'I shall not die but live, and declare the loving-kindness of the Lord.' 2. He shall live, or attain the promise of eternal life; so is the word expounded in the close of the next verse, 'believe unto the saving of the soul.'

Obs. XIII. Many things are required to secure the success of our profession in times of difficulties and trials.-As, 1. That our persons are righteous or justified by grace. 2. That we be furnished with those graces that are appointed unto that end. 3. That faith be kept in a diligent exercise.

Obs. XIV. The continuance of the spiritual life, and eternal salvation of true believers is secured from all oppositions whatever.-As it is confessed there is in these words a prescription of the way and means whereby they may be so, so there is a faithful promise of God that so they shall be.

In the latter part of the verse, there is a description of others, on a supposition of a contrary state, frame, and event. In the former, the person is righteous, the way of his acting in the present case is by faith, and the event is life, he shall live.' On the other hand, there is a supposition made of a person not so qualified, not so acting, not so living, not having the same success, but contrary in all these things. Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of, and countenance themselves by the defect of the pronoun ris, which is naturally and necessarily supplied in our translation. For this reading and sense of the words, the just shall live by faith, and if any draw back,' &c. is contrary to the order of the words both in the prophet and the apostle, and the express declaration of the mind of the apostle in the next verse. For as the words lie in the prophet, this of the just living by faith is a direct exception unto and removal of them whose souls are lifted up, so as to depart from God. But, saith he, the just,' it shall not be so with him; that is, the just he shall live by his faith,' which is a direct opposition unto the other sort of persons. And although the order of the words be changed by the apostle, yet the opposition between the two sorts of persons is evidently continued. Wherefore, in the next verse, the apostle makes an express distinction of those unto whom he spake, or concerning whom he speaks in the two states, the one πoστολης, the other πίστεως. Of the latter he had spoken in the first words, and of the former in those that are now to be spoken unto. I shall therefore retain the supplement in our translation, if any man,' or any one, 'draw back,' if there be in any an evil heart of unbelief in departing from the living God.

There is an appearance of a great change in the words of the prophet,

For his soul, which in the prophet is referred הנה עפלה לא ישרה נפשו

unto the persons offending, is in the apostle referred unto God who is offended. For indeed the word may be so referred in the original, if we suppose a change of speech, and that the prophet having spoken before in the name of God, doth here speak of God, and the respect he had unto proud unbelievers. But the word is scarce reconcileable unto this interpretation. Wherefore it is enough that the apostle gives us the plain general sense and meaning of the words, with an exposition

VOL. IV.

A A

of them, as he hath done, since he seldom keeps to the proper words of the testimonies he quotes, but always gives the mind of the Holy Ghost in them. There are two things in the words. 1. A crime supposed with reference unto the case under consideration, which is perseverance under trials and temptations. 2. A sentence pronounced upon that crime.

1. The first is expressed by vπоOTELλntal. The word in the prophet denotes the cause of the sin intended therein, its nature and effect. The original of all defection from the gospel is in the sinful elation of heart, not submitting unto, not acquiescing in the will of God, not satisfied with the condition of temporal sufferings on the account of the eternal reward. When men are under the power of this evil frame of heart, they will draw back, subduct themselves out of that state and condition wherein they are exposed to these inconveniences. Εαν VTOOTEANTα, if any man who hath made, or doth make profession of faith in Christ and of the gospel, upon the invasion and long continuance of trials, temptations, and sufferings for them, do, through want of submission unto and acquiescence in the will of God, withdraw himself from that profession, and communion therein with them who persist faithful in it, my heart shall not, &c. This is the evil which the great design of the whole Epistle is to obviate and prevent, which the apostle applies himself unto with all manner of arguments, motives, exhortations, and threatenings, to make effectual. For this was that sin which, by reason of their sufferings and persecutions, professors were exposed unto, and which was absolutely ruinous unto the souls of them that fell under the power of it.

Obs. XV. No persons whatever, ought to be, on any consideration, secure against those sins which present circumstances give an efficacy

unto.

Obs. XVI. It is an effect of spiritual wisdom to discern what is the dangerous and prevailing temptation of any season, and vigorously to set ourselves in opposition unto it.

Obs. XVII. It is much to be feared, that in great trials, some will draw back from that profession of the gospel wherein they are engaged. Obs. XVIII. This defection is commonly durable, continued by various pretences.-This is included in the word úroσrεÀηTαι, gradually and covertly to subduct himself.

μου εν αυτω.

2. The sentence denounced against this sin is OUK EUdOKEL ʼn v xn μov ev avтy. The soul of God is God himself; but he so speaks of himself, to affect us with a due apprehension of his concernment in what he so speaks, as we are with that which our souls, that is our minds, with all our affections, are engaged in. So God promises to the church, that he will rejoice over them with his whole heart, and with his whole soul.' So is it here. So is it here. What God thus affirms of himself, that he hath no delight in such a person, he is not pleased with him, he shall not live before him. There is a μwotę in the words, 'he shall have no delight in him,' that is, he will abhor him, despise him, and in the end utterly destroy him. But I suppose it may be thus expressed also, to obviate a pretence of the Hebrews against the apostle at that season, namely, that by deserting the truth of the gospel and

returning unto their Judaism, they did that which was pleasing unto God, and wherein they should find acceptance with him. For as they supposed, they returned again unto those institutions of worship which he had been pleased withal, and which were of his own appointment. So all apostates have some pretence for what they do, wherewith they justify themselves until their iniquity be found out to be hateful. Wherefore, to deprive them of this pretence, the apostle declares that the soul of God takes no pleasure in them. And in this negation all positive evils are included. When God will not, doth not delight in any persons, the consequent is, that he will utterly destroy them. See Jer. xv. 1.

Obs. XIX. It is our great duty to look diligently that we are of that holy frame of mind, and attend to that due exercise of faith, that the soul of God may take pleasure in us.

Obs. XX. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways, yet if we are in that state wherein God hath no pleasure in us, we are entering into certain ruin.

Obs. XXI. Backsliders from the gospel are in a peculiar manner the abhorrence of the soul of God.

Obs. XXII. When the soul of God is not delighted in any, nothing can preserve them from utter destruction.

VER. 39.-But we are not of them who draw back unto perdition: but of them that believe to the saving of the soul.

An application is made in these words unto the state and condition of these Hebrews at present, as least unto them whom the apostle designs in an especial manner. As also a transition is made unto that which now lay in his eye, namely, the full demonstration of the power and efficacy of faith, to make us accepted with God, and to carry us through in the course of our greatest trials and temptations, with success and victory. The application he makes unto the believing Hebrews is of the same nature and kind with that which, on the same occasion, he had made unto them before, ch. vi. 9. In both places, having treated of the danger of apostasy, and the woeful state of apostates, he relieves the minds of believers by letting them know, that although for their awakening and instruction, as for other ends, he declared the dreadful judgments of God against unprofitable professors and apostates, yet was it not as though he apprehended that that was their condition, or that they were cast out of the favour of God, or cursed by the law; but he was persuaded better things of them. Such ministerial encouragements are needful in like cases, that persons be not exasperated through an apprehension that undue surmises are entertained against them, nor too much dejected with fears that their condition makes them obnoxious unto the threatening. Both which are diligently to be avoided.

The apostle's reckoning himself, in his ministerial dealing with them, in their state and condition, as here, we are not,' hath been spoken unto elsewhere, with the reasons of it. And whereas he says, 'we are

not,' it is frivolous to interpret it by 'we ought not to be,' as it is done by some; for so the words have nothing of comfort or support in them, which yet is the total design of them. Nor is it an absolute infallible declaration of the state and condition of all individuals concerning whom he speaks; but he gives the interpretation of that persuasion, on what grounds it was built, and what it was resolved into, which was spoken of in the other place, whither the reader is referred.

In the words there is a double supposition of a twofold opposite state, and a twofold opposite event, whose foundation is laid in the verse foregoing. The states are vooroдns, on the one hand, and TOTES on the other. The events are perdition on the one hand, and saving the soul on the other. The first of these is denied, the latter affirmed concerning these Hebrews.

1. We are not ὑποστολής εις απώλειαν, ' of them who draw back unto perdition.' Even among them that were called in those days, this twofold state was found. No small number there were who were then falling into apostasy, but they were a certain determined number which that plague should prevail against, 2 Tim. ii. 17-22. They were appointed to stumble at the word, being of old ordained unto this condemnation; those of Israel unto whom the Lord Christ was a stone of stumbling and a rock of offence, the reprobates among them which were called, but not to be saved. This whole band of rovers, though in profession they were harnessed like the children of Ephraim, yet turned their backs in the day of battle. The event of this defection was destruction. Gradual decays and declensions there may be among true believers, from which they may be recovered; but those here intended are such as fall into eternal ruin. For although some respect may be had unto that woeful fiery destruction that was coming upon them in the desolation of the city, land, and temple, yet it is eternal ruin and destruction that is principally intended, as is manifest in the antithesis, wherein it is opposed unto the saving of the soul.

Obs. XXIII. The Scripture every-where testifieth, that in the visible church there is a certain number of false hypocrites, whose end and lot it is to be destroyed.

Obs. XXIV. It is our duty to evidence unto our own consciences, and give evidence unto others, that we are not of this sort or number. Obs. XXV. Nothing can free apostates from eternal ruin.

2. That which is asserted of these believing Hebrews is, that they belonged unto another state, that had another event. This state is, that they were of the TOTES, 'faith' so our apostle useth this expression, Gal. iii. 7, 8; that is, true believers, and heirs of the promises. These he declares are such as not only make profession of the faith, but such as truly and really believe; a state of them unto whom all the promises as unto present preservation and eternal salvation, were made in the word. We that are of that faith which is effectual unto the saving of the soul. Both here and in the former clause, not only the event, but the actual influence of apostasy on the one hand unto destruction, and of faith on the other to the saving of the soul, is intended; so the preposition as doth denote. Faith that is effectual unto the acquisition of life, that is, to the obtaining of it as by a due means

for the saving of our souls from eternal ruin, and the obtaining of eternal life, Acts xxvi. 18.

Obs. XXVI. For sincere faith will carry men through all difficulties, hazards, and troubles, unto the certain enjoyment of eternal blessed

ness.

CHAPTER XI.

THE general nature of this Epistle, as unto the kind of writing, is parenetical or hortatory, which is taken from its end and design. And the exhortation proposed is to constancy and perseverance in the faith of the Lord Jesus Christ, and in the profession of the gospel, against temptations and persecutions. Both these the Hebrews had to conflict withal in their profession; the one from the Judaical church-state itself, the other from the members of it. Their temptations to draw back and forsake their profession, arose from the consideration of the Judaical church-state and Mosaic ordinances of worship, which they were called by the gospel to relinquish. The divine institution of that state, with its worship, the solemnity of the covenant whereon it was established, the glory of its priesthood, sacrifices, and other divine ordinances, (Rom. ix. 4,) with their efficacy for acceptance with God, were continually proposed unto them, and pressed on them, to allure and draw them off from the gospel. And the trial was very great, after the inconsistency of the two states was made manifest. This gave occasion to the whole doctrinal part of the Epistle, the exposition of which, by divine grace and assistance, we have passed through. For therein declaring the nature, use, end, and signification of all divine institutions under the Old Testament; and allowing unto them all the glory and efficacy which they could pretend unto; the writer of this Epistle evidently declares from the Scripture itself, that the state of the gospel church, in its high priest, sacrifice, covenant, worship, privileges, and efficacy, is incomparably to be preferred above that of the Old Testament; yea, that all the excellency and glory of that state, and all that belonged unto it, consisted only in the representation that was made thereby of the greater glory of Christ and the gospel, without which they were of no use, and therefore ruinous or pernicious to be persisted in.

After he hath fixed their minds in the truth, and armed them against the temptations which they were continually exposed to, the apostle proceeds to the second means, whereby their steadiness and constancy in the profession of the gospel, which he exhorted them unto, was already assaulted, and was yet like to be assaulted, with greater force and fury. This arose from the opposition which befel them, and from the persecutions of all sorts that they had endured, and were still like to undergo, for their faith in Christ Jesus, with the profession thereof, and observance of the holy worship ordained in the gospel. This they suffered from the obstinate members of the Jewish church, as they did the other from the state of that church itself.