greatest difficulties.-From hence doth the apostle commend these Hebrews, and firmly persuades himself that they were endued with those better things which accompany salvation. For hereby, as we might shew, 1. God is singularly glorified; 2. The gospel is peculiarly promoted; 3. An especial lustre is put upon the graces of the Spirit, and 4. All the ends of Satan and the world in their persecutions, are utterly frustrated.

And these things have we spoken concerning the first ground of the apostle's persuasion of the good spiritual estate at present of these Hebrews, and their future eternal safety, namely, that work of faith and labour of love which he had observed in them.

πεπεισμεθα,

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The other ground of his persuasion is taken from the righteousness of God: "God is not unrighteous to forget your work ; * γαρ αδικος ὁ Θεός. I intimated before that the word used by the apostle to express the frame of his mind in this matter, quid, we are persuaded,' ver. 9. is applied sometimes to denote the infallible certainty of faith, and sometimes the moral certainty of charity. In this place it hath respect to a double object or reason. I. What was in the professing Hebrews, their faith and love. Hereof he could have no assurance or certainty beyond a moral persuasion, or the satisfaction of a charitable judgment. But on this supposition, his persuasion had another object, namely, the righteousness of God in the stability of his promises, whence he had infallible assurance, or did conclude infallibly unto what he was persuaded of.

The righteousness of God sometimes denotes the absolute rectitude, and perfect goodness of his nature; and hereunto all other acceptations of the word as applied unto God are to be reduced. Sometimes the equity of the holy dispensations of his justice, whereby he renders unto every one what is their due, according unto the nature of things and his holy appointments, is so called. And sometimes particularly his vindictive justice, whereby he avengeth sin, and punisheth sinners, is so expressed. Sometimes, yea frequently, the fidelity of God in keeping and accomplishing his promises, is called his righteousness. For it belongeth unto the absolute rectitude of his nature so to do. So saith the apostle, "If we confess our sins, he is faithful and just to forgive us our sins," 1 John i. 9. The forgiveness of sins is, on all accounts, an act of mercy which is contradistinguished unto righteousness in judgment strictly so called, James ii. 13. Wherefore that righteousness which is exercised in the pardon of sin, is no other but the faithfulness of God in the promises of the covenant; he hath promised, that he who confesseth and forsaketh his sins shall find mercy. Hence it is just with God to forgive their sins who do so. And this is the righteousness that is here principally intended. For the righteous

ness whereby God rewardeth the works that are wrought in men by his own grace, is the same with that whereby he forgiveth their sins, equally respecting the covenant and the promises thereof. For without the consideration hereof, strict or exact righteousness, could he neither pardon sin, nor reward our works, which being imperfect, do no way answer the rule which it doth or can proceed by. In this sense is God here said, not to be unrighteous to forget their work, that is, to be righteous so as not to forget it. He will have that respect to it which he hath graciously promised in the covenant, because he is righteous, that is, faithful in his promises. And that no other righteousness can be here intended, is evident from hence, because no work of ours doth answer the rule of any other righteousness in God.

Again, We must inquire what it is, not to forget their work, επιλαθέσθαι τα εργδ. And this may respect either the preserving of it for the present, or the future rewarding of it.

1. It is not an unfrequent temptation unto believers, that God so far disregards them as not to take care of graces or duties in them, to cherish and preserve them. See the complaints of the church to this purpose, Isa. xl. 27, 28. chap. xlix. 14. "God hath forgotten me." This is here denied: God is not unrighteous to forget us or our work, so as not to cherish and preserve it. So the apostle expresseth the same persuasion concerning the Philippians, as he doth here of the Hebrews, Phil. i. 6. Being confident of this very thing, that he which hath begun a good work in you, will preserve it until the day of Jesus Christ." He is not unrighteous to forget it. God hath in the covenant of grace promised to preserve the faith and love of his people, that they should not perish nor be lost. Wherefore having begun a good work, and you having made some good progress in compliance with his grace, he is not unrighteous so as to forget his covenant engagement, but will preserve you, and your graces in you, unto the end; which is the sum of that great prayer of the apostle for all believers, 1 Pet,

V. 10.

2. Respect may be had herein to the future and final reward of the faith, love, and works of believers. For this also belongs unto God's covenant. And it is so of grace, as that the righte ousness of God wherein it is due unto us, can be no other but that of his faithfulness in his promises. For neither we nor our works are capable of an eternal reward by the way of merit, . e. that the reward should be reckoned unto us not of grace but of debt, Rom. iv. 4. And that which utterly overthrows such an apprehension is, that God himself is our eternal reward, Gen. xv. 1. And I leave it unto others to consider how they can deserve that reward. Whether of these senses he will

embrace, the reader is left to determine for himself. The former seems to me more suited to the design of the apostle, and scope of the place. For he is satisfying these Hebrews that he made another judgment of them, than of those apostates whose condition he had before described. And this he doth on two grounds. First, That they were actually made partakers of sincere saving grace, and therein things that accompany salvation; and then that God in his faithfulness would preserve and secure that grace in them, against all oppositions unto the end. Following this sense of the words, we may learn that,

Obs. VII. Our perseverance in faith and obedience, though it require our duty and constancy therein, yet it depends not on them absolutely, but on the righteousness of God in his promises. Or if we had rather embrace the other sense of the words, then are we sufficiently instructed, that,

Obs. VIII. Nothing shall be lost that is done for God, or in obedience unto him. He is not unjust to forget our labour of love.

And,

Obs. IX. The certainty of our future reward depending on the righteousness of God, is a great encouragement unto pre

sent obedience.

VER. 11.—Επιθυμουμεν δε εκαστον ύμων την αυτην ενδεικνυσθαι σπεδην προς την πληροφορίαν της ελπίδος άχρι τελος.

There is not much difficulty as to the signification of these words, and therefore, both ancient and modern translations generally are agreed in the interpretation of them. The Vulg. Lat. renders deinvuodas σoudny, by ostentare sollicitudinem. But ostentare is most frequently used for ostendere gloriandi causa, as Festus saith, though properly it seem to be a frequentative, to 'shew often,' and is improper in this place. Nor doth sollicitudinem well answer day, which the Syriac renders by non, sedulity, diligence, industry.' Studium ostendere say most, and most properly. Την πληροφορίαν της ελπίδος. Syr. Κ

ad complementum, to the completing or perfection of hope. Vul. Lat. ad expletionem spei, which our Rhemists render by, the accomplishing of hope;' the fulfilling of hope. Bez. ad certam spei persuasionem, whereunto answers our translation, to the full assurance of hope.' Others, ad plenam spei certitudinem, most properly.

μια,

Επιθυμούμεν. Επιθυμεω is, ' earnestly to desire ;' whence is επιθυpesa, concupiscence,' libido, an earnest,' and mostly, animpetuous desire.' So the philosopher defined gyn, that it was STIQUμIα TIμagias, which Cicero renders, ira, libido puniendi, both from the original derivation of it; a desire that invades the mind,' an earnest vehement desire.'

At, we render and: " and we desire;" but yet,' or more

over.' The same with what is more largely expressed, 2 Pet. i. 5. xai auto tyto di, and besides all this, besides what is past.

Bydex voda, to manifest,' that is, evince it unto all, by the same performance of duties, that no decay in faith or love might be observed in them, or suspected of them.

Σπεδη

Ed is rendered study, diligence, endeavour.' But it is such a diligence as hath an earnestness accompanying it: that is, as it were, making haste in pressing towards the end and accomplishment of any thing or business. And it doth always denote great and earnest diligence, with study and desire. It is used to this purpose, 2 Pet. i. 5.

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Προς την πληροφορίαν. Πληροφορία, is, saith Hesychius, βεβαιοτης, Για mitas, certitudo, stability.' It is plena fides, plena persuasio, certa fides, a sure, stable, firm, certain faith, or persuasion.' The Vulgar Latin constantly renders this word, as also the verb, angoPogia, by some word denoting filling or completing, taking its signification from the first part in the composition. But whatever be the native signification of the single words whereof it is compounded, or with respect unto what allusion soever the signification was first fixed, it is certain, that in the best authors, as in the Scripture, it expresseth a full satisfactory persuasion of mind, or the highest assurance in any thing, which, from the nature of it, we are capable of.

VER. 11.-And we (earnestly) desire, that every one of you do manifest the same diligence, unto the full assurance of hope unto the end.

Although the apostle, in these words and those ensuing, as is usual with him, taketh a prospect towards his further progress, making way, by them and in them, unto his discourse concerning Melchisedec, which he hath intermitted, whence some would here begin the third part of the chapter; yet he plainly pursues his former argument, and gives an express account of his whole design therein. For first, he manifests directly, what was his intention in proposing unto them, that terrible commination and prediction concerning apostates, ver. 4-8. Although for certain ends he spoke those things unto them, yet he lets them know, that he spake them not of them. He thought not that they were such at present as he had described, nor that that would be their future lot or portion, which he had threatened and foretold. As he had freed them from any fears or apprehensions of that nature in the two verses foregoing, so in these he declareth what was his certain purpose and intention in the use of that commination. Now, this was solely thereby to excite and provoke them unto a diligent persevering continuance in faith and love, with their fruits and effects, which is the first and principal end whereunto the proposal of such

threatenings is designed and sanctified of God. All that I have said, is unto this end.

Again, He had newly given an account of his real thoughts and judgment, concerning them and their spiritual condition. And upon his satisfaction therein, as that which was attended with things which accompany salvation, he had given them assurance of a blessed issue of their faith and profession, from the faithfulness of God, making therein an application of the promises of the gospel unto them. Hereon he lets them know, what by the appointment of God, and the law of our obedience, is required of them, that they might answer the judgment which he had made concerning them, and bring them unto the enjoyment of the promises proposed unto them. And this was that diligent progress in faith and obedience unto the end, which he describes in this and the next verse.

And herein the apostle, with great wisdom, acquaints these Hebrews with the proper end and use of gospel threatenings and promises, wherein men are apt to be mistaken, and so to abuse the one and the other. For threatenings have been looked on, as if they had no other end or use, but to terrify the minds of men, and to cause them to despond, as if the things threatened, must unavoidably come upon them. Hence, some have fancied that they belong not unto the dispensation of the gospel, as it is to be preached unto believers; and few have known how to make a due application of them unto their consciences. And it is to be feared, that the end and use of God's promises hath been so far mistaken, as some have suffered themselves to be imposed on by the deceitfulness of sin, and to be influenced by the consideration of them, into carelessness and security, as though, do what they would, no evil could befal them. But our apostle here discovereth the joint end of them, both towards believers or professors of the gospel, which is to stir up and encourage them, unto their utmost constant persevering diligence in all duties of obedience. And it is no small part of the duty and wisdom of the ministers of the gospel, to instruct their hearers in, and press upon them, the proper use and due improvement of the promises and threatenings of God.

In this verse, or the words of it which are an exhortation to duty, we may observe, 1. The connection of it with the former discourse. 2. The duty exhorted unto, "the same dili gence." 3. The manner of its performance; that they would manifest or shew it. 4. The end aimed at in that duty, full assurance of hope." 5. The continuation of it, "unto the end." 6. The manner of his exhortation unto it, we de sire." But though the words may be thus resolved, I shall