prophetical testimony, Rom. i. 17. Gal. iii. 11. and in this place. The note of inference in the exceptive particle d, we render < now,' as afterwards we render xa, 'but.' The first proper sense might as well have been retained; but' in the first place, and and' afterwards. But the difference is of no importance; is here taken for in the prophet, which is oft times exceptive, p. And in the prophet the expression is plain, because it followeth the description of the contrary frame unto what is here asserted; he whose heart is lifted up :' but & in the transposition of the words used by the apostle, (for he first repeats the last clause of the words, and then the former afterwards, which was more accommodate unto his purpose), doth not seem to have the force of an exceptive; nor hath it so indeed, in respect unto what was affirmed in the foregoing verse, but it hath so unto the difficulty supposed in the case under consideration, which are the sufferings and temptations which professors of the gospel should in common meet withal, and in the appearance of a delay as unto their deliverance out of them. 'But,' saith the apostle, however, notwithstanding these things, the just shall live by faith.'

2. The person spoken of is diasos, a just person,' a man really made just, or justified by faith, every one that is really and truly so. I doubt not but this is included in the word, and the state of justification is intended in it. To which purpose the words are elsewhere cited by the apostle. But yet that which is here principally intended, is that qualification of a righteous man which is opposed to pride, and haste of spirit through unbelief, whereon men draw back from God in the profession of the gospel. The just man, he who is humble, meek, sincere, subdued unto the will of God, waiting for his pleasure, as all justified persons are in their several degrees, he shall live ;' for he is free from that principle of pride and unbelief which ruins the souls of men in times of trial.

Obs. XII. There are especial qualifications of grace required unto stedfastness in profession in times of persecution, and long continued trials.

3. Shall live by faith,' so we : εκ πίστεως may be joined with dinates, and so express the instrumental cause, way and means whereby a man comes to be dixios, just; that is, dixas, 'justified,' which is by faith. For it is by faith, both that a man is justified, and also those gracious qualifications are wrought in him which enable him to persevere in his profession. It purifieth the heart of that leaven of pride, which destroyeth all who are infected with it. Or it may denote the way and means whereby a just man doth abide and persevere in his profession unto life. And this sense I embrace, because this is the entrance of the apostle into his demonstration of the mighty things which faith will do, and which have been done and suf

fered through faith by believers, which he declares here in general, namely, whatever difficulties and oppositions a just man meets withal in the way to things eternal, faith will carry him through them with safety and success.

4. He shall live,' T. Life, in both the principal senses of it, is here intended. 1. He shall not die in and from his profession; he shall not perish as trees plucked up from the roots, twice dead; he shall maintain a spiritual life, the life of God, as the psalmist speaks, I shall not die but live, and declare the loving-kindness of the Lord.' 2. He shall live, or attain the promise of eternal life; so is the word expounded in the close of the next verse, believe unto the saving of the soul.'

Obs. XIII. Many things are required to secure the success of our profession in times of difficulties and trials.-As, 1. That our persons are righteous or justified by grace. 2. That we be furnished with those graces that are appointed unto that end. 3. That faith be kept in a diligent exercise.

Obs. XIV. The continuance of the spiritual life, and eternal salvation of true believers is secured from all oppositions whatever. As it is confessed there is in these words a prescription of the way and means whereby they may be so, so there is a faithful promise of God that so they shall be.

In the latter part of the verse, there is a description of others, on a supposition of a contrary state, frame and event. In the former, the person is righteous, the way of his acting in the present case is by faith, and the event is life, he shall live.' 'On the other hand, there is a supposition made of a person not so qualified, not so acting, not so living, not having the same success, but contrary in all these things. Wherefore they do greatly deceive themselves and others who suppose it the same person who is thus spoken of, and countenance themselves by the defect of the pronoun T, which is naturally and necessarily supplied in our translation. For this reading and sense of the words, the just shall live by faith, and if any draw back,' &c. is contrary to the order of the words both in the prophet and the apostle, and the express declaration of the mind of the apostle in the next verse. For as the words lie in the prophet, this of the just living by faith is a direct exception unto and removal of them whose souls are lifted up, so as to depart from God. But, saith he, the just,' it shall not be so with him; that is, the just he shall live by his faith,' which is a direct opposition unto the other sort of persons. And although the order of the words be changed by the apostle, yet the opposition between the two sorts of persons is evidently continued. Wherefore, in the next verse, the apostle makes an express distinction of those unto whom he spake, or concerning whom he speaks in the two states, the one ὑποστολης, the other πιστεως. Of the latter he had spoken in the first words, and of the former in those that are

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now to be spoken unto. I shall therefore retain the supplement in our translation, if any man,' or any one, draw back,' if there be in any an evil heart of unbelief in departing from the living God.

There is an appearance of a great change in the words of the

For • his soul, which in הנה עפלה לא ישרה נפשו,prophet

the prophet is referred unto the persons offending, is in the apostle referred unto God who is offended. For indeed the word W may be so referred in the original, if we suppose a change of speech, and that the prophet having spoken before in the name of God, doth here speak of God, and the respect he had unto proud unbelievers. But the word is scarce reconcile able unto this interpretation. Wherefore it is enough that the apostle gives us the plain general sense and meaning of the words, with an exposition of them, as he hath done, since he seldom keeps to the proper words of the testimonies he quotes, but always gives the mind of the Holy Ghost in them. There are two things in the words: 1. A crime supposed with reference unto the case under consideration, which is perseverance under trials and temptations. 2. A sentence pronounced upon

that crime.

1. The first is expressed by sina. The word in the prophet denotes the cause of the sin intended therein, its nature and effect. The original of all defection from the gospel, is in the sinful elation of heart, not submitting unto, not acquiescing in the will of God, not satisfied with the condition of temporal sufferings on the account of the eternal reward. When men are under the power of this evil frame of heart, they will draw back, subduct themselves out of that state and condition wherein they are exposed to these inconveniences. Εαν υποστειληται, if any man who hath made, or doth make, profession of faith in Christ and of the gospel, upon the invasion and long continuance of trials, temptations, and sufferings for them, de, through want of submission unto, and acquiescence in the will of God, withdraw himself from that profession, and communion therein with them who persist faithful in it, my heart shall not, &c. This is the evil which the great design of the whole Epistle is to obviate and prevent, which the apostle applies himself unto with all manner of arguments, motives, exhortations and threatenings, to make effectual. For this was that sin which, by reason of their sufferings and persecutions, professors were exposed unto, and which was absolutely ruinous unto the souls of them that fell under the power of it.

Obs. XV. No persons whatever ought to be, on any consider ation, secure against those sins which present circumstances give an efficacy unto.

Ohs. XVI. It is an effect of spiritual wisdom to discern what

is the dangerous and prevailing temptation of any season, and vigorously to set ourselves in opposition unto it.

Obs. XVII. It is much to be feared, that in great trials, some will draw back from that profession of the gospel wherein they are engaged.

Obs. XVIII. This defection is commonly durable, continued by various pretences. This is included in the word izostudatzi, gradually and covertly to subduct himself.

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2. The sentence denounced against this sin is xx vdoxes ox tv auT. The soul of God, is God himself; but he so speaks of himself, to affect us with a due apprehension of his concernment in what he so speaks, as we are with that which our souls, that is our minds, with all our affections, are engaged in. So God promises to the church, that he will rejoice over them with his whole heart, and with his whole soul.' So is it here. What God thus affirms of himself, that he hath no delight in such a person, he is not pleased with him, he shall not live before him. There is a sws in the words, he shall have no delight in him,' that is, he will abhor him, despise him, and in the end utterly destroy him. But I suppose it may be thus expressed also, to obviate a pretence of the Hebrews against the apostle at that season, namely, that by deserting the truth of the gospel, and returning unto their Judaism, they did that which was pleasing unto God, and wherein they should find acceptance with him. For as they supposed, they returned again unto those institutions of worship which he had been pleased withal, and which were of his own appointment. So all apostates have some pretence for what they do, wherewith they justify themselves until their iniquity be found out to be hateful. Wherefore, to deprive them of this pretence, the apostle declares that the soul of God takes no pleasure in them. And in this negation, all positive evils are included. When God will not, doth not delight in any persons, the consequent is, that he will utterly destroy them. See Jer. xv. 1.

Obs. XIX. It is our great duty to look diligently that we are of that holy frame of mind, and attend to that due exercise of faith, that the soul of God may take pleasure in us.

Obs. XX. Though there appear as yet no outward tokens or evidences of the anger and displeasure of God against our ways, yet if we are in that state wherein God hath no pleasure in us, we are entering into certain ruin.

Obs. XXI. Backsliders from the gospel, are in a peculiar manner the abhorrence of the soul of God.

Obs. XXII. When the soul of God is not delighted in any, nothing can preserve them from utter destruction.

VER. 39. But we are not of them who draw back unto perdition: but of them that believe, to the saving of the soul.

An application is made in these words, unto the state and condition of these Hebrews at present, at least unto them whom the apostle designs in an especial manner. As also a transition is made unto that which now lay in his eye, namely, the full demonstration of the power and efficacy of faith, to make us accepted with God, and to carry us through in the course of our greatest trials and temptations, with success and victory. The application he makes unto the believing Hebrews, is of the same nature and kind with that which on the same occasion, he had made unto them before, chap. vi. 9. In both places, having treated of the danger of apostasy, and the woful state of apostates, he relieves the minds of believers by letting them know, that although for their awakening and instruction, as for other ends, he declared the dreadful judgments of God against unprofitable professors and apostates, yet was it not as though he apprehended that that were their condition, or that they were cast out of the favour of God, or cursed by the law; but he was persuaded better things of them. Such ministerial encouragements are needful in like cases, that persons be not exasperated through an apprehension that undue surmises are entertained against them, nor too much dejected with fears that their condition makes them obnoxious unto the threatening. Both which are diligently to be avoided.

The apostle's reckoning himself, in his ministerial dealing with them, in their state and condition, as here, we are not, hath been spoken unto elsewhere, with the reasons of it. And whereas he says, we are not,' it is frivolous to interpret it by, 'we ought not to be,' as it is done by some; for so the words have nothing of comfort or support in them, which yet is the total design of them. Nor is it an absolute infallible declaration of the state and condition of all individuals concerning whom he speaks; but he gives the interpretation of that persuasion, on what grounds it was built, and what it was resolved into, which was spoken of in the other place, whither the reader is referred.

In the words there is a double supposition of a two-fold opposite state, and a two-fold opposite event, whose foundation is laid in the verse foregoing. The states are σons, on the one hand, and ITES on the other. The events are perdition on the one hand, and saving the soul on the other. The first of these is denied, the latter affirmed concerning these Hebrews.

1. We are not ὑποστολής εις απωλειαν; ' of them who draw back unto perdition.' Even among them that were called in those days, this two-fold state was found. No small number there were who were then falling into apostasy, but they were a certain determined number which that plague should prevail against, 2 Tim. ii. 17-22. They were appointed to stumble VOL. VI.

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