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 unspeakable 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 necessarily 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 acknowledgment 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 redemption 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 provided some better thing for us, that they, without us, should not be made perfect.

Having declared the victorious faith of believers under the Old Testament, with what it enabled them to do and suffer, and given an account of their state as unto the actual accomplishment of that promise which they lived on, and trusted unto; in this last verse of this chapter, he compares that state of theirs with that of believers under the gospel, giving the preeminence unto the latter, with the reason whence so it was. And there is in the words,

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 provided for us.

3. A declaration of that better thing,' in a negation of it unto them; '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.

1. That the promise intended, ver. 39, is the promise of eternal life. 2. That under the Old Testament, believers had no such promise, whatever hopes or conjectures they might have of it. 3. That both they and we, at death, do cease to be in soul and body, until the resurrection, none entering before into eternal life. 4. He inquires hereon, how God did provide some better thing for us than for them; which he pursues with such 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 they should die thousands of years one before 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 subterraneous 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.

6

1

First. The first thing in them, is the reason of the difference asserted. And that is, του Θεου προβλέψαμενου God's providing things in this order.' The word properly signifies 'foreseeing.' But God's 'prevision' is his 'provision,' as being always accompanied with his preordination: his foresight with his decree. For 'known unto him are all his works from the foundation of the world.' Acts xv. 18. Now, this provision of God is the oukovoμia τwv kaιρwv, Eph. i. 10, the dispensation 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 preparation in man. The coming of Christ at that time when he came, was as little deserved by the men of the age wherein he came, as 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 is sufficient to guide believers in their faith and obedience unto eternal life.

Obs. III. It is the duty of believers, in every state of the church, to make use of, and improve the spiritual provision that God hath made for them; always remembering, that unto whom much is given, of them much is required.

Secondly. That which God hath thus provided for us, that is, those who, in all ages; do believe in Christ as exhibited in the flesh, according to the revelation made of him in the gospel, is called KOETTOV, 'something better,' that is, more excellent; a state above theirs, or all that was granted unto them. And we may inquire, 1. What these 'better things,' or this 'better thing' is; 2. How with respect thereunto they were not made perfect without us.

First. For the first, I suppose it ought to be out of question with all Christians, that it is the actual exhibition of the Son of God in the 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 churchstate of the gospel was perfected and consummated; the things alone wherein our state is better than theirs? For as unto outward appearances of things, they had more glory, and costly ceremonious splendour in their worship, than is appointed in the Christian church; and their worldly prosperity was for a long season very great, much exceeding any thing that the Christian church did enjoy. To deny therefore these to be the 'better things' that God provided for us, is to overthrow the faith of the Old Testament and of the New.

Secondly. We may inquire, how, with respect hereunto, it is said, iva un xwpis nμwv TEλEwwol, that they, without us, were not made perfect. And I say.

1. Without us,' is as much as without the things which are actually 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 committed 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 themselves, 1 Pet. i. 11-13.

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 doth designedly treat of it, that it must not be here repeated; and thereunto I refer the reader.

I cannot but marvel that so many have stumbled, as most have done, in the exposition of these words, and involved themselves in difficulties of their own devising. For they are a plain epitome of the whole doctrinal 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 interpretation of the Scripture. And, to close this chapter, we may ob

serve,

Obs. IV. God measures out unto all his people their portion in service, sufferings, privileges, and rewards, according to his own good pleasure. And therefore the apostle shuts up this discourse of the faith, obedience, sufferings, and successes of the saints under the Old Testament, with a declaration that God had yet provided more 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 complete in him, who is the head of all principality and power.

Μονῳ τῳ Θεῳ δοξα,

CHAPTER XII.

THIS chapter contains an application of the doctrine, declared and confirmed in the foregoing chapter, unto the use of the Hebrews. Doctrine and use was the apostle's method; and must, at least virtually, be the method of all who regard either sense, or reason, or experience, in their preaching. It would be an uncouth sermon, that should be without doctrine and use.

And there are three general parts of the chapter.

1. A pressing of the exhortation in hand, from the testimonies before insisted on, with new additional motives, encouragements, and directions, unto the end of the eleventh verse.

2. A direction unto especial duties, necessary unto a due compliance with the general exhortation, and subservient unto its complete observance, ver. 12—17.

3. A new cogent argument unto the same purpose, taken from a com

་

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.

In the first general part or enforcement of the exhortation, there are four things.

1. The deduction of it from the foregoing instances and examples, ver. 1.

2. The 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 advantages 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 believers 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 gospel, 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.—Τοιγαρουν και ἡμεις τοσουτον έχοντες περικειμενον ἡμῖν νεφος μαρτύρων, ογκον αποθέμενοι παντα, και την ευπεριστατών ἁμαρτίαν, δι ̓ ὑπομονης τρεχωμεν τον προκειμενον ἡμῖν αγώνα.

6

Toryapovv. Ideoque, quamobrem, igitur, proinde, quoniam. Syr. Propter hoc, For this cause.' A vehement note of inference. TorovTOV, &c. (we also who have all these witnesses, who compass us about') 'as a cloud.' ПɛIKELμεvov. Vul. Lat. Impositam nubem. Rhem. A cloud put upon us,' that is, ETIKEμevov, which here hath no place, but is very improper. Oykov Aπо≈εμɛvoι TAνta. Vul. Lat. Deponentes omne pondus. Rhem. 'laying away all weight,' for every weight.' Abjecto omni pondere, casting away every weight.' Others, deposito omni onere, laying aside every burden,' a weight that is burdensome, and so an hinderance. Syr. Loosing ourselves from all weight.' EUTELOTATO ȧuapriav. 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, Tenaciter inhærens 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 facilè noxio, the sin that doth so easily hurt us,'

6