and endeavour. We cannot, in this life, attain unto perfection in holiness, yet this is that which we are to endeavour all the days of our lives; so though we cannot absolutely and perfectly destroy the body of death, crucify the old man in its lusts utterly by a total death, nor so lay aside indwelling sin; yet it is our duty to be endeavouring of it all our days. So the apostle proposeth both these equally unto us, 2 Cor. vii. 1, Cleanse yourselves from all pollution of flesh and spirit, perfecting holiness in the fear of the Lord.' We must equally watch unto both, and work for both, though in neither we can attain absolute perfection in this life. This we are always to aim at and pray for, 1 Thess. v. 23.

2. We ought actually to lay it aside in such a measure and degree, as that it may not be a prevalent hinderance unto us in any of the duties of Christian obedience. For it may have various degrees of power and efficacy in us, and hath so, according as it is neglected or is continually mortified. And it ofttimes takes advantage, by a conjunction with outward temptations, unto our unspeakable prejudice. In the lessening of these degrees, in the weakening of its strength, so as that although it will fight and rebel against the law of the spirit of life in our minds, it shall not prevail to hinder, entangle, or weaken us in any spiritual duty, nor either so vex us or defile us, as to deprive us of that holy confidence in our walk before God, which we ought to preserve. And this is actually attainable in this life; and it is from our woeful neglect and sin where it is otherwise. And if the mortification of it be neglected in any one branch, or in any one instance of its putting forth its power, if any one sin be indulged, it will ruin all strength and resolution in, and for sufferings on the account of the gospel. So we see by daily experience; one is ruined by one lust, another by another. Hence, after the apostle hath given in charge this mortification in general, he applies it unto all sorts of particular sins, Eph. iv. 22-32. And we may observe,

Obs. V. That universal mortification of sin is the best preparative, preservative, and security, for constancy in profession in a time of trial and persecution. Whatever may be our purposes, resolution, and contrivances, if unmortified sin in any prevalent degree, as love of the world, fear of men, sensual inclinations to make provision for the flesh, do abide in us, we shall never be able to hold out in our race unto the end.

Obs. VI. Whereas the nature of this sin, at such seasons, is to work by unbelief, towards a departure from the living God, or to the relinquishment of the gospel and the profession of it, we ought to be continually on our watch against all its arguings and actings towards that end.—And no small part of our spiritual wisdom consists in the discovery of its deceitful working, which the apostle gives us severe cautions about, ch. iii. And,

Obs. VII. The way whereby this sin principally manifests itself, is by the clogs and hinderances which it puts upon us in the constant course of our obedience. Hence many think, that whereas it is said, ' easily to beset us,' that is, unto our let and hinderance, that an allusion is taken from a long garment, which if a man wear in the running of a race, it

will hinder, perplex, and entangle him, and sometimes cast him to the ground; that unless he cast it away, he can have no success in his race.

Thirdly. The last thing expressed is the duty itself directed and exhorted unto, Let us run with patience the race that is set before us.' What is the duty in general intended hath been sufficiently declared; but whereas the terms wherein it is expressed, all but that word, with patience,' are metaphorical, they must be opened.

τον καλον

ηγώνισμαι,

First. That with respect whereunto we are exhorted, is aywv, certamen, a strife or conflict.' It is used for any thing, work or exercise, about which there is a striving and contending unto the utmost of men's abilities. Such as were used when men contended for mastery and victory in the Olympic games; and so it is applied unto all earnest spiritual endeavours in any kind, Phil. i. 30; Col. ii. 1; 1 Thess. ii. 2; 1 Tim. vi. 12. In all which places it is used to express the earnest endeavours of the preachers and ministers of the gospel, for the conversion of souls, and for the edification of the church, in the midst of all difficulties, and against all oppositions. And the apostle expresseth the whole course of his ministry and obedience by it, 2 Tim. iv. 7. Tov aywva TOν Kaλov nywνiopai, which we render, I have fought a good fight:" I have gone through that contest against all oppositions, which is allotted unto me, unto a victory. Here the sense of the word is restrained unto the particular instance of a race, because we are enjoined to run it, which is the means of success in a race. But it is such a race as is for a victory, for our lives and souls, wherein the utmost of our strength and diligence is to be put forth. It is not merely cursus, but certamen, and by the verb our whole contest for heaven is expressed, Luke xiii. 24, aywvilεode ELOεOE, 'strive to enter.' We render it, striving for the mastery,' 1 Cor. ix. 25, where the apostle hath the same allusion unto the Olympic games; and in the same allusion it is called a wrestling, EσTv uv waλn, there is a wrestling assigned unto us,' appointed for us, Eph. vi. 12, which was the principal contest in the old trials for mastery. And what is required thereunto, the apostle doth most excellently declare in that place, ver. 10-13. Wherefore, sundry things are intimated in this metaphorical expression, of our Christian obedience and perseverance therein.

1. That it is a matter of great difficulty, whereunto the utmost exercise of our spiritual strength is required. Contending with all our might must be in it; without which, all expectation of success in a race for mastery, is vain and foolish. Hence the apostle prescribes, as a means of it, that we be strong in the Lord, and in the power of his might,' Eph. vi. 9, giving us his own example in a most eminent manner, 1 Cor. ix. 24-27.

2. It is such a race, as wherein we have all those things to consider, which they had who strove for mastery in those games, from whence the allusion is taken. As there is the Judge, or Boaturns, the 'Rewarder' of them who overcome, which is Christ himself; and there is the reward proposed, which, as the apostle tells us, is an incorruptible crown of glory; and there are encouraging spectators, even all the holy angels above, and the church below; with sundry other things might be usefully improved.

which

3. It being a race, it is of no advantage for any one merely to begin or make an entrance into it. Every one knows that all is lost in a race,

where a man doth not hold out unto the end.

Secondly. This race is said to be тρокεμενov ηuv, 'set before us.' It is not what we fall into by chance, it is not of our own choice or projection; but it is set before us. He that sets it before us, is Christ himself, who calls us unto faith and obedience. And a double act of his is intended in this setting of the race before us. 1. Preparation, or his designing, preparing, and appointing of it. He hath determined what shall be the way of obedience, limiting the bounds of it, and ordering the whole course, with all and every one of the duties that belong thereunto. There are races that men have chosen, designed, prepared for themselves, which they run with all earnestness. Such are the ways of will-worship, superstition, and blind irregular devotion, that the world abounds with. Believers attend unto that race alone, which Christ hath designed and prepared for them, which is therefore straight and holy. 2. Proposition: it is by him proposed unto us, it is set before us in the gospel. Therein he declares the whole nature of it, and all the circumstances that belong unto it. He gives us a full prospect of it, of all the duties required in it, and all the difficulties we shall meet withal in the running of it. He hides nothing from us, especially not that of bearing the cross, that our entrance into it may be an act of our own choice and judgment. Whatever therefore we meet withal in it, we can have no cause of tergiversation or complaint. And both these he confirms by his own example, as the apostle shows in the next verse. This is that which believers both reprove and refresh themselves withal, when at any time they fall into tribulation for the gospel. Why do you faint? Why do you recoil? Hath he deceived you, who calls you to follow him in obedience? Did he hide any thing from you? Did he not set these tribulations before you, as part of the race that you were to run? So they argue themselves into holy acquiescence in his wisdom and will.

This is the great encouragement and assurance of believers in their whole course of obedience, that whatever they are called unto, is appointed for them, and prescribed unto them, by Jesus Christ. Hence the apostle affirms, that he did not fight uncertainly, as men beating the air,' because he had an assured path and course set before him.' This is that which Christ hath appointed for me, this is that which at my first call he proposed to me, and set before me, are soul-quieting considerations.

Thirdly. Our whole evangelical obedience being compared to a race, our performance of it is expressed by running, which is proper and necessary unto a race. And the obedience of faith is often so expressed, Ps. cxix. 32; Cant. i. 4; Isa. xl. 31; 1 Cor. ix. 24; Gal. ii. 2; Phil. ii. 16; Gal. v. 7. And there are two things required unto running. 1. Strength. 2. Speed; the one unto it, the other in it. There is nothing that more strength is required unto, than unto running in a race: Rejoiceth as a strong man to run a race,' Ps. xix. 5. He had need be a strong man, who undertakes to run a race for a prize or victory. And 'speed' is included in the signification of the word. To run,' is to go

swiftly and speedily. The first is opposed unto weakness, and the other to sloth and negligence. And these are the things required unto our Christian race: 1. Strength in grace. 2. Diligence with exercise. The due performance of gospel obedience, especially in the times of trial and temptation, is not a thing of course, is not to be attended to in an ordinary manner. Spiritual strength put forth in our utmost diligence, is required unto it. Seeing, therefore, that we are called unto the running of a race, we should greatly consider the things which may enable us so to do, that we may so run as that we may obtain. But our weakness through our want of improving the principles of spiritual life, and our sloth in the exercise of grace for the most part, cannot sufficiently be bewailed; and I am sure are inconsistent with this exhortation of the apostle.

Fourthly. The last thing to be considered in the words, is the necessary adjunct or concomitant of this running the race, namely, that it be E' VTOμovne, with patience.' Patience is either a quiet submissive suffering of evil things, or a quiet waiting for good things future, with perseverance and continuance, unto the conquest of the one, or the enjoyment of the other. The word here used is by most translated tolerantia, and so principally respects the suffering of evil and persecution, which they were to undergo. But these things may be distinguished, they cannot be separated, where patience is a fruit of faith. He who suffereth quietly, submissively, with content and satisfaction, what he is called unto for the profession of the gospel, doth also quietly wait for, and expect the accomplishment of the promises made unto them who so suffer, which are great and many. There are sundry things supposed unto this prescription of patience in our race. As, 1. That the race is long, and of more than ordinary continuance. So it is, and so it seems unto all that are engaged in it. 2. That we shall be sure to meet with difficulties, oppositions, and temptations, in this race. That these things will solicit us to desist, and give over our race. With respect unto them all, patience is prescribed unto us; which, when it hath its perfect work, will secure us in them all. See the Exposition of ch. vi. 12, 15. And,

Obs. VIII. The reward that is proposed at the end of this race, is every way worthy of all the pains, diligence, and patience, that are to be taken and exercised in the attainment of it.

VER. 2.-THE apostle here riseth unto the highest direction, encouragement, and example, with respect unto the same duty, whereof we are capable. Hitherto he hath proposed unto us the example of them, who had and professed the same faith with ourselves: now, he proposeth him who is the author and finisher of that faith in us all. And therefore their faith is only proposed unto us for our imitation, his person is proposed unto us, as a ground also of hope and expectation.

VER. 2.—Αφορωντες εις τον της πίστεως αρχηγον και τελειωτην Ιησούν, ός αντι της προκειμενης αὑτῳ χαρας, ὑπέμεινε σταυρον, αισ χύνης καταφρονησας, εν δεξιᾷ τε του θρόνου του Θεου εκάθισεν.

Apopwvres Vul. Lat. Aspicientes. Eras. Respicientes. Bez. Intuentes. Syr., et respiciamus, 'looking;' we want a word to express that act of intuition which is intended.

Es, in, ad; on, unto;' 'looking on;' or as we, better, 'unto.' Aoxnyov Vul. Lat. Auctorem, the author;' ducem, the captain, the leader.' Syr. 2 1, 'Who was,' or 'who was made, the beginning, or the prince.'

TEXEITηy, Consummatorem, perfectorem. Syr. 7, the completer or perfecter.' Rhem. The consummator, the finisher.' The word is commonly used in this Epistle for that which is complete or perfect in its kind.

Avr is omitted by the Vul. and the sentence rendered by the Rhem. 'Who, joy being proposed unto him.' Pro, it may be for ivɛka. The meaning of it must be considered.

Пpokεμεvns avтyq. Syr. пbam п87,

him, proposed unto him.

which he had,' which was unto

ALXUNG KATAPρovnoas. Vul. Lat. Confusione contemptâ. Rhem. "Contemning confusion.' Syr. 028 sanna byl, ‘And exposed himself unto confusion.' He despised the shame,' ignominiâ contemptâ,

'scornful shame.'

VER. 2.-Looking unto Jesus, the author and finisher of the faith, who, for the joy that was set before him, endured the cross, depising the shame, and is set down at the right hand of the throne of God.

Herein, as I said, the apostle issues his encouraging exhortation unto perseverance in the faith and obedience of the gospel. He had before gathered up particular instances for our example, from the beginning of the world. And he chose out those persons which were most eminent, and those things wherein their faith was most eminent, wherein they have witnessed unto the truth, which he confirms. Some did it by doing, and some by suffering; some one way, some another. But he ascends now unto him who had all in himself, and gave an universal example of faith and obedience in every kind. From our companions in believing, he leads us unto the author and finisher of our faith. And therefore he doth not propose him unto us in the same manner, as he did the best of them, as mere examples, and that in this or that particular act or duty; but he proposeth his person, in the first place, as the object of our faith, from whom we might expect aid and assistance for conformity unto himself, in that wherein he is proposed as our example. I shall first open the words, and then show wherein the force of the apostle's argument and exhortation doth consist.

First. There is a peculiar way or manner of our respect unto him prescribed; which is not so with respect unto the witnesses before called out. This is apopwvres, 'looking to him.' And being put in the present tense, a continued act is intended. In all that we do in our profession and obedience, we are constantly to be looking unto Christ.

'Looking,' in the Scripture, when it respects God or Christ, denotes an act of faith or trust, with hope and expectation. It is not a mere