perseverance, in the times of suffering. That in this verse, is taken from the consideration of their present state, and what yet they might be called to, in the cause wherein they were engaged. For what can redeem them from ruin under greater trials, who faint under the less?

The argument being taken from comparing their present state, with what they might justly expect, the consideration of the things ensuing are necessary unto the exposition of the words. 1. What was their present state with respect unto troubles? 2. What they might yet be called unto? 3. The cause whence their present and future sufferings did and were to proceed? 4. The way of opposing these evils, or danger from them. 5. The force of the argument that is in the words, unto the end of the exhortation.

First. The first of these, or their present state, is expressed negatively; ουπω μεχρις αίματος αντικατέστητε, ‘you have not yet resisted unto blood.' He grants that they had met with many sufferings already; but they had been restrained so, as not to proceed unto life and blood. And he hath respect to what he had affirmed of their past and present sufferings, ch. x. 32-34; see the exposition of the place. In all these they had well acquitted themselves, as he there declares. But they were not hereby acquitted and discharged from their warfare; for,

Secondly. He intimates what they might yet expect, and that is 'blood.' All sorts of violent deaths, by the sword, by tortures, by fire, are included herein. This is the utmost that persecution can rise unto. Men may kill the body; but when they have done so they can do no more. Blood gives the utmost bounds to their rage. And whereas the apostle says, 'you have not yet resisted unto blood,' two things are included. First. That those who are engaged in the profession of the gospel, have no security, but that they may be called unto the utmost and last sufferings by blood, on the account of it. For this is that which their adversaries in all ages do aim at; and that which they have attained to effect in multitudes innumerable. And God hath designed in his infinite wisdom, that for his own glory, the glory of Christ, and of the gospel, and of the church itself, so it shall be. Secondly. That whatever befal us on this side blood, is to be looked on as a fruit of divine tenderness and mercy. Wherefore, I do not think that the apostle doth absolutely determine, that sufferings amongst those Hebrews would come at length unto blood; but argues from hence, that whereas there is this also prepared in the suffering of the church, namely, death itself in a way of violence, they who were indulged, and as yet not called thereunto, ought to take care that they fainted not under these lesser sufferings, whereunto they were exposed. And we

may see,

Obs. I. That the proportioning the degrees of sufferings, and the disposal of them, as unto times and seasons, is in the hand of God. Some shall suffer in their goods and liberties, some in their lives, some at one time, some at another, as it seems good unto him. Let us therefore every one be contented with our present lot and portion in these things.

Obs. II. It is highly dishonourable to faint, in the cause of Christ

and the gospel, under lesser sufferings, when we know there are greater to be undergone, by ourselves and others, on the same account.

Thirdly. The third thing, is the cause of their suffering, or rather the party with whom their contest was in what they suffered; and this was sin, προς την ἁμαρτιαν ανταγωνιζομενοι. The apostle abides in his allusion to strife or contest for victory in public games. Therein every one that was called to them had an adversary, whom he was to combat and contend withal. So have believers in their race, and this adversary is sin. It was not their persecutors directly, but sin in them, that they had to conflict withal. But whereas sin is but an accident or quality, it cannot act itself, but in the subjects wherein it is. This therefore we may inquire, namely, in whom it is that this sin doth reside, and consequently what it is.

Sin, wherewith we may have a contest, is either in others, or in ourselves. These others are either devils or men. That we have a contest, a fight in our profession, with sin in devils, the apostle declares, Eph. vi. 12, Tiv ǹμiv ʼn waλn, 'our wrestling, our contest, is with or against principalities and powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places.' In this sort of persons, that is, wicked angels, sin continually puts forth, and acts itself for the ruin and destruction of the church. Especially, it doth so, in stirring up persecution against it. The devil shall cast some of them into prison, Rev. ii. 10. Against sin in them, and all the effects produced thereby, we are to strive and contend. So is it with men. also, by whom the church is persecuted. They pretend other reasons for what they do; but it is sin acting itself in malice, hatred of the truth, blind zeal, envy, and bloody cruelty, that engageth, influenceth, and ruleth them in all they do. With all the effects and fruits of sin in them also, believers do contend.

Again. They have a contest with sin in themselves. So the apostle Peter tells us, that fleshly lusts do war against the soul, 1 Pet. ii. 11. They violently endeavour the overthrow of our faith and obedience. How we are to strive against them, was fully declared in the exposition of the first verse.

So the apostle seems to have respect to the whole opposition, made to our constancy in profession by sin, in whomsoever it acts unto that end, ourselves or others. And this is a safe interpretation of the word, comprehensive of a signal warning and instruction unto the duty exhorted to. For it is a subtile, powerful, dangerous enemy which we have to conflict withal, and that which acts itself in all ways, and by all means imaginable. And this answers the comparison or allusion unto a public contest, which the apostle abideth in. Yet I will not deny, but that not only the sin whereby we are pressed, urged, and inclined; but that also whereunto we are pressed and urged, namely, the sin of defection and apostasy, may be intended. This we are to contend against. But these things are not separable. And we may observe,

Obs. III. That signal diligence and watchfulness is required in our profession of the gospel, considering what enemy we have to conflict withal. This is sin in all the ways whereby it acts its power and subtilty, which are unspeakable.

Obs. IV. It is an honourable warfare, to be engaged against such an enemy as sin is.-This is all the enemy that Christians have, as such. It works in devils, in other men, in themselves; yet nothing but sin, and that as sin, is their enemy. And this being the only contrariety that is to the nature and will of God himself, it is highly honourable to be engaged against it.

Obs. V. Though the world cannot or will not, yet Christians can distinguish between resisting the authority of men, whereof they are unjustly accused; and the resistance of sin, under a pretence of that authority, by refusing a compliance with it.

Fourthly. The way or manner of the opposition to be made unto sin, in and for the preservation of our profession, is to be considered. And this is by resisting, and striving, αντικατεστησε, ανταγωνιζόμενοι. They are both military terms, expressing fortitude of mind in resolution and execution. There is included in them a supposition of a vigorous and violent assault and opposition, such as enemies make in fight or battle. It is not a ludicrous contest, that we are called to. It is our lives and souls that are fought for; and our adversary will spare neither pains nor hazard to win them. Hereunto therefore belong all the instructions that are given us in the Scripture, to arm ourselves, to take to ourselves the whole armour of God, to watch, to be strong, to quit ourselves like men. They are all included in the sense of these two words. And

Obs. VI. There is no room for sloth or negligence in this conflict. Obs. VII. They do but deceive themselves, who hope to preserve their faith in times of trial, without the utmost watchful diligence against the assaults and impressions of sin. Yea,

Obs. VIII. The vigour of our minds, in the constant exercise of spiritual strength, is required hereunto.

Obs. IX. Without this we shall be surprised, wounded, and at last destroyed by our enemy.

Fifthly. The force of the argument in these words, unto the confirmation of the present exhortation, ariseth from the application of it to the present state of these Hebrews. For whereas, in taking upon them the profession of the gospel, they had engaged to bear the cross, and all that was comprised therein, they were not yet come or called unto the utmost of it, namely, a resistance unto blood; so as that to faint in their present state under lesser trials, was exceedingly unbecoming of them. And

Obs. X. They that would abide faithful in their profession in times of trial, ought constantly to bear in mind, and be armed against the worst of evils, that they may be called unto, on the account thereof.This will preserve them from being shaken or surprised with these ⚫ lesser evils which may befal them, when things come not to an extremity.

VER. 5.-Και εκλελησθε της παρακλήσεως ἥτις ὑμῖν ὡς υἱοις διαλε γεται, Υἱε μου, μη ολιγωρει παιδειας Κυριου, μηδε εκλυον ὑπ' αυτού ελεγχόμενος.

Пapakλnoεws, Vul. Lat. Consolationis, ' of the comfort,' or consolation; which is another signification of the word, but not proper to this place. Syr. N of that doctrine;' exhortationis, adhortationis; of the exhortation.'

'Hric, the Syriac having rendered the word by 'that doctrine,' adds next, which we have spoken unto you, as unto children;' referring it unto some instructions given by the apostle.

The Taideias, Vul. disciplinam, 'the discipline.' Syr. п, 'correction,' 'rebuke;' castigationem, the chastisement. EkAvov, Vul. OXYwpet. Vul. Lat. Ne negligas; so others, neglect not;' we, ' despise not,' properly, for not only doth the word itself signify to set light by,' but the Hebrew (osan be, Prov. iii. 11,) is to repudiate,' to reject and contemn. And is properly correction.'

ne fatigemini, 'be not weary;' ne sis remissus, 'faint not.'

VFR. 5.-And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint (or wax weary) when thou art rebuked of him.

The apostle in these words proceeds to a new argument, whereby to press his exhortation to patience and perseverance under sufferings. And this is taken from the nature and end, on the part of God, of all those sufferings which he sends or calls us to. For they are not only necessary, as testimonies to the truth, but as to us they are chastisements and afflictions, which we stand in need of, and wherein God hath a blessed design towards us. And this argument he enforceth with sundry considerations, to the end of ver. 13.

Obs. I. This is a blessed effect of divine wisdom, that the sufferings which we undergo from men, for the professsion of the gospel, shall be also chastisements of love from God, to our spiritual advantage. And,

Obs. II. The gospel never requires our suffering, but if we examine ourselves, we shall find that we stand in need of the divine chastisement in it. And,

Obs. III. When by the wisdom of God we can discern, that what we suffer on the one hand is for the glory of God and the gospel, and on the other is necessary to our own sanctification, we shall be prevailed with to patience and perseverance. And,

Obs. IV. Where there is sincerity in faith and obedience, let not men despond if they find themselves called to suffer for the gospel, when they seem to be unfit and unprepared for it, seeing it is the design of God by those sufferings, whereunto they are called on a public account, to purify and cleanse them from their present evil frames.

Multitudes have found by experience, that outward pressing sufferings between them and the world, have been personal, purifying chastisements between God and their souls. By them have they been awakened, revived, mortified to the world, and as the apostle expresseth it, made partakers of the holiness of God, to their inexpressible advantage and consolation. And,

Hereby doth God defeat the counsels and expectations of the world; having a design to accomplish by their agency, which they know no

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thing of. For those very reproaches, imprisonments, and stripes, with the loss of goods and danger of their lives, which the world applies to their ruin; God at the same time makes use of, for their refining, purifying, consolation, and joy. In all these things is the wisdom and goodness of God, in contriving and effecting all these things, to the glory of his grace and the salvation of the church, for ever to be admired.

In the words we may consider, 1. The connexion of them to those foregoing. 2. The introduction of a new argument, by a reference to a divine testimony and the nature of the argument, which consists in an exhortation to duty. 3. Their former want of a due consideration of it. 4. The manner of the exhortation, it speaks as unto sons; and, 5. The matter of it expressed in two branches, containing the substance of the duty exhorted to.

First. The connexion is in the conjunctive particle, yap, 'for.' It denotes a reason given of what went before. Wherefore, there is in the foregoing words a tacit rebuke, namely, in that they were ready to faint under the lesser trials wherewith they were exercised. And the apostle gives here an account how and whence it was so with them; and makes that the means of the introduction of the new argument which he designed, as is his manner of proceeding in the whole of this Epistle. The reason, saith he, why it is so with you, that you are so ready to faint, is because you have not attended to the direction and encouragement which are provided for you. And this indeed is the rise of all our miscarriages, namely, that we attend not to the provision that is made in the Scripture for our preservation from them.

Secondly. The introduction of his argument is by a reference to a divine testimony of Scripture, wherein it is contained, and that appositely to his purpose. For it is proposed in the way of an exhortation. And as this was of great force in itself, so the Hebrews might see therein, that their case was not peculiar; that it was no otherwise with them than with others of the children of God in former ages; and that God had long before laid in provision for their encouragement; which things give great weight to the argument in hand. And it hath force also from the nature of it, which is hortatory in the name of God. For divine exhortations to duty, (wherein he entreats, who can and doth command,) are full of evidences of love, condescension, and concernment in our good. And it is the height of pride and ingratitude not to comply with God's entreaties.

Thirdly. The apostle reflects on their former want of a due consideration of this exhortation; EKλeλnode, you have forgotten;' what we mind not when we ought, and as we ought, we may justly be said to have forgotten. So was it with these Hebrews in some measure; whether by the exhortation we understand the divine words themselves, as recorded in the Scripture, or the things exhorted to, the subject-matter of them. Under their troubles and persecutions, they ought in an especial manner to have called to mind this divine exhortation for their encouragement and preservation from fainting. This it seems they had not done. And,

Obs. III. The want of a diligent consideration of the provision that God hath made in the Scripture, for our encouragement to duty and