In this verse, or the words of it which are an exhortation to duty we may observe. 1. The connexion of it with the former discourse. 2. The duty exhorted unto, the same diligence.’ 3. The manner of its performance; that they would manifest or show it. 4. The end aimed at in that duty, ‘the full assurance of hope.’ 5. The continuation of it, “unto the end.’ 6, The manner of his exhortation unto it, ‘ we desire.’ But though the words may be thus resolved, I shall open the parts of them in that order wherein they lie in the text.
1. For the connexion of these words with the foregoing, and therein the occasion of this discourse, in the particle δὲ, it hath been spoken unto already. It is not here adversative, but rather illative, as we before declared.
2. The next thing occurring in the words, is the manner of the exhortation, ἐπιθυμουμεν, ‘we desire.’ Chrysostome is large in this place, in the consideration of this word, and the wisdom of the apostle in the use of it. From him, QCcumenius observes a difference between επιθυμουμεν and βουλομεθα. For they suppose that the word here used, includeth both intense affections, and earnest, diligent, actual desire, And that it doth intend an earnest desire, we showed in the consideration of the word foregoing. And the word is never used in the New Testament, but either in a bad sense, to express the impetuous acting of lust, as Matt. v. 28; Gal. v. 17, or a most fervent desiring of any tking that is good, Luke xv. 16, xvi. 21, xvii. 22, xvii. 15. And such ought to be the desire of ministers towards the profiting of their people. There will be a dead, cold, lifeless administration of the word, where ministers have not ardent desires after the profiting and stability of the hearers. How were it to be wished, that all who are called unto the care and charge of the souls of men, would continually propose unto themselves, the example of this apostle! Do we think that the care, solicitude, watchfulness, tender love and affections, earnest and fervent desires of their good, expressed in prayers, tears, travails, and dangers, which he every-where testifieth towards all the churches under his care, were duties prescribed unto him alone, or graces necessary for him only? Do we not think that they are all of them required of us according unto our measure, and the extent of our employment? The Lord help men, and open their eyes before it be too late; for either the gospel is not true, or there are few who in a due manner, discharge that ministry which they take upon them.
I say, without this earnest and fervent desire after the profiting and salvation of our people, we shall have a cold and ineffectual ministry among them. Neither is it our sedulity or earnestness in preaching, that will relieve us, if that be absent. And this desire proceeds from three principles, and that which pretends thereto, and doth not so, is but an image and counterfeit of it. And these are, 1. Zeal for the glory of God in Christ. 2. Real compassion for the souls of men. 3. An especial conscientious regard unto our duty and office, with re- _ spect unto its nature, trust, end, and reward. These are the principles that both kindle and supply fuel unto those fervent desires for the good of our people, which oil the wheels of all other duties, and speed them in their course. According as these principles flourish or decay in our minds, so will be the acceptable exercise of our ministry in the sight of Christ, and the profitable discharge of it towards the church. And we have as much need to labour for this frame in our hearts, as for any thing in the outward discharge of our duty. We must, in the first place, take heed unto ourselves, if we intend to take heed to the flock as we ought, Acts xx. 28. And herein especially do we as we are charged, take heed to the ministry we have received, that we do fulfil it,’ Col. iv. 17.
3. The persons exhorted unto the duty following, are expressed by ἕκαστος μων, ‘every one of you.’ He had soa care of the whole flock, as to be solicitous for the good of every individual person among them. As our Lord Jesus Christ gives an account unto his Father, that of all those who were committed unto his personal ministry in this world, he had not lost any one; only the son of perdition, he who was designed to destruction: so our apostle laboured, that if it were possible, not one of those whom he watched over, should miscarry. And it is of great advantage when we can so manage our ministry, that no one of those that are committed unto us, may have any just cause to think themselves disregarded. And moreover, he shows hereby that the argument here insisted on, concerned them all. For he doth not suppose that any one of them were in such a condition of security and perfection, as not to stand in need of the utmost diligence for their preservation and progress; nor any to have so fallen under decays, but that in the use of diligence, they might be recovered. So should the love and care of ministers be extended unto all the individuals of their flocks, with an especial regard unto their respective conditions, that none on the one hand grow secure, nor any on the other hand despond or be discouraged.:
5. The manner of its performance, is that they should show the same diligence. EvdekvuoSa, ostentare, Vulg. Lat. that 15, to ‘make show of,’ ostendere, ‘to show forth,’ to manifest. Preestare, Eras. ‘to act,’ to perform; so the word is sometimes used, John x. 32, Πολλα καλα goya εδειξα ὑμιν, ‘many good things have I shown you;’ that is wrought and performed among you. 2 Tim. iv. 14, Αλεξανδρος ὁ χαλκεὺς πολλα μοι kaka evedeEaro, ‘Alexander the copper-smith, showed me many evils, did me much evil. It is so to do any thing, as that the doing of it may be evident and manifest. And the apostle respects not only the duty itself, but the evidence of its performance, whereon his judgment and persuasion of them was grounded. Continue in the performance of these duties, to give the same evidence of your state and condition as formerly.
And the duty itself, he expresseth by ἐκείνην σπουδὴν; idem studium, ‘the same diligent endeavour.’ Chrysostome much insists on the apostle’s wisdom in this expression, the ‘same diligence:’ for by it, he both insinuates his approbation of what they had done already, and manifests that he required nothing of them to secure their future condition, but what they had already experience of. You have used diligence in this matter, continue so to do, which yet is not so to be interpreted, as though the apostle limited them unto their former measures. But warning them to remit im nothing which before they had engaged into, he encouraged them to proceed and grow therein. That indeed which the apostle approves in them, and exhorts them unto a continuance in, is the work of faith and labour of love in ministering unto the saints. But here he expresseth the manner wherein they had attended unto those duties, and which they must continue in, unless they intended to desert the duties themselves; namely with diligence and alacrity of mind. For such were the oppositions and difficulties that they would assuredly meet withal, as we have before declared, that unless they used all diligence and watchfulness, they would more or less faint in their duty. And we may observe, that,
Obs. I. Our profession will not be preserved, nor the work of faith and love carried on, unto the glory of God and our own salvation, without a constant studious diligence, in the preservation of the one, and the exercise of the other. ‘The reasons hereof are manifest from what hath been discoursed before, concerning the greatness and dif_iculty of this work, and the opposition that is made unto it. Our apostle knew nothing of that lazy kind of profession which satisfies the generality of Christians at this day. They can show all diligence in their trades, in their callings, in their studies, it may be in their pleasures, and sometimes, in the pursuit of their lusts: but for a watchful diligence, an earnest, studious endeavour in and about the duties of religion, the work of faith and love, they are strangers unto it, yea, cannot be persuaded that any such thing is required of them, or expected from them. For the duties of divine worship, they will attend unto them out of custom or conviction. For some acts of charity they may, perhaps, be sometimes drawn unto, or for their reputation they may do like others of their quality in the world. But, to project and design in their minds, how they may glorify God in the duties of faith and love, as the liberal man deviseth liberal things, to keep up anearnest bent and warmth of spirit in them, to lay hold on, and rejoice in all opportunities for them, all which are required unto this diligence, they utterly reject all such thoughts. But what do we imagine? Is there another way for us to go to heaven, than what was prescribed unto the primitive believers? Will God deal with us on more easy terms, or such as have a farther compliance with carnal] ease and the flesh, than those that were given to them of old? We shail but foolishly deceive ourselves with such imaginations. But let no man mistake; these two principles are as certain and as sacred as any thing in the gospel. 1. Unless there be in us a work of faith in personal holiness, and a labour of love towards others, there is nothing in us that accompanies salvation, or will ever bring us thereunto. Let profane persons deride it whilst they please, and worldlings neglect it, and careless professors fancy to themselves an easier way unto a blessed eternity, this will be found to be the rule whereby they must all stand or fall for ever. 2. That this work of faith and labour of love will not be persisted in, nor carried on, without studious diligence and earnest endeavours. Now, unto this diligence is required; 1. The exercise of our minds with respect unto the duties of faith and love. First. In studying the rule of them, which is the word of God, wherein alone the matter of them all, and the manner of their performance are declared. Secondly. In studying and observing the occasions and opportunities for their exercise. 2. Watchfulness against oppositions, difficulties, and temptations, is also a part of this duty; for the reasons whereof, our observations on the preceding verse may be considered. 3. Readiness to conflict with, and to go through the dangers and troubles which we may meet withal in the discharge of these duties. And, as it is evident, all these argue a frame of mind continually intent upon a design to glorify God, and to come unto the end of our course, m rest with him. That nominal Christianity which despiseth these things, will perish with the real author of it, which is the devil.
Again, the apostle exhorts them to show the same diligence which they had done, and which they continued in the exercise of; whence it appears that,
Obs. II. Ministerial exhortaticn unto duty, is needful even unto them who are sincere in the practice of it, that they may abide and continue therein. It is not easy to be apprehended, how Goc’s institutions are despised by some, neglected by others, and by how few, duly improved; all for want of taking right measures of them. Some there are, who being profoundly ignorant, are yet ready to say, that they know as much as the minister can teach them, and therefore, it is to no purpose to attend unto preaching. ‘These are the thoughts, and this is too often the language, of persons profane and profligate, who know little, and practise nothing of Christianity. Some think that careless in their performance; and unto them, indeed, they do belong, but not unto them only, as the whole Scripture testifieth. And some, it may be, like well to be exhorted unto what they do, and do find satisfaction therein. But how few are there who look upon it as an ordinance of God whereby they are enabled for, and kept up unto their duty, wherein, indeed, their use and benefit doth consist. They do not only direct unto duty, but through the appointment of God, they are means of communicating grace unto us, for the due performance of duties.
in these words. 1. What is that hope which he intends. 2. What is the full assurance of this hope. 3. How it is attainable in the exercise of this diligence.
1, The hope here intended, is a certain assured expectation of good things promised, through the accomplishment of those promises, accompanied with a love, desire, and valuation of them. Faith respects the promise, hope the thing promised; wherefore, it is a fruit and effect of faith; it being the proper acting of the soul towards — things believed as good, absent, and certain. Wherefore, where our faith begets no hope, it is to be feared it is not genuine; and where our hope exceeds the evidence or assurance of our faith, it is but presumption. Now this hope concerns things absent and future, for, as our apostle saith, Rom. viii. 24, ‘if we already enjoy any thing, why do we hope for it.’ And this is the order of these things. God hath, in his — promises, declared his goodness, purpose, and grace, in the great things - he will do unto all eternity, for believers; namely, that they shall be perfectly delivered from every thing that is grievous or evil, in sin or trouble, and be brought into the full enjoyment of everlasting glory ἢ with himself. In these promises, faith resteth on the veracity and power of God. Hereon the soul considereth those good things which are so promised, and now secured by faith, as yet absent and unenjoyed. And the actings of the soul towards them in desire, love, valuation, and a certain expectation of them as believed, is this hope. There may be a pretence of great hope where there is no faith, as it is with the most. And there may be a profession of great faith, where there is no true hope, as it is with many. But in themselves, these things are inseparable and proportionable. It is impossible we should believe the promises aright, but that we shall hope for the things promised. Nor can we hope for the things promised, unless we believe the promises. And this discards most of that pretended hope that is in the world. It doth not proceed from, it is not resolved into faith in the promises, and therefore is presumption. Yea, none have greater hopes for the most part, than such as have no faith at all.
The great use, benefit, and advantage which believers have by this grace, is the supporting of their souls under the troubles and difficulties which they meet withal upon the account of the profession of what they do believe, Rom. v. 4, 5; 1 Cor. xv. 19; 1 Thess. i. 3. Hence, in our Christian armour, it is called the ‘ helmet,’ Eph. vi. 17. The helmet of salvation, that is, the hope of salvation, as it is expounded, 1 Thess. v. 8, ‘ And for an helmet, the hope of salvation.’ And this is, because it bears off and keeps us from being wounded with the sharpness and weight of those strokes, which do and will befal us in troubles, persecutions, and afflictions. And hence it is manifest, that a valuation and esteem of things hoped for, are of the essence of hope. For whatever expectation we have of them, if we do not so value them, as to find a satisfactory relief in them in all our troubles, and that which may out-balance our present sufferings, hope is not genuine and truly evangelical. And this was not the condition of the Hebrews. They were exposed unto much tribulation. upon the account of the profession of the gospel. And the apostle foresaw that they were yet to be exercised with things more grievous and terrible. That which they had to relieve themselves in this condition, to lay in the balance against all the evils they suffered or had to conflict withal, were the things that were promised by Christ unto them that believe and obey him. Wherefore, an assured expectation of these things, so infinitely above and beyond what they lost or underwent at present, was absolutely necessary as to their support, so unto their encouragement unto a continuance in their profession. This alone was able to preserve them from fainting and despondencies under a confluence of evils, which also God himself directs unto, Isa. xxxv. 3, 4. Wherefore, this duty our apostle frequently exhorts the Hebrews unto, in this Epistle, as that which was peculiarly suited unto them, and necessary for them in their present condition. And he lets them know, that in its due exercise, it would not only relieve and support them, but enable them, in the midst of all their troubles, to rejoice and glory; as hath been declared on ch. mi. 6.
faith, and a strong or great faith. Sothere is an imperfect and ἃ more perfect bope. This full assurance is not of the nature or essence of it, but an especial degree of it in its improvement. A weak imperfect relief under trouble. But that which riseth up unto the full assurance, will complete our relief. Wherefore, as hope itself is necessary, so is this degree of it, especially where trials do abound. Yet, neither is hope in this degree absolute, or absolutely perfect. Our minds in this world, are not capable of such a degree of assurance in spiritual things, as to free us from assaults to the contrary, and impressions of fear, sometimes, from those assaults. But there is such a degree attainable, as is always victorious, which will give the soul peace at all times, and sometimes fill it with joy. This, therefore, is the assurance of hope here intended. Such a fixed, constant, prevailing persuasion, proceeding from faith in the promises, concerning the good things promised, our interest in them, and certain enjoyment of them, as will support us, and carry us comfortably through all the difficulties and troubles we have to conflict withal. And without this it is not possible that we should carry on our profession to the glory of God and the gospel, in the times of affliction and persecution. For although the least degree of sincere hope will preserve from utter apostasy, yet, unless it be confirmed and fortified, and so wrought up unto this full assurance, it cannot be, but that great and sore trials, temptations, and persecutions, will at one time or other, make such impressions on our minds, as to cause a manifold failing in the duties of profession, either as to matter or manner; as it hath fallen out with not a few sincere believers i all ages.
3. It is to be inquired how the diligence before described, tends unto this assurance of hope. And it doth so, three ways. 1. It hath its efficacy unto this purpose, from God’s institution. God hath appointed this as the way and means whereby we shall come to this assurance. So is his will declared, 2 Pet. 1. 10, 11, ‘Give diligence to make your calling and election sure, for if you do these things, you shall never fall; for so an entrance shall be administered unto you abuadantly, into the everlasting kingdom of our Lord and Saviour, Jesus Christ.’ It is the same diligence with that here in the text, which is intended, as is evident by the verses foregoing. And this hath God appointed as the means to secure unto ourselves, our calling and election, which the good things we hope for do infallibly accompany. And hereby we shall be carried through all difficulties, into the kingdom of God and of glory. 2. It hath a proper and natural tendency unto thisend. For by the use of this diligence, grace is increased in us, whereby our evidences of an interest in the promises of the gospel, are cleared and strengthened. And herein doth our assurance of hope consist. 3. By our diligent attendance unto the duties of faith and love, every sin will be prevented, whereby our hope would be weakened or impaired.
5. The last thing expressed in the words is the continuance in this duty, which is required of us: and that is axor τέλους, “ unto the end.’ For these words belong not unto them that go immediately before, namely, the assurance of hope, which some supposing, have rendered them harshly and improperly, ‘unto its perfection” The assurance of hope unto perfection, or until it be perfected. But the words plainly belong unto the precept itself, ‘ showing the same diligence unto the end.’ There is no time nor season wherein we may be discharged from this duty; no condition to be attained in this life, wherein this diligence will not be necessary for us. We must, therefore, attend unto it, until we are absolutely discharged of this whole warfare. And he who is discouraged because he cannot have a dispensation from this duty in this world, he hath a heart that draweth back, and his soul is not uprightin him. And we may observe,
Obs. III. Whereas there are degrees in spiritual, saving graces and their operations, we ought continually to press towards the most perfect of them. Not only are we to have hope, but we are to labour for the assurance of hope. It is one of the best evidences, that any grace is true and saving in its nature and kind, when we labour to thrive and grow in it, or to have it do soin us. This, the nature of the new creature, whereof it is a part, inclineth unto; this is the end of all the ordinances and institutions of the gospel, Eph. iv. 13. Hereby alone do we bring glory to God, adorn the gospel, grow up into conformity with Christ, and secure our own eternal welfare.
Obs. IV. Hope, being improved by the due exercise of faith and love, will grow up into such an assurance of rest, life, immortality, and glory, as shall outweigh all the troubles and persecutions that in this world may befal us, on the account of our profession or otherwise. There is nothing in the world so vain, as that common hope whereby men living in their sins do make a reserve of heaven, when they can continue here no longer. The more it thrives in the minds of any, the more desperate is their condition, it being only an endless spring of encouragements unto sin. Its beginnings are usually, indeed, but small and weak; but when it hath been so far cherished as to be able to defeat the power cf convictions, it quickly grows up into presumption and security. But this hope, which is the daughter, sister, and companion of faith, the more it grows up and is strengthened, the more useful is it unto the soul,.as being a living spring of encouragements unto stability in obedience. For it being once fully confirmed, it will, on every occasion of trial or temptation, give such a present existence in the mind unto future certain glories, as shall deliver it from snares and fears, and confirm it in its duty. But this also must be spoken unto afterwards.
Νωθροι, segnes, ‘slothful, dull;’ γενησϑε, sitis, efficiamini, ‘be,’ or ‘become,’ or be made. Syr. syopnn xdn, ut non preecidatur, ut non abscindatur, ‘ that it be not cut off;’ which interpreters refer unto the diligence before mentioned. The translation in the Polyglott, renders it, neque, torpescatis, as following the translation in the Jayan bibles, without choice or alteration. Indeed yup is used sometimes in the same sense with wip, to be ‘weary,’ to ‘loath,’ to be affectos with trouble, Hab. ii. 3, whence sloth and neglect of diligence ensues. But its proper and usual signification is, to ‘ cut off;’ the same with the Hebrew yt, that you be ‘not slothful.’? Μιμηται δὲ, imitatores; and so the Rhemists render it ‘ imitators;’ which being a word not much in use among us, and when it is used commonly taken in an ill sense,. ‘followers’ doth better, as yet, with us express what is intended. ‘Who by faith,’ καὶ μακροθυμιας; Syr. xT nea, ‘in length of spirit;’ longanimitatem, patientiam, patientem animum, lenitatem, ‘longanimity, patience, a patient mind, forbearance τ᾿ it is plain that the same grace is intended in all these various expressions, whose nature we shall inquire into. Καληρονομουντων tac ἐπαγγελιας. Syr. soodvat No yn, fuerunt heredes promissionis, ‘were heirs of‘ the promise;’ referring it to believers under the Old Testament. Vul. Lat. hzereditabunt promissiones, ‘ who shall inherit the promises,’ which must respect present, sincere, persevering believers. Beza, ‘hereditario jure obtinent promissionem.’ Others, ‘ obtinent promissam heereditatem, and hereditatem accipiunt promissionis,’ which Schmidius chooseth as most exact, though without reason. That of Beza is proper, for κληρονομεῖν is, jure hereditario obtinere; see our exposition of ch.i. 4. We ‘inherit the promises.’
Ver. 12.—That you be not slothful, but followers of them, (their example) who through faith and patient long-suffering, inherit the promises,
This verse puts a full close to the former exhortation, built on the description given of unprofitable and apustate professors. And here is, withal, an entrance made into a discourse of somewhat another nature, but intended and applied unto the same endand purpose. We may, therefore, consider it as a continuation of the former exhortation, enforced with a new argument of great importance. For,
1. The apostle gives a caution against an evil or vice, directly opposite unto the duty he had been pressing unto, and which, if admitted, would obstruct its discharge, that ‘ you be not slothful.’ And therein the series of that discourse hath its connection with the beginning of ver. 11, ‘ We desire that you be diligent, and that you be not slothful;’ diligence and sloth being the opposite virtue and vice, which are the matter of his exhortation.
2. He gives anew direction and encouragement unto them for the performance of the duty exhorted unto, which also guides them in the manner of its performance. And herein he coucheth an introduetion to a discourse of another nature, which immediately ensues, as was observed. ‘ But be ye followers.’
3. This direction and encouragement consists in the proposal of an example of others unto them, who performed the duty which he exhorts them unto. And as for their direction he declares unto them how they did it, even by faith and patience; so for their encouragement he minds them of what they who so do, obtained thereby; they inherited the promises of God.
First. The apostle cautions the Hebrews against that which would, if admitted, frustrate his exhortation, and effectually keep them off from the duty exhorted unto. ‘Iva un yevnoSe νωθροι, “ that you be not segnes, molles, ignavi, heavy and slothful.’ He had _ before charged them that they were νωθροι ταῖς axoate, ch. v. 11, “ dull or slothful in hearing,’ not absolutely, but comparatively, they were not so diligent or industrious therein, as they ought to have been; or the reproof concerned some of them only. Here he warus them not to be vo boot rote πραγμασι, ‘slothful in works’ or working in practical duties. We are slothful in hearing, when we do not learn the truths of he gospel with diligence and industry, when we do not take them into our minds and understandings, by the diligent use of the means appointed unto that end. And we are slothful in practice, when we do not stir up ourselves unto the due exercise of those graces, and discharge of those duties, which the truth wherein we are instructed, directs unto and requires of us. And this sloth is opposed τῃ σπουδῃ, ver. 11, to a ‘ diligent and sedulous endeavour in the performance of our duty.’ Show diligence, and be not slothful. And this vice, our holy apostle, according to his great wisdom and care, frequently warns the apostle against in this Epistle. For he knew that the utmost intention of our spirits, the utmost diligence of our minds, and endeavours of our whole souls, are required unto a useful continuance in our profession and obedience. ‘This, God requireth of us; this, the nature of the things themselves about which we are conversant, deserveth; and necessary it is, unto the end which we aim at. If we faint or grow negligent in our duty, if careless or slothful, we shall never hold out unto the end; or if we do continue in such a formal course as will consist with this sloth, we shall never come unto the blessed end which we expect or look for. The oppositions and difficulties which we shall assuredly meet withal, from within and without, will not give way unto faint and languid endeavours. Nor will the holy God prostitute eternal rewards unto those who have no more regard unto them, but to give up themselves unto sloth in their pursuit. Our course of obedience is called running in a race, and fighting as in a battle, and those who are νωθροι on such occasions, will never be crowned with victory. Wherefore, upon a due compliance with this caution, depends our present perseverance, and our future salvation. For.
Obs. I. Spiritual sloth is ruinous of any profession, though otherwise never so hopeful. The apostle was persuaded of good things and *such as accompany salvation, concerning these Hebrews; but yet, he lets them know, that if they intended to enjoy them they must not be slothful. Sloth is a vicious affection, and one of the worst that the mind of man is subject unto. For where it takes place and is prevalent, there is no good principle or habit abiding. There is not any thing, any vice amongst men, that the heathen, who built their directions on the light of nature, and the observation of the. ways of men in the world, do more severely give in cautions against. _ And indeed, it were easy to manifest, that nothing more increaseth the degeneracy of mankind, than this depraved affection, as being an inlet unto all sordid vices, and a perfect obstruction unto all virtuous and laudable enterprises. But what shall he say, who comes after the king? Solomon hath so graphically described this affection, with its vile nature and ruinous effects, in sundry passages of the Proverbs, that nothing need or can be added thereunto. Besides, it is spiritual sloth only that we have occasion to speak unto.
First. ‘ Spiritual sloth is a habitual indisposition of mind to spiritual duties, in their proper time and season, arising from unbelief and carnal affections, producing a neglect of duties and dangers, remissness, carelessness, or formality in attendance unto them, or the performance of them” ‘The beginning of it is prejudicing negligence, and the end of it is ruining security. |
1. It is in general an indisposition and unreadiness of mind, and so opposed unto the entire principle of our spiritual warfare. Fervency in spirit, alacrity of mind, preparation with the whole armour of God; and therein, girding up the loins of our minds, endeavouring tocast off every weight, and the sin that doth so easily beset us; are required to be in us constantly in the course of our obedience. But this sloth is that which gives us an indisposition of mind in direct opposition unto them all. So it is described, Prov. xxvi. 15. A person under the power of this vicious distemper of mind, is indisposed to every duty, which makes them grievous unto him.
2. When it comes to the height of it, it is habitual. There is no man but may be occasionally indisposed unto spiritual duties. The most healthy and athletic constitution is subject to the incursion of some distempers. Sometimes bodily infirmities may indispose us, sometimes present temptations may do so. Such was the indisposition which befel the disciples in the mount, Matt. xxvi. 40, 41, which yet was not without their sin, for which they were reproved by our Saviour. But where these things are occasional, when those occasions are endeavoured to be prevented or removed, persons overtaken with them may not be said to be absolutely slothful. There may be many actual faults, where there is not a habitual vice.
1. When this is generally the frame of the mind, when it hath such an unreadiness unto holy duties, as that it either neglects them, or is cold and formal in the performance of them. This was the temper of Laodicea, Rev. 11. 1ὅ. She did enough outwardly to satisfy herself; but in such a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth. ᾿
2. When persons are generally uncompliant with such outward means, as they cannot but acknowledge do contain warning from this, and invitation unto another frame. So the spouse acknowledgeth, that it was ‘the voice of her beloved that knocked, saying, Open to me my spouse, my love, my dove, my undefiled, for my head is filled with dew, and my locks with the drops of the night,’ Cant. v. 2. Both the voice, and the love, and the long waiting of Christ were manifest unto her, and she complies not with him, but makes her excuses, ver. 2,3. And the sloth of persons will be reckoned in proportion unto the means of diligence which they do enjoy. Some may not be sleepy, worldly, careless, slothful, at as cheap a rate of guilt as others, though it be great in all.
3. When persons are as it were glad of such occasions as may justify and satisfy their minds, in the omissions of duties or opportunities for them. This casts off the duty prescribed unto us, Heb. xii. 1, which yet is indispensably necessary unto the attaining of the end of our faith. When men will not only readily embrace occasions offered unto them to divert them from duty, but will be apt to seek out and invent shifts, whereby they may, as they suppose, be excused from it, which corrupt nature is exceedingly prone to, they are under the power of this-vicious habit. Especially is this so, when men are apt to approve of such reasons to this end, which being examined by the rules of duty, with the tenders of the love of Christ, are lighter than vanity. So it is added of the slothful person who hides his hand in his bosom, that he ‘is wiser in his own conceit than seven men that can render a reason,’ Prov. xxvi. 15, 16. He pleaseth himself with his foolish pretences for his sloth, above all the reasons that can be given him to the contrary. And such is the reason pleaded by the spouse when overtaken with this frame for a season, Cant, v. 3.
4. When there is a great neglect of our own prayers, when at any time we have been enabled to make them. So the spouse, in whom we have an instance of a surprisal into this evil, prays earnestly for the coming and approach of Christ unto her, Cant. iv. 16, in the holy dispensations of his Spirit. But when he tenders himself unto her ‘desire, she puts off the entertainment of him. So do men pray for grace and mercy sometimes. But when the seasons of the communication of them do come, they are wholly regardless in looking after them. ‘They put off things unto another season, and meet ofttimes with the success mentioned, Cant. v. 6.
5. When in conflicts about duties, the scale is often turned on the side of the fleshand unbelief. Sometimes it is so when duties are considered as future, and sometimes as present. When duties are considered as future, difficulties and objections against them, as for matter or manner, time or season, or degree, one thing or other will be suggested by the flesh. Grace in believers will move for an absolute compliance. If the contrary reasons, insinuations, and objections prevail, the soul consults with flesh and blood, and is under the power of spiritual sloth. And so are men by frivolous pretences and arguings from self and the world, kept off from the most important duties. And sometimes there is a conflict in the entrance of the duties of God’s worship, as praying, hearing the word, and the like. Grace stirs up the soul to diligence, spirituality, and vigour of spirit. The flesh in all things is contrary unto it. Usually to give place unto the flesh, so as to be brought under the power of a cold formality, is an evidence of a prevalent sloth.
Secondly. Although this sloth may have causes and occasions, yet the principal of them are those which I have mentioned, namely, unbelief and carnal affections.
1. Unbelief is the principal cause of it, as faith is of that diligence and watchfulness which are opposed unto it, Yea, by faith alone are we excited unto the acting of all other graces and the performance of all other duties. As it is in its nature to quicken us unto them, so it alone takes in all other motives unto vigorous obedience. Wherefore, all indispositions to duty arise from unbelief. This weakens the efficacy of every thing that should excite us unto it, and increaseth every difficulty that lies in the way of it. As faith will remove mountains out of our way, or help us to conquer the greatest Oppositions, so unbelief will make mountains of mole-hills, it will make every hinderance like an unconquerable difficulty. The soul made slothful by it, cries, ‘There is a lion in the way, a lion in the street,’ Prov. xxvi. 13. And its whole way is as ‘an hedge of thorns,’ ch. xv. 19, that is, so erievous and troublesome,. that he cares not to take one step in it. Hence in the opposition in these words, that ‘ ye be not slothful, but followers of them who through faith,’ &c. If we grow slothful, it is - an assured evidence of the decay of faith.
2, Carnal affections do variously promote this evil frame of mind. Love of ease, wealth, profit, pleasure, will quickly make men spiritually slothful. Where these are prevalent, every thing in the way of holiness and obedience is difficult and irksome. Strange representations will be made unto the mind of all duties, if not in general, yet in all instances that offer themselves. ‘They are difficult, or tedious, or unseasonable, or needless, or the loss we make at present may be retrieved at another time. Every prevalent carnal affection will be heard in the case, and hath something to offer to deter the mind from its duty. And the secret aversation of the flesh from communion with Christ in duties, works in all of them. Wherefore, if we see a man slothful, negligent, careless in the duties of religion, we may be sure that one carnal affection or other is powerful in him.
Thirdly. As to the general effects of this spiritual sloth, they may be reduced unto these three heads.:
1. A neglect of known duties in matter or manner. Known duties of professors are either public or private. And I call them known, because they are both acknowledged by all so to be, and themselves are under the conviction of their so being. But where this sloth is predominant, clear duties will be debated. What more clear duty, than that we should open our hearts unto Christ when he knocketh; or diligently receive those intimations of his love and his mind which he tendereth in his ordinances? Yet this will a soul dispute about and debate on, when it is under the power of sloth, Cant. v. 2, 3. And it doth so actually when it doth not. take diligent heed to the dispensation of the word. Wherefore, omission of duties in their seasons and opportunities, whether public or private, whether of piety or charity, of faith or love, or the performance of them without life and delight, merely to comply with custom, or satisfy convictions, is an evidence of a soul growing up under a sinful sloth, unto a ruining security.,
2. Regardlessness of temptations and dangers by them, is another general effect hereof. These beset us on every hand; especially they do so with reference to all duties of obedience. In watchfulness against them, a conflict with them, and prevalency over them, doth our warfare principally consist. And without a due regard unto them, we can neither preserve the life, nor bring forth the fruits of faith.
Herein spiritual sloth will make us careless. When men begin to walk as if they had no enemies, as if in their course of life, their converse, their callings and occasions, there were no snares nor temptations, spiritual sloth hath possessed their minds.
3. Weariness and heartless despondencies:n a time of troubles and difficulties, is another effect hereof. And unto these heads may all its particular pernicious effects and consequences be reduced.
And this brief description of spiritual sloth in its nature, causes, and effects, is a sufficient eviction of our assertion, so that I need no farther confirmation.
Secondly. In the positive directions given, and the encouragement adjoined, there is an example proposed, and a duty enjoined with respect thereunto. The persons whose example is prescribed, are mentioned here only indefinitely, ‘be followers of them,’ μιμηται, which, in the ensuing verse, he brings down to the instance of Abraham. For dealing with them who greatly gloried in having Abraham for their father, no example more pertinent and cogent could be proposed unto them, to let them know that Abraham himself obtained not the promises any other way, than what he now proposeth unto them. And as our Saviour had told them, that if they would be the children of Abraham, they must do the works of Abraham, otherwise their boast of his being their father would stand them in no stead; so our apostle shows them the like necessity of his faith and patience in particular. Besides, he was in the next chapter, of necessity to prefer Melchisedec as a type of Christ, before Abraham and above him, And therefore, as he had in a similar case before dealt with Moses, he would take the advantage hereof, giving him his due commendation, that he might not seem to derogate any thing from lim. And this he doth in that instance wherein he came to have his greatest honour, or to become the father of the faithful.
The persons, therefore, included in the particle των, τῶν κληρονο- μουντων, are the patriarchs of the Old Testament. [{ is true, it is so expressed as that those who were at present real, sincere, sound believers, might be intended, or those who had fallen asleep in the faith of the gospel. But as he deals on all occasions with these Hebrews, with instances and examples out of the Old Testament, as we have seen and considered it at large in the third chapter, so his immediate expressing of Abraham as the principal of those which he intended, confines his design 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.
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. Nota 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, saving, and properly so called, in the world. [{ is true, this especial 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 accomplishment. 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 required 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.
Rom. ii. 4, ix. 22, to Christ, 1 Tim. i. 16. Μακροθυμος is properly Dx ΤΊΝ, longanimis; or, as James speaks, Epadve εἰς opyny, ch. i. 19, ‘slow to anger,’ opposed unto οξυθυμος, ‘ 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 μακροθυμία, or longanimity, forbearance, tolerance, or long suffering, is a sedate, gracious disposition of mind, to encounter a series of difticulties 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 bear 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, Ps. xxxvil. 8. So David was οξἕυθυμος, 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. Sois the duty of it prescribed unto us in particular with respect unto one another, Eph. iv. ὦ. 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 giace 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 μακροθυμία, this long-suffering or forbearance.
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 patriarchs of his church and people unto their rest and glory, unto the enjoyment of the divine promises, was by faith, patience, long-suffering, humility, enduring persecution, self-demial, 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 praiseworthy. | 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 heaven, or carry themselves as if they did so. They are but few, who think so much asa 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-suffering. 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 1 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, Ps. xlii. 10. And it is spoken in the person of our Saviour, ‘ Reproaches have broken my heart, and I am full of heaviness,’ Ps. lxix. 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,
Ps. xxl. 8; Matt. xxvii. 45. 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 fait 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 quietness 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 long-suffering worketh three ways. 1. By committing our whole cause to God; as it did in Christ, 1 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 of its own sincerity, 1 Cor. Iv. ὃ, 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 longsuffering, 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.:
ment of many great promises concerning the kingdom 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. Without 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. 11. 10, or to abide in the faith of those things concerning which he exerciseth patience in the world. So 18 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,’ Rey. xii. 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 longsuffering 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. There are three things which belevers principally aim at in the course of their obedience. 1. That their corruptions may be thoroughly 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 faraway. Yea and it may be they are frequently exercised with these changes and disappointments. This fills them with many perplexities and ofttimes makes them ready to faint. Unless this patient long-suffering accompany us in our whole course, we shail 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? 8. 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. Κληρονομουντων τας ἐπαγγελίας, ‘ 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. vii. 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. ΑἹ] 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. ἢ
They inherited ἐπαγγελίας, ‘ 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 ealled the promise in the singular number. “I shall not give their reasons why it is so, because they are certainly 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, ch. 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. Γ
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, he requires,
Lastly. That they should be μιμηται, imitatores eorum. Imitators when used in our language, rather signifies mimics, or contains some reflection of blame or weakness, than what it is here applied unto. Wherefore, we render it followers, that is, in domg 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. 1.21. Itis 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 1 have done.’
Obs. IIT. 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. xxii. 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. 11. 7. Eternal life, Tit. ii. 7. God himself, who hath promised to be our reward, Rom. vil. 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, ch. x1. 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 ch. li. 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, ch. 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. 7
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 same Spirit, consider how Elijah, Jeremiah, Peter, Paul, and the rest of those holy souls who spake in the name of the Lord, carried themselves under their afflictions and trials, and it will inflame his heart to engage cheerfully in the like conflicts. 3. These examples are so represented unto us, as plainly to discover and point out where our dangers lie on the one hand, and where our assistance _ and relief lie on the other. These two, rightly considered and understood in all our duties, will give us the best directions we can possibly receive. When we know our dangers and our reliefs aright, we are half way through our difficulties. When these are out of mind, when we know them not, on every occasion we fall under surprisals- and troubles. Now, in the examples proposed unto us, there is withal, through the wisdom and care of the Spirit of God, represented unto us, the temptations which befel those who are thus our patterns, the occasions of these temptations, their advantages, power, or prevalency; wherein they were misled, or failed, exposing themselves unto the power of their spiritual enemies; and on the other hand, what course they took for relief, what application they made unto God in their difficulties and distresses, and wherein alone they reposed their confidence of success. These things might be confirmed by manifold instances. 4. There is in them also made known, what interveniences and disturbances in our course of obedience, may befal us, which yet, ought not to make us utterly despond, and give over our profession as fruitless and hopeless. I confess, great wisdom and caution is to be used in the consideration of the sins and falls of the saints under the Old Testament, that they be no way abused to give countenance unto sin, either before or after its commission. We know not their circumstances, their light, their grace, their temptations, their repentance, nor what was the indulgence of God towards sinners, before the fulness of the dispensation of grace came by Jesus Christ. But this is certain in general, that if every great sin or fall, when any is overtaken therein by the overpowering of temptations, were absolutely inconsistent with that course of obedience which leads to the inheritance of the promises, the Holy Ghost would not, without any particular exception as to their persons, have recorded such things in the lives of them whom ke proposeth for our example. 5. The certain end of a course of holy obedience is in them proposed unto us. All those holy souls that are now at rest with God in glory, as having inherited the promises, were sometimes, as we are, conflicting with corruptions and temptations, undergoing reproaches and persecutions, labouring in duties and a constant course of obedience unto God. If, therefore, we follow them in their work, we shall not fail to partake with them in their reward.
Ver. 13—16.—In the close of the foregoing verse, the apostle expresseth the end of all his exhortations, what they tended unto, and what would be the advantage of all that complied with them in faith and obedience. And this was the inheriting of the promises, or the enjoyment of the things promised by God, unto them that believe and obey. Of all that intercourse that is between God and sinners, the promise, on the part of God, is the sole foundation. Thereby doth God express his goodness, grace, truth, and sovereign power unto men. Herein all supernatural religion, and all our concernments therein, are founded, and not on any thing in us. And on our part, the inheritance of the promises in the effects of those holy properties of God towards us, is the end of what we look for and aim at in all our obedience. Wherefore, the apostle having arrived in the series of his discourse, unto the mention of this great period of his whole design, he stays a while to consider and explain it in these verses.
Tw yao ἐπαγγειλαμενος. Syr. πὸ 751 7D, ‘ when he promised unto him. Vul. Lat. Abrahe namque promittens, ‘ for promising to Abraham.’ Most, Deus enim pollicitus Abrahe, ‘ for God promising unto Abraham,’ which expresseth the sense intended; and that word when, which we add, is included in erayyeAauevoc.
Eve κατ᾽ ουδενος εἰχε μειζονος ομοσαι, ad verbum; quoniam per neminem habuit majorem jurare, ‘ seeing by none he had a greater to swear.” Vul. Lat. quoniam neminem babuit, per quem juraret majorem. Rhem. ‘because he had none greater by whom he might swear.’ Eras. Bez. cum non possit per quemquam majorem jurare. Ours, ‘ Because he could swear by no greater: era is rather quum than - quoniam. To make up the sense, se may be added, ‘ none greater than himself.’ And so the Syriac reads, saxzt m2 297 ΤΡ ΝῪΤ dT ΣΟ 72, quoniam non erat ipsi qui major pre se ut juraret per illum; or, in the neuter gender, majus and illud. _ ‘Seeing there was nothing to him greater than himself that he might swear by it.’ All to the same purpose.
H μην evroywr, the Syriac omits the particles ἢ μὴν, which yet are the only note of asseveration in the words. The Vul. Lat. renders it by nisi, ‘ unless,’ which is retained by Erasmus, the sense whereof we shall afterwards inquire into. Certe, ‘surely τ’ Arab. ‘I have sworn assuredly.’ Benedicens, or benedicendo benedicam, ‘ blessing, I will bless thee.’
Ver. 16—16.—For when God made promise to Abraham; (God promising unto Abraham) because he could swear by no greater, he sware by himself, saying, Surely, blessing, I will bless thee, and multiplying, I will multiply thee; and so after he had patiently endured, he obtained the promise. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife.
Tap, ‘for;’ expositors agree that this causal connexion doth not infer a reason or enforcement of the preceding exhortation unto faith; but it gives an account wherefore he proposed to them the examples of their forefathers, as those who through faith and patience inherited the promises. For that they did so really and truly, he proves by an instance above all exception, producing the example of one which he knew would be most forcible and prevalent with them. It is evident that they by faith and patience obtained the promise, for so did Abraham, the grounds whereof he particularly declares.
But this, in my judgment, compriseth not the whole scope and design of the apostle, in the introduction of this example. He hath yet a farther aim in it, which we must inquire into. Wherefore, 1. Having carried on his pareenetical discourse concerning fruitfulness in profession, with constancy in faith and patience, unto a declaration of the end of all graces and duties, which is the enjoyment of the promise, he takes occasion thence to declare unto them the nature of the gospel, and the mediation of Christ therein proposed unto them, unto constancy in the faith and profession whereof, he had so exhorted them. To this end he lets them know, that they were nothing but the accomplishment of the great promise made unto Abraham, which, as themselves acknowledged to be the foundation of all their hopes and expectations, so also, that it had not been before perfectly fulfilled. In that promise, both the great blessing of Christ himself, and the whole work of his mediation, were included. Wherefore, on this account doth he insist so largely on this promise and the confirmation of it, and issueth his discourse in the introduction of Christ according unto it. 2. He further designs to manifest, that the promise, as to the substance of it, belongs no less to all believers than it did to Abraham, and that all the benefits contained therein, are by the oath of God secured unto them all.
There is in these words, observing as nearly as we can their order in the text, in the distribution, 1. The person to whom the promises were made, and who is proposed for the example of the Hebrews, which is Abraham. 2. The promise made to him, which is that of Christ himself and the benefits of bis mediation. 9. The confirmation of that promise by oath of God—God sware. 4. The especial nature of that oath—Ged sware by himself. 5. The reason hereof—because he had none greater by whom he might swear. 6. The end of the whole on the part of Abraham—he obtained the promise by patient waiting or enduring. 7. The assurance of the promise on the part of God as confirmed by his oath, by a general maxim of things among men, grounded on the light of nature, and received in their universal practice—‘ For verily men swear by the greater,’ &c.
1. The person to whom the promise was made, is Abraham, τῳ A€paay. He was originally called Abram, D72x, pater excelsus, ‘a high or exalted father.’ God changed his name on the most signal renovation of the covenant with him, into ommax, ‘Abraham,’ Gen. xvii. 5. The reason end added signification whereof, is given in the next words, ‘ For a father of many nations have I made thee.’ ax 5 Jn OM part; pomis a ‘multitude,’ and God now declaring that Abraham should not only be the father of all the nations that should proceed naturally from his loins, but of all the nations of the world that should afterwards embrace and imitate his faith, inserts the first letter of Hamon, a ‘ multitude’ into his name; that it might be unto him a perpetual memorial of the grace and favour of God, as also a continual confirmation of his faith in the promises, the truth and power of God being always suggested unto him by the name that he had given him.
Now, Abraham was the most meet, on many accounts, to be proposed as an example unto this people. For, 1. Naturally he was the head of their families,—their first, peculiar, famous progenitor, in whose person that distinction from the rest of the world began, which they continued in throughout all their generations; and all men are wont to pay a great reverence and respect to such persons. 2. It was he who, as it were, got for them their inheritance, which was first conveyed unto him, and they came in upon his right. 3. Because the promise now accomplished, was first signally given unto him, and therein the gospel declared, in the faith whereof they are now exhorted to persevere. 4. The promise was not given him merely on his own account, or for his own sake; but he was singled out as a pattern and example for all believers. And hence, he became the ‘father of the faithful, and heir of the world.’
2. That which is affirmed concerning this person is, that ‘God made promise unto him,’ ἐπαγγειλαμενος ὃ Θεος. Of the nature of divine promises, I have treated on ch. iv. 1, 2. In general, they are express declarations of the grace, goodness, pleasure, and purpose of God towards men for their good and advantage. That here intended, was that for the substance of it God made unto Abraham, Gen. xii. 2, 3. 41 will bless thee and make thy name great, and thou shalt be a blessing; and I will bless them that bless thee, and curse them that curse thee: and in thee shall all the families of the earth be blessed.’ And this same promise was confirmed unto him by the way of ἃ covenant, ch. xv. 3—5. And more solemnly, ch. xvii. 1—6. For in ch. xv. it is only promised that he should have a natural seed of his own, and that a stranger should not be his heir. But here his name is changed into Abraham, he is made heir of the world, and many nations are given in to be his spiritual posterity. But because, together with the promise, our apostle designs to give an account and commendation, both of the faith and obedience of Abraham, he calls not out that erant of this promise which was preventing, renewing, and calling, antecedent unto all his faith and obedience, and communicative of all the grace whereby he was enabled thereunto, as expressed, ch. xii. but he takes it from that place where it was renewed and estabtished unto him after he had given the last and greatest evidence of his faith, love, and obedience, ch. xxii. 16—18, snyaw2 sa, ‘By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; ἼΝΙ ΠΝ WINN TAIT DIAN FIA"; that in blessing, I will bless thee; and in multiplying, I will multiply thy seed.’ Thus God gave out unto him the fulness of the promise by degrees. First. He mentions only his own persen, without any declaration how the promise should be fulfilled in his seed, ch. xii. 2, 3. Then he expressly adds the mention of his seed in the way whereby the promise should be accomplished, but no more, ch. xv. 5. And at length, he lets him know the extent of his seed unto believers of all nations, ch. xvii. 5. 'To all which, a farther confirmation by the oath of God, and the extent of the promise, is added, ch. xxi. 15—18. So are we to embrace, and improve as he did, the first dawnings of divine love and grace. It is not full assurance that we are first to look after, but wait for the confirmation of our faith in compliance with what we have received; if we either value not, or improve not in thankful obedience, the first intimations of grace, we shall make no progress towards greater enjoyments. And in the apostle’s expression of this promise, we may consider,
1. The manner of the expression. 2. The nature and concernments of the promise itself.
In the manner of the expression there’are the affirmative particles, ἢ μην, certe ‘truly.’ They answer only directly unto ‘>in the Hebrew; but the apostle includes a respect unto what was said before, ΡΞ “a, ‘in myself have I sworn.’ And »> is sometimes used for jox, that is, ‘truly;’ in way of an asseveration, Job xxxiv. 31.
dann xd “naw tent ὉΝ ΟΝ 5, which we render, ‘ Surely it is meet to be said unto God, | have borne, I will not offend,’ and that properly. And ἡ μην was of common use in the Greek tongue, in assertory oaths. So Demosthenes, ouvvee ἡ μην απολωλεναι Φιλιππον, ‘he sware ἢ μην that he would destroy Philip.’ The Vulgar Latin renders it by nisi, that is, εἰ μη, contrary to the sense of the ancients, Chrysostome, CEcumenius, and Theophylact, as some of the expositors of the Roman church do aaktne ene: But yet that manner of expression, denotes a sense not unusual in the Scripture. For there is an intimation in it. of a reserved condition rendering the saying ensuing, a most sacred oath. Unless I bless thee, let me not be trusted in as God, or the like. But the formality of the oath of God, is neither in Genesis, nor here expressed; only respect is had unto what he affirms, ‘by myself have I sworn.’ ‘ Surely, undoubtedly.’
The promise itself is expressed in those words, εὐλογων evAoynow σε, &c. * Blessing | will bless thee, and multiplying 1 will multiply thee.’ Our apostle renders the words of Moses exactly, Gen. xxii. 17. Only where it is said there, ‘I will multiply thy seed,’ he expresseth it by, “1 will multiply thee,’ which is all one, or to the same purpose; for hecould be no way multiplied, but in his seed: and he proceedeth no farther with the words of the promise, as being not concerned in what followeth. For although his seed was actually multiplied, yet it was Abraham himself who was blessed therein. The Vulgar Latin in this place reads, benedicens benedicam, “ blessing I will bless;? but in Genesis hath only benedicam and multiplicabo. Hence divers of the Roman expositors, as Ribera, Tena, and others, give sundry reasons why the apostle changed the expression from what was used in Moses, where it is only said, ‘I will bless thee,’ into ‘blessing I will bless thee” And, which I cannot but observe, Slichtingius, who followeth in this place the exposition of Ribera, complies with him also in that observation: aliis quidem verbis (saith he) promissionem hance apud Mosem extulit; but all this is but the mistake of the vulgar interpreter on Gen. xxii. For the words in the original have the reduplication rendered by the apostle, which the LXX. also observe. And this reduplication is a pure Hebraism, vehemently affirming the thing promised, and hath in it the nature of an oath. It also intends and extends the matter promised: ‘ Blessing I will bless thee.’ I will do so without fail, I will do so greatiy without measure, and eternally withoutend. And this kind of asseveration is common in the Hebrew, Gen. li, 17, man nv Ὁ Ἴ2ΞΝ Ya, ‘In the day thou eatest thereof, dying thou shalt die: thou shalt assuredly die, be certainly obnoxious unto death. It may be also, that the double death, temporal and eternal, is included therein; see Gen. xxxvii.33; 2 Kings ii. 23; 1 Sam. xxiii. 22: Josh. xxiv. 10; Jer. xxii. 17; Dan. xi. 10.
Obs. I. We have need of every thing that any way evidenceth the stability of God’s promises to be represented unto us, for the encouragement and confirmation of our faith_—As God redoubled the word at the first giving out of the promise unto’Abraham, for the strengthening of his faith, so is the same here expressed by the apostle, that it~ might have the same effect uponus. And two things especially God seems to impress on our minds in this vehemency of expression. 1,
The sincerity of his intentions without reserve. 2. The stability of his purposes without alteration and change. It is to signify both ' these, that such emphatical, vehement expressions are used even among men, and both these unbelief is apt to question in God. ‘He that believeth not, maketh God a liar,’ I John v. 10. He is a liar, who in his promises intendeth not what his words signify, but hath other reserves in his mind; and he who having promised, changeth without cause. Both these doth unbelief impute to God, which makes it a sin of so heinous nature. The first time God used this kind of reduplication, it was in his threatening of death unto the transgression of the command, Gen. ii. 17, ‘In the day thou eatest thereof dying thou shalt die.’ And that which Satan deluded our first parents by, was in persuading them that there was not sincerity in what God had said, but that he had reserved to himself that it should be otherwise. The serpent said unto the woman, pinvan nva Nd, ‘dying ye shall not die,’ Gen. iii.4. But this being directly contrary to what God had expressly affirmed, how could Satan imagine that the woman would immediately consent unto him against the express words of God? Wherefore he useth this artifice to prevail with her, that although God had spoken those words, yet he had a reserve to himself that it should. not be to them indeed as he had spoken, ver. 5. By these means, unbelief entered into the world, and hath ever since wrought effectually in the same kind. There is no promise of God so plainly expressed, but unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it, as that it doth not belong unto us. Most of these exceptions we gather from ourselves, and were it not for them, we suppose we could belicve the promise well enough. But the truth is, when we are called to believe, when it is our duty so to do, when we pretend that we are willing and desirous to do so, were it not for such and such things in ourselves, it is the sincerity of God in his promises we call in question; and we think that although he proposeth the promise unto us, and commandeth us to believe, yet it is not his intention and purpose that we should do so, or that we should be made partakers of the good things promised. By the purpose of God, I do not here intend the eternal purpose of his will concerning the effects and events of things, about which we are called to exercise neither faith nor unbelief, until they are manifested. But the whole rule of our duty is in God’s command, and the faith required of us consists in this, that if we comply with what God prescribeth, we shall enjoy what he promiseth: if we believe, we shall be saved. And herein to question the truth or sincerity of God, is a high effect of unbelief. This distrust therefore God removes by the reduplication of the word of promise, that we might know he was in good earnest in what he expressed. The like may be spoken concerning the stability of the promises, with respect unto change, which, because it must be particularly afterwards spoken to, shall be here omitted. And these things we have need of. If we think otherwise, we know little of the nature of faith or unbelief, of our own weakness, the efficacy of the deceits of Satan, or the manifold oppositions which rise up against believing.
miay be considered two ways. 1. As it was personal unto Abraham, or as the person of Abraham was peculiarly concerned therein. 2. As it regards all the elect of God, and their interest in it; of whom he was the representative.
First. As this promise was made personally unto Abraham, it may be considered, 1. With respect unto what was carnal, temporal and typical. 2. Unto what was spiritual and eternal, typified out by those other things.
First. As unto what was carnal and typical, the things in it may be referred unto two heads. 1. His own temporal prosperity in this world. God’s blessing is always ΓΞ nDDIn, an addition of good unto him that is blessed. So it is said, Gen. xxiv. 1, ‘God hath blessed Abraham in all things; which is explained, ver. 35, in the words of his servant, ‘The Lord hath greatly blessed my master, and he is become great, and he hath given him flocks and herds, silver and gold.’ God increased him in wealth, riches, and power, until he was esteemed asa mighty prince by the people among whom he dwelt, Gen. xxiii. 6. And this in the blessing was a type and pledge of that full administration of erace and spiritual things, which was principally intended. 2. What concerned his posterity wherein he was blessed. And herein two things were in the promise both expressed at large.
1. The greatness of their number: they were to be as the stars of heaven, or as the sand by the seashore; that is, innumerable. -
2. Their success and prosperity: that they should possess the gates of their enemies, which principally respected the mighty successes which they had, and conquests which they made under the conduct of Joshua, and afterwards of David.
In both these things were they typical of the more numerous subjects of the kingdom of Christ, and of his spiritual conquest for them and in them, of all their spiritual adversaries; see Luke i. 70 —75.
In these two branches of the promise, the faith of Abraham was greatly exercised as unto the accomplishment of them. For as unto the first, or multiplication of his posterity, though he lived after this about seventy years, yet he never saw any more than two persons, Isaac and Jacob, that were interested in this promise. For although he had other children and posterity by them, yet in Isaac only was his seed to be called, as to this promise. He had therefore, during his own days, no outward visible pledge or appearance of its accomplishment; and yet however he lived and died in the faith thereof. And as to the latter, of their prosperity and success, he was told before, that ‘they should be in affliction and bondage for 400 years. Yet looking by faith through all these difficulties, in its proper season he inherited the promise.
And he was a great example herein unto all believers under the New Testament; for there are many promises remaining as yet unaccomplished, and which at present, as in other ages, seem not only to be remote from, but as to all outward means, to be cast under an impossibility of accomplishment. Such are those as concerning the calling of the Jews, the coming in of the fulness of the Gentiles, with the enlargement and establishment of the kingdom of Christ in this world. Concerning all these things, some are apt to despond, some irregularly to make haste, and some to reject and despise them. But the faithof Abraham would give us present satisfaction in these things, and assured expectation of their accomplishment in their proper season.
Secondly. The peculiar mterest of Abraham in this promise, as to the spiritual part of it, may also be considered; and hereof, in like manner, there were two parts.
1. That the Lord Christ should come of his seed according to the flesh. And he was the first person in the world, after our first parents, to whom in the order of nature it was necessary, to whom the promise of the Messiah to spring from them was confirmed. It was afterwards once more so confirmed to David, whence, in his genealogy, he is said in a peculiar manner to be the son of David, the son of Abraham. For unto these two persons alone was the promise confirmed. And therefore is he said in one place to be the seed of David according to the flesh, Rom. 1. 3, and in another, to have taken on him the seed of Abraham, Heb. 1.16. Herein lay Abraham’s peculiar interest in the spiritual part of this promise: he was the first who had this privilege granted to him by especial grace, that the promised Seed should spring from his loins. In the faith hereof, he saw the day of Christ and rejoiced. This made him famous and honourable throughout all generations.
2. As he was thus to be the natural father of Christ according to the flesh, whence all nations were to be blessed in him or his seed; so being the first that received or embraced this promise, he became the spiritual father of all that do believe, and in them the heir of the world in a spiritual interest, as he was in his carnal seed the heir of Canaan in a political interest. None come to be accepted with God, but upon the account of their faith in that promise, which was made unto Abraham, that is, in him who was promised unto him. And we may observe, that,
Obs. II. The grant and communication of spiritual privileges is a mere act or effect of sovereign grace.—Even this Abraham, who was so exalted by spiritual privileges, seems originally to have been tainted with the commen idolatry which was then in the world. This account we have, Josh. xxiv. 2, 3, ‘ Your father dwelt on the other side of the flood in old time, Terah, the fatherof Abraham, and the father of Nachor, and they served other gods. And I took your father Abraham from the other side of the flood.’ It is true, the charge is express against Terah only; but it lying against their fathers in general on the ‘other side of the flood, and being added that God took Abraham from the other side of the flood, he seems to have been involved in the guilt of the same sin, whilst he was in his father’s house and before his call. Nor is there any account given of the least preparation or disposition in him, to the state and duties which he was afterwards brought into. In this condition, God, of his sovereign grace, first calls him to the saving knowledge of himself, and by degrees accumulates upon him all the favours and privileges before mentioned. Hence, in the close of his whole course, he had no cause to glory in himself, neither before God nor men, Rom. iv. 2, for he had nothing but what he gratuitously received. Indeed there were distances of time in the collation of several distinct mercies and blessings on him. And he still, through the supplies of grace which he received under every mercy, so deported himself, as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker. And this is the method of God’s communicating his grace unto sinners. His first call and conversion of them is absolutely gratuitous. He hath no consideration of any thing in them that should induce him thereunto. Neither is there any thing required unto a condecency herein. God takes men as he pleaseth, some in one condition and posture of mind, some in another; some in an open course of sin, and some in the execution of a particular sin, as Paul. And he indeed, at the instant of his call, was under the active power of two of the greatest hinderances unto conversion, that the heart of man is obnoxious to. For first, he was zealous above measure of the righteousness of the law, seeking earnestly for life and salvation by it; and then he was actually engaged in the persecution of the saints of God. ‘These two qualifications, constant resting in legal righteousness, with rage and madness in persecution, than which there are not out of hell principles more adverse to it, were all the preparations of that apostle unto converting grace. But after that this grace, which is absolutely free and sovereign, is received, there is an order in God’s covenant which for the most part he observeth in the communication of ensuing graces and privileges; namely, that faith and obedience shall precede the increase and enlargement of them. Thus was it with Abraham who received his last great signal promise and privilege, Gen. xxi. on that signal act of his faith and obedience in offering up his son upon God’s command. As it was with Abraham, so is it with all those who in any age are made partakers of grace or spiritual privileges.
Secondly. The promise here intended, as to the spiritual part of it, may be considered with respect to all believers, of whom Abraham was the representative. And two things are contained therein.
1. The giving and sending of the Son of God to take on him the seed of Abraham. This was the life and soul of the promise; the ancient and first expressed regard of divine grace unto sinners. “ In thy seed shall all the nations of the earth be blessed;’ that is, the seed of the woman shall break the serpent’s head. The incarnation of the Son of God, promised from the foundation of the world, shall be fulfilled in thy seed, he shall take on him the seed of Abraham. So our apostle argues, Gal. iii. 16, ‘ Now to Abraham and his seed were the promises made: he saith not unto seeds, as of many, but as of one, and thy Seed which is Christ.’ For the promise which is made concerning Christ in one sense, is made to him in another. As to the benefit and effects of the coming of Christ, it was made concerning him unto Abraham and all his seed, but as unto the first grant, intention, and stability of the promise, it is made unto Christ himself, with respect unto that everlasting covenant which was between the Father and him, in his undertaking the work of mediation. Or the Lord
Christ may be considered either as the undertaker of the covenant with God, and so the promise was made unto him; or as the accomplishment of the terms of it for us, so the promise was concerning him.
2. The nature of the benefit which is to be received by Christ thus promised; and that in general is a blessing; in thy seed shall they be blessed. And two things are comprised in this blessing, as the springs of other mercies innumerable. The promise of Christ himself was the fountain, and all other promises were particular streams from it, especial explications and applications of that promise. 1. The removal of the curse of the law which was come on all men by reason of sin. The curse could not be removed but by a blessing; and that which doth it is the greatest of blessings, as that was the greatest of curses aud miseries. 2. The bringing in of a blessed righteousness, on the account whereof we might be accepted with God, see Gal. i. 13—16.