(773) and in the prophet the expression is plain, because it followeth the description of the contrary frame to what is here asserted, "whose heart is lifted up." But the Greek particle (dɛ) hath the force of an exceptive only in respect to the difficulty supposed in the case under consideration, the sufferings and temptations of professors, and the appearance of delay as to their deliverance out of them. "But," saith the apostle, notwithstanding these things, "the just shall live by faith,” (o Sinaios) a just person, a man really made just, or justified by faith. Yet what is principally here 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 to the will of God, waiting for his pleasure, as all justified persons are in their several degrees shall live; for he is free from the principle of pride and unbelief, which ruins the souls of men in times of trial. "Shall live by faith," (ex Tilews) by faith, may be joined with (o dinaios) the just, and so express the instrumental cause whereby a man becomes to be just. Or it may denote the way whereby a just man perseveres even to life, in his profession; and this sense I embrace, because it is an entrance into the demonstration of the mighty things which have been done and suffered through faith by believers. Whatever difficulties and oppositions a just man meets with in the way to life eternal, faith will carry him through them with safety and success. "He shall live," life in both the principal senses of it is here intended:-he shall not die 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." And, finally, he shall live, attain the promise of eternal life; or, as in the next verse, "believe to the saving of the soul."

§4. In the latter part of the verse there is a description of others, on a supposition of the contrary state and event. In the former the person is righteous, the way of his acting 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 is the same person who is thus spoken of, and countenance themselves by the defect of the pronoun (T) any one, which is naturally and necessarily supplied in our translation. Wherefore, in the next verse, the apostle makes an express distinction concerning whom he speaks in the two states; the one, (voolcans) of perdition; the other, (Tislews) of faith. Of the latter he had spoken in the first words, and of the former in these; I shall therefore retain the supplement, "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 prophet. For "his soul," which in the prophet is referred to the persons offending, is by the apostle referred to God who is offended. But it is enough that the apostle gives us the plain general sense; and indeed he seldom keeps to the proper words of the testimonies he quotes, but always gives the mind of the Holy Ghost in them. (Frooleidylai) draw back; the word in the prophet denotes the cause of the sin intended. The original of all defection from the gospel is a sinful relation of heart, not submitting to, no

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 drare back, subduct themselves out of that state and condition wherein they are exposed to these inconveniences. "If any man" who makes a profession of faith in Christ and the gospel, "withdraw" himself from that profession, and communion 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 pre

vent.

$5. The sentence denounced against this sin is, "my soul shall have no pleasure in him." The soul of God is God himself; but he so speaks of himself, to affect us with a due apprehension of his concern in what he so speaks, as we are affected with what our souls and minds, and 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. He hath no delight in such a person, he is not pleased with him, he shall not live before him. There is a meiosis in the words he will abhor him, dèspise him, and in the end utterly destroy him. 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," in which all positive evils are included. For when God doth not delight in any person, the consequence is that he will utterly destroy them. See Jerem. xv, 1,

§6. "But we are not of them who draw back unto perdition;" we are not (unogloλs eig at wheιav) of withdrawing, that is, of them who withdraw or draw back unto perdition. No small numbers there were

who, even then, were falling into apostasy. This whole band of rovers, though in profession harnessed like the children of Ephraim, turned their backs in the day of battle: the event of this defection was destruction. Gradual decays and declensions there may be among true believers, from which they may be recovered; but those here intended are such as fall into eternal ruin, as appears from the antithesis, wherein it is opposed to the "saving of the soul."

"But of them who believe to the saving of the soul." What is asserted of these believing Hebrews is, that they belonged to another state which had another event. But we are (olews) of faith, of that which is effectual (SIS TEPITOINow ↓uxns) to the saving of the soul. Both here, and in the former clause, not only the event but the actual influence of apostasy on the one hand to destruction, and of faith on the other to the saving of the soul, is intended; as the preposition (5) intimates.

§7. (II.) From the words and exposition let us ob

serve:

1. The delay of the accomplishment of promises is a great exercise of faith and patience; hence are all the exhortations not to faint in our minds.

2. It is essential to the profitable exercise of faith, when we look for Christ's appearance, that it be acted on the promise of his coming.

3. There is a promise of the coming of Christ suited to the state and condition of the church in all ages.

4. The appearing delay of the accomplishment of any of these promises requires an exercise of the faith and patience of the saints.

5. Every such coming of Christ hath its appointed season, beyond which it shall not tarry.

6. This divine disposal of things renders necessary the continual exercise of faith, prayer, and patience about the coming of Christ.

7. Although we may not know the special dispensations of time that are passing over us, yet all believers may know the state, in general, of that church in which they are, and what coming of Christ they are to expect.

8. Faith is satisfied with the promise of a good, or a deliverance to the church; although a man be persuaded that personally he shall not enjoy it; the faith of this kind is for the church, and not for men's individual persons.

9. Under despondencies as to any peculiar appearances or comings of Christ, it is the duty of believers to fix and exercise their faith on his illustrious appearance at the last day.

10. Every particular coming of Christ in a way suited to the present deliverance of the church, is an infallible pledge of his oming at the last day to judg

ment.

11. Every promised coming of Christ is certain, and shall not be delayed beyond its appointed season, when no difficulties shall be able to stand before it.

§8. 1. There are special qualifications of grace required to steadfastness in profession in times of persecution and long continued trials.

2. Many things are required to secure the success of our profession in times of difficulties and trials; asthat our persons are righteous or justified by grace;— that we be furnished with those graces that are appointed to that end; and that faith be kept to a diligent exercise

3. The continuance of the spiritual life, and eternal

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