of Christ, and interest of the gospel in this world. That there are such promises on record in the Scripture, and as yet unfulfilled, is, I suppose, generally granted. However I speak of them who are satisfied in their minds beyond all hesitation, that such there are; and of such as lived before the accomplishment. of some of them, who are proposed for our example. For so did the fathers under the Old Testament, who lived before the coming of Christ in the flesh. In these promises and their accomplishment, believers find themselves greatly concerned; and those who are not so, do disavow an interest in the spiritual body of Christ and his glory in the world. Now, because their accomplishment is deferred beyond the desires and expectations of men, as was of old the promise of the coming of Christ, many temptations do ensue thereon. And not a few have there been on the one hand, who have in sad instances made haste and antedated the accomplishment in unwarrantable practices; pretending unto faith, they have renounced patient long-suffering and not fewer have cast away all expectation of them on the other hand, as though they would never be fulfilled. Herein therefore we have also need of patient long-suffering. With out it we shall fall into one of the extremes mentioned, both of which are attended with dangers ruinous unto profession; see Hab. ii. 1-4. With respect unto these things, the days of the gospel are the time of the kingdom and patience of Jesus Christ, Rev. i. 9. He hath begun to set up his kingdom, and it shall never be prevailed against, Dan. vii. 27. But yet many things that belong thereto, especially unto its tranquillity and extent, are as yet unfulfilled, and whilst they are so, many outrages are committed in the world against his rule and interest. Wherefore it is at present the time of his patience as well as of his reign. And therefore are we required to keep the word of his patience, Rev. iii. 10. or to abide in the faith of those things concerning which he exerciseth patience in the world. So is it said with respect unto the judgments which God in his own time will execute on the antichristian persecuting world. "He that leadeth into captivity, shall go into captivity; he that killeth with the sword, must be killed with the sword: here is the patience and faith of the saints," Rev. xiii. 10. While these things are accomplishing, and until they are accomplished, during that large season, until their end be, the saints must exercise patient long-suffering, added unto faith in the promises, or they will not see the end of them. And this patient long-suffering with respect unto the accomplishment of these promises produceth these four effects. 1. A quiet resignation of all times and seasons unto the sovereignty of God. The soul possessed of it, quiets itself with this, It is not for me to know the times and seasons which God hath put in his own hand, Deut. xxix.

29. 2. A due valuation of present enjoyments, which is especially required since the coming of Christ in the flesh. 3. A ready application of mind unto present duties, John xxi. 22. 4. Waiting in prayer for what we have not yet received.

4. It is necessary also with respect to our own personal obedience and all the principal concerns of it. things which believers principally aim at in the course of their There are three obedience. 1. That their corruptions may be throughly subdued. 2. That their graces may be quickened and strengthened to all fruitfulness. 3. That temptations being removed, their spiritual consolations may abound. These are the things which they are continually pressing after, longing for and endeavouring. And sometimes in some, if not all of them, they seem to have made so great a progress as to be ready for an entrance into perfect rest. But yet again they find new storms arise, corruptions grow strong, and grace is under decays, temptations abound, and consolations are far away. Yea and it may be they are frequently exercised with these changes and disappointments. This fills them with many perplexities and oft-times makes them ready to faint. Unless this patient longsuffering accompany us in our whole course, we shall not finish it with glory to God, or comfort to our own souls.

But it may be inquired on what grounds, and for what reasons the apostle doth propose to these Hebrews the example of their predecessors in this matter. Wherefore, he doth it, or he might do it for these ends. 1. That they might know that he exhorted them to nothing but what was found in them who went before them, whom they so loved and admired. And this he afterwards to the same end confirms with many instances. 2. To nothing but what was needful to all who were to inherit the promises. For if these things were required of their progenitors, persons so high in the love and favour of God, to that end, how could they imagine that they might be dispensed withal as to their observance? 3. To nothing but what was practicable, which others had done, and which was therefore possible, yea easy for them through the grace of Christ to comply withal.

Thirdly, The apostle, for their encouragement to the duties mentioned, expresseth the end which those others attained in the practice of them. Κληρονομάντων τας επαγγελίας, who inherit the promises.' He speaks in the present tense, but principally intends those who lived before, as we have declared. And the apostle here expresseth the way whereby in the use of the means we come to the enjoyment of the promises. And this is by inheritance. We neither merit it, nor purchase it, but inherit it. And how come we to inherit it? By the same way as any other comes to an inheritance, namely, by being the true

heirs to it. And how do we become heirs of this inheritance ? merely by God's gratuitous adoption; so our apostle declareth fully this whole matter, Rom. viii. 15-17. “ Ye have received the Spirit of adoption whereby we cry Abba, Father; the Spirit itself beareth witness with our spirit that we are the children of God. And if children then heirs, heirs of God, and joint heirs with Christ." God by free and gratuitous adoption makes us his children. All God's children are heirs ; he hath an inheritance for them all. This inheritance is promised to them, and therefore their enjoyment of it is called inheriting of the promises. Wherefore the grace of adoption is the foundation, cause and way of our receiving promised grace and glory. And with respect hereunto it is, that God is said not to be "unrighteous in our reward," ver. 10. For having freely adopted us and made us heirs, it belongs to his faithfulness and righteousness to preserve us to our inheritance. Only we are such heirs as have means assigned to us for the attaining of our inheritance, which it is our duty to apply ourselves

to.

They inherited says, the promises.' Camero and Grotius on this text observe, that where the fathers under the Old Testament are spoken of in this matter, there the promises are mentioned; but where believers under the New Testament are spoken of, there it is called the promise in the singular number. I shall not give their reasons why it is so, because they are cer tainly mistaken in their observation. For both is the promise on the one hand mentioned with respect to them, as Heb. xi. 39. and the promises frequently with respect to us, 2 Cor. vii. 1. 2 Pet. i. 4. Wherefore those expressions are used promiscuously, as is evident by our apostle, chap. xi. 13. 39. Because they all sprang from one original promise, and all centred in him, in whom and by whom they were to be accomplished and made effectual, being all yea and amen in him; and because that one which concerned his person and mediation did virtually include all the rest, they are all of them frequently intended and included under the name of the promise in the singular number. But because God was pleased to let out as it were sundry rivulets of grace and bounty, originally stored in the first great promise, by several particular grants and instances, partly for the representation of that fulness of grace which he intended to exhibit thereby; partly for the encouragement of our faith, and its direction in the application of the grace promised, on various particular occasions; and because he was pleased frequently to renew the same great original promise, as to Abraham and David; there are many of them, and they are called the promises; and by reason of their union in the same covenant, whoever is really interested in any one of them, is so in all. VOL. V.

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By the promises here, the things promised are intended. To inherit the promises, is to be made partaker of the things promised. And the matter of these promises, was all grace and glory. That which is here specially regarded, is their full complement in everlasting glorious rest with God by Christ. This is proposed unto the Hebrews, and they are encouraged to expect it by the examples of those who went before them in faith and patience. Wherefore, be requires,

Lastly, That they should be entai, imitatores eorum. Imitators is not used in our language, and when it is, it rather sig. nifies mimics, or contains some reflection of blame or weak. ness, than what it is here applied unto. Wherefore, we ren der it followers, that is, in doing what they did, treading and walking in their steps, as our apostle expresseth it, Rom. iv. 12. as we are to follow the steps of Christ, 1 Pet. ii. 21. It is to think we hear them saying unto us what Abimelech did to his soldiers, Judges ix. 48. "What you have seen me do, make haste and do as I have done."

Obs. III. All believers, all the children of God have a right unto an inheritance. How they came by this right, was before declared: it is by that adoption whereby they are made children of God, and all God's children are heirs, as the apostle affirms. And this inheritance is the best and the greatest on the account of security and value. 1. Let an inheritance be never so excellent and valuable, yet if it be not secure, if a man's title unto it be not firm and unquestionable, if he may be defeated of it by fraud or force, which things all earthly right and titles are obnoxious unto, it takes off the worth of it. But this inheritance is conveyed, settled and secured by the promise, covenant and oath of God, 2 Sam. xxiii. 5. Rom. iv. 16. These secure this inheritance from all possibility of our being defeated of it. 2. The value of it is inexpressible. It is a kingdom, Matt. xxv. 34. James ii. 5. Salvation, Heb. i. 14. The grace of life, 1 Pet. iii. 7 Eternal life, Tit. iii. 7. God himself, who hath promised to be our reward, Rom. viii. 17.

Obs. IV. The providing of examples for us in the Scripture, which we ought to imitate and follow, is an effectual way of teaching, and a great fruit of the care and kindness of God towards us. The use of examples to be avoided in sin and punishment, the apostle declared and insisted on in the third chapter, which we have also improved as we are able. Here he proposeth those which we are to comply with, and conform ourselves unto, which afterwards, chap. xi. he farther presseth in very many particular instances. And as there is a great efficacy in examples in general, which hath been spoken unto on chap. iii. so there are many advantages in those which are proposed unto our imitation in the wisdom of the Holy Spirit.

For, 1. The things and duties which we are exhorted unto, are represented unto us as possible, and that on terms not uneasy or grievous. Considering all the difficulties and oppositions from within and without, that we have to conflict withal, we may be ready to think it impossible that we should successfully go through with them, and come off safely at the last. To obviate this despondency, is the design of the apostle in that long series of examples which he gives us, chap. xi. For he undeniably demonstrates, by instances of all sorts, that faith will infallibly carry men through the greatest difficulties they can possibly meet with, in the profession and obedience of it. There is no more required of us, than such and such persons by the testimony of God himself, have successfully passed through. And if we follow them not, it is nothing but spiritual sloth, or the love of the world and sin, that retards us. 2. Great examples do naturally stir up and animate the minds of men, who have any thing of the same spirit with them by whom they were performed, to do like them, yea, to out-do them if it be possible. So Themistocles said that Miltiades' victory against the Persians, would not let him sleep. Being a person of the same kind of courage with him, it stirred up in him a noble emulation, to equal him in a hazardous and successful defence of his country.

But then it is required, that there be the same spirit in us, as was in them whose examples are proposed unto us. Let the examples of persons valiant and heroical in their great and noble actions, be set before men of a weak and pusillanimous nature or temper, and you will amaze or affright, but not at all encourage them. Now, the spirit and principle wherewith the worthies of God, whose example is set before us were acted, was that of faith. In vain should we encourage any unto a following or imitation of them, who hath not the same spirit and principle. This, the apostle requireth hereunto, 2 Cor. iv. 13. " We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak." Had we not the same spirit of faith with them, we could not do as they did. And we may take a trial hereby, whether our faith be genuine or not. For if their examples move us not, excite us not, unto the like duties of obedience with them, it is an evidence that we have not the same spirit of faith with them. As the courage of a valiant man is inflamed by a noble example, when a coward shrinks back and trembles at it. On this supposition there is great force in that direction, James v. 10. "Take my brethren the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and patience." Let a minister of the gospel, who is made partaker in his measure of the