Believers Under the Maccabees

_VERSE 35._Others also were racked, and would not be delivered, that they might receive a better resurrection.

IN these words, the author of this Epistle proceeds to the fourth order of Examples of faith, contained in this Chapter: wherein (as in the former lastly handled) he proceeds briefly, heaping up in few words, many worthy examples of faith, concealing the names of the parties, and only setting down those things, for which their faith is commended unto us. And this fourth and last order of examples, comprehends such believers as lived under the regiment of the Maccabees, and afterward to the coming of Christ. For, of believers in former times, it cannot be understood; because there is a manifest distinction put between these believers, and the former Judges, Kings, and Prophets; in these words, others also: whereby it is plain, that here he propounds examples of believers different from those which he mentioned before. And it is also plain, that these believers lived before the coming of Christ. For, howsoever the Christians in the Primitive Church, were racked, scourged, and tormented after this sort; yet of them this place cannot be understood, because they enjoyed the promise of the Messiah: but, these here mentioned, enjoyed not that promise in their days, but waited for it by faith, and therein died, Verse 39. And indeed, in the time of the Maccabees, the Church of the Jews was wonderfully persecuted by Antiochus, about two hundred years before Christ; as we may see, Second Maccabees 4 and 6 chapters.

Question. Where had the Author of this Epistle this large narration of these strange persecutions, seeing they are not registered in the books of the old Testament?

Answer. We may judge, that he gathered it out of the Stories and Records of men: which (howsoever they be not now extant) yet in his days in the Primitive Church were extant, known, and approved. Neither must this seem strange unto us: for, the spirit of God, in the old Testament speaking of men, has oftentimes reference and relation therein to human Writings; as this phrase (The rest of the acts of such and such, are they not written in the books of the Chronicles of the Kings of Judah and Israel) so often used in the books of Kings and Chronicles, does evidently declare.

Now, those books of Chronicles, were not parcels of holy Scripture, but civil or ecclesiastical Stories, like to our books of Martyrs and Chronicles. Second Timothy chapter 3 verse 8, Saint Paul says, Jannes and Jambres resisted Moses. Now, in the book of Exodus, we shall not find the Sorcerers that withstood Moses, once named. And Saint Jude makes mention of a Prophecy of Enoch, Jude verse 14; which in all the old Testament is not recorded: and it is like, that Moses was the first Penman of holy Scripture. Whence then had these Apostles these things? Answer. No doubt, the holy Ghost might reveal such things unto them, though they had been unknown in those times: but it is more probable, that the Apostles had them out of some Jewish Writers, or records then extant, and approved among the Jews. So Paul, preaching to the Athenians, alleges the saying of Aratus an Athenian Poet: For,we are his generation. And to the Corinthians, he propounds a sentence of Menander; Evil words corrupt good manners. First Corinthians 15. And to Titus, he alleges Epimenides, a Cretian Poet; The Cretians are always liars, evil beasts, slow bellies, Titus 1:12.

Now whereas the spirit of God takes these sentences out of the writings of men; we may learn, that to read the writings of men is not unlawful, but a thing of good use to the servants of God. But whereas some would hence prove, that their authority may be alleged ordinarily at every man's pleasure in the public ministry, it has no ground in these places. For, first, the Apostles were so guided by the holy Ghost in their public Ministry, that they could not err: but no Ministers at this day have such a privilege. Secondly, the Apostles, alleging or recording the sayings of men, in their Sermons or Writings, did thereby sanctify them, and make them to become a part of holy Scripture. This, no ordinary Minister can do: but let him allege a human testimony ten thousand times, yet still it remains human, and is not God's word. Thirdly, they that would warrant their practice, in alleging human testimonies in their Sermons, by the Apostles, ought to follow the Apostles in their manner of allegations. Now, the Apostles were so sparing herein, that in many books we shall not find one: for, there are only three, in all the new Testament. Again, the Apostles did it without ostentation: for, the names of the Authors are concealed, whence they took their testimonies.

And lastly, the Apostles did it upon weighty cause and just occasion; to wit, when they were persuaded in conscience, that those testimonies would convince the consciences of their hearer in those things for which they alleged them. Now, how far many differ from the Apostles in their allegations, let the world judge.

Yet before we come to speak of these examples of faith in particular, there are sundry general points to be handled. In the three former verses, the spirit of GOD has set down the prosperous success of believers, through faith. But here he comes to acquaint us, with a different estate of other believers, under grievous persecutions and torments, even unto most cruel and bitter kinds of death.

From this which the Apostle here observes, we may take a view of the state of God's Church and people here in this world. For, GOD vouchsafes peace and prosperous success to some, as a just reward of faith and obedience: but others must want the comfort of outward peace and welfare, and undergo most grievous trials and persecutions. Look, as there is a continual interchange between day and night, and the one does constantly follow the other, so as it is one while day, and an other while night: so is it with the Church of God, and with true believers in this world; sometime they have peace and prosperity: and this continues not always, but another while they are in trouble, misery, and persecution.

To make this point more plain, because it is of some importance; we may behold the truth of it, in the Church of GOD from the beginning. Adam's family was GOD's Church, and therein was first notable peace: but when GOD accepted Abel's sacrifice, and refused Cain's, then persecution began, and Cain slew his brother Abel. Abraham is called the Father of the faithful, and his family in those days, was the true Church of God; wherein, we may notably see this changeable estate: for, Gods calls him out of Charran, to dwell in the land of Canaan, Exodus 12:1, 10. But, within a while, the family was so great in the Land, that he was fain to go down into Egypt, to sojourn there. And, there the Lord blessed him exceedingly, and enriched him so greatly, that he became a mighty Prince, able to encounter with the Kings of those nations in battle, after his return to Canaan, Exodus 14.

The Israelites, God's chosen people, were four hundred years in bondage in Egypt; but, at the appointed time God gave them a glorious deliverance: and, yet they were tried in the wilderness forty years; after which time, they were planted safely in the fruitful Land of Canaan, a Land that flowed with milk and honey. And there also, the Church of God was in this case; sometime in prosperity, and otherwhiles in adversity: for, when it was ruled by Judges (as in that book appears) for ten, twenty, thirty, or forty years together, the Israelites for their sins, were in subjection and bondage to the nations about them; as the Moabites, the Philistines, the Ammonites, etc. Yet then, when they cried to God, he sent them some mighty judge to deliver them, for so long time again. This was the interchangeable estate of the Church, all the time of the Judges. And afterward, when it was governed by Kings, it was in the same case: for, one while God gave them good Kings, who would advance religion, and maintain and cherish the Priests and Prophets of God; and, for their time the Church prospered. But otherwhiles, for their sins, God would send them wicked Princes; which persecuted the Prophets, and the godly in the Land. This is plain in the books of the Kings and Chronicles. After the reign of good king Josiah, came the captivity into Babylon: and, seventy years expired, the Lord by King Cyrus returned them again. After their return, they were one while in peace, and another while in distress; as we may see in the books of Ezra and Nehemiah: but, above all other, that persecution of Antiochus Epiphanes, was most notorious, which was foretold by Daniel in his Prophecy, Daniel 11:36, and is recorded in the books of the Maccabees.

To come to the times of the Gospel: The Primitive Church, after the ascension of Christ, in the first three hundred years, suffered ten most bloody and grievous persecutions: betwixt each of which, she yet had some times of peace, and (as it were) respite to breathe in. And, after the tenth persecution ended, the Lord raised up the good Emperor Constantine; who brought peace and welfare unto the church. But, soon after him, the heresy of Arius, raised up by the devil, brought as grievous persecutions upon the church, as ever the Pagans did; being a most blasphemous heresy, denying the eternal deity of Christ, and of the holy Ghost: and, it prevailed in the Church for eighty years. Not long after the suppression of that heresy, began the idolatry and tyranny of Antichrist to prevail in the Church, for many hundred years. And now, about some eighty years ago, the Lord in mercy raised up worthy instruments, by whose means, he delivered his Church from that idolatry and blindness: yet so, as still the church has felt the bloody hand of Antichrist in grievous persecutions. All which, shows this to be most true; that the outward state of God's Church, is interchangeable, having one while peace, and another while grievous persecution.

To apply this to our selves: God has planted his Church among us in this land, and for many years together, has blessed us with prosperity and peace; which, in great mercy he has given us as a reward of the faith of his servants which are among us: and, during this time, we have had great freedom and liberty in God's holy ministry, for the word, prayer, and sacraments. But, we must know, that the state of God's Church, for peace and trouble is interchangeable, as day and night, for light and darkness. Wherefore, we must be advertised, to look unto our selves: for, our estate in peace must not last always, these golden days will have an end, and troubles and afflictions will undoubtedly come. Indeed, God only knows, what kind of afflictions shall befall, and the particular time thereof: but, that they shall come in the time appointed of God, we may resolve our selves by the reasons following.

First, the tenor of the Law, is this; that the curse does follow the transgression: so, that when any man, family, or people, live in the breach of God's commandments, they must look for God's judgments to be poured upon them. Now, we may too truly assume, that this our nation and people abound with grievous sin in all estates: For, in the civil estate (to omit manifold practices of oppression) Where is justice without bribery? or bargaining, without fraud and deceit? And, in the ministry (beside many abuses) where is that care which ought to be, for the building of God's Church? And, for the body of our people (beside gross ignorance, and superstition) what fearful blasphemy, whoredom, swearing, and Sabbath-breaking, does every where abound? beside fearful Atheism, which is a mother of abominations: whether we respect natural Atheism, whereby many deny God by their works; or, learned Atheism in some, who dispute against the truth of God, revealed in his word. All these, and many other sins among us, cry loud for GOD's judgments upon us; even for that fearful judgment, the removal of God's kingdom in the Gospel of peace.

Secondly, consider what manner of persons of place, and note, both in Church and commonwealth, God takes from us by death, even in their best time: are they not such as excelled among us, for great wisdom and learning, and for true piety and good conscience? now, howsoever this may seem but a small thing in the eyes of many; yet undoubtedly, it is a forerunner of God's judgments: for, the righteous perish, and no man considers it in heart; and merciful men are taken away, and no man understands that the righteous is taken away from the evil to come. Isaiah 57:1.

Thirdly, God has set his fearful judgments among us, and about us, war and sword in our neighbor nations; which also has been oft shaken at us: also, famine and pestilence throughout our own Land, by intercourse and long continuance, Leviticus 26. Now this is the truth of God, that, when God sends his judgments upon a people; if they do not repent, one judgment is but the forerunner of another more grievous and terrible than the former. But, little or no repentance appears among us; nay rather, we fall away more and more, and so stand still in danger of more fearful judgments.

Lastly, it is usual with God, thus to deal with his own servants: as he does sometimes reward their faith and obedience with peace; so, otherwhiles he will try their faith by affliction. Thus he dealt with his servant Job, though there were none for piety like him in his time, through all the world. Now, God has his servants among us: for the trial of whose faith, we may persuade ourselves, some tribulation shall come upon us; For, all that will live godly in Christ Jesus, shall suffer tribulation, 2 Timothy 3:12.

This being so, that our peace shall be turned into trouble (as by the former reasons, which directly fasten themselves upon our Church and state, may evidently appear) let us then here learn our duty.

First, we must cast with ourselves, what may be the worst that can befall us, when trial and persecution shall come. This is the counsel of our Savior Christ to those that would follow him constantly as good disciples: they must, as good builders, consider of the cost, before they lay the foundation; and, like good Warriors, consider of their strength, before they go out into the field, lest they leave off, and turn back, like fools and cowards, Luke 14:28 etcetera. We by God's mercy do now profess the true religion of Christ, with hope to be saved thereby: therefore, we must cast with ourselves, what our religion may cost us, and see beforehand, what is the worst thing that may befall us, for our profession of Christ and his Gospel. If we have not done this, at the beginning of our profession, we must now do it; for, Better late, than never: lest going on securely, without this account making, we shamefully forsake Christ when trial comes.

In former times, the constant profession of Christ, has cost men loss of friends, loss of goods, and liberty; yea, the loss of their hearts' blood: and, the same case may befall us. Wherefore, we must cast with ourselves, and see whether we be willing to suffer the loss of goods, and friends; yea, the loss of our lives, for the defense of Christ's true religion.

Again, as this estate of the Church must move us to make this account, for resolution in suffering; so it must teach us to labor for those saving graces of God's spirit, which may enable us to stand fast in all temptations, troubles and persecutions. We must not content ourselves with blazing lamps, as the five foolish virgins did; but, get the oil of grace into the vessels of our hearts. Knowledge in the word, is a commendable thing; but not sufficient to make us stand in the day of trial. We, therefore, must labor for true saving graces; especially for this, to have our hearts rooted and grounded in the love of God, through faith: whereby we are assured, that God is our father in Christ, and Jesus Christ our redeemer, and the holy Ghost our comforter and sanctifier. This assurance of faith will establish our hearts in all estates: come life, come death, we need not fear; for, nothing shall be able to separate us from this love of God in Christ Jesus.

And thus much of the coherence of this verse with the former. Now to the words.

Others also were racked, etcetera. Here the holy Ghost begins to propound the fruits of faith, for which this last rank of believers are commended unto us. And they are not such famous exploits as the former, but nine several kinds of sufferings; unto all which, we must remember to apply this clause by faith, from the 33rd verse: as thus, Through faith, they endured racking, mocking, and so for all the rest.

Out of these effects in general, we may learn two things: First, a singular fruit of faith, for which it is here so highly commended in this last rank of examples: to wit, that by it the child of God is enabled to bear whatsoever the Lord shall lay upon him. The torments wherewith man's body may be afflicted, are many and terrible; and yet, be they never so many, nor so terrible, true saving faith will make the child of God to bear them all for the honor of Christ.

The effects of faith before set down, were many and singular: but undoubtedly, this strength of patience, which it gives under the greatest torments for Christ's sake, is one of the principal.

This, Paul does notably testify in this profession (Romans chapter 8 verses 38, 39). I am persuaded, that neither death nor life, nor Angels nor principalities, nor powers; nor things present, nor things to come; nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Oh singular power of faith! which so firmly unites the believer unto Christ, that no torments in the world, no not all the power of Satan, and his Angels, can separate them asunder.

Question. How does faith work this indissoluble power in cleaving unto Christ? Answer. After this manner: It is the property of faith, to persuade the conscience, of God's love and favor in Christ; and upon this persuasion, the heart begins to love God again. Now, by this love does faith work, and make a man able to bear all torments that can be inflicted for religion's sake: for, Love suffers all things, 1 Corinthians 13:7 even that love wherewith one man loves another: how much more then shall this love wherewith we love God in Christ, make us to suffer any thing for his name's sake? Hence it is, that love is said to be strong as death: and the coals thereof are fiery coals, and a vehement flame: yea, much water cannot quench love, neither can the floods drown it; that is, grievous persecutions and torments cannot extinguish the same. Nay, such is the power of love to God when it is fervent, that it makes a man so zealous of God's glory, that if there were no other way to glorify God, than by sufferings; the child of God would rather yield himself to endure the torments of the damned, than suffer God to lose his glory. This we may see in Paul, Romans 9:3: I would wish myself (says he) to be separate from Christ for my brethren that are my kinsmen, according to the flesh: that is, the Israelites; meaning for the advancement of God's glory in their calling and salvation. Such zeal likewise we may see in Moses: for, thinking that God should lose his glory, if the Israelites were destroyed, he prays the Lord to pardon their sin: But if thou wilt not, then (says he) raze me out of the book which thou hast written.

This being the fruit of faith, To make a man able and willing to suffer anything for Christ's sake; we must hereby be moved to labor for true faith: for, tribulation may come; nay, some affliction will come on every child of God, more or less. Now, without faith we shall never be able to glorify God under the cross. The just must live by faith in this estate, Hebrews 10:38; as, here they endure racking, burning, hewing asunder, etcetera and all by faith.

Secondly, out of all these sufferings here endured by faith, note the mind and disposition of ungodly men towards God's Church and people; they are most bitterly and bloodily bent against them: for, here they put in execution upon God's children, whatsoever cruelty the devil could suggest into their hearts. And this has been their disposition and behavior, not only before Christ's incarnation, but also ever since: as may appear by the manifold strange tortures, devised against Christians in the Primitive Church; and both then and since inflicted upon them. Behold it in the Church of Rome, especially in their late Inquisition: whereby, beside the cruel racking of the conscience by unjust inquiries, they put the Protestants to most cruel torments.

The consideration of this cruel disposition in the wicked, against the godly, is of special use. First, it proves unto us, that the religion which by God's mercy we profess, contained in the books of the old and new Testament, is no politic device of man, but the sacred ordinance of the everliving God. For, if it were the invention of man, it would so fit their humor, and accord with their nature, that generally it would be loved and embraced, and not one of an hundred would mislike it. But, we see it is generally detested; This Sect is every where spoken against, Acts 28:22: natural men reject it, and persecute it, and the professors of it unto the death. This they do, because true religion is contrary to their nature, as light is to darkness; and condemns those ways and courses which they best like of. This reason shall justify true religion, to be God's own ordinance, even to the conscience of the worldly Atheist: his devilish malice against it, proves God's divine truth to be in it.

Secondly, do the wicked hate the godly, because of their religion and profession? Then on the contrary, we must learn to love religion, because it is religion; and the professors of it, for their profession's sake. This is Christ's instruction, to love a disciple because he is a disciple; Matthew 10. Indeed we must love all men; but especially those that embrace the Gospel of Christ, and be of the household of faith: for, all such are brethren, having one Father, which is God; and brethren ought to love one another. But alas this lesson is not learned: for, the world generally is given to mocking, and scoffing, and the matter of their mocking is religion, and the professors thereof. This ought not to be so: for, howsoever men may fail both in knowledge and practice, yet the professors of religion should not be so despised. This abuse is grown to such a height, that many refrain the diligent hearing of the word preached, lest they should be mocked. But let these mockers know, that herein they shake hands with the devil, and with the persecutors of God's Church; for, mocking is a kind of persecution. Young Christians should not be so dealt with; but rather encouraged, for the advancement of the Kingdom of Christ. Thus dealt our Savior Christ with those that gave any testimony of the sparks of grace: when the young man said, He had from his youth kept God's commandments, the Text says, Jesus beheld him and loved him, Mark 10:21: and, hearing a Scribe answer discreetly, he said unto him; Thou art not far from the Kingdom of God, Mark chapter 12 verse 34. Now, we must be followers of Christ, and walk in love, judging and speaking the best of all professors, accounting none for hypocrites, till God make their hypocrisy known. It is a note of a Christian to love a man, because he loves religion: on the contrary, to hate a man, because he is a Christian, is a note of a persecutor, and an enemy to Christ. And thus much in general.

Now we come in particular to the several kinds of sufferings, which these believers endured by faith: the first whereof, is racking; in these words: others also were racked: or, as some translate it; And others were beaten with clubs. For, the words in the original will bear either translation: and, both of them fitly agree to this kind of suffering. For, in these times, the enemies of God's Church, used to set the bodies of them that were to be tormented, upon racks, and engines; whereon, they stretched out every joint, and then did beat the whole body thus racked with clubs, till the party were stark dead. An example of this kind of suffering, we have in Eleazar a Jew, 1 Maccabees 6 who under Antiochus was first racked, and then beaten on every part of his body, unto the death; because he refused to eat swine's flesh.

But some will say, This cannot be any commendation of faith, to be racked and beaten to death: for, malefactors and traitors are so used. Answer. To prevent this objection, the Holy Ghost adds these words; and would not be delivered: or, would not accept deliverance: to show, that this suffering was a notable commendation of true faith. The meaning of the words is this; That whereas some Jews in the Old Testament, were condemned to death for their religion, by persecutors: and yet, had life and liberty offered unto them, if they would recant, and forsake their religion; This proffer of life they refused, and would not be delivered, upon such a condition.

In this example of faith, we are taught to hold fast true religion, and to prefer the enjoying of it, before all the pleasures and commodities in the world; yea, before life itself. This point, Paul urges in sundry exhortations; saying, Let him that thinks he stands, take heed lest he fall: 1 Corinthians 10:12, forbidding us to preserve our outward peace, by communicating with idolaters. And again, Stand fast in the faith: 1 Corinthians 16:13. Yea, this is one main point that Paul urges to Timothy, in both his Epistles; to keep faith, and a good conscience. And our Savior Christ in one of his parables, Matthew 13:44, compares the kingdom of heaven, to a treasure hid in the field; which, when a man finds, he hides it, and goes home and sells all he has, to buy the field. Whereby he would teach us, that every one's duty, who would enjoy the Kingdom of heaven, is this; In regard of it, to forgo and forsake all things else, esteeming them to be dross and dung, as Paul did, Philippians 3:8. What though a man had all the riches and pleasures of the world, and all things else for this life, that his heart could wish? Yet, if he want religion, and a good conscience, all he has is nothing: for, so he wants the love and favor of God, and shall lose his soul; for the ransom whereof, all the world can do nothing. Wherefore, we must hereby be admonished, to have more care to get and maintain true religion, and a good conscience, than any thing in the world besides.

Now, because nature will judge it a part of rashness, to refuse life, when it is offered; therefore, to prevent this conceit, against these believers, the Holy Ghost sets down a notable reason of this their fact: to wit, They refused deliverance, that they might receive a better resurrection. Many interpreters understand these words, of the resurrection at the day of judgment simply; as though the Holy Ghost had said, These Martyrs therefore refused to be delivered from death; because, they looked to receive, at the day of judgment, a greater measure of glory: even for this, that in obedience to God, for the maintenance of true religion, they were content to lay down their lives. This (no doubt) is the truth of God, that the more we humble ourselves, in suffering for the name of Christ in this life; the greater shall our glory be, at the general resurrection: for, our light affliction, which is but for a moment, causes unto us, a far more excellent, and eternal weight of glory, 2 Corinthians 4:17. And yet (as I take it) that is not the meaning of these words: but, their resurrection at the last day, is here termed better, than the temporal deliverance offered unto them. For, being in torments on the rack, they were but dead men; and, when life was offered unto them, it was (as it were) a kind of resurrection, and in regard of the enemies of the Church, a good resurrection: but, for that, they would not lose the comfort of resurrection to life, at the last day.

Here then, are two resurrections compared together. The first, is a deliverance from temporal death: the second, is a rising to life everlasting at the last day of judgment. Now, of these two, the latter is the better; and that in the judgment of God's servants, and Martyrs. So then, the true meaning of these words, is this: These servants of God, refused deliverance from temporal tortures and punishments; because their care and desire was, that their bodies might rise again to life everlasting, at the day of judgment: which rising again to life at that day, they judged far better, than to rise to a temporal life, for a while in this world.

This reason, well observed, may teach us these two special duties: First, to be careful above all things, for assurance in our consciences (as these servants of God had) that our bodies shall rise again to life everlasting, at the last day. True it is, we make this confession with our mouths, among the articles of our Faith; but, we must labor to be settled and resolved effectually in our hearts, that these our bodies (be they never so miserably tormented here) shall one day rise to life and glory, by Jesus Christ. All the true Martyrs of Christ, knew, and were resolved of this: and this it was, that made them so confident in their sufferings. And, if we can attain unto it, we shall find great use hereof, both in life and death. For our lives, this will move us to embrace true religion from our hearts, and in all things to endeavor to keep a good conscience. This Paul testifies, Acts 24:15, 16: for, having made profession of his hope in the resurrection, both of just and unjust; he says, And herein I endeavor myself to have always a clear conscience both towards God, and towards men. And for death, this persuasion also is of great use; for, it will notably stay the heart, against the natural fear of death. It is a wonder to see, how terrible the thoughts of death are to many a one. Now, this fear arises hence, that they are not in heart resolved of their resurrection, to life and glory at the last day: for, if they were, they would endeavor themselves with patience and with comfort, to undergo the pangs thereof, though never so terrible.

Secondly, hence we must learn so to lead this temporal life, that when we are dead, our bodies may rise again to life eternal. These Martyrs are a notable precedent herein unto us: for, they are so resolute to hold that course of life, which has the hope of glory, that they will rather lose temporal life, than leave that course. And, indeed this duty is so necessary, that unless we order well this temporal life, we can never have hope to rise to glory. Question. How should we lead this temporal life, that we may rise to glory, after death? Answer. This, Saint John teaches us, Revelation 20:6. Blessed and holy is he that has his part in the first resurrection: for, on such the second death has no power. We must therefore labor earnestly to have our part herein. This first resurrection is spiritual, wrought in the soul by the Holy Ghost; causing him that is by nature dead in sin, to rise to newness of life: whereof whosoever is truly partaker, shall undoubtedly rise to glory. For, they that are quickened in Christ from the death of sin, are made to sit together in heavenly places in Christ Jesus, Ephesians 2:5-6. Natural death may sever soul and body for a time: but it can never hinder the fruition of eternal life. Wherefore, as we desire this life which is eternal when we are dead: so let us frame our natural lives to die unto sin while we are alive.

Verse 36. And others have been tried by mockings, and scourgings: yea, moreover by bonds and prisonment. The second kind of suffering, wherewith the servants of God were then tried, is mocking. Touching the which, we may observe divers points: First, whence it came. No doubt it came from ungodly persons, that were enemies to God's Church, and true religion; for, here it is made a part of the trial of God's Church, by the enemies thereof.

Here, then behold the state of mockers and scoffers at the servants of God: they are here accounted wicked wretches, and enemies to God, and to his truth. So Saint Jude, speaking of certain false Prophets, which were crept into the Church, calls them ungodly men, Jude 4: which he proves afterward, by their black mouth in evil speaking, verse 8, 10. And Ishmael is accounted a persecutor, by the Holy Ghost, for mocking Isaac, Galatians chapter 4, verse 29. And David reckoning up the degrees of sinners, makes the chair of the scornful, the third and highest, Psalm 1:1. All these places show the heinousness of this sin: and therefore if any of us, young or old, high or low, have been overtaken with it heretofore, let us now repent and leave it; for, it is odious in God's sight. You, that are a scoffer, may flatter yourself, and think all is well, let the matter prove how it can, words are but wind. But know, thy case is fearful; for, as yet you want the fear of God, and are an enemy to Christ and his religion: and one day you shall be judged, not only for your wicked deeds, but for all your cruel speakings, Jude verse 15.

Secondly, whereas these servants of God were tried by mockings, it shows that God's Church in this world, is subject to this affliction. It is not a thing newly begun in this age of ours, but has been always in God's Church from the beginning. Genesis chapter 21, verse 9, Ishmael mocked Isaac; and Isaiah brings in Christ complaining thus: Isaiah chapter 8, verse 18, Behold, I and my children whom the Lord has given me, are as signs and wonders in Israel. And Jeremiah says, I am in derision daily: every one mocks me, Jeremiah chapter 20, verse 7: Yea, our Savior Christ upon the Cross, when he was working the blessed work of man's redemption, was even then mocked by the spiteful Jews, Matthew 27:41. And Paul was mocked of the Athenians, for preaching Christ and the resurrection, Acts 17:18.

Now, if this have been the estate of Christ our head, and of his most worthy Prophets and Apostles, to be mocked and scorned; then must no child of God at this day think to escape: for, if they have done this to the green tree, what will they do to the dry? Wherefore, if we belong to Christ, we must prepare for it, and arm ourselves with patience to undergo this trial. The Disciple is not above his master, nor the servant above his Lord. If they have called the Master of the house Beelzebub, how much more them of the house? Matthew 10:24, 25.

Thirdly, whereas these servants of God were tried by mockings, and did endure the same, by faith; here we learn how to behave ourselves, when we are subject to mocking and derision, especially for religion's sake. We must not return mock for mock, and taunt for taunt: but with meekness of heart learn to bear the same. When Christ was upon the Cross, the Jews most shamefully mocked him: yet even then did Christ pray for them. And the same was David's behavior, as we may read notably, Psalm 38, verse 12, 13, 14, When his enemies spoke evil of him, what did he? Did he rail on them again? No; He was as a deaf man, and heard not; and as a dumb man which opens not his mouth; even as a man that hears not; and in whose mouth are no reproofs. This was a rare thing in David, that he could thus bridle his affections in the case of reproach: but, read the 15th verse, and we shall see the cause; He trusted in the Lord his God: also, he considered the hand of God in their reproaches, as 2 Samuel chapter 16, verse 10: and these things made him silent. This example we must look upon, and learn hereby with patience to possess our souls under reproach.

The third kind of suffering, is Scourging. They were not only mocked for religion, but also whipped and scourged. The fourth, is Bonds and imprisonment. The fifth is stoning verse 37, They were stoned. The sixth, is this, They were hewn asunder. These were all worthy fruits of faith, being endured for religion's sake: but the particular points might here be observed, have been handled before; and therefore I pass them over.

The seventh kind of suffering, is this: they were tempted. These words, by the change of a letter in the original, may be read thus. They were burned. And some do so translate it; thinking, that they that writ or copied out this Epistle at the first, did put one letter for another. Their reason is, because examples of grievous punishments are mentioned both before and after this: and therefore they think this should be burning, which is a sore and grievous death. But we may safely and truly read the words thus; They were tempted: conceiving hereby, that they were enticed and allured by fair promises of life, to forsake their religion. So, the same word is used by Saint James, saying; Every man is tempted, when he is drawn away by his own concupiscence, and is enticed, James 1:14. If any ask, why this kind of trial in tempting, should be placed among such cruel torments? I answer, because it is as great a trial as any can be. For, it is as dangerous a temptation to overthrow religion and a good conscience, as any punishment in the world. This appears plainly in Christ's temptations by the Devil: for, in those three, Satan betrays his malice and craft against Christ and his Church most notably. Now Satan, not prevailing with the two first, makes his third and last assault from the glory and dignity of the world: for, showing unto Christ all the Kingdoms of the world, and the glory of them, he saith, All these will I give thee, if thou wilt fall down and worship me, Matthew 4:9. Indeed, Christ's holy heart would not yield unto it: but, that it was a grievous temptation, appears by Christ's answers. For, in the former temptations, he only disputed with Satan out of Scripture: but when this temptation comes, Christ bids him (as it were in passion) avoid Satan; signifying thereby not only his abhorring of that sin, but also the danger of that assault by the world. And indeed, these temptations on the right hand (as we may call them) will most dangerously creep into the heart, and cause shipwreck of faith and a good conscience. All David's troubles and persecutions could not bring him to so grievous sins, as did a little ease & rest. A huge great Army cannot so soon give entrance to an enemy into a City, as riches and fair promises: neither can bodily torments so soon prevail against a good conscience, as will worldly pleasures and fair promises. In regard whereof, we must take heed that we be not deceived by the world: for, the view of the glory and pomp thereof, will sooner steal from a man both religion and good conscience, than any persecution possibly can do. And indeed, who do so oft change their religion when trials come, as they that have the world at will?

The eighth example of suffering is this, They were slain with the sword. There can be nothing said of this, which hath not been spoken in the former examples: and therefore I omit it.

The ninth and last example of suffering, is this; They wandered up and down in sheepskins, and goatskins, being destitute, afflicted, and tormented: That is, being either banished, or constrained by flight to save their lives, they wandered up and down in base attire, and were destitute of ordinary food and comfort; and so in great affliction and torment.

Here we see these servants of God, were driven from their own Country, friends, and families, by persecution. Whence we observe, that in time of persecution, a Christian man may lawfully fly for his safety, if he be not hindered by the bond of private or public calling. For, these servants of God, here commended for their faith, did fly when they were persecuted; and that by faith: therefore the action is lawful, as I might prove at large, but that I have spoken of it heretofore. When our Savior Christ knew that the Pharisees heard of the multitude of Disciples which he made, John 4:1-3, he left Judea, where they had greatest jurisdiction, and came into Galilee, for his safety. The Prophet in the Old Testament did fly: as, Elijah from Jezebel: 1 Kings 19:3. And, so did the Apostles in the New; and that by Christ's direction, Matthew 10:23.

Objection. 1 But some will say, Persecution is the hand of God, & therefore no man may fly from it; for, so he should seem to fly from God himself. Answer. We must consider persecution two ways: first, as it is the hand of God: secondly, as it is the work of the wicked enemies of God's Church. For, them God useth sometimes as instruments, in laying his hand upon his Church, either for chastisement, or for trial. Now, a Christian being persecuted for the truth, and having liberty to fly, cannot be said to fly from God's hand; unless he went away contrary to God's command, as Jonah did, being sent to Nineveh: and beside, he knows that is impossible. But, his intent is to fly from the wrath of his enemies, to save his life, for the further good of God's Church. Again, the reason is not good, To say persecution is the hand of God: therefore a man may not fly from it. For, so might a man conclude, that none ought to fly from sickness, or from war: both which, a man may do with a safe conscience, not being hindered by some special calling.

Objection. 2 But every one is bound to testify his faith & religion, before his enemies; and therefore may not fly in persecution. Answer. True indeed: a Christian man must so testify his faith, if he be called thereto of God: but if God give him liberty, and opportunity to fly, then he will not have him, at that time, to justify his religion by that means.

Objection. 3 But, if it be lawful to fly, how then comes it to pass, that some of God's children, when they might have fled, would not; but, have stood to justify their profession unto death. Answer. We must judge reverently of them, & think they did it by some special instinct & motion of God's Spirit; as appeareth by their patience & constancy in their greatest torments. Examples hereof, we have in our English Acts and Monuments, in men worthy of notable commendations for their constancy, and zeal for the truth of the Gospel.

Question. If flight in persecution, may be an action of faith; Whether may not the minister of God's word fly in time of persecution?

Answer. There be some cases, wherein the Minister may lawfully fly: 1 When that particular Church and congregation, over which he is placed, is dispersed by the Enemies; so as he hath no hope to gather and call them back again: then (no doubt) he may fly, till his congregation be gathered again. 2 If the persecutors do specially aim at the Minister's life, then with the consent of his flock, he may go apart for his own safety, for a time. So it was with Paul: when the Ephesians were in an uproar about their Diana, Paul in zeal would have entered in among them; but the Disciples suffered him not, Acts 19:30. This they did for Paul's safety, and the good of the Church; for, they knew, those Idolaters would have been most fierce against Paul. And, so ought every particular Church, to have special care of the life of their Minister. Other cases there be, in which he may fly: but, I will not stand to recite all; because there be so many circumstances, which may alter the case, as well respecting his enemies, as himself, and his people: making that unlawful at one time, & to some persons; which to others, or at another time, may be lawful.

Secondly, whereas it is said, These servants of God wandered up and down: we do learn, that a man may lawfully go from place to place, and travel from country to country; if so be, he go in faith, as these men did. Again, their going was to keep faith, and a good conscience: and, for the same end, may any man lawfully travel from place to place. But, when men go not in faith; nor yet, for this end, the better to keep a good conscience: there undoubtedly, their travel is not lawful.

By this then, we have just cause to reprove the bad course of many wanderers among us: as first, of our common beggars, whose whole life is nothing else, but a wandering from place to place; though not in faith, nor for conscience sake: but, they find a sweetness in their idle kind of life; and therefore they wander, because they would not work. Now, this their course (having no other ground, but love of idleness, and contempt of pains in a lawful calling) cannot be but greatly displeasing unto God; who enjoins, that every man should walk in some lawful calling, and eat his own bread. This they do not; and therefore the curse of God pursueth them: for, generally they are given up to most horrible sins of injustice, and uncleanness: they walk inordinately; for, they range not themselves into any families, but live more like brute beasts, than men: they are not members of any particular congregation, but excommunicate themselves from all churches; and so live, as though there were no God, no Christ, nor true religion. And, herein we may see God's hand more heavy upon them, that they take all their delight in that course of wandering, which in its own nature is a curse, & a punishment.

Secondly, we may here also justly reprove the course of some others among us, who will needs be travelers; not for religion's sake (for that were commendable, if they had such need) nor yet, by virtue of their calling (which were lawful) but, only for this end, to see fashions, and strange countries: and, they refrain not from such places as Rome, Spain, &c. wherein, that cruel Inquisition will hardly suffer any to pass, with safety of a good conscience. But, shall we think that this their travel is commendable? No surely: for, the end of lawful travel, is the preservation of faith and a good conscience; or, the bond of some lawful calling. Now, these men traveling upon no such grounds, but only upon pleasure; how shall we think they will stand to the truth, when they thrust themselves into such needless danger, and trial? The crazed consciences of many at their return, show sufficiently the badness of that course.

Further, note the state of these believers, for their attire; it was of sheepskins, and goatskins. The like may be observed, in other famous Prophets, and servants of God: Elijah wore a garment of hair, and thereby was known, 2 Kings 1:8. And so did John Baptist, Matthew 3:4. Yea, the false Prophets went so arrayed, that they might the rather be respected of the people, Zechariah 13:4. And, our Savior Christ saith, The false Prophets shall come in sheep's clothing, like the true Prophets; when as indeed, they are ravening Wolves. Now, the true Prophets of God, went thus basely attired; that not only by word and doctrine, but also in life and conversation, they might preach repentance unto the people. And indeed, every Minister of the Gospel, ought to be a light unto his people, both in life and doctrine: and, he that preacheth well, and doth not live according to his doctrine, builds with the one hand, and pulls down with the other. Now, whereas these servants of God, went up and down in such base attire, as sheepskins, and goatskins: it was for poverty's sake, being deprived of friends, goods, house, and lands; and so, destitute of provision for better attire.

In their example, we may note that God's servants and children may be brought to extreme poverty, and necessity; so as they shall want ordinary food, and raiment, and be fain to cover themselves with beasts' skins. This was the poor state and condition of godly Lazarus. Yea, Christ Jesus, for our sakes, did undergo a mean estate; for, he had not a place whereon to lay his head: and at his death, he had not so much ground of his own, as might serve for a burial place; but, was laid in Joseph's tomb: which is a great comfort to any child of God in like distress. For, why should any be dismayed with that estate, which Christ Jesus and his dearest servants have undergone for his example.

Here some may ask, how this can stand with that saying of David; I have been young and am old: yet I never saw the righteous forsaken, nor his seed begging bread, Psalm 37 verse 25.

Answer. David's saying may be taken two ways: first, as his own observation in his time. For, he saith not, The righteous is never forsaken; but, that he never saw it: and indeed it is a rare thing, to see the righteous forsaken.

Secondly (which I take to be Davids meaning) the righteous man is never forsaken, and his seed too. For, if God lay a temporal chastisement on any of his servants, suffering them to want, yet he forsakes not his seed after him; but renews his mercy towards them, if they walk in obedience before him. He may make trial of godly Parents by want; but, their godly children shall surely be blessed: so, that this hinders not, but that the godly may be in want.

Further, whereas they are said to go up and down in Sheeps skins and Goats skins, we must understand, that they did it by faith. From whence we learn, that when all temporal blessings fail, then the child of God must by faith lay hold upon Gods gracious promises of life eternal, and stay himself thereon.

This point must be remembered carefully: for, say we should want all kind of temporal benefits, must we thereupon despair and think that God has forsaken us? God forbid: nay, when all means fail, and the whole world is against us, yet then we must lay hold upon the promise of life eternal in Christ, and thereupon rest our souls. Thus did these believers in this place. And this faith did Job notably testify, when God had taken from him, children, goods, health, yea, and all that he had, yet then he said, Job 13:15, Though he kill me, yet will I trust in him. And so must we endeavor to do if that case befall us: for, when all worldly helps and comforts fail us, this promise of life in Christ, will be a sweet and safe refuge for our soul.

Being destitute, afflicted, and tormented.] Here the Apostle amplifies their misery in their wandering estate, by three degrees of crosses, which did accompany the same. First, they were destitute of all temporal blessings: secondly, they were afflicted both in body and mind: Thirdly, tormented, that is, evil treated. These are added for a special cause; to show that these servants of God were laden with afflictions: They were banished and driven to extreme poverty; they were deprived of all their goods, and of all society of men: they were afflicted in body and in mind, and evil treated of all men; no man would do them good, but all men did them wrong; whereby, we see that even waves of miseries overwhelmed them on every side.

Hence we learn, that Gods servants may be overwhelmed with manifold calamities at the same instant, being pressed down with crosses in goods, in body, mind, friends, and every way. This was Jobs case, a most worthy servant of God; he was afflicted in body, in friends, goods, and children, and (which was greatest of all) he wrestled in conscience with the wrath of God; Job 13:16. Thou writest bitter things against me, and makest me to possess the iniquities of my youth. And the like has been the state of many of Gods children: Psalm 88:3, 7, My soul is filled with evils: thou hast vexed me with all thy waves, etc.

Question. How can this stand with the truth of Gods word, wherein are promises of all manner of blessings both temporal and spiritual, to those that fear him: Deuteronomy 28:1, 2, etc. If you obey the voice of the Lord your God, all these blessings shall come upon you, and overtake you: blessed in the City, and in the field: in the fruit of your body, and of your ground and cattle. Psalm 34:10; They that seek the Lord, shall lack nothing that is good. For, Godliness has the promises of this life, and of the life to come, 1 Timothy 4:8, And therefore David compares the godly man to the tree that is planted by the water side, which brings forth much fruit, and is green and well liking, Psalm 1:3. How then comes this to pass, that Gods own servants should be thus oppressed, and laden not with one calamity or two, but with sundry and grievous afflictions at the same time? Answer. True it is, the Scripture is full of gracious promises of temporal blessings unto Gods children: but they are conditional, and must be understood with an exception to this effect; Gods children shall have such and such blessings, unless it please God by afflictions to make trial of his graces in them, or to chastise them for some sin: so that the exception of the cross, for the trial of grace, or chastisement for sin, must be applied to all promises of temporal blessings. And hence it comes to pass, that the most worthy and renowned servants of God for their faith, are said to be afflicted and in misery. For, his promises of temporal blessings, are not absolute, but conditional. All things are theirs (as Paul says) 1 Corinthians 3:21; and they shall have honor, wealth, favor, etc. unless it please God to prove their faith, or to chastise their sins by crosses and afflictions.

Question. How can Gods servants be able to bear so many and grievous crosses at once, seeing it is hard for a man to bear one cross patiently? The answer is here laid down, to wit, by faith; for, many and grievous were the miseries that lay on these servants of God: and yet by believing the promise of life in the Messiah, they were enabled to bear them all. This is a sovereign remedy against immoderate grief in the greatest distress: and, undoubtedly the floods of affliction shall never overwhelm him, that has his heart assured by faith of the mercy of God towards him by Jesus Christ. This made David say, He would not fear evil, though he should walk through the valley of the shadow of death, Psalm 23:4: and Paul speaking of tribulation, anguish, famine, persecution, yea, and death itself says, In all these we are more than conquerors through him that has loved, Romans 8:37. And from this faith it was, that he was able to endure all estates; to be hungry, to want, etc. Philippians 4:12, 13.

If this be true, that Gods children may be afflicted with manifold calamities at once; then the opinion of natural and ungodly men is false, who judge him to be wicked and ungodly, whom God lades with manifold calamities. This was the judgment of Jobs three friends, and the ground of all their disputation against him; that, because God had laid so great and so many crosses upon him, therefore he was but an hypocrite. And, this is the rash judgment of natural men in our days, especially upon those that make profession of religion: when Gods hand of trial or correction lies upon them, they presently censure them for hypocrites: but this is a wretched opinion; for Gods dearest children may be pressed down with manifold calamities.

Secondly, seeing faith in Christ will support the soul under manifold crosses, be they never so grievous; we must labor in the fear of God, to have our hearts rooted and grounded in this faith: and when afflictions come, we must strive to show forth the fruit and power of it, by bearing them patiently.

And thus much of the several branches of affliction, in this last example of believers.

VERSE 38. Whom the world was not worthy of, they wandered in the wilderness, and mountains, and dens, and Caves of the earth.

In these words, the Holy Ghost answers to a secret objection or surmise, which a natural man might conceive against the believers spoken of before. For, it being said, that they wandered up and down, Some man might think thus: no marvel though they wandered up and down; for it may be, they were not worthy to live in the world. This, the Holy Ghost flatly denies, and avouches the clean contrary of them; to wit, that they wandered up and down by faith; and the Lord caused them so to do, because the world was not worthy of them, they were too good to live in the world.

In this answer to this surmise, we may observe what is the opinion of natural men, concerning the children of God; to wit, that they are not worthy to live in the world, but the earth whereon they tread, is too good for them. This has been, is, and will be the worlds estimation of Gods children. Matthew chapter 24 verse 9, You shall be hated of all nations for my names sake. John, chapter 16, verse 2, They shall excommunicate you; yea, the time shall come, that whosoever kills you, shall think he does God good service. Acts chapter 22 verse 22, Away (say the Jews, of Paul) with such a fellow from the earth: it is not meet that he should live. And hence he says of himself, and the other Apostles, 1 Corinthians chapter 4 verse 13, They were made the filth of the world, and the offscouring of all things.

In the time of the persecuting Emperors in the Primitive Church, when any common calamity befell the people or State; as famine, dearth, pestilence, or such like, they straightway imputed it to the Christians; saying, That they and their wicked religion were the cause thereof. And though we have religion maintained among us, yet the poor servants of God find the like welcome in the world: for, thus the wicked censure them every where, That they are dissembling hypocrites, and none so bad and vile persons as they are. Now, if any man ask, how comes it to pass, that the world should slander them so, and think so vilely of them; Answer. First, because they be taken out of the world, in regard of state and condition in grace, John 15:19, therefore the world hates them, John 15:19. Secondly, the world knows them not, 1 John 3:1 and therefore speaks evil of them, Jude, 10. Thirdly, the wicked measure others by themselves; and therefore despise the godly, that join not with them, 1 Peter 4:3. Lastly, there is a secret enmity between the seed of the wicked, and the seed of the Church: (1 John 3:12) the wicked are of that evil one, the devil; and therefore, must needs hate the godly, who are born of God. So that, when we shall see or hear, that ungodly persons shall in any such sort abuse the children of God; we must not marvel, nor be troubled at it, for, it is no new thing, it has been from the beginning: but, we must pray that God would open their eyes, that they might turn from their sins to repentance; and then (no doubt) they will change their conceit, and alter their behavior towards them: as Paul did, Galatians 1:13, 15; Acts 9:1, 26.

To come to the words more particularly; the Holy Ghost says, The world was not worthy of them: that is, the company of ungodly livers, without Christ, and void of grace, were not worthy the society of these holy ones; and, for this cause, did the Lord take them from among them.

Here note a singular fruit of true faith: it brings a man to that estate, and gives him that excellency, that he is more worth, than the whole world. I mean by the whole world, the estate of all those that live in the world, out of Christ. If then, a man would have true and stable dignity, let him labor for true faith: for, faith has this privilege, to advance a believer to true honor and excellency. And therefore our Savior says, As many as received him by faith, to them he gave power, or prerogative, to be the sons of God. We take it for a great prerogative, to be the child of an earthly prince; and so it is: but, to be the son of God (who is King of Kings) is a preeminence and dignity above all dignities; and, no tongue can express the excellency thereof. For, what more can a man desire, than to be heir of glory in life everlasting? And, yet true faith brings this to a believer. It is an excellent dignity, to be matched with Angels; and no prince in the world, by all human wit or power can attain unto it: but yet, the child of God can, being joined to God by faith in Christ; whereby (in some sort) he is above the Angels themselves: for, our nature in Christ, is advanced above the nature of angels.

Honours and dignities, in political or civil estates, are the good gifts of God, and his own ordinances, whereby men are in higher places, and in account are above another: but yet, all the dignity, honour, and pomp of the world, severed from that dignity which faith brings to the believer, is nothing worth. Indeed, if worldly preeminence be joined with faith, it is a great and excellent prerogative; for, faith makes it acceptable unto God. But, sever faith from worldly dignities, and what are they, but vanity of vanities? Which will turn to the greater condemnation of him that enjoys them. If a man has favour in the Court, and yet want the King's favour, it is nothing: and, such are all temporal dignities, without God's favour; for, at his indignation they vanish away. Now, his favour without faith, can no man have; for, he that comes unto God must believe, verse 6.

Here, all these that are in place above others, either by birth or special calling, must learn above all things to labour for the dignity of faith. When we have such things wherein we delight, we desire continuance of them. Behold, the dignity of faith is everlasting: and besides, it sanctifies all civil dignities, and makes the owners of them glorious, and acceptable, both before God and man; when as otherwise, without faith, they are nothing: and, they that have them, can do nothing but abuse them.

Again, the Holy Ghost says, The world was not worthy of these men, for another cause and that is this. Every Christian man by his faith, brings many blessings among those parties, and to that place where he lives: now, the world deserves no such blessings, and therefore is unworthy of the persons by whom they come.

Question. How do Christians bring blessings to places where they live? Answer. First, by their presence: for, as God said to Abraham the Father of the faithful, Thou shalt be a blessing, Genesis 12:3, so is it with all believers. Laban confesses that he perceived that the Lord had blessed him for Jacob's sake, Genesis 30:27. And Potiphar saw that Joseph was a blessing in his house: For, the Lord made all that he did to prosper, Genesis 39:2-3. While Lot was in Sodom, the Angel could not destroy it. Genesis 19:22. And if there had been ten believers in Sodom, the Lord would have spared all for ten's sake, Genesis 18:32. Now, bringing good things, and keeping back God's judgments by their presence, they are thereby blessings. Secondly, they are blessings by their prayers. Abraham prayed for Abimelech, Genesis 20:17-18, and, God healed him and his family of barrenness. At Moses' prayer, God's judgments were taken from Egypt: Exodus 7:12, 13, 30, and his wrath appeased toward his people, Exodus 32:11, 14. And some think that Stephen's prayer at his death for his persecutors, was one means for mercy unto Saul, that then consented to his death, Acts 7:60 and 8:1. Thirdly, they bring blessings upon a place, by their example: for, when men shall see godly persons, walking before them in the fear of God, and making conscience of all manner of sin, it is a special means to cause others to turn from their wicked ways, to newness of life. And therefore Peter exhorts the Christians to have their conversation honest among the Gentiles; that they which speak evil of them as of evil doers, might by their good works which they should see, glorify God in the day of their visitation. 1 Peter 2:12. And he bids godly wives so walk, that their husbands may be won without the word, by beholding their pure conversation which is with fear. 1 Peter 3:1-2. And Paul bids the Philippians, to walk blameless in the middle of a wicked and crooked nation, as lights in the middle of the world, Philippians 2:15, that those which were to be converted, by their good conversation might be won to the truth. God sent a flood upon the world for the grievousness of man's sins. Now, why does he not still send more floods? Are not men now as wicked as they were then? Yes undoubtedly; man for his part deserves it now, as well as they did then: and therefore our Saviour Christ says, as it was in the days of Noah, so shall it be in the days of the Son of man; so that every day we deserve a new flood: but yet the Lord stays the execution of his judgments for a time, that his elect may be gathered and converted. And so soon as that is done, heaven and earth shall go together; and God will not stay one moment, for all the world besides. So that every nation and people in the world have benefit by God's children; because for their sakes does the Lord stay his wrath, and defer his judgments, even the great judgment of fire, wherewith the world shall be consumed at the last day. These things the world should take notice of, as well to move them to repentance of their sins, whereby they are made unworthy the presence of a godly man, as also to persuade them to better behaviour, and carriage towards the godly by whom they are so many ways blessed.

The Holy Ghost adds, that they wandered in wilderness and mountains, and dens, and caves of the earth. These were desolate places, and not inhabited: and yet for the wickedness of the world, God will have these believers here to wander. We must not think, that they betook themselves voluntarily to this solitary life; but only upon necessity being constrained by persecution to fly into the wilderness, for the saving of their lives, and the keeping a good conscience.

This serves to descry unto us the blind error of many ages before us, wherein it has been thought, and is by Papists at this day, to be a state of perfection, to live a Monk or Hermit out of all societies, in some desert place, and there to spend the whole life in contemplation only, and that voluntarily: and they magnify this estate so much, that hereby they think to merit eternal life at the hands of God. But these believers did neither voluntarily, nor with opinion of merit betake themselves to this solitary life, but on necessity. And, indeed this kind of life has no warrant in God's word: for, every Christian is a member of two Kingdoms; of Christ's Kingdom of grace, and of that particular state where he dwells: and by reason hereof has a twofold calling; a temporal, and a spiritual calling. In both of which, he must walk diligently so long as he can, doing the duties both of a child of God, and of a member of that commonwealth where he lives. Now, when a man goes voluntarily to lead a solitary life, he forsakes his temporal calling altogether, and performs the other but negligently; for, he withdraws himself from many duties of piety, whereby the people might be furthered to God-ward: which none can do with a good conscience.

Further, observe the places where they are constrained to wander, to wit, in Wilderness, Caves, and Dens; places where wild beasts have abode and recourse: and yet here they live, when as men will not suffer them to live among them. Where note, that many times more mercy may be found among wild and savage beasts, than with some men; so merciless are the wicked when God forsakes them, and leaves them to themselves. The Lions entreat Daniel better, than Darius' Courtiers and servants do; Daniel chapter 6. And Lazarus finds more kindness with the dogs at Dives' gates, than with him, and all his family besides, Luke chapter 16 verse 21. The consideration whereof must teach us to nip sin in the head at the beginning, and not to suffer it to grow: for, if it get a head and reign in us, it will make us worse than brute or savage beasts, and cruel as the Devil himself; as we may see in the world's usage of these believers.

Thus we see the state of true believers, under many and grievous miseries: which we must well observe, to arm ourselves against the times of adversities, which God may send upon us. We must not judge it a cursed estate to be under the Cross: for, here we see, the faith of his servants is commended for suffering nine several kinds of miseries. If we shall think that these were but a few; we must know that in them the Holy Ghost sets down the state of his Church unto the end: for, these things were written for examples unto us. And therefore if calamities come, and such miseries befall us, as do drive us toward distrust, as though God had forsaken us, we must remember that God did not forsake these his children in their calamities, and therefore also will not forsake us. And thus much for this last example.

VERSE 39. And these all through faith obtained good report, and received not the promise.

The Holy Ghost having set down at large a worthy and notable Catalogue of examples of faith in sundry believers, that lived from the beginning of the world, to the time of the Maccabees, does now for a further commendation of their faith, rehearse the same things that before he had said in the 2nd and 13th verses of this chapter. In saying, that by faith, they all received good report; his meaning is, that they did believe in the true Messiah, and looked for salvation in him alone, whereupon they were approved of God himself; who gave testimony hereof, partly by his word, and partly by his spirit in their consciences, and partly by his Church by all which they were commended, and assured to be God's servants. And yet, notwithstanding this good report, they received not the promise; that is, the promise of Christ's incarnation in their days. They received Christ truly by faith, and so saw his day; but, his actual incarnation in the flesh, they lived not to see.

Whereas it is said, That by faith they obtained testimony; Here first observe, that there is nothing in man, that makes him acceptable to God, but faith only. God regards no man's person: he accepts not of a man, because he is a King, or because he is wise, or rich, or strong, etc. But, if a man believe, then the Lord is ready to give testimony of him, that he likes well of him. In regard whereof, we must all labour diligently, above all other things, to get true faith in Christ, that so we may have approbation at God's hands; without which, there is no salvation to be hoped for.

Secondly, here also learn the right way to get testimony, approbation, and credit with men; a thing, whereof many are exceeding glad; and which, the child of God must not contemn. Now, the way is this: He must first labour to get approbation at God's hands; which indeed he cannot do any other way, save only, by a true and lively faith, as we have heard before. Now, the Lord God approving of him, he has the hearts of all men in his hands, inclining them where he wills: and if it does stand with his glory, he will cause them to like, and to speak well of him, that does believe.

Many, indeed, get great applause in the world, which little regard true faith; but in the end, this their glory and applause, will be their shame: for, They that honour me, will I honour, says the Lord: but he that despises me, shall be despised, 1 Samuel 2:30.

Lastly, whereas the Holy Ghost saith, That all these worthy men obtained testimony of God, and yet received not the promise. We are hereby taught, that we which now live in the Church, are much more bound in conscience to believe, than they that lived in the Old Testament. For, we have received the promise of Christ's incarnation: They received it not, and yet believed. Wherefore, in the fear of God let us labor for true faith. But some will say, What should we hear so much of faith? we do all believe. Answer. Indeed, we say so much with our mouths: but, it is a rare thing to find true and sound faith in the heart; for, gross and palpable ignorance abounds everywhere, and yet men will needs be good believers which is a thing impossible: for, how should faith be without knowledge? And, as men are ignorant, so they have no care to learn, nor to get knowledge, that so they might come by true faith. Their hearts are wholly taken up with the world, for matters of profit and delight; that they can spare no time, to seek for this precious gift of faith. Again, many have knowledge, with whom true faith is rare: for, faith purifies the heart, it is joined with a good conscience, and shows itself by obedience, through love. Now (to leave the heart to God) where almost is the man, that walks answerable to his knowledge? May we not truly say of many, that as the word cometh in at the one ear, it goeth out at the other? And, among those which learn, and bear away something, there is little care to practice it in life.

But, we must know, that if we would be approved of God, we must believe. Now, so long as we remain ignorant; or else, having knowledge, do not join practice therewith, in obedience from a good conscience: undoubtedly, we have no spark of true faith in us. We may make a show of faith, and so bear the world in hand we believe: but certainly, this will prove a very dead faith; and in the end, and finishing of all, appear to be nothing, but bare lip-faith, and mere presumption. Now, to conclude this point, we must know, that unless we get true faith, as these believers had (which we must show by good fruits, as they did) even they shall rise up in judgment against us to condemn us, at the last day. For, they believed; though they had not the ground of faith so laid before them, as we have. Wherefore, let them that want knowledge, labor for it; and, they which have it, let them join obedience with their knowledge, that the faith of their hearts, may be seen by the fruits of their lives: for, true faith cannot be hid, but will break out in good works.

VERSE 40. God providing a better thing for us, that they without us should not be made perfect.

Because some man might much marvel, that such men as received testimony of God for their faith, should not yet receive the promise; therefore here the Holy Ghost renders a reason thereof: to wit, the good pleasure of God, appointing that Christ should be incarnate at such a time, as was most convenient for the perfect consummation of the whole Church, consisting of Gentiles, as well as Jews. For, though these ancient believers, were in time long before us; yet God provided Christ's incarnation so fitly for us, that they without us should not have perfect consummation in glory.

The Exposition. God providing a better thing for us. The word in the original, translated providing, signifieth properly foreseeing; wherein is likewise included, God's decree and ordination. Now, this we must know: that it is a peculiar prerogative, belonging to the true God alone, to be able to foresee things to come; and that many thousand years before: no creature of himself can do it. And, yet it is true, that this property to foresee, is ascribed unto God, not properly; but, in regard of our capacity: for, if we speak of God properly, God cannot be said to foresee anything; because all things be present to him, whether past, or to come.

This prescience, or foreknowledge in God, puts a difference between the true God, and all false gods; yea, between the true God, and all creatures: for, the true God foresees all things that are to come; so can no creature do. Indeed, some creatures foresee and foretell some things; yet herein, they come short of the divine property: for, God foresees all things by himself, without signs, or causes, or outward means. But, creatures only foresee some things, not of themselves; but, by means of signs, and outward causes, or by revelation from God: otherwise can no creature foresee things to come.

Now, as we said before, this foresight in God includes his decree and ordination: for, therefore did these things so come to pass, because God ordained them. Whereby we see, that God's prescience of foreknowledge is not idle, but operative, and joined with his will: for, Matthew 10.29, 30, a hair cannot fall from our head; nor a sparrow light upon the ground, without his will. As all things in time come to pass; so God before all worlds willed, that is, decreed and appointed them. And, under this large extent of God's will or decree, we must include the sinful actions of men: for, God doth not barely foresee them, but decree the being of them, and so will them after a sort; though not to be done by himself, yet by others. When Judas betrayed Christ, and Pilate with the wicked Jews condemned and reviled him, they sinned grievously; and yet herein, they did nothing, but that which God's hand and counsel had determined before to be done.

This point well considered, confutes their opinion, who indeed enlarge God's prescience or foreknowledge over all things, both good and evil; but yet exclude sin from without the compass of his decree and ordination. But, here we see, God's foresight includes his decree; and nothing comes to pass simply without his will: howsoever many things be done against his revealed will; yet without his absolute will, can nothing come to pass. He worketh all things according to the counsel of his own will: doing himself those things that be good, and willingly permitting evil to be done by others, for good ends.

But, what did God here provide and foresee for us? Answer. A better thing: that is, God in his eternal counsel provided a better estate for his Church in the New Testament; than he did for believers in the Old.

Hence we learn, that as God hath his general providence, whereby he governeth all things; so also, he hath his special and particular providence, whereby in all things, he provides and brings to pass, that which is best for his Church. For, in the Old Testament, God provided that for his Church, which was meet for it: But, considering that the Church in the New Testament (in some respects) was to have a better estate, than the Church in the Old Testament had; therefore, he provides for it a better state. And look, as in his eternal wisdom he foreseeth what is best for all estates and times; so in his providence doth he accomplish and effect the same.

For us.] That is, for the Church in the New Testament: where note, that God's Church, and the state thereof in the New Testament, is better than it was in the Old, before the coming of Christ. The Holy Ghost here speaks this plainly; and therefore, we need no further proof thereof.

Question. How should it be better with the Church now, than it was then? Answer. True it is, that God gave the covenant of grace in the beginning, to our first parents in Paradise: the sum whereof was this; The seed of the woman shall break the Serpent's head. And, this covenant did God renew and revive unto his Church, from time to time, in all ages, unto this day. Both circumcision and the Passover, were seals of this covenant; as well as our Sacraments be: so that in substance they differ not; the free gift of grace in Christ belonged to them as well as unto us. The believing Jews in their Sacraments, did eat the same spiritual meat, and drink the same spiritual drink with us (as the Apostle witnesseth, 1 Corinthians chapter 10 verse 3): and believers then, obtained the same eternal life that we do now by faith. And yet if we regard the manner of administering the covenant of grace in God's Church, unto the people of God; Herein doth the Church of the New Testament far surpass the Church of God in the Old: and, indeed herein consists the preeminence of the Church under the Gospel; which stands in five things especially:

First, in the Old Testament, spiritual and heavenly were propounded unto the Church, under temporal and earthly blessings. This is plain by God's dealing with the Patriarchs, Abraham, Isaac, and Jacob; for, the Lord promised unto them the temporal blessings of the Land of Canaan; under which he signified the gift of life everlasting, in the Kingdom of heaven. But, in the New Testament, life everlasting is plainly promised to the believer, without any such type or figure.

Secondly, in the Old Testament Christ was showed and signified unto them in ceremonies, rites and types; which were in number many, and in signification some of them dark and obscure: but now these types and ceremonies are abolished, the shadow is gone, and the substance come: and in stead of dark signs and figures, we have two most plain and sensible Sacraments. More plainly, the covenant of grace in the Old Testament, was sealed by the blood of Lambs, as signs of the blood of Christ: but now to his Church in the New Testament, Christ himself has sealed his Testament by his own blood.

Thirdly, in the Old Testament all the knowledge they had was in the Law; and their understanding in the Gospel was obscure and very slender: but, in the New Testament, not only the Law is made manifest, but also the supernatural knowledge of the Gospel.

Fourthly, the Law was only committed and published to one nation and people: but the Gospel is spread and preached to all the world.

And lastly, the Church in the Old Testament believed in Christ to come: but, now the Church believes in Christ, which is already come and exhibited: in all which respects, the Church in the New Testament doth exceed the Church of the Old.

Now, where the Text saith, God provided a better thing for us, we must not understand it of all these prerogatives, but only of the first and last, touching the actual exhibiting of Christ in the flesh: as Christ also imports, Luke 10.23, 24, Blessed are the eyes which see that ye see; for, I tell you, many Prophets and Kings have desired to see those things ye see, and have not seen them: Which things we must understand of the incarnation of Christ. And that this is such a prerogative to the New Testament, appeareth by old Simeon, who when he had seen Christ in the Temple, as it was promised to him, sang unto God this song (Luke 2.29) Lord, now lettest thou thy servant depart in peace according to thy word; for, mine eyes have seen thy salvation: as if he should say, I have now Lord lived long enough; let me now depart in peace, seeing now I have seen thy Christ my Savior (where we see he makes it a matter of full contentment unto his soul) which the believers under the Law saw not.

Hence we must learn our duty: for, if our state be now better than the state of the Old Testament was, and if we enjoy privileges denied to God's ancient servants before and under the Law; then undoubtedly we ought to strive to go before them in grace and obedience; for, every man's accounts shall be according to his receipts. He that receives five talents, must make account to return more, than he that receives two: where God is more abundant in his mercy, there he looks for answerable thankfulness and obedience. We go beyond the ancient Church in five things: and therefore we must stir up our hearts to be answerable in grace and obedience going beyond them. But if for all this, we come short of them in these things, then surely our case is fearful, and our punishment shall be the greater: for, they that had less prerogatives, shall be witnesses against us, if they go beyond us in obedience.

That they without us might not be made perfect: that is, might not be fully glorified. Here is the reason why Christ was not exhibited in their days. Indeed all true believers before Christ were justified, and sanctified, and in soul received to glory before us; yet, perfected in soul and body both, they must not be before us: but we must all be perfected together. Now, his will herein he brings thus to pass; All must be perfected in Christ: But he will not have Christ to come and suffer, till the fullness of time came, in these last days, Hebrews 1:2 (as the Apostle speaks) that the believers living in these last days, might have time of being in the Church to be called, justified, and sanctified; that so they might be glorified with them that lived before. For, put the case that Christ had suffered in the days of Abraham or David, or thereabout; then the end of the world must needs have come the sooner: for, so it was foretold that Christ should come in the latter ages of the world, 1 Peter 1:20. Now, if the world had been sooner cut off, then had there not been time of birth and calling, for all the elect that now live and shall live: therefore for their sakes was Christ's coming deferred, till the fullness of time. And this I take to be the meaning of the words.

Now, in that the Holy Ghost here says, The members of Christ in the New Testament must be perfected, with all the ancient believers in the old; we must hereby be admonished to conform ourselves unto these ancient Fathers in the participation of grace and practice of obedience in this life. For, how can we look to be glorified with them after this life, if here we be not like them in grace? Christ tells his followers, that many should come from the East and from the West, to sit with Abraham, Isaac, and Jacob, in the kingdom of heaven, Matthew 8:11, 12, (because they were followers of these Patriarchs in the faith) when as the children of the Kingdom, that is, many Jews by birth, born in the Church, should be cast into utter darkness. Now, if Christ deny to glorify the children and posterity of these ancient believers, because they did not follow them in grace and in obedience: how can we which are by nature sinners of the Gentiles, look to be glorified with them, unless in grace and obedience we conform ourselves unto them? Thus much for these examples of faith: Now something must be added out of the next Chapter; because there the Holy Ghost makes use of all these worthy examples.

Verse 35. Others also were tortured on the rack, and refused to be released, so that they might receive a better resurrection.

With these words, the author of this letter moves to the fourth group of examples of faith in this chapter. As in the group just before, he proceeds quickly, piling up many worthy examples in few words, not naming the individuals but simply describing the deeds for which their faith is commended. This fourth and final group includes believers who lived during the time of the Maccabees and onward, up to the coming of Christ. It cannot refer to believers of earlier periods, because the author draws a clear distinction between these believers and the earlier judges, kings, and prophets — using the words 'others also.' This makes plain that he is presenting a different group of believers. And it is equally plain that these believers lived before Christ's coming. Even though Christians in the early church were also tortured, racked, and tormented in these ways, this passage cannot refer to them — because those early Christians 'enjoyed the promise of the Messiah.' The people described here did not receive that promise in their day; they waited for it by faith and died still waiting (verse 39). In fact, during the time of the Maccabees the Jewish church was terribly persecuted by Antiochus, about two hundred years before Christ — as we can see in 2 Maccabees 4 and 6.

Question: Where did the author of this letter find this extensive account of these extraordinary persecutions, since they are not recorded in the books of the Old Testament?

The most likely answer is that he drew it from the historical records and writings of men — which, even if they no longer exist today, were available, known, and accepted in the early church. This should not surprise us. The Holy Spirit in the Old Testament frequently refers to human writings. The recurring phrase in the books of Kings and Chronicles — 'Are not the rest of the acts of such-and-such recorded in the book of the chronicles of the kings of Judah and Israel?' — makes this plain.

Those books of chronicles were not parts of holy Scripture — they were civil or church historical records, similar to our own books of martyrs and chronicles. In 2 Timothy 3:8, Paul says that 'Jannes and Jambres opposed Moses.' Yet in the book of Exodus, the sorcerers who resisted Moses are never named. And Jude references a prophecy of Enoch (Jude 14) that is not recorded anywhere in the Old Testament. It appears likely that Moses was the first person to write holy Scripture. So where did the apostles get these things? Undoubtedly the Holy Spirit could have revealed such things directly, even if they had been unknown at the time. But it is more probable that the apostles found them in Jewish writings or records that were available and accepted among Jews in their day. Paul, for instance, when preaching to the Athenians, quotes the poet Aratus: 'For we are His offspring.' He quotes the playwright Menander to the Corinthians: 'Bad company corrupts good character' (1 Corinthians 15). And he quotes the Cretan poet Epimenides to Titus: 'Cretans are always liars, evil beasts, lazy gluttons' (Titus 1:12).

From the fact that the Holy Spirit draws on the writings of men, we learn that reading human writings is not wrong — it is genuinely useful to God's servants. But some would use these examples to argue that such writings may be freely quoted in public ministry whenever anyone sees fit. These passages give no basis for that claim. First, the apostles were so guided by the Holy Spirit in their public ministry that they could not err. No ministers today have that privilege. Second, when the apostles quoted human writings in their sermons or letters, they in effect sanctified those quotations and made them part of holy Scripture. No ordinary minister can do this. A human testimony cited ten thousand times still remains human — it does not become God's word. Third, those who want to justify quoting human sources in their sermons by appealing to the apostles should follow the apostles in how they did it. The apostles were extremely sparing in such citations — in many of their writings there are none at all. Across the entire New Testament there are only three such quotations. Furthermore, the apostles cited them without display. They even concealed the names of the authors from whom they were quoting.

Finally, the apostles cited human writings only for serious reasons and in fitting circumstances — specifically, when they were convinced that the quotation would persuade the consciences of their hearers on the point being made. How far many today differ from the apostles in the way they quote human sources is for all to judge.

Before coming to these specific examples of faith, there are several general observations to make. In the three preceding verses, the Holy Spirit has set out the successful outcomes that came to believers through their faith. Here He turns to describe a very different experience — other believers who, through faith, endured terrible persecutions and torments, even the most cruel and bitter forms of death.

From what the apostle describes here, we can see clearly what the condition of God's church and people is in this world. God grants peace and success to some as a fitting reward for faith and obedience. But others are deprived of outward peace and comfort, and must endure severe trials and persecution. Just as day and night alternate continuously — one always following the other — so it is with God's church and His true people in this world. At times they have peace and prosperity. But this does not last forever. At other times they live in trouble, suffering, and persecution.

To make this point clearer, since it matters: we can see its truth in the history of God's church from the very beginning. Adam's family was God's church. At first there was notable peace. But when God accepted Abel's sacrifice and rejected Cain's, persecution began — and Cain killed his brother Abel. Abraham is called the father of the faithful, and his household was the true church of God in those days. There we can clearly see this alternating pattern. God called Abraham out of Haran to dwell in the land of Canaan (Genesis 12:1-10). But before long, a severe famine struck the land, and his household had to go down to Egypt to live there. There the Lord blessed him greatly and made him so prosperous and powerful that, after his return to Canaan, he was able to go to war against the kings of those nations (Genesis 14).

The Israelites, God's chosen people, spent four hundred years in bondage in Egypt. But at the appointed time, God gave them a glorious deliverance. Even so, they were tested in the wilderness for forty years — after which they were settled securely in the fertile land of Canaan, a land flowing with milk and honey. There too the church of God experienced this pattern. During the period of the judges, the Israelites — because of their sins — repeatedly fell into subjection to the nations around them: the Moabites, the Philistines, the Ammonites, and others, sometimes for ten, twenty, thirty, or forty years at a stretch. Yet when they cried out to God, He sent a mighty judge to deliver them, and peace followed for a season. This was the alternating state of the church throughout the entire period of the judges. It was the same under the kings. At times God gave them good kings who promoted true religion and supported the priests and prophets of God — and the church flourished during those reigns. But at other times, for their sins, God sent them wicked rulers who persecuted the prophets and the godly in the land. This is plain throughout the books of Kings and Chronicles. After the reign of good King Josiah came the captivity to Babylon. After seventy years, the Lord brought them back through King Cyrus. After their return, there were again seasons of peace and seasons of distress — as we see in the books of Ezra and Nehemiah. But above all others, the persecution by Antiochus Epiphanes was the most extreme, foretold by Daniel in his prophecy (Daniel 11:36) and recorded in the books of the Maccabees.

Coming to the era of the gospel: the early church, in the three hundred years after Christ's ascension, endured ten fierce and bloody persecutions. Between each of them there were still periods of peace — breathing room, as it were. When the tenth persecution ended, the Lord raised up the good emperor Constantine, who brought peace and security to the church. But soon after him, the heresy of Arius — stirred up by the devil — brought persecutions on the church as severe as any the pagans had inflicted. This was a highly blasphemous heresy denying the eternal deity of Christ and the Holy Spirit, and it dominated the church for eighty years. Not long after that heresy was suppressed, the idolatry and tyranny of Antichrist began to take hold in the church for many hundreds of years. About eighty years ago, the Lord in His mercy raised up worthy instruments through whom He delivered His church from that idolatry and blindness. Yet even since then the church has still felt the bloody hand of Antichrist in terrible persecutions. All of this confirms what is most true: the outward condition of God's church is always alternating — sometimes at peace, sometimes under severe persecution.

Applying this to ourselves: God has planted His church in this land and for many years has blessed us with prosperity and peace — a great mercy He has given as a reward for the faith of His servants among us. During this time we have had great freedom in God's holy ministry, with access to the word, prayer, and sacraments. But we must know that the condition of God's church — between peace and trouble — is alternating, like day and night, light and darkness. We must therefore pay attention to our own situation. Our season of peace will not last forever. These good years will come to an end, and trouble and affliction will certainly come. God alone knows what form those afflictions will take, and exactly when they will come. But that they will come at God's appointed time is something we can be confident of, for the following reasons.

First, the consistent pattern of God's law is this: the curse follows the transgression. When any person, family, or people lives in violation of God's commandments, they must expect God's judgment to fall on them. We can say honestly that this nation abounds with serious sin at every level of society. In civil life — setting aside widespread oppression — where is justice untainted by bribery? Where is commerce free from fraud and deceit? In church ministry — setting aside many other abuses — where is the care that ought to exist for building up God's church? Among the general population — setting aside gross ignorance and superstition — what terrible blasphemy, sexual immorality, oath-breaking, and disregard of the Sabbath is everywhere present? And beyond all this, there is a frightening atheism — a mother of all sins — whether the practical atheism of those who deny God by the way they live, or the intellectual atheism of those who argue against the truths God has revealed in His word. All these sins and many more cry out loudly for God's judgment — including the most fearful judgment of all: the removal of His kingdom through the removal of the gospel of peace.

Second, consider the kinds of people God is taking from us by death — people of position and significance in both church and society, often in the prime of their lives. Are they not precisely those who were most outstanding among us for wisdom and learning, genuine godliness and integrity? However small a thing this may seem to many, it is undoubtedly a sign of coming judgment. For 'the righteous man perishes, and no one takes it to heart; and devout men are taken away, while no one understands that the righteous is taken away from the evil to come' (Isaiah 57:1).

Third, God has set His terrifying judgments around us — war and the sword in neighboring nations, which have also threatened us. And throughout our own land, famine and plague have come and gone repeatedly (Leviticus 26). This is a truth of God: when He sends His judgments on a people, if they do not repent, one judgment is only the forerunner of one more severe and terrible than the last. But little or no repentance is apparent among us. On the contrary, we are drifting further away from God — and so we remain exposed to still more fearful judgments.

Finally, this is how God normally deals with His own servants. Just as He sometimes rewards their faith and obedience with peace, so He will at other times test their faith through affliction. He did this with His servant Job — who had no equal for godliness anywhere in the world in his day. God has His servants among us. For the testing of their faith, we may be sure that some form of trial will come upon us — for 'all who desire to live godly in Christ Jesus will be persecuted' (2 Timothy 3:12).

Since our present peace will be turned into trouble — as the preceding reasons, which apply directly to our own church and society, make clear — let us learn our duty.

First, we must think carefully about what the worst possible outcome might be when trial and persecution come. This is the counsel of our Savior Christ to those who would follow Him faithfully as His disciples. Like good builders who count the cost before laying the foundation, and like good soldiers who assess their strength before marching into battle, they must plan ahead — so they do not give up and turn back in shame like fools and cowards (Luke 14:28). By God's mercy we now profess the true religion of Christ, with hope of salvation through it. We must therefore reckon with what our religion may cost us, and see in advance what is the worst that may happen to us for our profession of Christ and His gospel. If we have not done this at the start of our Christian life, we must do it now — better late than never — so that when the trial comes, we do not walk away from Christ in disgrace.

In former times, a steadfast profession of Christ has cost people their friends, their possessions, and their freedom — even their lives. The same may happen to us. Therefore we must think it through honestly and ask ourselves: are we willing to suffer the loss of goods and friends, even the loss of our lives, in defense of Christ's true religion?

The reality of the church's condition — that trouble may come — should also move us to pursue those saving graces of God's Spirit that will equip us to stand firm in all temptations, troubles, and persecutions. We must not be content with lamps that give light only for a time, as the five foolish virgins did. We must have the oil of grace stored in the vessels of our hearts. Knowledge of God's word is a valuable thing, but it is not sufficient to make us stand in the day of trial. We must therefore pursue genuine saving grace — especially this: having our hearts rooted and grounded in the love of God through faith. By this we are assured that God is our Father in Christ, that Jesus Christ is our Redeemer, and that the Holy Spirit is our comforter and sanctifier. This assurance of faith will steady our hearts in every situation. Whether it is life or death, we need not be afraid — for nothing will be able to separate us from the love of God in Christ Jesus.

That is enough on how this verse connects to what came before. Now to the words themselves.

'Others also were tortured on the rack,' and so on. Here the Holy Spirit begins to set out the fruits of faith for which this last group of believers is commended to us. Unlike the previous examples, these are not famous victories — they are nine different kinds of suffering. To each of them we must carry over the phrase 'by faith' from verse 33: that is, through faith they endured torture, mockings, and all the rest.

From these effects taken together, we can observe two things. First, a remarkable fruit of faith — which is why it is so highly praised in this final group of examples: faith enables God's child to endure whatever the Lord places on him. The torments with which the human body can be afflicted are many and terrible. Yet however many and terrible they may be, true saving faith enables God's child to bear them all for the honor of Christ.

The effects of faith described before this point are many and extraordinary. But undoubtedly, this strength of patience under the greatest torments for Christ's sake is among the most important.

Paul gives remarkable testimony to this in Romans 8:38-39: 'I am convinced that neither death nor life, nor angels nor principalities, nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.' What remarkable power faith has — it so firmly unites the believer to Christ that no torment in the world, not even all the power of Satan and his angels, can tear them apart.

Question: How does faith produce this unbreakable power of clinging to Christ? It works like this: it is the nature of faith to persuade the conscience of God's love and favor in Christ. Out of that persuasion, the heart begins to love God in return. Through this love, faith works and makes a person capable of enduring any torment inflicted for the sake of religion. For 'love bears all things' (1 Corinthians 13:7) — even the love of one person for another. How much more, then, will our love for God in Christ enable us to suffer anything for His name? This is why it is said that 'love is as strong as death; its coals are fiery coals, a blazing flame. Many waters cannot quench love, nor can rivers sweep it away' — meaning that even severe persecutions and torments cannot extinguish it. In fact, when love for God burns with intensity, it makes a person so zealous for God's glory that if there were no other way to glorify God except by suffering, God's child would rather submit to the torments of the damned than allow God to lose His glory. We can see this in Paul (Romans 9:3): 'I could wish that I myself were accursed and cut off from Christ for the sake of my brothers and sisters, my kinsmen according to the flesh' — that is, the Israelites — meaning for the sake of advancing God's glory in their calling and salvation. We can see the same zeal in Moses. Fearing that God would lose His glory if the Israelites were destroyed, he prayed, 'Forgive their sin — but if not, please blot me out of Your book which You have written.'

Since this is the fruit of faith — making a person both able and willing to suffer anything for Christ's sake — we must be motivated to pursue true faith. Trouble may come, and in fact some form of affliction will come to every child of God, to a greater or lesser degree. Without faith we will never be able to glorify God under the cross. 'The righteous shall live by faith' in this condition (Hebrews 10:38) — just as these believers here endured the rack, fire, and being cut apart, all by faith.

Second, from all these sufferings endured by faith, observe the disposition of ungodly people toward God's church and people: they are bitterly and violently set against them. Here they carried out on God's children every cruelty the devil could inspire in their hearts. This has been their attitude and behavior not only before Christ's incarnation but ever since — as shown by the countless brutal tortures devised against Christians in the early church, and inflicted on them then and throughout history. We see it in the Church of Rome, especially in its more recent Inquisition — where, beyond cruelly racking the conscience through unjust interrogations, they subjected Protestants to the most savage physical torments.

Observing this cruel attitude of the wicked toward the godly is instructive in several ways. First, it proves that the religion we profess by God's mercy — contained in the books of the Old and New Testaments — is not a human invention or political strategy. It is the sacred ordinance of the living God. If it were invented by human beings, it would suit people's natural tendencies and appeal to their nature, so that nearly everyone would welcome and embrace it. But we see that it is widely hated. 'This sect is spoken against everywhere' (Acts 28:22). Natural people reject it, persecute it, and persecute its followers to the point of death. They do this because true religion is contrary to their nature, as light is to darkness. It condemns the very ways and pursuits they most love. This is reason enough to vindicate true religion as God's own ordinance — even to the conscience of the worldly atheist. Their devilish hostility toward it proves that God's divine truth is in it.

Second, do the wicked hate the godly because of their religion and profession? Then in contrast, we must learn to love religion because it is religion, and to love those who profess it because of their profession. This is Christ's instruction: to love a disciple because he is a disciple (Matthew 10). We must love all people — but especially those who embrace the gospel of Christ and belong to the household of faith. For all such are brothers and sisters, sharing one Father who is God, and brothers and sisters ought to love one another. But this lesson is sadly not learned. The world generally devotes itself to mocking and ridiculing — and what it mocks is religion and those who profess it. This should not be so. However imperfectly people may fall short in knowledge and practice, those who profess religion should not be treated with contempt. This abuse has grown so widespread that many people hold back from diligently hearing the preached word, for fear of being mocked. But let these mockers know they are joining hands with the devil and with the persecutors of God's church — for mocking is a form of persecution. Young Christians should not be treated this way. They should be encouraged for the advancement of Christ's kingdom. This is how our Savior Christ dealt with those who showed any signs of grace. When the young man said he had kept God's commandments from his youth, 'Jesus looked at him and loved him' (Mark 10:21). When a scribe answered wisely, He said to him, 'You are not far from the kingdom of God' (Mark 12:34). We must follow Christ's example and walk in love — thinking and speaking well of all who profess faith, and counting no one a hypocrite until God has made their hypocrisy evident. It is a mark of a Christian to love someone because that person loves religion. On the other hand, to hate someone because he is a Christian is the mark of a persecutor and an enemy of Christ. That is enough in general.

We come now to the specific kinds of suffering these believers endured by faith. The first is being racked — in the words, 'others also were tortured on the rack,' or as some translate it, 'were beaten with clubs.' The original can support either translation, and both apply fittingly to this kind of suffering. In those times, the enemies of God's church would stretch a person's body out on a rack or some similar device, pulling every joint to its limit, and then beat the entire stretched-out body with clubs until the person was dead. An example of this kind of suffering is Eleazar the Jew (2 Maccabees 6), who under Antiochus was first racked and then beaten on every part of his body until death — because he refused to eat pork.

Some may object: being racked and beaten to death cannot be any commendation of faith — criminals and traitors are treated the same way. To prevent this objection, the Holy Spirit adds the words 'and would not be delivered' — showing that this suffering was indeed a remarkable display of true faith. The meaning is this: some Jews in the Old Testament were condemned to death by persecutors for their religion, but were offered their lives and freedom if they would recant and abandon their faith. This offer of life they refused — they 'would not be delivered' on such a condition.

This example of faith teaches us to hold fast to true religion and to value it above all the pleasures and advantages this world has to offer — even above life itself. Paul presses this point in various ways. 'Let him who thinks he stands take care that he does not fall' (1 Corinthians 10:12) — forbidding us to preserve our outward safety by joining in with idolaters. And again: 'Stand firm in the faith' (1 Corinthians 16:13). This is also one of the main points Paul urges on Timothy in both his letters: to keep faith and a good conscience. Our Savior Christ compares the kingdom of heaven in one of His parables to a treasure hidden in a field, which a man discovers, hides again, and then goes home and sells everything he has to buy that field (Matthew 13:44). The lesson is that anyone who wants to enjoy the kingdom of heaven must be willing to give up everything else for it — counting all other things as worthless, as Paul did (Philippians 3:8). What does it matter if a man has all the wealth and pleasures of the world, and everything else his heart could desire in this life? If he lacks true religion and a good conscience, he has nothing — for he also lacks the love and favor of God, and will lose his soul. No amount of worldly wealth can provide a ransom for it. We must therefore be warned to care more about obtaining and maintaining true religion and a good conscience than anything else in the world.

Now, because it will naturally seem rash to refuse life when it is offered, the Holy Spirit adds a clear reason for these believers' choice, to prevent that criticism: they refused deliverance 'that they might receive a better resurrection.' Many interpreters take these words as referring simply to the resurrection on the day of judgment — as though the Holy Spirit were saying: these martyrs refused to be delivered from death because they looked forward to receiving at the day of judgment a greater measure of glory for having, in obedience to God, laid down their lives to maintain true religion. This is certainly God's truth: the more we humble ourselves in suffering for Christ's name in this life, the greater our glory will be at the general resurrection. 'For our momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison' (2 Corinthians 4:17). And yet, I believe this is not the precise meaning of the words here. Rather, their resurrection at the last day is here called 'better' in contrast to the temporary deliverance being offered to them. While under the torment of the rack, they were as good as dead. When life was offered to them, it was, in a sense, a kind of resurrection — and from the perspective of their enemies, a good outcome. But they were not willing to lose the comfort of the true resurrection to life at the last day for the sake of that.

Two resurrections are being compared here. The first is deliverance from physical death. The second is rising to everlasting life at the last day of judgment. Of these two, the latter is the better — and God's servants and martyrs recognized this. So the true meaning of these words is this: these servants of God refused deliverance from temporal torment and death because their deepest concern was that their bodies would rise to everlasting life at the day of judgment. They judged that rising to eternal life on that day was far better than rising to a temporary life in this world for a few more years.

If we understand this well, it teaches us two important duties. First, we should above all things seek assurance in our consciences — as these servants of God had — that our bodies will rise to everlasting life at the last day. We confess this with our mouths as one of the articles of our faith. But we must work toward a deep and settled conviction in our hearts that these bodies of ours — however terribly they may be tormented here — will one day rise to life and glory through Jesus Christ. All the true martyrs of Christ knew this and were fully persuaded of it. This is what gave them such confidence in their suffering. If we can reach that same assurance, it will serve us greatly in both life and death. In life, it will move us to embrace true religion from the heart and to strive in everything to keep a good conscience. Paul makes this plain in Acts 24:15-16. Having declared his hope in the resurrection of both the just and the unjust, he adds: 'In view of this I also do my best to maintain always a blameless conscience before God and before men.' In death as well, this persuasion is of great value. It will steady the heart powerfully against the natural fear of dying. It is remarkable how terrifying the thought of death is to many people. This fear arises precisely because they are not truly convinced in their hearts of their resurrection to life and glory at the last day. If they were, they would be able to bear the suffering of death — however terrible — with patience and with comfort.

Second, from this we must learn to live this earthly life in such a way that when we die, our bodies may rise again to eternal life. These martyrs provide us with a remarkable example: they are so resolved to maintain the way of life that holds the hope of glory that they would rather lose their earthly lives than abandon it. And in fact this duty is absolutely necessary — unless we order this earthly life rightly, we can have no hope of rising to glory. Question: How should we live this earthly life so that we will rise to glory after death? John answers this in Revelation 20:6: 'Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power.' We must therefore labor earnestly to share in that first resurrection. This first resurrection is spiritual, worked in the soul by the Holy Spirit — causing one who is by nature dead in sin to rise to newness of life. Whoever truly shares in it will undoubtedly rise to glory. For those 'who were made alive together with Christ' from the death of sin are 'seated with Him in the heavenly places in Christ Jesus' (Ephesians 2:5-6). Physical death may separate soul and body for a time, but it can never prevent the enjoyment of eternal life. Therefore, if we desire that eternal life after we die, let us shape our natural lives to die to sin while we are still alive.

Verse 36. And others have had their trials in mockings and scourgings — yes, and further, in chains and imprisonment. The second kind of suffering by which God's servants were tried is mocking. On this subject we can observe several things. First, where it came from: undoubtedly from ungodly people who were enemies of God's church and true religion. It is listed here as one of the trials God's church faces at the hands of its enemies.

Consider then what mockers and scoffers of God's servants truly are. Here they are counted as wicked opponents of God and His truth. Jude, speaking of certain false prophets who had crept into the church, calls them 'ungodly men' (Jude 4) — and proves it by their foul speech in evil talk (verses 8 and 10). Ishmael is counted a persecutor by the Holy Spirit for mocking Isaac (Galatians 4:29). And David, when describing degrees of sinners, places sitting in the seat of scoffers as the third and highest (Psalm 1:1). All these passages show how serious this sin is. Therefore if any of us — young or old, high or low — have been guilty of it in the past, let us now repent and stop. It is offensive to God. You who are a scoffer may comfort yourself and think everything is fine — after all, words are just words. But know that your situation is dangerous: you still lack the fear of God, and you are an enemy of Christ and His religion. One day you will be judged not only for your wicked deeds but 'for all the harsh things which ungodly sinners have spoken against Him' (Jude 15).

Second, the fact that God's servants were tried by mockings shows that God's church in this world is subject to this affliction. It is nothing new to our age — it has been present in God's church from the beginning. In Genesis 21:9, 'Ishmael mocked Isaac.' Isaiah brings in Christ saying, 'Behold, I and the children whom the Lord has given me are for signs and wonders in Israel' (Isaiah 8:18). Jeremiah says, 'I have become a laughingstock all day long; everyone mocks me' (Jeremiah 20:7). Even our Savior Christ, while on the cross carrying out the great work of humanity's redemption, was at that very moment mocked by the malicious Jews (Matthew 27:41). And Paul was mocked by the Athenians for preaching Christ and the resurrection (Acts 17:18).

If this was the lot of Christ our head, and of His most worthy prophets and apostles — to be mocked and scorned — then no child of God today should expect to escape it. For if they do these things to the green tree, what will they do to the dry? Therefore if we belong to Christ, we must prepare for this and arm ourselves with patience to endure it. 'A disciple is not above his teacher, nor a slave above his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household?' (Matthew 10:24-25).

Third, the fact that God's servants were tried by mockings and endured them by faith teaches us how to conduct ourselves when we are subject to ridicule — especially for religion's sake. We must not return mockery for mockery and insult for insult. Instead, we must learn with a gentle spirit to bear it. When Christ was on the cross and the Jews were shamelessly mocking Him, He prayed for them even then. David's behavior was the same. As we can read in Psalm 38:12-14, when his enemies spoke evil against him, what did he do? Did he rage at them in return? No — 'he was like a deaf man who does not hear, and like a mute who does not open his mouth; yes, he was like a man who does not hear, and in whose mouth are no arguments.' It was a remarkable thing in David that he could hold his emotions in check under such reproach. But read verse 15 and we see the reason: 'he trusted in the Lord his God.' He also recognized God's hand in their reproaches (2 Samuel 16:10) — and these things kept him silent. We must study this example and learn from it to possess our souls in patience when we face reproach.

The third kind of suffering is scourging. God's servants were not only mocked for their religion — they were also whipped and beaten. The fourth is chains and imprisonment. The fifth is stoning (verse 37): 'They were stoned.' The sixth is this: 'They were sawn in two.' All of these were worthy fruits of faith, endured for the sake of religion. The particular lessons that could be drawn from each have been addressed in earlier discussion, so I will pass over them here.

The seventh kind of suffering is this: they were tempted. By changing a single letter in the original, the word could be read as 'they were burned.' Some translators do read it that way, supposing the original copyists substituted one letter for another. Their reason is that examples of severe physical punishment appear both before and after this, and they think burning — which is a terrible death — fits the pattern. But we may safely and accurately read the word as 'they were tempted' — meaning they were enticed and drawn by attractive promises of life to abandon their religion. The same word is used by James: 'Each person is tempted when he is lured and enticed by his own desire' (James 1:14). If someone asks why temptation should be placed among such brutal physical torments, the answer is that it is just as severe a trial as any of them. The temptation to abandon religion and a good conscience is as dangerous as any physical punishment in the world. This is plain in Christ's temptations by the devil. In those three temptations, Satan reveals his malice and cunning against Christ and His church most fully. When Satan failed with the first two, he made his third and final assault through the glory and splendor of the world: showing Christ 'all the kingdoms of the world and their glory,' he said, 'All these things I will give You, if You fall down and worship me' (Matthew 4:9). Christ's holy heart refused to yield. But that it was a severe temptation is clear from His response. In the earlier temptations He simply answered Satan from Scripture. But when this temptation came, Christ commanded him, 'Go away, Satan!' — showing not only His hatred of that sin but also the seriousness of this attack from the world. And indeed, these temptations from the right hand — as we may call them — creep most dangerously into the heart and cause shipwreck of faith and a good conscience. All of David's troubles and persecutions never led him to as grievous sins as a little ease and rest did. A great army cannot break into a city as quickly as riches and fair promises can. And no physical torment can overcome a good conscience as readily as worldly pleasures and attractive offers. Because of this, we must take care not to be deceived by the world. The spectacle of its glory and splendor will steal away religion and a good conscience from a person more easily than any persecution could. Indeed, who is it that most often changes their religion when trials come? Those who have the world at their disposal.

The eighth example of suffering is this: they were killed with the sword. Nothing can be said of this that has not already been addressed in the earlier examples, so I omit it.

The ninth and last example of suffering is this: they wandered about in sheepskins and goatskins, destitute, afflicted, and tormented. That is, being either banished or forced to flee for their lives, they wandered from place to place in the most basic clothing, without ordinary food or comfort — in great hardship and suffering.

Here we see these servants of God driven from their homes, friends, and families by persecution. From this we observe that in times of persecution, a Christian may lawfully flee for safety — as long as he is not prevented from doing so by his private or public responsibilities. These servants of God, commended here for their faith, fled when persecuted, and they did so by faith. The action is therefore lawful — as I could demonstrate at length, but have already addressed earlier. When our Savior Christ learned that the Pharisees had heard how many disciples He was making (John 4:1-3), He left Judea, where the Pharisees held greatest authority, and went into Galilee for His safety. Old Testament prophets also fled: Elijah fled from Jezebel (1 Kings 19:3). And the apostles did so in the New Testament as well, directed by Christ Himself (Matthew 10:23).

Objection 1: Some will say that persecution is the hand of God, and therefore no one should flee from it — for in doing so, it seems as though he is fleeing from God Himself. We must consider persecution from two angles: first, as the hand of God; and second, as the work of the wicked enemies of God's church. God sometimes uses those enemies as instruments, laying His hand on His church through them — either for correction or for testing. A Christian who is persecuted for the truth and has the freedom to flee cannot be said to be fleeing from God's hand — unless he were departing contrary to a direct command from God, as Jonah did when sent to Nineveh. And besides, the Christian knows that truly fleeing from God is impossible. His intention is to escape the rage of his enemies in order to preserve his life for the further service of God's church. Furthermore, the reasoning does not hold. To say 'persecution is the hand of God, therefore one may not flee' would equally prove that one may not flee from sickness or from war — both of which a person may do with a clear conscience, provided his calling does not prevent it.

Objection 2: But every Christian is bound to testify his faith and religion before his enemies, and therefore he may not flee during persecution. The answer is: a Christian must indeed bear witness to his faith if God calls him to do so. But if God gives him freedom and opportunity to flee, then at that time God is not requiring him to bear witness to his religion by staying and facing death.

Objection 3: But if flight is lawful, how is it that some of God's children, when they could have fled, chose not to — but stood firm and testified to their faith unto death? We must judge these people with reverence and conclude that they acted by some special prompting and movement of God's Spirit — as is shown by their patience and steadfastness under their greatest torments. Examples of this kind are found in the English Acts and Monuments, in men greatly to be honored for their constancy and zeal for the truth of the gospel.

Question: If fleeing during persecution can be an act of faith, may a minister of God's word also flee in a time of persecution?

There are certain situations in which a minister may lawfully flee. First, when the particular church and congregation over which he is placed has been scattered by enemies and there is no prospect of gathering them back together — in that case, he may certainly flee until his congregation can be reassembled. Second, if the persecutors specifically target the minister's life, he may withdraw for his own safety for a time, with the agreement of his flock. This happened with Paul: when the Ephesians were rioting over their Diana, Paul in his zeal was going to go in among them, but the disciples would not allow him to (Acts 19:30). They did this for Paul's safety and the good of the church — they knew the idolaters would be most ferocious against Paul. Every local church ought to take special care for the life of its minister. There are other situations in which a minister may flee, but I will not try to list them all. There are so many circumstances — relating to the enemies, to the minister himself, and to his people — that what is unlawful in one situation and for one person may be entirely lawful for another or at another time.

Second, the fact that these servants of God 'wandered about' teaches us that a person may lawfully travel from place to place and from country to country, as long as he travels in faith as these men did. Their traveling served the purpose of preserving faith and a good conscience — and for that same purpose, any person may lawfully travel from place to place. But when men travel without faith, and not for this purpose of maintaining a good conscience, their travel is without question not lawful.

This gives us good reason to challenge the wrong practices of various wanderers in our own society. First, common vagrants, whose entire life is nothing but wandering from place to place — not in faith, and not for conscience's sake, but because they enjoy that idle way of life and wander to avoid honest work. This way of life — with no basis other than love of idleness and contempt for honest labor in a legitimate calling — cannot but be deeply displeasing to God, who commands that every person should work in a lawful calling and earn his own bread. They do not do this, and therefore the curse of God pursues them. Generally they fall into terrible sins of injustice and sexual immorality. They live without order, attaching themselves to no household but living more like animals than people. They belong to no particular congregation but cut themselves off from all churches, living as though there were no God, no Christ, and no true religion. We can see God's heavy hand on them in this: they take their greatest pleasure in this wandering way of life, which is itself, by its very nature, a curse and a punishment.

Second, we may also rightly challenge the practice of certain others among us who feel compelled to travel — not for religion's sake (which would be commendable if they had genuine need), and not by the demands of a legitimate calling (which would be lawful), but purely to see fashions and foreign places. They do not even avoid places like Rome or Spain, where the cruel Inquisition will hardly allow anyone to pass through with their conscience intact. Can we think such travel is commendable? Certainly not. The purpose of lawful travel is to preserve faith and a good conscience, or to fulfill a legitimate calling. When people travel with no such purpose but only for pleasure, how can we expect them to hold to the truth, when they throw themselves into such needless danger and testing? The damaged consciences that many bring home from such travels are sufficient proof of how bad that course is.

Notice also the clothing of these believers: sheepskins and goatskins. The same can be observed in other famous prophets and servants of God. Elijah wore a garment of hair, by which he was recognized (2 Kings 1:8). John the Baptist did the same (Matthew 3:4). Even false prophets dressed that way so as to gain greater respect from the people (Zechariah 13:4). Our Savior Christ said that 'false prophets come to you in sheep's clothing' — dressed like the true prophets — 'while inwardly they are savage wolves.' The true prophets of God dressed simply so that they could preach repentance to the people not only through their words and teaching but also through the way they lived. Every minister of the gospel ought to be a light to his people in both life and doctrine. A person who preaches well but does not live according to his teaching builds with one hand and tears down with the other. As for these servants of God going about in such simple clothing as sheepskins and goatskins — they did so out of poverty, having been stripped of friends, property, homes, and land, and left without the means for better clothing.

Their example shows us that God's servants and children can be reduced to extreme poverty and need — lacking ordinary food and clothing, and forced to cover themselves with animal skins. This was the pitiful condition of godly Lazarus. Even Christ Jesus underwent a humble condition for our sake: 'He had nowhere to lay His head.' At His death, He did not own so much as a burial plot — He was laid in Joseph's tomb. This should be a great comfort to any child of God in similar distress. Why should anyone be troubled by a condition that Christ Jesus Himself and His dearest servants have endured before us?

Some may ask how this can be reconciled with David's saying: 'I have been young and now I am old, yet I have not seen the righteous forsaken or his descendants begging bread' (Psalm 37:25).

David's statement can be taken in two ways. First, as a report of his own personal observation during his lifetime. He does not say 'the righteous is never forsaken' — only that he himself never saw it. And in fact it is a rare thing to see the righteous forsaken.

Second — and I believe this is David's meaning — the righteous man is never truly forsaken, and neither is his family after him. If God lays a temporary hardship on any of His servants, allowing them to experience need, He does not forsake their children after them. He renews His mercy toward those children if they walk in obedience before Him. God may test godly parents with poverty — but their godly children will surely be blessed. So this does not prevent God's people from sometimes being in need.

The fact that these believers went about in sheepskins and goatskins did so by faith. From this we learn that when all earthly blessings fail, the child of God must by faith take hold of God's gracious promises of eternal life and rest on them.

This point deserves careful attention. If we were to lose every kind of earthly benefit, should we despair and conclude that God has forsaken us? God forbid. Even when all means fail and the whole world is against us, we must lay hold of the promise of eternal life in Christ and rest our souls on it. This is what these believers did. Job gave remarkable testimony to this same faith. After God had taken from him his children, his possessions, his health — everything — he still said, 'Though He slay me, I will hope in Him' (Job 13:15). We must endeavor to do the same if that situation ever falls to us. When all worldly help and comfort fails us, the promise of life in Christ will be a sweet and secure refuge for our souls.

'Destitute, afflicted, and tormented.' Here the apostle describes the misery of their wandering condition by three degrees of hardship that accompanied it. First, they were destitute — stripped of all earthly blessings. Second, they were afflicted in both body and mind. Third, they were tormented — that is, mistreated. These words are added for a specific reason: to show that these servants of God were overwhelmed with afflictions. They were banished and driven into extreme poverty. They were stripped of all their possessions and cut off from human society. They were afflicted in body and mind, and mistreated by everyone around them — no one did them any good, while everyone did them wrong. Wave after wave of misery rolled over them from every direction.

From this we learn that God's servants may be overwhelmed with many calamities at the same time, pressed down with hardships in possessions, body, mind, friends, and in every way. This was Job's situation — that most worthy servant of God. He was afflicted in body, in the loss of friends, possessions, and children, and — worst of all — he wrestled in conscience with what felt like the wrath of God: 'You write bitter things against me and make me inherit the iniquities of my youth' (Job 13:26). Many of God's children have been in the same condition: 'My soul is filled with troubles; You have overwhelmed me with all Your waves' (Psalm 88:3, 7).

Question: How can this be consistent with God's word, which promises all kinds of blessings — both earthly and spiritual — to those who fear Him? For example: 'If you carefully obey the Lord your God, all these blessings will come upon you and overtake you: blessed in the city and in the field; in the fruit of your body and of your ground and cattle' (Deuteronomy 28:1-2). And 'Those who seek the Lord shall not lack any good thing' (Psalm 34:10). 'Godliness holds promise for the present life and also for the life to come' (1 Timothy 4:8). And David compares the godly man to a tree planted by the water, which bears fruit and stays fresh and thriving (Psalm 1:3). How then does it happen that God's own servants are crushed under not just one or two calamities but many severe afflictions at the same time? The answer is this: it is true that Scripture is full of gracious promises of earthly blessings for God's children. But these are conditional promises. They must be understood with this qualification: God's children will receive such-and-such blessings unless it pleases God to use affliction to test His grace in them, or to correct them for some sin. This exception — the cross, for the testing of grace or the correction of sin — must be applied to all promises of earthly blessings. This is why even the most worthy and celebrated servants of God for their faith are described as suffering affliction and hardship. God's promises of earthly blessings are not unconditional. 'All things are yours' (1 Corinthians 3:21) — they will have honor, wealth, and favor — unless it pleases God to test their faith or correct their sins through crosses and afflictions.

Question: How can God's servants bear so many and such heavy crosses at once, since it is hard enough for a person to bear even one cross patiently? The answer is given right here: by faith. The sufferings heaped on these servants of God were many and severe — and yet by believing the promise of life in the Messiah, they were enabled to bear them all. This is a sovereign remedy against excessive grief in the deepest distress. The floods of affliction will never overwhelm the person whose heart is assured by faith of God's mercy toward him in Jesus Christ. This is what allowed David to say he would 'fear no evil, even walking through the valley of the shadow of death' (Psalm 23:4). And Paul, speaking of 'tribulation, anguish, famine, persecution, and death itself,' says: 'In all these things we overwhelmingly conquer through Him who loved us' (Romans 8:37). It was from this faith that Paul was able to endure all conditions — 'to be hungry, to be in need,' and so on (Philippians 4:12-13).

If God's children may indeed be afflicted with many calamities at once, then the view of worldly and ungodly people is wrong — the view that judges a person wicked and godless simply because God has loaded him with many calamities. This was the conclusion of Job's three friends, and the basis of all their arguments against him: because God had placed so many and so great crosses on him, he must be a hypocrite. This is still the rash judgment of worldly people today, especially toward those who profess religion. When God's hand of testing or correction rests on them, they immediately condemn them as hypocrites. But this is a deeply mistaken view — for God's dearest children may be crushed under many calamities.

Second, since faith in Christ will sustain the soul under many crosses, however severe, we must labor in the fear of God to have our hearts rooted and grounded in this faith. When afflictions come, we must strive to show its fruit and power by bearing them with patience.

That is enough on the specific aspects of suffering in this last group of believers.

Verse 38. Of whom the world was not worthy — they wandered in deserts and mountains and caves and holes in the ground.

In these words, the Holy Spirit answers a silent objection that a worldly person might raise against the believers described earlier. When the text says 'they wandered about,' someone might think: no wonder they wandered — perhaps they were not worthy to live in settled society. The Holy Spirit flatly denies this and asserts the opposite: they wandered about by faith, and the Lord caused them to wander because the world was not worthy of them. They were too good for the world.

From this response to the objection, we can see what worldly people actually think about God's children: that they are not worthy to live in the world, and that the ground beneath their feet is too good for them. This has been, is, and will be the world's attitude toward God's children. 'You will be hated by all nations because of My name' (Matthew 24:9). 'They will put you out of the synagogues; yes, an hour is coming for everyone who kills you to think that he is offering service to God' (John 16:2). The Jews said of Paul, 'Away with such a fellow from the earth; he should not be allowed to live' (Acts 22:22). And Paul says of himself and the other apostles that 'we have become as the filth of the world, the dregs of all things' (1 Corinthians 4:13).

In the era of the persecuting emperors in the early church, whenever common disaster struck — famine, shortage, plague, or similar calamity — the people immediately blamed the Christians, saying that they and their wicked religion were the cause. And even though we have true religion maintained in our society, God's poor servants still meet with the same welcome in the world. The wicked everywhere condemn them as deceitful hypocrites, saying that no one is more vile and worthless than they are. If anyone asks how it comes about that the world should slander them so and think so poorly of them, here is the answer. First, believers 'are not of the world' in terms of their condition and standing in grace (John 15:19) — therefore the world hates them. Second, 'the world does not know them' (1 John 3:1) — and therefore speaks evil of what it does not understand (Jude 10). Third, the wicked measure others by their own standard, and therefore despise the godly who refuse to join them in their way of life (1 Peter 4:3). Finally, there is a deep-seated hostility between the offspring of the wicked and the offspring of the church (1 John 3:12). The wicked belong to the evil one, the devil, and must necessarily hate those who are born of God. Therefore, when we see or hear ungodly people abusing God's children in such ways, we should neither be surprised nor troubled by it — it is nothing new, it has been this way from the beginning. Instead, we must pray that God would open their eyes, so that they might turn from their sins to repentance. If they do, they will certainly change their opinion and their behavior toward God's people — as Paul himself did (Galatians 1:13, 15; Acts 9:1, 26).

Coming to the specific words: the Holy Spirit says, 'the world was not worthy of them' — that is, the community of ungodly people living without Christ and empty of grace were not fit for the company of these holy ones, and for this reason the Lord removed those holy ones from among them.

Note here a remarkable fruit of true faith: it brings a person to a standing and gives him a worth that makes him more valuable than the entire world. By 'the whole world' I mean all who live in the world outside of Christ. If a person wants genuine and lasting honor, let him pursue true faith — for faith has the privilege of lifting a believer to true dignity and excellence. Our Savior says: 'As many as received Him by faith, to them He gave the right to become children of God.' Being the child of an earthly ruler is considered a great privilege — and so it is. But to be a son of God, who is the King of kings, is a distinction and dignity above all dignities. No tongue can express its greatness. What more could a person desire than to be an heir of glory in everlasting life? And yet true faith brings this to the believer. It is a remarkable honor to be counted alongside angels — and no ruler in the world can achieve this through human wisdom or power. But the child of God can, being joined to God by faith in Christ. In Christ, our nature is in some sense elevated even above the nature of angels.

Positions of honor and dignity in political and civil life are good gifts of God and His own ordinances, by which some people are placed in higher positions and regarded as above others. Yet all the dignity, honor, and splendor of this world, separated from the dignity that faith brings to the believer, is worth nothing. If worldly honor is joined with faith, it is a great and excellent privilege — for faith makes it acceptable to God. But remove faith from worldly distinctions, and what are they but vanity of vanities? They will only increase the condemnation of those who possess them. If a person has favor in a royal court but lacks the king's personal favor, the court standing means nothing. All earthly dignities are the same without God's favor — they vanish at His displeasure. And no one can have God's favor apart from faith, for 'he who comes to God must believe' (Hebrews 11:6).

This is a lesson for all who hold positions of honor above others, whether by birth or by calling: above all things, pursue the dignity that comes from faith. When we have something we delight in, we want it to last. The dignity of faith is everlasting. Beyond that, it sanctifies all civil honors and makes those who hold them glorious and acceptable before both God and people. Without faith, these honors amount to nothing — and those who possess them can do nothing with them but abuse them.

There is also another reason the Holy Spirit says 'the world was not worthy of these men.' Every Christian, through his faith, brings many blessings to the people and places where he lives. The world deserves none of those blessings — and therefore is unworthy of the very people through whom those blessings come.

Question: How do Christians bring blessings to the places where they live? First, by their very presence. God said to Abraham, the father of the faithful, 'You shall be a blessing' (Genesis 12:3) — and the same is true of all believers. Laban acknowledged that 'he perceived that the Lord had blessed him on account of Jacob' (Genesis 30:27). Potiphar saw that Joseph was a blessing in his household: 'The Lord caused all that he did to prosper' (Genesis 39:2-3). While Lot was in Sodom, the angel could not destroy it (Genesis 19:22). And 'if there had been ten righteous persons in Sodom, the Lord would have spared the whole city for their sake' (Genesis 18:32). By bringing good things and holding back God's judgments through their presence, believers are themselves blessings. Second, they are blessings through their prayers. Abraham prayed for Abimelech (Genesis 20:17-18), and God healed him and his household of barrenness. At Moses' prayer, God's judgments were removed from Egypt (Exodus 7-10, 30) and His wrath toward His people was turned aside (Exodus 32:11, 14). Some also believe that Stephen's prayer for his persecutors at his death (Acts 7:60) was one means of mercy toward Saul, who had consented to that death (Acts 8:1). Third, they bring blessings through their example. When people see godly persons living before them in the fear of God and making it their concern to avoid all sin, it is a powerful means of drawing others away from their wicked ways and into a new life. This is why Peter urges Christians to 'keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation' (1 Peter 2:12). He tells godly wives to conduct themselves so purely that 'your husbands may be won without a word by the behavior of their wives, as they observe your chaste and respectful behavior' (1 Peter 3:1-2). And Paul urges the Philippians to 'appear as lights in the world' in the middle of 'a crooked and perverse generation' (Philippians 2:15) — so that those yet to be converted might be won to the truth by observing their manner of life. God once sent a flood on the world for the terrible extent of human sin. Why has He not sent more floods since? Are people not just as wicked now as they were then? Undoubtedly — people today deserve it just as much as those before the flood. Our Savior Christ Himself says that 'as the days of Noah were, so will be the coming of the Son of Man.' Every day, humanity deserves a new flood. Yet the Lord delays the execution of His judgments for a time so that His elect may be gathered and converted. Once that work is complete, heaven and earth will be brought together, and God will not delay a single moment for the sake of anyone else. Every nation and people in the world benefits from God's children — for their sake the Lord restrains His wrath and defers His judgments, including the great judgment of fire by which the world will be consumed at the last day. The world should take note of this — both to move them to repentance for sins that make them unworthy of the company of godly people, and to persuade them toward better treatment of those by whom they are so greatly blessed.

The Holy Spirit adds that they wandered in deserts and mountains and dens and caves of the earth. These were desolate, uninhabited places — and yet because of the wickedness of the world, God allowed these believers to wander there. We should not think they chose this solitary life voluntarily. They were driven to it by necessity — forced by persecution to flee into the wilderness to save their lives and keep a good conscience.

This corrects a widespread error that dominated many earlier centuries and is still held by Roman Catholics today: the idea that living as a monk or hermit outside of all society, in some remote place, entirely devoted to contemplation — and doing so voluntarily — represents a state of perfection, and that by living this way a person can merit eternal life from God. But these believers neither voluntarily chose this solitary life nor pursued it with any thought of merit. They were driven to it by necessity. And indeed, this kind of life has no support in God's word. Every Christian is a member of two kingdoms: Christ's kingdom of grace, and the particular civil community in which he lives. For this reason every Christian has a twofold calling — a temporal calling and a spiritual calling. He must walk faithfully in both for as long as he is able, fulfilling the duties of both a child of God and a member of his community. When a person voluntarily withdraws to live a solitary life, he abandons his temporal calling entirely and fulfills his spiritual calling only negligently — withdrawing himself from many duties of godliness through which others could have been helped toward God. No one can do this with a clear conscience.

Also notice the places where these believers were forced to wander: deserts, caves, and dens — places where wild animals live. And yet they lived there, because people would not allow them to live among them. Note well that sometimes more mercy can be found among wild and savage animals than with certain people. This is how merciless the wicked can be when God withdraws from them and leaves them to themselves. The lions treated Daniel better than Darius's courtiers and servants did (Daniel 6). Lazarus found more kindness from the dogs at the gate of Dives's house than from Dives himself or anyone in his household (Luke 16:21). This should teach us to check sin at the very start and not allow it to take root and grow. If sin takes hold and reigns in us, it will make us worse than brute animals — as cruel as the devil himself, as we see in the world's treatment of these believers.

We see before us the condition of true believers under many and severe hardships. We must take careful note of this to prepare ourselves for times of adversity that God may bring upon us. We must not regard being under the cross as a cursed condition. Here we see that the faith of God's servants is commended precisely for enduring nine different kinds of suffering. If this seems like only a small number, we should know that through these examples the Holy Spirit is describing the condition of His church to the end of time — for these things were written as examples for us. Therefore if calamities come, and miseries befall us severe enough to push us toward despair — as if God had abandoned us — we must remember that God did not abandon these children of His in their calamities, and He will not abandon us either. That is enough on this last example.

Verse 39. And all these, having gained approval through their faith, did not receive what was promised.

Having laid out at length a worthy and notable catalog of examples of faith from believers who lived from the beginning of the world to the time of the Maccabees, the Holy Spirit now returns — for their further commendation — to what He had said earlier in verses 2 and 13 of this chapter. In saying that 'by faith they all gained approval,' His meaning is that they believed in the true Messiah and looked to Him alone for salvation. On account of this they were approved by God Himself, who gave testimony of it — partly through His word, partly through His Spirit in their consciences, and partly through His church. Through all these means they were commended and assured of being God's servants. And yet, despite this good testimony, 'they did not receive what was promised' — that is, the promise of Christ's actual coming in the flesh in their own day. They truly received Christ by faith and so saw His day — but His actual incarnation, His coming in the flesh, they did not live to see.

From the statement that 'by faith they obtained testimony,' first observe that there is nothing in a person that makes him acceptable to God except faith alone. God shows no favoritism. He does not accept a person because he is a king, or wise, or wealthy, or powerful. But if a person believes, the Lord is ready to testify on his behalf that He is pleased with him. In light of this, we must all labor earnestly, above all other things, to obtain true faith in Christ — so that we may have God's approval. Without it, there is no salvation to be hoped for.

Second, from this we learn the right way to gain approval and good standing with other people — something many desire greatly, and which God's children should not despise. The way is this: first labor to gain approval with God. This can only be obtained through true and living faith, as we have seen. When God approves of a person, He holds the hearts of all people in His hands and turns them where He wills. If it serves His glory, He will cause people to esteem and speak well of the one who believes.

Many people do gain great praise in the world while caring nothing for true faith. But in the end, that praise will turn to their shame — for the Lord says, 'Those who honor Me I will honor, but those who despise Me will be lightly esteemed' (1 Samuel 2:30).

Finally, from the fact that all these worthy people obtained God's approval and yet did not receive the promise, we learn that those of us living in the church today are far more obligated in conscience to believe than those who lived under the Old Testament. They did not receive the promise of Christ's incarnation — and yet they believed. We have received it. Therefore let us in the fear of God labor for true faith. But some will say: why keep talking about faith? We all believe. The truth is, we say so with our mouths. But true and sound faith in the heart is a rare thing. Gross and obvious ignorance abounds everywhere, yet people insist they are good believers — which is impossible. How can there be faith without knowledge? And just as people are ignorant, they have no desire to learn or to acquire the knowledge that would bring them to true faith. Their hearts are entirely consumed with the world, with profit and pleasure, leaving no time to seek after this precious gift of faith. Even among those who do have knowledge, true faith is rare. For faith purifies the heart, it is joined with a good conscience, and it shows itself through obedience flowing from love. Leaving the state of people's hearts to God — where is the person who lives according to what he knows? Can we not honestly say of many that what enters one ear goes straight out the other? And among those who learn and retain something, there is little concern to practice it in life.

But we must know this: if we want to be approved by God, we must believe. As long as we remain ignorant — or, having knowledge, fail to join obedience with it from a good conscience — we have no spark of true faith in us. We may make a show of faith and lead the world to think we believe. But this will prove to be a very dead faith. In the end, at the final reckoning, it will be exposed as nothing more than lip-faith and presumption. To conclude this point: unless we obtain true faith as these believers had — and show it through good fruits as they did — they themselves will rise up in judgment against us to condemn us at the last day. For they believed, though the grounds of faith were not laid out for them as clearly as they have been for us. Therefore, let those who lack knowledge pursue it. And let those who have knowledge join obedience to it, so that the faith of their hearts may be seen in the fruits of their lives. For true faith cannot remain hidden — it will break out in good works.

Verse 40. God having provided something better for us, so that apart from us they would not be made perfect.

Someone might wonder greatly that men who received God's own testimony for their faith did not nevertheless receive the promise. Here the Holy Spirit gives the reason: it was God's good pleasure to ordain that Christ would become flesh at the time most fitting for the complete consummation of the whole church, comprising Gentiles as well as Jews. Though these ancient believers lived long before us in time, God arranged Christ's incarnation so fittingly for us that they would not reach their perfect consummation in glory apart from us.

The exposition: 'God having provided something better for us.' The word translated 'provided' in the original properly means 'foreseeing,' and within that meaning is also included God's decree and ordination. We should know that the ability to foresee events many thousands of years before they occur is a unique attribute belonging to the true God alone. No created being can do this on its own. And yet it is accurate to say that this attribute of foreseeing is applied to God not in the most precise sense but in terms we can understand. Speaking in the strictest sense, God cannot be said to 'foresee' anything — because all things are equally present to Him, whether past or future.

This foreknowledge in God distinguishes the true God from all false gods — indeed, from all created beings. The true God foresees all things that are to come; no created being can do the same. Some creatures do foresee and foretell certain things — but even in this they fall short of the divine attribute. God foresees all things by Himself, without signs, causes, or outward means. Creatures can foresee only some things, and never by their own power — only through signs and outward causes, or by revelation from God. No created being can foresee future events in any other way.

As we said, this foreknowledge in God includes His decree and ordination. Things come to pass as they do because God ordained them. This shows that God's foreknowledge is not passive but active and joined to His will. For as Matthew 10:29-30 shows, not a hair can fall from our heads nor a sparrow land on the ground apart from His will. Just as all things come to pass in time, God before all ages willed — that is, decreed and appointed — that they would be. Under this broad scope of God's will and decree, we must include even the sinful actions of men. God does not merely foresee them; He decrees that they will take place, and in a sense wills them — though not as acts He performs Himself, but as acts He allows others to perform. When Judas betrayed Christ, and when Pilate and the wicked Jewish leaders condemned and mocked Him, they sinned terribly. And yet in doing so 'they did only what Your hand and Your purpose predestined to occur.'

This point, properly considered, refutes the view of those who acknowledge God's foreknowledge over all things — both good and evil — but then exclude sin from within the scope of His decree and ordination. Here we see that God's foreknowledge includes His decree. Nothing comes to pass simply without His will. Though many things are done against His revealed will, nothing can come to pass without His sovereign will. 'He works all things after the counsel of His will' — doing Himself what is good, and willingly permitting evil to be done by others for good purposes.

But what did God foresee and provide for us? Something better — that is, in His eternal purpose God provided a better condition for His church in the New Testament than He gave to believers in the Old.

From this we learn that just as God has His general providence by which He governs all things, so He has His special and particular providence by which He provides and brings about, in all things, what is best for His church. In the Old Testament, God gave His church what was fitting for that time. But knowing that the church in the New Testament would in certain respects have a better condition than the church of the Old Testament, He provided for it a better state. Just as in His eternal wisdom He foresees what is best for all conditions and all times, so in His providence He accomplishes and brings it to pass.

'For us' — that is, for the church in the New Testament. Note here that God's church, and its condition in the New Testament, is better than it was in the Old Testament before Christ's coming. The Holy Spirit states this plainly, so no further proof is needed.

Question: In what sense is the church's condition better now than it was then? It is true that God gave the covenant of grace from the very beginning, to our first parents in the Garden of Eden. The heart of that covenant was: 'The seed of the woman shall crush the serpent's head.' God renewed and revived this covenant to His church in every age down to the present. Both circumcision and the Passover were seals of this covenant — just as our sacraments are. In substance they do not differ. The free gift of grace in Christ belonged to the Old Testament believers as much as to us. The believing Jews in their sacraments 'ate the same spiritual food and drank the same spiritual drink' as we do (as the apostle confirms in 1 Corinthians 10:3). And believers then obtained the same eternal life that we obtain now by faith. And yet, if we consider the manner in which the covenant of grace was administered in God's church — how it was presented to God's people — the New Testament church far surpasses the Old Testament church. In fact, the superiority of the church under the gospel consists in five things especially.

First, in the Old Testament, spiritual and heavenly blessings were set before the church in the form of earthly and temporal blessings. This is plain from God's dealings with the patriarchs Abraham, Isaac, and Jacob — He promised them the earthly blessing of the land of Canaan, by which He signified the gift of everlasting life in the kingdom of heaven. But in the New Testament, everlasting life is promised to the believer directly and plainly, without such types or figures.

Second, in the Old Testament, Christ was shown and signified to the people through ceremonies, rites, and types — many in number and some dark and obscure in meaning. But now those types and ceremonies have been abolished. The shadow has given way to the substance. In place of those dim signs and figures, we have two clear and accessible sacraments. More plainly still: in the Old Testament, the covenant of grace was sealed by the blood of lambs as signs pointing to the blood of Christ. But now, in His church in the New Testament, Christ Himself has sealed His covenant with His own blood.

Third, in the Old Testament all the knowledge they possessed was centered in the Law, and their understanding of the gospel was dim and very limited. But in the New Testament, not only is the Law made clear — the full supernatural knowledge of the gospel has been revealed.

Fourth, the Law was committed and proclaimed to one nation and people only. But the gospel has been spread and preached throughout the entire world.

And fifth, the church in the Old Testament believed in a Christ who was yet to come. The church now believes in a Christ who has already come and been revealed in the flesh. In all these respects, the church in the New Testament surpasses the church of the Old.

When the text says 'God having provided something better for us,' we should not understand this as referring to all five of those advantages, but specifically to the first and the last — namely, the actual coming of Christ in the flesh. Christ himself makes this clear in Luke 10:23-24: 'Blessed are the eyes which see the things you see, for I say to you that many prophets and kings wished to see the things you see, and did not see them.' What He refers to is the incarnation of Christ. That this is such a great privilege for the New Testament is shown by old Simeon. When he had seen Christ in the temple according to the promise given to him, he sang to God (Luke 2:29): 'Now, Lord, You are releasing Your bond-servant to depart in peace, according to Your word; for my eyes have seen Your salvation.' As if he were saying: Lord, I have now lived long enough — let me depart in peace, for I have now seen Your Christ, my Savior. We see that this was a matter of complete soul-satisfaction for him — and it was something that believers under the Law never saw.

From this we must learn our duty. If our condition is now better than that of the Old Testament, and if we enjoy privileges that were denied to God's ancient servants before and under the Law, then we certainly ought to strive to surpass them in grace and obedience. For every person's account will be proportional to what he has received. He who receives five talents must account for more than he who receives two. Where God is more abundant in His mercy, He looks for a corresponding response of thankfulness and obedience. We surpass the ancient church in five respects — and therefore we must stir our hearts to surpass it in grace and obedience as well. But if, despite all these advantages, we fall short of them in these things, our situation is dangerous and our punishment will be greater. For those who had fewer privileges will stand as witnesses against us if they exceed us in obedience.

'That apart from us they would not be made perfect' — that is, would not be fully glorified. Here is the reason why Christ was not revealed in their days. All true believers before Christ were indeed justified and sanctified, and their souls were received into glory before ours. Yet they must not reach their final perfection in soul and body ahead of us — we must all be perfected together. God brings this about in the following way: all must be perfected in Christ. But He did not will Christ to come and suffer until the fullness of time arrived — 'in these last days' (Hebrews 1:2), as the apostle says — so that believers living in these last days would have time to be born, called, justified, and sanctified, and thus be glorified together with those who lived before. If Christ had suffered in the days of Abraham or David or thereabouts, the end of the world would necessarily have come far sooner. For it had been foretold that Christ would come in the latter ages of the world (1 Peter 1:20). Had the world ended sooner, there would have been no time for all the elect who now live, or who will yet live, to be born and called. For their sake, therefore, Christ's coming was deferred until the fullness of time. I believe this is the meaning of these words.

Since the Holy Spirit says here that the members of Christ in the New Testament must be perfected together with all the ancient believers of the Old, we must be warned to model ourselves on these ancient fathers in the sharing of grace and the practice of obedience in this life. For how can we expect to be glorified with them after this life, if we are not like them in grace now? Christ tells His followers that 'many will come from east and west and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven' (Matthew 8:11-12) — because they were followers of these patriarchs in faith. Meanwhile, 'the sons of the kingdom' — many Jews by birth, born within the church — 'will be cast into outer darkness.' If Christ denies glory to the very children and descendants of these ancient believers, because they did not follow them in grace and obedience, how can we — who are by nature sinners from among the Gentiles — expect to be glorified with them, unless we conform ourselves to them in grace and obedience? That is enough on these examples of faith. Something must now be added from the next chapter, since there the Holy Spirit draws on all these worthy examples.