means by it a quitting our profession of christianity for fear of suffering. Learn hence, That in and under great, sharp, and long trials, persons are in danger of drawing back from that profession of the gospel wherein they are engaged. Observe, 2. The sentence pronounced upon this crime, My soul shall have no pleasure in him; that is, God will be exceedingly displeased with him, and punish him very severely; intimating that apostasy from the profession of God's true religion, is a sin highly provoking to him, and will be most severely punished by him. Here note, That these threatenings

imply, that there is a possibility of the saints falling away, considered in themselves; but not that they are totally deserted by the Holy Spirit, and left under the reigning power of sin. These threatenings are intended to awaken their care, and have a singular influence on their preservation. From the whole learn, That backsliders from the gospel are in a peculiar manner the abhorrence of the soul of God: If any man draw back, my soul shall have no pleasure in him.

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

Observe here, 1. A twofold opposite state, namely, them that draw back, and them that believe, that is, persevere in believing: We are not of them that draw back. Intimating, 1. That in the visible church there ever have been, are, and will be, a number of hypocrites, who, for fear of suffering in a time of persecution, will draw back. 2. That it is every christian's duty to evidence to his own conscience, and also to give evidence to others, that he is not of this sort or number: We are not of them that draw back. Observe, 2. A twofold opposite event, perdition on the one hand, and salvation on the other. The first of these is denied, the latter is affirmed, concerning these Hebrews: We are not of them that draw back unto perdition; but of them that believe to the saving of the soul. Where note, 1. The actual influence of apostasy on the one hand to destruction: nothing can free apostates from eternal ruin. Note, 2. The actual influence of faith on the other hand to the saving of the soul. Thence learn, That sincere faith will carry men through all difficulties, hazards, and troubles, unto the certain enjoyment of eternal

blessedness. We are of them that do believe unto the saving of the soul.

CHAP. XI.

Our apostle having, in the close of the foregoing chapter, spoken of the just men's living by faith, he comes in this chapter to give an excellent description of it, and passes many high encomiums upon it, showing both what it is, and what great things it has done in all ages of the church. From whence we may observe in general, that it is faith alone which, in all ages of the world, under all dispensations of divine grace in and towards the church, hath been the grand vital principle, enabling the saints to live unto God, to obtain the promises, and inherit eternal life, and will continue so to be to the consummation of all things.

NOW faith is the substance of things hoped for, the evidence of things not seen.

Observe here, 1. The thing described, or the subject spoken of, and that is, faith; that faith whereby the just man lives, the apostle here speaks of, though not as justifying, but as it is effectually useful in our whole life, especially unto constancy and perseverance in the christian profession, which was the great duty urged and enforced in the foregoing chapter. Observe, 2. The description itself, it is the substance of things hoped for. 1. That is, it is a confident and firm expectation of the good things which God has promised, giving the good things hoped for a real subsistence in our minds and souls. 2. It is the evidence of things not seen; that is, it evidences the reality and certainty of future things, it realizes the invisible realities of another world unto our minds, and causes us to believe them as strongly as what we see with our bodily eyes. Learn hence, That a lively faith gives such a reality, certainty, and present being, to things hoped for, and yet to come, as if they were visibly seen and actually enjoyed.

2 For by it the elders obtained a good report.

Having in the former verse described faith, in this and the following verses he enters upon the just praise and deserved commendation of this divine and excellent grace, which has such an universal influence into all the parts of the christian life. In this verse, to commend that faith which he had in the former verse described, he brings in the experience of the elders, or the Old-Testament saints, all true believers from the foundation of the world, who by faith obtained from God a good testimony, recorded in the holy scriptures. By it, or through it, as a condition appointed and ordained of God, (not for it, or by the worth and influence of

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nour to shed his blood for Christ, and for testifying his faith in him; and according ly Abel is here represented as the first evangelical believer, By faith, Abel. Ob; serve farther, 1. The action which Abel he performed, he offered sacrifice to God; offered a sacrifice most excellent, and he

offered it by faith. But did not Cain bring his offering of faith too? Yes, no doubt, he believed the being of God, and considered him as a Creator and Preserver, and accordingly offered the fruits of the earth, as an acknowledgment that all these things were made, preserved, and bestowed on man by God. But Abel's faith was fixed on God, not only as a creator, but as a redeemer also, accompanied with a sense of sin and guilt, trusting in the ways of redemption and recovery which God had provided. Here note, That the perform ance of the outward duties of divine worship, is not the rule of the acceptance of men's persons with God, but a difference and distinction is made from the inward principle, whence those duties do proceed. Cain and Abel both offered sacrifice, but not from a like principle, nor yet for a like end. Observe, 2. The effect and fruit of Abel's faith, it procured a testimony and witness from God himself that he was righteous; he testified that he had respect to his person by the approbation of his offering. Our persons must be justified before our performances can be accepted. God has first respect to the offerer, then to the offering; for the person must recommend the gift, not the gift recommend the person. Observe, lastly, The privilege of Abel's faith By it, being dead, he yet speaketh. Some understand the words in a passive sense, he is spoken of; he being dead there is an honourable mention of him.

Religion is the truest honour, and the righteous shall be had in everlasting remembrance. Others in an active sense, and so the words import, that the dead saints do yet speak, and that somewhat worthy to be heard and observed; they speak by the precious graces with which they were enriched; they speak by the holy life they maintained, by the good works they wrought, by the eminent services they did for God and man, by their sharp trials, by their bitter sufferings; by these they speak, to the honour of religion, and to the furtherance of the gospel. God's Abels, his dead saints, do thus speak when laid in the dust.

that he should not see death; and was not found, because God had translated him for before his translation he had this testimony, that he pleased God.

The second instance is Enoch, concerning whom our apostle affirms that he was translated, and that he was translated by faith; translated from one condition to another; from grace to glory, from earth to heaven. He was gathered by God, both in body and soul, to himself; and in a way of eminent grace and favour freed from death. Hereby God gave the world a convincing testimony, that the body is capable of eternal life and happiness. But how was he translated by faith? Ans. Not efficiently: faith was not the efficient cause of his translation. That was an immediate act of divine power; not meritoriously, for it is recorded as an act of sovereign grace and favour: but instrumentally only: he was by faith brought into the state and condition of favour and acceptance with God, as to have this peculiar privilege conferred upon him. Some we find are carried to heaven by special prerogative, by privileged dispen sation: By faith Enoch was translated, that he should not see death. But observe farther, What went before this translation, and that was his pleasing God; before his translation he had this testimony that he pleased God. Such as would live with God hereafter, must study and seek to please God by walking with him here; would we come where Enoch is, we must walk as Enoch did. There is no hope of living with God in heaven, if we do not please him here on earth.

6 But without faith it is impossible to please him. For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

Without faith, that is, without justifying faith, without faith in the Messiah, for that is the faith here spoken of, there is no possibility of pleasing God, and if so, then no possibility of being saved without faith. This appears partly from the divine constitution, God has so appointed it, partly from the nature of the thing itself; faith being the first regular motion of the soul towards God, no works, no duties, no performances, whatsoever, can please God without faith. 5 By faith Enoch was translated He that cometh to God, that is, hath any

access or approach to him in a way of worship, or any access or acceptance into his grace and favour, he must believe, 1. God's being, 2. God's bounty; that he is, and that he is a rewarder of such as diligently seek him. Learn hence, 1. That the first point of faith, if we would have any thing to do with God, is firmly to believe that there is a God: He that cometh to God must believe that he is. Learn, 2. That the fountain of all obedience and service to God, is a firm belief of his being a rewarder of all them that diligently seek him. Learn, 3. That the whole issue of our finding God when we seek him, depends upon our diligently seeking of him; he is a rewarder of them, of all, and only them, that diligently seek him.

7 By faith Noe, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

Observe here, 1. The person spoken of, Noah, an eminent person in the line of the church, and one that walked with God, and found grace in the eyes of the Lord. Ob. serve, 2. What was spoken of him: He was warned of God, touching his design and purpose to destroy and drown the old world. Observe, 3. What was the effect of this warning: it produced in Noah fear and obedience; fear of the threatening and obedience to the command; he was moved with fear, and prepared the ark. Observe, 4. The exercise, yea, eminent exercise of Noah's faith neither the difficulty of the work, nor the length of time, an hundred and twenty years, nor his want of success all that time of preaching, nor the contempt and scorn cast upon him by the whole world, could weaken his hands or discourage his heart, in the least, from going on with his work. Observe, 5. The consequent of Noah's faith and obedience with respect unto the world: he condemned the world; not as a judge, properly and authoritatively, but as a witness, by plea and testimony; he condemned it by his doctrine, by his example, and left it altogether without excuse. Observe, 6. The fruit and effect of Noah's faith and obedience with reference to himself; He became heir of the righteousness which is by faith; that is, of the happiness promised to them who are justified by faith; 2T 2

he was evidenced and declared to be a righteous person.

8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheri tance, obeyed; and he went out, not knowing whither he went.

The next illustrious instance of the efficacy of faith we have here in the person of Abraham, who obeyed the call and command of God in leaving his own native country, to go he knew not whither, and to receive an inheritance he knew not when. Where note, 1. The foundation of Abraham's faith and obedience, and that was the call of God; he had an immediate command to go out of his own country into a certain place, with a promise to receive it for an inheritance: Get thee from thy country, relations, friends, and all outward enjoyments, is a command becoming the greatness of God to give; and self-denial in command from the great God, is the founfact or resolution to comply with such a dation of all sincere profession. Note, 2. What was the principle of Abraham's obedience in complying with this call of God, and that was his faith: By faith, Abraham, when he was called, obeyed. True faith, wherever it is, bringeth forth sincere obedience; these two can no more be separated than the light and the sun, than the fire and heat; obedience is the daughter of faith, and faith the parent and principle of obedience. Note, 3. The difficulty, and therein the excellency, of his obedience; He obeyed, and went out, not knowing whither he went. If faith be once satisfied in the call and command of God, it will follow him when it cannot see a step of its way; over hills and mountains, through dales and vallies, fearing nothing. He that has God's call, need not fear God's conduct.

9 By faith he sojourned in the land of promise, as in a strange Isaac and Jacob, the heirs with him country, dwelling in tabernacles with of the same promise: 10 For he looked for a city which hath foundations, whose builder and maker is God.

The apostle spake of the place which Abraham was called from, in the foregoing verse, namely, out of Ur of the Chaldees; here he speaks of the place he was called to,