when they are preparing with shouts to engage against
their adversaries. 3. To intimate our duty on this occasion, which is
to cast out all fears, every thing that may intimidate our spirits, or
disquiet our minds, or hinder us from making a cheerful profession of
our confidence in God.
For that is required of us we are \eyeiv, to say,' what we believe,
:
'
to profess it, yea, to glory and make our boast in God against all
opposition. Wherefore,
Obs. VII. The cheerful profession of confidence in God against all
opposition, and in the midst of all distresses, is that which believers
have a warrant for in the promises that are made unto them.
Obs. VIII. As the use of this confidence is our duty, so it is a duty

highly —
honourable unto the profession of the gospel. Degeneres
animos timor arguit.
In the application of this testimony, as taken from Ps. lvi. 4, the
apostle supposeth that David spake these words not merely in his own
person, and with respect unto his own case, or to the especial promises
he had about it; but in the person of the whole church, or on the
general right of all true believers. For it is the word of God, or the
promises therein contained, which are common to all believers, which
was the ground of what he said or professed. So the words in the
beginning of the verse do testify, In God I will praise his word.'
'
He would give unto him the glory of his truth and power by believing.
Wherefore,
Obs. IX. Believers may use the same confidence that David used,
seeing they have the same grounds of it that David had. —
For out-
ward circumstances alter not the state of things as unto faith or duty.
We may use the same confidence with him, though our case be not
the same with his.
And the apostle, in the application of this testimony, extends the
case which he first applies his exhortation unto. For at first he
speaks only with respect unto want and poverty ; but here he com-
priseth in it persecution and oppression, which usually are the causes
of distressing want and poverty.
Secondly. These things being premised, we may proceed to inquire
what is in the testimony itself, produced unto the end of the apostle's
exhortation. And we may consider,

1. That there is an opposition, a conflict, a contest between distinct
parties, supposed in the words. And the persons concerned im-
mediately herein, are believers on the one hand, and man on the
other; whereon a third person, namely God himself, interposeth, and
becometh a party in the contest. For,
2. God is here on the side of the church '
:The Lord is my helper;'
a helper unto me. Respect seems to be had in this expression unto
Ps. cxviii. 6, 7, though the words also of Ps. lvi. are intended. And
there are two ways whereby the Psalmist asserts this mattpr: 1.
*£ mrrs , ver. 6, The Lord is unto me,'
' '
for me,' '
on my side,' as we
render it, 'in this contest.' 2. s *ny:i "5> mrr s , say we, •
The Lord
taketh my part with them that help me ;' '
the Lord is for me among
the helpers.' Both these the apostle compriseth in this one, e/noi €o»j-
0oe, ' He is my helper.' Wherein the help of God in this case con-
sists, we shall show immediately. In the mean time, it is certain that
believers do stand in need of help in that contest which they have
with the world. Of themselves, they are not able to go through it
with success. Yet have we no reason to fear an engagement in what
is above our strength or ability, where we have such a reserve of aid
and assistance. But in whatever befals us, we may say boldly, We

will not fear. For if God be on our side, if God be for us, who shall
be against us? Let whoso will be so: it is all one, the victory is
secured on our side.
3. There is a double opposition in the words, giving an emphasis
— :
unto the sense of the whole. 1. Between God and man 'The Lord :
is on my side, I will not fear, n ttoli)(tu /not avdpwiroQ, what man can
do ;' and this man he calls flesh, Ps. lvi. What flesh can do.' 2.
•
Between what God will do, ' He will help ;' and what men can do, ex-
pressed in the Psalm by an interrogation in way of contempt, ' what
can flesh do to me V that is, whilst God is my helper.
4. This help of God, which believers are assured of in their trials,
and under their persecutions, is twofold: 1. Internal, by supplies of
grace, spiritual strength and consolation, enabling them with a victo-
rious frame of mind to go through all the difficulties and dangers of
their conflict with a certain success. 2. External, in actual deliver-
ance by the destruction of their adversaries ; both which are frequently
exemplified in the Scripture, and present experience.
5. There is a double contempt cast on the adversaries of the church.
1st. From they are but man
their state : what man can do ;' which
;
'
he Psalm, a poor, contemptible, dying worm, com-

calls flesh in the
pared with the eternal, infinitely powerful God. 2. From his power
'
what can he do?' whatever his will and his desires may be, in his
power he is weak and impotent. And that which we are taught from
hence, is,
Obs. X. That all believers, in their sufferings, and under their per-
secutions, have a refreshing supporting interest in divine aid and
assistance. —
For the promises hereof are made unto them all equally
in their suffering state, even as they were unto the prophets and apos-
tles of old. And,
Obs. XI. It is their duty to express with confidence and boldness,
at all times, their assurance of the divine assistance declared in the
promises, to their own encouragement, the edification of the church,
and the terror of their adversaries, Philip, i. 28.
Obs. XII. Faith duly fixed on the power of God, as engaged for
the assistance of believers in their sufferings, will give them a con-
tempt of all that men can do unto them.
Obs. XIII. The most effectual means to encourage our souls in all
our sufferings, is to compare the power of God who will assist us, and
that of man who doth oppress us. —
So is it prescribed by our blessed
Saviour, Matt. x. 28.
Obs. XIV. That which in our sufferings delivereth us from the fear
of men, takes out all that is evil in them, and secures our success.
Ver. 7. From a prescription of the foregoing duties of morality,

and of obedience in them, the apostle proceeds unto those duties which
concern faith and worship. Of these, he lays the foundation in that
respect which is due unto them that declare unto us the word of truth,
for their work's sake, and on account of the example which they give
unto us.
Ver. 7. — Mi/rj/zoveuEre rcov riyovfjievujv vfxwv, oiriveg eXaXrâav v/uuv

rov Xoyov tov Qeov' wv avaêwpowTtg rr\v wpamv rr/e ava<JTQO<pi]g,
jU£jU£tcrSf£ rrjv ttiotiv.
"Hyov/xEvwr. Vul. Prsepositorum. Rhem. 'Your prelates;' but

— :
yet they interpret the words of ' saints departed,' with such an usual
inconsistency, as prejudice and interest produce. Syr. ' Your leaders.'
Ductorum, Ducum. We, ' them that have the rule over you ;' as in-
deed the word is sometimes used to express ' rule ;' but it is not
proper unto this place, in which the apostle speaks of them who are
departed this life; and so, whatever they had, they have not still the
rule over us.
AvaOewpovvreg, Intuentes, contemplantes, considerantes ; ' looking
into.' Ek€>cktiv, quis fuerit exitus, exitum, ' the end,' 'the issue,' what
it came to. The Syriac puts another sense on the words, ' Search out
the perfection of their conversation;' but to the same purpose.
Ver. 7. Remember your guides who have spoken unto you the word
of God, whose faith follow, considering the end of their conversa-
tion.
That which the apostle designs in the following discourse, is perse-

verance in the faith, and in the profession of the truth, in opposition
to an infection with, or inclination unto, various and strange doctrines,
as he expresseth it, ver. 8. And this, in the first place, he commends
unto them, from the formal cause of it, or the word of God, and the
instrumental cause of it in them, which is the preaching of it, and
those that taught it. For this is the method of believing '
: Faith
cometh by hearing hearing by the word of God ; and the word of
;
—
God by them that are sent to preach it,' Rom x. 14 17. The duty
prescribed hath a threefold object, or there are three distinct parts or
considerations of its object. 1. The persons of some men their
:
guides. 2. Their faith. 3. Their conversation, with the end of it.

And so there are three distinct parts of the duty respecting them dis-
tinctly. To remember them or their persons. 2. To imitate their
1.
faith. 3.To consider the end of their conversation.

First. We must consider who are the persons intended, twv nyov/xe-
vu)v v/Liuv. Our translation makes them to be their present rulers
'them which have the rule over you.' So Erasmus, Eorum qui vobis
prsesunt. But it is an evident mistake. That which seems to have
led them into it, is that iiyovfievog is a participle of the present tense.
But it is most frequently used as a noun, and so it is here. But that
their present rulers cannot be here intended, is evident. 1. Because
there another precept given with respect unto them afterwards, ver.
is
17, and that in words suited unto the duty which they owe them
whilst alive and present with them, ' Obey them, and. submit your-
selves.' 2. He describes them as those which had formerly spoken
unto them the word of God, and not as those who yet continued so to
do. 3. They were such as had received, £Kj3a<T«v avaarpoffujg, ' the
event and end of their conversation' in this world.
TLyto/xcu is duco, arbitror, existimo; ' to think,' 'to esteem,' or 'to
judge;' and so it is constantly used in the New Testament. But it
also signifies pia'sum, praeeo, duco, to go before,' ' to rule,' ' to lead.'
'
And i)yov/jizvoi is variously used sometimes for a ruler, Matt. ii. (i ;
Acts vii. 10, sometimes for a principal person among others. So

;
Judas and Silas are Acts xv. 22, avSpag iiyovfxtvovg ev rotg
called,
aSfAôtCj '
chief men among
the brethren ;' which one would have to
be bishops over them, very absurdly for they are reckoned among
:
those brethren of the church, which were distinguished from the

apostles and elders. And sometimes it is used for them that are chief
in any work. So it is said, Acts xiv. 12, that Paul, when he spake
with Barnabas, was, 6 nyov/nevog tov Xoyov, the chief speaker,' or he
'
who was chief or most forward in speaking. It is used in this

chapter only, ver. 7, 17, 24, for an officer, or officers, in the church ;
that is, such as go before, who guide and direct the church, which is
the nature of their office ; that is, bishops, pastors, elders, that preside
in the church, guide it, and go before it. For they have such a rule
as consists principally in spiritual guidance.
By the description following, it is evident that the apostle intends
1.
allthat had spoken or preached the word of God unto them, whether
apostles, evangelists, or pastors, who had now finished their course
not with any respect unto James, as some think, for he was yet alive,
as appears, ch. xii. 4. Nor doth the apostle, in this case of retaining
the truth, give any direction for peculiar regard to Peter, much less to
his chair or successors ; but unto all that had spoken the word of
God unto them.
2. What
is implied in /nv^fxovevEre, ' remember them,' to be mind-
ful ofthem, to bear them in our minds and memories ? And this is
done two ways 1. Naturally to retain them in our minds, as those
: ;
whom we highly value and prize. So we are commanded to bear our-

selves towards them whilst they are alive; namely, to esteem them very
highly in love for their work's sake, 1 Thess v. 13. And the same
respect we are to have for them, when they have finished their work.
Suddenly to forget them, is an evidence that we have not profited by
their labours as we ought to have done. 2. It is to retain them in our
minds morally, with respect to the ends here mentioned. A bare re-
membrance of them, is of little or no use. But to remember them in
what they did and taught, so as to follow them in their faith and con-
versation, this is a duty of no small advantage unto us.
In process of time, the latter of these, namely, to remember them
so as to follow them in their faith and holiness, was much lost among
the professors of the Christian religion. But the first was retained,
and new ways invented for the continuation of it, which ended in va-
rious superstitions. For there were found out unto this end certain
religious celebrations of the supposed times of their deaths, with as-
semblings at their tombs, wherein they placed much devotion, not
without a great mixture of heathenish rites, which issued at length
in prayer, adoration, and sundry acts of religious worship. But no
such thing is here enjoined ; no prayers for them nor to them ; no de-
dications of temples or altars unto their memory ; no reservation, much
less adoration, of their relics or bones, nor ascription of miraculous
cures or operations unto them; yea, the apostle, limiting the ends of
our remembrance of them unto our imitation of their faith and holi-
ness, doth sufficiently condemn all these superstitions.
Obs. I. This therefore is our best, this is our only way of remem-
bering them who have been our guides, leaders, and rulers in the church,
whether they have been apostles, or evangelists, or ordinary pastors ;
namely, to follow them in their faith and conversation. And, —
Obs. II. This ought to be the care of the guides of the church ;
namely, to leave such an example of faith and holiness, as that it may
be the duty of the church to remember them, and follow their exam-
ple. Alas how many have we had, how many have we, who have
!
left, or are likely to leave, nothing to be remembered by, but what it

is the duty of the church to abhor how many, whose uselessness leads
!
them into everlasting oblivion !
3. The whom he would

apostle gives the character of the persons
have them remember and they are, olnveg eAoAjjctov vfiiv rov Xoyov,
to ;
'those who had spoken to them the word of God.' This is the cha-
racteristical note of church guides or rulers. Those who do not labour
herein unto the edification of the church, let them pretend what they
will, are no such guides or
rulers, nor are so esteemed by Christ or the
church ; nor the remembrance of them any duty.
is The word of
God in this place is the written word, and what is contained therein.
Probably some parts of the Scripture, as the Epistles of John, and
the second of Peter, and certainly the Revelations^ were written after
this Epistle. But what was then written, was a sufficient, and the
sole rule of faith unto the church. Yet 1 will not deny, but that the
vocal speaking of the word of God, by virtue of new revelations in
them who were divinely inspired, as the apostles and evangelists, may
be comprised herein. And whereas the word of the gospel is princi-
pally intended, this speaking may comprise the apostolical writings,
as well as their vocal preaching. For in and by them they spake,
that is, delivered and declared unto them the word of God, 1 Thess.
ii. 13. What they wrote, what they taught by divine revelation,
what others taught out of their writings and other Scriptures, is this
word of God.
Obs. III. This word of God is the sole object of the faith of the
church, the only outward means of communicating the mind and grace
of God unto it. —
Wherefore, upon it, the being, life, and blessedness
of the church, doth depend. And it is that alone that is to be spoken
in, and unto it, in all things appertaining unto faith, obedience, or
worship, even the whole discipline of Christ. To speak of traditions,
canons of councils, human institutions of any sort, unto the church,
belongs not unto them who have the rule of it. This they are con-
fined to in their whole work, nor is the church obliged to attend unto
them in any thing else.
As they preached nothing but the word of God, so the expression
intimates their diligence therein ' They gave
: themselves unto prayer
and the word.' And this is the ground, the cause of the respect that
is due from the church unto its guides, and this alone ; namely, that
they have diligently, carefully, and constantly spoken the word of God
unto them, and instructed them in the way of life thereby.
Secondly. This remembrance of our guides is prescribed with re-
ference unto the duty of following their faith wv /xifxtiaê ri)v ttigtiv,
:
'whose faith follow ;' so mind them and their work in preaching the
word of God, as to follow or imitate them in their faith.
yiiiueofxai is 'to imitate that is, lively to express an example pro-

;'
posed unto us. And the word used by the apostle unto that end
it is
which we translate ' to follow,' 2 Thess. iii. 7, 9, as jutjtxrjrrjc is constantly

for the person performing of that dutv which we render ' a follower,'
1 Cor. iv. 16, xi. 1; Eph. v. 1 ; 1 fhess. i. 6, ii. 14: Heb. vi. 12.
So the word is applied unto painting, when one picture is exactly
drawn by another, so as in all things to represent it. Hence one
wrote under his excellent piece, fiwfnqazTai tlq fxaWov rj fxi/mrjaeTai,
'
It is easier to envy it than to imitate it,' or do the like. So poets and
players are said, fiifinaSai, to imitate the persons whom they represent ;
and the more accurately they do it, the more exact are they esteemed
in their arts. I mention it only to show that there is more intimated
in this word than ' to follow,' in the usual sense, seems to express. It
is such a following as wherein we are fulty conformed unto, and do
lively express, that which we are said to follow. So a scholar may be
said to follow his master, when having attained all his arts and sci-
ences, he acts them in the same manner as his master did. So are we
to follow the faith of these guides.
Their faith may be considered two ways: 1. Objectively for the
faith which they taught, believed, and professed, or the truth which
they did believe. 2. Subjectively for the grace of faith in them
whereby they believed that truth. And it is here taken in the latter
sense. For their faith in the other sense is not to be imitated, but pro-
fessed. Nor doth the apostle by their faith, intend only the grace of
faith in them, but its whole exercise in all that they did and suffered.
Their faith was that which purified their hearts, and made them fruit-
ful in their lives. Especially it was that whereby they glorified God
in all that they did and suffered for the name of Jesus Christ. Where-
fore, saith the apostle, remember them, and in so doing, remember
their faith, with what it enabled them to do and suffer for the gospel;
their faith in its principle, and all the blessed effects of it. In the
principle, this faith is the same, as to the nature of it, in all true be-
lievers, whether they are rulers, or under rule, 2 Pet. i. 1. But it
differs in its fruits and effects: in these they were eminent. And
therefore are the Hebrews here enjoined to secure it in its principle?,
and to express it in its exercise, even as they did.
Herein are we to imitate and follow them. No mere man, not the
best of men, is to be our pattern or example absolutely, or in all things.
This honour is due unto Christ alone. But they may be so, we ought
to make them so, with respect unto those graces and duties wherein
they were eminent. So the apostle proposeth himself as an example
to believers, Eph. v. 1 Philip, iii. 17
; ;1 Thess. i. 6, but with this li-
mitation, as he followed Christ, 1 Cor. xi. 1. And,
Obs. IV. A due consideration of the truth of those who have been
before us, especially of such who were constant in sufferings ; above
all, of those who were constant unto death, as the holy martyrs in
former and latter ages, is an effectual means to stir us up unto the
same exercise of faith when we are called unto it. And if the imita-
tion of former ages had kept itself within these bounds, they had been
preserved from those excesses, whereby at length all the memory of
them was corrupted and polluted.
Thirdly. The last thing in the words, is the motive that the apostle
gives unto this duty of following their faith which ariseth from the
:
considering avaQewpovvrtg rr\v mfiaaiv rije avaorpo^rje, ' the end of

their conversation,' or what, through their faith, they came or were
brought unto. ' They have,' saith he, 'finished their course in this
world.' What was their conversation, what was the end of it, and
how it was to be considered, and wherein the so doing was a motive to
follow their faith, lies before us in these words.
1. Avrt<T7-po</>r} is the word constantly used in the New Testament,
to express the way or course of men's walking and converse in the
world, with respect unto moral duties, and the whole of the obedience
which God requires of them, which we usually call their conversation.
And it is used concerning that which is bad and to be disallowed, as
well as that which good and approved. But usually when it is used
is
in the first sense, hath some discriminating epithet joined with it;
it
as evil, vain or former, Gal. i. 13 Eph. iv. 22 1 Pet. i. 18. In a

; ;
good sense we have it, 1 Tim. iv. 12 James iii. 13 1 Pet. i. 15, iii.
; ;
2, 16. This is that which God enjoins in the covenant, ' Walk before
me, and be thou upright;' our conversation is our walk before God in
allduties of obedience.
2. This conversation of theirs had now received its tKfiamg. The
word is but once more used, and then we render it an escape ;' aw
'
Tip iniQaarfx^ kcu rrjv eicfiaatv, 1 Cor. x. 13,

'
Together with the tempta-
tion, an escape,' or a way to escape. It is not therefore merely an end
that is intended ; nor doth the word signify a common end, issue, or
event of things, but an end accompanied with a deliverance from, and
so a conquest over, such difficulties and dangers as men were before
exposed unto. These persons, in the whole course of their conversa-
tion, were exercised with difflcuties, dangers, and sufferings, all
attempting to stop them in their way, or to turn them out of it. But
what did it all amount to, what was the issue of their conflict ? It
was a blessed deliverance from all troubles, and conquest over them.
And it is not so much their conversation, as this end of it, which the
apostle here calls them unto the consideration of; which yet cannot
be done without a right consideration of the conversation itself. Con-
sider what it came to. Their faith failed not, their hope did not perish,
they were not disappointed, but had a blessed end of their walk and
course.
3. This they are advised to consider, avaOeojpovvTEQ. The word is
but once more used in the New Testament, where the apostle applies
it to express the consideration which he took of the devotion, or of
the altars of the Athenians, Acts xvii. 23. He looked diligently on

them again and again, with a reiterated inspection, to read and take
notice of their inscriptions, which required a curious and careful con-
sideration. Such is here spoken of, not consisting in some slight tran-
sient thoughts, with which we usually pass over such things, but a re-
peated, reiterated contemplation of the matter, with its causes and
circumstances.
4. And in the last place, by their so doing, they would be stirred up
to follow their faith it was a motive to them so to do.
: For their
——
faith it was which carried them through all their difficulties and all
their temptations, and gave them a blessed issue out of them alL See
James v. 10, 11.
Ver. 8. \r\aovg Xptoroc X^ £ £ KfU crt?At £ poi' 6 avtog, kcu ug tovq

aiwvag.
Vul. Iesus Christus heri et hodie, ipse et in seculum, ' Jesus Christ,
yesterday, and to-day,' (where it placeth the comma,) ' and he (is) the
same forever.' SoBeza; 'Jesus Christ yesterday, and to-day, and
he is the same for ever.' Others better, Iesus Christus heri et hodie,
idem etiam est in secula. So the Syr. fcbybi vim, ' is the same, and for
ever.'
Ver. 8. Jesus Christ, the same yesterday, to-day, and for ever.
Two things are to be considered in" these words first, the occasion :
of them and then their sense and meaning. And as unto the occa-
;
sion of their use in this place, some think that they refer to what went
before in confirmation of it; some unto what follows after as a direc-
tion in it; and some observe their usefulness unto both these ends.
But this will be the more clearly discovered when the sense of them
is determined. For to me they appear as a glorious light which the
apostle sets up to guide our minds in the consideration of his whole
discourse, that we may see whence it all proceeds and whereunto it
tends. Jesus Christ is the Alpha and Omega, the first and the last,
the beginner and finisher of our faith, as we shall see.
There are various interpretations of the words; especially of ytieg
Kai (Ttifitpov, ' yesterday and to-day.' By to-day all understand the
present time, or the time during the dispensation of the gospel. By
yesterday, Eniedinus says, that a short time before is intended. That
which was of late, namely since the birth of Christ, at most which ;
was not long before. He is followed by Slichtingius and all the Soci-
nians, than which there cannot be a more absurd sense given of the
words. For when we say of any one that he is of yesterday, -Ôeg icm
irpoi]v, it is spoken of him in contempt. '
We
are of yesterday, and
know nothing,' Job viii. 9. But the design of the apostle is to utter
that which tends to the honour of Christ, and not unto his diminution.
And the Scripture expressions of him unto this purpose, are constantly
of another nature. He was in the beginning, he was with God, and
he was God ; God ' possessed me in the beginning of his ways ;'
whose goings forth are from of old, from everlasting. The same Holy
Spirit doth not say of him he was of yesterday ; a new God whom
their fathers knew not. Nor is such an intimation of any use unto the
purpose of the apostle.
Grotius, and he that follows him, would have yesterday, to denote
the time wherein the rulers before mentioned did live, as to-day is the
present time of these Hebrews. But this sense also is jejune, and
nothing to the mind of theapostle, invented only for an evasion from
the testimony supposed to be here given unto the eternity of the person
VElt. 8.] EPISTLE TO THE HEBREWS. 721
of Christ ; which I wonder the other did not observe, who follows not
Grotius in such things.
' Yesterday,' say some, is vised here
not only for all time that is past,
but unto the spring of it in eternity; as 'to-day' signifies the whole
course of time to the end of the world; and, forever,' that everlasting
state that doth ensue. Neither is this unconsonant unto what the
Scripture affirms of Christ in other places. See the exposition of ch.
i. 10—12.
By 'yesterday,' some understand the time of the Old Testament;
that dispensation of God and his grace that was now ceased, and be-
come like the day that is past. And a day it was, Heb. iii. And it
was now as yesterday. And so to-day' denotes the times of the gospel.
'
Neither is there any thing in this interpretation that is uncompliant

with the analogy of faith.
But comprehend the mind of the Holy Ghost herein,
elearly to
sundry things are to be observed. As, 1. That it is the person of
Jesus Christ that is spoken of. Nor is this whole name of h)aov^
XpiaTog, Jesus Christ,' ever used unto any other purpose but to sig-
'
nify his person. It is false therefore, that it is here taken metonymi-

cally for his doctrine, or the gospel; nor is such a sense any way to
the purpose of the apostle. 2. Where the person of Christ is intended,
there his divine nature is always included ; for Christ is God and man
in one person. 3. The apostle speaks not of the person of Christ ab-
solutely, but with respect unto his office, and his discharge of it ; or
he declares who and what he was therein. 4. It is from his divine
person, that in the discharge of his office he was 6 avrog, 'the same.'
So it is said of him, av Ss 6 avrog et, ch. i. 12, 'But thou art the
same ;' that is, eternal, immutable, indeficient. See the Exposition of
that place. 5. Being so in himself, he is so in his office from first to
last ; that although divers alterations were made in the institutions of
divine worship, and there were many degrees and parts of divine reve-
lation, yet in and through them all, Jesus Christ was still the same.
Wherefore, 6. There is no need to affix a determinate distinct sense as
unto the notation of time, unto each word, as yesterday, to-day, and
for ever; the apostle designing, by a kind of proverbial speech,
wherein respect is had unto all seasons, to denote the eternity and im-
mutability of Christ in them all. To the same purpose he is said to
be 6 iov, kcii 6 rjv, kcil 6 ep-ôfievog, Rev. i. 4, ' He who is, and who was,
and who is to come.' 7. This then is the sense of these words Jesus :
Christ, in every state of the church, in every condition of believers, is

the same unto them, being always the same in his divine person, and
will be so unto the consummation of all things ; he is, he ever was,
all and in all unto the church. He is the same, the author, object, and
finisher of faith ; the preserver and revvarder of them that believe, and
that equally in all generations.
Our last inquiry is concerning the connexion of these words with
the other parts of the apostle's discourse, and what is the use of the
interposition of this assertion in this place. And it is agreed that it
may have respect either unto what goes before or to what follows after,
vol. iv. 3 A
or unto both. And this we may comply with ; though, as I observed

before, there is a great appearance that it stands absolute by itself, as,
directing believers on all occasions of duty such as he insists on
whither they should retreat and repair in their minds for direction,
relief, and supportment, namely, unto Jesus Christ, who is always the
same for these ends. Whatever difficulties they may meet withal in
the duties of their evangelical profession, let them but remember who
it is that is concerned in them, and with them, and it will give them
both strength and encouragement.

But the words have a seasonable respect to what goeth before, and
what follows after them. In the preceding verse, (for we have no
reason to look higher in this series of duties independent one on
another,) the Hebrews are enjoined to persevere in the faith of their
first apostolical teachers, and to have the same faith in themselves as
they had. Now whereas they had by their faith a blessed and victo-
rious end of their whole conversation, they might consider, that Jesus
Christ, who is always the same in himself, would likewise be the same
to them, to give them the like blessed end of their faith and obedience.
As he was when they believed in him, so he is now unto them ; be-
cause he is in himself always the same, and for ever. No greater encou-
ragement could be given them unto diligence in this duty ; you shall
find Christ unto you what he was unto them. As to that part of his
discourse which follows, it is a dehortation from strange doctrines and.
the observance of Judaical ceremonies. And unto both parts of it,
this declaration of the nature and office of Christ is subservient. For
here a rule is fixed as unto trial of all doctrines, namely the acknow-
ledgment of Christ in his person and office, which in the like case
is given us by the apostle John, 1 John iv. 2, 3. Let this foundation
be laid : whatever complies with the revelation hereof, is true and
genuine; what doth not, is various and strange. And as to the other
part of the dehortation, To what end, saith the apostle, should men
trouble themselves with the distinction of meats, and the like Mosaic
observances; whereas, in the time wherein they were enjoined, they
were in themselves of no advantage, though for a season they had their
especial ends ? For it was Christ alone that even then was all unto
the church as to its acceptance with God. And so I hope we have re-
stored these words to their sense and use.
And we may observe, That,
Obs. I. The due consideration of Jesus Christ, especially in his eter-
nity, immutability, and indeficiency in his power, as he is always the
same, is the great encouragement of believers in their whole profession
of the faith, and in all the difficulties they may meet withal upon the
account thereof.
Obs. II. As no changes formerly made in the institution of divine
worship altered any thing in the faith of the church with the respect
unto Christ, for he was, and is still the same so no necessitudes we
;
may meet withal in our profession, by oppression or persecution, ought

in the least to shake us, for Christ is still the same to protect, relieve,
and deliver us.
Obs. III. He that can in the way of his duty on all occasions re-
treat unto Jesus Christ, and into the due consideration of his person
in the discharge of his not fail of relief, support, and con-
office, will
solation.
Obs. IV. A steadfast cleaving unto the truth concerning the person
and office of Christ, will preserve us from hearkening to various and
strange doctrines perverting our souls. And,
Obs. V. Jesus Christ, from the beginning of the world, that is from
the giving of the first promise, was the object of the faith of the
church. And,
Obs. VI. It is the immutability and eternity of Jesus Christ in his
divine person, that renders him a meet object of the faith of the church
in the discharge of his office. —
All which truths are contained in this
assertion of the apostle, with the occasion and use of it in this place.
Ver. —
The ensuing context from hence to the 17th verse, seems
9.
abstruse, and the reasonings of the apostle in it are not easy to be ap-
prehended. But expositors do generally overlook it, and attend only
to the exposition of the parts of it severally by themselves. To find
out the mind of the Holy Ghost in the whole, we must consider the
design of the apostle in it, and how he deduces one thing from another.
These things therefore we must inquire into and thus the way will
;
be prepared for the exposition of the several parts of the discourse

itself. And we must take our rise from the occasion of it.
First. There was at this time not only an obstinate adherence unto
Mosaic ceremonies amongst many of the Jews who professed the
gospel, but also an endeavour to enforce their necessity, and to impose
the observance of them upon others. These things the apostle op-
poseth in the whole Epistle and on the occasion of the mention of
;
Christ with his unchangeableness in the church, he adds in this place

a dehortation in general from a continuance in the observance of these
rites, or reaching after doctrines concerning them ; such as were taught
amongst the Gentiles, by some out of Judea, Acts xv. 9.
Secondly. He adds a reason of this dehortation and warning, which
is their inconsistency with the gospel, the nature of Christian religion,
and with that great principle ofit, namely, that Jesus Christ is the
same yesterday, to-day, and for ever. And he proceedeth herein on
sundry acknowledged principles, which he supposeth and expresseth.
1. He supposeth that the spring of all their observances about meats,
eating or not eating, and consequently of the other rites of the same
nature, was from the altar. With respect thereunto was the determi-
nation of things clean and unclean. For what might be offered on
the altar, was clean and what might not, was not clean.
;
And sundry
laws there were, respecting what parts of the sacrifices might be eaten
by the priests, and what might not.
2. That the foundation of religion lies in an altar: for all religion is
founded on an atonement for sin made in it, or upon it and by it is
;
all our worship to be offered unto God, nor can it be otherwise accepted
with him. Wherefore he affirms, that we also have an altar yet not ;
of such a nature as that from thence any distinction of meats should

ensue, ver. 10.
3 a2
—
7^4 AN EXPOSITION OF THE [CH. XIII.
3. That whatever be the benefits of this altar of ours, the way of

the participation of them is not the administration of the services of
the old tabernacle, nor could they who administered therein claim a
title or right to them by virtue of any divine institution ; but if they
rested in that administration, they were excluded from them.
Thirdly. He adds the reason hereof, taken from the nature of our
altar, and of the sacrifice thereon ; which is a sacrifice of expiation,
to sanctify the people by blood. And in the very type of it, it was
declared, that there was no right of eating, or distinction of meat to
ensue thereon. For in the solemn sacrifices of expiation and atone-
ment, as we shall see, the blood of them was carried into the holy
place, and the bodies of them were burned entirely without the camp,
so as that the priests themselves had no right to eat any thing of
them ; as ver. 11, 12.
Fourthly. In answer hereunto, the Lord Christ, who is himself both
our altar and our sacrifice, in the offering of himself, carried his own
blood, in the efficacy of it for atonement, into the holy place of hea-
ven, after he had suffered in his body without the gate, or in the place
answering to that without the camp, wherein the bodies of the beasts
that were sacrificed were burned, ver. 12. So that there is no place
now left for eating, or for distinction of meats. Yea,
Fifthly. Hereby a new state of religion, answerable unto the nature
of this altar and sacrifice, is introduced, wherewith those observances
which depended on the nature and use of the altar at the tabernacle,
were utterly inconsistent. Wherefore, they who adhered unto them,
whoever they were, did therein renounce this altar of ours, and the re-
ligion founded thereon. For none can at the same time have an in-
terest in two altars of such different natures, and drawing after them
such different religious observances. And,
Sixthly. He adds, in the last place, what we are to learn from the
nature and use of our altar and sacrifice in opposition unto the meats
;
which belonged to the old typical altar. And hereof he instanceth in

patient bearing of the cross, or suffering for Christ, ver. 13. Self-de-
nial, as unto any interest in temporal enjoyments, ver. 14. The con-
tinual worship of God, in and by spiritual sacrifice, made acceptable
in Christ our altar, priest, and sacrifice, ver. 15. And usefulness
amongst men in all good works of piety and charity ; these being the
only sacrifices that we are now called unto.
I hope we have not missed the apostle's design and reasoning in this
analysis of his discourse; which makes his sublime way of arguing
in this great mystery, plain and evident; and gives us a safe rule for
the interpretation of every particular passage in it.
Ver. 9. — AiSaêac ttoikiXciiq kcli %,zvaig pt] TrepujupeaSlE' koXov yap

yapiTi ($&aiovcr%ai rr\v KapSiav, ov fipupaaiv, iv olg owe (o^tArjOrj-
aav ol TrEpnra.Tt]<ravT£Q.
Ver. 9. not carried about with divers and strange doctrines;

Be
for good that the heart be established with grace, not with
it is
meats, which have not profited them that have walked in them.
There is an inference in these words from what was before asserted

concerning the immutability of Christ, and his continuing the same in
the church for ever, and several things are included in it.
1. A supposition that the truth concerning the person and office of
Christ, whereon all other evangelical truths and duties do depend, had
been once delivered to the Hebrews by them that spake to them the
word of God, of whom mention is made, ver. 7.
2. That this doctrine is one, whence in the church there is but one
faith, Eph. iv. 3— 5. And that it was once delivered to the saints,
Jude 3, in the revelation made of it by Christ and the apostles, Heb.
ii. 3, 4. Hence whatever agrees not with it, whatever proceeds not
from it, is uncertain, foreign and alien to the faith of the church.
3. That by this doctrine the hearts of believers were established in
peace with God and assurance of their acceptance with him.
4. That as there were direct oppositions made to this doctrine by the
obstinate Jews at that time, so there were amongst those who out-
wardly professed the Christian religion, sundry doctrines broached
and maintained, that were indeed inconsistent with that one faith, and
served to no end but to entangle the minds of believers, and at length
to turn them off from the gospel.
5. That experience had already evinced the folly of those new doc-
trines, inasmuch as the things which they led to, were of no use to
the souls of men. And,
6. In particular this was the state of those doctrines about Mosaic
institutions in the distinction of meats, and things of a like nature,
which many false teachers did then press on them with great noise and
earnestness.
Thisis the design and substance of the apostle's discourse in this
verse, which we shall now consider in particular. The words contain
a dehortation from an evil, with the reason or enforcement of it.
First. The dehortation is in these words, Be not carried about
diâxaig TrouciXaig kcu Zevaiq, with divers and strange doctrines.' And
'
we must inquire what these strange doctrines were, and what it is to

be carried about with them.
First. It is evident that the doctrines intended were such as did
then infest the churches of the Hebrews ; others they were not in pre-
sent danger of. And this is manifest in the especial instance given
about meats. And they are called ' various,' as it may be on other
accounts, as we shall see, so because they were not reducible to that
one faith which was once delivered to the saints. And they are called
strange,' or alien, as being of another kind than they, no way related
1
to them. And it may be they are said to be ' various, because they
1
had no consistency nor agreement among themselves. For so some

think that the apostle had respect to the doctrines which were contro-
verted in the schools of the Jews, between the followers of Hillel on
the one side, and Shammai on the other. But these they kept within
themselves, and never troubled the Christian churches withal. How-
beit, because the Jews placed much of their religion in these doctrines,
and their contests about them, it may be the apostle here reflects on
them, as he doth in other places, Tit. i. 14, iii. 9
; 1 Tim. i. 4. But I
rather think he calls them ' various/ from their object. They were
about various things. So he calls, by another word of the same sig-
nification, the Jewish rites, 'divers or various washings,' Heb. ix. 10.
The things were many and various, and so were the doctrines concern-
ing them ; which are since multiplied in their Talmud and other
writings, into such a heap of confusion as is inexpressible. Or he calls
them '
various/ as those which took off the mind from its stability,
tossing it up and down in as variety of doctrines are
all uncertainties,
apt to do. When once men begin to give ear to such doctrines, they
lose all the rest and composure of their minds, as we see by expe-
rience.
And they are ' strange/ as being concerning things foreign to the
gospel, that are uncompliant with the nature and genius of it. Such
are all doctrines about religious ceremonies, and the scrupulous obser-
vance of them. For the kingdom of God is not meat and drink, but
'
righteousness and peace, and joy in the Holy Ghost/ Rom. xiv. 17.
Secondly. With respect to these doctrines, the charge in the dehor-
tation is, that they should not be Trept(j>eije<Tâi, * carried about' with
them. To the same purpose he useth the same word, Eph. iv. 14,
'
Tossed to and fro, and carried about with every wind of doctrine.'
There is an allusion to ships, and the impression of the wind upon
them. For the word joined with this here used »cXu8(t>vt£ojU£voc, sig-
nifies one that is tossed on the waves of the sea when they are agitated
by the wind. It is a lively similitude, expressing both the nature of
these strange doctrines, the way of spreading them, and their effects
on the minds of men. In themselves they are light and vain, as the
wind, or e clouds without water/ carried about of winds. And those
who would impose them on others, commonly do it with a great and
vehement blustering. You must be circumcised or you cannot be
saved, as Acts xv. 1. Unless you believe and practise these things,
you are heretics or schismatics, and cannot be saved. All imposition
of doctrine is with such a noise and wind. And the effects of them
on the minds of men, are those of contrary winds at sea. They toss
men up and down, they turn them out of their course, and endanger
their destruction. So it is with these doctrines first, they fill the
:
minds of men with uncertainties, as to what they have believed, and

as to what is proposed to them. And then for the most part, they
alter the whole course of their profession and lastly, endanger their
;
eternal ruin. All these are fully exemplified in the instance of the
Galatian churches, which were carried about with these strange doc-
trines, See Gal. i. 6, 7, iii. 1, iv. 9 11, v. 1— 5. —
Throughout that
whole Epistle, the evil here cautioned against, is evidently exemplified.
And there are many weighty directions intimated, and included in
these words for the use of the church, at all seasons. As,
Obs. I. That there is a revelation of truth given to the church in
the word of God, which is its only doctrinal foundation, and rule of
faith.
Obs. II. That this doctrine is cognate, and every way suited to the
promotion of the grace of God in believers, and the attainment of theiv
own salvation.
Obs. III. That doctrines unsuited to this first revelation by Christ

and his apostles as recorded in the Scripture, alien and foreign from
them, did soon spring up unto the trouble of the church they had
;
done so in those days, and contiuued to do so in all ensuing ages.

Obs. IV. That usually such doctrines as are empty of truth and
substance, useless and foreign to the nature and genius of evangelical
grace and truth, are imposed by their authors and abettors, with a
great noise and vehemence on those who have been instructed in the
truth.
Obs. V. Where such doctrines are entertained, they make men
double-minded, unstable, turning them from the truth, and drawing
them at length into perdition.
Obs. VI. The ruin of the church in after ages, arose from the neg-
lect of this apostolical caution, in giving heed unto various and strange
doctrines, which at length overthrew and excluded the fundamental
doctrines of the gospel.
Obs. VII. Herein lies the safety of all believers, and of all churches
;
namely, to keep themselves precisely unto the first complete revelation

of divine truth in the word of God. —Let men pretend what they will,
and bluster as they please, in an adherence to this principle we are safe;
and if we depart from it, we shall be hurried and carried about through
innumerable uncertainties unto ruin.
Secondly. The remaining words give a reason and enforcement of'"'
^
tlils" charge. So the conjunctive particle yap, 'for,' doth declare. And
a particular instance is given of those doctrines about which he had
warned them, namely, about meats. And in the words there is, 1. An
end proposed which ought to be aimed at in the profession of religion,
and that is, the establishment of the heart. 2. Two ways mentioned,
whereby (as is pleaded) it may be attained and they are grace and
;
meats. 3. A preference given herein to grace : It is good that the

'
heart be established with grace, not with meats.' 4. A reason is

added hereof from the insufficiency of meats to that purpose they ;
have not profited them that walked in them. All which must be
opened.
1. The end to be aimed at in the profession of religion, is fitfiaiova-
Sat Ttjv KcipSiav, ' that the heart be established.' The heart, that is,
of every believer, and so of them all. TSefiaiaio, is to confirm,' to esta-
'
blish, and is* applied both to things and persons. So the word of the
gospel is said to be confirmed or established by signs, Mark xvi. 20.
And the testimony of Christ, 1 Cor. i. 6. And the promises by their
accomplishment, Rom. xv. 8. And so it is applied to persons, 1 Cor.
i. 8,'
confirm or establish you.' '
He that establisheth us,' 2 Cor. i.
21. And we are said to be 'established in the faith,' Col. ii. 7. In all
which places the same word is used. And the heart is here taken for
the mind, the soul, or spirit, as is usual in the Scripture. Wherefore,
to have the heart established, is to be so confirmed in the faith, as to
have these two effects wrought thereby. 1. A fixed persuasion of the
mind in the truth. A jusi, firm settlement of mind in the assurance of
it. This is opposed to a being tossed to and fro,' and being carried
'
away with divers doctrines, Eph. iv. 14. And hereunto it is required
;
that the pure doctrine of the gospel be embraced. 2. That through

the truth, the heart do enjoy peace with God, which alone will esta-
blish it, giving it firmitude and rest in every condition. It is to be
kept in perfect peace, with the mind- stayed on God. This is that
which we ought to aim at, in and by religion. Hereby the mind comes
to assured peace, which nothing can give but grace, as we shall see.
And hereby the heart is rendered immoveable, 1 Cor. xv. 58.
2. The heart is thus established x a P iTl > ' Dv g race -' Grace is a
word of various significations. There is one who hath reckoned up a
great number of by grace the gospel is signified,
places to prove that
whereof scarce any one doth prove it. The gospel is indeed sometimes
called ' the word of God's grace,' and sometimes it may be metony-
mically grace, as being the means of the revelation of the grace of
God, and the instrument of the communication of it to believers, the
power of God to salvation. Wherefore, grace here, is the free grace of
God in Christ Jesus, for the justification and sanctification of the
church, as it is revealed in the gospel. The revelation of it in the
gospel is included, but it is the grace of God himself that is principally
intended. In brief, grace,' here, is to be taken comprehensively, for
'
the grace, good-will, and love of God towards men ; as it came by Jesus
Christ, as it is revealed in the gospel as the cause of our justification,
and acceptance with God, in opposition to the works of the law, and
the observance of Mosaic rites to that end. This is the most eminent
signification of grace, with respect to the expiation of our sins in the
blood of Christ, and the pardon of them thereon revealed and tendered
to us in the gospel. This is that alone, which doth, which can, which
will establish the heart of a sinner in peace with God, Rom. v. 1
which will keep it from being moved, or tossed up and down with a
sense of the guilt of sin, or divine displeasure.
3. That which is opposed hereunto with respect to the same end, is
meats, ov (dpwfxaai, l not with meats.' Not that the heart may be esta-
blished by meats also, for this the apostle denies in the next words.
The meaning is not, that there are indeed two ways whereby the heart
may be established, the one by grace, the other by meats; but that
grace is the only way thereof, though some foolishly pretended that it
might be done by meats. That by 'meats,' in this case, the apostle
doth constantly intend the religious distinction of meats among the
Jews, is openly evident. See Rom. xiv. 17; 1 Cor. viii. 8 ; Col. ii. 16;
Heb. ix. 10. There is no reason, therefore, to question, but that is the
sense of it in this place. And as in other places, so here by a synec-
doche, the whole system of Mosaic institutions is intended, but expressed
by ' meats,' because of their immediate relation to the altar whereof
the apostle designs to speak.
All distinction of meats among the Jews, as was before observed,
arose from the altar. And those meats were of two sorts ; such as
were enjoined or prohibited by way of duty, and such as were obtained
by way of privilege. Of the first sort was the distinction of meats,
clean and unclean. For when the apostle speaks of meats, he doth not
intend only the eating of meats in a particular way and manner, though,
as we shall see, he intends tnat also, but an abstinence also from eating
of meats by virtue of divine prohibition. Concerning which were those

legal institutions which the apostle expresseth by ' touch not, taste
not, handle not,' Col. ii. 21. And in these abstinences from meats,
the Jews placed so much of their religion, that they would rather die
by the most cruel tortures,- than eat flesh prohibited by the law, and
that justly and according to their duty, whilst the divine prohibition
was yet in force. And this distinction of meats arose from the altar.
The beasts that might be offered at the altar in sacrifice were clean ;
for therein the first-fruits, or principal part being dedicated to God,

the whole of the kind became clean to the people. And what had not
the privilege of the altar, was prohibited to the people.
Again, there were meats that were obtained by privilege, and such
were the portions taken from the sacrifice, that the priests, and in some
cases (as of the thank-offering, Lev. vii. 13, 14,) other clean persons
might and did eat by divine institution. And these kinds of meats
depended solely on the altar. And this instance is selected to show
the ground of the apostle's rejecting all these kinds of meats, on this
consideration, —
that we have an altar of another sort, whereon no such
institutions do depend, nor can any such differences in meats arise.
And hence we may see the reason why the Jews laid so much weight
on these meats; namely, because the taking away of the distinction
about them, and the privilege "of them, did declare that their altar,
which was the life and centre of their religion, was of no more use.
And hence we may also see the reason of the apostle's different treat-
ing with them in this matter. For, speaking of meats in themselves,
and in their own nature, he declares that the use or forbearing of them
is a thing indifferent, wherein every one is to be left to his own liberty,
to be regulated only by offence or scandal see Rom. xiv. throughout.

;
But when he treats of them as to a necessary observance as deriving

from the altar, he utterly condemns them, and shows that their observ-
ance did evacuate the gospel, Gal. iv Col. ii. 16 23.
; —
From this apprehension of their derivation from the altar, the Judai-
zing Christians had a conceit that they were of use to establish the
heart; that is, had an influence into our justification and peace with
God. This the apostle here rejects, as he vehemently disputes against
it in his whole epistle to the Galatians.
Thirdly. The next thing in the words is the way whereby the apostle
assigns this whole effect of establishing the heart to grace, and wholly
takes it away from meats, is in the manner of the expression used by
him, Ka\ov, ' it is good,' 8cc. The meaning is, 'the heart is to be
established,'and that not only as to the essence of that duty or grace,
but as to such degrees of it as may guard and preserve it, from being
carried about with various and strange doctrines, or otherwise shaken
as to its ' —
This is good,' this is 'excellent,' saith the apostle,
peace.
when done by grace this is approved of God, this it is our duty
it is ;
to labour after. And in this positive, the comparative is included, (the

Vulgar renders it by the superlative optimus) it is so good and excellent
as to be far better than a false pretended settlement by meats and ;
this the apostle proves in the last place, from the insufficiency of meats
to that end, taken from experience.
730 AN EXPOSITION OF THE L CH « X,II »
' Which have not profited, tv olg ot TrepnraTrjcravTtg, them who have
walked in them.' To ' walk' in meats, is to assent to, and observe the
doctrines concerning them, 'Touch not, taste not, handle not.' And
he speaketh of the time past, both whilst the distinction of meats was
in force, and since it was taken away. For of themselves they profited
not those who observed them, even while the institutions concerning
them were in force. For they were a part of the yoke that was imposed
on them to the time of reformation, ch. ix. 10. And so far as they
were trusted to as a means of acceptance with God, they were perni-
cious to them ; which the apostle by a common figure intimates, in
that ovk it)(j)t\ri9r]crav, ' they did not profit them ;' that is, they tended
to their hurt. And it was much more so with them who continued to-
walk in them after the obligation thereunto did cease. They were so
far from having their hearts established, as that they received no bene-
fit or advantage, but much hurt and prejudice by them. And we see,
Obs. VIII. That those who decline in any thing from grace, as the
only means to establish their hearts in peace with God, shall labour
and exercise themselves in other things and ways to the same end,
whereby they shall receive no advantage. And this is the state of all
false worshippers in the world, especially in the Papal church, and
those that follow its example.
Ver. 10. — EÔjUfv SvariaaTTipLov, £s ov <j>ayeiv ovk t\ovaiv eôvaiav

ot ttj (7KT]vy Xarpevovreg.
Ver. 10. — We have an altar, whereof they have no right to eat who
serve the tabernacle.
The design of the context and coherence of the words, have in

general been spoken unto before. The introduction of them at first
view, seems to be abrupt. But as he had spoken in the foregoing
verse about meats, and as he treats here about a right to eat or not, it
is evident that he hath a respect thereunto. Wherefore, having asserted
the only way of the establishment of the heart in peace with God, and
the uselessness of all distinctions of meats unto that purpose, he here
declareth the foundation of the truth on the one side and the other.
For, whereas the sole ground of all distinction of meats, and other
ceremonies among the Jews, was the altar in the tabernacle, with its
nature, use, and services, he lets them know that that altar being now
removed and taken away, ' we have an altar' of another nature, which
requireth and produceth services quite of another kind than those
which arose from the altar of old, such as he describes, ver. 13 15.
This is the direct design of the apostle in this place, and the proper
—
analysis of his words. There is in the words, I. An assertion, ' We
have an altar.' 2. A limitation of its use, by a rejection of them who
had a right unto the privileges of the old altar, ' whereof those have no
right,' &c.
First. Eôjuev, 'we have;' that is, we also who believe in Christ
according to the gospel, and worship God in spirit and truth ; ' we also
have an altar,-'— we have every thing in the substance, whereof they of
old had only the name and shadow.
Secondly. What this OvmaaTJipiov, ' altar' is, which the Christian
church hath and useth, there have been some disputes, occasioned by
the superstition of latter ages. For some would have it a material
altar made of stone, whereon an unbloody sacrifice of the flesh and
blood of Christ is offered by priests every day, plainly of the same kind,
nature, and use, with that in the tabernacle. And thence, this altar,
also, hath been made the spring of many ceremonious observances, dis-
tinction of meats, with such an eating of flesh from it, as is indeed
destructive of all religion. And some think that the table which the
church useth in the celebration of the supper of the Lord, is here meta-
phorically called an altar, because of the communication of the sacrifice
of Christ which is made at it. But these things are wholly foreign to
the design of the apostle. The altar which we now have, is Christ
alone, and his sacrifice. For he was both priest, altar, and sacrifice,
all in himself, and continueth still so to be unto the church, as unto
all the use and efficacy of them. And this is evident in the context.
For,
1. This altar here is, in its nature, use, and efficacy, opposed unto
the altar in the tabernacle, as it is expressed in the words of this verse.

But that which, throughout this whole discourse, the apostle opposeth
unto all the utensils, services, and sacrifices of the tabernacle, is Christ
alone, and the sacrifice of himself, as is manifest and undeniable. Be-
sides, the opposition he makes, is between signs and things signified,
shadows and the substance, types and the reality of the things them-
selves. But it is fond to imagine that the altar of old was a type, a
sign, a shadow of a table in the church, or that any thing but Christ
was the altar here intended.
2. The apostle doth declare who, and what it is that he intends by
the altar which we have namely, that it is Jesus, who, to sanctify the
;
people with his blood, which was to be done at, or on the altar, suffered
without the gate, ver. 12. And by him, as our altar, we are to offer
our sacrifices unto God, ver. 15. This is Christ, and his sacrifice
alone.
3. The which we are obliged unto by virtue of this altar,
sacrifices
are such as have no respect unto any material altar, but are such as
are to be offered unto God through Christ alone, as all the Scripture
testifieth, ver. 15, namely, the sacrifice of praise, which is the fruit of
our lips, confessing unto his name; which leads us off from all thoughts
and conceptions of any material altar.
4. In those days, and in some ages after, Christians had no material
altars ;and they denied on all occasions that they had any.
Estius, one of the soberest expositors of the Homan church, con-
cludes that it is Christ and his sacrifice alone that is intended in this
place. But he adds withal, that because the fathers, (that is, some of
them, for all do not) do expound it of the altar for the sacrament in
the church, the heretics are to be urged with their authority for a ma-
and sacrifice in the church wherein he extremely dep;uts
terial altar ;
from his wonted modesty. For can any man in his wits suppose, that
the authority of men asserting a confessed untruth, can be of any weight
in way of testimony? If a man should produce witnesses in any cause,
732 AN EXPOSITION OF THE [cH. Xlir,
and after he hath declared of what credit they are, and how they de-
serve to be believed, should add, that what they bear witness unto is
undoubtedly false, would not his plea of testimonies be weak and con-
temptible ? Yea, is not this sufficient to warrant any man to question
their bare authority in other things, when, as it seems, they agree so
well in that which is untrue ? But thus it falls out frequently with
this Estius in his commentaries. When he hath (which he doth fre-
quently in things of great importance) come nearer the truth than the
current expositions of the Roman church will bear, he is forced to
countenance himself by some impertinent reflections on Calvin, or Beza,
or the sectaries in general, which he hath neither occasion nor counte-
nance for from the context so vile a thing is ecclesiastical bondage.
;
The truth is, this place is so far from giving countenance to the
altar and sacrifice on it, in the church of Rome, that it sufficiently tes-
tifieth that the apostle knew not of any such thing ; but proposeth a
scheme of Christian profession and worship, utterly inconsistent with
these, as we shall see in the ensuing exposition. Their altar, with its
sacrifice, is the life and soul of their religion, without which they pro-
fess they have none, and contend that there can be none ; and all the
mystery and solemnity of their sacred worship, consist in the obser-
vances and veneration of, and at this altar whereon they have slain,
;
or burned to ashes, innumerable Christians, for their non-compliance

with them in the faith and worship of this altar, and its sacrifice. But
the apostle here (where, if any where, he had occasion to make mention
of it, yea, to declare its whole nature and use in the church, and at
least to give some intimation of its way of observance, wherein all the
glory of their worship doth consist,) doth not only pass it by in silence,
but also, avowing Christ himself to be our altar, and asserting a wor-
ship, or service thereon of no alliance, as we shall see, unto their altar
service, he leaves their altar, its sacrifices, and services, quite out of
the compass of our Christian profession. —
But I return, and we may
observe,
Obs. I. That the Lord Christ, in the one sacrifice of himself, is the
only altar of the church of the New Testament.
Obs. II. That this altar is every way sufficient in itself for the ends
of an altar ; namely, the sanctification of the people, as ver. 12.
Obs. III. The erection of any other altar in the church, or the in-
troduction of any other sacrifice requiring a material altar, is dero-
gatory to the sacrifice of Christ, and exclusive of him from being our
altar.
Obs. IV. Whereas the design of the apostle in the whole of his dis-
course, is to declare the glory of the gospel, and its worship, above
that of the law, of our priest above theirs, of our sacrifice above theirs,
of our altar above theirs, it is fond to think, that by 'our altar,' he
intends such a material fabric, as is every way inferior unto that of old,
Obs. V. When God appointed a material altar for his service, he
himself enjoined the making of it, prescribed its form and use, with all
its utensils, services, and ceremonies, allowing of nothing in it, or about
it, but what was by himself appointed. It is not, therefore, probable,
that under the New Testament there should be a material altar of equal
—
necessity with that under the old, accompanied in its administrations

with various utensils, ceremonies, and services; while neither this altar
itself, nor any of its services, were of divine appointment. But,
Obs. VI. Sinners, under a sense of guilt, have in the gospel an altar
of atonement, whereunto they may have continual access for the ex-
—
piation of their sins. He is the propitiation.
Thirdly. The limitation of the use of this altar ensues. 'Whereof
they have no right to eat who serve the tabernacle.' The persons
excluded from the right mentioned, are ol r?? GKJivy Xarpevovreg, 'those
who serve the tabernacle.' The apostle speaks in the present tense,
' those who do serve,' or ' who are serving,' at the tabernacle. For
he hath respect unto the original institution of divine worship, and that
was in and under the tabernacle ; and he takes no notice of the things
that ensued in the erection of the temple, which made no alteration in
the worship itself. And supposing them in the state wherein they
—
were at first appointed, he expresseth it in the present tense, 'that do
serve.'
'That do serve ;' the word is used constantly for the services that
are used in sacred worship. So it is here : those who administered
the things belonging unto divine worship in the tabernacle. These
were the priests and Levites in their several orders and degrees. These
had a right to eat of the altar in the tabernacle ; that is, of the things
that were consecrated thereby, and a part whereof was offered thereon.
Hereunto they had a right by divine institution. For they who minis-
ter about holy things, eat the things of the temple; and they that wait
at the altar, partake with the altar, 1 Cor. ix. 13. So also, ch. x. 18,
wherein the apostle had respect unto the institutions of the law, giving
right unto the priests to eat of things sanctified by the altar. And it
was a right which did appropriate this privilege unto them. It was not
lawful for any others to eat any thing from the altar, unless it were in
the case of the thank-offering by especial indulgence, or in case of
extreme necessity, Matt. xii. 3, 4. This right, or any other of an alike
nature, they had not, to eat of that altar which we have.
E£ ov fyayuv ouk zx 0V(Tlv tZovtriav, 'Whereof,' ' of which ;' the altar,
and all the things which are sanctified thereby ' to eat.' Eating was
:
the only way of the participation of meats from the altar: what was
every one's portion was to be eaten. Hence, the apostle useth ' to eat/
here, for any kind of participation. He doth not intend that we have
an altar whereof some may eat, namely, of meats taken from it, and
consecrated by it, which they had no right to do but only that they
;
have no right to participate of the benefits of our altar in any way or

kind. Hereunto they had no right or title; that is, they had not by
virtue of any divine institution. He doth not absolutely exclude such
persons from ever attaining an interest in our altar. But he doth it in
two respects: 1. They had no such right by virtue of their office and
relation unto the tabernacle. 2. That whilst they adhered unto that
privilege, and the use of meats thereby for the establishment of their
hearts in peace with God, they could have no interest in this altar of
ours. And we may see,
Obs. VII. That all privileges, of what nature soever, without a par-
— —
ticipation of Christ, as the altar and sacrifice of the church, are of no

advantage unto them that enjoy them.
Ver. 11, 12.

—'Qv yap a<r$ep£Teu ^wwv to al/xa 7rept apapriag eig to.
ayia $ia tov ap%t£pzii)Q, tovtwv ra cwjuara KaraKaierai e£(o rrjg ira-
p£ju€oXrjc. Ato teat Irjcrouc, Iva aytavy dia tov idiov aiparog rov
Xaov, e£,(o Trig ttuXijc eiraOe.
Ver. 11, 12. the bodies of those beasts, whose blood (being a
For
sin-offering) brought into the sanctuary by the high priest, are
is
burnt without the camp. Wherefore, Jesus also, that he might

sanctify the people with his oivn blood, suffered without the gate.
The apostle, in these words, proceeds to the confirmation of his whole

present design in all the parts of it ; and they are three.
1. To declare of what nature our altar and sacrifice are, and thereon
of what nature and kind the duties of religion are, which proceed from
these, and depend upon them.
2. To testify that the removal of all distinction of meats by virtue of
this altar, was signified in the old institutions, which had their accom-
plishment in this altar and sacrifice.
3. To show the necessity of the suffering of Christ without the gate
of the from the typical representation of it; so to make way for
city,
the declaration of the use that we are to make of it. All which will
foe evidenced in the exposition of the words.
Ver. 11. For the bodies of those beasts, whose blood (being a sin-
offering) is brought into the sanctuary by the high priest, are burnt
without the camp.
1. An instance is given unto the ends mentioned, in a sacrifice typi-

cal of the sacrifice of Christ. And this is nspi apapnag that is, ' a ;
sin-offering.' See ch. x. 6, with the exposition.

2. Two things are affirmed concerning this sacrifice. 1. That the
blood of the beasts was brought unto the sanctuary by the high priest.
2. That the bodies of the beasts whose blood was so offered for sin,
were burned without the camp.
First. The sacrifice intended is the sin-offering. For concerning
this kind of sacrifice, and this alone, the institution is plain, Lev. vi.
30. 'And no sin-offering, whereof any of the blood is brought unto
the tabernacle of the congregation, to reconcile withal in the holy
place, shall be eaten it shall be burnt with fire.'
: And that the whole
body of the beast was to be carried out of the camp, and burned in a
clean place, is ordained, ch. iv. 12. But the apostle hath especial
respect unto the sin-offering on the great day of atonement, which was
appointed by an everlasting statute, to make an atonement for the
children of Israel for all their sins once a year, Lev. xvi. 34, for it was
the blood of that sacrifice alone that was carried into the most holy
place by the high priest, ver. 14 17. —
And there was an especial in-
stitution for the burning of the bodies of the beasts, whose blood was
then offered, without the camp, the words whereof the apostle doth
here repeat, ver. 27, ' And the bullock for the sin-offering, and the goat
for the sin-offering ;' that is, the bodies of the beasts, whose blood was
brought in to make atonement in the holy place by the high priests,
'shall one carry forth without the camp; and they shall burn in the
fire their skins, and their flesh, and their dung.'
It is, therefore, evident, both what sacrifice is intended, and what
are the things affirmed of it; wherein the apostle repeats two divine
institutions, the one concerning the blood, the other concerning the
bodies of the beasts that were sacrificed.
For the first of these, or the way and manner of the high priest's
carrying the blood into the holy place to make atonement, see the
Exposition of ch. ix. 6, 7.
Secondly. The burning of the bodies was ordained to be without the
camp ; namely, whilst the Israelites were in the wilderness, and abode
in tents encamped round about the tabernacle, after the priests and
Levites, who pitched immediately about it, Num. i. 53 ; the order and
manner of which encamping, is appointed and described, Num. ii.
which took up some miles in compass. Unto this camp of Israelites,
the city of Jerusalem did afterwards answer, and all the institutions
about it were applied thereunto. Wherefore, when this sacrifice was
observed in the temple, the bodies of the beasts were carried out of the
city to be burned. Hence, the apostle makes the suffering of Christ
without the gate, to answer unto the burning of the bodies of the beasts
—
without the camp, the city and the camp being the same thing in this
institution. And sundry things we may here observe, as unto the pur-
pose of the apostle in this place ; as, 1. That among all the sacrifices
of the ! ., this sin-offering on the day of atonement, was the principal
type of Christ and of his sacrifice, as hath been before fully demon-
strated. 2. That the matter of this sacrifice was totally anathematized
and devoted, as that which had all the sins and uncleannesses of the
church upon it: whence he that burned the bodies of the beasts was
legally unclean, Lev. xvi. 28, to manifest how fully the Lord Christ
was made a curse for us. 3. That in this sacrifice there was no eating,
no meats, or distinction of them, or privilege about them ; all was
consumed.
Hence, the apostle proves that meats did never contribute any thing
towards the establishment of the heart before God. For there was no
use of them in br about that sacrifice, whereby atonement was made for
sin, whereon the establishment of the heart doth depend. Yea, there
was herein a clear prefiguration, that when the great atonement was
made, there should be no use of the distinction of meats left in the
church.
And hereby farther way is made for the description of our altar and
sacrifice, with the nature of the divine worship ensuing thereon.
Ver. 12. —
Wherefore, Jesus also, that he might sanctify the people
with his own blood, suffered withottl the gate.
This is the altar which we have, this is the sacrifice on that altar,
and this isthe effect of it, namely, the sanctification of the people.
And the first thing in the words, is the note of inference from what
was spoken before Bio icai hiaovg, wherefore, Jesus also ;' what he
:
'
did was in compliance with the legal institutions mentioned. There

was no obligation on him from that institution but the end of it being
;
a prefiguration of what he was to do, and suffer, it was necessary that

he should comply therewith. So, although he did nothing but by his
own will and choice, yet this reason of what he did is frequently as-
signed, namely, 'that the Scriptures might be fulfilled.' Being to
fulfil all righteousness, and the whole law, what he did was regulated
by the predictions of the Scripture, and the typical representations of
what was to be done see ch. iii. 5, with the exposition. This is the
;
ground of the inference here Wherefore Jesus also ;' it must so be,
:
'
because divine wisdom had given this prefiguration of it. And,

Obs. I. The complete answering and fulfilling of all types in the
person and office of Christ, testifieth the sameness and immutability
of the counsel of God in the whole work of the redemption and sal-
vation of the church, notwithstanding all the outward changes that
—
have been in the institutions of divine worship. For hence it is mani-
fest, that in the whole, Jesus Christ is the same yesterday, to-day, and
for ever.
And there is not only an inference in this expression, but an intima-
tion of a similitude also, such as is between the type and the thing
typified ; as was that sacrifice or sin-offering under the law, so was
this of Christ ; Wherefore Jesus also.' There are sundry truths of
'
great importance in these words, the consideration whereof will give

us the just exposition of them. As,
1. That Jesus, in his sufferings, did offer himself unto God. This
is plain in the words. That he might sanctify the people with his
blood, tiraOe, ' he suffered ;' for in that suffering his blood was shed,
whereby the people were sanctified which utterly overthrows the So-
;
cinian figment of his oblation in heaven.

2. That in his sufferings, he offered himself a sin-offering in answer
unto those legal sacrifices, whose blood was carried unto the holy
place, and their bodies burned without the camp, which were sin-offer-
ings only. It answered indeed unto all offerings made by blood, for
blood was never used but to make atonement, Lev. xvii. 11, yet it had
a peculiar representation in the sin-offering, on the day of expiation,
Lev. xvi, as hath been before declared.
3. The end of this offering of Christ was, that he might sanctify
the people. This was, finis operis et operantis, ' the end of what was
clone, and of him who did it.' 'Iva hath respect to the final cause ;
and the object of the work wrought, is rov \aov, ' the people ;' not the
church and people of the Jews in general, for the most of them
were rejected from the benefit of this sacrifice and to show that he
;
left them herein, he suffered, and offered himself without the gate. In
the typical sacrifice of expiation, the bodies of 'he beasts were car-
ried out of the camp, and burned, to show that they were absolutely
anathematized but the blood was shed and offered at the tabernacle,
;
in the midst of the congregation, because the whole congregation was

to be sanctified thereby. But the Lord Jesus offered himself, and his
blood, without the city or the camp, because he designed not either to
VEU. !2.J EPISTLE TO THE HEBREWS. 737
confine the benefit of his offering unto that people, nor to take them
in unto it as a camp, a city, a church, or congregation. But this peo-
ple are elsewhere called 'his people,' Matt. i. 21, and church or body,
—
Eph. v. 25 27 ; that is, all the elect of God, both Jews and Gentiles,
1 John ii. 1, 2.
4. That which he designed and accomplished for this people, was
' their sanctification,' ayiaar). What it is to be sanctified by blood, as
offered, hath been before declared; and it is here manifest, by the
respect that had unto the great sacrifice of expiation. It is to have
is
atonement made, or an expiation of the guilt of their sins an acquit- ;
ment obtained from the defilement of it, as separating from the favour
of God, and a sacred dedication unto him.
5. This is that which the Lord Jesus designed for his church, and he
did effect it by his own blood. When the blood of Christ is men-
tioned in this matter, it is emphatically called Eta tov iEiov eujuaroe,
his 'own blood;' purchased his church with his 'own blood,' Acts xx.
28 washed us from our sins ' in his own blood, Rev. i. 5, ix. 12, as
;
in this place. And three things are included therein. 1. An opposi-

tion unto the sacrifices of the high priest under the law, which was
of the blood of beasts, and not their own ; see Heb. ix. 12, with the
exposition. An evidence of the unspeakable worth and value of
2.
this offering,whereon all its efficacy doth depend. Hence it is called
'
God's own blood,' Acts xx. 28 See Heb. ix. 14. 3. A testimony
;
of what it cost the Lord Jesus to sanctify the people, even his own '
blood.'
6. The last thing in the words, is the circumstance of the suffering
of Christ ; namely, that it was £^<t> rrjc irvXiis, without the gate,' that
'
is, of the city; namely of Jerusalem, which answered to the camp in
the wilderness after the tabernacle was fixed therein. And sundry
things are herein included. 1. That he left the city and church state
of the Jews ; whence he denounced their destruction as he went out of

the gate, Luke xxiii. 18 30.— 2. He put an end unto all sacrificing
in the city, and temple, as unto divine acceptance; all was now finish-
ing. 3. He declared that his sacrifice, and the benefits of it, were not
included in the church of the Jews, but were equally extended unto
the whole world, 1 John ii. 2 ; John xi. 52. 4. He declared that his
death and suffering was not only a sacrifice, but a punishment for sin ;
namely, of the sins of the people, that were to be sanctified by his
blood. For he went out of the city as a malefactor, and died the
death which by divine institution was a sign of the curse, Gal. iii. 13.
By all these things it appears how different our altar and sacrifice
are from theirs under the law; and how necessary it is from thence
that we should have a worship of another nature than what they had,
wherein in particular the distinction of meats should be of no use.
And we may observe,
Obs. That the church could no otherwise be sanctified, but by
II.
the blood of Jesus the Son of God see ch. x. 4—7, with the exposi-
;
tion.
Obs. III. The Lord Jesus out of his incomprehensible love to his peo-
ple, would spare nothing, avoid nothing, deny nothing, that was need-
voi.. iv. 3 b
—
ful unto their sanctification, their reconciliation, and dedication unto

God. He did it with his own blood, Eph. v. 25, 26 Gal. ii. 20 Acts
; ;
xx. 28.
Obs. IV. There was by divine constitution a concurrence in the
same work of suffering and offering that satisfaction unto the law
;
and its curse might be made by it, as penal in a way of suffering and
atonement, or reconciliation with God by the way of a sacrifice or
offering.
Obs. V. The whole church is perfectly sanctified by the offering of
the blood of Christ as unto impetration and it shall be so actually by
;
the virtue of the same blood in its application.

Obs. VI. When the Lord Jesus carried all the sins of his own peo-
ple in his own body unto the tree, he left the city, as a type of all un-
believers under the wrath and curse of God.
. Obs. VII. Going out of the city as a malefactor, he bore all the re-
proach that was due to the sins of the church, which was a part of
the curse.
Ver. 13, 14. Toivvv eîpx^fÔa "T^C o.vtov £^w rrje irapefifloXriQ,
tov ovEtSioyxov avTOV ({>epovTeg. Ov yap eÔjuev toot fievovaav ttoXiv
aXXa rr]v fxeWovcrav tiriZnTOVfiev.
Ver. 13, 14. Let us go forth therefore unto him without the camp
bearing his reproach. For we have here no abiding city, but we
seek one to come.
From the account given of. our altar in the suffering and offering of
Christ, with the manner thereof, the apostle draws an exhortation
unto that general duty, which is the foundation of all our Christian
and gives an enforcement of the same exhortation,
profession, ver. 13,
ver. 14.
First. The exhortation unto the duty, is introduced by a note of in-
ference which we render ' therefore,' which is the sense of the particles
toi vw, in conjunction. Seeing the Lord Jesus hath so suffered, and
offered himself, this now is our duty ; that which thereon is required
of us ; which I therefore exhort you unto. And for the opening of
the words, we must consider, 1. What is meant by the 'camp.' 2.
How we are to ' go forth from it.' 3. How we go to him in our so
doing. 4. In what manner.
1.Consider what is meant by the 'camp/ eKo) tj?c Trapefi(5oXt}g.
The apostle, in all this Epistle, hath respect unto the original institu-
tion of" the Jewish church state and worship in the wilderness. There-
fore he confines his discourse to the tabernacle, and the services of it,
without any mention of the temple, or the city wherein it was built,
though all that he speaks be equally applicable unto them. Now the
camp in the wilderness was that space of ground which was taken up
by the tents of the people, as they were regularly pitched about the
tabernacle. Qut of this compass the bodies of the beasts for the sin-
offerings were carried and burned. Hereunto afterwards answered the
city of Jerusalem, as is evident in this place. For whereas in the fore-
VER. 13, 14.] EPISTLE TO THE HEBREWS. 7'SU
going verse, Christ is said to suffer without the gate, here he is said
to be without the camp ; those being all one and the same, as to the
purpose of the apostle. Now the camp and the city was the seat of
all the political and religious converse of the church of the Jews. To
be in the camp, is to have a right unto all the privileges and advan-
tages of the commonwealth of Israel, and the whole divine service of
the tabernacle. For if any lost that right by any means, though but
for a season, they were removed out of the camp, Lev. xiv. 3, xxiv. 23
;
Num. v. 2, xii. 15.

2. How were the Hebrews on the account of this sacrifice of Christ,
and the sanctification of the people by his own blood, to ' go out' of
this camp ? t^Q^wfitBa. For it is all one whether we read the word,
'go out of the camp unto him,' or 'go forth unto him without the
camp,' namely who there suffered. Now it is not a local departure
out of the city which is intended in the first place though I am apt to
;
think from the next verse, that the apostle had some respect also there-
unto, For the season was now approaching wherein they were so to
depart out of the city before its final destruction. This the apostle
may now prepare them for. But that which principally is intended
is a moral and religious going forth from this camp. There was nothing
that these Hebrews did more value, and more tenaciously adhere unto,
than that political and religious interest in the commonwealth of Israel.
They could not understand how all the glorious privileges granted of
old unto that church and people, should so cease as that they ou"ht to
forsake them. Hereon most of them continued in their unbelief of
the gospel, many would have mixed the doctrine of it with their old
ceremonies, and the best of them found no small difficulty in their re-
nunciation. But the apostle shows them, that by the suffering of
Christ without the gate or camp, this they were called unto. As,
Obs. I. All privileges and advantages whatever, are to be foregone,
parted withal, and renounced, which are inconsistent with an interest
in Christ, and a participation of him; as our apostle shows at laro-e
°
Phil. iii. 4—10.
3. They were thus to go forth 7rpoc avrov, 'unto him.' He went

forth at the gate, and suffered, and we must go forth after him and
unto him. And it denotes, 1. A relinquishment of all the privileges
of the camp and city for his sake. Leave them, and go to him. 2.
A closing by faith with his sacrifice, and sanctification thereby, in
opposition unto all the sacrifices of the law. 3. The owning of him
under all that reproach and contempt which was cast upon him in his
suffering without the gate, or a not being ashamed of his cross. 4-.
The betaking ourselves unto him in his office, as the king, priest, and
prophet of the church, as unto our acceptance with God, and in his
worship as the apostle directs, ver. 15.
;
4. In our thus doing, we are ' to bear his reproach,' tov ovziSktuov
avrov (jiEpovrtQ. See for the exposition hereof, ch. xi. 26, where the
same thing is ascribed unto Moses. In brief, the reproach of Christ
is cither the reproach that was cast on his person, or the reproach that
is cast on our persons for his sake. The first was in the cross, with
all the shame, contempt, and reproach wherewith it was accompanied.
3 b2
—
This was that great scandal at which the unbelieving world of Jews
and Gentiles stumbled and fell. This reproach of Christ we bear
when we own him, believe in him, and make profession of his name,
despising this reproach through a spiritual view of the power of God,
and the wisdom of God in his cross. The reproach of Christ in the
latter sense, is all that contempt, scorn, and despite, with revilings,
which are cast upon us for our faith in him, and profession of his name ;
see ch. x. 33, with the exposition. This we bear when we patiently
undergo it, and are not shaken in our minds in what we suffer by it.
In these things consist the first general duties of our Christian pro-
fession, which we are called and directed unto by his offering himself,
and the manner of it; namely, 1. In a separation from all ways of
religious worship not appointed by himself. 2. In a relinquishment
of all civil and political privileges which are inconsistent with the pro-
fession of the gospel. 3. In avowing the wisdom of grace, and power
of God in the cross, notwithstanding the reproaches that are cast upon
it. 4. In giving up ourselves unto him in the discharge of his whole
office towards the church. 5, In conformity unto him in self-denial
and suffering. All which are comprised in this apostolical exhortation.
And we may observe unto our own instruction,
Obs. II. That if it were the duty of the Hebrews to forsake these ways
of worship, which were originally of divine institution, that they
might wholly give up themselves unto Christ in all things pertaining
unto God, much more is it ours to forego all such pretences unto re-
ligious worship, as are of human invention. And,
Obs. III. Whereas the camp contained, not only ecclesiastical, but
also political privileges, we ought to be ready to forego all civil accom-
modations also in houses, lands, possessions, converse with men of the
same nation, when we are called thereunto on the account of Christ
and the gospel.
Obs. IV. If we will go forth unto Christ as without the camp, or
separated from all the concern of this world, we shall assuredly meet
with all sorts of reproaches.
The sum of all is, that we must leave all to go forth unto a cruci-
fied Christ.
Secondly. An enforcement of this exhortation, or an encouragement
unto this duty, the apostle adds in the next words. ^
Ver. 14. For we have here no continuing city, but we seek one to
come.
See the exposition of ch. xi. 10 — 16.

The argument is taken from the consideration of the state of be-
lievers in this world, which is such as calls and directs them to go out
of the camp unto Christ. This is our duty, seeing we have here no
continuing city, unless we intend to be without rest or refuge.
Two things are asserted in this description of the present state of
believers. 1. That they have here no continuing city. 2. That they
seek for one to come. It seems therefore that a city is necessary unto
all; and those who have none at present, must seek for one to come.
And,
First. It isdeclared where they have it not ; wSe, ' here ;' that is, in
this world, in this life. Their interest in the city of Jerusalem was
gone, after the Lord Jesus went out of the gate to suffer ; and if it had
continued, yet was not that an abiding city; for neither could they
long continue in it; nor was the city itself to be of any long continu-
ance, but was speedily to be destroyed.
Secondly. They had not iro\iv, * a city.' A city is the centre of
men's interests and privileges, the residence and seat of their conversa-
tion. Hereby are they freed from the condition of strangers and pil-
grims ; and have all that rest and security whereof in this world they
are capable. For those who have no higher aims nor ends than this
world, a city is their all. Now it is not said of believers absolutely
that they belonged to no city, had none that was theirs in common
with other men ; for our apostle himself pleaded that he was a citizen
of no mean city. But it is spoken on other accounts.
1. They had no city that was the seat of divine worship whereunto
it was confined, as it was before unto Jerusalem. This the Jews boast-
ed of, and the apostle acknowledgeth, that the Christians had none
such. The Roman pretences of their sacred city were yet unforged.
2. They had no city wherein they did rest, or which was the seat of
their 7roXtTeujua, (Phil. iii. 20.) or conversation ; for that is in heaven.
Not such a city as should give them their state and rest ; the things
which they did ultimately aim at. No such city as wherein their lot
and portion did lie ; such as by whose laws and rules their conversa-
tion was regulated.
3. They had n&pfievovaav, ' an abiding' city. Whatever conveni-
ences they might have here in this world for a season, yet they had no
city that was to abide for ever, nor which they could for ever abide in.
And probably herein the apostle shows the difference, and opposi-
tion between the state of the Christian church, and that under the
Old Testament. For they, after they had wandered in the wilderness,
and elsewhere, for some ages, were brought to rest in Jerusalem but ;
saith he, with us it is not so ;we have no city unto such an end, but
we seek one that is to come.
See the description of the state of pilgrimage here intended, in the
exposition of ch. xi. 9, 13 — 16.
The second thing in the description given of the present state of
believers is, that nri%riTov[itv, ' we are seeking' one (a city) to come.
They are seeking after it, not as a thing unknown or hard to be found,
but endeavouring to attain it, to come to it. The use of the way and
means to this end is intended, and that with diligence and desire, as
the words import.
And it was such a city they sought, as they neither did, nor could
possess whilst they were in this world ; it was one that was yet rrjv
fitWovaav, to come,' as to them and their enjoyment of it. Ttjv
'
utWovaav, ' that city.' Not one indefinitely, but that city which was
to be their eternal habitation. And it is said to be ' to come,' not mere-
ly because it was future as to their state and inteiest in it, but with
respect to their certain enjoyment of it on the account of divine desig-
nation and appointment. And it was, 1. Prepared for them, and what
belonged thereunto ; see ch. xi. 16. was promised to them.

2. It
For which was proposed in the
in this city lies that eternal inheritance
promises, from the foundation of the world. 3. The way to it was
prescribed and directed in the Scripture of the Old Testament, but
now laid open, and made plain by Jesus Christ, who brought life and
immortality to light by the gospel. In brief, it is the heavenly state
of rest and glory which is intended by this city. And we are taught
herein.
Obs. V. That believers are not like to meet with any such encou-
raging entertainment in this world, as to make them unready or un-
willing to desert it, and to go forth after Christ bearing his reproach.
— For it is a motive in the apostle's reasoning to a readiness for that
duty, ' we have here no continuing city.'
Obs. VI. This world never did, nor ever will give a state of rest and
satisfaction to believers. —It will not afford them a city. It is Jeru-
salem above, that is the ' vision of peace.' Arise and depart, this is
not your rest.
Obs. VII. In the destitution of a present satisfactory rest, God hath
not left believers without a prospect cf that which shall afford them
rest and satisfaction to eternity. — We have not, but we seek.
Obs. VIII. As God hath prepared a city of rest for us, so it is our
duty continually to endeavour the attainment of it in the ways of his
appointment.
Obs. IX. The main business of believers in this world, is diligently
to seek after the city of God, or the attainment of eternal rest with
him ; and this is the character whereby they may be known.
— —
Ver. 15 17 Having declared of what nature our altar is, and
the fundamental points of our religion thence arising, namely, our faith
in Christ Jesus, and the profession thereof in readiness for the cross,
and conformity to him thereby, the apostle proceeds to declare the
other necessary duty of our Christian profession proceeding from the
same cause, namely, the nature of our altar and sacrifice. And this
he doth still in opposition to those doctrines and observances about
meats, and other things of a like nature, which depended on the altar
in the tabernacle with its institutions. And hereduceth all our Chris-
tian duties to three heads, giving especial instances in each kind. Now
these are, 1. Such as are spiritual with respect to God, whereof he
gives an instance, ver. 15 ; or, 2. Moral with respect to men of all
sorts ; an instance whereof, comprehensive of all duties towards others,
we have, ver. 16. And, 3. Ecclesiastical, in the church state where-
unto we are called by the profession of the gospel, the principal duty
whereof is instanced in ver. 17.
We have, therefore, in these verses, which are upon the matter, the
close of the epistle so far as it is instructive, a summary of the whole
duty of believers, and that cast under three heads in a most proper
order. For, beginning with that duty that doth immediately concern
God himsejf, which contains the sum of the first table, he proceeds to
that towards men, which eminently contains those of the second; and
so concludes with that duty which ariseth peculiarly from divine insti-
—
tution, which superadded to the other. It is not my business to

is
insist at largeon the things*themselves, but only to open the words,
and declare what is the mind of the Holy Ghost in them.
First. He proposeth the duty which we owe to God immediately on
the account of our altar and sacrifice.
VER. 15. — At' avrov ovv avatytpio/jLtv Svatav caveatwQ Sicnravroc to

0«£), TovrtaTL, Kapirov êiXeiov o/.io\oyovvTO)v ti$ ovofxaTL avrov.
Ver. 15. By him therefore let us offer the sacrifice of praise unto
God continually ; that is, the fruit of our tips, confessing to his
name.
The words are an exhortation to duty, by way of inference from

what was before declared concerning the Lord Christ, his sufferings
and offering to the sanctification of the people ovv, therefore' let ;
'
us. Two things do follow on the due consideration thereof. 1. In

general, the necessity of a return to God in a way of duty on the
account of so great a mercy. Seeing we are sanctified and dedicated
to God by the blood of Christ, it cannot be but that the duty of
obedience to God is required of us. 2. The special nature of that
duty, which is described in the words. And it is placed principally
which it naturally calleth for, and constraineth to.
in praise, as that
For thankfulness is the peculiar animating principle of all gospel-
obedience. And,
Obs. I. Every act of grace in God, or love in Christ towards us, is
in its own nature obligatory to thankful obedience.
The duty itself exhorted to, is expressed two ways. 1. Positively,
' Let us offer the sacrifice of praise to God continually.' 2. Declara-
tively, as to its special nature, that is, ' the fruit of our con-
lips,
fessing unto his name.'
First. The duty exhorted to in general is ava<ptpio[jitv Bvaiav rt^Qt^,
•
offering sacrifice to God.' What it is that he peculiarly intends, the
next words declare. But he thus expresseth it, 1. To show what is
the use of our altar, in opposition to all the services of the altar in the
tabernacle, which consisted in the offering of sacrifices. For we also,
having an altar, must have sacrifices to offer, without which an altar
is of no use. 2. To show the immediate end and object of all gospel
worship, which is God himself, as he was of all sacrifices. None
might be offered but to him alone. So,
Obs. II. The religious worship of any creature, under what pretence
soever, hath no place in our Christian profession. And,
Obs. III. Every act and duty of faith hath in it the nature of a
sacrifice to God, wherewith he is well pleased.
Secondly. The especial nature of this sacrifice is declared in oppo-
sition to the carnal sacrifices of the law. And that,
In the only way and means of offering it, which is by Christ;
1.
St avrov, ' by him' let us offer. All the sacrifices of the people under
the law were offered by the priests. Wherefore respect is here had to
Christ in the discharge of his priestly office. How we come to God
by him as our high priest, and offer our sacrifices by him, hath been
fully declared in the exposition of ch. iv. 14— 16, and x. 19 —22. In
He
brief, 1. sanctifies and dedicates our persons to God, that we may
be meet to offer sacrifices to him. He sanctifies the people with his
blood, ver. 12, and makes us priests to God, Rev. i. 5, a holy
own
priesthood, to offer up spiritual sacrifices, acceptable to God by him,
1 Pet. ii. 5. 2. He hath prepared and made a way for our access
with boldness into the holy place, where we may offer these sacrifices,
ch. x. 19 —21. 3. He bears the iniquity of our holy things, and
makes our offerings acceptable through his merit and intercession.
4. He continues to administer in the tabernacle of his own human
nature, all the duties and services of the church. Offering them up
to God in our stead and on our behalf, ch. viii. 2 ; Rev. viii. 3, 4.
With respect to these, and other similar acts of his mediation, we are
said by him to offer this sacrifice to God ; that is, under his guidance,
trusting to him, relying on him, pleading his name and his grace for
acceptance with God.
And ' by him,' is the same with ' by him alone.' There is a pro-
fane opinion and practice in the Papal church, about offering our
sacrifices of prayer and praise to God by others, as by saints and
angels, especially the blessed virgin. But are they our altar? Did
fehey sanctify us by their blood ? Did they suffer for us without the
gate? Are they the high priests of the church? Have they made us
priests unto God ? or prepared a new and living way for our entrance
to the throne of grace ? It is on the account of these things that we
are said to offer our sacrifice by Christ, and it is the highest blasphemy
to assign them to any other. And,
Obs. IV. The great, yea, the only encouragement which we have
to bring our sacrifices to God, with expectation of acceptance, lieth
herein, that we are to offer them by him who can, and will make them
acceptable in his sight. —And,
Obs. V. Whatever we tender to God, and not by Christ, it hath no
other acceptance with him than the sacrifice of Cain.
2. In the especial nature of it, it is a sacrifice, cuveo-twc, ' of praise.'
Praise is not a concomitant, but the matter of the sacrifice intended.
There were thank-offerings under the law, which were peculiarly
accompanied with praises and thanksgivings. But the matter of
them was the blood of beasts. But this is such a sacrifice as consist-
eth in praise only, exclusively to any other matter of it. The nature
of gospel-obedience consisting in thanksgivings for Christ and grace
by him, the whole of it may be called a sacrifice of praise. So the
apostle describes it by ' presenting our bodies' (that is our persons)
'
a living sacrifice, holy, acceptable to God,' and calls this ' our
reasonable service,' Rom. xii. 1. But in the following description the
apostle limits it to the duties of worship, and our oral praising of God
therein.
There were two things in the sacrifices of old. 1. The mactation,
killing, orshedding the blood of the beast that was to be offered.

2. The actual offering of the blood on the altar. And both these were
required to the completing of a sacrifice. The slaying or shedding
the blood of a beast, wherever it was, was no sacrifice unless the blood
was offered on the altar, and no blood could be offered on the altar,
unless the beast were immediately slain at the altar, in order there-
unto. And there is a twofold spiritual sacrifice in a resemblance here-
unto, wherein our Christian profession doth consist. The first is of a
broken spirit, • the sacrifices of God are a broken spirit,' Ps. li. 17.
Repentance in mortification, and crucifying of the flesh is the first
Christian sacrifice. Herein we present our bodies ' a living sacrifice
to God,' see Rom. vi. 13. This answers the mactation, or killing of
the beast for sacrifice, as it is the death and destruction of the flesh.
The other is this sacrifice of praise, which answers the offering of the
blood on the altar by fire with incense, yielding a sweet savour to God.
The other sacrifices mentioned in the next verse, are so called from the
general adjunct of acceptance, though God be not their immediate
object, as we shall see.
There are sundry things observable in this exhortation of the
apostle to the offering of a sacrifice of praise, on the consideration of
the Lord Christ as our altar and sacrifice, with the atonement made,
and sanctification of the church thereby. As, 1. The great obligation
that is upon us of continual thankfulness and praise to God on the
account thereof. The sum and glory of our Christian profession is,
that it is the only way of praising and glorifying God for his love and
grace in the person and mediation of Christ. 2. This obligation to
praise succeeding in the room of all terrifying legal constraints to
obedience, alters the nature of that obedience from what was required
under, and by the law. 3. Where the heart is not prepared' for, and
disposed to this fundamental duty of praising God for the death and
oblation of Christ, no other duty or act of obedience is accepted
with God.
Again, whereas the apostle confines our sacrifices to praise, where-
unto he makes an addition in the next verse, of doing good and com-
municating, all which are metaphorical ; it is evident that he ex-
cludeth all proper or propitiatory sacrifices from the service of the
church. Here had been a place (if any where) for the introduction of
the sacrifice of the mass, if any such thing had been of divine institu-
tion. For whereas it pretends to be, not only a representation, but a
iepetition of the sacrifice of Christ, and the principal duty of the
church on the consideration thereof; is it not strange, and that which
evinceth it to be a mere human figment, that the apostle, proposing
the consideration of that sacrifice on so high an occasion, and in so
eminent a manner, describing thereon the entire duty of the church,
and what by virtue thereof is required of it, should not only not men-
tion this mass and its sacrifice, but also determine the duties of the
church to things quite of another nature ? It is indeed absolutely and
peremptorily excluded out of the Christian religion in this context of
the apostle. For his design is to show that the one sacrifice of Christ
hath put an end to all other altars and sacrifices in the worship of
God, establishing such a way of it, as hath no relation to them, yea,
is inconsistent with them. Certainly, had there been any such thing
in the church, they of Rome have great reason to take it unkindly of
him, that treating so distinctly and at large of all the sacrifices of the
law, and of their accomplishment in the one sacrifice of Christ, with
the whole duty of the church thereon, he should not give the least
intimation of this sacrifice of the mass, which was to succeed into the
room of all them of old but leave them absurdly to seek for a sorry
;
pretence in the bread and wine which Melchisedec brought forth to

Abraham and his soldiers. But the truth is, he hath dealt yet more
unkindly with them. For he hath so declared the nature of the
sacrifice of Christ, its use and efficacy, as either it or the mass must
be turned out of the church, for they are inconsistent.
Thirdly. This sacrifice of praise we are enjoined to offer StawavTOQ,
' continually;'
^latravroq, the same with iravTore, Luke xviii. 1, ' to
pray always,' and adiaXenrrMQ, 1 Thess. v. 17, ' without ceasing.'
And two things are included in it. 1. Freedom from appointed times,
seasons, places. The sacrifices under the law had their times and
places prescribed to them, out of which they were not accepted. But
as to this of ours, every time and place is equally approved. For it
may comprise places as well as times, from a distinction whereof we
are freed by the gospel, ev iravri towq, 1 Cor. i. 2. 2. Diligence and
perseverance. This is that which we ought to attend to, and to abide
in, that is, to do it continually, as occasions, opportunities, and ap-
pointed seasons do require. A constant readiness of mind for it, with
a holy disposition, and inclination of heart to it, acted in all proper
seasons and opportunities, is enjoined us. And,
Obs. VI. To abide and abound in solemn praise to God for Jesus
Christ, and for his mediation and sacrifice, is the constant duty of the
church, and the best character of sincere believers.
Fourthly. In the last place, the apostle gives us a declaration of the
nature of this sacrifice of praise, which he recommendeth to us,
tovt£(tti, ' that is,' saith he, or it consisteth in the fruit of our lips,
confessing to his name. It is generally granted that this expression
of Kapwov xeiXewv, * the fruit of our lips,' is taken from Hos. xiv. 2,
where the same duty is called "irnsiD triD, ' the calves of our lips,' for
the sense is the same in both places, and praise to God is intended in
them both. But the design of the apostle in alleging this place is
peculiar. For the prophet is praying in the name of the church for
mercy, grace, and deliverance, and hereon he declareth what is the
duty of it upon an answer to their prayers. Now, whereas this, ac>-
cording to the institutions of the law, was to have been in vows and
thank-offerings of calves and other beasts, he declares, that instead of
them all, vocal thankfulness in celebrating the praise of God, should
succeed. This he calls ' the calves of pur lips,' because that the use
of our lips in praise, was to come into the room of all thank-offerings
by calves. The Psalmist speaks to the same purpose, Ps. li. 16, 17.
But moreover, the mercy, grace, and deliverance, which the prophet
treats about in that place, were those which were to come by redemp-
tion which is in Christ Jesus. After that there was to be no more
sacrifice of calves, but spiritual sacrifices of praise only, which he
therefore calls the calves of our lips. The apostle therefore doth not
only cite his words, but respects the design of the Holy Ghost in
—
them, which was to declare the cessation of all carnal sacrifices, on

the deliverance of the church by the sacrifice of Christ. And he
changeth the words from calves to fruit, to declare the sense of the
metaphor in the prophet.
And, because there may yet be some ambiguity in that expression,
' the fruit of our lips,' which in general is the product and effect of
them, he adds a declaration of its nature in those words, ofxoXoyovvrcjv
r<j) ovof.ian avrov, ' confessing to his name,' our lips confessing, that
is, we confessing by our lips. The Hebrew word rmn, which the
LXX. usually render by o/noXoyew, signifies * to praise,' properly.
But because the praise of God consisteth principally in the acknow-
ledgment of his glorious excellencies and works, ' to confess to him/
that is, so to profess and acknowledge those things in him, is the
same with praising him. And the apostle chooseth to make use of
this word in this place, because the praise which he intends did con-
sist in the solemn acknowledgment of the wisdom, love, grace, and
goodness of God in the redemption of the church by Jesus Christ.
This is ' confessing to his name.' Wherefore this is that which we
are taught, namely, that
Obs. VII. A
constant solemn acknowledgment of the glory of God,
and of the 1ioly excellencies of his nature (that is his name) in the
work of the redemption of the church, by the suffering and offering of
Christ, is the principal duty of it, and the animating soul, and prin-
ciple, of all other duties whatever.
This is the great sacrifice of the church., the principal end of all its
ordinances of worship, the means of expressing our faith and trust in
the blood or mediation of Christ, and of giving up that revenue of
glory to God, which in this world we are entrusted withal.
Ver. 16. Tjjc oe eviroiiag kcii KOivwviag jutj eirtXavdaviaSit, roiavTaig

yap Svaiaic iuaoecrreirai 6 Oeog.
Ver. 16. But (moreover) to do good, and communicate, forget not,

(of well-doing, and communication or distribution, be not forget-
ful) ; for with such sacrifices God is well pleased.
The first great instance of Christian duties, which the apostle men-
tioned as incumbent on us, on account of the sanctification of the
church by the blood of Christ, respected those spiritual duties of wor-
ship) whereof God himself is the immediate object. Now, to manifest
what influence it ought to have upon the whole of our obedience, even
in things moral also, and the du/ies of the second table, he adds this
exhortation unto them in such instances as are the spring of all
mutual duties among ourselves, and towards mankind. And because
he persisteth in his design of declaring the nature of gospel worship
and obedience, in opposition unto the institutions of the law, which is
his argument from the 9th verse, he calls these duties also sacrifices,
upon the account of their general notion of being accepted ftith God,
as the sacrifices were of old.
There is in the words, 1. A note of connexion. 2. Duties pie-
scribed. 3. An enforcement of the exhortation unto them.
718 AN EXPOSITION OF THE [cH. XI IT,
First. The connexion is stated by the particle Sc, ' but.' It is not
here exceptive or adversative, as though something adverse unto what
was spoken of is now prescribed. But it is only continuative, and
may well be rendered ' moreover.' Unto the former duties, add this
also. It may be also that the apostle doth prevent an evil, that is apt
to arise in the minds of men on this occasion. Having prescribed the
great duty of divine worship, of that acknowledgment of God which
compriseth all the actings of our souls whereof he is the immediate
object, some might think that this is the whole of what is required of
them; or that, whilst they do attend thereunto, they might be regard-
less of other things. To obviate this evil, the apostle thus introduceth
the injunction of this duty ' But,' that is, ' but yet,' notwithstanding
:
the diligence required in the other duty, ' forget not this.'
Obs. I. It is dangerous unto the souls of men, when an attention
unto one duty is abused to countenance the neglect of another. So —
may the duties of the first table be abused to the neglect of those of
the other, and on the contrary. There is a harmony in obedience,
and a failure in any one part disturbs the whole.
Secondly. Consider the duties prescribed. In the words, there is,
first, the manner of the prescription of the duties intended ; and then
the duties themselves. *
First. The manner of their prescription is, /iii) e-rr iXav 9a vsaSe, ' for-
get them not ;' see the exposition of ver. 2, where the same phrase is
used. But the apostle, applying this caution unto this sort of duties,
seems to intimate, that there is more than ordinary proneness in men
to forget and neglect them. And it is not a natural, but a sinful for-
getfulness, that is prohibited. And this may arise from many vicious
habits of mind. 1. From an undue trust unto religious duties, as it
doth in many barren professors of religion. 2. From vain pleas and
pretences against duties attended with trouble and charge, proceeding
from self-love. 3. A want of that goodness of nature and disposition,
which effectual grace will produce. 4. A want of that compassion
towards sufferers, which is required in them that are themselves in the
body, recommended ver. 3. From these, and the like corrupt inclina-
tions, may arise a sinful neglect and forgetfulness of these duties, which
are therefore all to be watched against. Or there may be a meiosis in
the expression, ' Forget not,' that is, diligently attend unto these
things. However the warning is wholesome and useful, that we
should not suffer a forgetfulness, or neglect of these duties, by any
means, to creep upon us, but be diligent in attending unto them apon
all occasions.
Secondly. The duties themselves are two ; the one more general, the
other more particular.
1. The first is Eviroiia, ' doing of good,' well-doing. This concerns
the whole course of our lives, that which in all things we ought to at-
tend unto. Patient continuance in well-doing, is the life of a believer,
Rom. ii. 7. This we are warned, not to be weary of, or faint in, Gal.
yi. 9 ; 2 Thess. iii. 13, and is commended unto us, 1 Pet. ii. 15, iii. 17,
iv. 19. And this evttouo. includeth in it three things: 1. A gracious
propensity and readiness of mind to do good unto all. '
The liberal
deviseth liberal things,' Isa. xxxii. 8. 2. The acting of this inclina-
VER. 16.] EPISTLE TO THE HEUREWS. 749
tion in all ways, and things spiritual and temporal, whereby we may
be useful, and helpful unto mankind. 3. The embracing of all occa-
sions and opportunities for the exercise of pity, compassion, and loving-
kindness in the earth. It requires that the design of our lives, accord-
ing unto our abilities, be to do good unto others, which is comprehen-
sive of all the duties of the second table.
Hereon vir bonus est commune bonum. This beneficence, in the
acting of it, is the life, salt, and ligament of human conversation,
without which, the society of mankind is like that of beasts, yea of
devils. It is the glory of religion: nothing doth render it so honour-
able, as its efficacy to make men good and useful. It is the great evi-
dence of the renovation of our natures into the likeness and image of
God, who is good, and doth good unto all a demonstration of altering
;
our centre, end, and interest, from self to God.

For men to be unready unto this duty, the principle whereof ought
to regulate them in the whole course of their lives not to embrace
;
occasions cheerfully of exercising loving-kindness in the earth, accord-

ing to their ability, is a representation of that image, whereunto they
are fallen in their departure from God. And nothing will be a greater
relief to a man in any calamity that may befal him in this world, than
a satisfaction in his own mind, that the design of his life hath been in
all things, and by all ways, according to his ability and opportunities,
to do good unto men.
2.There is prescribed a particular instance of this beneficence,
which on sundry accounts constitutes an especial duty in itself; and
that is, Kat Koivwviag, communication,' that is, a distribution of the
'
good things we enjoy, unto others, according as their necessities do re-

quire. It is beneficence restrained by its object, which is peculiarly
the poor and indigent, and by its principle, which is pity and compas-
sion. Koivwvia is the actual exercise of that charity towards the poor,
which is required of us in the distribution of good things unto them
according to our ability. This is an important evangelical duty, which
the Scripture every where gives us in charge, as that wherein the glory
of God, the salvation of our own souls,' with the honour of our pro-
fession, are highly concerned. To be negligent herein, is to despise
the wisdom of God in the disposal of the lots and conditions of his
own children in the world, in so great variety as he hath done always,
and will always continue to do. He doth it for the exercise of those
graces in them, which their several conditions call for such are pa-
;
tience, submission, and trust in the poor; thankfulness, bounty, and

charity, in the rich. And where these graces are mutually exercised,
there is beauty, order and harmony, in this effect of divine wisdom,
with a revenue of glory and praise unto himself. Good men are scarce
ever more sensible of God, than in giving and receiving in a due
manner. He that gives aright, finds the power of divine grace in his
heart; and he that receives, is sensible of divine care and love in sup-
plies God is nigh to both. Wherefore, to be negligent herein, is to
:
despise the wisdom of God, in his holy disposal of various outward

conditions of his children in this world. No man is rich or poor
merely for himself, but to fill up that public order of things which
God hath designed unto his own glory. But there is no end of what
might be spoken on this head, or unto the necessity and excellency of
this duty. And from the injunction of these duties, we may observe,
Obs. II. That the world itself, even in those that believe not, doth
receive great advantage by the grace administered from the death of
Christ, and its fruits, whereof the apostle treats. —
For there is an obli-
gation on them, and an inclination wrought in them, who are sanctified
by his blood, to do good unto all men all manner of ways, as they are
able. And there was a time when the word was filled with the fruits of
it. Did all those who at this day profess the name of Christ, show
forth the virtue of his mediation in these duties, as the profession of
religion would be glorious, so the benefit which the world would re-
ceive thereby, would be unspeakable.
Obs. III. That religion hath no relation unto the cross of Christ,
which doth not incline and dispose men unto benignity, and the exer-
cise of loving-kindness towards all.
Obs. IV. Much less hath that religion any relation to the cross of
Christ, which guides and disposeth its professors unto rage, cruelty,
and oppression of others, on the account of an interest of its own.
Obs. V. We ought always to admire the glory of divine wisdom,
which hath so disposed the state of the church in this world, that
there should be continual occasion for the exercise of every grace mu-
tually among ourselves. —
For all the works of providence do serve
the glory of God in the exercise of grace.
Obs. VI. Beneficence and communication are the only outward evi-
dences and demonstrations of the renovation of the image of God in us.
Obs. VII. God hath laid up provision for the poor in the grace and
duty of the rich ; not in their coffers and their barns, wherein they
have no interest. And in that grace lies the right of the poor to be
supplied.
Thirdly. The observance of these duties the apostle presseth on
them, from this consideration, that, roiavraiQ Svaiaig, with such sacri-
'
fices' God is well pleased. He persists in his way of calling our

Christian duties by the name of 'sacrifices.' And he doth it to con-
firm the cessation of all other sacrifices in the church, upon the accom-
plishment of the signification of them all in the sacrifice of Christ.
But yet there is a peculiar reason of assigning this appellation unto
moral duties, to be performed mutually among ourselves. For in every
sacrifice there was a decrement unto the offerer. He was not to offer
that which cost him nothing; part of his substance was to be trans-
ferred from himself unto God. So is it in these duties they cannot
:
be duly observed, but there must be an alienation of what is ours, in

time, in ease, in our substance, and a dedication of it unto God.
Hence they have the general nature of sacrifices, as to cost, and parting
with our substance, or what is ours. So in the first recorded sacrifices
of Cain and Abel, each of them gave somewhat of his own unto God ;
the one of the fruit of the ground, the other of the firstlings of the
flock. In things of the like nature, do these sacrifices much consist.
But in general all things done for God, unto his glory, and accepted
with him, may be so called.
—
The force of the motive consists in this, that with these sacrifices,
tvap£(TTuTai 6 Otoe, ' God is well pleased.' The Vul. Lat. renders the
words, promeretur Deus; and the Rhem. ' God is promerited ;' with
a barbarous word, and a false signification assigned unto it. And from
their own feigned word, those of the church of Rome dispute for the
merit of good works, whereof, at least in their sense, there is nothing
in the text, nor any thing to give the least countenance thereunto.
The word is no more, but accepted,' or * well approved of;' and being-
'
spoken of God, is his being well pleased with what is done ; that is,
his approbation of it.
Wherefore the apostle having called these duties ' sacrifices,' he ex-
presseth God's respect unto them, by a word signifying the act of his
mind and will towards the sacrifices of old. So it is said, he had
respect unto the offering of Abel, Gen. iv. 4 ; that is, he approved of
it, and accepted it, as our apostle declares, Heb. xi. 4. So, on the sacri-
fice of Noah, it is said that he smelled a savour of rest,' Gen. viii. 21,
'
it was well pleasing unto him. And this frame of mind in God with
respect unto those sacrifices, doth the apostle express by this word,
1
is well pleased.' But there is also in the word a clear intimation of
the especial pleasure of God in these things. This is that which he
is well pleased withal in an especial manner. And hence we may
learn,
Obs. VIII. That the will of God revealed concerning his acceptance
of any duties, is the most effectual motive unto our diligence in them.
— Promise of acceptance gives life unto obedience.
Obs. IX. The works and duties which are peculiarly useful unto
men, are peculiarly acceptable unto God.
Ver. 17. — ITfctS'Eo-^'E rote iiyov/utvoiQ vfxojv kcu vtt£iket£' cwtoi yap
aypvirvovaiv virtp twv ipvîov vpuov, w? \oyov airoSwcrnvrtg Iva /xtra
\apaq tovto ttokvcfi, kui fit) crT&vaZovTtg' aXvaiTtXtg yap vfiiv tovto.
Ver. 17 Obey them that have the rule over you, and submit your-
selves,for they watch for your souls as they that must give an
account; that they may do it with joy, and not mourning, for that
is unprofitable for you.
This is the third instance of duties required in our Christian profes-

sion, on the account of the sacrifice of Christ, and of our sanetifica-
tion by his blood. And it is in things ecclesiastical, or gospel institu-
tions. And some things are to be premised unto the exposition of the
words.
1. There is a supposition of a settled church state among them unto
whom the apostle wrote, whereof he gave intimation, ch. x. 24, 25
For there were among- them rulers, and those that were ruled,
into which two sorts he distributes the whole. And he adds more-
over, their mutual duties in that church state, and that distinctly, ac-
cording to the office of the one, and capacity of the other.
2. The epistle was written immediately to the community of the
faithful, or body of the fraternity in the church, and that in distinc-
752 AN EXPOSITION OP THE [CH. XIII.
lion from their rulers or guides, as appeareth both in this place, and
ver. 24. Hence all the duties contained in it, are given in immediate
charge unto them. So it was in those primitive times, when the church
itselfwas entrusted with the care of its own edification. But these
things can scarcely be accommodated unto the present state of most
churches in the world, wherein the people, as such, have no interest in
their own edification.
3. Theespecial duty here prescribed, includes all that concerns
church rule and order for the springs of all things belonging there-
;
unto, lie in the due obedience of the church unto its rulers, and their
due discharge of their office in them they also are enjoined. This,
:
therefore, added unto the spiritual and moral duties before mentioned,
gives us a summary of the whole duty of believers.
The words contain a prescription of a duty, with the ground or
reason of it. First. There is, 1. The persons towards whom it is to be
discharged that is, their rulers.
; 2. The duty itself, whereof there are
two parts: 1st. Obedience, 'Obey them.' 2dly. Submission, 'and
submit yourselves.' Tn the second, there are two things. 1. The
reason of the equity and necessity of this duty, and this is taken from
the due discharge of their office and work, ' They watch for your
souls;' which is amplified from the consideration of their accountable-
ness unto Christ in their office, as ' those that give an account.' 2.-
An enforcement of the reason itself, from the different ways of their
giving account, with the different causes and events thereof, 'that
they may do it with joy,' &c.
First. The persons towards whom the duty is prescribed, are, toiq
vyovfxevoig v/au)v, ' those that have the rule over you.' Of the mean-
ing of the word here used, see the exposition of ver. 7, of this chapter.
It signifies properly guides or leaders, though usually applied unto
them that guide, feed, or lead with authority, or by virtue of office.
But all the names given by the Holy Ghost unto those who preside in
the church, are exclusive, of rigid authority, and pregnant with notions
of spiritual care, duty and benignity. Styles or titles of magisterial
power, of earthly dignity, of rigid authority, are foreign to evangelical
churches; your guides, your leaders, who rule by rational guidance
and conduct.
These guides or rulers are those who are called the elders or bishops
of the church. And,
1. There were many of them in each church. For suppose that
the apostle wrote this Epistle directly and immediately to all the
churches in Judea, (which yet he did not, but unto that at Jerusalem),
yet each of them must be supposed to have more of these rulers of
their own than one. For they are directed to obey them that had the
rule over them, and not over others, those that watched over their souls,
and were to give an account of them. Here is no room left for a
single bishop, and his rule in the church, much less for a pope.
2. These rulers or guides were then of two sorts^ as the apostle de-
clares, 1 Tim. v. 17. First. Such as, together with rule, laboured also
in word and doctrine, and then such as attended unto rule only. And
if this be not here allowed, let it be taken in the other sense, and then
VRR. 17.] EPISTLK TO THE HEBREWS. 753
the two parts or duties of the same office in teaching and ruling are
directed unto. For distinct respect is had unto them in the prescrip-
tion of the duties here mentioned, as we shall see.
3. The grant of these guides unto the church, this office, and its
due discharge, being of necessity unto its edification, is an act of the
authority of Christ, and an effect of his love and care; as our apostle
declares at large, Eph. iv. 8 —
14. And where those that take upon
them so to be, are useless, or obstructive as unto that end, they must
bear their own judgment. This is certain, that in after ages the
church owed its ruin unto its guides, who led it into a fatal
apostasy.
4. The rulers or guides here intended, were the ordinary elders, or
officers of the church, which were then settled among them. For al-
though probably one of the apostles was yet alive among them, yet
it is plain that it is their ordinary officers, which had the peculiar rule
of them, that are intended. And that there be such, more than one
in every church, belongs to the complete state and constitution of it.
Secondly. There are two parts of the duty enjoined with respect
unto these guides, and that with distinct respect unto the two parts
of their office before mentioned, namely, of teaching and ruling.
1. It is with respect unto their teaching, preaching, or pastoral feed-
ing, that they are commanded to obey them/ ireiBeaSt.
'
For the word
signifies an obedience on a persuasion such as doctrine, instruction, or
;
teaching, doth produce. And the submission required, vtthkcts, ' sub-
mit yourselves,' respects their rule obey their doctrine, and submit to
:
their rule. And some things must be observed to clear the intention
of the apostle herein.
1. It is not a blind implicit obedience and subjection, that is here
prescribed ; a pretence hereof hath been abused to the ruin of the
souls of men. But there is nothing more contrary to the whole nature
of gospel obedience, which is our reasonable service ; and in par-
ticular, it is that which would frustrate all the rules and directions
given unto believers in this Epistle itself, as well as elsewhere, about
all the duties that are required of them. For to what purpose are they
used, if no more be required but that men give up themselves by an
implicit credulity to obey the dictates of others?
2. It hath respect unto them in their office only. If those who sup-
pose themselves in office, do teach and enjoin things that belong not
to their office, there is no obedience due unto them by virtue of this
command. So is it with the guides of the church of Rome, who,
under a pretenee of their office, give commands in secular things, no
way belonging unto the ministry of the gospel.
3. It is their duty so to obey, whilst they teach the things which
the Lord Christ hath appointed them to teach ; for unto them is their
commission limited, Matt, xxviii. 20, and to submit unto their rule
whilst it is exercised in the name of Christ according to his institution,
and by the rule of the word, and not otherwise. When they depart
from these, there is neither obedience nor submission due unto them.
Wherefore,
1. In the performance of these duties, there is supposed a judgment
VOL. IV. 3 C Jv D
754 AN EXPOSITION OF THE [cil. Xllt.
to be made of what is enjoined, or taught by the word of God, accord'

ing to all the instructions and rules that are given us therein. Our
obedience unto them, must be obedience unto God.
5. On this supposition, their word is to be obeyed, and their rule
submitted unto, not only because they are true and right materially,
but also because they are theirs, and conveyed from them unto us by
divine institution. A regard is to be had unto their authority and
office-power, in what they teach and do. And it is hence evident,
Obs. I. That the due obedience of the church, in all its members,
unto the rulers of it, in the discharge of their office and duty, is the
best means of its edification, and the chief cause of order and peace
in the whole body. — Therefore is it here placed by the apostle, as com-
prehensive of all ecclesiastical duties.
Thirdly. The ground of this duty, or the principal motive unto it,
is taken from the office of these rulers, and their discharge of it :
* They
watch for your souls, as they that must give account.' Obey
them, avrot yap, ' for they' watch. Make the consideration hereof a
motive to your duty.
Aypv-irvvocTi,
'
they watch.' The word used is peculiar unto this
place, and it denotes a watchfulness with the greatest care and dili-
gence, and that not without trouble or danger, as Jacob kept and
watched the flock of Laban in the night.
And they did it V7rtp rwv \pv\wv v/ulwv, for their souls,' about them,
'
concerning them, and the things that belong unto them, for their good.
So v7T£p, frequently denotes the final cause they watch, that souls
:
may be guided, kept and directed, unto their present duty and future
reward. And the apostle compriseth herein the whole duty of the
pastoral office, with the manner of its discharge. Wherein that duty
doth consist, what are the principal parts and acts of it, I have else-
where declared. Here the thing itself is intimated, but the manner of
its discharge is principally intended ; that is, with design, care and
diligence, and that against troubles, dangers, and oppositions. As if
it were said, the work and design of these rulers is solely to take care
of your souls, by all means to preserve them from evil, sin, backsliding,
to instruct and feed them ; to promote their faith and obedience, that
they may be led safely to eternal rest. For this end is their office ap-
pointed, and herein do they labour continually.
Where this is not the design of church-rulers, where it is not their
work and employment, where they do not evidence it so to be, they
can claim no obedience from the church, by virtue of this rule. For
the words here used are so a motive unto this obedience, as that they
also contain the formal reason of it, because this watching belongs
unto the essence of the office in the exercise of it, without which it is
an empty name.
Obs. II. An assumption of right and power by any to rule over the
church, without evidencing their design and work to be a watching
for the good of their souls, is pernicious unto themselves, and ruinous
unto the church itself.
On the other side, that all the members of the church may be kept
in due obedience unto their guides, it is necessary that they always
consider the nature of their office, raid their discharge of it. When
they find that the office itself is a divine institution for the good of
their souls, and that it is discharged by their guides with labour, care,
and diligence, they will be disposed unto that obedience and submis-
sion which is required of them.
And herein consists the beauty and usefulness of church order ;
namely, when the guides of it do make it evident that their whole design
is, with labour and diligence, to promote the eternal welfare of the
souls of them that are committed unto their care; and they, on the
other hand, on the account hereof, do obey them in their doctrine, and
submit unto them in their rule. Without this, all pretence of order
is but confusion.
Fourthly. There is moreover an enforcement added unto this motive,

from the consideration of the condition whereon they undertake this
work of watching for their souls; namely, we Xoyov cnroSwcrovTtg, as *
those that must give an account;' that is, of their office, work, duty,
and discharge of it. So we render the words, those that must give
'
an account,' referring it unto the last day of universal account. But

respect is had also unto their present state and work ; as,
1. They are in their office accountable persons, such as are obliged
to account. They are not owners but stewards: they are not sove-
reigns, but servants. There is a great Shepherd of the sheep, ver. 20,
the Prince of the shepherds, 1 Pet. v. 4, 10, to whom they must give
an account of their office, of their work, and of the flock committed
to their charge.
2. They behave themselves as those that are so entrusted, and so
accountable. This is included in the particle wg, 'as those.' And
those who have an accountable office or work committed unto them,
do act, 1. With good boldness and confidence towards those that are
under their care; for they are committed unto them by him who hath
the sovereign power over them all, unto whom they must give an ac-
count. They are not afraid to be esteemed intruders, or to impose
themselves unduly on others, in any acts or duties of their office.
Stewards are bold in the honest management of things committed
unto them. This gives them encouragement against all oppositions
and reflections, as though they took too much upon them at any time.
The remembrance of their trust, and their account, animates them unto
their duty. 2. With care, diligence, and circumspection, and a con-
tinual regard unto the issue of things, and the trial which they must
come unto. This the nature of the thing requires.
Although the last great account, which all church guides must give
of their stewardship, may be intended, yet the present account which
they give every day to Jesus Christ of the work committed to them, is
included in it also. There are no conscientious church guides, but
they do continually represent unto the Lord Christ the state of the
flock committed unto them, and what is the success of their ministry
among them. If they thrive, if they flourish, if they go on to perfec-
tion, this they give him an account of, blessing him for the work of his
Spirit and grace among them. If they are diseased, unthrifty, fallen
under decays, or do any wav misconduct themselves, therein also they
3 c 2
;
756 AN EXPOSITION OF THE [CII. XII!.
give an account unto Jesus Christ; they spread it before him, mourn-
ing with grief and sorrow. And indeed the different ways of giving
this account with joy or sorrow, mentioned in the next words, seem to
have respect hereunto.
Obs. III. Those who do attend with conscience and diligence unto the
discharge of the work of the ministry towards their flocks, committed in
an especial manner unto their charge, have no greater joy or sorrow in
this world, than what accompanies the daily account which they give
unto Christ, of the discharge of their duty amongst them, as their
success falls out to be.
4. The account, as was said, of the last day, when every shepherd
shall be called on for his whole flock, by number and tale, is referred
unto. But whereas this consists only in a solemn declaration and mani-
festation of what is done in this life, the present account is principally
regarded, in the pressing of this duty. For the last clause of the
words, this is unprofitable for you,' on the supposition of an account
'
given with sorrow, can refer to no other account but that which is pre-
sent, with respect unto the success of the ministry.
Obs. IV. Much of the life of the ministry and benefit of the church,
depends on the continual giving an account unto Christ, by prayer
and thanksgiving, of the state of the church, and success of the word
therein. Those guides who esteem themselves obliged thereunto, and
do live in the practice of it, will find their minds engaged thereby unto
constant diligence, and earnest labouring in the discharge of their
duly. And the dealings of Christ with the church itself, are regulated
according unto this account, as the last words do manifest. For,
Lastly. The motive proposed unto obedience, is farther improved
from the consideration of the frame of mind, which is, or may be,- in
the guides of the church, in giving this account, which wholly depends
on the due observance, or omission of the duty prescribed. For on the
one they will give their account with joy, and on the other with sorrow
and as unto this latter frame, it is added, ' For that is unprofitable for
you,' the contrary is to be understood with respect unto the former,
namely, that it is profitable for them. Now, this joy or sorrow where-
with they are affected in giving of their accounts, doth not respect
themselves, or their own ministry ; for they are a sweet savour unto
God, both in them that are saved, and in them that perish ; but it re-
spects the church itself committed unto their guidance.
1. The duty is urged, Iva pera
% a P a C rovro iroitvai, ' that they may
give their account with joy.' It is matter of the greatest joy unto the
pastors of the churches, when they find the souls of them committed
unto their charge, thriving under their ministry. So was it with the
apostles themselves, ' I have no greater joy than to hear that my chil-
dren walk in the truth,' saith one of them, 3 John, ver. 4. And another,
' What is our hope, or joy, or crown of rejoicing? are not even ye, in
the presence of our Lord Jesus Christ at his coming? for ye are our
glory and joy,' 1 Thess. ii. 19, 20. And when they give this account
with praise, it fills their hearts with joy in a particular manner. And
this, on many accounts, is profitable for the church itself. They will
quickly find the effects of the joy of their guides in their account, by
—
VER. IB, 19.] F.l'ISTLE TO THE HEBREWS. 757
the cheerful discharge of their ministry, and in token of Christ being-

well pleased with them.
2. It is pressed for the avoidance of the contrary frame herein ;
namely, ' with grief,' 'grieving or mourning,' p.i] aTivaZovrtq. The
sadness of the hearts of ministers of the gospel upon the unprofitable-
ness of the people under their ministry, or miscarriages of them, with
respect unto church order and rule, is not easy to be expressed. With
what sighing, what groaning, as the word signifies, what mourning,
their accounts unto Christ are accompanied, he alone knows, and the
last day will manifest. When it is thus, although they alone have the
present burden and trouble of it, yet, aXvaiTtXtg yap vp.iv tovto, * it is
unprofitable' for the people, both here and hereafter. It is, and will
be so, in the discouragement of their guides, in the displeasure of
Christ, and in all the severe consequents which will ensue thereon.
Of the close of the Epistle, which now only remains

considera- for
tion, there are three parts. 1. The apostle's request of the
prayers of
the Hebrews for himself, ver. 18, 19. 2. His solemn benedictive
prayer for them, ver. 20, 21. 3. An account of the state of Timothy,
with the usual salutation, ver. 22 25. —
The first of these is con-
tained in
Ver. 18, 19. — Ylpocrsvêtj^t tteoi hfihiv' TTETToiQapEV yap oti koAjjv
<Tuvti$t)(riv E\opev, ev rraai icaXtoQ OeXovrec," ai/aurpêo'S'ot. Hepicr-
<roTEp<i)(; 8e irapaKaXii) tovto 7roirj(rat, Iva ra\iov airoKaTaaTaOu} vp.iv.
Ver. 18, 19. Pray for us, for ice trust we have a good conscience,
in all things willing to lice honestly ; hut I beseech you the rather
to do this, that I may be restored to you the sooner.
From these verses, and those that follow to the end, it is evident
that the author of this Epistle did not conceal himself from the He-
brews, neither was that the reason why his name was not prefixed to
it, as it is to all his other epistles. For he plainly declares himself, in
all his circumstances, as one who was very well known to them. But
the true and only reason why he prefixed not his name and title to this
epistle, as to all others, was because in his other epistles he dealt with
the churches merely by virtue of his apostolical authority, and the
revelation of the gospel which he had personally received from Jesus
Christ; but in dealing with these Hebrews, he lays his foundation in
the authority of the Scriptures of the Old Testament, which they ac-
knowledged, and resolves all his arguments and exhortations thereunto.
Hence, he gave no title to the Epistle, but immediately laid down the
principle and authority which he would proceed on, namely, the divine
revelations of the Old Testament.
There are in the words, 1. A request made to the Hebrews for
prayer. 2. The ground which gave him confidence therein. 3. A
pressing of the same request with respect to his present state and
design, ver. 19.
First. There is his request for prayer, 7too<t£u\£(t«£ rrtpi n/uov, pray '
758 AN EXPOSITION OF THE [CH. XI II.
for us.' It is proposed to them by the way of request, as is evident

from the next words, I beseech you the rather to do this.' Their duty
'
it was always to pray for him. But to remind them of that duty, and
to manifest what esteem he had of it, he makes it a request, as we
ought mutually to do among ourselves. He speaks in the plural num-
ber, 'pray for us, for we trust/ &c. yet is it himself alone that he in-
tends, as is usual.
And this request of their prayers argues a confidence in their faith
and mutual love, without which he would not have requested their
prayers for him. And he grants that the prayers of the meanest saints
may be useful to the greatest apostle, both with respect to their per-
sons, and the discharge of their office. Hence, it was usual with the
apostle to desire the prayers of the churches to whom he wrote, 2 Cor.
i. 11 Eph. vi. 19 ; Col. iv. 3 ; 2 Thess. iii. 1. For in mutual prayer
;
for each other consists one principal part of the communion of saints,
wherein they are helpful to one another in all times, places, and con-
ditions. And he doth herein also manifest what esteem he had of
them, whose prayers he thought would find acceptance with God on
his behalf. And, besides, it is the especial duty of the churches to
pray for them who are eminently useful in the work of the ministry,
which they are here reminded of.
Secondly. He expresseth the ground of his confidence in this request,
namely, that he was such an one, and did so walk as that they might
engage for him without hesitation. Tap, 'for,' saith he, 'we trust;'
and we may observe in the words,
1. The manner of his proposal of this ground of his confidence.
neiroiQa/iEv, '
—
we trust,' we are persuaded that so with us, not as
it is
though there were any doubt or ambiguity in it, as it is ofttimes with
us when we use that kind of expression. But he speaks of himself
with modesty and humility, even in things whereof he had the highest
assurance.
2. The thing itself is, that he had mXrjv aTji'aSrjfftv, 'a good con-
science,' or as he elsewhere expresseth it, ' a conscience -void of offence
towards God and man.' A
sense thereof gives a due confidence both
in our own prayers, and in our requests to others for their prayers for
us. So speaks the Psalmist, ' If I regard iniquity in my heart,' (which
is inconsistent with a good conscience) God will not hear me,' Ps.
'
lxvi. 18 and, on the other hand, ' If our heart condemn us not,' (that
;
is, if we have this good conscience) then have we confidence towards

'
God; and whatever we ask, we receive of him,' 1 John iii. 21, 22. And
as sincerity in the testimony of a good conscience, gives us confidence
before God in our own prayers, notwithstanding our many failings and
infirmities, so it is requisite in our requests for the prayers of others.
For it is the height of hypocrisy to desire others to pray for our deliver-
ance from that, which we willingly indulge ourselves in, or for such
mercies as we cannot receive without foregoing that which we will not
forsake. This, therefore, the apostle here testifies concerning himself,
and that in opposition to all reproaches and false reports which they
had heard concerning him.
The testimony of his having a good conscience consists in this, that
— —
VER. 20, 21.] EIMSTLE TO THE HEBREWS. 759
he was '
willing
things to live honestly,' OtXovrtg tv iracri tca\u>g
iti nil
avamptipta^jai. A
resolution, and suitable endeavour to live
will,
honestly in all things, is a fruit and evidence of a good conscience.
Being willing,' denotes readiness, resolution, and endeavour and this
'
;
extends to 'all things,' that is, wherein conscience is concerned, or our

whole duty towards God and men. The expression of 'hving honestly/
as it is commonly used, doth not reach the emphasis of the original.
'A beauty in conversation,' or exact eminency therein, is intended.
This was the design of the apostle in all things, and this ought to be
the design of all ministers of the gospel, both for their own sakes as to
what is in an especial manner required of them, as also that they may
be examples to the people.
In the 19th verse, he is further earnest in his request, with respect
to his present circumstances, and his design of coming in person to
them. Some few things may be observed therein ; as, 1. He had been
with them formerly, as it is known that he had been partly at liberty
and partly in prison some good while, yea, for some years, at Jerusa-
lem, and in other parts of Judea. 2. He desires to be restored to
them that is, to come to them again, so as that they might have the
;
benefit of his ministry, and he, the comfort of their faith and obedience.
3. He is earnest in this desire, and therefore the more urgent in re-
questing their prayers, that his desire might be accomplished. For, 4.
He knew that the Lord Christ did dispense of the affairs of his church,
much according to their prayers, to his own glory, and their great con-
solation yet, 5. It is uncertain whether ever this desire of his was
;
accomplished or not. For this Epistle was written after the close of
the apostolical story in the book of the Acts. And from thenceforward
we have little certainty in matters of fact. For, 6. According to our
present apprehensions of duty, we may lawfully have earnest desires
after, and pray for such things, as shall not come to pass. The secret
purposes of God are not the rule of our prayers.
Vf, R. 20, 21. —-'O ct Qtog

Trig eipr)vr}g, 6 avayayojv tK vticptov tov
woi/uitva tu)v irpoâTwv tov fityav, tv al/xaTi EiaBt]Kt]g auovtov, tov
K.vptov i\fiU)v IrjtTovv Npurrov, KarttjOTtaru v/xag tv iravri tpyuj
ayaOip, tig to iroii)<jai to OtXii/ma avroV ttoiojv ev vfiiv to tvapta-
tov tvwmov <ivtov, bia IijtTOU Xptarou' u> i) oo£a tig Tovg auovag
tu)v ai(vvu)v. A/x-qv.
Vf.r. 20, 21. Now the God of peace, that brought again from the
dead, that great Shepherd of the sheep, our Lord Jesus Christ,
through the blood of the everlasting covenant, make uou perfect in
every good work to do his will, working in yon that which is well-
pleasing in his s/ght, through Jesus Christ, to whom be g/on/ for
ever and ever. Amen
Having desired their prayers for him, he adds thereunto his prayer
for them, and therewithal gives a solemn close to the whole Epistle.
A glorious prayer it is, inclosing the whole mystery of divine grace in
its original, and the way of its communication by Jesus Christ. He
prays that the fruit and benefit of all that he had before instructed them
in, might be applied to them. For the substance of the whole doctri-
nal part of the Epistle is included in it. And the nature and form of
the prayer itself, with the expressions used in it, evidence its procedure
from a spirit full of faith and love.
There are some things to be considered in this prayer for the expo-
sition of the words. 1. The title assigned to God, suited to the request
to be made. 2. The work ascribed to him, suitable to that title. 3.
The things prayed for. 4. A doxology, with a solemn closure of the
whole. First. The title assigned to God, or the name by which he
calls on him is, 6 Geoe ttjc hojjvjjc, ' the God of peace.' So is he fre-
quently styled by our apostle, and by him alone, Rom. xv. 33, xvi. 20 ;
Phil. iv. 9 ; 1 Thess. v. 23. And he useth it only in a way of prayer,
as shutting up all the instructions given the church, in a prayer for a
blessing from the God of peace. So also is he said to be the God of
grace, mercy, and consolation. For he assumes names and titles to
himself from his works, which are his alone, as well as from his essen-
tial attributes. And this is proper to him. For, 1. All things were
brought into a state of disorder, confusion, and enmity by sin. No
peace was left in the creation. 2. There was no spring of peace left,
no cause of it, but in the nature and will of God, which justifies this
title. 3. He alone is the Author of all peace, and that two ways. 1st.
He purposed, designed, and prepared it in the eternal counsels of his
will, Eph. i. 8— 10. 2dly. He is so in the communication of it, by
Jesus Christ. So all peace is from him, with himself, in our own souls,
between angels and men, Jews and Gentiles, all causes of enmity being-
taken away from the whole church.
And the apostle fixeth faith in prayer on this title of God, because
he prays for those things which proceed from him peculiarly as the
God of peace such are the glorious contrivance and accomplishment
; (
of our salvation by Jesus Christ, and the blood of the covenant ; with
the communication of sanctifying grace to the renovation of our natures
to new obedience which are the matter of this prayer. These things
are from God, as he is the God of peace, who is the only author. of it,
and by them gives peace to men. But he might have also herein an
especial respect to the present state of the Hebrews. For it is evident
that they had been tossed, perplexed, and disquieted with various doc-
trines and pleas about the law, and the observance of its institutions.
Wherefore, having performed his part and duty in the communication
of the truth to them for the information of their judgments, he now,
in the close of the whole, applies himself by prayer to the God of peace;
that he, who alone is the author of it, who creates it where hepleaseth,
would, through his instruction, give rest and peace to their minds.
For,
Obs. I. When we make application to God .for any especial grace
or mercy, it is our duty to direct and fix our faith on such names, titles,
or properties of God, as whereuntp that grace doth peculiarly relate,
and from whence it doth immediately proceed. To this purpose pre-
cedents are multiplied in the Scripture. And,
—
Obs. II. If this be the title of God, if this be his glory that he is
the God of peace, how excellent and glorious is that peace from whence
he is so denominated, which is principally the peace which we have
with himself by Jesus Christ.
Obs. III. As every thing that is evil to mankind, within them,
amongst them, both with reference to things temporal and eternal, pro-
ceeds from our original loss of peace with God by sin, and by the
enmity which ensued thereon so peace, on the other side, is compre-
;
hensive of all kinds of good, both here and hereafter; and God being
styled the God of peace, declares him to be the only fountain and cause
of all that is good to us in every kind.
Secondly. The second thing in the words is the work that is ascribed
to God, as the God of peace. And this is, that he ' brought again from
the dead our Lord Jesus Christ, that great Shepherd of the sheep,
through the blood of the everlasting covenant.' Wherein we must
consider, 1st. The person who is the object of this work ; who is de-
scribed, 1. By his relation to us, 'our Lord Jesus Christ.' 2. By his
office, ' the great Shepherd of the sheep.' 2dly. The work itself towards
him, ' he brought him again from the dead.' 3dly. The way whereby
this work was wrought, it was ' through the blood of the everlasting
covenant.'
First. The person who is the object of this work is, tov Kvpiov v/uwv
1>)(tow Xpiarov, ' Jesus Christ our Lord.' This is he whom the apostle,
after his long dispute, reduceth all to, both as the object of the whole
work of God's grace, as in this place ; and the only means of the com-
munication of it to us, as in the close of the prayer. And he express-
eth him by his name, significant of his grace and office, and by his
relation to us; he is our Lord. And it was towards him, as the
anointed Saviour and our Lord, that the work mentioned was accom-
plished. For,
Obs. IV. All the work of God towards Jesus Christ, respected him
as the head of the church, as our Lord and Saviour. — And thence we
have an interest in all the grace of it.
Secondly. Again, he is described by his office, under which con-
sideration he was the object of the work mentioned, '
that great
Shepherd of the sheep.' As such, God brought him again from the
dead. The expression in the original is emphatical by a reduplication
of the article, tov irot/uva tov fxeyav, which we cannot well express.
And it is asserted, 1. That Christ is a Shepherd, that is, the only
shepherd. 2. That he is the great Shepherd. 3. That he is not so
to all, but the Shepherd of the sheep.'
'
1. He doth not say he is the great Shepherd, but that great Shep-
herd, namely, he that was promised of old, the object of the faith and
hope of the church from the beginning. He who was looked for,
prayed for, who was now come, and had saved his flock.
He is said to be tov [uyuv, 'great,' on many accounts. 1. He
2.
is great in his person, above all angels and men, being the eternal Son
of God. 2. Great in power to preserve and save his fleck. 3. Great
in his undertaking, and the effectual accomplishment of it in the dis-
charge of his office. 4. Great in his glory and exaltation above the
whole creation, lie is every way incomparably great and glorious.
See our Discourse of the Glory of Christ in his Person, Office, and
Grace. And,
Obs. V. The safety, security, and consolation of the church, much
depend on this greatness of their Shepherd.
3. He is tov woifxeva™v 7rpoj3arwv, ' the Shepherd of the sheep.'
They are his own. He was promised and prophesied of, of old, under
the name of a Shepherd, Isa. xl. 11; Ezek. xxxiv. 23, xxxvii. 24.
And that which is signified hereby, is comprehensive of the whole
office of Christ, as king, priest, and prophet of the church. For as a
Shepherd he doth feed, that is, rule and instruct it and being that
;
Shepherd who was to ' lay down his life for the sheep,' John x. 11, it
hath respect to his priestly office also, and the atonement he made for
his church by his blood. All the elect are committed to him of God,
as sheep to a shepherd, to be redeemed, preserved, saved by virtue of
his office. This relation between Christ and the church is frequently
mentioned in the Scripture, with the security and consolation which
depend thereon. That which we are here taught, is that he died in
the discharge of his office, as the great Shepherd of the sheep ;which
expresseth both the excellency of his love, and the certainty of the
salvation of the elect. For,
He is not said to be a shepherd in general, but the Shepherd nov
Trpofiarwv, ' of the sheep.' He did not lay down his life, as a Shep-
herd, for the whole herd of mankind, but for that flock of the elect
which was given and committed to him by the Father, as he declares,
John x. 11, 14—16.
Obs. VI. On this relation of Christ to the church doth it live, and
is preserved in the world. — In particular, this little flock of sheep
could not be maintained in the midst of so many wolves and other
beasts of prey, as this world is filled withal, were it not by the power
and care of this great Shepherd.
Thirdly. The work of God toward him is, that he 6 avayayojv ek
vEiepiov, ' brought him again from the dead.' The God of peace is he
who brought him again from the dead. Herein consisted his great
acting towards the church, as he is the God of peace, and herein he
laid the foundation of the communication of grace and peace to us.
God, even the Father, is frequently said to raise Christ from the dead,
because of his sovereign authority in the disposal of the whole work of
redemption, which is every where ascribed to him. And Christ is
said to raise himself, or to take his life again when he was dead,
because of the immediate efficiency of his divine person therein,
John x. 18.
But somewhat more is intended than that mere act of divine power
whereby the human nature of Christ was quickened by a re-union of
its essential parts, soul and body. And the word here used is
peculiar, not signifying an act of raising, but of reducing, or recovery
out of a certain state and condition, that is the state of the dead.
Christ, as the great Shepherd of the sheep, was brought into the state
of death by the sentence of the law, and was thence led, recovered,
and restored by the God of peace. Not a real efficiency of power, but
a moral act of authority is intended. The law being fulfilled and
VKK. 20, 21.] EPISTLE TO THE HEBREWS. 763
answered, the sheep being redeemed by the death of the Shepherd,

the God of peace, to evidence that peace was now perfectly made, by
an act of sovereign authority, brings him again into the state of life, in
a complete deliverance from the charge of the law. See Ps. xvi. 10, 11.
Fourthly. Hence he is said to do this, tv al/uian SiaQtwg anovtov,
1
through the blood of the everlasting covenant.' In the blood, tv for
Bta, which is frequent. And we must see, 1. What covenant this is.
2. What was the blood of this covenant. 3. How through it the
Lord Christ was brought again from the dead.
1. This covenant may be the eternal covenant between the Father
and the Son, about the redemption of the church, by his undertaking
on its behalf. The nature hereof hath been fully declared in our exer-
citations. But this covenant needed no confirmation, or ratification
by blood, as consisting only in the eternal counsels of Father and Son.
Wherefore it is the covenant of grace, which is a transcript and effect
of that covenant of redemption, which is intended. Hereof we have
treated at large in our exposition of the 8th and 9th chapters. And
this is called everlasting; as, in opposition to the covenant made at
Sinai, which, as the apostle proves, was but for a time, and accordingly
waxed old, and was removed ; so, because the effects of it are not
temporary benefits, but everlasting mercies, grace, and glory.
2. The blood of this covenant is the blood of Christ himself, so
called in answer to the blood of the beasts, which was offered and
sprinkled in the confirmation of the old covenant; whence it is bv
Moses called the blood of the covenant, Exod. xxiv. 8; Heb. ix. 20.
See that place and the exposition. And it is called the blood of this
covenant, because, as it was a sacrifice to God, it confirmed the cove-
nant, and as it was to be sprinkled, it procured and communicated all
the grace and mercy of the covenant, to them who are taken into the
bond of it.
3. Butthe principal inquiry is, how God is said to bring Christ

from thedead through the blood of the covenant, the sheddin<>
whereof was the means of, and the way of his entrance to death.
Now the mind of the Holy Ghost herein will appear in the ensuino-
considerations.
1st. By the blood of Christ, as it was the blood of the covenant,
the whole will of God, as to what he intended in all the institutions
and sacrifices of the law, was accomplished and fulfilled. See ch. x.
—
5 9. And hereby an end was put to the old covenant, with all its
services and promises.
2d]y. Hereby was atonement made for sin, the church was sanc-
tified or dedicated to God, the law was fulfilled, the threatenings of
dentil executed, eternal redemption obtained, the promises of the new
covenant confirmed, and by one offering they who were sanctified, are
perfected for ever.
3dly. Hereon, not only way was made for the dispensation of grace,
but all grace, mercy, peace, and glory was purchased for the church,
and in the purpose of God was necessarily to ensue. Now the head
and well-spring of the whole dispensation of grace, lies in tin; bringing
Christ again from (he dead. That is the beginning of all grace to the
764 AN EXPOSITION OF THE [CH, XIII.
church the greatest and first instance of it, and the cause of all that
;
doth ensue. The whole dispensation of grace, I say, began in, and
depends on the resurrection of Christ from the dead, which could not
have been, had not the things before mentioned been effected and
accomplished, by the blood of the covenant. Without them he must
have continued in the state, and under the power of death. Had not
the will of God been satisfied, atonement made for sin, the church
sanctified, the law accomplished, and the threatenings satisfied, Christ
could not have been brought again from the dead. It was therefore
hereby that he was so, in that way was made for it to the glory of
God. The death of Christ, if he had not risen, would not have com-
pleted our redemption ; we should have been yet in our sins. For evi-
dence would have been given that atonement was not made. The bare
resurrection of Christ, or the bringing him from the dead, would not
have saved us for so any other man may be raised by the power of
;
God. But the bringing; again of Christ from the dead, through the
blood of the everlasting covenant, is that which gives assurance of the
complete redemption and salvation of the church. Many expositors
have filled this place with conjectures to no purpose, none of them so
much as looking towards the mind of the Holy Ghost in the words.
That which we learn from them is,
Obs. VII. That the bringing back of our Lord Jesus Christ, as the
Shepherd of the sheep, from the state of the "dead, through the blood
of the covenant, is the great pledge and assurance of peace with God,
or the effecting of that peace, which the God of peace had designed
for the church.
Obs. VIII. The reduction of Christ from the dead, by the God of
peace, is the spring and foundation of all dispensations, and communi-
cations of grace to the church, or of all the effects of the atonement,
—
and purchase made by his blood. For he was so brought again as
the Shepherd of the sheep, to the exercise of his entire office towards
the church. For hereon followed his exaltation, and the glorious exer-
cise of his kingly power in its behalf, with all the benefits which
ensue thereon, Acts v. 30, 31 ; Rom. xiv. 9 ; Phil. ii. 8 — 11 ; Rev. i.
17, 18, and the completing of his prophetical office by sending of his
Holy Spirit to abide always with the church for its instruction, Acts
ii. 33, and the discharge of what remains of his priestly office in his
intercession, Heb. vii. 25, 26, and his ministering in the sanctuary to
make the services of the church acceptable to God, Heb. viii. 2 ; Rev.
viii. 4. These are the springs of the administration of all mercy and
grace to the church, and they all follow on his reduction from the
dead, as the Shepherd of the sheep through the blood of the covenant.
Obs. IX. All legal sacrifices issued in blood and death, there was
no recovery of any of them from that state. There was no solemn
pledge of their success. But their weakness was supplied by their
frequent repetition.
Obs. X. There is then a blessed foundation laid of the communica-
tion of grace and mercy to the church, to the eternal glory of God.
—
Ver. 21. The other verse contains the things which the apostle,
with all this solemnity, prayeth for on the behalf of the Hebrews. And
VER. 21.] EPISTLE TO TIIF. HEBREWS. 765
they are two, 1. That God would perfect them in every good work to
'
do his will.' 2. That he would 'work in them, that which is well

pleasing in his sight by Jesus Christ.' In this whole prayer we have
the method of the dispensation of grace laid before us. For, 1. The
original of it is in God himself, as he is the God of peace; that is, as
in the eternal counsel of his will he had designed grace and peace to
poor sinners, suitably to his own goodness, wisdom, and grace. 2.
The preparation of it, in a way suitable to the exaltation of the glory
of God, and the original means of its communication, is the mediation
of Christ in his death and resurrection. 3. The nature of it as to one
principal part in our sanctification, is expressed under these two heads
in this verse.
Again, evident, that this communication of grace, here prayed
it is
for, consists in a real efficiency of it in us. It is here expressed by

words denoting not only a certain efficacy, but a real actual efficiency.
The pretence of some, that the eventual efficacy of divine grace depends
on the first contingent compliance of our wills, which leaves it to be no
more but persuasion or instruction, is irreconcilable to this prayer of
the apostle. It is not a sufficient proposal of the object, and a press-
ing of rational motives thereon, but a real efficiency of the things
themselves, by the power of God through Christ, that the apostle
prays for.
First. The part of the prayer, the first thing prayed for us, is
first
perfection '
in every good work to do the will of God.' KaraprtcTot
bftag,
*
make you perfect,' or rather 'make you meei,' — fit and able.
This a thing which you in yourselves are no way meet, fit, prepared,
is
able for ; whatever may be supposed to be in you of light, power,
liberty, yet it will not give you this meetness and ability. It is not an
absolute perfection that is intended, nor do the words signify any such
thing, but it is to bring the faculties of the mind into that order, so to
dispose, prepare, and enable them, as that they may work accordingly.
And this is to be tv iravTi tpyoj ayaOnj, 'in every good work ;' in, for,
to every good work or duty of obedience. The whole of our obedience
towards God, and duties towards man, consists in good works, Epli. ii.
10. And, therefore, the end of the assistance prayed for is, Etc to iroir\-
aai to ()t\\)fia avrov, that they might do the will of God,' which is
'
the sole rule of our obedience.

It is hence evident what is the grace that in these words the apostle
prayeth for. In general he designs the application of the grace of God
through the mediation of Christ to our sanctification. And this adapt-
ing of us to do the will of God in every good work, is by that habitual
grace which is wrought in our souls. Hereby are they prepared, fitted,
enabled to all duties of obedience. And whereas, many at least of the
Hebrews, might be justly considered as having already received this
grace, in the first conversion to God, as all believers do the daily in- ;
creases of it in them, whereof it is capable, is that which on their be-

half he prayeth for. For all strengthening, thriving, and growing in
grace, consists in the increases of this spiritual habit in us.
He lets, therefore, the Hebrews know, that in themselves, they are
unable to answer the will of God, in the duties of obedience required
of them; and, therefore, prays that^hey may have supplies of sancti-

fying grace enabling them thereunto. And he doth it, after he hath
in particular prescribed and enjoined sundry gospel duties to them in
this, and the foregoing chapter ; and it may be with especial regard to
the casting out of all contentious disputes about the law, and with a
desire, that they might be established in a holy acquiescency in the
doctrine of the gospel, which he, therefore, prays for from the God of
peace.
But there is yet more required in us besides this habitual disposition
and preparation for duties of obedience, according to the will of God ;
namely, the actual gracious performance of every such duty. For nei-
ther can we do this of ourselves, whatever furniture of habitual grace
we may have received.
Secondly. This, therefore, he hath also respect unto, ' Working in
you that which is well pleasing in his sight, through Jesus Christ.'
This is the way whereby we may be enabled effectually to do the will
of God. Our whole duty, in all the acts of it, according to his will, is
to svantcrrov tviomov clvtov, ' that which is well pleasing unto him.'
So is it expressed, Rom. xii. 1, ch. xiv. 18 ; Eph. v. 10 ; Phil. iv. 18,
that which is right in his eyes before him, with respect unto the prin-
ciple, matter, forms, and end, of what is so done. This we are not
sufficient for in ourselves in any one instance, act, or duty.
Therefore he prayeth that God would do it, work it, effect it in
them ; not by moral persuasion and instruction only, but by an effec-
tual in-working, or ttoiujv ev vfiiv, ' working in them ;' see Phil. ii. 13.
The efficiency of actual grace in and unto every acceptable act or duty
of obedience, cannot be more directly expressed. This the church
prays for, this it expects and relies upon. Those who judge themselves
to stand in no need of the actual efficiency of grace in and unto every
duty of obedience, cannot honestly give their assent and consent unto
the prayers of the church.
He prays that all may be granted unto them, dia Ijjctov Kpto-rou,
'through Jesus Christ.' This may be referred either to working, or to
acceptance. If to the latter, the meaning is, that the best of our du-
ties wrought in us by the grace of God, are not accepted as they are
ours, but upon the account of the merit and mediation of Christ, which
is most true. But it is rather to be referred unto the former ; showing
that there is no communication of grace unto us from the God of peace,
but in and by Jesus Christ, and by virtue of his mediation; and this
the apostle presseth in a peculiar manner upon the Hebrews, who seem
not as yet to be fully instructed in the things which belong unto his
person, office, and grace.
The close of the words, and so of the Epistle, is an ascription of glory
to Christ : a) ?] $o%a eig rovg atwvag tojv aiwviov. A/urjv. '
To whom be
glory for ever and ever. Amen.' The like ascription of glory, in the
same kind of expression, is made unto God even the Father, Philip, iv.
20, ' Now unto God and our Father, be glory for ever and ever. Amen.'
So 1 Tim. i. 17; 2 Tim. iv. 18. So is it jointly to the Father and the
Son, as mediator, Rev. v. 13. See Gal. i. 5. And wherein this assig-
nation of glory to Christ doth consist, is there fully declared. And
— —
whereas it contains divine adoration and worship, with the ascription

of all glorious divine properties unto him, the object of it is his divine
person, and the motive unto it is his work of mediation, as I have else-
where at large declared. All grace is from him, and therefore all glory
is to be ascribed to him..
As this is due, so it is to be given unto him for ever and ever. The
expression of tig rovg aitjvag tiov mwvwv, in secula seculorum, is taken
from the Hebrew ijn 0?ny, Ps. x. 16, nbrjn "ry aîyr? p, Neh. ix. 5, or
vbrjb "ry, Ps. cxlviii. 6", 'unto eternity,' 'without intermission,' 'with-
out end.'
Hereunto is added the solemn note of assent and attestation, fre-
quently used both in the Old and New Testament, as in this case,
Horn. xvi. 27, so it is, so let it be, so it ought to be, it is true, it is right
and meet that so it should be 'Amen.' Thus shall the whole dispen-
;
sation of grace issue in the eternal glory of Christ. This the Father
designed, this is the blessedness of the church to give unto him and
behold and let every one who says not Amen hereunto, be anathema
;
maranatha.
This the apostle hath brought his discourse unto with these He-
brevvs, that laying aside all disputation about the law and expectations
from it, all glory, the glory of all grace and mercy, is now, and eternally
to be ascribed to Jesus Christ alone. Of the nature of this glory, and
the manner of its assignation to him, see my discourse of the Mystery
of Godliness, where it is handled at large.
And unto Him, doth unworthy Author of this Exposition,

the poor
desire, in all humility, to ascribe and give eternal praise and glory, for
all the mercy, grace, guidance, and assistance, which he hath received
from him in his labour and endeavours therein. And if any thing,
word, or expression, through weakness, ignorance, and darkness, which
he yet laboureth under, have passed from him, that do not tend unto
his glory, he doth here utterly condemn it. And he humbly prays,
that if, through his assistance, and the guidance of his Holy Spirit of
light and truth, any thing hath been spoken aright concerning him,
his office, his sacrifice, his grace, his whole mediation any light or di-
;
rection communicated to the understanding of the mind of the Holy

Ghost in this glorious Scripture, that he would make it useful and ac-
ceptable unto his church, here and elsewhere. And he doth also hum-
bly acknowledge his power, goodness, and patience, in that, beyond all
his expectations, he hath continued his life, under many weaknesses,
temptations, sorrows, tribulations, to bring this work unto its end.'
'
To him be glory for ever and ever. Amen.'
This is the solemn close of the Epistle. What follows, arc certain
additional postscripts, which were usual with our apostle in his other
epistles and we shall briefly give an account of them.
;
\ BR. 22. YlapciKa\k) Se ii/iag, aSeAôt, avEY^ ^ 6 TOV Xo-you r»;c 7ra-
oah.X))fTfwc" Kai jap Sta ftpa\cu)v, nrtartiXa vfJUV,
—
Vek. 22. And 1 beseech you, brethren, suffer the word of exhor-
tation ; for I have written a letter unto you in few words.
The apostle knew that many of the Hebrews were not without great
prejudices, in the cause wherein he had been dealing with them; as
also that he had been necessitated to make use of some severe admo-
nitions and reprehensions. Having, therefore, finished his discourse,
he adds this word both in his own justification, as unto what he had
written, and to caution them that they lost not the benefit of it, through
negligence or prejudice. And he gives this caution with great wisdom
and tenderness.
1. In his kind compellation by the name of aî\<pot, 'brethren,'
denoting, 1. His near relation unto them in nature and grace. 2. His
love unto them. 3. His common interest with them in the cause in
hand; all suited to give an access unto his present exhortation. See
ch. iii. 1, with the Exposition.
2. In calling his discourse, or the subject-matter of his Epistle, rov
\oyov Tt]g TrapaaXriGsiog, ' a word of exhortation,' or ' of consolation ;'
for it is used to signify both, sometimes the one, and sometimes the
other, as hath been declared before by instances. Wherefore, Xojoq
7rapaicAi)(7£wc s the truth and doctrine of the gospel applied unto the
>
edification of believers, whether by way of exhortation or consolation,

the one of them constantly including the other. Most think, that the
apostle intends peculiarly the hortatory part of the Epistle, in chapters
vi. x. xii. xiii., for therein are contained both prescriptions of difficult
duties, and some severe admonitions, with respect whereunto he desires
that they would bear or suffer it as that which had some appearance of
being grievous or burdensome. But I see no just reason why the whole
Epistle may not be intended; for, 1. The nature of it, in general, is
pareenetical or hortatory, that is, a word of exhortation, as hath been
often shown. 2. The whole Epistle is intended in the next words,
'for I have written a letter unto you in few words.' 3. There is in the
doctrinal part of it, that which was as hard to be borneby the Hebrews,
as any thing in those which are preceptive or hortatory. Wherefore,
the whole of it being a word of exhortation, or a consolatory exhorta-
tion, he might use it with confidence, and they bear it with patience.
And I would not exclude the notion of consolation, because that is the
proper effect of the doctrine of the gospel, delivering men from bondage
unto the ceremonies of the law, which is the design of the apostle in
this whole Epistle see Acts xv. 31.
;
Obs. I. And when ministers take care that the word which they
deliver is a word tending unto the edification and consolation of the
church, they may with confidence press the entertainment of it, by
the people, though it should contain things, by reason of their weak-
ness or prejudices, some way grievous unto them.
3. In persuading them, avex^c", ' to bear,' or ' suffer this wojd ;'
that is, in the first place, to take heed that no prejudices, no inveterate
opinions no apprehension of severity in its admonitions and threatenings,
should provoke them against it, render them impatient under it, and
—
VER. 23.] EPTSTLE TO THE HEBREWS. 769
so cause them But there is more intended

to lose the benefit of it.
>'
namely, that they should bear and receive it as a word of exhortation,

so as to improve it unto their edification. This is a necessary caution
for these Hebrews, and indeed for all others, unto whom the word is
preached and applied with wisdom and faithfulness. For neither
Satan, nor the corruptions of men's own hearts, will be wanting to sug-
gest unto them such exceptions and prejudices against it, as may
render it useless.
4. He adds
the reason of his present caution, yap Sm fipaxtuv
for 1 have written a letter unto you in few words.'
tiriiCTTtiXa v/luv, '
There are two things in the words warranting his caution. 1. That
out of his love and care towards them, he had written, or sent this
Epistle to them ; on the account whereof they ought to bear with him
and it. 2. That he had given them no more trouble than was neces-
sary, in that he had written in few words. Some inquiry is made why
the apostle should affirm that he wrote this Epistle briefly, or in few
words, seeing it is of a considerable length, one of the longest he ever
wrote. A
few words will satisfy this inquiry. For considering the
importance of the cause wherein he was engaged, the necessity that
was on him to unfold the whole design and mystery of the covenant
and institutions of the law, with the office of Christ with the great
;
contests that were amongst the Hebrews about these things, and the
danger of their eternal ruin, through a misapprehension of them all ;
that he hath written may well be esteemed but a few words, and such
as whereof none could have been spared. He hath in this matter
written dta j3pax£wv, or given us a brief compendium, as the words sig-
nify, of the doctrine of the law and the gospel, which they ought to
take in good part.
Ver. 23. —
rivuHTKZTt tov a$t\<j>ov Tifiodtov airoXeXvfitvov, nztf ov
eav Taîov ep^wai o\pofiai v/xag.
Ver. 23. Know ye that (our) brother Timothy is set at liberty,

with whom, if he come shortly, I will see you.
Who
this Timothy was, what was his relation unto Paul, how he
loved him, how he employed him and honoured him, joining him with
himself in the salutation prefixed unto some of his Epistles, with what
care and diligence he wrote unto him with reference unto his office of
an evangelist, is known out of his writings. This Timothy was his
perpetual companion in all his travels, labours, and sufferings, serving
him as a son serveth his father, unless when he designed, and sent him
unto any special work for the church. And being with him in Judea,
he was well known unto them also, as was his worth and usefulness.
lie seems not to have gone to Rome with Paul, when he was sent
thither a prisoner, but probably followed him not long after and ;
there, as it is most likely, being taken notice of, either as an associate

of the apostle's or for preaching the gospel, he was cast into prison.
Hereof the Hebrews had heard, and were no doubt concerned in it,
and affected with it. He was at this present dismissed out of prison,
, VOL. IV. 3 E
——
whereof the apostle gives notice unto the Hebrews, as a matter where-
in he knew they would rejoice. He writes them the good news of the
release of Timothy. He doth not seem to have been present with the
apostle at the dispatch of this Epistle, for he knew not his mind di-
rectly about, his going into Judea; only he apprehended that he had
a mind and resolution so to do. And hereon he acquaints them with
his own resolution to give them a visit, which, that he might do, he
had before desired their prayers for him. However, he seems to inti-
mate, that if Timothy, whose company he desired in his travels, could
not come speedily, he knew not whether his work would permit him
to do so or not. What was the event of this resolution, God only
knows.
Ver. 24. A<77ra<ra<jS£ TTavrag rovg fiyov/utvovg vp.ii)v kcu iravrag rovg
aytovg. Aa7raL,ovrui vfiag oi airo rrje lraXiag.
Ver. 24. Salute all them that have the rule over you, and all the
saints: they of Italy salute you.
This is given in charge unto them to whom the Epistle was sent and
committed. For although it was written for the use of the whole
church, yet the messengers by whom it was carried, delivered and
committed it, according to the apostle's direction, unto some of the
brethren, by whom it was to be presented and communicated unto the
church. These he speaks unto peculiarly in this postscript, giving
them in charge to salute both their rulers, and all the rest of the
saints, or members of the church, in his name. To salute in the name
of another is to represent his kindness and affection unto them. This
the apostle desires for the preservation and continuation of entire love
between them.
Whothese rulers were that they are enjoined to salute, hath been
fully declared on ver. 17, and all the rest of the members of the church
are called 'the saints,' as is usual with our apostle. Such rulers, and
such members, did constitute blessed churches.
He adds, to complete this duty of communion in mutual salutation,
the performance of it by those that were with him, as well as by him-
self, 'They of Italy salute you :' they did it by him, or he did it unto
the whole church by them. Hence it is taken for granted, that Paul
was in Italy at the writing of this Epistle. But it is not unquestion-
ably proved by the words for oi mro r>jc \ra\iag may as well be
;
'
those who were come to him out of Italy,' as those that were with
'
him in Italy.' But in Italy there were then many Christians, both of
Jews and Gentiles. Some of these, no doubt, were continually with
the apostle and so knowing his design of sending a letter to the
;
Hebrews, desired to be remembered unto them ; it being probable that

many of them were their own countrymen, and well known unto them.
Ver. 25.
— 'H %apig jucra navTwv v/awv. A/ojv.
Veh. 25. Grace be with you all. Amen.

This was the constant close of all his Epistles. This he wrote with
his own hand, and would have it esteemed an assured token, whereby
an Epistle might be known to be his, 2 Thess. iii. 17, 18. He varietb
sometimes in his expressions but this is the substance of all his sub-
;
scriptions, '
Grace be with you all.' And by grace he intends tht
whole good-will of God, by Jesus Christ, and all the blessed effects
of it, for the communication of which unto them, he prays herein.
The subscription in our books, is,
llpog 'E|3patoue typa(j>i] airo rijg IraXiag $ia Tipodtov.
Written to the Hebrews from Italy, by Timothy.
This is partly uncertain, as that it was written from Italy ; anc

partly most certainly untrue, as that it was sent by Timothy, as ex-
pressly contrary unto what the apostle speaks concerning him imme-
diately before. But these subscriptions have been sufficiently proved
by many to be spurious, being the additions of some unskilful tran-
scribers in after ages.
Movent t(o 0f(jj §o<Za.
3 e2
GENERAL INDEX.
In this Index, there is no reference Author's critical discussions. To these the Greek
to the
text of the Epistle furnishes an obvious guide. In the page to which the reference is
made, the illustration of the subject begins. In many of the articles that illustration is
short, and is all comprised in a part of a page. But it also frequently happens that the
illustration is carried on through some of the following pages Of this the reader will
easily be able to judge.
The numerical letters refer to the number of the volume, and the figures to that of the page.
AARON, call of, to be high priest i. 363

36
363
774 GENERAL INDEX.
Acts by which God constituted Christ Aggravation of sins of many, from their
the high priest of the church iii. 42 hearing the gospel . ii. 659 .
of sin, from mercies received . iii. 760

of munificence, are memorable and
praiseworthy . . . iii. 415 of sin, from the number of those who
are guilty of it . . . ii. 554
Adam, the name, used in different senses
i. 435 of difficulties, hurtful to the soul ii. 840
thecommon head of his posterity, the Agony of Christ, of the . . iii. 60
Rabbins acknowledge
the representative of his posterity in
the covenant of works . iii. 484
.
.
i. 93
culiar
All in all, Christ
....
Aid, seasons in which believers need pe-
is, to his people

ii.
ii.
889
452
terity ....
the first sin of, imputed to his pos-
language of the Rabbins, asserting the

iii. 485
Allegories of Scripture, of the
Allegorical use of Scripture, great caution
necessary in making an
.
.
ii.
ii.
539
540
imputation of Adam's first sin . i. 93 Altar of incense, of the . . iv. 21
corruption of human nature from sin
Altar with incense, a type of Christ's
its
of, asserted by the Rabbins . i. 95
intercession iv. 23
after his first sin, ceased to be the
487
Christ is the, of the New Testament
covenant-head of his posterity
Address to Socinians ... iii.
ii. 428
church
....
Ambassador, necessity of faithfulness in
iv. 731
joined
of the love of God in
....
Admiration of the love of Christ
Christ en-
en-
ii. 758
an . ii. 455
Ambassadors of God, opposition to, is op-

position to God . . . ii. 557
joined
motives to ...
.
Adonizedec, probably a successor of

ii.
ii.
Mel-
276
277
A?nbassadm- of the Father to men, Christ
is
Analogy of faith, the, must be observed

ii. 448
chisedec, as king in Salem ii. . 274 in searching the Scripture . ii. 785
Adoption into the family of God, of iv. 573 Anchor, why Christian hope is compared
God gives the greatest pledges of, to to an iii. 393
his people under their afflictions iv. 574 Angel of the Lord, who? . . iii. 352
affliction a pledge of, only when en- Angels, power of . . ii. 156, iv. 498
dured with patience . iv. . 581 called gods . . . . ii. 145
Advantage of the church from Melchise-
dec, not so fully enjoyed in his own
day iii. 438
•
degrees of glory amongst
obedience of
holy, confirmed in purity by Christ
... . ii.
ii.
ii.
117
217
50
improvement ...
Advantages, outward, will not insure men's
ii. 573
great, derived by the church from con-

glory of, lies in the service of
dominion of Christ over holy
reasons of Christ's dominion
God
.
ii.
ii.
over
156
46
templating the love of God in holy ii. 48

Christ ii. 278
ministry of . . . ii. 213
great, derived by believers from the holy, and saints, united under Christ ii. 42
compassion of Christ . ii. 881
glory of, to minister under Christ ii. 215
.
Adulterers, vengeance of God against iv. 704 attended Christ on his ascension ii. 867
Affections and properties of Christ's hu- ministry of, respecting what it is em-
man nature . . . ii. 414 ployed ii. 219'
iffection and Christian love,
natural, ministry of, in the giving of the law ii. 242
difference between .
Affections, change in, by repentance

of Abraham, strength of the .
iv. 682
iii. 168
iv. 448
. employed
to man
believers have
....
in revealing the
communion with
mind of God
ii.
ii.
220
218
carnal, causes of spiritual sloth iii. 328 iv. 641
corrupt, prevent men from profiting by protect the people of God . ii. 222
the word of God iii. 103. . may suggest good thoughts to be-
Afflictions, of . ii. 889, iv. 571 lievers . . . . ii. 221
of sanctified
may be expected by believers
after conversion, confirm faith
iv. 587
iv. 568
iv. 328
.
.
why employed
people .... to
witness the obedience and sufferings

minister to God's
ii. 216
advantages of . . . . iv. 590 of the people of God . . ii. 223

profitable to believers . . ii. 351 honour of intercourse with . iv. 689
of a feeling sense of . . iv. 589 believers should be grateful for ministry
of consolation under, from the gos- of ii. 226
pel . .
of fainting under
. . ii. 278, iii. 137
of the state of the heart under iv. 581

iv. 575
people ....
take vengeance on the enemies of God's
can impose restraints on Satan . ii.

ii.
219
224
benefits of, how lost . . iv. 575 New Testament church not subject
Agrippa, held by some of the Jews to be to ii. 203
their Messiah
Aggravations of sin, of
. .
.
.
.
ii.
iii.
18
23
shall
ment ....
be employed at the last judg-
ii. 224
GENERAL INDEX. 775
Angels, Popish doctrine of the media-

tion of . . . iv. 736
Popish worship of . . . iv. 688
wicked, dominion of Christ over ii. 51
Angel of death, Jewish name for Satan ii. 384
Anger of God, of the . . i. 490, 503
Antidote against sin. the consideration of
its nature and tendency, is an ii. 622
Antiochus, persecutions of .
Apocrypha, of the
Ipostasy, nature of .
...
.
.
ii. 606, 861

iv.
i.
522
28
iii. 322, iv. 325 iv.
called a root of bitterness . iv. 605

temptations to iv. 515
from the truths of the gospel, causes of ii. 466
from the gospel, is apostasy from
God ii. 623
chiefly proceeds from dislike to the
great mysteries of the gospel ii. 610
Apostates insult the Son of God . iv. 313
despise the Spirit of grace . iv. 317
punishment of iv. 318
arance of Christ, a threefold men-
tioned in Scripture . . iv. 194
of Christ, in the presence of God for
his people iv. 177
held by Socinians to be his offering
of himself for sinners i. 553, iv. 107
Appearances, different, of God in Old
Testament times iv. 620
of the Son of God before his incarna-
tion i. 145, 158
these .....
opinions of the Fathers respecting
opinions of the Jews respecting these

i. 156
i. 156, 158
Appearances of religion, of temporary ii. G42
....
Appearances of backsliding are to be
avoided
Appendage of the covenant of works, the
ii. 707
Sabbath was an . . . i. 663
ness in the ...

Application of prophecies, the evil of rash-
great moderation requisite in the

ii. 770
ii. 768
Apostle, Christ why called the . ii. 444
of God, Christ appointed by the Fa-

ther to be . .
. ii. 456 .
Apostles were the servants of Christ ii. 502

Argument negative, may be drawn on
Ark
Scripture
of Noah
....
some subjects from the silence of
.... ii.
iv.
117
398
typical instruction from . . iv. 400
Ark of the covenant iv. 24
form and materials of i. 378
what it contained iv. 26
why
use of the ....
called the glory of
places where it was settled

God .
.
ii.
i.
i.
85
379
379
a pledge of the presence of God with
the Israelites . • • iv. 33
mercy-seat the only covering of the iv. 30
a type of Christ . . • iv. 35
probably restored by Cyrus . ii. 12
of the Jews
Ascension of Christ
...
ArmiUuSfWa account of, from the writings
... i-
ii.
166
866
776 GENERAL INDEX.
Authority of God is rejected by those who do Believers should attend to the peculiar
not believe the gospel .
of Christ, of the . . .
.
committed by God to Christ, because

ii. 623
ii. 462
duties of
live
are accepted of
.....
the time in which they
God in their duties

iii.
iii.
741
252
he is his Son . . . iii. 48 should be watchful over one another ii. 600
of Christ, as prophet . . ii. 238 should consult each other's good iv. 293
of Scripture
of Moses, over the
....
is rejected by unbelievers iv.
Jews . .
iii.
i.
465
120
370
it is questionable whether their sins
judgment ....
shall be manifested in the day of
iii. 190
Bellarmin, assertion of, that sacrifices
B must continue to be offered under
Backsliding, causes of
chiefly proceeds from a dislike to the
principal mysteries of the gospel ii.
. ii. 608, 837
610
amined ....
every dispensation of religion,
Beloved, force of the word, as used by

ex-
i. 431
are gradual ....

beginnings of, are secret iii. 836,
a preservative against, the thought of

ii.
. 841
499
Paul in addressing the Hebrews iii.
Bembns, contempt of the style of Scrip-
ture, shown by . . . i.
274
20
Christ's promise is . ii. . 847 Beneficence, the duty of . . iv. 748
the right use of the Scriptures, is iii. 135 duties of, causes why forgotten iv. 748
avoided ....
even the appearance ot, should -be
ii. 707
Christian works
fices
why called
of, sacri-
iv. 752
Backsliders trouble the churches to which
they belong
Baptism, import of the word .
iv.
iv.
606
68
epistles of
Benefits of the
Paul ...
Bernard's direction for understanding the
new covenant .
i.
iii.
50
747
used to denote doctrine . iii. . 162 received by redemption, signally as-
was of different kinds . iii. . 196 cribed to the Father . . ii. 336
right of the infant children of believers of affliction, how lost . . iv. 575
to
....
called illumination, in an early age of
the church iii. 211
ii. 798
sidered ....
Benjamin of Tudela, assertion of, con-
i.
Birth-right, profaneness of Esau in selling

197
is not regeneration . . iii. 682

. the iv. 612
Barchocheba, pretends to be the Messiah
i. 161 law, of the ...
Blackness on Sinai at the giving of the
iv. 626
Baronius, opinion of, that Christ, as son
of David, was heir to the throne of
Judah . . . . ii. 44 of
God's ....
Blessing the Sabbath-day, import
God on the worship of the

of
i.
first
626
Barrenness, under means of grace, signs day of the week, of the . i. 725
of iii. 266 Blessings of the gospel . . iv. 338
Bath-kol, import of the word . ii. 512 all others, depend on pardoning grace
Beginnings of grace, of the . ii. 850 iii. 794
observed by Christ. . . ii. 849 spiritual, yield satisfaction . iv. 488
Behold, force of the word . . ii. 743 (benedictions) various
Believers are by nature in a state of sin ii. 365 kinds of iii. 423, 469
there has always been a remnant of,
in the world
under the Old Testament, lived by
... ii. 660
patriarchal, of
of the first born
desired by Esau
.
.
.
.
.
.
iv.
iv.
iv.
459
611
613
faith of Christ . • . iii. 561 parental, of . . . . iii. 423
we should be excited by the faith of
former .
are reconciled to God as Judge

iv. 546
iv. 648
sometimes
children
sacerdotal, of
....
descend
....
from parents to
ii.
iii.
552
425
under the gospel, enjoy a state of of the instituted form of sacerdotal iii. 425
rest . . . , . ii. 737 ministerial, of iii. 472
the Scriptures are fitted for the use of to others, a privilege to be the means
all classes of ii. 653 of communicating . . iii. 470
in what sense the house of God iii. 637 both temporal and spiritual were be-
privileges of, as the house of Christ ii. 507 stowed on Abraham . . iii. 345
must go
city
forth to
must expect sufferings

Christ without the
in this world
iv.
iii.
739
66
lawful war ....
Blessing of God may be expected on a
Blood, of the prohibition to eat .

iii.
iii.
422
429
iv. 520 of the innocent, when shed, cries to
are happy, as interested in the omnipo- God iv. 378
tence of Christ . . . ii. 192 of the cry of Abel's . . iv. 653
temptations of
dangers of ....
of threatenings, as they respect
ii. 425
ii. 646
ii. 691
of sacrifices, why particularly
tioned
the book of the covenant, why
men-
iv.
sprin-
228
discouragements
unworthiness
of,
...
from a sense of
ii. 864
kled with . .
of the sprinkling of
.
.
.
.
iv.
iv.
157
147
GENERAL INDEX. 777
Blood, of the sprinkling of, on the posts Call to the ministry of a case in which there
of the doors of the Israelites iv. 497 is no regular outward . iii. 465
of purification without . iv. 162 . to renewed repentance, of a . iii. 175
of Christ, import of . . iv. 103 Calling, of effectual iv. 130
Christ was consecrated by his own iv. 316 effectual, the great privilege of be-
of Christ, of the offering of the iv. 1 19 lievers in . . . . ii. 441
Christ as Priest, could enter heaven of the Gentiles, of . . . iii. 732
only with his own . i. 522, iv. 93 Canaan, why the promise of, was made
of Christ, is the blood of sprinkling iv. 652
of Christ, of expiation of sin by the iv. 105
of Christ, relieves the consciences of
to Abraham
of the rest in ... .
.
Candlestick in the tabernacle, of the

. . ii.
ii.
iv.
713
763
13
believers . . . iv. 118 . typical use cf the iv. 17
of Christ, is beneficial to the soul, only Camp, bodies of the sacrifices burned
when applied to it . . iv. 157 without the iv. 734
Christ sanctifies his people by his iv. 736 Canonical, origin and import of the
of Christ, is despised by apostates iv. 315 term . . . . i. 1, 2
of the covenant, Christ was raised from what required to make a book . i. 3
the dead by the . . .' iv. 763 the books of Scripture are all equally i. 5
Body, a, prepared for Christ,
Father
of Christ, of the . . iv. 243,
by the
iv. 247
245
epistle
be ....
of the Hebrews
i. 6, 13, 27
authority of epistle to theHebrews, ob-
proved to
of Christ, of the mystical . iii. 295 jections to, considered . . i. 27, 30
washed with pure water, meaning of iv. 289 Captain of salvation, Christ is the ii. 338
Bondage, sinners are in a state of iv. 91 Care of Christ over his people, of
of the Israelites in Egypt of the iii. 758 the . . . . ii. 294, 331
frame of spirit, of being under a ii. 885 special, of Christ, over the young and
frame of spirit, by the Sinai cove- the feeble of his people . iii. 128
nant iii. 727 Cares, excess of worldly, prevent men
frame of spirit, in Old Testament from profiting by the word . iii. 104
times, causes of . iii.
. 503 . Carnal men see not the glory of the New
from fear of death, of . ii. 389, 392 Testament church-state . iii. 508
of freedom from a frame of ii. 700 . Cause of all other graces, union with
believers
their state
believers may
are
....
delivered
fall for
from,
a time, under a
as to
ii. 400 faiih
Christ
as
is the
an instrumental, includes
object as the principal . iv.
ii.
its
639
369
bondage frame of spirit . ii. 692 Causes of the appointment of the Sab-
Book of the covenant, what "J . i. 137 bath i. 649
why sprinkled with blood? . iv. 157 of Christ's sufferings from temptation,
'
of life, what? iv. 646 of the . . . . ii. 431
Bread and wine brought forth by Melchi- of Christ's sufferings in his soul, of
.....
sedec, no argument for the Popish
mass
of the feast of unleavened .
iii. 412
i. 336
the
of spiritual sloth, of the .
of backsliding, of the .
.
iii. 59,60
iii. 327
ii. 607, 837
Brenius censured for his mode of conduct-

ing the controversy with the Jews i. 105 pel, of the ....
of apostasy from the truths of the gos-
ii. 466
Brethren, all
import of the term
men are .
. ii.
.
437,
iv.
iv.
681
276 derness, of the ...
of the sins of the Israelites in the wil-
ii. 532
Christ was made like to his .

iv.
ii.
768
414
Cautions
doing
against wearying
.... in well-
ii. 843
Brotherhood, Christian, of
Brotherly love, of
motives to ...
. . iv.
ii.
iii.
681
440
299
Ceremonial, of what
Jewish Sabbath
defilement, of
is,
...
...
in the law of the
i.
iv.
702
98
is founded on a persuasion of mu- purification, of iv. 97
tual relation to Christ
Burnt-offering, of i.
. iii. 277
394
purification, without blood, of.
law was a yoke ii.... iv. 162
700
vations ....
Buxtorj 'a collection of Massoretic obser-
i. 76
law cannot justify a sinner
plished redemption . .
ii.
law continued till Christ had accom-

iii. 523
. 103
Cerinthus, by questioning the deity of

Cain's and Abel's sacrifice, difference Christ, led John to write his gospel i. 29
between iv. 375 Ceremonies, glory of New Testament con-
of
of the
Abraham, of the
....
Call of Melchisedec to the priesthood,
. .
iii.
iv.
416
403
sisted not in
of the . .
. . iii. 514
:
Certainty of what is revealed in Scripture,

ii. 259, iii. 121
a, to office in the
a,
of God giving
in
church, sovereignty
.
to the work of the ministry, of

iii.
iii.
. 37
38
mies .....
of the destruction of Christ's ene-
Chaldean magicians, of the . .

ii.
i.
209
596
.
778 GENERAL INDEX.

Changes, of dangers from . ii. 891
. Christ, suffered without the gate iv. 738
in the outward state of the church, of ii. 545 sufferings of, considered . . i. 496
Change of the Sabbath-day, in New were in kind the same as his people
Testament dispensation, of the i. 674 would have suffered . i. 497 .
697, 712 answers to objections to this view of

Changeahleness of believers, considered as the sufferings of . . i. .
499
in themselves, of the . . iii. 591 of the death of ii. 317
Chastisemen ts of believers, of the
proceed from the

ii. 691
fatherly love
iv.
of
574
is
from
the
God
altar
....
has removed all that kept his people
of the New Testament

iii. 563
God iv. 578 church . . . . iv. 731

are instructive
danger of despising, of the .
iv.
iv.
582
575
was
of peace ....
raised by the Father, as the God
iv. 762
of extraordinary
Chastity, of
Chemarim mentioned Zeph.
.... i. 4, who?
iv.
iv.
ii.
579
701
411
displays anew his love to man,
his resurrection
of the ascension of . . .
... upon
ii.
ii.
377
866
Cherubim, of the . i. 380, iv. 28, 35 entered heaven with his own blood i. 522
Children, of the influence of the example iv. 94
of parents on ii. 552 is exalted above all the angels ii. 112
are often involved in the consequen- has gone before his people to glory ii. 344
ces of their parents' conduct iii. 488 lives for ever . iii. 611 . .
duty of instructing, in the principles of as King, of the righteousness of ii. 163, 170
religion iv. 479 is the Captain of salvation . ii. 338
Choice, obedience should proceed from ii.

of Moses, of the
Christ. See Intercession, Messiah,
iv.
Office,
580
483 tain of salvation
is the leader of his people .
...
of the consecration of, to be the Cap-
ii.
ii.
339
342
Priesthood, Sacrifice. as exalted bestows the Holy Spirit ii. 612
Christ, of the person of

is God and man in one person
. . ii.
ii.
461
408 people ....
of the majesty of, as shepherd of his
ii. 341
the glory of, is essential .
is the Creator of all things
upholdeth and ruleth all things

.
ii.
ii.
ii. 181
91, 95
485 of the
people
of the tenderness
....
watchfulness
of,
of,
towards
over
his peo-
his
ii. 341
of the greatness of iv. 761 ple ii. 341

is the object of religious worship ii. 487 is all in all to his people f ii. 452
488, 489 the glory of, is a cause of joy to his

discerneth the heart . . ii. 834 people ii. 168
the unchangeableness of . . iv. 720 is the ambassador of his Father to
of the love of to men . . ii. 326 men ii. 449
as Mediator, "acts of the Father to- how the mind of God was revealed
wards . . . . ii. 173 by ii. 29
veiled his divine glory . . iii. 78 preeminence of, as a prophet ii. 28, 31
why he came not sooner into the has a right to send his gospel unto all
world . . . . iv. 195 nations . . . . ii. 63
assumed the nature of his people ii. 370 makes his revelation to be believed ii. 451
became like unto his brethren ii. 414 men can come to God, only by ii. 90
was born of the seed of Abraham ii. 408 of partaking of, what ? . ii. 634
of the knowledge possessed by the hu- the rest of souls is only in . ii. 790
man soul of ii. 28 looking to, what? iv. 557
was liable to no troubles, except what is to be the judge, at theday, in last
he voluntarily submitted to for the his divine and human natures iii. 189
sake of his people . . ii. 373 of the reproach of, in the days of
laboured in soul to accomplish re- Moses iv. 486
demption . . . . 68
ii. Christian brotherhood, of the . iv. 681
of
of
of
the substitution of
the offices of .
.
.
.
i.
ii. 318
514, 539 salem ....

Christians were warned to leave Jeru-
i. 57
of
is
the sinless nature of
the obedience of
the surety of his people
.
.
.
.
ii. 372
i. 517
iii. 587
name of
Christianity, the
...
of the profligacy of some, under the
.
Sabbath a great means

iii. 263
alone was qualified to be the high of promoting the influence of i. 599, 600
priest of his people . . îi. 419 Church, was formed by Christ . ii. 482
of the call of to the priesthood "
i. 517 Christ is the immediate head of the ii. 293
of the consecration of, by his own Christ is the only head of . ii. 290
blood iv. 316 the building of, is a glorious work ii. 329
of his beginning
priestly office
of the oblation of
to
...
.
exercise
i.
518
522, 550
his
i.
the, is the house of
the, is the city of
why called a city
God
God
.
. .
ii. 458, 479
iv. 640
iv. 641
offered himself willingly i. 521, iv. 202 ' of the care of Christ over the . ii. 293
GENERAL INDEX. 779
Church, of the, safety of the . iv. 643 Commandments of ceremonial law, why
Christian, of the dignity of the iii. 654 called carnal . . . iii. 538
Chrysostome, observations of ii. 12, 42, 82, of Joseph concerning his bones, reasons
84, 91, 106, iii. 257 of iv. 468
Church, Jewish, subsisted when Paul Commentators, an observation respect-
wrote to the Hebrews . . ii. 4 ing ii. 656
Church-state, of the
is a kingdom
cannot be shaken
Testament
. .
New
iv. 672
.
.
iv.
iv.
541
672 Father ....
Commission, Christ received his from the
Communication of grace, Old and New

ii. 28
Church, the spiritual glory of the iv. 655 Testament dispensations differ in re-
forms a great assembly iv. 644 . . spect of . . . iii. 711
of Israel, never absolutely under the Communion with God. of . . ii. 738
covenant of works . iii. 702 . with angels, believers have . iv. 642
the Hebrew Christians, when Paul of saints, of the . . . iii. 300
wrote to them, were in the state of a greatly consists in mutual prayer iv. 758
settled . . . . iv. 751 Compassion of Christ, of the ii. 876, iii. 21
Paul's description of the true . iv. 636 as high priest, of the . . ii. 862
Popish mark of a true, derived from
the,
its numbers
is the heavenly Jerusalem
...
iv.
ii. 662
640
of the, viewed in four ways
is not lessened by his exaltation
ii.
ii.
advantages which believers derive from

881
. 880
persons should be instructed before ad- the ii. 881

mission into the .iii. 202 . . Complaints of God against his church
how f.....
the, has survived many dangers, and
ii. 669
should be seriously considered
Computation of Daniel's seventy weeks i.
iii. 741
236
Churches are the schools of Christ
tolic .....
of the office of teachers in the apos-
iii.
iii.
116
114
the evil figment
good, Jewish notions of
...
Concupiscence, of evil, called by the Jews
i.
i. . .
95
97
| are troubled by backsliders . iv. 606 Condescension of God, of the ii. 298, iii. 383
of Asia, were unconscious
backsliding
Circumcision, of . . . . i.
...
ii. 837
332
of their
ners, of the
iii. 564, iv.
...
of God, in sending to treat with sin-
ii.
160
447
Circumspection is necessary to holy liv- in giving many testimonies of Scripture
ing . . . . . ii. 597 in proof of important truths, of the ii. 147
of fear leading to . ii. 687
. . in delivering the Israelites from Egypt,
the
Citations, of,
.....
Circumstances of the last judgment, of
iii. 188
from Ihe Old Testament, in

of the
of Christ, of the
.
ii.
. .
372, 393, 462,

. iii.
iii.
iii.
756
77
661
the New
ii. 130, 177, 527, 655, iii. 763 of Christ, consolation to believers from
from the Old Testament, in the words the thought of the . . ii. 374
of Septuagint, of . . ii.
City, believers must go forth to Christ

without the iv.
144
739
Christ from his ...
Condition in the world, temptations to
ii.
Conditions required of Christ in the cove-

424
heaven is called a . . . iv. 416 nant of redemption, of the . i. 473

I have here no continuing iv.
ie lie vers 741 Confession of sin, of the . . iv. 225
a future, expected by the people of Confidence, carnal, of the evil of ii. . 695
God iv. 741 Christian, of the nature of . ii. 498
tion of ...
Clean and unclean meats, of the distinc-
Clemens Homanus was not the author of

iii. . 66
in God, of
of holy, in the Lord
of spiritual
. .
.
.
.
iv.
iii.
iv.
712
507
340
the epistle to the Hebrews . i. 34 how lost iv. 341
Cloud of incense, the, was typical of the Confirmation,, of the rite of , . iii. 197
intercession of Christ . . iv. 36 of faith, means of . . . ii. 279
of witnesses, we are surrounded by a iv. 544 Conflict, the Christian life is a iv. . 554
Cohanim, is used to denote rulers i. 410 Conformity to Christ, of the necessity of iv. 740
CoAen, import of the word . . i. 408 Connexion between promises and thrcaten-
Come God, what it is to
to iii. 607, iv. 389 ings, reasons of the ii. 743. .
of encouragement to
to God, it
can
is only by Christ that
iv.
we
. .
ii.
389
90
culiar
Conscience, the power
....
between parents and children, is pe-
of, indicates a fu-

iii. 488
'
'oming of Christ, of the second iv.
of the duty of looking for the second
. 204 ture
of an evil
judgment
....
....
. . . iii.
iv.
190
287
coming of .
fort to
.
poor saints
. iv.
.
. . iii.
205
311
of a good
of sin, of .... iv.
iv.
758
222
Command
worship ....
of God, the,
Commandments of the covenant of works

is the reason of all
ii. 149
burdened with
could not lie
cal sacrifices
guilt, of
lived from sin
a
by
. iv.
Leviti-
iv.
117
63
the, were republished at Sinai iii. 715 is relieved by the blood of Christ iv. 118
780 GENERAL INDEX.
Conscientious regard to the ordinances of Covenant, a sign added to a, for confir-
God, of the duty of a . . iv. 152 mation of . . . . Fi. 464
Consecration, of the form of Aaron's i. 383 every, between God and man, is
i. 403, iii. 37 founded upon promises iii. 705 .
of the first covenant by blood, of the iv. 153 some ordinances of worship belonged
of things, ceaseth with their instituted every
to iv. 8
use iii- 452 a, the foundation of a church-state iv. 151
of Christ, of the . . . iv. 171 of God, consent to, on the part of man,
of the, by his own will and suffer- required . . . . iv. 153
ings . . . iii- 84, iv. 316 infant children are taken with their
Consequence, it is of the greatest, to have parents into the same . iv. 153
the promises of God proposed to us ii. 702 the Sabbath belongs to every, between
Consequences, properly deduced from God and man . i. 663, 672, 697
Scripture, are true
....
. .
Consideration of the truths of the gospel,

duty of
ii.
ii.
131
442
man as in covenant
to worship him
Covenants, there are two
...
with God, is bound
. .
i.
iii.
656
487
of Christ, preservation from errors by Covenant of works, of the i. 698, iii. 483,
the ii. 464 iii. 700
troubles
Consolation to
....
Considerations of, which support under
believers, of the source

ii. 846
promises of the, are remunerative iii. 708
Sinai ....
commandments of, were republished at
i. 695
of iii. 387 how far renewed to the Israelites i. 694
Christ ....
from the thought of the love of
from the life of Christ in heaven iii. 612

God in
ii. 278 church of
der the ...
Israel, never absolutely un-
. iii. 702
i. 696
from the truths of the word of God ii. 266 at Sinai, nature of the . iii. 709 .
ii. 784, iii. 379 design of the . . . iii. 717
tion .....
from the hope of a blessed resurrec-
Constancy, necessity of,

iii. 186
in the Christian
why made with the Israelites .
in what sense everlasting
ark of the, why so called
iii. 720
. iv.
i. 703
25
profession . . . . ii. 858 of the tables of the —
see Siiuii. iv. 27
encouragements to . ii. 860, 862 of works, believers are not under
in believing, a great
with Christ
under of
trials,
... evidence of union
ii.
ii.
641
506
the
of redemption, of the
of the persons by whom made
. .
iii.
i. 461,
i.
254
475
465
Contentment, of the nature of iv. 707, 709 free acts of the will of the Father and
Continuance of Christ's love, shown by Son in making the . . i. 467
his intercession .
of trouble, of the
. . iii.
iv.
621
347 of the ....
glory of God and of Christ, the end
i. 470
Contradiction from
dured
sinners,
Contrivance of the gospel, of the . ii. 267

Christ en-
iv. 566 in the ....
of redemption, promises made to Christ
conditions required of Christ in the

i.
i.
472
473
Controversies about acceptance with God, of grace, of the . iit. 580, 705, 745
of iv. 387 why called a testament . . iv. 123
respecting the Sabbath-day . i. 603 necessity of a mediator in the . iii. 698
of the hurtful tendency of these 606, 729 i. Jesus is the mediator of the . iv. 651
Contumacy
belief
of,
....
as it
Conversation, our, import of the term iv.

accompanies un-
ii. 673
706
what meant by the establishment of iii.
confirmed by death of Christ .
the everlasting, Christ was raised from
iii.
704
771
Father ....
Conversion of men, ascribed to the
ii. 336
the dead by the blood of
the new, the benefits of . .
. iv.
iii
763
747
the .....
of the redeemed, glory of Christ in
advantages of affliction after .

ii.
iv.
378
328
of grace, and covenant at Sinai, differ-
ence between
Covetousness, degrees of .
.
.
.
iv.
. iii. 724
706
future, of the Jews . . i. 316 and fornication, mentioned together in
Conviction of sin, the soul is greatly Scripture iv. 704
alarmed by 390, iv. 624, 626, 630
iii. of the dangers of . . . iv. 707
ence of ....
Convictions, of the diminution of the influ-
Corrupt affections prevent men from pro-

iii. 271
Counsel of God, of the
redemption ...
.
between the Father and Son respecting

i. 446
. iii. 370
fiting by the word of God

Corruption in the soul, of
unbelief gives scope to
.
.
.
ii.
.
iii.
ii.
103
809, 851
617
in the ....
of God, priesthood of Chiist originated
concerning redemption .
i. 413
iii. 585 .
Covenant, import of the word

definition of a
nature of a
...
. .
i. 461,
.
iii.
i.
iii.
765
464
744
Counsels of God are all knowntoChrist ii. 449
Course of life is changed in repentance iii. 168
of weights which retard us in the .
four things essential to a . i. 464 Christian iv. 547

GENERAL INDEX. 781
Course, of fainting in the Christian 594 iv. Dangers, the church has survived many,
Courts of the Jews, of the • . 189 i. and how? ii. 663
Creation of the world, of the . iv. 370 Daniel's prophecy respecting Messiah
is known only hy fuith . iv. 369
. explained i. 216
in six days . i. 653, 661, 663

• Darius, there were three Persian mo-
glory of God is the end of i. 654
.
narchs so called i. 245
works of, show the glory of God ii. 304 mentioned Ezra vi. 1, who'? i. 245 .
are glorious ii. 302 Darkness on Sinai at the giving of the

of the dominion of Christ over the law iv. 626
lower . . . ii.
. 64 David, the priests divided into courses
the old subservient to the glory of
is by iv. 42
grace in the new . . iii. 71 the revelation of God's will respect-
the new by Christ . i. 707, 711 ing Old Testament worship, was
the old and new compared . i. 708 perfected by ii. 19
Creator of all things, of Christ as ii. 181
Day of atonement, of the . . ii. 856
Creatures, of the right use of the ii. 75
how often the high priest went into
can do us good only as the Lord en-
the holiest of all on the . iv. 46
ables them ii. 97
a, of sacred rest, a great privilege ii. 793
unfit to yield stable happiness to
See Subbath.
men ii. 191
(to-day) import of the word . ii. 534
Crellius, character of . . . i. 580
Days, last, meaning of the phrase ii. 13
examination of his opinion respecting
the justice of God .. i. 493
Death, of ii. 891
denies the necessity of the satisfac- is the consequence of sin i. 482, ii. 390
tion of Christ i. 494 ii. 391, iv. 98
reasoning of, respecting the priest- Satan called the angel of, by the
hood of Christ i. 531 Jews ii. 384
his view of difference between the
priestly and
Christ
kingly offices
,
of
i. 541
pect to ....
power which Satan hath not with
power which Satan hath with respect

res-
ii. 397
his view of the effects of the sacri- to ii. 397

fice of Christ i. 574 power of Satan with respect to, ac-
Crime, of the witnesses of a iv.

. 312 cording to the Jews . . ii. 385
Cross, why Christ died upon a . iii. 69 fear of, of the . . . ii. 389
of Christ, an offence to the Jews ii. 330 fear of, as penal, connected with a
Crucifixion, Jesuits concealed the facts state of sin ii. 391

of the, when they preached Christ to renders the mind obnoxious to
bondage ii. 392
the Indians ii. 810
Crying and tears of Christ in the days Enoch was exempted from . iv. 382
of his flesh, of the . . iii. 56 removed the Aaronic priests from

their office iii. 594
Curse of God on a soul, the . iii. 271 . . .
of the law, of the . . iii. 804 did not interrupt the priestly office
by the guilt of sin, has dominion of Christ . . . iii. 540
over a soul . .. iii. 386
of Christ, of the . . . ii. 317
pronounced on the earth, because of of Christ, of the circumstances of
sin of roan . . . iii. 231
the i. 521
a, sometimes descends to children
was voluntary i. 522
from their forefathers . . ii. 552
was for sin . . . . iv. 134
Cyril, a quotation from, respecting was once for all .. . iv. 190
types of Christ . iv.
. 17 Christ was victorious over all his
Cyrus, when his reign commenced i. 238
enemies, in his . . . ii. 400
issues two decrees favourable to the Christ destroyed Satan by his ii. 399
Jews
D
i. 243
covenant ....
of Christ, influence of on the
iii.
of Christ, confirmed the new cove-

new
587
nant iii. 771

is an enemy to Christ as King ii. 202
Daily, import of the word .
. ii. 627
Danger from sin, a sense of, leads the
soul to flee to Christ .
of the Hebrews, in adhering to the
iii.
. 390 his people ....
was disarmed by Christen behalf of
of ministers, of the . .
iii.
iii.
506
479
Levitical worship . .iv. 277 Debt, of sin as a . . . i. 496
Danger of neglecting seasons of grace ii. 548 Debts are of two kinds . . i. 497
Dangers to which believers are ex- Decay of religion through neglect of the
posed . . . ii. 646, iii. 393 Sabbath, of the i. 606
into which temptation brings, of of Christian love, causes of . iv. 684
the ii. 431 Decaus of barren professors, of the iii. 270
we ought to consider our . ii. 598 Dece'itfulness of sin, of the ii. 628, ii. 887
782 GENERAL INDEX.
Declaring dur good opinion of others, of Difference between the Mosaic law
the duty of
Declensions, of
of the causes of
... .
iii. 279
ii. 861
ii. 607
tion .....
and the gospel, in respect of revela-
between Abel and Cain, in state and

ii. 8
of believers, are marked by Christ ii. 847, character iv. 377

ii. 848 between temporary persuasion and
are grieving to Christ . . ii. 848 saving faith ii. 725
Decline of Mosaic economy . iii. 8(10
Difficulty of realizing the omniscience
Decrees of God, of the . . ii. 78 of Christ, of the . . ii. 836
of the order of, and ways of stating i. 425 Difficulties in the way
of the fulfilment
the end of, is the glory of God i. 425
of promises, of the . . iii. 560
Dedication to sacred use, of .
of the first covenant, accounts of

iv. 168
mises ....
cannot prevent the fulfilment of pro-
iii. 349
explained ....
Moses and Paul respecting the,
Defilement, of ceremonial . .
iv.
iv.
168
98
in the way
of duty, of .
with which the faith of Old Testa-
ii.
ment believers had to contend, of

. 810
Degeneracy of the church of Rome, of the iv. 191

the iii. 654 in duty, make a season of trial ii. 561
of ....
Delays in the fulfilment of promises,
Delight in God, of . .
.
.
iii.
ii.
560
738
often shake the faith of believers iv.
aggravation of, of the evil of the ii.
419
840
687
Diffidence, of fear leading to . ii.
in the truths of the gospel of ii. 280
Dignity of Christ, of the . . ii. 373
of Christ, in those who are strong in
of the Christian church, of the iii. 654
the faith, of the . . . iii. 129
Diligence, spiritual, in what it con-
Deliverance of the Israelites out of
sists . . . . . ii. 648
Egypt, of the .
. . iii. 757
necessity of, to peace and fruit-
Dependence, in the ways of providence,
fulness . . .ii. 647, iii. 318
God teaches men . . ii. 597
tends to assurance of hope . iii. 322
Depravity, of man's original . iv. 550
judgments should excite to iv. 300
....
.
of men, as shown in their rejecting
is necessarv in searching the Scrip-
the gospel iii. 376
tures . . ii. 460, 656, 785
Dereliction of Christ by God, of the iii. 61
Description of faith
Desert of sin is known fully only to
iv. 364
ministry ....
necessity of, in the work of the
iii. 239
God
Desertion, of spiritual .
Design of the covenant at Sinai

.
.
ii.
ii.
iii.
255
891
691
ministry ....
motives to, in the work of the
iii.
Dispensation of the gospel, is designed

241
for the salvation of the elect iii. 235

of privileges . . . iii. 451
Desire nature of
of all nations, who?
Jewish notions of
.
.
.
.
iv.
i.
i.
436
209
207
plentiful
Dispensations
....
of the word, danger of abusing a
of grace, of the sove-

iii. 143
of instruction from Scripture, of reignty of God in the seasons

the iii. 102 of iv. 195
of heaven, of the . . . iv. 438 of the Old and New Testament.
Despondency as to the success of our See Difference.
duties to be guarded against
tice of the
iv.
Destruction of unbelievers, of the jus-
ii.
594
273
expect .....
Direction from Christ, believers should
Directions to the hearers of the gospel

ii.
ii.
349
37
of the enemies of Christ . ii. 207 to ministers as to their doctrine ii. 468
of the certainty of the . ii. 209 for studying the Scriptures . ii. 781
gradual ....
of barren professors, is generally
iii.
Devil, power of, with respect to death,
265
for observing the Sabbath-day
for mutual exhortation .
for the exercise of patience

ii.
.
i. 736
525, 631
iv. 344
of the . .. . ii. 397 Discernment, of spiritual, of scriptural
according to the Jews . ii. 397 truths ii. 589
is called the angel of death by the Discipline, parental, of . . iv. 585
Jews ii. 384 Discouragements of believers, of the ii. 864
Devoting to the service of God a part Dislike of the gospel, of the . iv. 662
of what we acquire, of the duty to some of the truths of the gos-
of iii. 432 pel, a cause of backsliding . ii. 608
Devotional frame of Jacob, of the iv. 462 Disorder introduced by sin, of the i. 480
Difference between Old and the New Displeasure, sin is the only cause of
Testament dispensations, of the iii. 580, God's ii. 665
iii. 710,712 Disposition of heart to duty, a, should
as stated by church of Rome iii. 723 be constantly maintained . iv. 688
between the covenant of grace and Distance from God, sin is the cause
covenant at Sinai . . iii. 724 of iii. 563
GENERAL INDEX. 78Z
Distress of mind, believers ate obnoxious Effects of the sacrifice of Christ, of

to ii. 740 the iv. 261, 230
Distrust of God, of
of frar leading to, evil of
of God, experience of his power
alter
. ii. '>i>9,
.
iii.
iii.
305
covenant
of spiritual sloth .
....
of the death of Christ, on the new
. iii. 328 .
iii. 587
and goodness, is tempting God ii. 567 Effectual calling, is the great privilege
instances of . . ii. 569
. . of believers ii. 441
Divinity of Christ, of the . iv. 665

Divisions in the church of the causesof v.
,
.
i of the ....
Efficacy of the priesthood of Christ,
iii. 569
Doctrines of the gospel, must be learned
...
from different passages of Scrip- from God ....
the, of the new covenant comes all
iii. 749
ture
are not new . . . .
ii.
ii.
716
716 God .....
of ordinances depends on the will of
iii. 523
ti.e
sidered
tendency
.... of should be con-
i. 609
of Scripture, of the .
of faith is the same in all ages

iii. 120
iv. 480
.
of the gospel,
by
dency .... have
faith the soul is cast into the

a holy ten-
ii.
mould
435
Egypt, of the royal shepherds of
of the priesthood of
of the magicians of . .
i. 591
i. 589, 590, 594
i. 594
of the
of false
of the danger of false
... . .
.
ii.
iv.
iv.
726
727
7 'J 7
of the sojourning of the Israelites in i. 333
of the sufferings of the Israelites
in . . .iii. 756, iv. 470
Drawing men to God, of the . iv. 285 of the treasures of . iv. 487
.
Drink-offerings, of i. 397 Egyptians, of the destruction of the, in

Dust, man made of ii. . . 310 *
the Red Sea iv. 501
season ....
Duty, Christ discharged every, in its
iii. 67
Elect, the atonement of Christ was ne-
cessary for the salvation of the ii. 427
and all its circumstances, is taught

in Scripture
of believing in Christ, the greatness
ii. 778 only for the ...
blessings of salvation were designed
the dispensation of the gospel, is de-

iii. 382
of the ii. 452 signed for the salvation of the iii. 235
Scriptures, our guide in ii. . 783 of the dominion of Christ over the ii. 53
no privilege can exempt from any iii. 451 Election is assigned to God the Father ii. 335
Duties, of the neglect of . iii. 328 Elias, Rabbi, tradition of, respecting
secret, of the neglect of . iii. 266 the duration of the world i. 258 .
of ....
danger of weakening the obligations
all, must be attended to .

ii.
iv.
. 839
748
Eloquence, of
of Scripture, of the
. . .
Eminence of Moses, of the ii. 474, 475,

.
i.
i.
iv.
22
23
475
.
of the season in which we live, Encouragements to faith, men as sinful

should be considered . % iii. 741 need iii. 385
after heaving the word of God, of iii. 107 to faith, of . . . . iii. 381
of self-denial, we are apt to decline ii. 808 to come to God, of . . iv. 389
perfections of God should excite us from the promises of God, of iv. 293
to discharge our . . ii. 830 to constancy in faith, of ii. . 862
difficult, are the rincipal evidences
| End of God in all his works, of the i. 434
of spiritual life . iii. . . 312 for which the Sabbath was instituted
cipal .....
Duty of the Sabbath-day, of the prin-
i. 741
at first, of the . . i. 654
of the world, import of the phrase iv. 193
.
private ....
Duties of the Sabbath-day, public i.
i.
of remissness in inculcating the i.

747
749
735
Ends to be aimed at in reading the
Scriptures .
Enemies of Christ, of the
.
.
. ii
iv.
783
267
of rigour in inculcating the i. 733 as King, of the . ii •201
Duty of the Hebrews to their church Christ rules in the midst of his . ii 204
riders, of the iv. 753 Christ has conquered all his, nierito
Early and latter rain, of the . iii. 232

riously
efficiently
exemplarily
.... . . .
ii 203
ib.
ib.
Earnestness, ministerial, of . . iii. 317 Christ was victorious over all his, in
Ears, boring of, import of the his death .
iii- 400
. .
phrase . . . .iv. 242 of Christ, of the subjection of the iv. 268
of man ....
Earth, the, was cursed because of sin
iii. 231
sacrifice of Christ was offered upon

of Christ, of the destruction of the ii. 207
of believers, are weakened by the vic-

iv. 349
the iv. 180, 182 tory of Christ over them . ii. 317
was shaken by the voice of Christ iv. <>(>"> of believers, were subdued by
Eating, faith is expri Bsed by . ii 727 Christ 346
Ecclesiastical things, of tho dominion are punished bv Christ ii. 318 .
of Christ over ii. 62 Energy of Scriptuie, of the i. 24

784 GENERAL INDEX.
Eniedinus, reasonings of against the plu- Exaltation of Christ, inferences from the
examined
Enmity with God, man
....
rality of persons in the Godhead,
is in
i.
a state
438 has not lessened his compassion ii. 880
Examination, of the duty of self- iii. 285
iii. 659
of ii. 738 Examination by the Scriptures of truths
pel, of the
Enoch, of . . .
...
of unbelieving Jews against the gos-
.
iv.
iv.
309
380
hearers ....
which are preached, is the duty of
how this ought to be regulated and

iii. 107
ministry of, was probably opposed by conducted .. iii. 107 .
the world . . . iv. 383 Example, Christ has left an, of obedi-
preached the doctrine of a future ence and suffering ii. 342, 343
.
judgment . . . iii. 187, 194 of the influence of parental ii. 552 iii. 471
was exempted from death . iv. 382 of ministers, of the iii. 479 iv.
. 717
of the translation of . iv. . 381 of holy men, of the uses of the iii. 335. 337
of the probable manner of the trans- of holy men, to profit by the, we must
lation of . . . • iv. 383 have the same spirit . iii. 337
Entrance of Christ into rest, of the ii. 802 of the corrupting nature of bad ii. 602
of Christ into heaven, of the i. 522 ii. 867
of Christ into heaven, put an end to seen bv many ...
Excellence of truths of Scripture, is un-
ii. 777
hood ....
the utility of the Levitical priest-
into God's rest, believers enjoy an ii.

iii. 677
737
Excision, of the
the Jews ...
punishment
Excommunication, form of Jewish

of, among
i.
i.
337
373,
Equity of obedience to God in Christ, i. 368
of the . . . . ii. 294 Exertion, diligent, is necessary, that we
Erasmus, consideration of objections to may abide in Christ . ii. 646
the canonical authority of the epis- Exhortation, ministerial, of . ii. 629
tle to the Hebrews, as stated by i. 11 of the necessity of . iii. 320
a mistake of, in the translation of mutual, is a mean of preserving from
Heb. xiii. 7 . . . iv. 715 the deceit of sin . . ii. 629
Err, to, what? . . . ii- 520 is peculiarly needful in times of
Errors, of the origin of all . ii. 167 temptation . . ii. 525, iv. 298
Error, enters into all sin .
. iv. 49 directions for administering . ii. 525
in heart, the original of all sin ii. 585 should proceed from love . ii. 630
due consideration of Christ preserves should be well founded . ii. 527
from . ii. 464 is unacceptable to many . ii. 525
Errors of others, should not deter us why Paul calls this epistle " the word
ture ....
from inquiring into truths of Scrip-
of the Septuagint, of the .

ii. 226
ii. 758
of"
Christ
. . . . .
Expectation, in what sense ascribed to

iv. 768
iv. 270
See Septuagint. Expectations of the Jews, from the ob-
Esau, of the profaneness of iv. 609, 612
. servance of the law, of the iii. 524
desired the patriarchal blessing iv. 613 Experience of the power of the truths of
Establishment of the covenant of grace, Scripture, of the . iii. 138
.
what is meant by the . iii. 704 of ministers should teach them com-
the highest ...

Estimation, the gospel should be held in
ii. 281
passion and pastoral care .
Expiation of sin, of .
iii. 478
ii. 100, 421, iv. 220
mass ....
Estius, reasoning of, in support of the
Eternity, man was made for .

iv.
ii.
731
191
must be made
are saved
for the sins of all
. .
of sin by Jesus Christ, of ii. 98, iv. 105

.
who
iv. 1 90
...
Everlasting, covenant at Sinai, in
sense an i. 707
what of the great day of, under the law ii. 856
of the feast of the high priest after
what affords ...

Evidence of a ministry, as from God,
that there shall be a future judgment

iii 465
the day of ii. 534
Explanation of the different accounts of
the dedication of the first covenant
iii. 190 iv. 144
believers ...
of interest in Christ, is attainable by
of a thriving state of soul, how far a

ii. 643
Expressions, indefinite,
stood universally .
are to be under-
iii. 679
Extent, of the difference of the dispen-
.
relish for the mysteries of the gos- sation of grace in the Old and in
pel is an . . . . iii. 144 the New Testament times, in re-
of barrenness under means of grace spect of . . . iii. 712 .
iii. 285 Extenuation of sins, of the danger of ii. 840

Evil nature of sin, of the . ii. 361
Exaltation of human nature into union

with the Divine, was an act of so- Faculties of the soul, and their objects,
vereign wisdom and grace iii. 694 of the relation between the ii. 724
of Christ, of the . iii. 657, iv. 266 Failing of grace, what ? . . iv. 603
GENERAL INDEX. 785
Failings of good men, in things in which Faith, of the increase of, by applying to
their excellence consists, of the iii. 14 Christ in his different offices ii. 838
Fainting in mind, of . . iv, 565 of encouragements to . . iii. 380
when the accomplishment of promises of the triumph of, in the efficacy of
is delayed, of . . . ii. 773 the blood of Christ .. iii. 121
in the CI ristian course, of . iv. 594 of believers, has always been tried iii. 351
under affliction, of . . iv. 575 of oppositions to . ii. 807, 863
Faith, description of . . iv. 363 under persecutions, of . iv. 524
of the saving nature of . ii. ?24 may be shaken with great difficulties
of the specific nature of . iv. 363 iv. 419
in the person of Christ, of . iii. 579 how it supports under all troubles iv. 365
receives the truth . . ii. 726 will carry through all trials iv. 490
.
rests on the authority of God speak. of Old Testament saints, had pecu-
ing in Scripture . . ii. 146 liar difficulties to contend with iv. 191
rests on the testimony of Scripture ii. 759 creation of the world known only by
as an instrumental cause, includes its iv. 369
ohject as the principal cause iv. 368 of Old Testament saints iii. 578, iii. 689
necessity of, in approaching God iv. 287 of Abel iv. 379
necessity of, to salvation ii. 235 . of Noah, trial of the . . iv. 399
is thi- only means of acceptance with of Noah, as heir of the righteousness
God iv. 387 of iv. 401
in Christ, of the great duty of ii. 452 Abraham's, was eminently strong iv. 409
of the obligation to . . iv. 659 445, 447
isexpressed by eating . ii. 727 Abraham lived a life of . iv. 412
mixeth itself with the promises of of Isaac, in blessing his sons iv. 460
God iv. 362 of Jacob, in blessing his sons iv. 463
ingrafteth the word into the soul ii. 726 of Joseph when dying iv. 466
.
makes the soul taste the goodness of of the Israelites in compassing Je-
the promises of God . iv. S62 richo iv. 504
realizes things which are unseen iv. 363 to die in, what ? . . . iv. 426
makes the soul experience the power and hope, of the difference between
of the promises of God . iv. 362 iii. 320
receives the first-fruits of all that is in prophecies yet unfulfilled, duty of

promised iv. 362 ii. 770
makes the truths of the gospel a living in the second coming of Christ, of iv. 204
principle in the soul . ii. 723 of objections against . . ii. 674
difference between a temporary per- apostasy from, causes of . ii. 466
suasion and saving . . ii. 725 Faithfulness of God, of the . ii. 765
in G')d, as he has fulfilled his proof God, first engaged to creatures in
mise of sending Messiah to save the first promise . . iii. 178
iii. 177 of Christ, of the . . ii. 455, 463
in other promises, is supported by indispensably necessary in an ambas-

the fulfilment of the
Christ is the author of
and dependence on God, should he
first .
.
iii.
iv.
179
558
sador
of Moses
.
requisite in the
....
. . . ij. 455
ii. 457
work of the ministry ii. 477
learned from God's dealings with Fall, reason weakened by the i. 660, 662,
us . .- . . ii. 579 664, C67
and repentance are inseparable iii. i?:> Family sacrifices, of . i. 583
precedes repentance . iii. 175 . of the head of a, officiating in the of-
must be accompanied with profession fering of sac: ifices . . i. 587
produces good works

efficacy of, the same in all ages
.
iv.
.
iv.
iii.
508
288
480
heathen ...
sacrifices, were common among the
of God, of adoption into the .

i. 583
ii. 734
of prayer, as a means of confirming Famine of the word of God, an awful
ii. 280 judgment . .
. iii. 142
6hould be firmly established in belief Father of spirits, God is the iv. 572
.
of Christ's ability to save iii. 605 . believers, in their worship, should re-
should fix on such views of God as gard God as a . . . i. 739
animate to present duty

is confirmed by the manner in which
divine truth is revealed .
ii. 789
iii. :.;
.
l
as Mediator ...
acts of the, with reference to the Son
the wisdom and grace of work of re-

ii. 173
how to promote the strength of ii. 728 demption, are signally ascribed to
of the increase of . ii. 465 . God the . .. . ii. 33;
by the right use of the word the body of Christ was prepared by
of God iii. 135
. . the iv. 245
by the consideration of Christ revelation of the divine mind is pecu-
in hia mediatory offices iii 602 liarly from the . . ii. 3i
3 F
786 GENERAL INDEX.
Father, Christ is the ambassador of Frailty ofman, of the ii. 310
. .
the, to men .
Christ displays the glory of the

Favour of God can be enjoyed only
. . «. 448
ii. 377 rit, of ...
Freedom from a bondage-frame of spi-
Freeness of the forgiveness of sin, in

ii. 700
through Jesus Christ . ii. 632 what it consists . i. . 500

Fear, of the nature of . . H. 685 Frequency of the sacrifices under the law,
is a consequence of sin . iii. 387 was a proof of their insufficiency
religious, is fourfold . . ii. 685 iii. 636
with which Noah was moved, of the Frontlets, of theJewish . . i. 338
iv. 397 Jewish, customs in forming . i. 340
which Moses experienced, of the iv. 635 what written in the Jewish . i. 339
of believers, of the . ii.
. 6y2 Fruits of brotherly love, of the . iii. 278
of the removal of the iii. 380 Fulness in Christ, there is a fourfold ii. 56
of suffering, of the . . iv. 296 of bread, of the danger of . iii. 143
of punishment, of the . . iv. 306 Furniture of the tabernacle, of the iv. 13
which is profitable, of that . ii. 598 Future blessedness, of the prospect of
of death, of the ...

and watchfulness, to avoid sin ii.
ii.
693
389
iii. 505
of death as penal, is
state of sin ...
connected with
of death as penal, renders the mind

a
ii. 391 Galgal, what the Jews mean by
Garments of the high priest, of the
i.
i.
171
385
obnoxious to bondage . ii. 392 iii. 36
ment, of the ...

Feast of high priest after day of atone-
ii. 534
which high priest wore on great day
of atonement, of the i. 386
Gate, why Christ suffered without the

.
Sabbaths ...
Feasts, the, of the Jews, were called
i. 613
... iv. 737
causes of ...
Feuds and divisions in the church,
Figment, evil and good, Jewish doc-

iv. 388
Gemara, of the
Genealogies of the Jews, of the
Generation, import of the term, a
i.
iii.
ii.
79
529
519
trines respecting . i. 95 Gentiles, of the admission of the, into
Figure, how Abraham received Isaac the church .
. iii. 500, 732
from the dead in a . iv. 455 Gift, the heavenly, what 1 . iii. 214
Fire, God is a consuming . i. 484, 504, Gifts, natural, of the dominion of Christ
iv. 307 in communication of . ii. 59
at the giving of the law, of the iv. 623 of the Holy Ghost, of the . ii. 543,
of purification by iv. 163 iii. 283
none to be kindled by the Israelites
on the Sabbnth day .
First-bom, of the blessing of the

.
iv.
i. 705
611
hands ....
communicated by the laying on of
iii. 197
of the connexion between grace and ii. 61
dedication of the
rights of the
.
...
. i.
i.
34l
585 cation of ...
sovereignty of God in the communi-
iii. 462
ing ....
opinion of the Rabbins respect-
inquiry whether they had a right to

i. 586
spiritual, dominion of Christ in com-
munication of . .
humility should be studied by those

ii. 59
.
preside in the offering of sacrifices who receive . . iii. 283

.
i. 584 fruitfulness should be answerable to

Flesh of Christ, a twofold import of iii. 52 iii. 284
Forefathers, blessings sometimes come
upon descendants, from the good
conduct of ii. 552
stowing ....
ministerial, sovereignty of
of the lessening of a man's

God
iii. .
in be-
iii. 237
271
Forerunner of believers, Christ is iii. 398
Form of sacerdotal benediction, of the

iii. 426
Glorification
Christ ....
of the human nature of
iii. 658
Glory of God, is the end of his decrees
of Jewish excommunication, of the i. 373 i. 425
Food of souls, the word of God is tiie ii. 722 of God, shown by works of creation
iii. 142 ii. 304
Footstool,
ture ....
import of the word in Scrip-
of Christ's enemies made his .

iv.
ii.
269
204
tion ....
of God, the end of the works of crea-
of the Father, Christ displays the ii.

i. 654
377
Fornication, of . . . iv. 607, 703 of God, design of displaying it chiefly
and covetonsness, are mentioned to- by work of redemption ii.
. 74
gether in Scripture . . iv. 209 of God and of Christ, the end of the
Fortitude is requisite in resisting sin iv. 570 covenant of redemption i. 470, ii. 325
Foundation of the church, Christ is the
iii. 161 Christ ....
of God, displayed in the person of
ii. 734
of the world, from the, import of the
phrase iv. 1S9 by Christ ...
of God, displayed in his love to men
ii. 323
GENERAL INDEX. 787
Glory of God, 'displayed in his people

iv. 439
God, holiness of
justice of ... 484
353
.
i.
ii.
of God, concern
under
of Christ,
trials
is
...
of, in our conduct
consulted by tbe Father

ii. 562
jealousy of
is a consuming fire
i. 485,
. 625, 678
i. 48.5, 504, iv. 677
of the end of, in all bis works

iv.
i. 434
of Clirist, is essential . ii. 485
given to Christ in heaven, because of

.
218
of redemption ...
glory of, is displayed chiefly in work
of the sovereignty of, in all his ways

ii. 325
bis undertaking tbe work of re. 210

demption . . • i. 471 of the sovereignty of, in his grace ii. 324
Christ veiled his divine iii.
of tbe human nature of Christ, of the

. 78 of peace, of God as the
goodness of
.
... iv. 759

ii. 308
of the priesthood of Christ, of tbe iii.

of the priesthood, was an honour to
486
569
love of, to men by
of tbe grace of
Christ,
of the condescension of
of
...
the ii. 323
ii. 316
ii. 298
.
tbe human nature of Christ iii. 46 is the Judge of all i. 486, 505, ii. 360,
of Christ, on his exaltation of tbe ii. 486 iv. 647
of Christ in heaven, of the . ii. 868 different attributes of, are exercised
Christ has gone before bis people to in different manners . i. 481
341 of meditation on the perfections of ii. 311
deemed ....
of Christ, in tbe conversion of there-
of Christ, a cause of joy to believers

ii. 378
attributes of, are through Christ, a
source of consolation to believers
ii. 118
1C8 tbe Father, tbe grace and wisdom of
mies ....
of Christ, a source of terror to his ene-
of Christ, injury done to, by the So-

ii. 46
is
redemption, are signally ascribed
to
the author both of Mosaic law and
ii. 335
cinian view of his priesthood i. 548 of the gospel ii. 9

of angels, lies in the service of God ii. 156 to come to, what : iii. 607
of angels, to minister under Christ, it of the duty of waiting upon • ii. 844
is the ,.
ii. 215 of the duty of walking with . ii. 463
]
degrees of, among the angels ii. 117 >
to be a God to any one, what 1 i. 466

we acquire should be
sons to ...
of the purpose of God, to bring many
. ii
of heaven, is revealed in Scripture ii. 780

335
part of
is
devoted to
all that
tempted, when we distrust him

iii. 607
of heaven, the intercession of Christ after experience of his power and

iii. 620 goodness . ii. 567
raises our views of . .
. . .
is bestowed by Christ . . ii. 62 is to be regarded by believers in their

worship as their Father i. 739
of the truths revealed in Scripture, of .
the
Cherubim of, why so called
.
.
ii'-.
iv.
574
28
is
men ....
greatly concerned in tbe sins of
ii. 584
of Abraham's faith .
of Moses, in wliat it consisted

. iv.
ii.
447
475
works
wilderness
of,
...
seen by the Israelites in the
ri. 572
sisted ....
of the first temple, in what
of tbe second temple, of the

it
i.
con-
20-1,
i. 202
205,
oftherestof
persons in the
. i. 653, 654, 714, 715
Godhead, first revelation of a plurality of

. • i. 435
203 See Trinity.

655 Gods, angels are called ii. 145
of the spiritual church . iv. . .
ii. 145
of tbe new covenant, is all of God iii. 749 magistrates are called . .
of New Testament worship consisted) Goodness of the Mosaic economy, of the

not in ceremonies . . iii. 514 iii. 576
of New Testament church-state is not Goods, of loss of, by persecution v.
seen by carnal men iii.

. . 508 Gospel, tbe only way of salvation
of the day of judgment, of the iii. 189 in the promulgation of the, Christ is
(j')i), nature of, is revealed in Scripture

from heaven
ii. 779 Gospel, tbe salvation of tbe, is great
nature of, is opposed to all sin ii. 357 is salvation derlaratively
of the perfections of . . ii. 830 efficiently
hath revealed himself by many names, illuminates the soul

titles, and attributes iii- 783 . is food to nourish the soul
o-lory of, shown by works of creation
of the greatness of
04
305
ii.
of the invitations of
liberty, of ....
worship, of the excellence of
of tbe self-sufficiency of ii. 306 worship, is spiritual and easy
of the power of ii. 307 state 61 perfection,what constitutes iii. 496
anger of 490, 502 is the word of righteousness declara-
wisdom of . . ii. 308 tivelv and efficiently . iii. 132
788 GENERAL INDEX.
Gospel of an opportunity of preaching the Grace is necessary that we may serve
543 God iv. 674
715 beginnings of, in the heart, of the ii. 850
it isa great privilege to hear the
is
season
not a new
....
the preaching of, is only for a limited
doctrine . ii. .
iii. 261
716
beginnings of, in the heart, are seen
by Christ .
pardoning, the spring of all other

ii. 849 .
preached to the Israelites in the blessings . . iii. 795

was
712 the establishment of the heart is by
wilderness ii.
iv. 728
of the power of God displayed in the
dispensation of the .
. iii. 477 of Christ sufficient to counteract all
the evil of sin iii. 777
attention ro the, what implied in ii. 234 . .
sovereign power of iv. 406

must be studied with diligence ii. 254 . .
234 relief against sin, to be expected only

must be supremely valued ii. .
from 574
...
ii.
and law, believers must attend to all . . .
the concerns of . . ii. 257, 530 of the danger of neglecting seasons

of ii. 547
warnings and threatenings . iii. 280
threateniugs, there are different kinds nature and power of, seen, by the
holiness of believers . iii. 249
of . ii. 689 .
is heard by many without saving every, is susceptible of increase

benefit ii. 659, iii. 241 iii. 467
of prejudices against the ii.
. 604 of growth in ii. 648.. .
trials are proportioned to the strength

of temptations to neglect the . ii. 236
of iv. 442
of dislike to the . . . iv. 662 . .
of opposition to the . iii.

. 386 cannot be rooted out of the heart by
persecutions iv. 338
a dislike to the mysteries of, is a great . .
cause of apostasy . . ii. 610 connexion between gifts and . ii. 61

of the removal of the means of 548
ty of God ...
unbelief of, is a rejecting the authori-
ii. 624 to fail of, what
-
who
ii.
iv. 603
dency ....
all the doctrines of, have a holy ten-
disposes to peace with men .

ii.
iv.
435
599
Graces, of the case of those
want some .
Grammatical sense of the words of scrip-

. .
totally
iii. 267
ture is to be examined ii. 787
....
.
Government of the church is vested in
Grave, the, is an enemy to Christ and to
Christ ii. 291
his church ii. 202
....
. .
of Christ, a source of comfort to
Greatness of God, of the ii. 305, 621 .
believers ii. 46
of Christ, of the . . iv. 763
Grace of God, of the . ii. 316, 870 of Christ as high Priest, of the ii. ,865
and wisdom, displayed in redemption, of Mekhisedec on account of his
are peculiarly ascribed to the office . . . iii. 450
Father . . ii. 336 of men, of the sovereignty of God in
of the sovereignty of God's 324, 409,
ii. the . . iii. 450, 453
glory of
excellence of
.... iii. 346, 461
iii. 379
iii. 284
of the salvation of the gospel . ii. 267
Grief, in what sense ascribed to God ii. 518,

584
Holy Ghost, the Spirit of iv. 316. of ministers when their labours fail
all, is deposited in the hands of Christ of success . . iv. 757
as mediator . . . iii. 782 Growth in grace, of . . ii. 648
dominion of Christ in the dispensa- Guidance in duty, by the word of
tion of . . ii. 55 God . . ii. 344, iii. 137
of Godseen in the way of our enjoy- Gnilt burdens the conscience . iv. 117
nant ....
ing the benefits of the new cove-
iii.
union with Christ, is the first vital ii.

586
637
of unbelief . ii. 619,
.
H
iii. 382
every other ...

union with Christ, is the cause of
union with Christ, is the most hon-

ii. 640
Habit, of the nature of . .
Haggai, the prediction of, respecting

iii. 142
the coming of Messiah explained i. 199

ourable 639 Hand, the right, the place of honour ii. 106
...
. . . ii.
of the covenant of . . iii. 703 the right, of the Father, Christ is

covenant of, secures liberty to on ii. 107
believers . . iii. 728 Ha7ids, laying on of, fourfold iii. 198 .
in the New Testament dispensation, gifts communicated by the . iii. 199
there is a more plentiful communi- Happiness from created things, man can-
cation of . . iii. 711 not derive stable ?• ii. 190 .
converting, does not always accom- into which believers are introduced
pany great outward privileges 580 by 272
...
ii. Christ, of the . . ii.
what constitutes peculiar seasons Hardness of heart, of . ii. 513, 531

of ii. 542 of the causes of . ii. 53l, 532
GENERAL INDEX. 789
Hardness increased bv resisting the word Hebrews, means of improvement enjoyed

of God '
. . . ii.532 by the .. iii. 112 .
judical, of . iii. . 262, 203 believing, persecutions of the . iv. 327,
Hatred of sin, of God's . i. 504 328, 330

of the people of God, persecutors are epistle to the, is canonical i. 6, 13, 27
blinded by their . . iv. 503 was rejected by some heretics i. . 6
Head of the church, Christ is the
only . ii. '290, . 486 Rome ....
was rejected at first by the church of
received by church of Rome

i. 7
Christ is the immediate .
Christ is the, in respect of vital

influence
ii.
...
ii.
293
292
why not
for a time ...
is rejected by some moderns .
i.
i.
9
10
of the Church of
government
Rome,
.
the presump-
. ii. 292
rejecting ...
examination of reasons alleged for
i. 11
tion of .
Hear, to, sometimes means to obey ii.
Hearing the word of God, directions for

. . ii. 504
511
no valid objection
authority
written, not by Luke .
... to its canonical
.
i.
i.
28
3jt
the profitable . . iii. 101 not by Clemens . i. 34
the word of God, duties after iii. 107 not by Barnabas . i. 35
Hearers of the gospel are required to be
fruitful
Heart, import of the word . ii. 520
. . iii. 24G
epistle
not by Apollos
written by Paul
to the,
...
objections to Paul's
. i.
i.
30
33
God chiefly regards our hearts in our

sins
error of, the original of all sin
ii-
ii.
586
585
being
swered
reason
the
why Paul
...
author of, an-
did not prefix

i. 38
is discerned by Christ. ii- . 834 his name to . i. 44

is required by God . . iv. 286 when written . . i. 53
is established bv grace. . iv. 728 in what language written i. 58
must be kept disposed for duty iv. 688 not written in Hebrew . i. 58
of the state of, under affliction iv. 581 written in Greek . . i. 59
of the duty of watching the ii. . 473 design of . . . ii. 4
the
See Hardness.
...
persecutors cannot root grace out of
iv. 338
principles presupposed in the
doctrine of the priesthood of
Christ most fully revealed in
i. 87
Heathen, h )W far they bad the means of the . . i. 404, 533, 559
duty of the, to their church rulers iv. 753

attaining knowledge respecting the
Sabbath day
testimonies to the seventh day's
... i. 647 See Jews.
Heiddeger's opinion respecting God's
sacred rest . . i. 633 .
blessing the Sabbath-day . i. 624
derided the Jews for observing the Heinous sins, origin of . . ii. 587
Sabbath day . . i. 643 .

Heir, an, import of the word ii. 40 .
why not reproved in Scripture for not of all things, Chiist is the . ii. 41
observing the Sabbath day i. 641 .
of righteousness by faith, Noah was iv. 401
Heirs, all believers are iii. 336
Heaven, Christ is from, in the promulga- . .
tion of the gospel iv. 662 . . of promise, believers are . iii. 373
shaken by Christ, in what sense
is called a city . .
iv.
iv.
666
414
believers have ...
Help from God, in times of temptation,
from God in all trials, believers

ii. 426
of the entrance of Christ into ii. . 867 have iv. 214

t'ljristhavingentered asthe forerunner Heresies, of the origin of . . ii. 167
sion into ....

of his people, secures their admis-
of the inheritance of believers in iv.

iii. 399
339
Heretics have forced believers to search
the Scriptures with more care
Hezekiah, of his trial . .
ii.
iv.
655
444
is prepared for believers . iv. 440 II ant ranees of brotherly love, of the iii. 303
is the recompence of reward iv. . 489 High Priest. See Priest.
is to be kept in view by believers iv. 489 Histury, of the uses of . . ii. 536
of the desire of . . . iv. 438 of Old Testament, of the uses of ii. 536
ofthehopeof . . iii. 505 Honour of the high priest's office, of
Heavens, the word is taken in two the iii. 35
senses . . . ii. 853 of the work of the ministry . 476
ii.
ii. 351
Hebrew language ia
pressive ...
peculiarly ex-
i. 391
of suffering for the gospel
of marriage
.
iv. 700
Hebrews, to whom the epistle was

written, were in a settled church-
Holiness, of
of God, of the
.
...
ii. 365, iv. 259, 600
i. 184
state
state
written
of,
.
when
.
the
.
.
epistle
.
i.
iv.
was
54, 55, 57
751 as displayed in the work of
demption
Holiness of God in the
... punishment of
re-
ii. 103
the wicked p
ii. 1,2, iii. 542, iv. 725 , ii.
790 GENERAL INDEX.
of the ....
Holiness of God, how believers partake
of the nature of Christ, of the

iv.
iii.
586
628
Hospitality to
of
strangers, of the
considered by the heathen as a sacred

iv.
duty
686
of Christ is absolute . . iii. 628 duty iv. 686

is enjoined in Scripture . iii. 133 there were peculiar reasons for, in
all the doctrines of Scripture have a the first ages of the church iv. 687
tendency to ii. 435 House of God, the church is the ii. 458, 472
of the necessity of ii. 366, 377, iii. 170, of God, why believers are so called ii. 497
not natural to man

is
of believers
.
....
. iii. 231
iii. 335
290, iv. 601
as the
Houses, believers
....
of Christ, of the privileges of believers
ii.
under persecution
504
received only through Christ ii. 366 forced to flee from their . iv. 530
God is glorified by the iii. 249 . Human nature of Christ, of the iv. 79
'
is peculiarly required in ministers of work of the Holy Ghost in the
the gospel . . . iii. 31 iv. 110
sufferings are to be expected because the true tabernacle iii. 665, 666
of iii. 80 received the Holy Ghost with-

Holy Ghost, of the personality of iv. 51 out measure, especially after
of the work of in the human nature his baptism . . ii. 30
of Christ iv. 110, 111 nature, Christ discharged the duties
given more abundantly under the of the mediatory office by the
New Testament dispensation iii. 731 ii. 30, 39
is sent by Christ as glorified . iii. 612 nature of Christ was not taken up to
was plentifully poured out on the day
of Pentecost .
is the Spirit of grace

.
.
.
.
i. 721
iv. 316
heaven,
baptism ....
immediately
Humiliation of Christ, of the .

after
ii. 299
his
ii. 29
of the work of, in regeneration ii. 638 Humility, necessity of, in studying the
age ....
work of, is carried on from age to
ii. 661
Scriptures .
....
. .
necessity of in those who possess

ii. 781
gospel ....
is received through the word of the
continues to speak to men by the

ii. 263
gifts
Hycsos, or royal shepherds of Egvpt, of
iii. 282
...
'
the i. 591
Scriptures ii. 528, iv. 274

. . Hypocrites, of . ii. 833
grace
of joy in the
....
bestows liberty on believers by his
. . .
iii,
iii.
729
507
threatenings against
Hypocrisy, au evidence of
. .
.
ii. 690
iii. 32
how good thoughts suggested by

angels, may be distinguished from Jacob, the prophecy of, respecting Mes-
the motions of the
in what
partakers of the . .
ii. 221
sense some were, made
iii. 216
. .
coming ....
siah, first revealed the time of his
of the devotional frame of . iv. 461

i. 183
men
of the sin against the
....
may in displeasure be denied to
ii. 606,
ii.
iii.
549
220
of the faith of
of the worship of, leaning on the top

iv. 462
of the faith of, in blessing his sons iv. 463
See Gifts, and Grace. of his staff . .

.,''". iv. 464
Holy thing, that, Jesus why so called ii. 611 James, martyrdom of the apostle i. 55
of holies, what signified by . iv. 55 design of the epistle of . iii.
. 290
how often the high priest went Jealousy of God, of ihe i. 484, iv. 624, 678
into the, on the day of atone- watchful, distinguished from suspi-
ment iv. 46 cion ii. 601
Holy angels. See Angels. Idolater, Abraham, before his call, pro-
men
useful to others
Honour, the right hand
of
.
is the
.
placs
iii.
ii.
249
106
bably was an
Idolatry, of ...
of the ancient Jews .
.
.
.
i.
iii.
i.
330
418
253
Hope, of . . . iii. 389, 392 .
Jericho, of the faith of the Israelites, in
and faith, of the difference between compassing iv. 505
iii. 320 of the of the walls of
fall . iv. 503
Christian,
anchor
of the utility of
why
.... compared
.
to an
iii.
iii.
393
392
Jerusalem, of the Talmud of .
destroyed by the Romans while yet

in a state of paganism .
i.
ii.
79
4
believers derive
from
of the degrees of
.... .
great
.
advantages
.
iii.
iii.
321
321
signs of the approaching destruction
of
Christians were warned to leave
iv.
i.
301
57
of the increase of benefits from iii. 323 Jesuits, of the morals of . . i. 734
• on what
it fixeth within the veil iii. 395 concealed the fact of the crucifixion,
Horeb, the Israelites were brought .
when they preached Clirist to the
to 345 Indians
i. . . . . ii. '
810
'
GENERAL INDEX. 791
Jesus, origin ai d import of the name Ignorance of religious truth, favoured

ii. 787, 788, iii. 397 by the popish system . iii. 158
See Christ, and Messiah. Illumination, of spiritual . iv. 328 .
Jews, of the tribes of . . i. 570 of the mind, the first act of grace iii. 778
of the rulers of tribes among the i. 370 of the Holy Ghost, is necessary that
sufferings of, in Egypt iv. 470 . we may understand the Scriptures
destruction of their male children in ii. 782
Egypt . . . . iv. 472 baptism was in an early age called iii. 211
task. masters of, in Egypt . i.
Closes preferred their state of suffer-

ing, to a state of sin . iv.
370
482
and eternally
of God, in what sense man was made
...
Image of God, the Son is the/essentially
i. 427
were led through the Red Sea ) iv. 500 in the i. 83, 428, 691
covenant of works, in what sense re- Imitation of holy men of the duty of iv. 718
,
newed to the i. 694, 698, iii. 702, 709 Immortality of soul, doctrine of, insuffi-
moral law was enjoined on the i. 695 cient to secure the interests of re-
were under spirit of bondage i. 696 ligion, without that of the. resur-
God was King over the i. . 696 rection of the body . iii. 180 .
of the authority of Moses over the i. 370 Imperfection of Levitical worship, of the
advantages enjoyed by them in the iv. 278
wilderness
sins in the wilderness .
. . . ii. 570
ii. 664
causes of their sins in the wilderness

. able ...
of the types of Christ, was unavoid-
Importance of Christian love

ii. 453, iv.
.
24
iv. 685
ii. 532 Imposition of hands, was of four kinds
of the courts of the . . i. 189 iii. 198
opinions of, respecting the institution Impossibility, different views of . iii. 223
of the Sabbath . . i. 618 Imprisonment of Paul in Judea iv. 335
call the second person of the God- for the sake of the gospel . iv. 692
head, the Word of God . ii. 820 believers who are at liberty, should
tradition of, respecting the duration remember those who are in iv. 693
of the world
came ....
preserved as a nation, till Christ
i.
ii.
258
15
of ....
Improvement in every grace, of the duty
outward advantages
.
will not secure

iii. 323
state of, at thecoming of Christ i. 160 ii. 573

what thev expected from the observ.
once of the law iii. 524
. .
how it may be
of providence ...
derived from the works
ii. 576
expected a temporal Messiah

Talmuds of the ... i. 160
i. 79
Imputation of Adam's first sin to his
posterity . . i. 90, iii. 485
rejected Jesus Christ . i.
unbelieving, are the enemies of Christ

161
.
iv. 267
Son ....
Inheing, mutual, of the Father and the
Incarnation of the Son of God, of the

ii. 89
receive Ban Incheba ns the Messiali 394, 640, iii. 78, iv. 540
ii.
i. 161 of Christ, spiritually represented to

w ere abhorred by the Romans i. 64 Moses On Mount Sin'ai . iii. 688
sufferings
Christ ....
of, since they
i. 249
rejected of Christ, was chiefly that he might
act as the priest of his peop'e ii. 420
all
selves ....
account of these sufferings, by them-
attempts to restore them to their

i. 252
of Christ, the opinion, that it would
have taken place, though man had
not sinned, examined . i. 421
own land, have failed . ii. 16 Incense, of the altar of . iv. .21
some, say that Messiah has come, offering o', an emblem tif prayer iv. 23
and conceals himself . i. 258 cloud of, a type of the intercession of
say, that the coining of Messiah is Christ iv. 36
delayed because of their sins i. 259 Increase of faith . . . ii. 465
future conveision of the . i. 316 every grace idirttts of . . iii. 467
promises of the flourishing state of i. 383 Indignation of God against Sin . iv. 309
Jewith Sabbath, of the i- 693,. 698 shown by 1 is swearing in wrath to
Sabbath, whether still to be observed punish si tiers . . ii. 590
i. 726 hid welling sin, of i'- 837
notion of
Christians,
I. r thf ilv love
were strongly attached to
the ceremonial law . .
iv.
i.
. 684
726
Infant children
baptism ....
of believers entitled to
Inferences from the exaltation of Christ

ii. 798
enter" ....
If, force of, in phrase, "if they shall
Ignorance, spiritual, of .
it.
iii. .
522
2 1
Infirmities of
Infirmity,
human nature, of the
Christ submitted to a lime of
iii.
iii. 11
G59
,20
of the gospel, a cause of unbelief ii. 605 iii. 65

of the ways of God
of sins, of . .
.
.
. ii.
i. 400, iii .
589
17
Influences, vital, Christ the only
to the church ... bead of,
ii. 291
792 GENERAL INDEX.
Ingrafting of the word into the soul ii. 726 Joy of ministers on the success of their
Inherit, to, what 1 . . . iii. 335 labours . iv. 756
Inheritance, Christ obtained his name by Isaac, in what sense Abraham's only
ii. 114 Son iv. 448
of believers in heaven, of the iv. 339 faith of . . ' . iv. 458
eternal, bestowed on believers by God of his being offered . . iv. 445
iv. 126 failings of . , iv. 458
of believers is received by promise iv. 128 faith of, in blessing his sons . iv. 460
Initialrepentance, properties of iii. 171
Israelites. See Jews.
Innocence, neither sacrifices nor priests Italy,'
they of,' who 1 . iv. 770
in a state of i. 414, 431 Judah, Christ of the tribe of . ii. 392
. .
wisdom shines Judaism, of the temptations of the

Institutions of worship,
in all divine
(lie . iv. 39, 52 Hebrew Christians to relapse into iv. 357
signification and use of, can be deter- Judge of God is the . ii. 360 iv.
all, 647
mined by God alone . iii. 681 believers are reconciled to God as
the iv. 648
Instruction would have been necessary
at the last day, will be Christ in the
though man had never sinned i. 415
divine and human nature iii. . 189
great works of Providence are great
means of ii. 575 . .
Judicial hardness of heart, the nature
by types was obscure iv. 38 . .
of iii. 263
from Old Testament ordinances in- Judgments of God because of sin iv. 307 >
ferior to that by the New iii. 510 . 338

by New Testament worship iii. 510, 785 are righteous . . . iii. 269
from Scripture, of the desire of iii. 102 inflicted on others, are warnings to
in
classes ....
Scripture, for believers of all
may be derived from every circum-

iii. 128
us»
should excite to diligence in duty
temporal, are indications of the
ii.
iv.
812
299
stance of Scriptuie . ii. . 652 eternal . . . .iii. 193

from divine chastisements, of iv. 582 are representations of the eternal ii. 671
to others, duty of imparting iii. . 791 Judgment, of the future . . iv. 201
should be given, before admission to of the eternal iii. 186
....
. . .
church fellowship . iii . 201 why called eternal . . . iii. 187

of parental iii. 470 evidences of a future . . iii. 191
Insulting of the Son of God, apostasy future, preached bv Enoch iii. 187, 195
is an . . . . . iv. 313 fully revealed in Scripture iii. 194
Intercourse with
with angels, of the honour of

God, men as sinners
can have only through a surety iii. 589
iv. 689
circumstances
Scripture
of,
glory of the day of

....
as revealed
.
in
iii. 188
iii. 189
.
Intercession of Christ, of the . iv. 23 future, most frequently spoken of

not a part of his kingly, but of his with reference to the wicked iii. 186
priestly office i. 535 of men respecting sin, changed in
a general view of . i. 551, iii. 616 repentance . . . iii. 167
tyi es of . . . . iii. 614 Julian encourages the Jews to attempt
nature
manner of
....
not unsuitable to his glorified human
... iii. 615
iii. 613
to rebuild Jerusalem .
answer to a saying of .
. ii. 17
ii. 590
Just, the spirits of, are made perfect iv. 649

.
whether verbal . . . iii. 616 Justice, of the nature of . i. 477,

depends on his atonement ii. 427, iii. 016 of God . . . . i. 477 ii. 353
opinion of the Socinians concerning i. 551
generally regarded by mankind as an
of Christ, raises our views of the
attribute essential to God . i. 502
glory of heaven iii. 619
. .
displayed at Sinai iv. . . 618
shows the continuance of his love iii. 620 punishment of sin assigned to
Interest in Christ, as our high priest, the ii. 254, 358
necessity of a personal iii. . 655 of God in punishment of sin, not a
Interpretation of Scripture, of the iv. 432 mere act of God's will i. . 481
rules for the . . iii. 365 an essential divine attribute ii. 255
Invitations of the gospel . . iv. 662 accompanied with infinite wis-
John, the Baptist, of the ministry of iii. 770 dom ii. 255
design of the first epistle of . iii. 290 of God annexes death to transgres-
Joseph, faith of, when dying, iv. . 466 sion i. 482
gave commandment concerning his and mercy, Socinians deny that these
bones
true religion
iv. 468
Joseph's wife probably a convert to the
iv. 469
. . .
are properties
nature
of
....
and mercy, not opposite
the divine
i. 492
i. 488 . .
Joy set before Christ, of the iv. 560 . and mercy, differently exercised in
in the Holy Ghost, of . iii. 507 . reference to sin . i. 483
. .
GENERAL INDEX. '
793
Justice of God, how this attribute render-

ed the priesthood of Christ neces-
sary i. 480
of God, Socinians deny that punish-
ment of sin is required by i. 484 .
of God, opinions of Socinus concern-

ing the, examined i. 487 . .
of God, opinions of Crellius concern-

ing the, examined . . i. 493
of the destruction of unbelievers ii. 272
Justification from all sir., of . ii. 699
bv the faith of the gospel . ii. 265
Justifying righteousness, of . iii. 133
Karaans, of the sect of the i. . 85

King, inquiry whether of old there was
an union of the offices of priest
and i. 588
office of priest in Egypt was not
united to that of .. i. 589.
his office of
of righteousness, Christ is the
...
Christ's office of priest, distinct from
i. 508
i. 532
iv. 642
righteous administration of Christ
as, of the . .ii. 163, . 170
they who come to Christ as priest,
enjoy him also as iv. . . 616
Christ as a, is rich to bless his
people . . . iv. . 616
power of Christ as . . iv. . 764
enemies of Christ as, of the ii. . 201
Kingdom, New Testament church-state
is a iv. 671
of this world, CJod's government of
Old Testament church, had the ap-
pearance of the government of a iii. 731
of God, the phrase peculiar to the
New Testament . iii.
of Christ, of the .
great promises respecting

'
extends over holy angels
over devils
over redeemed men
over ungodly men .
over the dispensation of grace ii.

over the communication of
natural abilities . . ii.
over the communication of gifts ii. 59

over all the concerns of his
church ii. 63
over all political arrangements ii. 63
over the whole creation of God ii. 64
over the future world ii. 63 .
has been maintained from age to

age ii. 661
perpetuity of the . ii. 805

.
believers receive a . iv. 672

Knowledge possessed the human by
soul of Christ, of the . ii. 28
of Christ, is complete and abiding ii. 449,
450
of Christ, extends to all the secret
counsels of God ii. 449
of God, of acquiring the . iii. 793

VOL. IV.
794 GENERAL INDEX.
Law,the moral, enjoined on the Israelites Life of Christ in heaven, is in human
i. 696 nature, and is mediatorial . iii. 611
in the form of a covenant .
preserved in the ark . '• 679 .

of Christ in heaven, is a source of
consolation to his people iii. 612
made part of the Mosaic economy i. 695 .
and power of Christ, are employed

why the book of the was sprinkled
for his people's good . ii. 831
with blood
sanctions of the
.
... •
promises connected with as given at

ivv, 158
.
i 366
....
.
the course of, is changed in repen-

tance iii. 168
Sinai . . . i- 368, 701 of spiritual . . . iv. 353
threatenings connected with, as given Christian, is a conflict, . iv. 554
at Sinai . • •
*• 368 of weariness in the iv. 564
t
Law, use of the Mosaic . iv. 226 .

Light, of spiritual iii. 730
all spiritual, is in the word 723
Law, moral, how the same duty may be ii.
required by a positive law, and

by a
Law of the Sabbath nature moral i 676
is in its
*;
669
is
gospel ....
brought into the soul by the
iii. 212
spiritual, of believers, is greatly in-
explanation of the fourth command- creased in New Testament times iii. 50i
ment of the moral
punishment of sin under the
moral, established by Christ
701
382
679
of the ....
Limitation of the sufferings of Christ,
iii.
Lipman's objection to the doctrine of

62
Mosaic, abrogation of the 546 original sin 94 . i.
of the Jewish oral . 79 Lips, praise is the fruit of the . iv. 746
oral, disproved 81 Living God, God is the ii. 621, iv/121, 324
work of the, in the conscience of a Living One, Christ is the . iii. 611 .
convinced sinner iv. 625, 626, 629 and new way to God, the gospel
170 displays a . . iv. 281
. .
Lows of Christ, of the ii.
....
.
Long suffering, distinguished from pa-
Christ every
enact ....
way qualified to
n. 170 tience iii. 330
of Christ are righteous

are reasonable
.
.
ij.
ii.
.
n.
170
171
171
necesssity of
effects of ...
.
Looking to Christ, what 1

.
.
iii. 332
.
iii. 333
iv. 557
.
are easy . . .
Lord, voice of the, meaning of ii. 512
are profitable to those who obey
172 See God.
them . . . . ii.
Lord's supper, the design of iii. 681
Law and gospel, believers must attend errorof the church of Rome respecting
to all that relates to both ii. 257, 530
the iii. 68L
Lawfulnets of oaths, of the . iii. 361
Love, of that which the Father bears
Laying on of hands a fourfold iii. 198 .
to the Son as Mediator . ii. 131
giftcommunicated by the . iii. 199
of God to Christ under all his suf-
aside weights which hinder the
ferings, unchangeable . iii. 79
Christian journey, of the duty of iv. 548
of God, in redemption . ii. 104
Leader, Christ is the, of his people ii. 343
to men V-y Christ . . ii. 323
implied in ...
Learning the truths of Scripture, what
Levi, of the opinion of some, that

iii. 108
to believers
displayed in his promises
.
ii.
. . ii. 213
702
divine chastisements proceed from fa-
Christ was descended both from therly iv. 577
the tribe of Judah and of . ii. 392
of Christ to men ii. 326, 327
....
. .
Levitical worship, of the nature and

use of
ordinances, were carnal
iii.
iii. .
504
509
to his people
as prophet
. .
in offering himself for

.
... iii. 77
the sins of
ii. 324
worship of the imperfection of iv. 278
his people iv. 108
sacrifices, could not free the con-
continuance of, shown by his inter-
science from sin. . • iv. 63
cession . . . Hi. 620
worship, of the abrogation of iv. 277
of God in Christ, should be often con-
of the danger of the Christian
templated . . ii. 276
.
Hebrews in adhering to iv. 277
advantages from contemplating ii. 278
Liberality to the poor, of . . iii. 250 motives to induce us to admire the
*
to the poor saints among the Hebrews ii. 277
of iii. 309 of Christ, of the admiration of the iii. 78
Liberty, of evangelical i. 609
. .
of God, does not promise to believers
of grace ....
secured to believers by the covenant
of New Testament worshippers, of

iii. 728
exemption from
of the truth,
afflictions
progress in
knowledge, depends on
spiritual
.
iii.
iii.
81
160
the iv. 279
Life, book of, what 1 . .
mediatorial, of Christ, necessary for

. iv. 646 of sin, of the
the cause of unbelief
...
of the truth, strengthens faith
.
ii.
ii.
ii.
729
809
605
his people's salvation . iii. 619 of brotherly ii. 440, iii. 293, 501, iv. 680
GENERAL INDEX. 795
Love, Christian, and natural affection,

difference between
brotherly, origin and nature of
. iv.
iv.
682
2
be pardoned
cannot redeem himself
...
Man, atonement necessary that he may
i.
i.
.
103
103
Jewish notions respecting . iv. 68.5 law of Moses cannot save . i. 104
is founded on a persuasion of joint angels cannot redeem . i.
. 104
interest in Christ
ministrations of .
.
should subsist amongst believers,

iii.
iii.
278
311
is
lieve ....
as fallen, needs encouragement to be-
under the dominion of Christ

iii.
ii.
385
52
though not of the same mind in Man of of the usurpation of
sin, ii. 504
respect of church government iii. 302 Men, the best of, often fail in things in
therly ....
regard to poor saints, a trial of bro-
brotherly, importance of .
iii.
iv.
312
684
which their excellence lies
Manasseh, king of Judah, of the sin of
iii. 14
iii. 222
what opposed to it
is . iii. 30.) Manifestation of the way into the holy of
hindrances of . . . iii. 302 holies, of the . iv. 55
brotherly, decay of . . iv. 682 Manna, of the, in the wilderness i. 342
causes of the decay of
motives to
means of maintaining
... .
.
iv.
iii.
iv.
684
298
684
typical use of the . . iv.
Manslayer, flight of, to the city of re-
fuge
35
388
mutual exhortation should proceed Marah, of the waters of . i. 342
from .. . . ii. 630 Marks of a season of grace ii. 549

Luke did not write the
Hebrews ... epistle to the
i. 34
Marriage, of
of, ashonourable
Mass, of the Popish .
iv.
iv.
643, iv. 165
699
700
M. iv. 745
doctrine of, unsanctioned by Paul iii. 96
Maccabees, of the family of . i. 387 of the argument in support of, from
Machir, Rabbi, an assertion of respect- Melchisedec's bringing forth bread
ing the sufferings of Messiah i. 297 and wine . . . iii. 412
Magic, the miracles of Christ were by reasoning of Estius respecting iv. 731
the Jews ascribed to the power of Massuh and Meribah, why so called?
Magicians, of the Egyptian

... .
i.
i.
304
594 Massora, of the ... ii. 515—557
i. 76
of the Chaldean
Magistrates are called gods
Magnanimity of Christ, of the
.
.
i.
ii.
iv.
596
145
562 Means
Buxtorf ....
Massoretic observations collected
i.
for accomplishing any end are at

by
76
Majesty of God, of the

....
Mahometans call Christ the
Cod
. .
word of
iii. 418
i. 148
the command of God .
of grace, outward, enjoyed by the

iii. 559
Jews before the destruction of Je-

as displayed at Sinai iv. 618, iv. 621 rusalem, of the . . iii. 258
of Christ us shepherd of his people ii. 341 of grace, outward, enjoyed oy the He-
Maimonides was the first who arratiged brew Christians . iii. 113
.
ticles ....
the Jewish creed into separate ar-
the account of Messiah by . i. 172

ii. 25
of grace, outward, where these are en-
joyed, holiness is expected iii. 246
of grace, outward, are generally ac-
Maintenance of ministers should arise
from Christian affection iii. 455, 458
Maintaining Christian love, of the means

some ....
companied with saving grace to
of grace, necessity of using the ii. 646

ii. 582
of iv. 681 of grace, are only for a season iii. 261
Malachi, explanation of his prediction of grace, outward, though not made

respecting the Messiah . i. 2 13 effectual for conversion, thev are
Malignity of sin, is not seen at the time accompanied with important conse-
by the sinner ii. 622 quences ii. 581
Man, of the different words used in the of grace, of sins to which they are pe-
Old Testament to denote ii. . 297 culiarly liable who profit not by
was made of dust . . ii. 310 ii. 265
was made in the image of God i. 88, 428, of growing in religious knowledge
694 iii. 159
was made for eternity . . ii. 191 Meats, of the distinction of . iv. 729
of the frailty of . . ii. 311 clean and unclean, of . . iv. 66
unholy by nature . . iii. 231 Meat-offering, of the . . i. 396
temptations of Christ from . ii. 425 of the matter of the . . i. 397
as
sin ....
is in a state of enmity with God by
can have no intercourse

sinful,
ii. 738
Mechocheh, in what sense used in Gen.
xlix. 10
Mediation of Christ, of the
.
.
i. 185,
ii. 735
187
with God, but through a surety iii. 589 prevented the immediate and full
evidences of mercy to i. 100, 102
. execution of the curse . ii. 54
796 GENERAL INDEX.
Mediation of Christ, represented to Mo- Merit, of the nature of . i. 473
ses on the mount . . iii. 688 of good works, of the Popish doctrine
efficacy of the, seen in the holiness of the . iii. 286, iv.
. 751
of believers . . . iii. 249 Mesopotamia, of the situation of iv. 404
of angels and saints, of the popish
doctrine of . . iii. 608, iv.
Mediator between God and man, of the

744 believe his ...
Message, Christ is able to cause men to
Messiah, the name of, is very seldom

ii. 451
necessity of a .. . iii. 70 used with respect to the Redeemer,

men as sinners need a . . iii. 589 in the Old Testament i. . 122
of Sinai covenant, not Christ, nor the name of, is often used by the
Moses, but the high Priest iii. 577, 578 writers of the Targums . i. 122
nature of the office of . . iii. 695 an account by Maimonides
of, i. 172
must be rested in by both parties iii. 697 •

the faith of Old Testament believers
Christ voluntarily undertook the of- respecting, was that he would on
fice of . . . . iii. 697 earth accomplish redemption iii. 578
the, is the Son of God . . ii. 871 is the Son of God . . i. 456
of the Father's love to the Son as ii. 132 in what sense said to have been
necessity of a, in the covenant of brought up with the Father i. 453
grace . . . iii. 699, 781 was daily the Father's delights i. 454
of the new covenant, Jesus is the iv. 651 rejoiced in the habitable parts of the
Christ as the, has removed the cause earth . . .iv. . 404
of variance . . . iii. 698 of the first promise of . i. 109
Meditation on the truths of Scripture, of promised to Abraham . i. 115
ii. 460 promised to Gentiles i. 117

.
strengthens faith
Meekness, of
...
on the perfections of God, of
... .
ii.
iii. 14
ii. 311
728
prophecies of blessings by the
time of his coming had been foretold
i. 119
i. 183, 265
Melchisedec, of . i. 410, iii. 405 time of his coming was first revealed
import of the name . . iii. 433 in Gen. xlix. 10 i. 183
not the Son of God in human nature prophecy respecting the, in Gen. xlix.
iii. 406 10, Jewish explanation of, consi-
not an angel . . . iii. 406 dered ." . . i. 184 .
Jews suppose that he was Shem iii. 406 prophecy respecting the, in Gen. xlix.
probably of the family of Japheth iii. 407 10, argument of Christians from i. 192
neither his parents, nor his birth, nor prophecy respecting the, in Hag. ii.
his death, are recorded . iii. 436 3—9 . . . . i. 199
reason why his birth and death are prophecy respecting the, in Hag. ii.
not recorded . . . iii. 438 —
3 9, Jewish explanation of, consi-
why a king ....

greatness of, of the
call of, to the priesthood

. .
.
iii.
iii.
iii.
448
409
416
dered
prophecy respecting
1
. .
the,
.
in Mai.
i. 213
i. 201, 204
iii.
the first instituted priest . iii. 416 prophecy respecting the, Dan. ix.
of the meeting of Abraham and i. 411 24—1? . i. 215
honoured to be a type of Christ in prophecy respecting |the. in Dan. ix.
a peculiar manner . . iii. 92 —
24 27, objections to the argument
in what respect a type of Christ iii. 439 from, considered . . i. 216
442 prophecy respecting the, in Dan. ix.
a type of Christ, chiefly as a priest —
24 27, attempt of Jews to evade
iii. 409 the force of .. i. 224, 234
—
the first
priest ....
instituted type of Christ as
type of Christ as priest and king i.

iii. 417
546
illustration of Dan. ix. 24
prove tee coming of the .
27, to
computation of the 70 weeks for the

i. 228
the great advantage which the church coming of the . . i. 236

derives from him, was not enjoyed prophecies of the, to be born of the
in his own day . . ii. 887 tribe of Judah . i. 270.
Mercy, of . . . . iv. 451 prophecies of the, to be born of the

and justice, differently exercised in family of David . . i. 271
reference to sin
and justice, not opposite .
and justice, denied by Socinians

. .
to be
i.
i.
483
488 lehem ....
prophesied of, as to be born in Beth-
prophesied of, as to be born of a vir-

i. 273
properties of the divine nature i. 492 gin i. 277

of Christ . ii. 417, 463, iii. 221
there will be no mixture of, in the phet ....

prophesied of, as to be the great pro-
i. 285
Mercy-seat, of the ...

future punishment of sin . ii. 256
i. 380
the Jews expect a full and final reve-
lation of the mind of God by the ii. 33
the form and use of
a type of Christ
. . iv.
iv.
29
36 tress ....
prophesied of as to suffer much dis-
i. 290
GENERAL INDEX. 797
lie should
Messiah, that suffer, asserted Ministers must watch for the souls of
by Rabbi Machir
objections of the Jews to Chiist us
the, that the prophecies are not ful-
. . i. 297 their flock
diiections to
. .
...
. iv.
directions to, as to what they should

ii.
754
37
filled in him, considered i. 309 . chiefly preach ii. 4C8
Hebrews
some .lews admit
...
had come before Paul wrote to the
that Messiah was

i. 182
should often inculcate first principles
the doctrine of, should be suited to

iii. 153
horn long ago . . ii. 17 the condition of their hearers iii. 153
the ....
false notions of the Jews respecting
Barchocheba followed by many of the

i. 160
what required of.'that their preaching
may
must teach
be profitable
all the truths of
. .
God
iii.
iii.
276
281
Jews as the i. 161 will sometimes have to preach what
Hetekiafa thought by some Jews to their hearers may find difficult to
have been the . . i. 163 be unders'ood . . iii. 99 .
two Messiahs expected by the Jews i. 165 should not shun to declare the myste-
Ben-Joseph, of i. 165 ries of the gospel . . iii. 203
death of . i. 169 should declare the nature of un-
Ben-David, of i. 170 belief iv. 664
opinion* of Maimonides respecting should diligently exhort those com-
the i. 172 mitted to their care ii. 629, iii. 320
specting the ...

causes of the errors of the Jews re-
examination of the grounds of the

i. 173
shauld study to attain satisfaction as
to the spiritual condition of those
with whom they hold communion iii. 257
ing the ....

false opinions of the Jews respect-
i. 178
should excite their hearers to grow
in knowledge . . iii. 117, 156
See Christ.
....
the great high priest of the people of
God ii. 418
joy of, on the success of their
labours
grief of, when their labours fail of
iv. 756
Metatron, import of the word . 158

i. success iv. 757
ii. 44, 115 should often contemplate the glory
Michael, of his contest with the devil
about the body of Moses iii. 690
Milk, in what sense the word of God is

. ment ....
and terror of the future judg-
must give an account unto God

195
755
iii.
iv.
compared to . iii. 126 . . of the deatli of iii. 479
Mind, of the renovation of the iii. 778 . of the maintenance of iii. 455, 458
.
and judgment, changed in repentance Ministerial blessing, of iii. 472

. .
iii. 167 Ministry, of a call to the work of the iii. 38

Ministers, are the servants of Christ of a, without an orderly outward
ii. 502, 503 call iii. 465
should see their warrant from God for as from God, tests of a . . iii. 465
all that they teach or do ii. 558 . work of the, is honourable . ii. 476
why frail mortal men are employed of motives for undertaking the work
477 of the ii. 378
of the infirmities of, in dispensing the of a well principled willingness to

word of God . . . iii. 105 undertake the work of the iii. 238
of the sovereignty ofGod in bestow- of angels, of the . . ii. 213, 217
ing gifts on iii. 237 believers should be grateful for

should be liolv men . . iii. 32 the ii. 226
should be examples of the grace of of Moses, of the design of . ii. 495
the gospel . iii. 479 . . of John the Baptist . . iii. 770
of the example of iv. 717 . . Miracles, of the nature of . i. '-97
ers .....
should show their love to their hear-
iii. 274
of the evidence arising from
of the miracles of Christ
.
.
i.
i.
298
298
should learn compassion and pastoral
care from their own experience iii. 478
faithfulness requisite in . ii. 477
of
Moses
Christ,
....
compared with those of
i. 299
power of working, was bestowed by
contempt ....
unfaithful to their trust, are objects of
ii. 478
holy prudence should be exercised by

Christ
magic
. . i. 302
of Christ ascribed by the Jews to

i. 304
. .
439 of Christ ascribed by the Jews to the

earnestness in their work should be Shem Hamphoraan . . i. 305
used by . iii. 317 • • Misery, of men as sinners . ii. 325
diligence in their work should be used from which believers are delivered
by iii. 239 by Christ ii. 271
gence ....
motives which should excite to dili-
iii. 241
of unbelievers
Misna, of the .
.
.
.
.
.
.
ii.
i.
192
78
798 GENERAL INDEX.
cies, of ...
Mistakes in the application of prophe-
. iii. 351
Mysteries, how far a relish for, is an
evidence of a good state of soul iii. 144
Mixture of sin in the duties of be-
lievers, there is a
Mockings, of .
.
.
iii.
iv.
. 253
526
backsliding ...
a dislike to the, is a great cause of
ii. 610
Monastic life, of the . . . ii. 573 N.

Munica, Augustine's mother, of the
spiritual discernment of i. . 50 Nachman, R. Moses Bar, of his expo-
Moral law, as given at Sinai, of the iv. 33 sitory writings i. 157
law cannot justify a sihner . ii. 102 his interpretation of some passages,
See Law. quoted . . . i. 156, 157
and natural ability . . iii. 13 Name of God, import of the phrase ii. 375
state of the world, indicates a future Names, why God hath revealed himself
judgment . . . iii. 191 by so many . .
. iii. 783
Morality of teaching, independently of Name of God, a due regard to the, gives
the peculiar truths of the gospel iii. 71 life to duties .. . iii. 308
Mortal and venial sins, of the popish dis- Names of Christ, of the different, why
tinction between . . . iii. 23 used by Paul in this Epistle iii. . 41
Mortification of all sin, of the necessity iv. 72, iv. 558
of iv. 553 Name, more excellent, given to Christ
of corruption, prevented by un- than to angels . ii. . 112
belief . . . . ii. 618 Names were of old sometimes descrip-
to the world, of iv. 549 tive and prophetic . . iii. 434
Moses, of the parents of . . iv. 471 Name of the day of sacred rest, of the i. 610
of the birth of
of the faith of the parents of
of the beauty of . . .
iv.
iv.
iv.
470
473
172
and Romans
of the planet Saturn
...
of the Sabbath-day among the Greeks
among the Jews

i. 612
was adopted by Pharaoh's daughter iv. 477 i. 611

of the lefusal of, to be called the son Nations, the revolutions of, are subser-
of Pharaoh's daughter .
iv. 479 ' vient to the cause of Christ iii. 423
of the self-denial of . . iv. 480 Nature of God is revealed in Scripture
of the eminence of . . iv. 475 ii. 779
Jewish accounts of his superiority to the divine, of Christ, of the iv. 110
other prophets . ii. 26 . the human, was assumed by Christ ii. 404
in what Ids superiority to other pro- Christ assumed that of his peo.de ii. 371
phets consisted .. ii. 28, 475 the human, of Christ, was like unto
of the faithfulness of . . ii. 457 that of his brethren . . ii. 414
of the fear experienced by . iv. 634 the human, was assumed by Christ
contest between Michael and the de- chiefly that he might act as a
vil about the body of ; iii. 690 priest ii. 419
and Paul's account of the dedication of the human, of Christ iv. 79,
. 245
of the first covenant explained
design of the ministry of
Mosaic law, why given .
.
iii. 552,
iv.
ii.
145
495
556
bernacle ....
the human, of Christ, is called a ta-
the human, of Christ, of the glorifi-

iv. 78
unable to bring sinners to salvation cation of . . . iii. 658

iii. 552 the human, of Christ, of the glory of
economy, of the goodness of the iii. 576 ii. 486
of the doctrine of the . . iii. 800 of the weakness of human . ii. 807
of the abrogation of the . iii. 546 of the infirmities of human iii. 11, 20
how abrogated . . iii. 548 of the corruption of human . ii. 809
Motives for the worship of Christ ii. 489 of the light of i. 608
to brotherly love . . . iii. 298 of the law of i. 657
to diligence in the work of the minis- what constitutes the law of . i. 658
try iii. 241 the dictates of reason do not consti-
Mould of the doctrine as believed, the tute the law of . i. 657
soul is by faith cast into the iii. 727 description of the law of . i. 660
Munificence, acts of, are memorable and
praiseworthy .
Mystical body of Christ, of the

.
iii. 295
. iii." 415 passively ...
of the law of, considered actively
instrumen tally . .
i.
i.
i.
660
660
660
Mysteries of Scripture, of the iii. 98, iii. 121 to prove that a duty is required by the
of the redemption by Christ, of the law of, it is not necessary that the
ii. 778 duty be always actually known to
of Scripture, of the duty of inquiring all i. 661
into the . . . .
require attentive consideration

iii. 129
ii. 443 law, of ...

of the state of the church under the
. ii. 749
ministers should
preach the .
not hesitate to
. . iii. 203 dered ....
and tendency of sin, should be consi-
ii. 622
GENERAL INDEX. 799
Nature and use of the sacraments, of the Obedience, advantages of attending to

ii. 644 the authority of God in our ii. 529
Natural and moral
Necessity of the
what sense affirmed
ability,
punishment of
. .
of
i. 48?
.
sin,
iii.
in
13 is
of angels, ofthe
of Christ, ofthe .
...
sometimes expressed by hearing ii.
ii.
i.
.
511
217
517
ture of the ...

of the priesthood of Christ, of the na-
of the satisfaction of Christ

i. 476
i. 489
of Christ was universal
of Christ in dying, ofthe

.
.
iii.
how Christ is said to have learned iii.
iii.
74
75
75
is denied by Oellius
of the surf-rings of Christ, of the iii.
of obedience to God in Christ
. i. 494
89 people ....
Christ in his. gave an example to his
to God can be yielded only through

ii. 343
of sufferings to believers
Necessities of sinners, of the .
.
ii.
ii.
iii.
294
350
624
Jesus Christ ... ii.
as a fruit of faith, is accepted of God
624
Negative unbelief, of .
. ii. 603 iii. 252
Neglect of duties, of the .
. iii. 328 ofthe parts of ii. 858*
of secret duties, of the . iii. 266 to God in Christ, ofthe equity of ii. 294
of public worship, of the causes of the to God in Christ, of the necessity of
iv. 296 ii. 294
New
lived ....
Nehemiah, of the period in which he
covenant, Christ the surety of the

i. 244
must be universal
should he without reserve .
.
ii.
of the directions of Scripture, should

. ii. 708
294
iii. 585 follow the reading of it . ii. 783
New
See Covenant.
Testament, the, illustrates the Old
iii. 428
choice
of opposition to our
....
should result from consideration and
. .
ii.
ii.
530
863
believers under the, have lost no pri- of former believers, should excite us
vilege ii. 797, 875 to duty iv. 546
the .....
state of perfection, what constitutes
iii. 496
the hope of a blessed resurrection
should excite us to all holy iii. 184
churches not subject to angels
New and living way to God, of the iv.
ii.
Nouh, of the state and character of iv.

288
282
396
gels ....
of saints on earth is witnessed by an-
ii.
a dislike to universal, is a great cause
223
warning was given to iv.

. . 396 of backsliding ii. 609
of the fear by which he was moved
of the trial of the faith of .

iv.
iv.
398
399
Objections of the
tianity ....
against believing, of
Jews ^gainst
. .
Chris-
307
i.
674
ii.
of the ark of iv. 398 Oblation of Christ, of the . i. 522, 550
how the world was condemned by
was an heir of the righteousness
faith
iv.
by
iv.
400
401
the ...
opinion of the Socinians respecting
Obligation to believe, of the

.
.
i.
iv.
550
659
Novation, opinion of, respecting the re- Obligations of duty, of the daDger of
admissinn into the church of per- weakening the . . ii. 839
sons who had fallen into gross sin Obscurity of the Old Testament revela-
iii. 207 tion, of the comparative iii. 789.
Number, of the total, of high priests iii. 594 Obstinacy in sin, of . . ii. 588.
Numbers, a mark of a true church, ac- Occasional calls to repentance, of iii. 174
cording to Papists . . ii. 662 (Ecutnenius, observations of, respecting
the style of the epistle to the He-
O. brews . . . i. 38 , 39
Oath, of the nature of an . iii. 354, 359 Offence to the Jews, the cross of Christ
of the use of an . . . iii. 358 is an . . . . ii. 332
ofGod, ofthe . 521, iii. 353
ii. Offerings by fire, under the law, were of
of God, ofthe use of, in constituting six kinds . . . 389
Christ a priest iii. 571, 647
. Offering, burnt, of the 394
both the promises and threatenings of of bringing the, to God 394
God are confirmed by an . ii. 592 of laving hands on the head ofthe 394
of God, is against no sin but unbelief of slaying the 394
ii. 677 of sprinkling the blood of 395
of God, misery of sinners against of flaying and opening the 395
whom it is pronounced ii. 590 . of atonement made by the 395
Oaths, of the lawfulness of iii. 361 . Offering, meat, ofthe 396
dered ....
objections to the lawfulness of, consi-
Oath, qualifications of an, ofthe

iii.
iii.
363
360
was properly eucharistical
of the matter of
Offering, of the drink-
. .
396
396
397
form of an, of the .. iii. 360 of the peace- 398
Obedience, the authority of God is the of the sin. .. . 399
formal reason of . . ii. 529 ofthe trespass- 401
800 GENERAL INDEX.
Offering and suffering, are inseparable Opposition to brotherly love, of . iii. 305
in the work of Christ iv. 189, 738 to temptation, of the duty of . ii. 599
of the blood of Christ, of the iv. 119 Oral law of the Jews, of the . i. 79
of Christ, was voluntary iv. 106
. Oracles of God, the Scriptures are the
of Christ, Socinians say is his appear- ii. 120
ance in heaven for his people iv. 107 of the first principles of the ii. . 119
Offering of Isaac, of the . iv. 445
. Order of the divine decrees, different
Office, nature of a distinct . i. 546 ways of stating the . i. 424
of mediator, of the . . iii. 695 of God's kingdom, of the . ii. 2l6
of Christ as mediator, the considera- of procedure in the day of judgment,
tion of strengthens faith iii. 602
. of the . . .
. iii. 189
Offices of Christ, of the i. 514, ii. 462, Ordinances, some belonged to every co-
iii. 865 venant iv. 8
tinct ....
Christ's, of priest and king, are dis-
i. 532
of the Old Testament church, of the
i. 324
the other ...

are not comprehended the cue in
i. 538
examination of Crellius's account of

of the Old
called carnal
Testament church
. .
the mind of the Spirit should be dili-

.
are
iii. 508
the difference between Christ's gently studied in all divinely ap-

kingly and priestly . i. 541
. pointed . . iv. . . 52
the real difference between Christ's of God, a conscientious regard to all,
kindly and priestly . . i. 545 is necessary iv. 152
callof Christ to his . i. 540
. are necessary, even to the most ad-
of Christ, the safety of the church de_ vanced believers . . iii. 426
pendsonthe
of Christ, faith is
. .
strengthened by the
. iii. 568
Christ ....
all, are designed to lead us to rest in
ii. 793
consideration of the distinct
ferring ....
of the sovereignty of God in con-
iv. 176
iii. 462
God ....
the efficacy of, depends on the will of
Origen, an observation of respecting the

iii. 523
Office of teachers in the apostolic eloquence of Scripture . i. 22

churches, of the . iii. 114
. an observation of, respecting the
Offspring, a numerous was promised to writings of Paul . i. . 24
Abraham iv. 424 an observation of, respecting the in-
Old Testament, of different appearances carnation of Christ . i. 420 .
of the Son of God, under the iv. 620 Origin of all errors and heresies, of the
of the use of the Scriptures of the ii. 541 ii. 175
history, of the uses of . ii.
. 536 Outward means of grace, are generally
of citations from the, in the New ii. 3,
177 made effectual to some . ii. 582
527, 655 means of grace, though not made ef-
of the ordinances of the church of the fectual for converting the soul, pro-
i. 326 mote other important ends ii. 581
Old and New Testament dispensations,
of the difference between . iii. 496 P.
Testament is illustrated by the New Pandira, Joseph the husband of Mary,
iii. 428 is so called in the Talmud i. 267
Olivet, the
ascended ....
mount from which Christ
Omniscience of Christ, it is difficult to

ii. 866
Parents, children are involved in
consequences
their .... of
the
the conduct of
iii. 488
act under a constant sense of the ii. 835 children are taken into the same cove-
believers are interested in the ii. 192 nant vvitli their . . iv. 158
Operations of will, in the Persons of the should be careful to instruct their
Godhead, of the . . i. 468 children in the principles of reli-
Opinion, good, of others, it is sometimes gion iv. 479
a duty to declare our
an
.
Opportunity of preaching the gospel, of

iii.
ii.
279
543
their children ...
of the influence of their example on
of the prayers of, for their children

ii. 551
~
Opposition to those who act as ambassa- iii. 472
dors of God, is opposition to God children should submit to their iv. 784
ii. 557 Parental blessing, of . iii. 423, 471
to the gospel, of . . . iii. 386 Partaking of Christ, of .ii. . 634
for sin ....

to the doctriue of Christ's
in the heart to faith in Jesus, of

atonement
ii.
ii.
614
807,
Partakers of divine holiness, believers
are .
Passover, of the
.
. .
iv.
i. .
586
334
575 of the sacramental nature of the iv. 495
to the faith and holiness of believers, was typical of Christ . iv.
. 496
of • ii. 862 Path, why the course of conduct is so
to our Christian profession, of ii. 859 called iv. 595
GENEKAL INDEX. 801
Patience of God to unbelievers, of the People of God, the privileges of the
has
when
its
it
limits
will
...
end with respect to them,
ii.
ii.
534
583
gospel belong only to believers as
the '. . . H. 798
of God, believers as such must be di-
.
unbelievers know not ii. 564 . ligent in their work . • . ib.

when it is at an end with respect to Perfect, in what sense Christ, as the cap-
an unbeliever, his state is hopeless tain of salvation, was made ii. 339
ii. 566 in what sense believers are said to be
of Christ, of the . iii. 65, iv. 561 iii. 139
under the provocations of his people Perfection of the works of God, of the
iii. 23 ii. 754
of Christ, the thought of, should invi- Perfections of God, as displayed in the
gorate us under our trials iv. 567 work of redemption, ought to be
of the duty of iv. 556 contemplated .., ii. . 104
and long-suffering distinguished iii. 330 should excite us to duty . ii. 829
the nature and necessity of . iv. 343 Perfection of the sacrifice of Christ, of
directions for the exercise of iv. 344 the iv. 135
of the ....
Pattern seen by Moses in the mount,
Patterns are of two kinds .

iii. 687
-iv. 167
in what sense ascribed to the New
Testament church-state
the gospel-state of,
. iv.
what constitutes
272
Patriarch, Abraham is called the iii. 449 iii. 496

Patriarchs, the Sabbath was most pro-
bably observed by the .
the, lived in the desire of heaven

i.
iv.
629
436
joy .....
Paul prays that the Hebrews may en.
should be aimed at .
iv. 765
iv. 551
.
Patriarchal blessing, of . . iv. 459 in respect of knowledge, inculcated

Sf-e Blessing. iii. 155
Paul, of his imprisonment in Judea iv. 335 Perpetuity of the priesthood of Christ 599 iii.
See Hebrews.
....
is the author of the epistle to the He-
brews ii. 247
of the kingdom of Christ
Persecution, of
of causes of
.
. ii. 206
ii. 890, iv. 523, 692
iv. 371
why he
why
prefixes his
epistles .... uame to his other
he does not prefix his name to

i. 44
foundation of, laid in reproach
of the Jews by Antiochus
iv. 486
iv. 522
first, of Christians, chiefly promoted
.
the epistle to the Hebrews i. 44 by the Sadducees . iii. 181 .
of the wisdom given to . ii. 459 of the believing Hebrews iv. 327, 328,
of the style of the writings of i. 38 42 — 330
ters ....
is an example of prudence to minis-
of his intention of visiting the He-

ii. 2
Persecutions render the grace of long-
suffering peculiarly necessary iii.
of consolation under, from thought of

333
brews iv. 759 the love of God in Christ . ii. 279

an observation of Origen respecting form a season of temptation to unbe-
the writings of i. 24 lief .. . . . ii. 236
duty of sympathising with
Messiah ...
Peace, of the promise of, in days of
i. 317
of the
those who suffer . . iv. 337
fulfilled ....
objection of Jews, that these are not
i. 317
Persecutors are blinded by their hatred
of the people of God . iv. 503
of God as the God of . .
Christ was raised by the Father as

iv. 759
with Christ ...
Perseverance in grace, depends on union
ii. 640
the God of
with God, of .
iv.
ii. 699, 738, iii.
with God, of the experience of the

762
498 Christ ....
in grace, is an evidence of union with
Persian empire, of the duration of

645
i. 238
ii.
139 Person of Christ, ot the ii. 461, ii. 610,

power of Scripture to give iii. .
with God, sense of in believers, de- 784, iv. 102

pends on their spiritual diligence of Christ, the doctrine of, is an offence
ii. 647 unto many . . . iii. 611
between Jews and Gentiles, of iii. 500 Christ is God and man in one ii. 408
with all men, of . . . iv. 599 of Christ, opinion of Socinians re-
the gospel disposes to . iv. 600 specting the ii. 613
Peace-(<fferings, of i. 398 opinion of Quakers respecting the ii. 613
Penal nature of the sufferings of Christ, of Christ, necessity of faith in the iii. 579
of the . . . ii. 355 Persons in the Godhead, first revelation
Penalties annexed to the neglect of the
gospel, of . . . ii. 250
of a plurality of
of typical ....
. .
men's, must be accepted, before their

i. 435
iii. 443
all sin
People of God, the
...
Penitents do fully purpose to relinquish
Hebrews
• iii-
so called
168 services can be accepted . iv. 377
Personal interest in Christ as our high
priest, of a iii. 655
iv. 481 . . .
3 H
802 GENERAL INDEX.
Personality of the Holy Ghost, of the Prayer, for the illuminating influences
iv. 51 of the Spirit, of . . ii. 78.
Persuasio7i,difference between saving to Christ for relief under our tempta-

and a temporary
faith . ii. 725 tions, of the duty of . ii. 431
Pharaoh's daughter, adoption of Moses the compassion of Christ is an encou-

by iv. 477 ragement to . . ii. 882
refusal of Moses to be called the son is a mean
of confirming faith ii. 279
of iv.
Philo calls the second subsistence in
the Deity, the Word of God ii.
479
820
the duty ef ...
for the fulfilment of prophecies, of
ii. 770
communion of saiuts greatly consists
son ....
speaks of the Word of God as a per-
Phylacteries of the Jews, of the

ii.
i.
87
338
in mutual
Prayers of the Hebrews were requested
by Paul
iv.
iv.
758
757
Pilgrimage, Abraham's life was a iv. 413 of parents for their children, of the
Plan of salvation, of the gradual reve- iii. 471
lation of the . iii. 690 of the people of God, the loss of is a
Pleasures of sin, Moses rejected the iv. 483 great judgment . . iii. 271
Plurality of Persons in the Godhead, of Preachers, observations respecting 655,
the first revelation of the i. 434 . 656
Christ over
Poor, of liberality to the .
...
Political things, of the dominion of
ii. 63
iii. 250 .
of the infirmities of, in dispensing the
word of God . iii. 105
Preaching of the gospel, the, is an effect

. .
it is the will of God, that many of his of the love of God to men ii. 723
saints should be
saints, of the
nion with .
.
duty of holding commu-

.
.
.
iii.
iii.
311
303
nity ....
of the gospel to men is a trial for eter-
of the gospel, of reverence for the

iii.
iii.
260
105
of the relief of the . . iv. 749 Pre-eminence of Christ, of the . iii. 51
man's sin offering, of the . . iv. 165 as a Prophet . ii. 27
Pope, of the usurpation of the . ii. 504 is the gift of God . . ii. 116
brace ....
Popery, causes which lead many to em-
Popish priesthood, of the .

iii. 136
iii. 597
Pre-existence of Christ, of the
Prejudices against the gospel, of
Jewish, of the strength of .
. ii.
ii.
iv.
408
604
60
system is favourable to ignorance of of the difficulty of subverting iii. 466
divine things . . . iii. 158 Preparation forbearing the word of God
Christ, of ...
representations of the sufferings of
iii.
worship, outward glory is the gieat
71
of .. .
.
for the observance of the Sabbath-

day, is necessary .
iii. 101
i. 744
.
object in . . . iii.
. 667 Presence of God, Christ appears for his
worship of saints and angels . ii. 489 people in the iv. 177
iv. 417 of God, is enjoyed only through Christ
mark of a true church, derived from 668
numbers, of the . . ii. 662 of God with the Israelites, the ark
doctrine of the merit of good works, was a pledge of the . . iv. 33
of the . . iii. 286, iv. 751 of God, of realizing the . iv. 494
mediators, of intercession of the iii. 608 of Christ, the thought of the, a pre-
doctrine of the sacrifice of the mass servative against backsliding ii. 847
iii. 643 Presumptuous sin, of . . iv. 311
See Mass. Priest, the import of the word . i. 408
Power of God
of
creation
God is
....
is
shown
shown in the works of
in the dispensation
ii. 307
the office has a necessary relation
to sacrifice
of,
. i. 414,
not necessary in the state of inno-

. 512
of the gospel . . iii. . 477 cence i. 414, ii. 869

of Christ as King, of the . iii. 613 of the necessity of . . iii. 9
the ....
displayed in building the church, of
ii. 501 the beginning ...
no particular office of, instituted from
i. 582
of angels, of the ...

of the word of Christ, of the ii.
ii.
of Satan over men is founded on sin
832
157
of Melchisedec as a .
Melchisedec was the first instituted

i. 410
iii. 416
of Satan, unbelievers are under the ii.

Practical unbelief, of . . ii.
ii. 397
398
607
of the office
tions
Priests, origin
of,
....among
of the
the heathen na-
office of, among

i. 408
Praise and thanksgiving, of . iv. 744 heathen nations . . i. 587

is the fruit of the lips . iv. 746 whether of old the office of, was
Prayers of Christ under his sufferings, united to that of kings . i. 588
of the . . . . iii. 55, 70 some among the heathen claimed the
Prayer, the offering of incense was a
type of . . . . iv. 23
office of,
tion ....
from a pretended inspira-
i. 590
.
GENERAL INDEX. 803
Priests, of the Egyptian . i. 409, 590 Priest, believers come to God only
of the Aaronic .. . iii. 4 through Christ as . . iv. 744
Priest, of the office of the high . i. 383, Papists, Socinians, and Quakers, op-
i. 412, ii. 856 pose the Scripture doctrine respect-
call of Aaron to be the high i. 383 .
ing Christ as i. 406
consecration of Aaron to be the high opinions of Socinians respecting

383 Christ as . . . . i. 529
i.
of the garments of the high i. 385 .

Socinians say that it is only in a meta-
of the honour of the high . iii. 34 phorical sense that Christ is called
the high, was mediator of the Sinai a i. 508
covenant . . . iii. 577 Christ's office of, is by Socinians con.

how often the high, entered into the founded with his kingly office i. 508,
holy of holies on the great day of 531
atonement iv. 47 account by Crellius of the difference
the high, needed to offer for his own between Christ's office of king and
sins . . . iii. 28, 635 of i. 541
the high, acted as a judge .
Priests, the high, were removed from

their office by death
i.
. iii.
386
594
real difference
king and of ...
between Christ's officeof
i. 545
Socinians hold, that it was after %is

of the succession of high . i. 386 ascension that Christ began to act
of the total number of high . i. 387, as i- 508
iii. 594 Socinians deny, that on earth Christ
the, were divided by David into acted as a . . .i. 553
courses .
. . iv. 42 examination of arguments of Socini-
the .....
of the daily and weekly services of
of the change of the . .

iv.
iii.
44
522
office of ...
ans against the doctrine of Christ's
iv.
examination of reasonings against the
83
the office of the Levitical, ceased (rfe

jure) when Christ ascended
Priest, Christ was really a .
iii.
i.
677
509
Smalcius
by Woolzogenius .
....
doctrine respecting Christ as, by
i. 558
i. 562 .
Priesthood of Christ has its origin in the Socinian notions diminish the glory
counsel of God . . i. 413, 474 of Christ as i- 547
of Christ is founded on the love and

wisdom of God
of Christ was revealed in the Old
i. 456, iii. . 414 himself as ...
Socinians hold that Christ offered for
iii. 639
Popish 597
PrieMthoodfjoi the . . iii.
Testament Scriptures i. 408,
. 537 Primogeniture, of the rights of i. 584,
of Christ, there were typical repre- iv. 610
sentations of the i. 407, 475, 557
opinions of the Rabbins respecting
of Christ, why most fully revealed in i. 586
the rights of
epistle to the Hebrews i. 404, 533, 559
Principles, of first iii. 468
of Christ, the doctrine of Scripture . . .
'
respecting i. 529 of of the oracles of God
first, iii. 198
476 first, of Scripture, of the use of iii. 122
of Christ, of the necessity of the i.
517 first are the foundations of truth iii. 161

of the call of Christ to the . i.
by the first, of the necessity of studying iii. 123

Christ was invested with the,
402 first, must be often inculcated iii. 153
oath of God . . . iii.
of the inauguration of Christ into good, are cast out of the heart by un-
518 belief . . . ji. 618
the . i.
Priest, whenChrist began to act as i. 518 of those on which the reasoning in

the properties of Christ as, should the epistle to the Hebrews depends ii. 5
be contemplated . iii- 033.
on which Jewish objections to Jesus
i. 308
acts of Christ as, were twofold i. 549 aa the Messiah may be refuted
Christ as, acts for men towards God i. 512, on which Dr. Owen proceeds in his
575 inquiries respecting the Sabbath i. 607
men towards to be acted upon in observance of the
actings of Christ as, for
Sabbath i. 740
God . . i. 516, 506 .
Privale duties of the Sabbath-day,

of the greatness of Christ as ii. 418, 865
importance of the i- 749
ii. 802
of the compassion of Chiist as
. . .
Privileges, of the design of . iii. 451

of the perpetual duration of Christ's
'•' 99
,c,
of believers as the house of Christ ii. 504
office a3
Christ as, made atonement on earth i. 555 in every state of the church be-
lievers have enjoyed great . iii. 734
the office of Christ as, was not inter-
enjoyed by the Jews, of the . iii. 208
rupted by de;ith . iii. 539, 596
entered heaven after of the Jews in having the Aaronic

Christ as,
i. 556 priesthood • • i'i- 10
making atonement on earth
.
.
Christ as, could enter heaven only

believers under the New Testament
73 have lost no . ii. 797, 874
with his own blood
.
. iv. .
804 GENERAL INDEX.
Privileges of believers, from the priest- Promises of God, it is of the greatest
hood of Christ . . iii. 10 consequence to have these pro-
of the gospel, belong peculiarly to posed to us . . . ii- 702
believers 798 believers are heirs of . iii. 379 .
ii.
Privilegeof hearing the gospel is great ii. 715 of God, of the operations of faith re-
specting . . iv. 362 .
no, exempts from any duty . iii. 451
the full accomplishment of, may be
Privileges, great outward, are not
always accompanied with convert-
delayed . . . • "•
of delays, difficulties and disappoint-
.
m
ing grace ii. 580 ments in the fulfilment of . iii. 560
will not exempt from punishment we
when the fulfilment of, is delayed,
men who go on in a course of sin ii. 583
must not faint . . ii. . 773
an account must be given of the use 766
of the fulfilment of . . ii.
we make of iii. 121
of mistakes in the application of iii. 351
Profaneness of Esau . iv. 609, 612 of encouragement from the . iv. 293
of the miserable consequences of iv. 616 of advantages derived from the,
Profession, of the Christian . ii. 857 though the fulfilment be long de-
must accompany faith . . iv. 508 layed ii- 768
of God shall all be accomplished iii. 349
Profession, of the two parts of . ii. 709
of opposition to the Christian ii. 859 Promise, the, of the gospel, is indefi-
of encouragements to constancy in nitely made to all, the though
our ii. 862 benefit of it is intended only for
of the danger of wavering in our iv. 291 some, why 1 iii. 382
of false rules of conduct in our ii. 841 Promises, all former, of grace are col-
Profligacy of some who are called Chris- lected in the new covenant iii. 746
tians, of the •
. . iii. 263 made to others, how they may be
Promises of God, of the . . ii. 766 used by us . . ; iv. 711
of God, of the use of the . ii. 771 the eternal inheritance received by
believers by promise . iv. 128
every covenant between God and .
men is founded on . . iii. 705 and threatenings, of the connexion

between ii. 743
Promise, the, of the covenant of works
was remunerative Properties, of the divine nature, the So-
. . iii. 708
Promise, the, of the covenant of works cinians deny that justice and mercy
was revived at Sinai are i. 492
. iii. 715
Promises of God, of the love which is of God are through Christ a source of
displayed in the consolation to believers ii. 188
ii. 702
.
and affections of Christ's human

goodness ....
of God, display his greatness and
of God, to what they refer

iii.
ii. .
705
702
nature
Prophecy, the Jews hold that there are
ii. 415
of God, of the stability of . ii. 704 eleven degrees of . ii. . 22
his grace ....

of God, unexpectedly made, glorify
iii. 742
opinion of Maimonides respecting ii.
Prophecies of the Old Testament re-
22
absolute ....
Promise, the, revealing redemption, is
of the first, to Adam . .

iii.
i.
586
110
specting the kingdom of Christ ii.
the accomplishment of, may pass un-
noticed at the time . . ii.
45
767
in the first, divine faithfulness was great moderation is requisite in the
engaged to men
first iii. 178
. . application of . . ii. 768
of Messiah as a Redeemer, of the i. 472 of the danger of rashness in the ap
the first, the fulfilment of, 'is a great plication of . ii. 770
support to faith . . . iii. 179 Prophets, of the superiority of Moses to
of Messiah, was the life of the Old the other . . . . ii. 28
Testament church . . iii. 348 Jewish accounts of this . ii. 26
Abraham ....
of Messiah, was peculiarly given to
Promises to Abraham, of the . i. 115

iii. 466
Prophet, of the^pre-eminence of Christ
as a . .. .
Prophets, were raised up, to correct

i. 428, 431
Promise of Canaan why 'given to Abra- abuses of ordinances of worship

ham ii. 713 among the Jews . . iv. 8
siah, of ....
Promises of temporal blessings by Mes-
of spiritual blessings by Messiah

i. 310 Chiist ...
and apostles were the servants of
.
Prophetic and descriptive names, of

ii.
iii.
502
434
of i. 312 Propitiation, of . . . . ii. 421
of peace by Messiah, of . . i. 317 See Atonement, Christ, Sacrifice.
Messiah ....
of the diffusion of knowledge bv
of the flourishing state of the Jews

\,
i.
319
322
Prosperity, is a season of temptations to
unbelief
Providence, the efficacy of divine, why
ii. 236
t
of Messiah, made to Gentiles i. 117 called the word of God . ii. 94
GENERAL INDEX. 805
Providence, great works or" are great Quakers, what description of persons
means oi' instruction . ii. 575 . generally they were who embraced
works of, should be observed ii. 576 the notions of the . . iii. 157
meaning of the works of, should be causes which lead men to embrace
inquired into ii. 576 these notions . . . iii. 136
design of the dealings of God in,
is to lead men to faith and depend. R
ence ii. 579
of awakening warnings of . ii. 544 Race, the Christian life is a iv. 554, 555
how to derive improvement from Rahab, of the original condition of iv. 506
great works of . . . ii. 575 of the conversion of . . iv. 508
Scripture gives counsel to believers of the faith of iv. 509
in respect to the dispensations of ii. 784 of the reception of the spies by iv. 509
security in sin prevents men from Rain, of the early and latter iii. 232
deriving improvement from the God is sovereign in bestowing iii. 234
works of . . . . ii. 577 word of God is compared to . iii. 233
Provocation, import of the word ii. 514 Ransom, of the nature of . . iv. 92
of God, of the ii. 555 Reading the Scripture, duty of . ii. 776
there is peculiar in public sins ii. 665 See Word.
patience of Christ under . iii. 23 Readiness of Christ to succour his peo-
we ought to watch against provoca- ple when they are tempted, of the ii. 426
tion from others . . iii. 304 Re-admission into the first churches, of
Prudence necessary in our Christian those who had relapsed into gross
profession ii. 858 sin, of the . . iii. 165, 207
.
holy, to be used bv
ministers iii. 304 Realizing the presence of God of iv. 494
Paul an example of, to ministers ii. 2 Reason, man as endowed with, is bound
Psalm, ninety. fifth, opinion of the Jews to worship God i. 656
respecting ii. 510 in man is weakened by the fall i. 660, 664,
Public sins are peculiarly provoking to 694
God ii. 665 of the dictates of . . . i. 608
duties of the Sabbath-day i. 747 . the dictates of, do not constitute the
Punishment certainly follows sin ii. 574 law of nature i. 658
of sin, is assigned to the justice of

God
of sin eternal death is the . i. 499
ii. 359
may
all men ....
the dictates of, are not the same in
not be able to discover all that

i. 659
of great offenders considered as ex- the law of nature requires . i. 660
emplary ii. 667 the dictates of, do not possess suffi-

exemplary reasons of ii. 668
. . cient authority to constitute a law i. 658
of the wicked, strengthens the hands of the insufficiency of, in matters of
of the servants of God ii. 670 . religion ii. 262
and rewards, cannot be fully dis- of the use of, in matters of faith i. 608,
pensed in this life . iii. 192 .
iii. 742
certainty of future iv. 308
. . . why Christ is to be worshipped ii. 487,
in the future there will be no mix- 490
ture of mercy . . . ii. 256 the formal, of obedience, is the au-
of the fear of iv. 306 tbmity of God . . ii. 529
of apostates . . . . iv. 318 why many receive so little instruction
sacrifices were not intended to free from Scripture ii. 787
men merely from temporal . iii. 494 Reasonableness of the laws of Christ ii. 171
Purgatory,
sive .....
the doctrine
Purification, of ceremonial
of, is
.
delu-
iii.
iv.
260
97
of our suffering for Christ .
Recapitulation by preachers is advan-

tageous when seasonably used
ii.
iii.
328
652,
without blood . . iv. 162 653
legal rights of, numerous, why ? iv. 163 Receiving the word preached, of the iii. 107
Purity of Christ, of the . iv. . 114 Recompeuceoi reward, heaven is the i v. 489
Purpose of salvation is immutable, as
being infinitely wise . iii. 377
of God, to bring many sons to glory

. of ....
Reconciliation to God, of the importance
iii.
Recovery of sinners, the way of, is ap-

71 .
of the . . . . ii. 535 pointed by God . . iii. 564

.
Red 6>a, of the passage of Israel

Q through the . . . iv. 500
Redemption, of the nature of iv. 91, 93, 135
Quakers, opinion of, respecting the pi r- the plan of, is signally ascribed to
son of Christ ii. 613 the Father ii. 336
deny that Xoyoc tov Qiov is ever the work of, gives a peculiar display
used in Scripture to denote the of the glory of God ii. . 325
"written word" . . ii. 816 I
of the love of God displayed in ii. 104
806 GENERAL INDEX.
Redemption, of the wisdom of God dis- Reproach the foundation of persecution
played in . ii. 103, . 268 has generally been laid in iv. 486 .
glory was given to Christ in heaven, how to bear up under iv. 332
. .
because of his undertaking the work Reputation must not be too much valued
of i. 471 iv. 332
of the accomplishment of . ii. 269 of Moses, of the . . ii. 474
.
of the holiness of God displayed in ii. 103 Resisting sin, of iv. 569
counsel of God concerning, of the iii. 585 Rest of God, what? i. 654, ii. 522, 757
of the will of God concerning . iv. 260 of God, is the foundation of the Sab-
of the mystery of ii. 778 bath-day i. 662
mise .....
the revelation of, by an absolute pro-
iii. 586
Bests of God, three are mentioned ii. 748
Rest of God after creation, of the i. 653, 713,
plish .....
the soul of Christ laboured to accom-
Reformation, of the times of .

iii.
iv.
68
70
of God
Canaan .
after settling the Israelites in
. i. 715, ii. 749, 764
ii. 748
Refuge, of the flight of the man-slayer of God in Christ . i. 716, ii. 701
to the city of . . iii. 388 of God in Christ, the nature and reasons
Regeneration, of the work of the Spirit of the ii. 734
in ii. 638 of Christ from his works . 711, 719
i.
is effected by means of the gospel ii. 263 of Christ's entering into i. 719, ii. 802
Relation between the faculties of the of souls, of the iv. 431
soul and their proper objects ii. 724 of souls is only in Christ . ii. 790
Relics, of Popish . . iv. . 469 under Messiah, of . . ii. 750
Relief under temptations, of . ii. 431 of the gospel, in what it consists
against sin, to be expected only from ii. 697, 699
grace
matters of . . . .
ii.
Religion, of the insufficiency of reason in

ii.
574
262
to lead to ...
in Christ, all ordinances are designed
.
in heaven, Abraham lived looking for

ii. 792
of the spring of all . . i.

. 114 iv. 416
that real sacrifices are always neces-
Rome ....
sary to, asserted by the church of
i. 431
Restraints
angels ....
imposed on Satan
ii. 220
Resurrection of Christ fixes the first day

by holy
of temporary appearances of ii. 642 of the week as the Christian Sab-

Hememfrri/nce of former sufferings, of the iv. 326 bath i. 720
of departed saints, of the iv. 716 . of the body, of the . . iii. 180
Remissness in discipline, Tertullian cen- the doctrine of, is fundamental
sures the church of Rome for iii. 207 iii. 183
Renovation by the Spirit, of . iv. 778 the doctrine of, was believed by
Repentance in what sense ascribed to Abraham iv. 453
God iii. 371 the doctrine of, was believed by
'
of the nature of
is twofold ....
is inculcated in Scripture
iii.
iii.
iii. .
167
171
166
the Old Testament saints iii. 183
great additional evidence of the

doctrine of, in the New Testament
.
of the necessity of . iii. . 169 iii. 184
mind ....
follows saving illumination of the
iii. 172 churches ....
was denied by some
iii. 182
in the first
and faith, are inseparable

is preceded by faith
iii.
iii. . .
. 175
175 obedience ....
the hope of, animates to holy
iii. 184
should be solemn and deliberate iii.
should have respect to every sin iii.
171
172 affliction ....
the hope of, yields comfort under
iii. 186
fort follow ....

in the renewed soul, grace and com-
must be renewed through life

iii,
iii.
175
174
Revelation does not set aside the law of
duty ....
nature when it enjoins the same
i. 669
of occasional calls to . iii. . 174 of the Old Testament . . ii. 221
after great sins, of . iii. . 225 of divine truth, was made gradually
Repetition of legal sacrifices, of the iv. 214 ii. 19, 38", 541
Representations of the sufferings of Christ, of divine truth, was completed by
of the Popish . iii. . . 7-1 Christ and his apostles ii. 39, 501
Representatives, what is done to, as such, of the New Testament was completed
is done to all whom they represent in a short time . ii. 21 . .
iv. 148 of Old Testament, and of the New,

thelsraelites were sprinkled with blood difference between the . iii. 710
in their . . . . iv. 148 of the new covenant . . iii. 585
Reproach for the sake of Christ iv. 331, 561 of the care of God visible in . ii. 37
of Christ in the days of Moses iv. 485 of the love of God visible in ii. 36 .
has always attended Christ and his of the stedfastness of every part of ii. 259
people . iii. 332, iv. 487, 739
.
of God, of mysteries in the , iii. 98
,
GENERAL INDEX. 807

Revelation of themind of God to men, I Rules for interpreting Scripture iii. 365
communicated sometimes by angels to be observed in preaching truths dif-
ii. 221 ficult to be understood iii. 100 .
Reverence for God, of . iv. . U76 of profession, of false . ii. 841 .
of fear leading to . . ii.

. 687 Rulers of the Hebrew church-state, of
is necessary in serving God 295 the
ii. .
iv. 752
in using the titles of God iii. . 419
for the word of God, of iii. . 104 S.
Revolutions of nations, as subservient to
the cause of Christ, of . iii. 422 Subliath, design of Dr. Owen in his ex-
Rewards and punishments cannot be fully ercitations concerning the i. 603 .
dispensed in this life . iii. . 192 principles on which Dr. Owen pro-
Riches of Christ, of the . . ii. 57 ceeds in hisexercitations concerning
Rights of primogeniture .iv. . tilO the i. 607
Righteousness of God, of the iii. 152, 313 of the causes of the . i. 649 .
See Justice. will of God, the great cause of the i. 649

of tlie judgments of God iii. . 269 the lawof, is not merely positive i. 651,688
of justifying . . . iii. 133 the law of, is moral . j. 6~>2 .
through Jesus Christ, of

the gospel is the word of
iii.
iii.
of the difference between saints in Old

.
.
496
131 moral law ....
the observance of, is enjoined in the
the, is preferred io Scripture before

i. 676
Testament times, and those in the all positive institutions i. 681

. .
New Testament times, in the en- objections to considering the law of,
joyment of
to work, what ?
iii. 497, 654
.
iv. 516
Rock, of the water in the wilderness from
- as moral, examined
of the name of the ... i. 688, 692
the Lord's day the proper name of the

.
i. 610
the i. 344 Christian . . . . i. 616
Rome, Jewish account of the origin of why called the Lord's day . i. 616
167 name of among the Greeks and Romans

Romans, why the Jews were so abhorred i. 61
by the . .
while yet Pagans, destroyed Jerusalem

. i. 644.
iv. 301
called
Christians ....
Sunday by some of the
a great mean of promoting the in-

i. 614
early
Rome, church of, resembles the corrupt fluence of Christianity i. 598, 599
Jewish, in its traditions i. . 81 controversies respecting . i. 603
church of, of the degeneracy of the controversies respecting the, have
church
the
of, usurpation of the head of
iii.
ii.
654
504
of ....
been hurtful to the holy observance
i. 606, 730
of aversion from holy duties of the i. 605
church the system of, is favour,
of,
able to ign >rance . iii. 158
church of, of the doctrine of, respect-

. lect of the ....
of the decay of religion through neg-
of the original institution of the

i. 606
i. 617,
ing the mediation of angels and 648
saints . . iii. 608, iv. 744 opinions of the Jews respecting the .
church of, of the doctrine of, respect- first institution of the i. 618 .
ing the merit of good works iii. 286, opinions of Christians respecting the
iv. 751 first institution of the . i. 627
church of.of their markof a true church, whether first instituted in the wilder-
derived from its numbers' ii. 662. ness of Sinai i. 617, 638, 642, 648,
supper
See Mass.
....
church of, errors of, respecting Lord's
iii. 682 was first instituted in paradise
621,623,627
i.
699
601,
church of, of their distinction between of the blessing of the, by God . i. 626
mortal and venial sins iii. 23. time divided into weeks from the i. 631
church of, ol representations of the 635
Bufferings of Christ in the . iii. 71 ends for which instituted . i. 654
church of, of regard to relics in the instituted for the worship of God i. 652
iv. 469 instituted to commemorate the rest of
church of, the doctrine of purgatory is God on the seventh day i. 653, 661
held bv the . . iii. 260
. is one day in seven . . i. GOG
church of, account of difference be- of natural notions respecting the i. 670
tween Old and New Testament dis- was enjoined in every state of the
pensations by the iii. 723
. . church .. " . i. 672, 697
Root of bitterness, apostasy is iv. 605

Rule of judgment at the last day, of the
iii. 190
.
patriarchs ....
was most probably observed by the
i. 629
was enjoined on the Israelites at Sinai

in reasoning used by Paul . ii. 742 i. 638
808 GENERAL INDEX.
Sabbath, how far the Gentiles are not cen- Sacrific, of the general design of i. 389
sured for not observing the
how far the Gentiles had the means of
coming to the knowledge of the
i. 641
i. 647
sacrificed
of,
....
supposes the death of that which is
before the giving of the law

i.
i.
416
581
the Gentiles derided the Jews for the of Abel, of the iv. 374
observance of the . . '• 643 of Abel, bow different from that of
all Jewish were called Sabbaths
feasts Cain iv. 375
i. 613, 690,703 of family . . . i. 583, 587
of the Jewish . i. 693, ii. 765
.
of heathen family . . i. 583
nature of the Jewish .
law of, in fourth commandment

}• 699
i. 693
.
of, in political societies
of heathen .... i. 392
i. 584, 587
plained ....
law of, in fourth commandment, ex-
belongs to every covenant between

i. 700
among the heathen, proves their be-
lief of the justice of God
of human beings among the heathen
i. 503 .
God and man i. 663, 672, 697

.
i. 393
passages of Scripture requiring the of legal iv. 248
Israelites to observe the i. 699, 705 and priest, necessarily related i. 414
how given to the Israelites i. 697 .
priests appointed to offer . i. 513
'
of what is ceremonial in the Jewish
no work to be done in the Jewish

i.
i.
702
70.3,
plained ....
under the law, different kinds of, ex-
under the law, matter of the i. 391 .

i. 389
i
no fire to be kindled in the Jewish i.
day of, is changed in the New Testa-
704
705 purposes ....
under the law, offered for different
i. 392
under the law, several parts of tbe rite

ment dispensation i 698, 711, ii. 750 of offering . i. 394, 519
.
reason why the day of, is changed in of the daily . . . . i. 395

New Testament dispensation ii. 753 under the law, uses of . . iv. 164
the observance of
Lord
the change of in
.... is enforced by our
New Testament, did

i- 681
different for different sins
matter of the burnt-offering and sin-
offering nearly the same . i. 401
. iv. 164
not originate in an agreement of the why the blood of, is particularly men-
first churches . . . i. 674 tioned iv. 228
of the foundation of, in New Testa- hone appointed under the law for some
ment dispensation . . i. 711 • sins . iii. 19, 494, iv. 304
.
arguments for the observance of the of the repetition of the same, legal
first day of the week as the i. 712, 724 iv. 214
observed ....
whether the Jewish, ought to be still
l. 726
legal, not intended merely to free
from temporal punishment iii. 404
....
observance of the Jewish, tends to
schism i. 729
legal, could not expiate sin iv. 230, 239
legal, burnt without the camp, why 1
the .....
of rigour in inculcating the duties of
of remissness in inculcating the duties

i. 733 legal,
legal, a
v> as typical of Christ
mean of grace
.
to the
iv.
i.
Old
735
572
of the . . i. . 734 Testament church . . i. 572

is a great privilege . ii. . 793 expressions used respecting legal, are
directions for observing the i. . 736 applied to the sacrifice of Christ i. 514
of the length of the . i. 606, 736 of Christ, parts of the offering of, cor-
of mind ....
ought to be observed in a gospel frame
of the principal duty of the

i.
i. .
737
741
respond with the different parts of
the legal offerings
of Christ, of the ii. 872, iv. 185
.
.
.
. i. 521
principles to be remembered in ob- Christ not being of the family of

serving the . i. 740, . 743 Aaron, could not have offered ani-
necessity of preparation for observing mal iii. 672
the i. 744 of Christ, necessity of the . iii. 673
public duties of the, directions for the of Christ, was voluntary ii. 615, iv. 202
i. 747 cf Christ, is the only propitiation iii. 644
of the private duties of the i. 749 . of Christ, no mode of deliverance
sports and recreations on, condemned from sin, except the . ii.
. 101
i. 749 of Christ, was offered only once iv. 183
Sabbatism, a, import of the word ii. 795 190, 261
Sacerdotal blessing, of . iii. . 425 of Christ, was offered upon earth iv. 180,
Sacrament, a, nature of . iii. . 682 182
a, nature and use of . ii. . 645 of Christ, of the perfection of the iv. 185,
Sacramental language, of . . iv. 160 190
nature of the passover . . iv. 495 of Christ, of the effects of the iv. 261, 280
Sacrifice, none in the state of innocence
i. 414, 431 by Crellius ...
of Christ, of the effect of, as stated
i. 574
GENERAL INDEX. 809
Sacrifice of Christ,examination of Soci- Satan is restrained by the ministry of

nian arguments against the proper iv. 83 angels ! . . . ii. 219 .
of the ....
of the mass, of the Popish doctrine
iii. 643
Sacrifices, why works of Christian bene-
of the conflict with Christ in his
death . . iii. 70
of the triumph of Christ over ii. 51, 868
.
ficence are called . . iv. 750 in what sense destroyed by the death
Sadducees denied the resurrection of the of Christ ii. 398, 401
rits ....
body, and existence of separate spi-
were the chief promoters of the

iii. 181
all the power of, over men, founded
in sin . , , ii. 51, 397
persecution of Christians . iii. 131

first what power he hath
to death ... not with respect
ii. 397
Safety of the church, of the
. .
iv. 643
of the church, depends on the offices
of Christ iii. 568
.
. an
death
enemy
....
what power he hath with respect
to Christ as king .
to
ii.
ii.
398
202
New
Saints, all
Testament
believers so called in
are protected by angels

.
.
. • iii.
ii.
308
222
Satisfaction for sin,
in
ings of Christ
God, of
...
... .
made by
ii.
ii.
the suffer-
355
738
of the communion of . . iii. 300 spiritual blessings yield . iv. 488
poor, of liberality to . . iii. 309 of the experience of the power of
departed, of the remembrance of iv. 716 Scripture truth, to impart . iii. 139
Popish worship of, of t « ii. 489, iv. 716 Saturn, of the Jewish name of the pla-
Salem, where situated, and import of the net i. 612
name . . . iii. 410, 434 Saviour, Christ is the only . iv. 305
Salvation, what implied in . iii. 603 Scaliger's computation of Daniel's weeks,
is signally ascribed to the Father ii. 336 of i. 246
is only by the sacrifice of Christ ii. 102 interpretation of Luke vi. 1 . i. 613
....
depends on the priestly office of
Christ iii. 604 use of ....
Scarlet wool and hyssop, of the typical
iv. 157
Christ is the Captain of
of the gospel is great
.
of the gospel is great in the manner

ii.
ii.
.
338
267 dah ....
Sceptre, of the, not departing from Ju-
Scheme, a short, of the plan and work of

i. 183
of iis accomplishment . ii. 269 redemption iv. 114

the purpose of, in God, is immutable churches are the
Schools of Christ, iii. 116
iii. 377 Scope of a passage to be considered in

is secured to those who possess sav- examining the Scriptures ii. 78G .
ing grace . . iii. 285

. Scriptures are the oracles of God iii. 120
plish
how sought by
....
from sin, Christ is able to accom-
the Gentiles .
iii.
ii.
604
102
are full of truth . . . ii.
revelation of the, was made gradually

ii.
777
541
by the Jews ii. . 102 of the Old Testament, of the i. 73
there is none for those who will not of the Old Testament, of the Jewish
believe the gospel . . ii. 274 divisions of . i. 73
Samael, the Jewish name for the Devil Scriptures, of the style of . . i. 20
Sum ceremonial, of
tif cation, . iv. 99
384
style of ...
a saying of Augustine respecting the
i. 23
of the ....
of believers by the blood of Christ,
See Holiness.
iv. 737
of the authority of
known
.
....
. i.
the writers of the books of, are not all

i.
25
32
Sanctuary, of the daily and weekly ser- of the eloquence of i. 22 . .
vices of the priests in the .

why call, d worldly
iv.'
IV,
Sanhedrim, of the import of the word i.
4
11
189
1
quence of
of the energy of
...
a saying of Origen respecting the elo-
i. 22
i. 24, ii. 831 .
of the origin of the i. 189 of the efficacy of i. 26 .
of the officers of the

of the place of meeting of the
of the persons constituting the
i.
i.
i.
189
189
190
cacy of the
of the searching power of the
...
a saying of Masil respecting the effi-
i. 27
ii. 833
of the powers of the . .
of the punishments inflicted by the

i.
i.
190
191
faith ....
the testimony of, is the foundation of
the Holy Ghost continues to speak to

ii. 759
Sarah, of the faith of . . iv. 418 men by the ii. 527, iv. 274
.
Satan is called the serpent . i. 113 of the certainty of what is revealed

actuating the serpent, beguiled Eve in the . ii. 259, iii. 121
.
of the curse denounced upon i.

iii. 113
114 meaning ...
every passage of, hath a determinate
ii. 655
of the temptations of Christ from ii. 424
of the temptations of believers from
ii. 833
some parts
rious
of,
....
of the mysteries of the
are sublime and myste-
. iii.
ii.
98, 121
95
VOL. IV. 3 I
810 GENERAL INDEX.
Scriptures,
parts
we must compare
understand its doctrines ii. 761
of, to
different Self-love, of ...
Self sufficiency of God, of the . ii. 221
iii. 305
every circumstance of, is instructive Sense, every part of Scripture has one
ii. 655
*
'ii. 258, 652 determinate
the excellence of, is unseen bv many of a, of the spiritual excellence of the
ii. 777 truths of Scripture . . ii. 138
are fitted for instruction of all classes of of a feeling

affliction, . iv. 589
of believers . ii. 653, iii. 127 Separate from sinners, in what sense
ends to be aimed at in studying the Christ was . . . iii. 631
ii. 783 Septuayint, remarks respecting the i. 66

in searching, we should seek to know ii. 514, iv. 242
more
of Christ 526 . . iii. Jews say that the translators of, inten-
the truths of, must be meditated upon tionally departed from the sense of
with care . ii. 460, iii. 447 . the original in thirteen places i. 435
must be searched with diligence ii. 460 of citations from Old Testament in
780, iii. 98, 428
in searching the, the analogy of faith
must be observed ii. 785, iv. 240
the words of the
an error of the
Seraphim, of the
...
...
. i. 66,
ii. 758
i. 382
ii. 143
an exhortation to the study of the Serpent, of the beguiling of Eve by the

ii. 145, 166 i. 111
heretics have forced believers to a Satan actuated the . . i. 1 12
more diligent search of the ii. 656 Serve, to, God, what . iv. 121, 674
directions for studying the . ii. 781 Servants of Christ, the apostles were
in studying the,
rage any sin
of the interpretation of .
...
we must
iv.
not encou-
ii. 784
432
ii. 331, 332
of God, their hands are strengthened

by the punishment of the wicked
allegorical use of, caution necessary ii. 670
in making an ii. 540 Seven, of the sacredness of this number
from ....
why many receive little instruction
ii. 787
...
of the origin of the sacredness of this
i. 631
Sea, the
the, are true ...
consequences properly deduced from
Red, of the passage of the

ii.
Is-
131
number
Severity of
Shadow Osgood
God against unbelief ii. 676
things to come, the law

i. 635
raelites through . . iv. 500 was iv. 211

the Red, the Egyptians were drowned Shaking of heaven and earth, what iv. 668
in .
its
•
....
. . . iv.
Season, Christ discharged every duty in
iii.
502
67
chisedec
Hamphorash, of the
....
Shem is supposed by the Jews to be Mel-
.
iii. 406
. i. 305
the preaching of the gospel is only for Shepherd of his people, of Christ as the
• a . . . . iii. 261 ii. 341, iv. 762
a, of trial, why
called a day . ii. 544 Shiloh, of the import of the word i. 185, 194
tutes
of grace, marks of
....
Seasons of grace, peculiar, what consti-
. .
ii.
ii. 549
542
Shew-breud, why so called
typical use of the .
.
Sign, of the confirmation of a covenant

iv.
iv.
14
18
of grace, are times of great trial ii. 546 from the addition of a . i. 463
of grace, God requires men to im- Signs of judgments approaching to un-
prove by . ii. 545 believers, of ii. 566
of grace, allotted for peculiar duties of the approaching destruction of Je-
ii. 546 rusalem iv. 301
of grace, danger of neglecting ii. 547 Silence of Scripture, how an argument
in which believers need peculiar aid may be drawn from \ ii. 118, iii. 476
ii. 889 Simeon, the son of Hillel, of . i. 78
Secret sins, of
ings
.
...
.'
nature of the beginning of backslid-

ii. 836, 841
. . iii. 265
of the
Sin, of the nature of
....
Siinplicity of New Testament worship,
iii. 667
i. 90, iii. 796, 797,
Security, of the evil of . . iv. 34 iv. 194

in sin, prevents men from profiting considered as a debt, of . i. 496
by events of providence . ii. 577 of the evil nature of . . ii. 361
theie is none to any man against trou- of angels and men, different . i. 99
bles iv. 696 of the imputation of Adam's first j. 90,
Seed, a twofold
ham
Seek God, to,
....
what
was promised
. .
to
.
Abra-
i.
iv.392
71 of the consequences of Adam's i.
of the disorder introduced by Adam's

iii. 485
93
Self-denial, of . ii. 807, iv. 207, 548 i. 480

we are prone to decline the duties of has its origin in an error of the heart
ii. 807 ii. 585
Self-examination, of the duty of iii. 285 error enters into all . . iv. 47
1
GENERAL INDEX. 811
Sin,
aim at
is a contempt of God .
...
is an erring from what wo should
iii. 797
iv\ 311 .
Sin, of the expiation of i. 538, 568, iv.
legal sacrifices could not expiate iv.
Sins, some, for which there was no cere-
220
239
considered ...
the nature and tendency of should be
why the works of, are called dead

ii. 623
monial sacrifice iii. 19, 494, iv.
believers naturally in a state of

of all who are saved, must be expi-
ii.
304
365
works . . iii. 165, iv. 116 ated iv. 190

of aggravations of . . iii. 24 of many were borne by Christ iv. 202
is aggravated by mercies received iii. 700 death of Christ for . . iv. 134,
ners
of obstinacy in
....
is aggravated by the number of sin-
ii.
ii.
5.">4
588
are put away by Christ
relief from,
grace
to be
. iv.
expected only by
ii.
194
574
of presumptuous iv. 311 grace of Christ sufficient to counter-
the pleasures of, were rejected by act all the evil of . . iii. 778
Moses iv. 483 Sin is an enemy to Christ as King ii. 201
of the love of ii. 809 work of the law in the conscience
the love of, is a cause of unbelief ii. 605 when convinced of iv. 625, 626, 629,
of unbelief, is most provoking to God 654
of finally rejecting the

18 preceded by many other sins
word of God,
ii.
ii.
559
534
the soul
of conscience of
....
conviction of, surprises and shakes
.
iii. 390
iv. 223
public,
God ....
is peculiarly provoking
heinous, of the origin of . ii.

to
ii. 665
587
of confession of
judgment concerning
repentance .
.
.
.
is
.
iv. 225
iii. 167
changed in
of ignorance, of . . . iii. 17 of indwelling ii. 837
of temptations to . ii.
. 884 of the mortification of all . iv. 553
of the Israelites in the wilderness, of
the . . . . ii. 532,
there is a general presumption in the

664 lievers ....
is mixed with the best duties of be-
of attempts to extenuate .
iii.
ii.
253
8 10
nish ....
minds of men that God will pu-
of men, God is greatly concerned in

ii 360
must be resisted
is overcome by believers
is increased by barrenness under the
.
iv.
ii.
569
347
the ii. 584 means of grace iii. 262

. .
is
displeasure ...
the only proper object of God's
ii.
true desert of, is known only to God

665
of, to which they who do not profit
posed ....
by means of grace are most ex-
iii. 264
ii. 255 against the Holy Ghost ii. 606, iii.
. 220
vengeance against, belongeth only to of believers, whether these shall be
God iv. 322 manifested in day of judment 1 iii. 190
in
should punish ...
what sense it is necessary that God
God chiefly regards the heart in our

i. 482
it was a question in the first churches
whether they should re-admit those

who had relapsed into gross iii. 165, 207
ii. 586 of the Popish distinction between
the nature opposed to God
of, is ii. 357 venial and mortal . . iii. 23
sets men at a distance from God iii. 563 Sinfulness of declensions, is marked by
God ....
brings men into a state of enmity with
ii. 738
as differently regarded by justice and

Christ
Sinners, of the misery of men as
men as, can have no intercourse with
ii.
ii.
848
325
mercy, of .. .i. 483 . God but through a mediator iii. 589

punishment of, assigned to the justice condescension of God in sending to
of (.jod . . . ii. . 359 with
treat ii. 447
of the justice of God in the punish- of the wants of iii. 623
ment of . ii- 255 Christ endured contradiction from iv. 566
Socinians deny that the justice of God
requires the punishment of
the mali^nitv of, is uot seen at the
i. 484
men
lieve
as,
some great,
....
need encouragements to be-
have been punished in an

iii. 385
tune by the sinner . ii. . 622 exemplary manner i;. 667

. .
punishment follows . ii.

. 574 Sinless, the nature of Christ was ii. 372
of judgments of God because of
death is the wages of
death eternal, is the punishment of
iv.
iv.
. .
32
198 Sin-njj'ering, of ...
Sinning willingly, of iii. 31, iv.
.
the matter of, differed but little from

i.
304
399
i. 499 that of burnt-offering . i. . 401

isthe procuring cause of death ii. 393 of the poor man's . .iv. . 165
no privilege will secure from punish- Sinai, of the wilderness of i.
. . 345
ment those who go on in ii. 583 .
why the law was given from . iv. 621
of the punishment of, under the law burning on, at the giving of the law,
ii. 244 of the iv. 622
812 GENERAL INDEX.
law, of the
darkness and tempest on, at the
...
Sinai, blackness on, at the giving of the
iv. 625 his word ....
Sovereignty of God, in the dispensation of
of God, in the seasons of the dispen-

ii. 96
giving of the law, of the . iv. 626 sations of his grace . . iv. 195
of the covenant made at iv. 709, 714 of God, in the greatness of men, of the
dispensation at, full of Majesty and iii. 450, 453
justice
is opposed to Zion
See Covenant.
.
iv. 618,
. iv.
621
638
of God, in calling
church .... men to office in his
of God, in qualifying and commission-

iii. 37
Skill -in word of righteousness, we ing men to preach the gospel iii. 741
should strive to acquire . iii. 134 of God, in the sufferings assigned to

Sloth, spiritual, of the nature of iii. 326, his servants iv. 336
iv. 297 Soul, observation of Augustine respect-
of the causes of . iii. 242, 327, 328 ing the origin of the . ii. 638 .
of the effects of . iii. 328 is created and infused immediately by

of the danger of . . iii. 156, 325 God iv. 586
in
of ...
hearing the word of
Smulcius's account of the priesthood of

God,
iii. 97,
. 101
the doctrine of the immortality of the,
is not sufficient to secure the in-
terests of religion, without the
Christ, examined .
Society of the ungodly, of the .

.
Socinus was the first who affirmed that

i.
iii.
559
271 body ....
doctrine of the resurrection of the
of the depravity of the human

iii.
ii.
180
809,
Christ offered also for himself iii. 689 851
Socinians deny that divine justice re- of the relation between the faculties
quires the punishment of sin i. 484 of the, and their proper objects ii. 224
deny that justice and mercy are pro- Souls, of the rest of . . iv. . 431
perties of the divine nature i. . 492 the rest of, is only in Christ . ii. 790
Christ ....
opinion of, respecting the person of
iii. 613
Spanheim's collection of phrases from
other epistles of Paul, coinciding
deny the necessity of atonement
sin
affirm that Christ is called a priest
for
ii. 613 the Hebrews ...
with those used in the epistle to
i.
Speculations, necessity of sobriety in ii.

43
225
only metaphoricallr . . i. 508 Spies, they were received bv Rahab by
'
affirm that Christ's offering is his ap- faith . . . . iv. 509
pearance in heaven for his people
affirm that Christ's priesthood

iv.
began
107 generation ...
Spirit, the Holy, of the work of in re-
Christ guides his people by the

ii. 638
ii. 344
after his ascension „ . i. 508 See Holy Ghost.
make Christ's kingly and priestly of- Spirits, God is the father of . iv. 586
fices nearly the same . . i. 508 of the just in a separate state, of the
the objection of, that if Christ be God, iv. 649, 657
he could not offer himself to God, Spiritual enjoyments, all depend on union
considered . iv. 109 with Christ . . . ii. 636
an address to ii. 428 desertion, of ii. 891
Solomnn's Song, of the scope of , iv. 430 Sports on the Sabbath-day condemned i. 749
Son of God, of the import of the name Sprinkling of blood, of the . iv. 147
ii. 120 appointed as a symbol of the commu-
of the generation of the . ii. 83 nication of grace . iv. . 157
Son, of the inbeing of the Father and the of the water of purification . iv. 99
ii. 89 of the blood of iv. 154
of appearances of, under the Old Tes- Stability of the covenant of grace, de-
tament . . . . ii. 23 pends on the suretyship of Christ
in his divine nature, gave the Spirit iii. 583, 763
to the prophets . . ii. . 24 of the promises of God ii. . 703
is the brightness of the Father's glory
authority is committed to Christ, be-

ii. 80 Talmud ....
Stada, the virgin Mary is so called in the
State of believers under the New

i.
Testa-
267
cause he is the . . iii. . 48 ment, is a state of rest . ii. 737

See Chiust. Stone, why the law was written on tables
Sovereignty of God . . ii. 216, 580 of iii. 779
of God, in exalting the human nature Stoning to death, of the punishment of
into union with the divine, of the iv. 528
iii. 694 Storms, believers have found this world
of Christ 97
. . . ii..
a place of . . iii.
. . 395
of God, in the communications of his Strangers in the world, believers are
grace ii. 58, 324, 408, iii. 346, 369,
iv. 434
461 of hospitality to . . iv. 686
GENERAL INDEX. 813
Strangers,
sons
hospitality
for, in
to,
the days of
peculiar
Paul
rea-
iv. 687 essential to God ...
Suffrage of mankind, regards justice as
i. 502
Strength, Christ bestows on his people
of faith, how it may be promoted ii.
Study, of the first principles of scriptural

ii. 345
728 of the ....
Superiority of Moses to other prophets,
of the Jewish accounts of the .

ii.
ii.
28
26
doctrine, necessity of .
Style of Scripture, of the .
of the writings of Paul, of the

. iii. 122
.
. i. 38
i. 20
— 42
the apostle
Support ot believers
....
Supplication of Christ, why mentioned by
iii.
under troubles, of
56
Subjection to God, of . . . iv. 587 the ii. 739
to Christ, of . .
of soul to Scripture, of the

of the enemies of Christ, . iv.
. .
.
ii.
iii.
317
106
268
under great trials of the
Surety, a, what 1
none in the covenant of works
...iy. 452
iii. 582
iii. 586
. .
Submission to the will of God, in our on the part of God to us, altogether
efforts to promote his glory . iii. 205 unnecessary . . .iii. 411,581
rents .....
is the duty of children to their pa-
Substitution of Christ, of the .

iv.
ii.
584
354
for
a
men as sinners, of the necessity of
of his people, Christ is the ii.

iii.
581, 587
583
Success of their labours, of the joy of mi- Christ is, of his people, as he is priest,
nisters in the iv. 756 iii. 584
of the grief of ministers, when their la- Suspicion of believers, that God does not
bours fail of iv. 757 accept them in their services, is sin-
Sufferings of Christ of the . . i. 496, ful iii. 252
ii. 380, iii. 56, 65, 77, iv. 646 causeless, to be guarded against ii. 601
Rabbi Machir asserted, that Messiah Swearing, profane, condemned, iii. . 364
engaged to God to endure . i. 297 See Oath,
Christ assumed human nature, that he Sword, a twofold use of ii. . . 824
might, for his people, endure ii. 396 Sympathy with those who suffer persecu-
and offering of Christ, are insepara- tion, of . . iv. 334, 336, 694
ble iv. 738
of Christ, were penal . . ii. 355
w ere for sinners . . ii. 354 .
were the same in kind which his people Tabernacle, the, was appointed by God,
would have suffered . . i. 497 iv. 37
people
were voluntary
....
were necessary for the salvation of his
... iii.
ii.
88
326
of the making of the
of the design of the
of the furniture of the
.
.
i.
.
376, ii.
iv.
iv.
481
10
13
'
were the means of
priest
from temptations, of the
.... his consecration as
. .
iii.
ii.
84
429
the,
the true,
why called,
of the continuance of the
what ?
'
the
.
first'
first
.
.
.
iv.
iv.
iii.
57
57
663
in his soul of the causes of the iii. 59, 70 the human nature of Christ why called
Christ still the Son of God under all a iv. 78
his iii. 79 Tables of the covenant, of the . iv. 27
of Christ, are all ended . . iii. 66 Table for the shew bread, of the . iv. 14
of Christ, of Popish representations of for the shew bread, of the typical use
the iii. 71 of the . . . . iv. 18
of Christ, are an example to his peo- Tacitus, the death of Christ is mentioned
ple ii. 343 by . . . . i. 267
believers must expect
of the fear of . .
for the sake of the gospel

.
.
.
. iii. 66,
iv.
iv.
80
297
695
Talmud of Jerusalem, of the
of Babylon, of the ...
Tanchuma, an ancient Jewish exposition
i.
. i. 79
79
for Christ, of the reasonableness of

for Christ, are necessary to believers
ii.
ii.
328
350
,from ....
of the books of Moses, a passage
i.
Targums cited in proof of the application

158
for Christ,
lievers ....
are honourable to be-
ii. 351
of many Old Testament predictions
to Messiah 122
for Christ,
ers ..... are
of the profitable recollection of

profitable to believ-
ii.
iv.
351
326
of the phrase, ' the
as used in the
Taste, of spiritual
word
.
.
.
.
of the Lord,'
.
.
i.
iii.
146
138
Christ ....
of believers, alter the example of
ii. 380
of the heavenly gift, what!
searching the Scriptures

.
Teachable frame, the necessity of a, in

iii. 216
781
of
......
believers,
gels
are witnessed by an-
ii. 224 Teaching others, of the duty of
. ii.
iii. 791 .
of the ....
of the Jews since they rejected Christ,
their own account of these .

i.
i.
249
252
of the mode of, among the Jews
Teachers, of the office
churches ....
of, in the
iii.
apostolic
788
iii. 114
common ....
Suffrage of mankind, what constitutes a
>• 502
Tears and crying of Christ in the days of
his flesh", of the . . iii.. 56
814 GENERAL INDEX.
Temper,
watched
a,
....
naturally froward, ought to be
iii. 303
Terror, of
felt at
....
the giving of the law .
. ii.
iv.
685
634
Tempest on Sinai, at the giving of the law, Tertullian reflects on the church of Rome
of the . . . . iv. 627 for remissness in discipline . iii. 270
Temple, of the building of the . ii. 428 Testament, of the nature of a iii. 744,
the first, of the glory of . . i- 202 iv. 136, 141, 138
the, was a type of Christ . ii. 15 of the validity of a . iv. 137, 139
of the second . .
'• . 200 covenant of grace, why called a iv. 123
•the second ....

the Jews were discouraged in building
of the glory of the second

I. 200
i. 204 .
difference between the dispensations of
Old and
of the New .
New . . . iii.
iii.
710
580
opinion of the Jews respecting the of the peculiar nature of the New iii. 745
glory of the second i.
. 205 . among men, difference of that of Christ
opinion of the Jews respecting what from a . iv. 143
was wanting in the second
the Jews consider the length of
.
its
ii.
du-
10 Testimony of Scripture,
of faith .... is the foundation
ii. 759
second ....
ration as constituting the glory of the
the coming of Messiah into it, was the

i. 206
Testimonies of Scripture,
firm faith ....

many
proof of the same truth, tend to con-
ii. 147
of those in
great glory of the second . i. 207 Testimony, ark of, why so called ? iv. 25
of the rending of the vail of the iv. 284 to ways of God, it is a duty to give iv. 384
Temporal judgments are indications of Theodoret, an observation of . . i. 437
the eternal judgment . . iii. 193 Thanksgiving, of the obligations to iv. 745
judgments are representations of the Thing, '
that holy,' Jesus why so called
eternal judgment . . ii. 671 ii. 611
Tempt God, when men distrust him, after Things, good, ' to come,' what 1 iv. 76, 209
proofs of his power and goodness, the dominion of Christ over all, of the
they are said to . ii-
. . 567 ii. 55
men, in what sense God is said to iv. 443 unseen, are realized by faith iv. 363 .
Temptations, of
endured by Christ
from men
. .
....
ii. 608, 883,
ii. 415, 423,

.
ii.
891
429
424
angels ....
Thoughts, good, suggested to saints by
ii. 222
Threatenings belonging to the gospel, of

of believers, of the . . . ii. 425 ii. 250
of times of . . iv. • 484 and warnings of the gospel, of the iii. 280
derness
of Satan, of the
....
of the ten, of the Israelites in the wil-
. .
ii. 555
ii. 839
nexion between ...
and promises of the gospel, of the con-
ii.
of the gospel, there are different kinds

743
of the world, of the . ii. 467, 839 of ii. 689

to neglect the gospel, of .
of danger from ...
. ii. 236
ii. 431
of the use of
of the importance of . .
.
ii.
. . iii. 316
251
peculiar, to different conditions of the
church, of . . . iii. 741. lievers ....
are needful for the improvement of be-
ii. 252
of our ....
we should consider the peculiar nature
... ii. 598

of God, of the certainty of the accom-
plishment of ii. 592
should be avoided
how to oppose ... ii.
ii.
598
599
Three kinds of sins of which the Israel-
ites were guilty in the wilderness ii. 664
God ....
of opposing, by the use of the word of
iii. 135
Throne of God, of the
of grace, of the
.
...
. ii. 886
ii. 886
in times of
to apostasy
...
exhortations are peculiarly necessary
ii. 525
iv. 529'
Time is a gift of God . . .
origin of the division of, into periods

of seven days . .
i. 653
i. 631, 634
of the Hebrew Christians to relapse a part of it should be consecrated to

into Judaism iv. 357 the worship of God i. 653, 665, 677,
Christ is able to succour his people un- 724
der ii. 426 the portion required for a Sabbath,
of,
of prayer to Christ for relief under ii. 431 is one day in seven . i..666
family ....
and sins, are often continued long in a
ii. 552
the, of the coming of Messiah, was
first revealed by Jacob's prophecy 183
of doctrines, of the ...

Tendency of sin should be considered ii.
i.
all the doctrines of the gospel have a

622
609
Times of reformation, what ?
Time of last judgment is

iv.
when believers need peculiar help ii. 889

fixed
70
.
.
iii. 188
holy
of the gospel is practical .
Tenderness of Christ towards his people,

iv.
ii. 435
679
Timothy, of
Tithesôf
the oblgation
....
to pay, considered
iv. 760
iii. 427, 429
iii. 430
of the ii. 341 Titles, names and attributes, why God
Termination of Christ's sufferings, of the hath revealed himself by so many
iii. 66 iii. 783
GENERAL INDEX. 815
Titles, of God,
verence ....
must be used with
To-day, import of the expression ii. 534 .

re-
iii. 419
Troubles, Christ could have been subject-
ed to none, if he had not voluntarily
engaged to bear the sins of men ii. 373
Traditions of the lews, and of the church of believers of the . . . ii. 739
of Rome, have a resemblance in
their principle
Tradition of the Jews respecting the in-
...
i. 81
there is no security to any against
of
of
long-continued
weariness under ...
iv.
iv.
ii.
696
347
845
tentional departure from the sense of of the effects of ii. 846
the original text, by the translators of the support of believers under ii. 739
of the Septuagint i. 435 . . how supports under
faith iv. . 365
the canonical authority of the epistle of consolation under, from the hope of
to the .Hebrews is confirmed by ca a blessed resurrection iii. 186. .
tholic i. 27 Trumpet, .of the sound of, at the giving of

Transactions, federal, between the Father the law, . .. iv. 628 .
and the Son, of . iii. 587 . of the use of the, in the Mosaic dispen-
are revealed for the confirmation of the sation iv. 628
faith of the church . . iii. 5 3 Truth, the Scriptures are full of ii. 653, 777
Translation of Enoch, of the . iv. 381 Truths of Scripture, must be learned from
of the probable manner of the . iv. 383 comparing together different pas-
Travail of the soul of Christ . iii. 69 sages ii. 761
Treasures of Egypt, of the . . iv. 487 of the gospel, must be fully taught iii. 283
of wisdom in Christ, of the . ii. 465 though difficult to be understood, must
Trembling at God's word, what denoted sometimes be preached . iii. 99
by iii. 741 of Scripture, what it is to learn the
Trespass-offering, of the . . i. 403 iii. 108
Trials of believers, of the
believers must expect
believers must expect many
.
.
.
.
iv.
iv. 444
457, 520
iv. 568
sidered ....
of Scripture, must be attentively con-
iii. 447
of Scripture, the worth of, should lead

what constitutes a time of . ii. 560 us to search diligently into them ii. 444
difficulties in duty make a season of received by faith . . . iii. 726
ii. 561 of the gospel, when believed, become
a season of, is called a day . ii. 535 in the soul a living principle ii. 723
of believers proportioned to the

are of Scripture have all a holy tendency
strength of grace . . iv. 442 ii. 525
the strength of unbelief is manifested of the gospel, a dislike to some of the,
by misconduct under
of constancy under
believers have help from
... . .
God under
ii.
ii.
561
506
is a cause of backsliding .
of the gospel, causes of apostasy from

the
ii. 608
ii. 466
iv. 713 of Scripture, must be earnestly con-
of support under great . . iv. 452 tended for . . . iii. 533
faith will carry through
Trial of the faith of Noah
Trials, of the ten, of Abraham
all
.
.
.
iv.
iv.
ii.
490
399
561
Trust of Christ
all his
committed
sufferings
in
to Christ, of the
...
God, of the,
.
under
ii.
ii.
380
455
Abraham's trust in God under iv. 413 in Christ, of the duty of constant ii. 348
Trial of Hezekiah, of the . . iv. 444 Two parts of profession, of the . ii. 728
for eternity, the preaching of the gospel
to men, is a
Trinity, of the doctrine of the
. . .
.
iii.
ii.
260
871
Types, import of the word .
of three kinds
of Christ, of the unavoidable
.
... ii.
ii.
imperfec-
537
537
the doctrine of, is revealed in the action of ii. 453, iv. 24
count of the creation of man i. 435 of Christ, reason why many were re-
of the argument in proof of the, from quisite ii. 127
Gen. i. 26 . . . . i. 435 of the use of, in Old Testament church
objections to this argument, by Aben- iv. 32
Fzra, and Grotius, examined i. 436 instruction by,was obscure iv. 38 .
objections of
ment, examined
l.nii
...
dinus to this argn-
the order of acting in the, follows the

i. 438
instruction by, was sufficient for salva-
tion of Old Testament believers iv.
Type of Christ, Melchisedec was in a
38
order of subsistence . . ii. 34 peculiar manner . ni. 92 . .
respect to man ...

of distinct personal actings of the, with
i.
of distinct personal actings of the, with

446
of Christ, in what respects Melchise-
dec was a . . iii.
. 440,
Types of the sacrifice of Christ, the cere-
442
man .....
respect to the love to be shown to
Triumph of Christ over Satan, of the

i. 453
monial sacrifices were
....
. i.
of the intercession of Christ were three-

fold
572
iii. 614
ii. 868 of Christ, however glorious, were far
of faith in the efficacy of the blood of beneath his glory . . iv. 25
Christ iv. 121 of the fulfilment of . . . iv. 736
816 GENERAL INDEX.
Typical persons, of . . ii. 538, iii. 443 Unbelievers are far from God . iii. 564
things of ii. 538 are under the power of Satan . ii. 399
use of legal institutions, of the iii. 683 of threatenings against . . ii.
V and U. tinue .....

there is no salvation for those who con-
ii. 274
Vail of the tabernacle, the second, why
so called . . . . iv.
of the temple, of the rending of the iv.

20
283
of the justice of
tion of ...God in the destruc-
some, are given up to judicial hardness

. ii. 272
on what, hope fixeth within the iii. 395 iii. 263

Variance between God and man, the know not when the patience of God
cause of, is removed by Christ iii. 698 towards them will expire . ii. 564
Vengeance against sin, belongeth unto are irrecoverably wretched, when pa-
God . . iv. 322 tience of God towards them expires
tors .....
divine, against adulterers
Christ will take, against the enemies

and fornica-
iv. 704 of the misery of
Unchant>eableness of Christ, of the
ii. 192
iv. 720
ii. 565
of his people . . ii 348 . Understanding, of the renovation of the iii. 777

angels are employed to inflict, on the Ungodly, of the state of the . iv. 399
enemies of God's people . ii. 225 of the society of the . iii. 271
.
Venial and mortal sins, Popish doctrine Union of the divine and human natures of
of
Vicarious sufferings of Christ, of the
Victory of Christ over the enemies of
iii.
ii.
his
23
317 church ....
Christ, is of great advantage to the
with Christ, in what it consists

ii. 879
ii. 638
people, has weakened these enemies is the first vital grace . . ii. 637
of Abraham over the four kings, of the

ii.
iii.
347
420
is
is
ment ....
the principle of all spiritual enjoy-
the most honourable grace .

ii.
ii.
640
639
typical import of, according to some iii. 422 our perseverance depends on ii. . 640
View, a short, of the plan and work of re- is a proof of
stedfastness in faith ii. 641
demption .
....
Vigour, of the necessity of spiritual
.
iv.
. . iv. 114
565 studied ....
Universality in our obedience must be
ii. 708
Unbelief, of
of the nature of ... iv.
ii.
297
673
Universe, the, is upheld by Christ
Unrighteousness, of the nature of
ii.
iii.
95
797
of the root of .
causes of ...
....
. . ii.
ii.
. 604
604
See Sin.
Voice of the Lord, import of the phrase ii. 512,
of negative
of privative ....
privative, is twofold
ii.
ii.
ii. . .
603
603
604
of Christ, shaking the earth, of the iv.
Voluntary, Christ's undertaking the office
528
665
of times of peculiar temptation to ii. 236 of Mediator was .. iii. 697

various evidence of the stability of nature of Christ's sufferings ii. 326, iv. 202
God's promises, is given to combat Use of divine institutions, must be deter-
iii. 344 mined by God alone . iii.
. 681
of the evil of ii. 679, 680 of the Mosaic law, of the . iv. 226
of the guilt of . . ii. 619, iii. 381 of the Old Testament, of the ii. . 542
of the heinousness of the sin of
of the provoking nature of the sin of
iv. 664
ii. 555
of means, of the ...
of first principles, of the .
Useful, a man's endeavours to be, should

iii.
ii.
122
646
in time of trial is peculiarly provoking be answerable to his gifts iii..284
is
of practical ....
accompanied with contumacy
ii.
ii.
ii.
159
673
607
Rome ....
Usurpation of the head of the church of
Utensils of the sanctuary, of the .

ii.
casts good principles out of the heart Uttermost, how Christ saves to the
ii. 618
renders the heart evil . . ii. 617 W.
tion ....
prevents the mortification
gives scope to corruption

of corrup-
.
ii
ii.
618
617
Walking with God, of the duty of
Walls of Jericho, of the fall of the
Waiting on God, of the duty of .
is a cause of spiritual sloth . iii. 327 Wants of sinners, of the
of the secret reasonings of . iii. 385 War, the blessing of God may be expected
easily besets men iv. 550 on a lawful .. iii. 422
.
when comes to a height,

it is followed Warfare, of the Christian . iv. 330
.
by vengeance . . . ii. 563 Warnings of Providence, of awakening

of the severity of God against . ii. 676
the oath of
sin, but ....
God is declared against no
ministers should declare the nature of

ii. 677
iv. 664
GENERAL INDEX. 817
Warrant from God for all they teach and

do, ministers should see their ii. 558
Watchfulness of Christ over his people, of
the ii. 341
to avoid sin, of ii. 693
to avoid temptation, of . . iv. 549
over the heart, of . . . ii. 574
sity of ....
over a froward natural temper, neces-
iii.
of ministers for the salvation of the

303
souls of their flock . . iv. 754

Watchfulness, mutual, is incumbent on
believers . ii. 600, iv.
. 602
mutual, suspicion must be guarded
against in attending to ii . 601
Water, of purification by . .iv. 162
'
the body washed with pure,' import
of the phrase iv. 289
M'averiug in profession, of the danger of
iv. 292
Way into the holiest of all, of the
e iv.
how made manifest
toGod, of the new and living
ofGod, of being found in the
Ways of God, what .
of ignorance of the
Weakness, of different kinds of
of human nature, of the
Weariness in well-doing, cautions against
ii. 843
under trouble, of . . . ii. 845
of the duties of brotherly love, of iii. 305
in the Christian life, of . . iv. 564
Weeks, of the origin of the division of
time by .. . i. 631, 634
computation of Daniel's seventy i. 236
course, of
how
...
Weightsvrbicb hinder us in our Christian
to lay aside .
iv.
iv.
547
548
Well-doing,
in ....
cautions against weariness
ii. 843
.....
Wicked, of the dominion of Christ over
the
over the minds of the .
ii.
ii.
last judgment is spoken of most fre-

quently with respect to the iii.
holiness of God is displayed in the

punishment of the • • i'«
of the Godhead
of the counsel of God's
...
Will, of the operations of, in the Persons
.
i-
iv. 252
of God respecting redemption, of the
818 GENERAL INDEX.
Word of God, is the means of consolation Worship of God, man as rational, is
to believers . • ii- 266 bound to attend to the . i. 663

of God, unbelievers are led to reject of God, must be according to his mind
the, by previous indulgence of other iii. 685
sins "• 534 of God, man as under covenant with
God, hardness of heart is increased
of God, is bound to attend to the i. 663
by resisting the ii- 532 . .
of Jacob, leaning on the top of his staff,
of God, the loss of the dispensation of of the iv. 463
the, is an awful judgment iii. 142 . Levitical, of the . . . iii. 504
of exhortation, why Paul so calls this the revelation of God respecting the
epistle . iv. 768 . . Levitical, was perfected by David
Wm-ds, why Paul says this epistle was ii. 19
written in few iv. 770 . . . imperfection of the Levitical, of the
Works of God, all the, are perfect ii. 754 iv. 278
of the end of God in all his i. 434 the ordinances of were
'
. Levitical,
of creation are glorious ii- 303 . abused by the Jews . iv. 8 .
of Christ in the new creation i. 711 . difference between New Testament
ment trom the ...

of providence, how to derive improve-
ii.
of God, seen by the Israelites in the

576
worship and Levitical
Levitical, of the abrogation of
. iii. 711
iii. 800,
iv. 277
wilderness, of the . . ii. 572 Levitical, how the abrogation of, was
of the covenant of . . ii. 700 effected . . . iii. 545
believers are not under the covenant Levitical, the apostles did not at first
of iii. 254 expressly preach the abrogation of

dead, import of the phrase ii. 164 . iii. 548
for his people to do, God in every age Levitical, danger of the Hebrew Chris-
has ii. 661 tians in adhering to the . iv. 277
true faith produces
must be done in faith
of the Popish doctrine of the merit of
good
.
.
.
ii.
ii.
289
255
of the
easy
of the
New
New
....
Testament,
Testament,
is
is
spiritual
instructive
and
iii. 512
good . 286, iv. 751

. . iii. iii. 513
World, of different expressions used by
the Hebrews to denote the .
of the creation of the
ii. 69
. . iv. 370
New
the
New
....
Testament, of the excellency of
Testament, of the true glory of

ii. 700
by the word of God . iv. 370 iii. 667

was created by the Son . . ii. 64 religious, is to be given to Christ ii. 487
why created by the Son ! . ii. 72 reason why . . ii. 487
how condemned by Noah . iv. 400 motives for . . ii. 489
many comforts of the, were left by of public . . i. 655, 665, iv. 295
Abraham iv. 406 See Sabbath.
is an enemy to Christ as king . ii. 202 public, of causes why many neglect
of the love of the . . ii. . 809 iv. 296
the soul
of temptations from the
....
advantages of the, cannot give rest to
. ii.
ii.
467, 838
791
backsliding sometimes proceeds from a
dislike to the spirituality of
of the church of Rome, outward splen-
ii. 609
cares of the, prevent men from profit- dour is the great object in the iii. 667
ing by the. word of God . iii. 104 Popish, of angels and saints . ii. 489,
of mortification to the . . iv. 557 iv. 716
is overcome by believers . ii. 347
the moral state of the, indicates a fu-
ture judgment . . . iii. 191 Yoke, the ceremonial law was a ii. 700,
is not worthy of the society of the peo-

ple of God
' from
iv.
the foundation of the,' import of
533 of Christ is easy ...
iii. 513, 684, 721
ii. 512
Young, of the special care of Christ over

the phrase . . . iv. 189 the iii. 128
'
to come,' import of the phrase ii. 286 parents should be careful to instruct
'
end of the,' import of the phrase iv. 193 their children in the principles of re-
Worldly, the, sanctuary, why so called ligion when iv. 479
iv. 11
Worth of the truths of the gospel, should Z.
Worship
them ....
lead us to a deep consideration of
God, some part of our time

o(
ii. 444 Zion, of
is opposed
mount
to Sinai . .
iv.
iv.
633
638
must be devoted to the solemn i. 653, of what is said of it in Scripture iv. 639
665, 676, 724
the command of God is the reason of
ii. 149
INDEX
OP
PASSAGES OF SCRIPTURE
OCCASIONALLY ILLUSTRATED IN THE PRECEDING WORK.
The of the Passages of Scripture here referred to, will be found very unequal
Illustration
in respect of length. In some instances, the plan of the Work led the Author to give a, full
explanation and defence, of what he conceived to be the genuine meaning of a portion of
Scripture. But of most of the passages, the illustration is short, and some of them are
inserted in the following Table, merely because of the light which is supposed to be thrown
upon them, by the connection in which they are introduced.
820 INDEX OF TEXTS,
Chap.
INDEX OF TEXTS. 821
Chap.
822 INDEX OF TEXTS.
Chap, Ver. Vol. Chap. Ver. Page Vol. Chap, Ver. Page Vol.
xvi. 3 397 Ixviii. 1,2 10 cxix. 18 553
298 11 543 781
379 17,18 868 782 u.
3 63 18 60 24 784 ii.
32 130 89 62 465 iv.

34-39 519 30 1 67 75
723 lxix. 131 96 655
11 844 20 863 176 19
489 877 cxxi. 4 341
xxi. 131 882 cxxxii. 736
xxii. 377 333 764
458 693 cxxxviii. 2 653
57 22 793 cxxxix. 7-11 305
69 31 582 cxli. 2 23
56 lxxii. 1 131 7 666
1-22 290 7 435
7 298 lxxiii. 4,5 582 PROVERBS.
8 417 lxxiv. 11 228
14 57 Ixxv. 8 713 23-25 674
16 457 Ixxvi. 2 411 3,4 123
23 68 lxxvii. 10 766 4 234
25 644 lxxviii. 2 502 11 574
XX111. 2 654 39 53 12 66
xxiv. 7-10 378 49 385 3 448
xxv. 9-14 781 498 23 574
xxviii. 5 579 61 378 22-24 239
xxix. 3-9 146 85 22-30 72
xxxii. 3 56 lxxx. 16 132 22-31 446
8 578 lxxxiv. 7 233 30 240
xxxix. 5-7 190 233 734
xl. 5 467 lxxxv. 9 378 30,31 428
6 65 lxxxix. 14 886 29 306
68 19 591 xv. 19 328
326 27 40 xvi. 4 425
7 67 108 332
7,8 455 142 xxii. 3 599
7,8 518 1 411 xxvi. 13 328 m.
8 182 5,6 310 xxvii. 23 275 iii.
8-10 553 10 219 xxviii. 14 687
xlii. 10 670 11 559 XXX. 19 281
xlv. 94 110
160 •621 ECCLESIASTES.
5 832 655
16 552 707 18 541
xlix. 11 190 xciv. 12 575 5,6 289
1. 6 323 xcvii. 7 61 11 505
13 97 xcix. 6 584 669 n.
21 505 cii. 13 770 11 322 iv.
584 24 310 14 95
833 25,26 61
223 25-28 591 SONG OF SOLOMON.
286 26, 27 174
12 96 28 709 17
16 109 cm. 8-14 493
16,17 746 14 807
17 745 civ. 4 82
lv. 19 891 15 165
lvi. 1,2 712 cv. 120
3,4 714 133
lviii. 9,10 670 1 63
lxii. 9 297 460
lxv. 2 53 4 64
5 768 410
10 233 6 51
lxvi. 18 758 6,7 712
Ixviii. 131 713
INDEX OF TEXTS. 823
Chap.
824 INDEX OF TEXTS.
Chap. Ver.
INDEX OF TEXTS. 825
Chap.
826 INDEX OF TEXTS.
Chap, Ver. Page Vol.
xiv. 1 176
2,3 399
9 449
17 345
18 618
26 782
28 469
169
1 230
2,4 207
8 246 in.
22 236 iii.
33 782
8 173
11 115
116
12 30
*15 56
26,27 338
33 346
739
519
616
178
471
375
24
486
378
6 34
381
19 519
339
316
21 299
24 601
39 731
xix. 30 495
34,35 158
xx. 16 60
19-26 712
23 472
ACTS.
3
INDEX OF TEXTS. 827
Chap.
828 INDEX OF TEXTS.
Chap. Ver.
INDEX OF TEXTS. 829
Chap. Ver.
830 INDEX OF TEXTS.
Chap. Ver.
V
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1* **?

EPISTLE TO THE HEEREWS.

EPISTLE TO THE HEBREWS,

BY JOHN OWEN, D.D.

ANEW EDITION, IN FOUR VOLUMES.

Search the Scriptures. — John v. 39.

"chapter IX. Doctrine. Page.

Divine institution alone is that which

church . ... .13 Verses 6, 7.

3 No man, by utmost endeavours in

4. When the light of the mind is solicited

use and sacred efficacy, where he is

6. Nothing ought to influence the soul

more unto repentance, sorrow, and hu- sovereign disposal ib.

of the coming of Christ was

to their proper use ....

These things alone are absolutely good

the standing of the first

9. There is no access into the gracious pre-

from being obliged unto

most, was a thing so great and glori-

our interest in the gospel inheri-

There was a holy place, meet to re-

ceive the Lord Christ after the sacrifice

of himself; and a suitable reception cation of the eternal inheritance by

entrance into the eternal inheritance 130

tion, sanctification, and salvation by 6. Such is the malignant nature of sin, of

supreme ruler and

9. The efficacy of the mediation and death

of Christ extended itself to all the call-

sin was to be made ....

9. The souls and consciences of men are

of the covenant will not

2. There is an irrevocable grant of the benefit advantage us, without an

3. As the grant of these things is free and Verse 20.

1 The foundation of a church state among Verses 21, 22.

cation of it unto our consciences, that

of them that use them ib.

ning, to take children of covenanters

This variety argues, that in ourselves

This variety of institutions was a great

part of the bondage state of the church

be either only an in-

ternuntius, a messenger, a day's-mun demerit of sin, of the holiness, righte-

In all our dealings with God, respect

Christ 173 7. God had a design of infinite wisdom

is such an uncleanness in our

This one offering of Christ is always

his person .....

the sufferings of Christ were neces-

sary unto the expiation of sin, so he

alone as look for him will

tion 206 was part of the bondage of the church

there will be an end of all the business

2. Whatever hath the least representation is an evidence of the holiness, right-

Herein also consists the great demon-

exhibited and granted unto the church ib.

2. All peace with God is resolved into a

20. Whereas the apostle doth plainly dis-

appointed and called 245