Verse 12

That you be not slothful, but followers of them, (their Example) who through Faith and patient long-suffering inherit the Promises.

This Verse puts a full close to the former Exhortation built on the description given of unprofitable and Apostate Professors. And here is withal an entrance made into a discourse of somewhat another nature, but intended and applied to the same end and purpose. We may therefore consider it as a continuation of the former Exhortation, inforced with a new Argument of great importance. For,

1. The Apostle gives a Caution against an Evil or Vice directly opposite to the Duty he had been pressing to, and which if admitted, would obstruct its discharge, That you be not slothful. And therein the series of that discourse has its connexion with the beginning of ver. 11. We desire, that you be diligent, and that you be not slothful; diligence and sloth being the opposite virtue and vice which are the matter of his Exhortation.

2. He gives a new direction and encouragement to them for the performance of the Duty exhorted to, which also guides them in the manner of its performance. And herein he couches an Introduction to a discourse of another nature which immediately ensues, as was observed. But be you followers.

3. This direction and encouragement consists in the proposal of an Example of others to them, who performed the Duty which he exhorts them to. And as for their direction he declares to them how they did it, even by Faith and Patience; so for their Encouragement he minds them of what they obtained thereby, or do so, they inherited the Promises of God.

1. The Apostle cautions the Hebrews against that which would, if admitted, frustrate his Exhortation and effectually keep them off from the Duty exhorted to. [illegible], that you be not segnes, molles, ignavi, heavy and slothful. He had before charged them that they were [illegible], chap. 5:11. dull or slothful in hearing, not absolutely but comparatively, they were not so diligent or industrious therein as they ought to have been; or the Reproof concerned some of them only. Here he warns them not to be [illegible], slothful in works or working in practical duties. We are slothful in hearing when we do not learn the Truths of the Gospel with diligence and industry, when we do not take them into our minds and understandings by the diligent use of the means appointed to that end. And we are slothful in practice when we do not stir up ourselves to the due exercise of those graces, and discharge of those duties, which the Truth wherein we are instructed directs to, and requires of us. And this sloth is opposed [illegible], ver. 11. a diligent and sedulous endeavour in the performance of our Duty. Show diligence, and be not slothful. And this Vice our Holy Apostle according to his great wisdom and care frequently warns the Hebrews against in this Epistle. For he knew that the utmost intension of our spirits, the utmost diligence of our minds and endeavours of our whole Souls are required to an useful continuance in our Profession and Obedience. This God requires of us, this the nature of the things themselves about which we are conversant deserves, and necessary it is to the end which we aim at. If we faint or grow negligent in our Duty, if careless or slothful, we shall never hold out to the end; or if we do continue in such a formal course as will consist with this sloth, we shall never come to the blessed end which we expect or look for. The Oppositions and Difficulties which we shall assuredly meet withal from within and without, will not give way to faint and languid endeavours. Nor will the holy God prostitute Eternal Rewards to those who have no more regard to them, but to give up themselves to sloth in their pursuit. Our course of Obedience is called running in a Race, and fighting as in a Battle, and those who are [illegible] on such occasions, will never be crowned with Victory. Therefore upon a due compliance with this caution, depends our present Perseverance and our future Salvation. For,

Spiritual Sloth is ruinous of any Profession though otherwise never so hopeful. The Apostle was persuaded of good things and such as accompany Salvation concerning these Hebrews; but yet he lets them know that if they intended to enjoy them, they must not be slothful. Sloth is a vicious Affection, and one of the worst that the mind of man is subject to. For where it takes place and is prevalent, there is no good Principle or Habit abiding. There is not any thing, any Vice among men, that the Heathen who built their Directions on the light of Nature, and the Observation of the ways of men in the world, do more severely give in Cautions against. And indeed it were easy to manifest that nothing more increases the degeneracy of mankind than this depraved Affection, as being an in-let to all sordid vices, and a perfect obstruction to all virtuous and laudable Enterprises. But what shall he say who comes after the King? Solomon has so graphically described this Affection with its vile nature and ruinous effects, in sundry passages of the Proverbs, that nothing need or can be added thereunto. Besides it is Spiritual Sloth only that we have occasion to speak to.

Spiritual Sloth is an habitual indisposition of mind to Spiritual Duties in their proper time and season, arising from unbelief and carnal Affections, producing a neglect of Duties, and Dangers, Remissness, Carelessness or Formality in attendance to them or the performance of them. The beginning of it is prejudicing negligence, and the end of it is ruining security.

1. It is in general an indisposition and unreadiness of mind, and so opposed to the entire principle of our spiritual warfare. Fervency in Spirit, Alacrity of mind, Preparation with the whole Armor of God; and therein girding up the Loins of our minds, endeavouring to cast off every weight and the sin that does so easily beset us, are required to be in us constantly in the course of our Obedience. But this Sloth is that which gives us an indisposition of mind in direct opposition to them all. So it is described (Proverbs 26:15). A Person under the power of this vicious Distemper of mind, is indisposed to every Duty, which makes them grievous to him.

When it comes to the height of it, it is habitual. There is no man but may be occasionally indisposed to spiritual duties. The most healthy and athletic constitution is subject to the incursion of some distempers. Sometimes bodily infirmities may indispose us, sometimes present temptations may do so. Such was the indisposition which befell the Disciples in the Mount (Matthew 26:40, 41), which yet was not without their sin, for which they were reproved by our Savior. But where these things are occasional, when those occasions are endeavoured to be prevented or removed, persons overtaken with them may not be said to be absolutely slothful. There may be many actual faults where there is not an habitual vice.

But there is this sloth in a dangerous degree,

When this is generally the frame of the mind, when it has such an unreadiness to holy duties as that it either neglects them, or is cold and formal in the performance of them. This was the temper of Laodicea (Revelation 3:15). She did enough outwardly to satisfy herself; but in such a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth.

When persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this, and invitation to another frame. So the Spouse acknowledges, that it was the voice of her beloved that knocked, saying, Open to me my Spouse, my Love, my Dove, my undefiled, for my Head is filled with dew, and my Locks with the drops of the night (Song of Solomon 5:2). Both the voice, and the love, and the long waiting of Christ were manifest to her, and she complies not with him but makes her excuses (ver. 2, 3). And the sloth of persons will be reckoned in proportion to the means of diligence which they do enjoy. Some may not be sleepy, worldly, careless, slothful at as cheap a rate of guilt as others, though it be great in all.

When persons are as it were glad of such occasions as may justify and satisfy their minds in the omissions of duties or opportunities for them. This casts off the duty prescribed to us (Hebrews 12:1), which yet is indispensably necessary to the attaining of the end of our faith. When men will not only readily embrace occasions offered to them to divert them from duty, but will be apt to seek out and invent shifts, whereby they may, as they suppose, be excused from it, which corrupt nature is exceedingly prone to, they are under the power of this vicious habit. Especially is this so, when men are apt to approve of such reasons to this end, which being examined by the rules of duty, with the tenders of the love of Christ, are lighter than vanity. So it is added of the slothful person, who hides his hand in his bosom; that he is wiser in his own conceit than seven men that can render a reason (Proverbs 26:15, 16). He pleases himself with his foolish pretences for his sloth, above all the reasons that can be given him to the contrary. And such is the reason pleaded by the Spouse when overtaken with this frame for a season (Song of Solomon 5:3).

When there is a great neglect of our own prayers, when at any time we have been enabled to make them. So the Spouse in whom we have an instance of a surprisal into this evil, prays earnestly for the coming and approach of Christ to her (chap. 4:16), in the holy dispensations of his Spirit. But when he tenders himself to her desire, she puts off the entertainment of him. So do men pray for grace and mercy sometimes. But when the seasons of the communication of them do come, they are wholly regardless in looking after them. They put off things to another season, and meet oft-times with the success mentioned (Song of Solomon 5:6).

When in conflicts about duties the scale is often turned on the side of the flesh and unbelief. Sometimes it is so when duties are considered as future, and sometimes as present. When duties are considered as future, difficulties and objections against them, as for matter or manner, time or season, or degree, one thing or other will be suggested by the flesh. Grace in believers will move for an absolute compliance. If the contrary reasons, insinuations and objections prevail, the soul consults with flesh and blood, and is under the power of spiritual sloth. And so are men by frivolous pretences and arguings from self and the world, kept off from the most important duties. And sometimes there is a conflict in the entrance of the duties of God's worship, as praying, hearing the word, and the like. Grace stirs up the soul to diligence, spirituality, and vigor of spirit. The flesh in all things is contrary to it. Usually to give place to the flesh so as to be brought under the power of a cold formality is an evidence of a prevalent sloth.

Although this sloth may have various causes and occasions, yet the principal of them are those which I have mentioned, namely, unbelief and carnal affections.

Unbelief is the principal cause of it, as faith is of that diligence and watchfulness which are opposed to it. Yes, by faith alone are we excited to the acting of all other graces, and the performance of all other duties. As it is in its nature to quicken us to them, so it alone takes in all other motives to vigorous obedience. Therefore all indispositions to duty arise from unbelief. This weakens the efficacy of every thing that should excite us to it, and increases every difficulty that lies in the way of it. As faith will remove mountains out of our way or help us to conquer the greatest oppositions, so unbelief will make mountains of mole-hills, it will make every hindrance like an unconquerable difficulty. The soul made slothful by it, cries, there is a Lion in the way, a Lion in the Streets (Proverbs 26:13). And its whole way is as a hedge of thorns (chap. 15:19), that is, so grievous and troublesome that he cares not to take one step in it. Hence is the opposition in these words, that you be not slothful, but followers of them who through faith, &c. If we grow slothful it is an assured evidence of the decay of faith.

Carnal affections do variously promote this evil frame of mind. Love of ease, wealth, profit, pleasure, will quickly make men spiritually slothful. Where these are prevalent, every thing in the way of holiness and obedience is difficult and irksome. Strange representations will be made to the mind of all duties, if not in general, yet in all instances that offer themselves. They are difficult, or tedious, or unseasonable, or needless, or the loss we make at present may be retrieved at another time. Every prevalent carnal affection will be heard in the case, and has something to offer to deter the mind from its duty. And the secret aversation of the flesh from communion with Christ in duties, works in all of them. Therefore if we see a man slothful, negligent, careless in the duties of religion, we may be sure that one carnal affection or other is powerful in him.

As to the general effects of this spiritual sloth they may be reduced to these three heads.

A neglect of known duties in matter or manner. Known duties of professors are either public or private; and I call them known because they are both acknowledged by all so to be, and themselves are under the conviction of their so being. But where this sloth is predominant, clear duties will be debated. What more clear duty, than that we should open our hearts to Christ when he knocks; or diligently receive those intimations of his love and his mind which he tenders in his ordinances? Yet this will a soul dispute about and debate on, when it is under the power of sloth (Canticles 5:2, 3). And it does so actually when it does not take diligent heed to the dispensation of the word. Therefore omission of duties in their seasons and opportunities, whether public or private, whether of piety or charity, of faith or love, or the performance of them without life and delight, merely to comply with custom, or satisfy convictions, is an evidence of a soul growing up under a sinful sloth, to a ruining security.

Regardlessness of temptations and dangers by them, is another general effect hereof. These beset us on every hand; especially they do so with reference to all duties of obedience. In watchfulness against them, a conflict with them and prevalency over them, does our warfare principally consist. And without a due regard to them we can neither preserve the life, nor bring forth the fruits of faith. Herein spiritual sloth will make us careless. When men begin to walk as if they had no enemies, as if in their course of life, their converse, their callings and occasions, there were no snares nor temptations, spiritual sloth has possessed their minds.

Weariness and heartless despondencies in a time of troubles and difficulties, is another effect hereof. And to these heads may all its particular pernicious effects and consequences be reduced.

And this brief description of spiritual sloth in its nature, causes and effects, is a sufficient eviction of our assertion, so that I need no farther confirmation.

Secondly, in the positive directions given, and the encouragement adjoined, there is an example proposed, and a duty enjoined with respect thereunto. The persons whose example is prescribed are mentioned here only indefinitely, be followers of them, which in the ensuing verse, he brings down to the instance of Abraham. For dealing with them who greatly gloried in having Abraham for their Father, no example more pertinent and cogent could be proposed to them, to let them know that Abraham himself obtained not the promises any other way, than what he now proposes to them. And as our Savior had told them, that if they would be the children of Abraham they must do the works of Abraham, otherwise their boast of his being their Father would stand them in no stead; so our Apostle shows them the like necessity of his faith and patience in particular. Besides, he was in the next chapter of necessity to prefer Melchisedec as a type of Christ, before him, and above him. And therefore as he had in an alike case before dealt with Moses, he would take the advantage hereof giving him his due commendation, that he might not seem to derogate any thing from him. And this he does in that instance wherein he became to have his greatest honor, or to become the Father of the faithful.

The persons therefore included in the particle [〈 in non-Latin alphabet 〉], are the Patriarchs of the Old Testament. It is true, it is so expressed as that those who were at present real, sincere, sound believers might be intended, or those who had fallen asleep in the faith of the Gospel. But as he deals on all occasions with these Hebrews with instances and examples out of the Old Testament, as we have seen and considered it at large in the third chapter, so his immediate expressing of Abraham as the principal of those which he intended, confines his design to those under that dispensation. Plainly he designs them, whom to the same purpose he enumerates afterwards in particular with the instances of their faith, chapter 11. Nor is there any difficulty in the variety of his expressions concerning them. Of those in the eleventh chapter he says, that all died in faith and obtained a good report on the account thereof, but received not the promises (ver. 13, 39). Of those in this place, that through faith and patience they inherited the promises. But it is one thing to receive the promises, and another to inherit the promises. By receiving the promises, chapter 11, the Apostle respects the actual accomplishment of the great promise concerning the exhibition of Christ in the flesh. This they neither did nor could receive who died before his incarnation. But the inheriting of the promises here intended, is a real participation of the grace and mercy proposed in them with eternal glory. This they all received, being saved by faith even as we (Acts 15:10, 11; Hebrews 4:2).

Concerning these persons he proposes to them the way that they took, and the end that they attained. The way they took, was by faith and patience, or longsuffering.

Some think that here is an [〈 in non-Latin alphabet 〉]; and that a constant enduring faith is only intended. But their faith and the constant exercise of it against oppositions is rather proposed to them under the name of faith. For that by [〈 in non-Latin alphabet 〉] a distinct grace or duty is intended, is manifest from ver. 15, where Abraham's carriage upon his believing and receiving the blessing is expressed by [〈 in non-Latin alphabet 〉], after he had patiently endured.

What was that Faith, or of what kind which is here ascribed to the Patriarchs, is evident from the Context. For it was that Faith which had the especial Promise of God in Christ for its Object. Not a general, not a common Faith, but that which respected the Promise given from the foundation of the world, and expressly renewed to Abraham. Some among us wholly deny this kind of Faith, and beyond the belief of the truth or veracity of God in general, will not allow an especial Faith with respect to the Covenant and the Promise of Grace in Christ Jesus, whereas indeed there is no other Faith true, useful, saving, and properly so called in the world. It is true, this especial Faith in the Promise, supposes Faith in general with respect to the truth and veracity of God, nor can be without it. But this may be, and is in many where the other is not, yes where it is despised. This therefore was the Faith which was here recommended and proposed to us. The especial Object of it was the Messiah, or Christ himself as a Savior from sin, with this especial limitation, as to come afterwards. The formal reason of it was the Truth of God in his Promises, with his unchangeableness and infinite power to give them an accomplishment. And the means of ingenerating this Faith in them was the Promise itself. By this Faith were they justified and saved (Genesis 15:6). But it may be enquired how this Faith could be proposed to us for an example, seeing it respected the future Exhibition of Christ, and we are to respect him as long since come in the Flesh. But this circumstance changes nothing in the nature of the things themselves: for although as to the actual Exhibition of the Messiah they looked on it as future, yet as to the Benefits of his Mediation, they were made present and effectual to them by the Promise. And the Faith required of us does in like manner respect the Lord Christ and the Benefits of his Mediation; and by his actual Exhibition in the Flesh, is not changed in its nature from what theirs was, though it be exceedingly advantaged as to its Light.

The next thing ascribed to them is [⟨in non-Latin alphabet⟩]. Patience, say we, that is, [⟨in non-Latin alphabet⟩]; but these Graces are expressly distinguished, 2 Timothy 3:10. [⟨in non-Latin alphabet⟩]; Faith, Long-suffering, Patience; so plainly Colossians 1:11. [⟨in non-Latin alphabet⟩]; to all patience and long-suffering. And in very many places it is recommended as a special Grace and Duty, 2 Corinthians 6:6. Galatians 5:22. Ephesians 4:2. Colossians 3:12. And it is often also ascribed to God, Romans 2:4. chap. 9:22. to Christ, 1 Timothy 1:16. [⟨in non-Latin alphabet⟩] is properly [⟨in non-Latin alphabet⟩] longanimis; or as James speaks, [⟨in non-Latin alphabet⟩], chap. 1:19. slow to anger, opposed to [⟨in non-Latin alphabet⟩], hasty, soon angry, bitter in Spirit. It is a gracious sedate frame of Soul, a tranquility of mind on holy spiritual grounds of Faith, not subject to take provocations, not to be wearied with opposition. Therefore although the Apostle says in like manner in another place, that we have need of Patience, that after we have done the will of God we may receive the Promise, chap. 10:36. yet the longanimity here intended is distinct from it. For as Patience is a gracious submissive quietness of mind in undergoing present troubles and miseries; so this [⟨in non-Latin alphabet⟩], or longanimity, forbearance, tolerance or long-suffering, is a sedate, gracious disposition of mind to encounter a series of difficulties and provocations, without being exasperated by them so as to desert, or cease from the course wherein we are engaged. So where it is ascribed to God, it signifies that goodness of his Nature, and purpose of his Will, that notwithstanding their manifold provocations, and as it were, daily new surprisals, yet he will bear with sinners, and not divert from his course of goodness and mercy towards them. And with us it has a twofold object. For (1) In the course of our Faith and Profession we shall meet with many difficulties and oppositions, with many scandals and offences. These men are apt to take distaste at, to dislike, and so to be provoked, as to leave the way wherein they meet with them. Upon various surprising occasions, they fret themselves to do evil (Psalm 37:8). So David was [⟨in non-Latin alphabet⟩], very short spirited when upon the breach that God righteously made on Uzza, it is said that the thing which God had done displeased David. But this is that Grace whereby the Soul of a Believer is kept from taking offence, or admitting sinful provocations from cross accidents, oppositions, injuries, scandals, disappointments. So is the duty of it prescribed to us in particular with respect to one another (Ephesians 4:2). Besides (2) There are sundry things in the Promises of God whereof Believers earnestly desire if it were possible, a present accomplishment, or a greater degree of evidence in their accomplishment, or a greater speed towards it. Such are the full subduing of their corruptions, success against or freedom from temptations, deliverance of the Church from troubles and the like. Now when these things are delayed, when the Heart is ready to be made sick by the deferring of its hopes, the Soul is apt to despond, to give over its expectations, and if it do so, it will quickly also forsake its duties. The Grace which keeps us up in a quiet waiting upon God for the fulfilling of all that concerns us in his own time and season, that preserves us from fainting and sinful despondencies, is this [⟨in non-Latin alphabet⟩], this long-suffering or forbearance.

These were the ways whereby they came to inherit the Promises. The Heathen of old fancied that their heroes or Patriarchs by great, and as they were called, heroic actions, by valor, courage, the slaughter and conquest of their enemies, usually attended with pride, cruelty and oppression, made their way into Heaven. The way of God's heroes, of the Patriarchs of his Church and People to their rest and glory, to the enjoyment of the divine Promises, was by Faith, Patience, Long-suffering, Humility, enduring Persecution, self-denial, and the spiritual virtues generally reckoned in the world to pusillanimity, and so despised. So contrary are the judgements and ways of God and men even about what is good and praise-worthy. Observe as we pass on, That

Faith and patient long-suffering are the only way whereby professors of the Gospel may attain rest with God in the accomplishment of the promises. It is a sad consideration which way and by what means some men think to come to Heaven, or carry themselves as if they did so. They are but few who think so much as a naked profession of these things to be necessary thereunto. But living avowedly in all sorts of sins, they yet suppose they shall inherit the promises of God. But this was not the way of the holy men of old, whose example is proposed to us. Some think faith at least to be necessary hereunto. But by faith they understand little more than that they profess the true religion, about which there are so many contests in the world.

This was not the faith of Abraham, that is, this alone was not so. Wherein it consisted and how it was acted we shall have occasion afterwards to declare. But what do men think of the long-suffering before described? Their relief against it, is to trust in such a faith as stands in no need of it. For that common faith which most men content themselves withall, seldom or never puts them upon the exercise of patient long-suffering. It is against the actings of a lively faith that those oppositions arise which the exercise of that other grace is needful to conflict withall. And I shall give some few instances of it wherein the necessity of it will be made to appear. For if I should handle it at large, all the difficulties that lye in the way of our profession would fall under consideration: of faith we shall treat afterwards. And,

1. It is necessary with respect to those reproaches which the profession of a saving faith will expose men to. It has done so always, and will do so while this world continues. And they are usually cast on believers in so great variety on all sorts of occasions, as that it would be a long work to call over the principal of them. For they are the chief effects of the endeavours of Satan as he is the accuser of the brethren. I shall instance only in those of one kind. And they are those which on their straights, difficulties and temptations, the world reflects upon, as if their profession of faith in God were vain, false and hypocritical. When men said to David, Where is now your God? or what is become of your religion and profession, your pretended trust in God? he says, it was a killing sword in his bones, it pierced deep and pained greatly (Psalm 42:10). And it is spoken in the person of our Savior, Reproaches have broken my heart, and I am full of heaviness (Psalm 69:20). And this was the reproach that was cast upon him on the cross, as the next words manifest, They gave me gall for my meat, and in my thirst they gave me vinegar to drink (verse 21). And this reproach was that which we instance in, They shook the head at him, saying, He trusted on the Lord that he would deliver him, let him deliver him seeing he delighted in him (Psalm 22:8; Matthew 27:43). And what befell the Lord Christ on the cross, teaches the Church what it is to expect under it. In this condition patient long-suffering is our only relief. If that be not in exercise, we shall either faint and despond, or fret ourselves to do evil, or say in our hearts, we will do to others what they have done to us. But hereby is the soul delivered. It is not made stupid and senseless of the sharpness and evil of them; David was not so, nor was Christ himself; nor is it the will of God that we should put them off with a careless regardlesness. The glory and honor of God and the Gospel are so far concerned in them, and God so designs them for the exercise of our faith, as that they are not to be despised. But it will give a quietness and evenness of spirit under them, so that no duty shall be obstructed, nor that satisfaction which we have in the ways of God be any way impeded. And in this case this patient long-suffering works three ways. (1) By committing our whole cause to God; as it did in Christ (1 Peter 2:23). (2) By patient waiting for the pleading of our cause under a sense of our own sin, and an acknowledgement of the righteousness of God (Micah 7:9, 10). (3) By supporting the soul with a testimony of its own sincerity (1 Corinthians 4:3, 4).

2. With respect to violence and persecutions. These also, that faith which tends to the enjoyment of the promises, will expose men to. And they prove great trials, sometimes from their violence and sometimes from their continuance. Some come with the fury of a storm, as if they would bear down all before them; such were the primitive persecutions, and that at this day in many places under the Papal Power. Others by their long duration in wasting, vexing, consuming troubles, are designed gradually to wear out the saints of the most high (Daniel 7:25). And what havock has been made in all ages by them of the one sort and of the other, is known to all. The number of apostates in such seasons has for the most part exceeded that of martyrs. And many have insensibly withered and grown utterly weary, under troubles of a long duration, when they could apprehend no end of them. Here we have need of patient long-suffering, if we intend to inherit the promises. This is that grace which calms and supports the soul under all these pressures. (1) By keeping and preserving it from darkening, disturbing affections, and passions of anger, worldly sorrow, carnal fear, and the inordinate love of present things. Hereby in patience we possess our souls (Luke 21:19), which if disorderly affections do as it were once carry out of our power, and possess the conduct of them, we shall quickly be at a loss in our profession. (2) By enabling us to take a sedate prospect of eternal things, of the good things promised, and their glorious excellency in comparison to what here we suffer in (2 Corinthians 4:16, 17, 18). (3) By preserving of us from all irregular ways and attempts for deliverance. For without this grace we shall choose either not to suffer, and so disinherit ourselves of the promises; or shall not suffer in a due manner to the glory of God or our own advantage; or shall turn aside to unlawful reliefs.

3. It is necessary with respect to our waiting for the accomplishment of many great promises concerning the Kingdom of Christ and interest of the Gospel in this world. That there are such promises on record in the Scripture, and as yet unfulfilled, is I suppose generally granted. However I speak of them who are satisfied in their minds beyond all hesitation, that such there are; and of such as lived before the accomplishment of some of them, who are proposed for our example. For so did the Fathers under the Old Testament who lived before the coming of Christ in the flesh. In these promises and their accomplishment believers find themselves greatly concerned; and those who are not so, do disavow an interest in the spiritual body of Christ and his glory in the world. Now because their accomplishment is deferred beyond the desires and expectations of men, as was of old the promise of the coming of Christ, many temptations do ensue thereon. And not a few have there been on the one hand who have in sad instances made haste and antedated the accomplishment in unwarrantable practices; pretending to faith, they have renounced patient long-suffering; and not fewer have cast away all expectation of them on the other hand, as though they would never be fulfilled. Herein therefore we have also need of patient long-suffering. Without it we shall fall into one of the extremes mentioned, both of which are attended with dangers ruinous to profession: See Habakkuk 2:1, 2, 3, 4. With respect to these things the days of the Gospel are the time of the Kingdom and patience of Jesus Christ (Revelation 1:9). He has begun to set up his Kingdom, and it shall never be prevailed against (Daniel 7:27). But yet many things that belong thereunto, especially to its tranquillity and extent are as yet unfulfilled, and while they are so, many outrages are committed in the world against his rule and interest. Therefore it is at present the time of his patience as well as of his reign. And therefore are we required to keep the word of his patience (Revelation 3:10), or to abide in the faith of those things concerning which he exercises patience in the world. So is it said with respect to the judgements which God in his own time will execute on the Antichristian persecuting world: He that leads into captivity, shall go into captivity; he that kills with the sword, must be killed with the sword; here is the patience and faith of the saints (Revelation 13:10). While these things are accomplishing, and until they are accomplished, during that large season, until their end be, the saints must exercise patient long-suffering, added to faith in the promises, or they will not see the end of them. And this patient long-suffering with respect to the accomplishment of these promises produces these four effects. (1) A quiet resignation of all times and seasons to the sovereignty of God. The soul possessed of it, quiets itself with this; it is not for me to know the times and seasons which God has put in his own hand (Deuteronomy 29:29). (2) A due valuation of present enjoyments, which is especially required since the coming of Christ in the flesh. (3) A ready application of mind to present duties (John 21:22). (4) Waiting in prayer for what we have not yet received.

4. It is necessary also with respect to our own personal obedience and all the principal concerns of it. There are three things which believers principally aim at in the course of their obedience. (1) That their corruptions may be thoroughly subdued. (2) That their graces may be quickened and strengthened to all fruitfulness. (3) That temptations being removed their spiritual consolations may abound. These are the things which they are continually pressing after, longing for, and endeavouring. And sometimes in some, if not all of them, they seem to have made so great a progress as to be ready for an entrance into perfect rest. But yet again they find new storms arise; corruptions grow strong, and grace is under decays, temptations abound, and consolations are far away. Yes, and it may be they are frequently exercised with these changes and disappointments. This fills them with many perplexities and oft-times makes them ready to faint. Unless this patient long-suffering accompany us in our whole course, we shall not finish it with glory to God, or comfort to our own souls.

But it may be enquired on what grounds, and for what reasons the Apostle does propose to these Hebrews the example of their predecessors in this matter. Therefore he does it, or he might do it for these ends: (1) That they might know that he exhorted them to nothing, but what was found in them who went before them whom they so loved and admired. And this he afterwards to the same end confirms with many instances. (2) To nothing but what was needful to all who were to inherit the promises. For if these things were required of their progenitors, persons so high in the love and favor of God to that end, how could they imagine that they might be dispensed withal as to their observance. (3) To nothing but what was practicable, which others had done, and was therefore possible, yes easy for them through the grace of Christ to comply withal.

Thirdly, the Apostle for their encouragement to the duties mentioned, expresseth the end which those others attained in the practice of them. [in non-Latin alphabet]; who inherit the promises. It speaks in the present tense, but principally intends those who lived before, as we have declared. And the Apostle here expresseth the way whereby in the use of the means we come to the enjoyment of the promises. And this is by inheritance. We neither merit it, nor purchase it, but inherit it. And how come we to inherit it? By the same way as any other comes to an inheritance, namely, by being the true heirs to it. And how do we become heirs of this inheritance? Merely by God's gratuitous adoption; so our Apostle declareth fully this whole matter (Romans 8:15, 16, 17). "You have received the Spirit of adoption whereby we cry Abba Father; the Spirit itself beareth witness with our spirit that we are the children of God. And if children then heirs of God, and joint heirs with Christ." God by free and gratuitous adoption makes us his children. All God's children are heirs; he has an inheritance for them all. This inheritance is promised to them; and therefore their enjoyment of it is called inheriting of the promises. Therefore the grace of adoption is the foundation, cause, and way of our receiving promised grace and glory. And with respect hereunto it is that God is said not to be unrighteous in our reward (ver. 10). For having freely adopted us and made us heirs, it belongs to his faithfulness and righteousness to preserve us to our inheritance. Only we are such heirs as have means assigned to us for the attaining of our inheritance, which it is our duty to apply ourselves to.

They inherited [in non-Latin alphabet], the promises. Camero and Grotius on this text observe, that where the Fathers under the Old Testament are spoken of in this matter, there the promises are mentioned; but where believers under the New Testament are spoken of, there it is called the promise in the singular number. I shall not give their reasons why it is so, because they are certainly mistaken in their observation. For both is the promise on the one hand mentioned with respect to them, as (Hebrews 11:39), and the promises frequently with respect to us (2 Corinthians 7:1; 2 Peter 1:4). Therefore those expressions are used promiscuously, as is evident by our Apostle (chap. 11, ver. 13, and 39). Because they all sprang from one original promise, and all centred in him, in whom and by whom they were to be accomplished and made effectual, being all yea and Amen in him; and because that one which concerned his Person and Mediation did virtually include all the rest, they are all of them frequently intended and included under the name of the promise in the singular number. But because God was pleased to let out as it were sundry rivulets of grace and bounty, originally stored in the first great promise, by several particular grants and instances, partly for the representation of that fulness of grace which he intended to exhibit thereby; partly for the encouragement of our faith and its direction in the application of the grace promised, on various particular occasions; and because he was pleased frequently to renew the same great original promise, as to Abraham and David; there are many of them, and are called the promises; and by reason of their union in the same covenant whoever is really interested in any one of them, is so in all.

By the promises here the things promised are intended. To inherit the promises, is to be made partaker of the things promised. And the matter of these promises was all grace and glory. That which is here especially regarded is their full complement in everlasting glorious rest with God by Christ. This is proposed to the Hebrews, and they are encouraged to expect it by the examples of those who went before them in faith and patience. Therefore he requires,

Lastly, that they should be [in non-Latin alphabet], imitatores eorum. Imitatores is not used in our language, and when it is, it rather signifies mimicks, or contains some reflection of blame or weakness, than what it is here applied to. Therefore we render it followers, that is, in doing what they did, treading and walking in their steps, as our Apostle expresseth it (Romans 4:12), as we are to follow the steps of Christ (1 Peter 2:21). It is to think we hear them saying to us what Abimelech did to his soldiers (Judges 9:48): "What you have seen us do make haste and do as we have done."

All believers, all the children of God have a right to an inheritance. How they came by this right was before declared: it is by that adoption whereby they are made children of God, and all God's children are heirs, as the Apostle affirms. And this inheritance is the best and the greatest on the account of security and value. (1) Let an inheritance be never so excellent and valuable, yet if it be not secure, if a man's title to it be not firm and unquestionable, if he may be defeated of it by fraud or force, which things all earthly right and titles are obnoxious to, it takes off the worth of it. But this inheritance is conveyed, settled, and secured by the promise, covenant, and oath of God (2 Samuel 23:5; Romans 4:16). These secure this inheritance from all possibility of our being defeated of it. (2) The value of it is inexpressible. It is a kingdom (Matthew 25:34; James 2:5). Salvation (Hebrews 1:14). The grace of life (1 Peter 3:7). Eternal life (Titus 3:7). God himself who has promised to be our reward (Romans 8:17).

The providing of examples for us in the Scripture which we ought to imitate and follow, is an effectual way of teaching and a great fruit of the care and kindness of God towards us. The use of examples to be avoided in sin and punishment the Apostle declared and insisted on in the third chapter, which we have also improved as we are able. Here he proposeth those which we are to comply with, and conform our selves to, which afterwards, chap. 11. he farther presseth in very many particular instances. And as there is a great efficacy in examples in general which has been spoken upon on chap. 3. so there are many advantages in those which are proposed to our imitation in the wisdom of the Holy Spirit. For (1) the things and duties which we are exhorted to are represented to us as possible, and that on terms not uneasie or grievous. Considering all the difficulties and oppositions from within and without that we have to conflict withall, we may be ready to think it impossible that we should successfully go through with them, and come off safely at the last. To obviate this despondency is the design of the Apostle in that long series of examples which he gives us chap. 11. For he undeniably demonstrates by instances of all sorts, that faith will infallibly carry men through the greatest difficulties they can possibly meet with in the profession and obedience of it. There is no more required of us, than such and such persons by the testimony of God himself, have successfully passed through. And if we follow them not, it is nothing but spiritual sloth, or the love of the world and sin, that retards us. (2) Great examples do naturally stir up and animate the minds of men who have any thing of the same Spirit with them by whom they were performed, to do like them, yes to out-do them if it be possible. So Themistocles said that Miltiades's victory against the Persians would not let him sleep. Being a person of the same kind of courage with him, it stirred him up in a noble emulation, to equal him in an hazardous and successful defence of his country.

But then it is required, that there be the same Spirit in us as was in them, whose examples are proposed to us. Let the examples of persons valiant and heroical, in their great and noble actions be set before men of a weak and pusillanimous nature or temper, and you will amaze or affright but not at all encourage them. Now the Spirit and principle wherewith the worthies of God, whose example is set before us were acted withall, was that of faith. In vain should we encourage any to a following or imitation of them, who has not the same Spirit and principle. This the Apostle requireth hereunto (2 Corinthians 4:13): We having the same Spirit of faith according as it is written, I believed and therefore have I spoken; we also believe and therefore speak. Had we not the same Spirit of faith with them, we could not do as they did. And we may take a trial hereby whether our faith be genuine or no. For if their examples move us not, excite us not, to the like duties of obedience with them, it is an evidence that we have not the same Spirit of faith with them. As the courage of a valiant man is enflamed by a noble example, when a coward shrinks back and trembles at it. On this supposition there is great force in that direction (James 5:10): Take my brethren the prophets who have spoken in the name of the Lord for an example of suffering, affliction and patience. Let a minister of the gospel who is made partaker in his measure of the same Spirit, consider how Elijah, Jeremiah, Peter, Paul, and the rest of those holy souls who spake in the name of the Lord, carried themselves under their afflictions and trials, and it will inflame his heart to ingage chearfully in the like conflicts. (3) These examples are so represented to us, as plainly to discover and point out where our dangers lye on the one hand, and where our assistance and relief lye on the other. These two rightly considered and understood in all our duties, will give us the best directions we can possibly receive. When we know our dangers and our reliefs aright, we are half way through our difficulties. When these are out of mind, when we know them not, on every occasion we fall under surprisals and troubles. Now in the examples proposed to us, there is withall through the wisdom and care of the Spirit of God, represented to us, the temptations which befell those who are so our patterns, the occasions of them, their advantages, power or prevalency, wherein they missed it, or failed, exposing themselves to the power of their spiritual enemies; and on the other hand what course they took for relief, what application they made to God in their difficulties and distresses, and wherein alone they reposed their confidence of success. These things might be confirmed by manifold instances. (4) There is in them also made known what interveniences and disturbances in our course of obedience may befall us, which yet ought not to make us utterly despond, and give over our profession as fruitless and hopeless. I confess great wisdom and caution is to be used in the consideration of the sins and falls of the saints under the Old Testament, that they be no way abused to give countenance to sin, either before or after its commission. We know not their circumstances, their light, their grace, their temptations, their repentance, nor what was the indulgence of God towards sinners, before the fulness of the dispensation of grace came by Jesus Christ. But this is certain in general, that if every great sin or fall, when any is overtaken therein by the overpowering of temptations, were absolutely inconsistent with that course of obedience which leads to the inheritance of the promises, the Holy Ghost would not without any particular exception as to their persons, have recorded such things in the lives of them whom he proposeth for our example. (5) The certain end of a course of holy obedience is in them proposed to us. All those holy souls that are now at rest with God in glory, as having inherited the promises, were sometimes as we are, conflicting with corruptions and temptations, undergoing reproaches and persecutions, labouring in duties and a constant course of obedience to God. If therefore we follow them in their work, we shall not fail to partake with them in their reward.