"Think diligently on,' not unfitly. Bez. Reputate quis ille sit, 'counting,' 'reckoning,' 'judging who he is,' referring it to the person of Christ.

Tao. Vul. Enim. Syr. 5, therefore,' for in some copies of the Greek, it is ovv; but when yap is a note of inference, from what was said, and not redditive of the reason of what was said, it is better rendered in Latin by nam, than enim, and includes the force of ovv, 'therefore.'

Toιavrηy avτidoyiav. Syr. N. Quantum or quanta, how great things,' referring to the suffering of Christ. And indeed avridoyia, signifies not only a contradiction in words, but an opposition in things also, or else the translator quite left out this word, rendering Tolavrηy, by . Vul. Talem contradictionem, such contradiction.' YTо тWV аμартwλwv. Syг. 1

1, from those wicked ones,' referring it to them by whom he was crucified.

Eiç avrov. Adversus semet-ipsum, against himself.' The Syriac

-who were ene * דהנון הוו סקובלא לנפשהון here departs from the original

mies,' or adversaries to their own souls,' intimating the ruin that the persecutors of him brought on themselves.

“Iva μn kaμntε. Syr. 57, That you be not weary,' that it be not irksome to you. Vul. Lat. Ut ne fatigemini. Rhem. That you be not wearied,' in a passive sense: fatiscatis, 'faint not.'

ExAvoμEvoL. Deficientes, fracti, remissi, faint,' be broken in your minds.' We read the words, 'lest you be wearied and faint in your minds;' but 'and' is not in the original; and the introduction of it leads from the sense of the words. For that which is exhorted against, is expressed in Kaunтɛ, to be wearied,' or faint; and the other words express the cause of it, which is the sinking of our spirits, or the breaking of our resolution, or fainting in our minds.

VER. 3.-For consider him (call things to account concerning him) that endured such (so great) contradiction of sinners against himself, that you be not wearied through fainting in your minds.

The introduction of the close of this exhortation, from the looking unto Jesus, is by yao; this renders not a reason of what was spoken before, but directs to an especial motive to the duty exhorted to. Some copies read ovv, 'therefore,' in a progressive exhortation.

The peculiar manner of the respect of faith to Christ is expressed by avaλoyioare, which we render consider.' So we are directed to consider him,' ch. iii. 1. But there in the original, it is kaTAVONTATE, a word of another form, used again, ch. x. 24. So we also render SewρEITE, ch. vii. 4. This word is nowhere else used in the New Testament. Avaλoyia, from whence it is taken, is used once only, Rom. xii. 6; where we render it 'proportion,'' the proportion of faith' and so is the word used in mathematical sciences, whereunto it doth belong; the due proportion of one thing to another. So as the verb is to compare things by their due proportion one to another. Whether they respect the person of Christ, or his sufferings, we shall see immediately.

The object of this consideration is, 'him that endured.' Of this enduring we spake in the verse foregoing. But whereas mention is made of him who endured, and of what he endured, we must inquire where the emphasis lies, that determines the object of the computation by proportion, whereunto we are directed, though neither of them be excluded.

In the first way, the force of the apostle's exhortation is taken from the person of Christ, in the latter from his sufferings. As, 1. Consider him; qualis sit; make a just estimate between him and us. If he suffered, if he endured such things, why should we not do so also? For he was the Son of God, the author and finisher of our faith. He had all glory and power in his own hand. And as to the event of his sufferings, is set down at the right hand of God. Compute thus with yourselves, that if he, being so great, so excellent, so infinitely exalted above us, yet endured such contradiction of sinners, ought we not so to do if we be called thereunto.

In the latter way, supposing the proposal of his person to us, in the foregoing verse, he calls us to the consideration of what he suffered in particular, as to the contradiction of sinners; 'such,' so great contradiction. And the word is applied to all manner of oppositions, and not to contradiction only, and so may include all the sufferings of Christ. These he calls us to consider, by comparing our own with them. And this sense the following words incline to, For you have not yet resisted unto blood,' as he did.

But although these things are thus distinguished, yet are they not to be divided. Both the person of Christ, and what he suffered, are proposed to our diligent consideration and computation of them, with respect to us and our sufferings. There is in this verse,

I. A caution against, or a dehortation from, an evil that is contrary to the duty exhorted to, and destructive of it, that you be not wearied.'

2. The way whereby we may fall into this evil, and that is, by fainting in our minds.

3. The means to prevent it, and to keep us up to our duty, which is the diligent consideration of the Lord Christ, whom we are to look to; and that, 1. As to the excellency of his person; 2. As to his sufferings in one peculiar way, of enduring the contradiction of sinners. 3. As to the greatness of that contradiction, such contradiction,' or so great.

4. The force of this consideration to that end is to be explained. First. That which we are cautioned about is, iva un kaunte. 'that we be not wearied.' Kauvw, is 'to labour,' so as to bring on weariness; and to be sick,' which is accompanied with weariness, James v. 15, Σwσel Toν каμvovтa, 'shall save the sick;' and 'to be spent with labour,' so as to give over; so here, and Rev. ii. 3, in which places alone the word is used. KεKμηKOTEÇ, in war and games for victory, are opposed to akuηTES, 'those that are courageous and successful;' signifying such as despond, faint, and give over. Lucian. in Hermit. Ka εστι τούτο ου μικρα ευτυχία του αθλητου, το μελλειν ακμητα τους κεκμη kool ovμteoεlodai, 'It is no small good fortune of a champion, when

he that is bold and courageous, falls in contention with faint-hearted persons.' And the apostle, treating before of a race, and our conflict therein, may easily be supposed to have respect to such as fainted through weariness in those contests. But the sense of the word is fully explained in that other place, where it is used in the same case, Rev. ii. 3, Thou hast borne, and hast patience, and for my name's sake hast laboured, and hast not fainted.' To abide and persevere in suffering and labour for the name of Christ, is 'not to faint,' or be wearied. Wherefore, to be wearied' in this case, is to be so pressed and discouraged with the greatness or length of difficulties and trials, as to draw back, to give over partially or totally from the profession of the gospel. For there is such a weariness, as whereon men do not absolutely give over the work or labour wherein they are engaged, but these grow very uneasy and tedious to them, so that they are even ready to give over. And this I judge to be the frame of mind here cautioned against by the apostle, namely, the want of life, vigour, and cheerfulness in profession, tending to a relinquishment of it, And it is hence evident, that,

Obs. I. Such things may befal us in the way of our profession of the gospel, as are in themselves apt to weary and burden us, so as to solicit our minds to a relinquishment of it. Such in particular are the mentioned reproaches and contradictions of men, making way to farther sufferings.

Obs. II. When we begin to be heartless, desponding, and weary of our sufferings, it is a dangerous disposition of mind, tending towards a defection from the gospel. So it hath been with many, who at first vigorously engaged in profession, but have been wrought over to a conformity with the world by weariness of their trials. And,

Obs. III. We ought to watch against nothing more diligently, than the insensible, gradual prevailing of such a frame in us, if we intend to be faithful to the end.

Secondly. There is the way whereby we fall into this dangerous condition, in the last words of the verse; it is by fainting in our minds. For so I take the mind of the apostle to be. Τη ψυχή εκλύεσθαι, is animo defici et concidere, 'to have the strength and vigour of the mind dissolved,' so as to faint and fall, to be like a dying man, to whom solvuntur frigore membra, by a dissolution of all bodily strength.' And wherein this doth consist we must inquire.

There is a spiritual vigour and strength required to perseverance in profession in the time of persecution. Hence our duty herein is prescribed to us, under all the names and terms of preparation for a severe fight or battle. We are commanded to arm ourselves with the same mind that was in Christ, 1 Pet. iv. 1. To take to ourselves the whole armour of God, that we may be able to resist and stand, Eph. vi. 12, 13. To watch, to stand fast in the faith, to quit ourselves like men, to be strong, 1 Cor. xvi. 13. And it is the constant vigorous acting of faith that is required in all these things. Wherefore, this fainting in our minds consists in a remission of the due acting of faith by all graces, and in all duties. It is faith that stirs up and engageth spiritual courage, resolution, patience, perseverance, prayer, all preserving graces

and duties. If it fail herein, and our minds are left to conflict with our difficulties in their own natural strength, we shall quickly grow weary of a persecuted profession. Here lies the beginning of all spiritual declensions, namely, in the want of a due exercise of faith in all these graces and duties. Hereon our spiritual strength is dissolved, and we wax weary. And,

Obs. IV. If we design perseverance in a time of trouble and persecution, it is both our wisdom and our duty to keep up faith to a vigorous exercise, the want whereof is the fainting in our minds. This is like the hands of Moses in the battle against Amalek.

Thirdly. The third thing in the words is, that which is laid down in the beginning of the verse, which is the way and means of our preservation from this evil frame and danger thereon. And this is the diligent consideration of the person of Christ and his sufferings; or of his person in his sufferings. The meaning of the words hath been before spoken to. The duty itself enjoined, is built on the direction in the foregoing verse, to look to him. So look to him, as to consider diligently both who he is, and what he suffered; and so consider it as to make application of what we find in him and it to our own case. Are we called to suffer? let us weigh seriously who went before us herein. The excellency of his person, with respect to his sufferings, is in the first place to be called to an account, and adjusted as to our sufferings. This our apostle fully proposeth unto us, Phil. ii. 5-11.

And as to his sufferings, he proposeth the consideration of them in one especial instance, and therein every word is emphatical. 1. It was 'contradiction' he underwent. 2. It was such,' or so great, as is not easy to be apprehended. 3. It was the contradiction of sinners.' 4. It was against himself' immediately.

1. He endured avriλoyiav, contradiction.' The word, as was observed, is used for any kind of opposition in things as well as words, and so may include the whole suffering of Christ from men, both in the cross and in the shame thereof; but no doubt the apostle hath peculiar respect to the revilings and reproaches which he underwent, the opposition made to his doctrine and ministry, proclaiming himself to be a deceiver, and his doctrine to be a fable. And yet more especially regard may be had to their triumphing over him when he was crucified, 'Let the King of Israel come down from the cross, and we will believe; he saved others, himself he cannot save.' Thus was it with him; and,

2. The apostle intimates the severity and cruelty of these contradictions; and herein he refers us to the whole story of what passed at his death. Toavrny, such' contradictions, so bitter, so severe, so cruel, whatever the malicious wits of men, or suggestions of Satan could invent or broach, that was venomous and evil, was cast upon him.

3. It was the contradiction of тwv áμαрrwλwv, 'sinners; that is, such as gave no bounds to their wrath and malice. But withal, the apostle seems to reflect on them, as to their state and condition. For it was the priests, the scribes, and pharisees, who from first to last managed this contradiction, and these all boasted themselves to be just and righteous; yea, that they alone were so, all others in comparison of

them being sinners. Herewith they pleased themselves, in the height of their contradiction to Jesus Christ. And so it hath been, and is with all their successors, in the persecution of the church. But they did deceive themselves; they were sinners, the worst of sinners, and had the end of sinners.

4. It was an aggravation of his sufferings, that this contradiction. against him was immediate, and as it were unto his face. There is an emphasis in that expression uç avrov, against himself' in person, so they told him openly to his face that he had a devil, that he was a seducer, &c.

All this he 'patiently endured,' as the sense of the word was declared on the foregoing verse.

Fourthly. The consideration hereof, namely, of the Lord Christ's patient enduring these contradictions against himself, is proposed as the means to preserve us from being weary and fainting in our minds. It is so, 1. By the way of motive; for if he, who in himself and in his own person, was infinitely above all opposition of sinners, as the apostle states the case, Phil. ii. 5-8, yet for our sakes would undergo and conflict with them all; there is all the reason in the world, that for his sake we should submit unto our portion in them. 2. By the way of precedent and example, as it is urged by Peter, 1 Pet. ii. 21, 22. 3. By the way of deriving power from him. For the due consideration of him herein will work a conformity in our minds and souls unto him in his sufferings, which will assuredly preserve us from fainting. And we may observe,

Obs. V. That the malicious contradiction of wicked priests, scribes, and pharisees, against the truth, and those that profess it, on the account thereof, is suited to make them faint, if not opposed by vigorous acting of faith on Christ, and a due consideration of his sufferings in the same kind.

Obs. VI. Whoever they are, who by their contradictions unto the truth, and them that do profess it, do stir up persecution against them, let them pretend what they will of righteousness, they are sinners, and that in such a degree as to be obnoxious to eternal death.

Obs. VII. If our minds grow weak, through a remission of the vigorous acting of faith, in a time of great contradiction unto our profession, they will quickly grow weary, so as to give over, if not timely ecovered.

Obs. VIII. The constant consideration of Christ in his sufferings, is the best means to keep up faith unto its due exercise in all times of trial.

VER. 4.-Ούπω μεχρις αἱματος αντικατέστητε προς την ἁμαρτίαν ανταγωνιζόμενοι.

VER. 4.-Ye have not yet resisted unto blood, striving against sin.

Having proposed the great example of Jesus Christ, and given directions unto the improvement of it, the apostle proceeds to more general arguments, for the confirmation of his exhortation to patience and