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, supplication, and consolation, Rom. viii. 23. For he is the seal, the earnest, 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 úrоσтаσiç, a present subsistence' of all things hoped for, namely, in their beginning, assurance, and benefit.

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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 profession, from oppositions within and without, giving us constancy and perseverance 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 inhabitation 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,' ou BATOμEvwv, 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 actually enjoyed. All these things are either absolutely invisible unto sense and reason, or at least so far and under those considerations whereby they 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 are of three sorts: 1. Such as are absolutely so in their own nature, as God himself, with his eternal power and Godhead, 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 declares, 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 of faith, whereby it is differenced from all other powers, acts, and graces in the mind, lies in this, that it makes a life on things invisible. It is not only conversant about

them, but mixeth itself with them, making them the spiritual nourishment of the soul, 2 Cor. iv. 18. And,

Obs. III. The glory of our religion is, that it depends on and is resolved 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 profession, faith is said to be the sλɛyxos, '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. A convincing evidence, 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. We may have apprehensions 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 λeyxos 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 incorporates 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. 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 EXEYXOS. Many such there are, over all which faith is victorious, Eph. vi. 16 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 unbelief 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 profession without.

3. Faith brings into the soul an experience of their power and effi

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 profession of the gospel, against all opposition and under the fiercest persecutions; 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 excellency 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. It brings in such a present sense of their goodness, power, and efficacy, that not only relieves and refresheth the soul under all its sufferings, but makes it joyful in them, and victorious over them, Rom v. 3-5; viii. 34-37; 1 Pet. i. 6-8.

3. It gives an assurance hereby of the greatness and glory of the eternal reward, which is the greatest encouragement to constancy in believing, 1 Pet. iv. 12, 13.

In this description of faith, the apostle hath laid an assured foundation of his main position, concerning the cause and means of constancy in profession under trouble and persecution, with a discovery of the nature and end of the ensuing instances, with their suitableness unto his purpose. And we may observe in general, that,

Óbs. 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. Εν ταυτη γαρ εμαρτυρηθησαν οἱ πρεσβυτεροι.

Ev Tavry. In hâc, de hâc, ob hanc, ob eam, all to the same purpose.

Euagrupnonoav. Testimonium consequuti, adepti: Testimonio ornati. Syr. -p by and л, And hereof,' or of this (faith,) there is extant a testimony concerning the ancients;' which somewhat changeth the sense.

Пoεoburεpol. Seniores, majores, antiqui. Syr. Those of ancient times;' properly, not pin, but p, priores,' those of old.'

Maprupew, 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 μаρтvρεoua used; which I observe only because the word is

here used absolutely; tμaprvonnoav, 'were witnessed unto,' which we render, obtained a good report.' So is it also used, Acts vi. 3, avopaç μαρτυρουμενους, men witnessed unto,' men of good report; and ch. x. 22, μαρτυρούμενοι ὑπο όλου του εθνους, “ of good report ; and so in other places.

Euaorvononoav,' were testified unto;' wherein and for what, is not expressed that we shall immediately inquire into. There is a testimony 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 Tavry for dia ravrne, as is usual, by it,' through it as the means and instrumental cause of it. Our Rhemists render the words somewhat 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.)

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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 efficacy 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 powerful confirmations of practical truths.

For the exposition of the words, it must be declared, 1. Who were the elders intended. 2. How they were testified unto, or from whom they obtained this testimony. 3. What it was that was testified concerning them. 4. On what account they had this testimony.

1. Oi TрEOẞUTεpot. Who these 'elders' were, is put beyond dispute by the ensuing discourse. All true believers from the foundation of the world, or the giving of the first promise, unto the end of the dispensation 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 punishment 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. Euaρrvonnoav: 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 otherwise with them; none so defamed, so reproached, so reviled, as they 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 were made a gazing-stock both by reproaches and

were.

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afflictions,' ch. x. 34, and so it was with many of them, who yet obtained 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 sufferings, are ascribed unto them; but their obtaining this testimony, is assigned 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 obtaining acceptance with God.-There hath been great variety in the revelations 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 expressly 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.Πιστει νοουμεν κατηρτισθαι τους αιώνας ῥηματι Θεού, εις το μη εκ φαινομενων τα βλεπομενα γεγονεναι.