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, I will look unto the Lord, I will wait for the God of my salvation; my God will hear me.'

Wherefore the Lord Jesus is not proposed here unto us as a mere example to be considered of by us; but as him also in whom we place our faith, trust, and confidence, with all our expectation of success in our Christian course. Without this faith and trust in him, we shall have no benefit or advantage by his example.

And the word here used so expresseth a looking unto him, as to include a looking off from all other things which might be discouragements 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 words.-Nor shall we endure any longer, than whilst the eye of our faith is fixed on him. From him alone do we derive our refreshments in all our trials.

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,' &c Inoov. 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 life and death; that is, in that nature signified in that name. As such, under this blessed consideration of his being a Saviour and a sufferer, are we here commanded to look unto him; and this very name is full of all encouragements to the duty exhorted unto. Look unto him as he was Jesus, that is, both the only Saviour, and the greatest sufferer.

2. He is proposed by his office or work, του της πίστεως αρχηγου Kaι TEλELTηy, 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

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 efficacious 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 himself, 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 answer these titles. For if it were, Moses might be called the author, if not the finisher also, of the faith of the Old Testament.

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 complete example unto us; but this seems not to be intended in these expressions; 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 efficiency, a real power and efficacy, with respect unto our faith. Nor is it faith objectively that the apostle treats of, the faith that is revealed, but that which is in the hearts of believers. And he is said to be the author and finisher of the faith, that is, of the faith treated on in the foregoing chapter; in them that believed under the Old Testament, as well as in themselves. And,

Obs. II. It is a mighty encouragement unto constancy and perseverance 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 example in them is so effectual, namely from what he is, and doth, with respect unto faith itself.

Obs. III. The exercise of faith on Christ, to enable us unto perseverance 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, AVTI TYS TOOKELUEVNo aÚT Xapaç, for the joy that was set before him.'

The ambiguous signification of the preposition avr, hath given occasion unto a peculiar interpretation of the words. For most commonly it signifies, 'in the stead of, one thing for another. Thereon this sense of the words is conceived; whereas all glory and joy therein did belong unto him, yet he parted with it, laid it aside, and 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 salvation 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 infinite excellencies of the divine nature, in their utmost exercise limited by infinite wisdom. This the Lord Christ preferred before, above and beyond all things. And 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

ginning of the world. In them was this joy set before Christ. Whence he makes it the ground of his undertaking, that in the volume, or head of the book of God, it was written of him, that he should do his will, Heb. x. Yea, these things were the principal subject and substance of all divine revelation, 1 Pet. i. 11, 12. And the respect of Christ unto these promises and prophecies, with his doing things so, as that they might be all fulfilled, is frequently mentioned in the evangelists. So was the joy set before him, or proposed unto him. And his faith of its accomplishment against oppositions, and under afl his sufferings, is illustriously expressed, Isa. 1. 6—9.

Obs. IV. Herein is the Lord Christ our great example, in that he was influenced, and acted in all that he did and suffered, by a continual respect unto the glory of God, and the salvation of the church. -And,

Obs. V. If we duly propose these things unto ourselves, in all our sufferings, as they are set before us in the Scripture, we shall not faint under them, nor be weary of them.

Fourthly. The things themselves, wherein the Lord Jesus is proposed as our example, are expressed: 'YTEμeive σravpov, He endured the cross,' and despised the shame. Pain and shame are the two constituent parts of all outward sufferings. And they were both eminent in the death of the cross. No death more lingering, painful, and cruel; none so shameful in common 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, doctrine, and reputation in them all. And the Scripture doth insist more on the latter than on the former. The reproaches, taunts, cruel mockings, 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 'patiently endured it,' as the word signifies. The invincible patience 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. 34; 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.

before us, that we may glorify God in conformity thereunto, according to the measure of our attainments, when we are called unto sufferings. If we can see the beauty and glory of it, we are safe.

As unto the second, or shame, 'he despised it,' acoxuns Karapρovηsaç. Unto invincible patience, he added heroic magnanimity. Atoxuvn, 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.—And,

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 eternal 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, Ist. As a sufferer and a Saviour. 2ndly. As the author and finisher of our faith. 4. An intimation 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 respect to an especial improvement of it, in this verse.

VER. 3.-Αναλογισασθε γαρ τον τοιαυτην ὑπομεμενηκότα ύπο των ἁμαρτωλων εις αύτον αντιλογιαν, ίνα μη καμητε, ταις ψυχαίς ύμων εκλυόμενοι.

Avaλoyioase. Syr. 1, 'see,' 'behold.' Vul. Recogitate. Rhem.