A Commentary upon Part of the 12th Chapter to the Hebrews

VERSE 1. Wherefore, let us also, seeing we are compassed with so great a cloud of witnesses, cast away every thing that presses down, and that sin that hangs so fast on: let us run with patience the race that is set before us.

In these words, the Holy Ghost propounds a worthy exhortation to the Christians of the New Testament; that they should labor to be constant in the profession of the faith: that is, in holding, embracing, and believing, true Christian religion. And his reason is framed thus; The Saints of God in the Old Testament, were constant in the faith: and therefore, you must likewise be constant in the faith, that live in the New Testament. The first part of the reason is laid down in all the examples of the former chapter. The conclusion or sequel is contained in this first verse. Wherein, we may observe two points: an exhortation unto constancy in true religion; and the way or means to attain thereunto. The exhortation is inferred upon the former examples; which are all here applied as precedents and directions unto us, for constancy and perseverance in the faith: in these words. Wherefore, seeing we are compassed about with such a cloud of witnesses: that is, Seeing Abel, Enoch, Noah, Abraham, and all the rest of the holy Fathers, who are a cloud of witnesses unto us (that is, lights, and leaders before us) were constant in true religion (whether we respect their faith in God's promises, or obedience to his commandments) therefore, we also must be constant in the faith. The way or means hereunto, stands in three duties, in the words following; Let us cast away, etc.

For the exhortation: First in general, the very inferring of it from the former examples, teaches us this special duty; That every one in God's Church, must apply unto himself those instructions, that are laid down, either generally in doctrine, or particularly in example. And therefore the Holy Ghost here says not, Let the Galatians or the Corinthians (which were renowned Churches) be constant in the faith; but, Let us, that is, you Hebrews, with myself, be constant in the faith, following the example of your ancient fathers. It is said of the ancient Jews, that many of them heard God's word; but it was not profitable unto them, because it was not mingled with faith in them. What is it to mingle the word with faith? It is, not only to receive it by faith, believing it to be true; but also, by the same hand of faith, to apply it to a man's own soul, to his heart, and life. And undoubtedly, God's word thus applied to a man's particular person, has in it great power and fruit; whether we regard information of judgment, or reformation of life. But, it is a hard thing to do, and rare to find a man that does sincerely apply unto himself, either general doctrines, or particular examples. We are all prone to shift it from ourselves, and to lay it upon others, saying; This is a good Item, or a good lesson, for such a one, or such a one, if he were here; or, if he would mark it. In the mean while, what benefit reap we to our own souls? For, the word not applied to ourselves, does us no good: it is like Physic not taken, or food not eaten. And, hence it comes to pass, that though we hear much; yet we profit little by the ministry of God's word. We must therefore learn to follow Mary's example, who pondered Christ's words, and laid them up in her own heart. When an exhortation is given, we must not post it off, and lay it upon other men's shoulders; but, apply it to ourselves, and lay it to our own hearts, saying, This instruction is for me. Hereby (no doubt) we should feel greater blessings upon the preaching of the word, than yet we do. And, to move us hereunto, let us consider, that Satan our utter enemy (who seeks nothing but our destruction) is most busy to hinder this application of the word, either by the minister, or by a man's own conscience. As for example: when the minister (by occasion out of God's word) shall confute, either error in judgment, or misdemeanor in life; then, men that hear, and are guilty thereof, should say, This is mine error, or my fault; now am I confuted, or reproved. And God (no doubt) if men would thus do, would make it effectual unto them at the length. But, in stead of this applying to ourselves (either through our own corruption, or Satan's suggestion, or both) we shift it from ourselves, and say, Now he reproves such a one, and such a one; and speaks against such, and such: and indeed, Satan (by his good will) would never have a man to apply the word rightly to himself. Therefore, seeing Satan is so busy, and this is his deceit, to make a man shift off an exhortation or reproof from himself, and to lay it on others; we must be as careful to apply it to ourselves, and to lay it to our own consciences: and then (no doubt) we shall find it to be a word of power, able to reform both the misdemeanor of our lives, and the errors of our minds.

Now, to the reason more particularly. We must be constant in the faith, because we are compassed about with so great a cloud of witnesses. Here the ancient Fathers of the Old Testament, which in the former chapter were commended unto us for their faith, are compared to a cloud, and then to a cloud compassing us. Lastly, to a cloud of witnesses.

They are compared to a cloud (as I take it) by allusion to the cloud which directed and led the Israelites in the wilderness: for, when they came from Egypt, and were 40 years in the Desert of Arabia; all that while, they were directed by a pillar of cloud by day, Exodus 13:21. Now, look as this cloud guided the Israelites from the bondage of Egypt, to the Land of Canaan: so does this company of famous believers, direct all the true members of God's Church in the New Testament, the right way from the Kingdom of darkness, to the spiritual Canaan the kingdom of heaven. And this is the true cause why these worthy believers are compared to a cloud.

Mark further, they are called a cloud: but what a cloud? Namely, compassing us. A compassing cloud they are called, by reason of the great company of believers; so as which way soever a man turns him, he shall see believers on every side: and they are said to compass us, because they give us direction in the course of Christianity, as the cloud did the Israelites in the wilderness.

Now, whereas the whole company of believers is called a cloud compassing us: here is answered a common objection of temporizers, which argue thus against religion; There are so many kinds of religion now a-days, that no man can tell which to be of: and therefore it is good to be of no religion, till we be certified, which is the true religion. This carnal reason is here answered: for, howsoever in some things, there be variety of opinions in God's Church, yet for the substance of religion all agree in one. For, the company of believers in this world, resembles a cloud that goes before us, showing us the right way which we are to walk in, to the Kingdom of heaven. Secondly, in that these ancient believers are called a cloud compassing us, we are taught, that as the Israelites did follow the cloud in the wilderness from the Land of Egypt to Canaan; so must we follow the example of these ancient believing fathers and Prophets, to the kingdom of heaven. It is a strange thing to see how the Israelites followed that cloud. They never went, till it went before them: and when it stood still, they stood still also, though it were 2 years together; and when it began to move, they moved with it. So in the same manner must we set before our eyes, for a pattern of life, the worthy examples of believers in the Old Testament: for, whatsoever was written, was written for our learning. We must therefore be followers of them in faith, obedience, and other graces of God; and so shall we be directed to life everlasting, in the spiritual Canaan the kingdom of heaven. And yet we must not follow them absolutely. For, all of them had their infirmities, and some of them had their grievous faults, whereby they were tainted; and their commendation somewhat blemished: but, we must follow them in the practice of faith and other graces of God. The cloud that guided the Israelites, had two parts; a light part and a dark. The Egyptians who were enemies to God's people, had not the light part before them, but the dark part: and so following that, they rushed into the Red Sea, and were drowned; whereas the Israelites following the light part went through, in safety: Even so these believers had in them two things; their sins which be their dark part, which if we follow, we cast our souls into great danger and destruction: and faith with other graces of God, which are their light part, which we must follow as our light; which if we do carefully, it will bring us safe to the Kingdom of heaven. So Paul bids the Corinthians, be followers of him; yet not absolutely in every thing, but as he follows Christ: and so must we follow the Fathers, as they went on in faith in Christ.

Further, they are a cloud of witnesses: that is, a huge multitude of witnesses. And they are so called; First, because by their own blood they confirmed the faith which they professed: Secondly, because they did all confirm the doctrine of true religion, whereof they were witnesses, partly by speeches, and partly by actions in life and conversation. And so is every member of Christ a witness; as the Lord often calls the believing Israelites, his witnesses. Question. How came this to pass, that these believers should be God's witnesses? Answer. Surely, because they testified the truth, and excellency of God's holy religion, both in word and action, in life and conversation.

Now, seeing these in the Old Testament were Christ's witnesses; First, hereby all ignorant persons must be stirred up to be careful to get faith, and to learn true religion. If any thing will move a man to become religious, this will; for, out of all the world, God will choose faithful men to be his witnesses, to testify of his religion unto others. If a man were persuaded that some worthy mighty Prince would vouchsafe to call him to bear witness of the truth on his side, he would be wonderful glad thereof, and take it for a great honor to him. How much more then ought we to labor for knowledge, faith and obedience in true religion, that we may become witnesses unto the Lord our God? If it be a dignity to be witness to an earthly Prince; oh then what a great prerogative is this, for a silly sinful man, to become a witness to the truth of the everliving God, who is King of Kings, and whose word needs no confirmation? This must make us all to labor for knowledge, and for faith, and for the power of religion: but, if we will remain still in our ignorance, and never labor for knowledge, then shall these servants of God that believed in the Old Testament, stand up and witness against us at the day of judgment: for, they had not such means as we have, and yet they became most faithful witnesses.

Secondly, this must teach us to be careful, that as in word we profess Christ, so indeed we may confess him, expressing the power of his grace in us. For, by this true confession of Christ, we are made his witnesses: but when we confess Christ in word only, and yet in life and practice deny him, then we are unfaithful witnesses; for, we say and unsay. In an earthly court, if a man should one while say one thing, and another while another thing, he would not be accepted for a witness, but rather be excepted against, as altogether unworthy; and so would prove a discredit to his friend's cause, and a shame to himself: so it is with us in Christ's cause; if we profess in word, and deny indeed, we discredit Christ and his profession, and shame ourselves for ever. And therefore we must be careful not only in word and judgment, but in life and conversation, to make a true and constant confession of Christ and of his truth. And thus much for the exhortation.

Now follows the second point to be observed in this verse; namely, the manner how God's Church and people may put in practice this worthy exhortation of the Holy Ghost, To be constant in the faith. And this consists in three duties: 1. They must cast away that which presses down: 2. They must cast away that sin that hangs so fast on; or sin which so readily does compass us about: 3. They must run the race that is set before them, with patience. Whosoever in God's Church either Jew or Gentile, can perform these three things, shall be able no doubt to follow the counsel of the Holy Ghost, and continue constant in the faith unto the end. Of these three in order.

The first thing then to be done, is this, We must cast away that which presses down; or thus, Cast away the weight, or burden (for so much the word in the original signifies) even that burden which so presses down the poor Christian, that he cannot go on forward in the course of godliness and Christianity. By burden or weight, here we must understand five things: 1. The love of this temporal life: 2. Care for earthly things: 3. Riches and temporal wealth: 4. Worldly honor and preferments: 5. Worldly delights and pleasures. All these are things which lie heavy on man's soul, as weighty burdens which press it down, especially then when the soul should lift up itself to seek heavenly things. So in the Parable of the Sower, riches, pleasures, and cares for the things of this life, are called thorns, which choke the word of God in a man's heart, and make it unfruitful. And, surfeiting and drunkenness, are said to be things which oppress the heart, and make it heavy. And, easy it were, to show by many testimonies, that all these five things do press down the heart; especially then, when it should be lifted up in the seeking of heavenly things.

Now in this, that these five things are weighty burdens, we may learn; first, what is the cause, that in these our days, every where the Gospel of Christ, being published, preached, and expounded, takes so little place in men's hearts; whether we regard knowledge and understanding, or affection and obedience. For, God's word, is a word of power, mighty in operation: how comes it to pass then, that the ground is barren, where it is cast? Why makes it not men learned and religious? Answer. Surely, in every place where the word of God is preached, especially among us, these five things possess the hearts of men, and exercise all the thoughts of the mind, and affections of the heart. From whence it comes to pass, that after long preaching, there is little fruit, or profit; either for knowledge, or obedience: for, where the heart is pressed down with the weight of these earthly things; there the word of God can take no place, nor bring forth fruit. And, this is generally true among us; though we hear God's word from year to year, and thereby might increase in knowledge, and obedience, if we would; yet in many, there is little show of either: and, the cause is in these worldly cares, which take place in our hearts. For, this is a most certain truth, that so long as our hearts are addicted to the greedy seeking after these earthly things, honor, pleasures, etc. so long will the ground of our hearts be barren. The good seed of God's word may be sown therein; but, little fruit shall come thereof, save briers and weeds: which will increase our damnation.

Again, whereas the love of temporal life, and care of earthly things, etc. are sore burdens pressing down a man's heart from heaven to earth, and making it heavy, and sad, and dead in regard of all spiritual exercises and contemplations. Hereby we are taught, oftentimes to give ourselves to elevate and lift up our minds and hearts to God, partly by meditation in his word, partly by invocation on his name, and partly by thanksgiving. And, to do these things the better, we must remember to set apart some special time every day, for this special work; so as we may say with David, Psalm 25.1, Lord, I lift up my heart unto thee, David was well acquainted with this exercise, and so was Daniel: for, both of them used this, as we may read, Psalm 55.17. Evening and morning (says David) and at noon will I pray, and make a noise. And Daniel used to pray unto God three times a day; wherein, he would heartily and unfeignedly call upon God, with thanksgiving. And, great reason we should do so; for, we live in this world, wherein are innumerable weighty things, which press down our hearts from looking up to heaven: and therefore, we must often practice ourselves in holy meditation and prayer unto God; that so we may lift up our souls unto God, from the things of this world. To use a fit comparison, we know that those who keep clocks, if they would have the clock still going, must once or twice a day wind up the plummets which cause the wheels to go about; because they are still drawing downward: Even so, seeing our hearts have plummets of lead, which are worldly cares and desires, to press them down, from seeking up to heaven; we must do with our hearts, as the clock-keeper does with his plummets, wind them up unto God every day: and, for this end, must set apart some particular time to do the same, in holy duties. Why doth God command the seventh day to be sanctified, and set apart, from all bodily exercises, and worldly cares? Undoubtedly, it is for this end; to cause men to elevate their hearts from all worldly things, to seek the things above: else, if the mind should be always pressed down with worldly cares, it could never attain to heaven's joys. He that has not conscience on the Lord's day, to lift up his heart to heaven, by prayer, and hearing God's word, with meditation thereon; cannot possibly have any soundness in religion, nor his heart firmly settled on heavenly things.

Thirdly, whereas the Holy Ghost saith, That the Hebrews must cast away the weight that presses down; Here we are taught, in what manner, and how far forth we must use the things of this life: as riches, honors, and lawful pleasures; yea and all temporal blessings whatsoever: namely, so far forth, as they will further us in the course of religion, and in the exercises of godliness, and virtue; and no further: But (finding by experience, that these temporal things be a burden unto us, pressing us down, and making us unfit for spiritual exercises) we must leave them, and abstain from them. This is that moderation, which we must use in temporal things: for, the main end that every man must propound to himself in all things, is this; That God may be glorified. Now, that a man may glorify God, it is necessary that he should walk in the ways of godliness, and of true religion. Therefore, look as riches and worldly commodities may further us in Christian religion, and godliness; so far forth must we use them, and therein give glory to God: but, when they hinder us therein, then we must leave them, and cast them off. The Mariner that is upon the sea in a great tempest, seeing his ship too sore laden, will cast out any of his commodities; first, that that is the heaviest, and at last (if need be) the most precious jewels that be in his ship, before he will see it lost: Even so must we do in the sea of this world, when we see riches, honors, and lawful pleasures, to make us unfit and untoward for the exercises of piety, and religion; then away with them, we must cast them off, how dear soever they be unto us. And thus much for the first duty.

The second duty that we must perform, for constancy in religion, is this; we must cast away the sin that hangs so fast on: or, as the words will better bear, We must cast away the sin, that is so fit, or so ready to compass us about every way. By sin here, we must not understand actual sin, the practicing of ungodliness in life and conversation; but, original sin, which is the corruption of nature, in which men are conceived and born. Now, this original sin, is said to be ready to compass us about; because (as Paul says of himself) when a man would do good, it causes evil to be present with him; so as that good thing which he would do, that he does not: but the evil which he would not do, that does he. And, it is said to compass us about; because, whatsoever in heart a man does desire, or affect, or purpose to do, this original sin does corrupt and defile the same unto him: and, whatsoever in action a man would bring to pass, it does likewise pollute it. By reason whereof, it comes to pass, that we may truly say, that all the thoughts, affections, wills, and purposes, yea and every action of God's children, are all mixed and stained with the corruption of this sin. So that this hinders God's dear servants and children, that they cannot go on in the course of godliness and Christianity, as they would; but, either they fall in their journey many times: or, if they stand, yet they do often stagger, and go very faintly and haltingly forward.

From this that the Holy Ghost saith, Original sin compasses the believer about, we are to observe and learn sundry points. First, this serves notably to confute some errors maintained and upheld by the Church of Rome: for, they say, that after a man is regenerated by God's Spirit, there is nothing in him that God can justly hate; and, they do curse all other, that hold the contrary. Now, to ratify this their doctrine, that original sin, after regeneration, is not sin properly; They say, that after regeneration, it is no more sin, than tinder is fire; which in itself is no fire, but very apt and fit upon the least occasion, to be set on fire. But, this opinion is here overthrown, by this that the Holy Ghost saith; That the believing Hebrews, that is, God's Church must cast away this sin. Where it is plain, that after regeneration, whereby a man receives the spirit of sanctification, and adoption, he has sin in him; for, this sin is most apt and ready to hinder him in the course of Christianity and godliness. Now, if sin were not properly sin, it must lose its own nature and quality; and, if it had lost its proper quality, it would not be so ready to hinder a man in the course of godliness, both in thought, words, and deeds. So that here it is manifest and plain, that in a regenerate man, there is sin properly: And, howsoever he be free from the guilt and punishment of sin; yet the corruption remains still in him, though greatly weakened through Sanctification.

Again, here observe, that the opinion of many men concerning their sanctification, is erroneous: for, some there be, who have thought that a man might be perfectly sanctified in this life, and have original sin quite abolished. But, this is most false: for, this Church of the Hebrews had as worthy men in it for godliness, and sanctification, as any are in these days; yea, and the author of this Epistle was (no doubt) a man that had received a great measure of sanctifying grace: yet, including himself among them, he exhorts the Hebrews thus; Let us cast off the burden, and sin, that is so ready to compass us about. What! had the Apostle, and these Christians sin in them? Yes, or else the Holy Ghost would never bid them cast it off: for, it were a vain thing, to bid them cast off that which they had not. Therefore, they were not perfectly sanctified; as indeed no man ever was, or shall be, in this life, Christ only excepted. We must not marvel at this, that no man is perfect in this life: nay, we must rather marvel at this, that God hath given to any of us, any drop of sound grace, being such miserable wretched sinners as we are.

The Lord himself hath given many reasons, why men should not be perfect in this life. As first: If a man were perfectly sanctified in this life, then were he perfectly just and righteous in himself even before God, and so should be saved; yet not by free grace and mercy alone in Christ: and thus should Christ not be a whole and alone Savior; but only a means to convey into a man that saving grace whereby a man should be saved. But Christ is our whole and only righteousness, whereby we are justified and saved; and this may our corruption teach us, which still remains in us, not quite mortified till the hour of death. Secondly, whatsoever grace we receive of God, it comes by means of faith, which God worketh in us: And look how it stands with us in regard of faith, so is it with us for all other graces. But, faith in the best believer is imperfect in this life, and mixed with much doubting; and therefore all other gifts and graces which come by faith, as righteousness, repentance, and sanctification, are also imperfect in this life.

From this, that sanctification in this life is imperfect, we learn (for the overthrowing of another error of the Church of Rome) that no man can stand at Gods tribunal seat, justified by inherent justice or righteousness. For, that which we call Sanctification, the Papists call the Justification of a sinner; making two parts of justification: the first, whereby a sinner of an evil man is made good; by the pardon of sins, and the infusion of inward righteousness, standing in hope and charity especially: And the second, whereby of a good man, one is made better, and more just: and this they say, may proceed from the merit of a mans own works of grace; and hereby they hold a man stands righteous before God. But look how it stands with grace in us in this life, so likewise shall it stand with the same graces at the last day; if they be imperfect now, and so not able to justify us before God, they shall also be found imperfect then to that purpose and effect. But now they are imperfect, as has been showed, and therefore cannot then stand for our righteousness; unless we will imagine that God will then accept of an imperfect Justice. Wherefore, their Doctrine is erroneous, and a doctrine of all terror and desperation: for, who dare adventure the salvation of his soul upon his own righteousness? We deny not, but that God accepteth of our sanctification; yet not as the matter of our justification unto life: that only is the obedience and righteousness of Jesus Christ, accepted of God for us, and made ours by faith; for, that alone is answerable to the rigor of the Law.

Thirdly, this also shows the error of those, who hold that concupiscence or original sin, is not a quality, but an essence or substance living and subsisting by itself. For, here we see a plain difference between a mans body and soul, and original sin that compasseth them; else the holy Ghost would not bid us to cast off this sin: for, that which is of the substance of man, cannot by man be cast off. And to make this more plain, we must know, that in man descending from Adam, there be three things: 1. The substance of his soul and body: 2. The powers and faculties in them both. 3. The corruption or bad disposition in those powers and faculties, whereby a man is unconformable to the will of his Creator, and prone to that which is evil. And this third thing is it, which is here spoken of, different from mans substance and faculties; and so is not a substance in man, or mans nature corrupted, but an ill disposition therein. Fourthly, hence also we learn, what a regenerate man does most feel in himself; namely, original sin, the corruption of his nature: for, that hangs on fast, and hinders him in the practice of all good duties. This, Paul knew well; and therefore confesses, that he saw another Law in his members, rebelling against the Law of his mind, and leading him captive unto the Law of sin, which was in his members, Romans 7.23: This caused him to leave undone the good which he would have done; and to do the evil, which he would not do, Verse 19. And David felt the same thing when he said; I will run the way of thy commandments, when thou shalt enlarge my heart. Why does David speak of the enlarging of his heart? Surely, he felt in himself this original sin, which did straiten his good affections, so as he could not put them forth so much as he would toward the Law of God. And when he says, Psalm 51.12, Stablish me oh Lord by thy free spirit; he would give us to understand, that by original corruption he was restrained of his Christian liberty, and hindered in all good affections, holy actions, and heavenly meditations: which causeth him to pray for liberty and freedom by the spirit. So that it is plain, the servant of God feels this corruption, clogging and hindering him from all good duties.

1. This serves to admonish all secure persons, which never felt sin to be a clog or burden unto them, of their fearful and dangerous estate. For, to every child of God, original corruption is a grievous burden. Now, confer with a natural man, and ask him what imperfections and wants he feels in himself: his answer is; he never was hindered by any corruption in all his life: he never felt doubting or want of love either to God or to his brethren: he feels no pride of heart, no guile or hypocrisy, nor vain-glory, et cetera. If we take these men upon their words, they are Angels among men: but indeed they are blind and ignorant, and wonderfully deceived by Satan: for, all Gods servants in this life do continually bewail the corruption of their nature, crying out against original sin, that it hinders them in doing the good things which they would do; and causing them to do that evil which they would not. These men therefore, that are never troubled with corruption, but (to their own thinking) have grace at will, are in a fearful case, their minds are still blinded, and their hearts hardened; they are dead in sin, abiding in darkness unto this hour. And if they go thus on to death, they shall find that sin will unvisor himself, and then they shall know what sin means, and find the terror, and feel the burden of it when it is too late; like the foolish virgins that knew what the want of oil meant, when the doors were shut.

Secondly, this shows unto us, what is the state and condition of the child of God in this life; He is not here a Saint feeling no corruption, perfectly sanctified and freed from all sin: but such a one as feels the burden of corruption, hindering him in his Christian course; under which he sighs and groans, laboring by all good means to be disburdened, and to cast it off. It is indeed a matter of great comfort for a man to feel Gods graces in himself; as faith, love, repentance, sanctification, and such like: but no child of God can always or alone feel the comfort of grace; most commonly he shall be troubled with sin, if he be Gods child. Now, if feeling it, he dislike himself, and strive to be eased of it, this is a sure argument of his happy estate.

Fifthly, this commandment to cast away sin that presses down, teaches every child of God to labor earnestly for the government and direction of Gods spirit: for, we have within us original corruption, that like an armed man besets us about, and hinders us in every good thing we take in hand. We must therefore pray unto God daily, that he would guide us by his good spirit: for, by reason of the corruption of our nature, and the deceitfulness of sin, we shall utterly fail, unless Gods spirit govern us, both in the thoughts of our hearts, in the words of our mouths, and the actions of our lives. This, David knew well, and therefore prays to the Lord for his good spirit, to lead him into the Land of Righteousness. Psalm 143.10.

Lastly, seeing we have this corruption of nature in us, we must keep our hearts with all diligence, and set watch and ward about them. So Solomon says: Counterguard thy heart my son, Proverbs 4.23. Why does Solomon give this commandment? Surely, for special cause: for, every man while he lives on earth, is compassed about with his own corrupt nature; which like a home-born traitor seeks to deliver the heart into the possession of Satan, and so to defraud God of his right. Again, the heart is mans Treasury, from whence come all actions good and bad: now, if it be well kept and guarded, the Lord will dwell in thy heart, and thence will proceed the issues of life: but, if it be left open, for corruption to enter and take place; then is it made an habitation for the devil.

If a city were besieged about by bloody enemies, the inhabitants thereof would set watch and ward in every place, to keep out the enemy: so, we having original sin, as a fierce enemy compassing us about, for to work our destruction some way or other, must labor to have our hearts guarded with a watch of grace, that our corruption may not let in Satan there to dwell, or to have any abode.

But (will some say) how shall we get a watch that may thus keep our hearts?

Answer. We must labor that the word of God may dwell plentifully in our hearts; and there, as the scepter of Christ, to be held up by the grace of faith, ruling our wills and affections, and bringing into subjection every thought, to the obedience of Christ. In such a heart Christ dwells, who is stronger than Satan: and, here can neither corruption set open the door to Satan, nor Satan enter, but all things are in safety. Also, the actions that proceed hence, shall be the issues of life, being holy and pleasing unto God.

And thus much of the second point.

The third duty to be performed for our continuance in the faith, is this: We must run with patience the race that is set before us. In these words the holy Ghost borroweth a comparison from the games of men that did run a race: and thus we may conceive it. The race that the Holy Ghost propounds us to run, is the race of Christian Religion: the parties that must run in this race, are all Christians, men or women, high or low; not one excepted: the prize and crown for which we run, is everlasting glory: the judge of the runners is the Lord himself, who hath appointed this race unto every Christian in this life; who also, will give the reward to every one that runneth well.

In this comparison, we may observe many good instructions: First, in that Christian religion is compared to a race; We are taught, that every one that professes religion must go forward therein, growing in knowledge, faith, piety, and in every grace of God. He that runs a bodily race, must neither stand still, nor go backward (for, then he shall never get the prize) but, still go forward to the race end: So must every Christian go forward in grace, following hard towards the mark, for the prize of the high calling of God. If we care not for eternal life, then we may take our ease, and let grace alone; but, if we tender our own salvation, we must go on in the graces of religion, as a runner does go forward in his race. This being well observed, would rouse up our drowsy Christians, that make no progress in religion.

Secondly, this resemblance of Christianity to a race, teaches us all to strive to go one before another in knowledge, faith, and holy obedience: thus runners do, that run a bodily race. Also in the world, the manner of men is, to labor and strive to go one before another in riches, preferment, in fine apparel, and in all bodily delights: now, shall men strive to be first in these transitory things, and shall we neglect our duty about these spiritual graces? wherein, the more we excel, the more acceptable we are to God, and shall be more glorious in the world to come.

Thirdly, seeing Christianity is a race, we must remember to be constant therein, till we come to the end of our faith; even the salvation of our souls. It has been the manner of our people, to turn in religion with the State and Time; and yet, to this day many thousands come to our assemblies, that would turn to Popery, if that abomination should be set up again: for (say they) It was a merry world, when that religion was up. But, this is not the property of good runners: If we would have the crown of life, we must hold true religion constantly unto the death.

Lastly, like good runners we must mind our way, and have our hearts set upon the end of our race; which is, everlasting life. Each ordinary traveler, is very inquisitive of his way, and all his care is to go the nearest way he can to his journey's end. Behold, we are travelers, and our journey is to heaven; we must therefore endeavor to go the straightest way we can, to come to life everlasting: neither must we make delays in this way, but use all helps to further us herein; for, the matter is of great importance whereabout we go.

Here some will say, We like this well; but, true religion has always many enemies, and few hearty friends: besides, if a man run this way, he must run alone, and suffer also many crosses and reproaches. Answer. This is most true: and therefore the Holy Ghost adds; That we must run this race with patience: We must not be discouraged because of these crosses and afflictions; but labor with patience to bear that part of affliction, whatever it be, that shall light upon us in our journey. This is Christ's counsel to his disciples, Luke 21:19. Possess your souls in patience: as if he should say, If you would save your souls, you must labor to bear all crosses that fall on you, with patience. In the parable, Luke 8:15, They that receive the seed in good ground, are they, which with an honest and good heart hear the word, and keep it, and bring forth fruit. But how? with patience. Every one that hears God's word, and makes conscience thereof, shall have enemies to scoff, and mock, and to afflict him; which the devil sets to work, to hinder the growth of the word in his heart: but, must he therefore cease to bring forth fruit? No, he must bring forth fruit with patience. And so must we do in the race of true religion: for, crosses, afflictions, and mockings will come; but these storms must not turn us back: nay, the more they beat upon us, the more must we arm ourselves with patience, by which we shall be able to bear them all. And thus much for this third duty; as also of the exhortation unto Constancy in the faith, after the example of all these godly Fathers.

Finis.

Verse 1. Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us.

In these words the Holy Spirit presents a powerful exhortation to Christians of the New Testament: they should labor to remain constant in the profession of the faith — that is, in holding to, embracing, and believing true Christian religion. The argument runs like this: the saints of God in the Old Testament were constant in the faith; therefore, you who live in the New Testament must likewise be constant in the faith. The first part of the argument is established through all the examples in the preceding chapter. The conclusion is contained in this first verse. Two things can be observed here: an exhortation to constancy in true religion, and the means or way to attain it. The exhortation is drawn from the preceding examples, which are all applied here as models and guides for our own constancy and perseverance in the faith: 'Since we have so great a cloud of witnesses surrounding us' — that is, since Abel, Enoch, Noah, Abraham, and all the rest of the holy fathers, who are like a cloud of witnesses to us (that is, lights and guides going before us), were constant in true religion — both in faith in God's promises and in obedience to His commands — we also must be constant in the faith. The means to attain this constancy consists in three duties, set down in the words that follow: 'Let us lay aside,' and so on.

Regarding the exhortation: first, in general, the very fact that it is drawn from the preceding examples teaches us this important duty: every member of God's church must apply to himself the instructions given — whether in general doctrines or in particular examples. This is why the Holy Spirit does not say, 'Let the Galatians or the Corinthians' — which were prominent churches — 'be constant in the faith.' He says 'let us' — that is, 'you Hebrews, together with myself, be constant in the faith, following the example of your ancient fathers.' It is said of the ancient Jews that many of them heard God's word, but it was not profitable to them because it was not mixed with faith. What does it mean to mix the word with faith? It means not only receiving it by faith — believing it to be true — but also by that same hand of faith applying it to one's own soul, heart, and life. And without question, when God's word is applied to a person's own particular situation, it has great power and fruit — both in forming right understanding and in reforming life. But this is hard to do, and it is rare to find anyone who sincerely applies to himself either general doctrines or particular examples. We all tend to shift the application to others, saying, 'This would be a good lesson for so-and-so, if only he were here to hear it.' Meanwhile, what benefit do we gain for our own souls? The word not applied to ourselves does us no good. It is like medicine not taken, or food not eaten. This is why, though we hear much, we profit little from the ministry of God's word. We must therefore learn to follow Mary's example, who 'pondered Christ's words and laid them up in her own heart.' When an exhortation is given, we must not push it away and lay it on the shoulders of others. We must apply it to ourselves and take it to our own hearts, saying, 'This instruction is for me.' By doing this, we would undoubtedly experience greater blessings from the preaching of the word than we do now. To motivate us to do this, let us consider that Satan our bitter enemy — who seeks nothing but our destruction — is most active in hindering this very application, whether in the minister's delivery or in a person's own conscience. For example: when a minister, drawing on God's word, corrects an error in thinking or a failure in conduct, those who hear and are guilty of that thing ought to say, 'This is my error, my fault — now I have been corrected and reproved.' And if people would do this, God would undoubtedly make it effective for them in time. But instead of this personal application — whether through our own corruption, or Satan's suggestion, or both — we shift it away from ourselves and say, 'Now he is reproaching so-and-so; he is speaking against such and such a person.' Satan, by his own preference, would never have a person apply the word rightly to himself. Therefore, since Satan is so active in this deception — making a person shift an exhortation or rebuke away from himself and onto others — we must be all the more careful to apply it to ourselves and bring it to our own consciences. If we do, we will find it to be a word of power, able to reform both the failures of our lives and the errors of our thinking.

Now, looking more carefully at the reason given. We must be constant in the faith because 'we are surrounded by so great a cloud of witnesses.' Here the ancient fathers of the Old Testament, who in the preceding chapter were commended for their faith, are compared first to a cloud, then to a cloud that surrounds us, and finally to a cloud of witnesses.

They are compared to a cloud — as I understand it — by reference to the cloud that directed and led the Israelites in the wilderness. When they came out of Egypt and spent forty years in the desert of Arabia, all that time they were directed by a pillar of cloud by day (Exodus 13:21). Just as that cloud guided the Israelites out of the bondage of Egypt toward the land of Canaan, so this company of famous believers directs all the true members of God's church in the New Testament along the right path from the kingdom of darkness to the spiritual Canaan — the kingdom of heaven. This is the true reason why these worthy believers are compared to a cloud.

Notice further: they are called a cloud — but what kind of cloud? A cloud surrounding us. They are called a surrounding cloud because of the great multitude of believers — so that whichever way a person turns, he sees believers on every side. And they are said to surround us because they give us direction in the course of the Christian life, just as the cloud directed the Israelites in the wilderness.

The fact that the whole company of believers is called 'a cloud surrounding us' answers a common objection raised by those who temporize about religion. They argue: there are so many different religions today that no one can know which to embrace, and therefore it is better to commit to none until one can be certain which is the true one. This carnal reasoning is answered here. However much variety of opinion may exist among Christians on certain points, on the substance of religion they all agree. For the company of believers in this world is like a cloud going before us, showing us the right path to take toward the kingdom of heaven. Second, the fact that these ancient believers are called 'a cloud surrounding us' teaches us that just as the Israelites followed the cloud in the wilderness from Egypt to Canaan, so we must follow the example of these ancient believing fathers and prophets to the kingdom of heaven. It is remarkable to see how the Israelites followed that cloud. They never set out until it moved before them. When it stood still, they stood still also — even if it remained for two years at a time. When it began to move, they moved with it. In the same way, we must set before our eyes as a pattern for life the worthy examples of believers in the Old Testament. For 'whatever was written was written for our instruction.' We must therefore be followers of them in faith, obedience, and other graces of God — and in doing so we will be guided to everlasting life in the spiritual Canaan, the kingdom of heaven. Yet we must not follow them without discernment. All of them had their weaknesses, and some had serious faults that stained their record and partly dimmed their commendation. We must follow them specifically in the practice of faith and the other graces of God. The cloud that guided the Israelites had two parts — a light side and a dark side. The Egyptians, who were enemies of God's people, saw only the dark side, and following that they rushed into the Red Sea and drowned. The Israelites, following the light side, passed through safely. In the same way, these believers had two aspects: their sins, which are their dark side — if we follow these, we cast our souls into great danger and destruction. And their faith and other graces of God, which are their light side, and which we must follow as our guiding light. If we do this carefully, it will bring us safely to the kingdom of heaven. So Paul urges the Corinthians to be followers of him — but not absolutely in everything, only 'as I follow Christ.' In the same way we must follow the fathers, as they walked in faith in Christ.

Furthermore, they are 'a cloud of witnesses' — an enormous multitude of witnesses. They are called witnesses for two reasons: first, because they confirmed by their own blood the faith they professed; and second, because they all testified to the truth of true religion — partly by what they said and partly by how they lived. Every member of Christ is a witness in this sense — as the Lord often refers to the believing Israelites as 'My witnesses.' Question: How did these believers come to be God's witnesses? The answer is simple: they testified to the truth and excellence of God's holy religion, both in word and in deed, in the whole manner of their lives.

Since those in the Old Testament were Christ's witnesses, this fact must first stir up all ignorant people to pursue faith diligently and learn true religion. If anything will move a person to become genuinely religious, this should: out of all the world, God chooses faithful people to be His witnesses — to testify of His religion to others. If a person were told that some great and powerful ruler would honor him by calling him to bear witness to the truth on his behalf, he would be overjoyed and count it a great honor. How much more then should we pursue knowledge, faith, and obedience in true religion — so that we might become witnesses for the Lord our God? If it is an honor to be a witness for an earthly ruler, what a remarkable privilege it is for a poor, sinful person to become a witness for the truth of the living God, who is King of kings, and whose word requires no human confirmation? This should drive all of us to pursue knowledge, faith, and the real power of religion. But if we remain in our ignorance and never labor to learn, then these servants of God who believed in the Old Testament will stand up and testify against us at the day of judgment. They had far fewer advantages than we have — and yet they became the most faithful witnesses.

Second, this should teach us to be careful that as we profess Christ in words, so we also confess Him in reality — showing the power of His grace at work in us. By this true confession of Christ we become His witnesses. But when we confess Christ in words while denying Him in life and practice, we become unfaithful witnesses — we say one thing and do another. In a court of law, if a person said one thing on one occasion and the opposite on another, he would not be received as a witness. He would be challenged as unreliable, bringing discredit to his friend's cause and shame on himself. It is the same in Christ's cause: if we profess in words while denying in practice, we discredit Christ and His profession, and bring lasting shame on ourselves. Therefore we must be careful not only in words and in our thinking, but in life and conduct, to make a true and consistent confession of Christ and His truth. That is enough on the exhortation.

Now follows the second point in this verse: the way God's church and people are to put this worthy exhortation into practice — how to remain constant in the faith. This consists in three duties: First, they must lay aside what weighs them down. Second, they must lay aside the sin that clings so tightly — the sin that so readily entangles them. Third, they must run with endurance the race that is set before them. Whoever in God's church — whether Jew or Gentile — can carry out these three things will undoubtedly be able to follow the Holy Spirit's counsel and remain constant in the faith to the end. I will address each of these in order.

The first duty is this: we must lay aside what weighs us down — cast off the burden (which is the meaning of the word in the original), the burden that so presses down the poor Christian that he cannot move forward in the course of godliness and the Christian life. By 'burden' or 'weight' we must understand five things: first, love of this earthly life; second, anxiety over earthly matters; third, wealth and material prosperity; fourth, worldly honor and social advancement; fifth, worldly pleasures and entertainments. All five of these lie heavy on the soul like heavy weights, pressing it down — especially when the soul ought to be lifting itself up to seek heavenly things. In the parable of the sower, riches, pleasures, and cares for the things of this life are called thorns that choke the word of God in a person's heart and make it unfruitful. Overindulgence and drunkenness are said to 'weigh down the heart and make it heavy.' It would be easy to demonstrate from many passages that all five of these things press down the heart — especially when it should be lifting itself up toward heavenly things.

From the fact that these five things are heavy burdens, we can understand why, in our own day, even where the gospel of Christ is published, preached, and explained, it takes so little hold in people's hearts — whether we look at understanding or at heartfelt obedience. God's word is a word of power, mighty in its working. Why then does the ground remain barren where it is sown? Why does it not make people learned and godly? The answer is this: wherever the word of God is preached — especially among us — these five things possess people's hearts and occupy all their thoughts and affections. As a result, after years of preaching there is little fruit or benefit — neither in knowledge nor in obedience. Where the heart is pressed down by the weight of earthly things, the word of God cannot take root or bear fruit. This is the general condition among us. Though we hear God's word year after year, and could grow in knowledge and obedience if we would, many show little sign of either. The cause is these worldly concerns that have taken over our hearts. This is the certain truth: as long as our hearts are devoted to the greedy pursuit of earthly things — honor, pleasures, and the rest — the ground of our hearts will remain barren. The good seed of God's word may be sown there, but little fruit will come of it — only briars and weeds, which will only increase our condemnation.

Furthermore, since love of earthly life and anxiety over earthly things are such heavy burdens — pressing the heart down from heaven to earth and making it dull, troubled, and spiritually dead — we must learn to regularly lift our minds and hearts up to God. We do this partly through meditation in His word, partly through calling on His name, and partly through thanksgiving. To do these things well, we must set apart some specific time each day for this particular work — so that we can say with David, 'Lord, I lift up my soul to You' (Psalm 25:1). David was familiar with this practice, as was Daniel. Both followed this rhythm, as we can read in Psalm 55:17: 'Evening and morning and at noon I will pray and cry aloud.' Daniel prayed to God three times a day, calling on Him earnestly and sincerely with thanksgiving. We have good reason to do the same. We live in a world full of countless pressing concerns that drag our hearts away from looking up to heaven. We must therefore frequently practice holy meditation and prayer, so that we may lift our souls to God above the things of this world. To use an apt comparison: those who maintain clocks know that if they want the clock to keep running, they must wind up the weights once or twice a day — because the weights are constantly pulling downward. In the same way, our hearts have lead weights — worldly cares and desires — pressing them down from seeking what is above. We must do with our hearts what the clockkeeper does with his weights: wind them up toward God every day. For this reason, we must set apart specific time to do so in holy exercises. Why does God command the seventh day to be set apart and kept holy, free from bodily work and worldly concerns? Undoubtedly for this purpose: to cause people to lift their hearts from all earthly things and seek what is above. Without this, if the mind were always pressed down by worldly cares, it could never attain the joys of heaven. A person who makes no effort on the Lord's Day to lift his heart to heaven through prayer, the hearing of God's word, and meditation on it cannot possibly have genuine soundness in religion, or a heart firmly settled on heavenly things.

Third, from the Holy Spirit's instruction to lay aside 'the weight that presses down,' we learn how and to what extent we should use the things of this life — riches, honors, lawful pleasures, and all earthly blessings. We should use them insofar as they help us in the course of religion and in the practice of godliness and virtue — but no further. When we find by experience that these earthly things become a burden, pressing us down and making us unfit for spiritual exercises, we must set them aside and abstain from them. This is the moderation we must practice with earthly things. The main purpose every person must keep in view in all things is this: that God may be glorified. To glorify God, a person must walk in the ways of godliness and true religion. Therefore, insofar as riches and earthly goods help us in Christian religion and godliness, we should use them and thereby give glory to God. But when they hinder us, we must leave them and cast them off. When a sailor is at sea in a severe storm and sees his ship too heavily loaded, he will throw overboard whatever goods he can — first the heaviest, and at last even the most precious jewels on board, rather than lose the ship itself. We must do the same on the sea of this world. When we see that riches, honors, and lawful pleasures are making us unfit and resistant to the exercises of devotion and religion — away with them. We must cast them off, however dear they may be to us. That is enough on the first duty.

The second duty we must perform for constancy in religion is this: we must lay aside the sin that clings so tightly — or, as the words may better be rendered, the sin that is so ready to entangle us on every side. By 'sin' here we must not understand actual sin — the practice of ungodliness in outward life and conduct. We must understand original sin: the corruption of nature in which all people are conceived and born. This original sin is said to be 'ready to entangle us' because, as Paul says of himself, 'when I want to do what is good, evil is right there with me; for the good that I want to do I do not do, but I practice the very evil that I do not want to do.' It is said to 'entangle us on every side' because whatever a person desires, feels, or purposes in his heart, original sin corrupts and defiles it. And whatever a person attempts to carry out in action, it likewise pollutes it. As a result, we can truly say that all the thoughts, affections, intentions, and purposes — yes, and every action — of God's children are mixed and stained with the corruption of this sin. This is what hinders God's own dear servants and children from pressing on in the course of godliness and Christianity as they would wish. Either they fall many times in the journey, or if they stand, they still often stagger and move forward only feebly and haltingly.

From the Holy Spirit's statement that 'original sin entangles the believer,' several important observations follow. First, this powerfully refutes certain errors maintained by the Church of Rome. They teach that after a person is regenerated by God's Spirit, there is nothing in him that God can justly find offensive — and they pronounce a curse on all who hold otherwise. To support the doctrine that original sin after regeneration is not truly sin, they say it is no more sin than tinder is fire: tinder in itself is not fire, but it is very ready to burst into flame at the slightest opportunity. But this view is overturned here by what the Holy Spirit says: that the believing Hebrews — that is, God's church — must 'cast away this sin.' It is plain that even after regeneration, by which a person receives the Spirit of sanctification and adoption, sin still remains in him. For this sin is most ready and capable of hindering him in the course of Christianity and godliness. If sin were not truly sin, it would have lost its nature and quality. And if it had lost its own quality, it would not be so ready to hinder a person in godliness — in thought, word, and deed. It is therefore manifest that in a regenerate person there is still genuine sin. However free he may be from the guilt and punishment of sin, the corruption remains in him still — though greatly weakened through sanctification.

Observe also that many people's view of their own sanctification is mistaken. Some have believed that a person can be perfectly sanctified in this life and have original sin entirely abolished. This is entirely false. The Hebrew church had in it men as distinguished for godliness and sanctification as any in our own day. The author of this letter was undoubtedly a man who had received a great measure of sanctifying grace — and yet, including himself among them, he exhorts the Hebrews: 'Let us lay aside the burden and the sin that is so ready to entangle us.' Did the apostle and these Christians still have sin in them? Yes — otherwise the Holy Spirit would never have told them to cast it off. It would be pointless to command people to put off something they did not have. Therefore they were not perfectly sanctified — and indeed no person ever has been or ever will be perfectly sanctified in this life, with the sole exception of Christ. We should not be surprised that no one in this life is perfect. We should rather be amazed that God has given any of us even a drop of genuine grace, wretched sinners that we are.

God himself has given good reasons why people should not be perfect in this life. First: if a person were perfectly sanctified in this life, he would be perfectly righteous in himself even before God, and could be saved — but not by free grace and mercy alone in Christ. Christ would then not be a complete and sole Savior, but merely a means of conveying saving grace into the person, by which that person would then save himself. But Christ is our complete and only righteousness by which we are justified and saved. The corruption that remains in us — not fully put to death until the hour of death — teaches us this very truth. Second, whatever grace we receive from God comes through faith, which God works in us. And as things stand with us in faith, so they stand with us in all other graces. But even in the best believer, faith in this life is imperfect and mixed with much doubt. Therefore all the other gifts and graces that come through faith — righteousness, repentance, sanctification — are also imperfect in this life.

From the fact that sanctification in this life is imperfect, we learn — in refutation of another error of the Church of Rome — that no one can stand justified before God's tribunal seat by inherent righteousness. What we call sanctification, the Roman Catholics call 'the justification of a sinner,' dividing justification into two parts. The first is by which a sinner is made good — through the forgiveness of sins and the infusing of inward righteousness, consisting chiefly in hope and charity. The second is by which a good person is made better and more righteous — and this, they say, can proceed from the merit of one's own works of grace, and by this a person stands righteous before God. But however our graces stand now, they will stand the same way at the last day. If they are imperfect now and therefore unable to justify us before God, they will be found equally imperfect for that purpose then — unless we imagine that God will at the last day accept imperfect righteousness. Their doctrine is therefore both false and terrifying. Who would dare risk the salvation of his soul on his own righteousness? We do not deny that God accepts our sanctification. But we deny that it is the ground of our justification to life. That ground is the obedience and righteousness of Jesus Christ alone — accepted by God on our behalf and made ours by faith. Only that is adequate to meet the full demands of the law.

Third, this also exposes the error of those who hold that original sin is not a quality but an essence or substance that exists independently in a person. Here we can plainly see a difference between a person's body and soul on the one hand and the original sin that entangles them on the other — for the Holy Spirit would not tell us to cast off this sin if it were the same thing as our substance. A person cannot cast off what is part of his own substance. To make this clearer, we should understand that in every person descended from Adam there are three things: first, the substance of his soul and body; second, the powers and faculties belonging to both; and third, the corruption or disordered tendency in those powers and faculties, by which a person fails to conform to his Creator's will and is prone to evil. This third thing is what is spoken of here — it is distinct from human substance and faculties, and is not itself a substance in a person but a corrupt disposition within that person. Fourth, from this we also learn what a regenerate person most strongly feels in himself: original sin, the corruption of his nature. It clings tightly and hinders him in all good duties. Paul knew this well. He confesses that he saw 'a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members' (Romans 7:23). This caused him to leave undone the good he wanted to do, and to do the evil he did not want to do (verse 19). David felt the same thing when he said, 'I will run the way of Your commandments, when You enlarge my heart.' Why does David speak of his heart being enlarged? Because he felt this original sin narrowing and constricting his good desires, so that he could not direct them toward God's law as fully as he wished. And when he says (Psalm 51:12), 'Restore to me the joy of Your salvation and sustain me with a willing spirit,' he is telling us that original corruption held back his Christian freedom and hindered him in all good desires, holy actions, and heavenly meditation — which is why he prays for freedom and liberty through the Spirit. It is clear, then, that God's servant feels this corruption clogging and hindering him from all good duties.

First, this serves to warn all those at ease who have never felt sin as a clog or burden — their situation is dangerous. To every child of God, original corruption is a grievous burden. But speak with a person who has no saving grace, and ask what imperfections and lacks he feels in himself. His answer is that he has never felt hindered by any corruption in all his life. He has never felt doubt or lack of love toward God or his neighbor. He feels no pride of heart, no guile or hypocrisy, no vain desire for praise. If we take such people at their word, they are angels walking among men. But in truth they are blind, ignorant, and terribly deceived by Satan. Every one of God's servants in this life continually mourns the corruption of their nature, crying out against original sin for hindering them in the good they want to do and driving them to do the evil they hate. These people who are never troubled by corruption — who think they have grace at command — are in a fearful condition. Their minds are still blinded, their hearts hardened. They are dead in sin, dwelling in darkness to this very hour. If they continue this way to death, they will find that sin will unmask itself — and then they will know what sin means, and feel its terror and weight when it is too late. Like the foolish virgins, they will discover what the lack of oil means only when the doors have been shut.

Second, this shows us what the actual condition of God's child is in this life. He is not a person who feels no corruption — perfectly sanctified and freed from all sin. He is one who feels the burden of corruption hindering him in his Christian course, under which he sighs and groans, laboring by every good means to be freed from it and cast it off. It is a great comfort for a person to sense God's graces in himself — faith, love, repentance, sanctification, and such things. But no child of God can always or only feel the comfort of grace. Most of the time he will be troubled by sin — if he is truly God's child. And if, feeling it, he is displeased with himself and strives to be relieved of it, this is a certain sign of his blessed condition.

Fifth, this command to 'lay aside the sin that weighs us down' teaches every child of God to labor earnestly for the guidance and government of God's Spirit. We have within us original corruption that, like an armed enemy, surrounds us and hinders every good thing we attempt. We must therefore pray to God daily to guide us by His good Spirit. Because of the corruption of our nature and the deceitfulness of sin, we will utterly fail unless God's Spirit governs us — in the thoughts of our hearts, the words of our mouths, and the actions of our lives. David knew this well, and therefore prayed to the Lord 'for Your good Spirit to lead me on level ground' (Psalm 143:10).

Finally, because we carry this corruption of nature within us, we must 'guard our hearts with all diligence' and keep careful watch over them. Solomon says: 'Watch over your heart with all diligence' (Proverbs 4:23). Why does Solomon give this command? For a very specific reason: every person while he lives on earth is surrounded by his own corrupt nature, which — like a traitor within the house — seeks to hand the heart over into Satan's possession and so rob God of what is rightfully His. The heart is also a person's treasury, from which all actions — good and bad — proceed. If it is well kept and guarded, the Lord will dwell there and life-giving things will flow from it. But if it is left open for corruption to enter and take hold, it becomes a dwelling place for the devil.

If a city were surrounded by fierce enemies, the inhabitants would set guards at every point to keep the enemy out. In the same way, since original sin surrounds us like a relentless enemy seeking our destruction by one means or another, we must work to have our hearts guarded by a watchfulness of grace — so that our corruption does not open the door for Satan to dwell there or gain any foothold.

But someone may ask: how do we get a guard that can keep our hearts this way?

The answer: we must labor to have God's word dwell richly in our hearts, where — as the scepter of Christ, upheld by the grace of faith — it rules our wills and affections and brings every thought into obedience to Christ. In such a heart, Christ dwells — and He is stronger than Satan. There, corruption cannot open the door to Satan, and Satan cannot enter. All is safe. And the actions that flow from such a heart will be the fruit of life — holy and pleasing to God.

That is enough on the second point.

The third duty required for our continuance in the faith is this: we must run with endurance the race that is set before us. In these words the Holy Spirit borrows a comparison from foot races. We can picture it this way: the race the Holy Spirit sets before us is the race of Christian religion. Those who must run it are all Christians — men and women, high and low, with no one excluded. The prize and crown we run for is everlasting glory. The judge of the runners is the Lord Himself, who has appointed this race for every Christian in this life and who will reward everyone who runs it well.

From this comparison we can observe many good lessons. First, since Christian religion is compared to a race, we learn that everyone who professes religion must press forward in it — growing in knowledge, faith, godliness, and every grace of God. A person running a physical race must neither stand still nor turn back, for he will never reach the finish line and win the prize. He must keep moving forward. In the same way, every Christian must press forward in grace, 'straining toward what is ahead for the prize of the upward call of God.' If we do not care about eternal life, we may take our ease and leave grace alone. But if we value our own salvation, we must keep moving forward in the graces of religion as a runner presses forward in his race. If this were taken seriously, it would rouse many of our sleepy Christians who make no progress in religion.

Second, this picture of Christianity as a race teaches us all to strive to outrun each other in knowledge, faith, and holy obedience — as runners in a physical race each strive to get ahead. In the world, people labor and compete to get ahead of one another in riches, social position, fine clothing, and every bodily pleasure. If people strive to be first in these passing things, shall we neglect our duty to excel in spiritual graces — in which the more we excel, the more acceptable we are to God, and the more glorious we will be in the world to come?

Third, since Christianity is a race, we must be steadfast in it until we reach the end of our faith — the salvation of our souls. It has been the habit of many people to shift their religious allegiance along with the political climate and the times. To this day many thousands attend our assemblies who would revert to Catholicism if that religion were restored — saying, 'Those were happy times when that religion was the rule.' But this is not the character of good runners. If we want the crown of life, we must hold to true religion steadfastly until death.

Finally, like good runners we must keep our eyes on our path and set our hearts on the finish line — which is everlasting life. An ordinary traveler asks his way carefully and directs all his effort toward reaching his destination by the most direct route. We are travelers, and our journey leads to heaven. We must therefore strive to take the most direct path to everlasting life. We should not make unnecessary delays along the way, but use every help available to move us forward — for the destination we are heading toward is of the greatest importance.

Some will say at this point: we welcome this teaching — but true religion has always had many enemies and few wholehearted friends. And if a person runs this race, he must often run alone and endure many hardships and insults along the way. This is entirely true — and this is precisely why the Holy Spirit adds that we must run this race 'with endurance.' We must not be discouraged by hardships and afflictions. We must labor with patience to bear whatever portion of suffering falls to us along the way. This is Christ's counsel to His disciples: 'By your endurance you will gain your lives' (Luke 21:19) — as if He were saying: if you want to save your souls, you must learn to bear all the crosses that fall on you with patience. In the parable (Luke 8:15), 'those who receive the seed in good soil are those who, having heard the word in an honest and good heart, hold it fast and bear fruit.' But how? 'With patience.' Everyone who hears God's word and takes it seriously will have enemies who scoff, mock, and afflict him — agents the devil sets to work to hinder the growth of the word in his heart. But should he therefore stop bearing fruit? No — he must bear fruit with patience. We must do the same in the race of true religion. Hardships, afflictions, and mockings will come. But these storms must not turn us back. The harder they beat upon us, the more we must arm ourselves with patience — and through it we will be able to bear them all. That is enough on this third duty, and on the whole exhortation to constancy in the faith, following the example of all these godly fathers.

The End.