to those under that dispensation. Plainly he designs them, whom unto the same purpose he enumerates afterwards in particular, with the instances of their faith, ch. xi. Nor is there any difficulty in the variety of his expressions concerning them. Of those in the eleventh chapter, he says, that all "died in faith, and obtained a good report on the account thereof, but received not the promises," ch. xi. 13. 39. Of those in this place, “that through faith and patience they inherited the promises." But it is one thing to receive the promises, and another to inherit the promises. By receiving the promises, ch. xi. 13. the apostle respects the actual accomplishment of the great promise, concerning the exhibition of Christ in the flesh. This they neither did nor could receive, who died before his incarnation. But the inheriting of the promises here intended, is a real participation of the grace and mercy proposed in them with eternal glory. This they all received, being saved by faith even as we, Acts xv. 10, 11. Heb. iv. 2.

Concerning these persons, he proposeth to them the way that they took, and the end that they attained. The way they took was by faith and patience, or long-suffering. Some think that here is an e dia duo, and that a constant enduring faith, dia -.

, is only intended. But their faith, and the constant exercise of it against oppositions, is rather proposed to them under the name of faith. For that by μangolva a distinct grace or duty is intended, is manifest from ver. 15. where Abraham's carriage upon his believing and receiving the blessing, is expressed by Tw paxgolvs. after he had patiently endured.'

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What was that faith, or of what kind, which is here ascribed unto the patriarchs. is evident from the context. For it was that faith which had the especial promise of God in Christ for its object. Not a general, not a common faith, but that which respected the promise given from the foundation of the world, and expressly renewed to Abraham. Some amongst us wholly deny this kind of faith, and beyond the belief of the truth or veracity of God in general, will not allow an especial faith with respect unto the covenant and the promise of grace in Christ Jesus, whereas indeed there is no other faith true, useful, sav. ing, and properly so called, in the world. It is true, this espe cial faith in the promise, supposeth faith in general with respect unto the truth and veracity of God, nor can be without it. But this may be, and is in many where the other is not, yea where it is despised. This therefore was the faith which was here recommended and proposed unto us. The especial object of it was the Messiah, or Christ himself as a Saviour from sin, with this especial limitation, as to come afterwards. The formal reason of it was the truth of God in his promises, with his unchangeableness and infinite power to give them an accomplish

ment. And the means of engenerating this faith in them, was the promise itself. By this faith were they justified and saved, Gen. xv 6. But it may be inquired how this faith could be proposed unto us for an example, seeing it respected the future exhibition of Christ, and we are to respect him as long since come in the flesh. But this circumstance changeth nothing in the nature of the things themselves; for although, as to the actual exhibition of the Messiah, they looked on it as future, yet as to the benefits of his mediation, they were made present and effectual unto them by the promise. And the faith requir ed of us doth in like manner respect the Lord Christ, and the benefits of his mediation; and by his actual exhibition in the flesh, is not changed in its nature from what theirs was, though it be exceedingly advantaged as to its light.

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Patience,'

The next thing ascribed unto them is μaxgovia. say we, that is, inquo; but these graces are expressly distin guished, 2 Tin. iii. 10. τη πίστει, τη μακροθυμία, τη υπομονή, • faith, long-suffering, patience;' so plainly, Col. i. 11. us waσav imoμeany was peangoloperar, unto all patience and long-suffering.' And in very many places it is recommended as a special grace and duty, 2 Cor. vi. 6. Gal. v. 22. Eph. iv. 2. Col. iii. 12. And it is often also ascribed unto God, Rom. ii. 4. ch. ix. 22. to Christ, 1 Tim. i. 16. Maxgoduos is properly 8 178, longanimis; or, as James speaks, gadus eis igyny, ch. i. 19. slow to anger,' opposed unto us, hasty, soon angry, bitter in spirit. It is a gracious sedate frame of soul, a tranquillity of mind on holy spiritual grounds of faith, not subject to take provocations, not to be wearied with opposition. Wherefore, although the apostle saith in like manner in another place, that we have need of patience, that after we have done the will of God, we may receive the promise," ch. x. 36. yet the longanimity here intended is distinct from it. For as patience is a gracious submissive quietness of mind in undergoing present troubles and miseries; so this angolvμia, or longanimity, forbearance, tolerance or long-suffering, is a sedate, gracious disposition of mind, to encounter a series of difficulties and provocations, without being exasperated by them, so as to desert or cease from the course wherein we are engaged. So where it is ascribed unto God, it signifies that goodness of his nature, and purpose of his will, that notwithstanding their manifold provocations, and, as it were, daily new surprisals, yet he will hear with sinners, and not divert from his course of goodness and mercy towards them. And with us it hath a twofold object. For, 1. In the course of our faith and profession we shall meet with many difficulties and oppositions, with many scandals and offences. These men are apt to take distaste at, to dislike, and so to be provoked, as to leave the way wherein they meet

with them. Upon various surprising occasions, they fret themselves to do evil, Psal. xxxvii. 8. So David was oğuluμos, very short spirited when upon the breach that God righteously made on Uzzah, it is said that the thing which God had done displeased David. But this is that grace whereby the soul of a believer is kept from taking offence, or admitting sinful provocations from cross accidents, oppositions, injuries, scandals, disappointments. So is the duty of it prescribed unto us in particular with respect unto one another, Eph. iv. 2. Besides, 2. There are sundry things in the promises of God whereof believers earnestly desire, if it were possible, a present accomplishment, or a greater degree of evidence in their accomplishment, or a greater speed towards it. Such are the full subduing of their corruptions, success against or freedom from temptations, deliverance of the church from troubles, and the like. Now, when these things are delayed, when the heart is ready to be made sick by the deferring of its hopes, the soul is apt to despond, to give over its expectations, and if it do so, it will quickly also. forsake its duties. The grace which keeps us up in a quiet waiting upon God for the fulfilling of all that concerns us in his own time and season, that preserves us from fainting and sinful despondencies, is this paxgova, this long-suffering or forbear

ance.

These were the ways whereby they came to inherit the promises. The heathen of old fancied that their heroes, or patriarchs, by great, and, as they were called, heroic actions, by valour, courage, the slaughter and conquest of their enemies, usually attended with pride, cruelty and oppression, made their way into heaven. The way of God's heroes, of the patriarcha of his church and people unto their rest and glory, unto the enjoyment of the divine promises, was by faith, patience, longsuffering, humility, enduring persecution, self-denial, and the spiritual virtues generally reckoned in the world unto pusillanimity, and so despised. So contrary are the judgments and ways of God and men even about what is good and praise-worthy. Observe as we pass on, that,

Obs. II. Faith and patient long-suffering, are the only way whereby professors of the gospel may attain rest with God, in the accomplishment of the promises. It is a sad consideration which way and by what means some men think to come to hea ven, or carry themselves as if they did so. They are but few, who think so much as a naked profession of these things to be necessary thereunto. But living avowedly in all sorts of sins, they yet suppose they shall inherit the promises of God. But this was not the way of the holy men of old, whose example is proposed to us. Some think faith at least to be necessary hereunto. But by faith they understand little more than that they

profess the true religion, about which there are so many contests in the world.

This was not the faith of Abraham, that is, this alone was not so. Wherein it consisted, and how it was acted, we shall have occasion afterwards to declare. But what do men think of the long suffering before described? Their relief against it is to trust in such a faith as stands in no need of it. For that common faith which most men content themselves withal, seldom or never puts them upon the exercise of patient long-suf fering. It is against the actings of a lively faith that those oppositions arise, which the exercise of that other grace is needful to conflict withal. And I shall give some few instances of it wherein the necessity of it will be made to appear. For if I should handle it at large, all the difficulties that lie in the way of our profession would fall under consideration. Of faith we shall treat afterwards. And,

1. It is necessary with respect unto those reproaches which the profession of a saving faith will expose men to. It hath done so always, and will do so whilst this world continues. And they are usually cast on believers in so great variety on all sorts of occasions, as that it would be a long work to call over the principal of them. For they are the chief effects of the endeavours of Satan, as he is the accuser of the brethren. I shall instance only in those of one kind. And they are those which on their straits, difficulties and temptations, the world reflects upon, as if their profession of faith in God were vain, false and hypocritical. When men said unto David, "Where is now thy God?" or what is become of thy religion and profession, thy pretended trust in God? he says, it was as a killing sword in his bones, it pierced deep, and pained greatly, Psal. xlii. 10. And it is spoken in the person of our Saviour, "Reproaches have broken my heart, and I am full of heaviness," Psal. Ixix. 20. And this was the reproach that was cast upon him on the cross, as the next words manifest, "They gave me gall for my meat, and in my thirst they gave me vinegar to drink," ver. 21. And this reproach was that which we instance in, "They shook the head at him, saying, He trusted on the Lord that he would deliver him, let him deliver him, seeing he delighted in him," Psal. xxii. 8. Matt. xxvii. 43. And what befel the Lord Christ on the cross, teacheth the church what it is to expect under it. In this condition, patient long-suffering is our only relief. If that be not in exercise, we shall either faint and despond, or fret ourselves to do evil, or say in our hearts, we will do unto others what they have done unto us. But hereby is the soul delivered. It is not made stupid and senseless of the sharpness and evil of them: David was not so, nor was Christ himself; nor is it the will of God that

we should put them off with a careless regardlessness. The glory and honour of God and the gospel are so far concerned in them, and God so designs them for the exercise of our faith, as that they are not to be despised. But it will give a quiet. ness and evenness of spirit under them, so that no duty shall be obstructed, nor that satisfaction which we have in the ways of God be any way impeded. And in this case, this patient longsuffering worketh three ways. 1. By committing our whole cause to God; as it did in Christ, I Pet. ii. 23. 2. By patient waiting for the pleading of our cause under a sense of our own sin, and an acknowledgment of the righteousness of God, Mic. vii. 9, 10. 3. By supporting the soul with a testimony ⚫f its own sincerity, 1 Cor. iv. 3, 4.

2. With respect unto violence and persecutions. These also, that faith which tends to the enjoyment of the promises, will expose men unto. And they prove great trials, sometimes from their violence, and sometimes from their continuance. Some come with the fury of a storm, as if they would bear down all before them such were the primitive persecutions, and that at this day in many places under the papal power. Others, by their long duration in wasting, vexing, consuming troubles, are designed gradually to wear out the saints of the Most High, Dan. vii. 25. And what havoc hath been made in all ages by them of the one sort and of the other, is known unto all. The number of apostates, in such seasons, hath, for the most part, exceeded that of martyrs. And many have insensibly withered and grown utterly weary under troubles of a long duration, when they could apprehend no end of them. Here we have need of patient long-suffering, if we intend to inherit the promises. This is that grace which calmeth and supporteth the soul under all these pressures. 1. By keeping and preserving it from darkening, disturbing affections, and passions of anger, worldly sorrow, carnal fear, and the inordinate love of present things. Hereby in patience we possess our souls, Luke xxi. 19. which, if disorderly affections do as it were once carry out of our power, and possess the conduct of them, we shall quickly be at a loss in our profession. 2. By enabling us to take a sedate prospect of eternal things, of the good things promised, and their glorious excellency in comparison to what here we suffer in, 2 Cor. iv. 16-18. 3. By preserving of us from all irregular ways and attempts for deliverance. For without this grace, we shall choose either not to suffer, and so disinherit ourselves of the promises; or shall not suffer in a due manner unto the glory of God or our own advantage; or shall turn aside unto unlawful reliefs.

3. It is necessary with respect unto our waiting for the accomplishment of many great promises concerning the kingdom