nifies an end accompanied with a deliverance from, and so a conquest over, such difficulties and dangers as they were before exposed to. These persons, in the whole course of their conversation were exercised with difficulties, dangers, and sufferings, all attempting to stop them in their way, or to turn them out of it. But what did it all amount to? what was the issue of their conflict? It was a blessed deliverance from all troubles, and a complete conquest over them. Their faith failEd not, their hope did not perish, they were not disappointed; but had a blessed end of their walk and

course.

This they were advised to consider, (avalewpavlec) not with a slight transient thought, with which we usually pass over such things, but a reiterated contemplation of the matter, with its causes and circumstances.

§6. A due consideration of the faith of those who have been before us, especially of such who were constant in sufferings; and above all, those who were so unto death, as the holy martyrs in former and latter ages, is an effectual means to stir us up to the same exercise of faith, when we are called to it. And happy had it been, if men's imitation of former ages had kept itself within these bounds.

VERSE 8.

Jesus Christ the same yesterday, to day, and for ever.

$1. The occasion of the words. (2. The Socinian gloss refuted. Expository remarks. 3. Concerning the connexion and use of the words. §4. Obser

vations.

§1. Two things are to be considered in these words;

first the occasion of them; and then their sense and meaning. Andas to the occasion of their use in this place,

to me they appear as a glorious light, which the apostle sets up to guide our minds in the consideration of his whole discourse, that we may see whence it all proceeds, and whereunto it tends. He is the alpha and omega, the first and the last; the beginner and the finisher of our faith.

§2. There are various interpretations of the words (xbɛs nai onμɛpov) yesterday and to day; Eniedinus says, that by "yesterday" (xes) a "short time before" is intended; that which was of late, viz. since the birth of Christ at most, which was not long before. He is followed by Schlictingius, and all the Socinians. But there cannot be given a more absurd interpretation; for when we say of any one, that he is of yesterday, (xbes na рon) it is spoken of him in contempt; "we are of yesterday, and know nothing," Job viii, 9. But the design of the apostle (which is our clue) is to utter that which tends to the honor of Christ, and not to his diminution. And the scripture expressions of him to this purpose are "He was in the beginning; he was with God; he was God," &c.

But clearly to comprehend the mind of the Holy Ghost herein, sundry things are to be observed. As,

1. That it is the person of Christ that it is spoken of; nor is this whole name (Inç Xpiolos) Jesus Christ, ever used for any other purpose. It is false, therefore, that it is here taken metonymically for his doctrine, or for the gospel; nor, indeed, would such a sense be any way to the apostle's purpose. Yet,

2. He speaks not of his person absolutely, but with respect to his office, and his discharge of it, or he declares who and what he was therein.

3. It is from his divine Person, that, in the discharge of his office, he was (aulos) the same. So it is said of him (chap. i, 12, cu de o aules e) "But thou art

the same;" that is, eternal, immutable, indeficient, Wherefore,

4. There is no need to fix a determinate, distinct sense as to the notation of time to each word, "yesterday, to day, and for ever," the apostle designing, by a kind of proverbial speech, wherein respect is had to all seasons, to denote the eternity and immutability of Christ in them all. To the same purpose he is said to be (ο ων, και ο ην, και ο ερχομενος, Rev. i, 4,) “He who is, who was, and who is to come,"

This then is the use of these words: "Jesus Christ, in every condition of believers, is the same to them; being always the same in his divine Person, to the consummation of all things. He is; he ever was, all and in all unto the church; the author, object, and finisher of faith; the preserver and rewarder of them that believe in all generations."

§3. Our last inquiry is concerning the connexion and use of these words, with reference to the other parts of the discourse. In the preceding verse (for we have no reason to look higher in this series of duties independent one of the other) the Hebrews are enjoined to persevere in imitating the faith of their first apostolical teachers. Now whereas they had by their faith a victorious end of their whole conversation, they might consider, that Jesus Christ, who is always the same in himself, would likewise be the same to them, to give them the like blessed end of their faith and obedience. As he was when they believed in him, so he is now. And here a rule is fixed for the trial of doctrines, viz. the acknowledgment of Christ in his person and office; which in the like case is given us by the apostle John, 1 Epist. iv, 2, 3. Let this foundation be laid; whatever agrees with it is true and genuine, what doth not agree with it is various and strange

doctrine. And as to the other part of the exhortation; to what end, saith the apostle, should men trouble themselves with the distinction of meats, and the like Mosaical observances; whereas in the time they were enjoined, they were in themselves of no advantage; for it was Christ alone, that even then was all to the church, as to its acceptance with God. And so I hope we have restored these words to their genuine sense and use.

$4. Hence observe;

1. The due consideration of Jesus Christ, especially in his eternity, immutability, and indeficiency, or as he is always the same, is the great encouragement of believers in their whole profession, and all difficulties.

2. As no changes formerly made in the institutions of divine worship, altered any thing in the faith of the church, with respect to Christ; for he was, and is still the same; so no vicissitudes we may meet with in our profession, by oppression or persecution, ought in the least to shake us; for Christ is still the same to protect, relieve, and deliver us.

3. He that can in the way of his duty, on all occa sions, retreat to Jesus Christ, and the due consideration of his person in the discharge of his office, will not fail of relief, support, and consolation.

4. A steadfast cleaving to the truth, concerning the person and office of Christ, will preserve us from harkening to various and strange doctrines perverting our souls.

5. Jesus Christ, from the beginning of the world, was the object of the church's faith. And,

6. It is the immutability and eternity of Jesus Christ in his divine person, that render him a meet object of faith to the church, in the discharge of his office.

VERSE 9.

Be not carried about with divers and strange doctrines; for it is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied. therein.

$1. The apostle's design explained in several expository remarks, which contain an analysis of his discourse. 2. Exposition. Various and strange doctrines, what. $3. The exhortation not to be carried about with them. 4 The end to be aimed at in professing religion is, to be established. $5, Which is not to be done by the Jewish altar and ceremonies, but by grace. $6. The unprofitableness of the former. $7. Observations.

§1. THE ensuing context from hence to the 17th verse seems abstruse, and the reasoning not easy to be apprehended; but expositors generally overlook it, and attend only to the exposition of the parts. To find out the mind of the Holy Ghost in the whole, we must consider the design of the apostle in it, and how he adduces one thing from another.

1. There was at this time not only an obstinate adherence to Mosaical ceremonies amongst many of the Jews, who yet professed the gospel; but also an endeavor to reinforce their necessity, and to impose their observance upon others,

2. He adds a reason of this dehortation and warning, by pointing out the inconsistency of these Mosaic ceremonies with the gospel, with the very nature of the Christian religion, and that great principle of it, that "Jesus Christ is the same yesterday, to day, and for ever." To this end he supposeth,

1. That the spring of all their observances about meats, eating or not eating, and consequently of the other rites of the same nature, was from the altar; for with respect to this was the determination of things clean and unclean; what might be offered on the altar was clean, and what might not, was unclean.