Hebrews 6:12

῞Ινα μὴ νωθροὶ γένησθε, μιμηταὶ δὲ τῶν διὰ πίΣτεως καὶ μακροθυμίας κληρονομούντων τὰς ἐπαλλελίας .

Νωθροί, “segnes;” “slothful,” “dull.” Γένησθε, “sitis,” “efficiamini;” “be” or “become,” or be made. Syr., וַדְלָא תֶּתְקַטַע, “ut non praecidatur,” “ut non abseindatur;” “that it be not cut off:” which interpreters refer unto the diligence before mentioned. The translation in the Polyglot renders it, “neque torpeseatis,” as following the translation in the Jayan Bibles, without choice or alteration. Indeed, קְטַע. is used sometimes in the same sense with to be “weary,” to “loathe,” to be affected with trouble, Habakkuk 2:3; whence sloth and neglect of diligence ensues: but its proper and usual signification is to “cut off;” the same with the Hebrew גָּדַע, “that you be not slothful.” Μιμηταὶ δέ , “imitatores;” and so the Rhemists render it “imitators:” which being a word not much in use among us, and when it is used commonly taken in an ill sense, “followers” doth better, as yet, with us express what is intended. “Who by faith καὶ μακροθυμίας .”Syr., בְּנגִירוּת רוּתָא, “in length of spirit;” “longanimitatem,” “patientiam,” “patientem animum,” “lenitatem;” “longanimity,” “patience,” “a patient mind,” “forbearance.” It is plain that the same grace is intended in all these various expressions; whose nature we shall inquire into. Κληρονομούντων τὰς ἐπαγγελίας . Syr., יָרְתֵא דְּמוּלְכָנָא חֲוַו “fuerunt haeredes promissionis,” “were heirs of the promise;” referring it to believers under the old testament. Vulg. Lat., “haereditabunt promissiones,” “who shall inherit the promises;” which must respect present, sincere, persevering believers. Beza, “haereditario jure obtinent promissionem.” Others, “obtinent promissam haereditatem,” and “haereditatem accipiunt promissionis;” which Schmidius chooseth as most exact, though without reason. That of Beza is proper, for κληρονομεῖν is “jure haereditario obtinere.” See our exposition on Hebrews 1:4. We, “inherit the promises.”

Hebrews 6:12. 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 unto the same end and purpose. We may therefore consider it as a continuation of the former exhortation, enforced with a new argument of great importance.

For,

1. The apostle gives a caution against an evil or vice directly opposite unto the duty he had been pressing unto, and which, if admitted, would obstruct its discharge: “That you be not slothful.” And therein the series of that discourse hath its connection with the beginning of verse 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 unto them for the performance of the duty exhorted unto, which also guides them in the manner of its performance. And herein he coucheth an introduction to a discourse of another nature which immediately ensues, as was observed: “But be ye followers.”

3. ‘This direction and encouragement consists in the proposal of an example of others unto them, who performed the duty which he exhorts them unto. And as for their direction he declares unto 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.

First, The apostle cautions the Hebrews against that which would, if admitted, frustrate his exhortation, and effectually keep them off from the duty exhorted unto: ῞Ινα μὴ γένησθε νωθροί, “That you be not segnes,” “molles,” “ignavi;” “heavy” and “slothful.” He had before charged them that they were νωθροὶ ταῖς ἀκοαῖς , Hebrews 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 νωθροὶ τοῖς πράγμασι, “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 unto that end. And we are slothful in practice, when we do not stir up ourselves unto the due exercise of those graces, and discharge of those duties, which the truth wherein we are instructed directs unto and requires of us. And this sloth is opposed τῇ σποῦδῃ, verse 11, to a “diligent and sedulous endeavor” 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, and the utmost diligence of our minds and endeavors of our whole souls, are required unto a useful continuance in our profession and obedience. This God requireth of us, this the nature of the things themselves about which we are conversant deserveth, and necessary it is unto the end which we aim at. If we faint, or grow negligent in our duty, if careless or slothful, we shall never hold out unto 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 unto faint and languid endeavours. Nor will the holy God prostitute eternal rewards unto those who have no more regard unto them but to give up themselves unto sloth in their pursuit. Our course of obedience is called running in a race, and fighting as in a battle; and those who are νωθροί on such occasions will never be crowned with victory. Wherefore upon a due compliance with this caution depends our present perseverance and our future salvation. For,

Obs. 1. 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 unto; for where it takes place and is prevalent, there is no good principle or habit abiding. There is not any thing, any vice amongst 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 increaseth the degeneracy of mankind than this depraved affection, as being an inlet into all sordid vices, and a perfect obstruction unto all virtuous and laudable enterprises. But what shall he say who comes after the king? Solomon hath 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 unto:

1. Spiritual sloth is a habitual indisposition of mind unto 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 unto 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 unto 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, endeavoring to cast off every weight, and the sin that doth 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 unto 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 unto him.

(2.) When it comes unto the height of it, it is habitual. There is no man but may be occasionally indisposed unto spiritual duties. The most healthy and athletic constitution is subject unto 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 endeavored 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 a habitual vice.

(3.) But there is this sloth in a dangerous degree,

[1.] When this is generally the frame of the mind, when it hath such an unreadiness unto 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 insuch a way and manner as all that she did was disapproved by Christ. Lukewarmness is the soul and form of sloth.

[2.] When persons are generally uncompliant with such outward means as they cannot but acknowledge do contain warning from this and invitation unto another frame. So the spouse acknowledgeth 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 unto her; and yet she complies not with him, but makes her excuses, Song of Solomon 5:2-3. And the sloth of persons will be reckoned in proportion unto 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.

[3.] When persons are as it were glad of such occasions as may justify them and satisfy their minds in the omission of duties or opportunities for them. This casts off the duty prescribed unto us, Hebrews 12:1; which yet is indispensably necessary unto the attaining of the end of our faith. When men will not only readily embrace occasions offered unto 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 unto, 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, as, 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 pleaseth 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.

[4.] 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 unto her in the holy dispensations of his Spirit, Song of Solomon 4:16; but when he tenders himself unto 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 unto another season, and meet ofttimes with the success mentioned, Song of Solomon 5:6.

[5.] 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 “consulteth 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 unto it. Usually to give place unto the flesh, so as to be brought under the power of a cold formality, is an evidence of a prevalent sloth.

2. 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:

(1.) Unbelief is the principal cause of it, as faith is of that diligence and watchfulness which are opposed unto it. Yea, by faith alone are we excited unto the acting of all other graces, and the performance of all other duties. As it is in its nature to quicken us unto them, so it alone takes in all other motives unto vigorous obedience. Wherefore all indispositions unto duty arise from unbelief. This weakens the efficacy of every thing that should excite us unto it, and increaseth 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 hinderance 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 an hedge of thorns,”

Proverbs 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 ye be not slothful, but followers of them who through faith,” etc. If we grow slothful, it is an assured evidence of the decay of faith.

(2.) 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 unto 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 hath 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. Wherefore, 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.

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

(1.) 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 unto Christ when he knocketh; or diligently receive those intimations of his love and his mind which he tendereth in his ordinances? Yet this will a soul dispute about and debate on, when it is under the power of sloth, Song of Solomon 5:2-3. And it doth so actually when it doth not take diligent heed unto the dispensation of the word. Wherefore, 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 unto a ruining security.

(2.) Regardlessness of temptations, and dangers by them, is another general effect hereof. These beset us on every hand; especially they do so with reference unto all duties of obedience. In watchfulness against them, a conflict with them, and prevalency over them, doth our warfare principally consist. And without a due regard unto 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 hath possessed their minds.

(3.) Weariness and heartless despondencies in a time of troubles and difficulties is another effect hereof. And unto 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 to give no further confirmation.

Secondly, In the positive direction 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 unto them, to let them know that Abraham himself obtained not the promises any other way than what he now proposeth unto 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 doth in that instance wherein he came to have his greatest honor, or to become “the father of the faithful.”

The persons therefore included in the particle τῶν, τῶν κληρονομοῦντων, 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 unto those under that dispensation. Plainly he designs those whom unto the same purpose he enumerates afterwards in particular, with the instances of their faith, Hebrews 11. Nor is there any difficulty in the variety of his expressions concerning them. Of those in the 11th chapter he says, that “all died in faith, and obtained a good report on the account thereof,” but “received not the promise,” verses 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, Hebrews 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 proposeth to them the way that they took, and the end that they attained. The way they took was “by faith and patience,” or “long-suffering.”

Some think that here is an ἕν διὰ δυοῖν , and that a constant, enduring faith is only intended. But their faith, and the constant exercise of it against oppositions, are rather proposed unto them under the name of faith. For that by μακροθυμία a distinct grace or duty is intended, is manifest from verse 15, where Abraham's carriage upon his believing and receiving the blessing is expressed by οὕτω μακροθυμήσας, “after he had patiently endured.”

What was that faith, or of what kind, which is here ascribed unto 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 unto Abraham. Some amongst 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 unto 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 supposeth faith in general with respect unto the truth and veracity of God, nor can be without it. But this may be, and is in many where the other is not, yea, where it is despised. This, therefore, was the faith which was here recommended and proposed unto 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 inquired how this faith could be proposed unto 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 changeth 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 unto them by the promise. And the faith required of us doth 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 unto them is μακροθυμία. “Patience,” say we; that is, ὑπομονή. But these graces are expressly distinguished, 2 Timothy 3:10, Τῇ πίστει τῇ μακροθυμίᾳ, τῇ ὑπομονῇ, “faith, long- suffering, patience.” So plainly Colossians 1:11, Εἰς πᾶσαν ὑπομονὴν καὶ μακροθυμίαν , “Unto 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 unto God, Romans 2:4; Romans 9:22; to Christ, 1 Timothy 1:16. Μακρόθυμος is properly אֶרֶךְ אַפַיִם “longanimis:” or, as James speaks, βραδὺς, James 1:19, “slow to anger;” opposed unto ὀξύθυμος, “hasty,” “soon angry,” “bitter in spirit.” It is a gracious, sedate frame of soul, a tranquillity of mind, on holy, spiritual grounds of faith, not subject to take provocations, not to be wearied with opposition. Wherefore, although the apostle saith 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,” Hebrews 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 μακροθυμία , or “longanimity,” forbearance, tolerance, or long-suffering, is a sedate, gracious disposition of mind, able 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 unto 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 hath 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 offenses. 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,” Psalms 37:8. So David was ὀξύθυμος, 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 (if a believer is kept from taking offense, or admitting sinful provocations from cross accidents, oppositions, injuries, scandals, disappointments. So is the duty of it prescribed unto us in particular with respect unto 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 μακροθυμία , 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, unto their rest and glory, unto 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 unto pusillanimity, and so despised. So contrary are the judgments and ways of God and men even about what is good and praiseworthy. Observe, as we pass on, that,

Obs. 2. 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 withal, 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 withal. 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 lie in the way of our profession would fall under consideration. Of faith we shall treat afterwards. And,

1. It is necessary with respect unto those reproaches which the profession of a saving faith will expose men unto. It hath done so always, and will do so whilst 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 endeavors 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 straits, difficulties, and temptations, the world reflects upon, as if their profession of faith in God were vain, false, and hypocritical. When men said unto David, “Where is now thy God?” or ‘What is become of thy religion and profession, thy pretended trust in God?'he says it was as “a killing sword in his bones;” it pierced deep, and pained greatly, Psalms 42:10. And it is spoken in the person of our Savior, “Reproach hath broken my heart, and I am full of heaviness,” Psalms 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 delighteth in him,” Psalms 22:7-8; Matthew 27:43. And what befell the Lord Christ on the cross, teacheth 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 unto others what they have done unto 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 regardlessness. 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 worketh 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 acknowledgment 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 unto violence and persecutions. These also, that faith which tends to the enjoyment of the promises will expose men unto. 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; havoc hath been made in all ages by them, of the one sort and of the other, is known unto all. The number of apostates in such seasons hath 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 calmeth and supporteth 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 unto what here we suffer in, 2 Corinthians 4:16-18.

(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, unto the glory of God or our own advantage; or shall turn aside unto unlawful reliefs.

3. It is necessary with respect unto 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 unto 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 unto profession. See Habakkuk 2:1-4. With respect unto these things, the days of the gospel are the time of “the kingdom and patience of Jesus Christ,” Revelation 1:9. He hath begun to set up his kingdom; and it shall never be prevailed against, Daniel 7:27. But yet many things that belong thereunto, especially unto its tranquillity and extent, are as yet unfulfilled; and whilst they are so, many outrages are committed in the world against his rule and interest. Wherefore 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 exerciseth patience in the world. So is it said with respect unto the judgments which God in his own time will execute on the antichristian, persecuting world,

“He that leadeth into captivity shall go into captivity; he that killeth 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 unto faith in the promises, or they will not see the end of them. And this patient long-suffering with respect unto the accomplishment of these promises produceth these four effects:

(1.) A quiet resignation of all times and seasons unto 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 hath 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 unto present duties, John 21:22.

(4.) Waiting in prayer for what we have not yet received.

4. It is necessary also with respect unto 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 unto 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 endeavoring. 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. Yea, and it may be they are frequently exercised with these changes and disappointments. This fills them with many perplexities, and ofttimes 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 inquired, on what grounds and for what reasons the apostle doth propose unto these Hebrews the example of their predecessors in this matter. Wherefore he doth it, or he might do it, for these ends: that they might know that he exhorted them,

1. Unto nothing but what was found in them who went before them, whom they so loved and admired; and this he afterwards, unto the same end, confirms with many instances:

2. Unto nothing but what was needful unto 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, unto that end, how could they imagine that they might be dispensed withal as to their observance?

3. Unto nothing but what was practicable, which others had done, and was therefore possible, yea easy for them, through the grace of Christ, to comply withal.

Thirdly, The apostle, for their encouragement unto the duties mentioned, expresseth the end which those others attained in the practice of them. Κληρονομούντων τὰς ἐπαγγελίας “Who inherit the promises.” He 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 unto 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 8:15-17,

“Ye 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; 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 hath an inheritance for them all. This inheritance is promised unto them; and therefore their enjoyment of it is called “inheriting of the promises.” Wherefore 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, verse 10. For having freely adopted us, and made us heirs, it belongs unto his faithfulness and righteousness to preserve us unto our inheritance. Only we are such heirs as have means assigned unto us for the attaining of our inheritance, which it is our duty to apply ourselves unto.

They inherited ἐπαγγελίας, “the promises.” Cameron 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 unto them, as Hebrews 11:39; and “the promises” frequently with respect unto us, 2 Corinthians 7:1; 2 Peter 1:4. Wherefore these expressions are used promiscuously, as is evident by our apostle, Hebrews 11:13; Hebrews 11:39. 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 fullness 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 they 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 unto the Hebrews; and they are encouraged to expect it by the examples of those who went before them in faith and patience. Wherefore he requires,

Lastly, That they should be μιμηταί, “imitatores eorum.” “Imitators” is not often used in our language; and when it is, it rather signifies mimics, or contains some reflection of blame or weakness, than what it is here applied unto. Wherefore 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 unto us what Abimelech said to his soldiers, Judges 9:48, ‘What you have seen us do, make haste and do as we have done.'

Obs. 3. All believers, all the children of God, have a right unto 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 unto it be not firm and unquestionable, if he may be defeated of it by fraud or force, which things all earthly rights and titles are obnoxious unto, 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 hath promised to be our reward, Romans 8:17.

Obs. 4. 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 ourselves unto; which afterwards, Hebrews 11, he further presseth in very many particular instances. And as there is a great efficacy in examples in general, which hath been spoken unto on Hebrews 3, so there are many advantages in those which are proposed unto our imitation in the wisdom of the Holy Spirit. For,

1. The things and duties which we are exhorted unto are represented unto us as possible, and that on terms not uneasy or grievous. Considering all the difficulties and oppositions, from within and without, that we have to conflict withal, 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 Hebrews 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, yea, to outdo them if it be possible. So Themistocles said that Miltiades'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 a hazardous and successful defense of his country. But then it is required, that there be the same spirit in us as was in them whose examples are proposed unto us. Let the examples of persons valiant and heroical, in their great and noble actions, be set before men of a weak and pusillammous 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 withal, was that of faith. In vain should we encourage any one unto a following of imitation of them, who hath 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 unto 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 inflamed 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 of 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 engage cheerfully in the like conflicts.

3. These examples are so represented unto us, as plainly to discover and point out where our dangers lie on the one hand, and where our assistance and relief lie 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 unto us there is withal, through the wisdom and care of the Spirit of God, represented unto 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 unto the power of their spiritual enemies: and on the other hand, what course they took for relief, what application they made unto 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 interveniencies 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 are 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 unto 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 fullness 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 unto 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 unto us. All those holy souls that are now at rest with God in glory, as having inherited the promises, were some time as we are, conflicting with corruptions and temptations, undergoing reproaches and persecutions, laboring in duties and a constant course of obedience unto God. If, therefore, we follow them in their work, we shall not fail to partake with them in their reward.