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The confidence here intended refers to our "hope," no less than the (navxnua) rejoicing that followeth. The words are not rightly distinguished, when confidence is placed distinctly as one thing by itself, and rejoicing is only joined with hope. And this is evident from the construction of the words. For (ßeßaav) firm, agrees not immediately with (hidos) of hope, which is of another case; nor with (navzμa) rejoicing, which is of another gender; but with (approv) confidence it agrees in both, and is regulated thereby; which it could not be, unless confidence were joined with hope also. "The confidence of hope;" not our hope itself, but the (xavxna) glorying or rejoicing in it, is intended by the apostle; and therefore no more is our faith intended in the former expression. The meaning then is, "the confidence of hope, and the rejoicing of hope."

$9. Now that hope which we have concerning a blessed immortality and glory by Jesus Christ, requires two things of us:

1. A free, bold, and open profession of that truth which our hope is built upon, and that against all dangers and oppositions; for we know that this hope will never make us ashamed, Rom. v, 5. This is the "confidence of hope" here mentioned; and this we are exhorted to elsewhere, 1 Pet. iii, 11, "Be ready always to give an answer to every man that asketh you a reason of the hope that is in you." This (lopatia apos (ετοιμασία προς

añoλoyia) promptitude and alacrity in apologizing, avowing, defending, or pleading for the grounds of our hope, is the "confidence," or rather liberty, or boldness of profession here intended.

2. An open opposing of our hope, or that which is hoped for, to all difficulties, dangers, and persecutions. with an holy boasting, glerying, or rejoicing in our lot and portion, because the foundation of our hope is sure,

and the things we hope for are precious and excellent in comparison of every thing that riseth against them.

$10. 2. The apostle next declares the manner how these things are to be secured; if we "hold fast our confidence firm unto the end."

(1.) The duty itself relating to the manner of our retaining these things is to hold them fast; expressed by a word (nalaoxwμey) which signifies a careful, powerful holding of any thing, against opposition. The Greek phrase (KalɛxE TO Tλnbos) is "effectually to retain the multitude" in obedience, when in danger of sedition. And the following (nalexei Opepac) implies "to hold, retain, or keep a place with a guard." Great care, diligence, and endeavors must be used in this matter, or we shall fail in it; because of the opposition and violence that will be used to wrest them from us. Unless we "hold them fast," that is, retain them with care, diligence, and watchfulness, we shall lose them, or be forcibly deprived of them.

(2.) They are to be kept in a firm manner. The meaning of this word the apostle explaineth, chap. x, 23, "Let us hold fast the profession of our faith without wavering;" that is, without declining from it, or being shaken in it. It is not enough that we keep and retain, yea, "hold fast" our profession; but we must keep it up against that fluctuating uncertainty of mind, which is apt to invade and possess unstable per sons in the time of trial.

(3.) Herein rust we continue to the end, that is, whilst we live; not for the present season only, but in all future occurrences, until we come to the end of our faith, the salvation of our souls.

§11. (II.) Obs. 1. The building of the church is so great and glorious a work, as that it could not be effected by any but by him who was God. This ob42

VOL. II.

servation may be illustrated by considering the following particulars:

(1.) The wisdom of its contrivance.

Nothing

could effect it but infinite wisdom; yea the manifold wisdom of God was in it, Eph. iii, 10. All the treasures of his wisdom and knowledge, Col. ii, 3. In this eternal wisdom of God was the mysterious contrivance of this building hid from the foundation of the world, Eph. iii, 9; and its manifestation in the gospel was accompanied with so much glory, that the angels of heaven did earnestly desire to bow down and look into it. We may rather admire it than comprehend its excellency. But when we shall come to see, how the foundation of it was laid, at which all the sons of God shouted for joy; how by the strange and wonderful working of the Spirit of grace, all the stones designed from eternity for this building were made living ones in all ages and generations; and how they are from the foundation of the world to the end of it, fitly framed together to be a temple to the Lord; and what is the glory of God's inhabitation therein, we shall be satisfied that Divine wisdom was absolutely requisite.

2. The power employed in its erection. It is the effect of Divine power, whether we respect the opposition made to it, or the execution of the work itself. Those angels who left their first habitation, had drawn the whole creation into a conspiracy against the building of this house of God; not a person was to be used therein, but what was engaged in an enmity against the undertaking. And who shall prevail against the opposition? Nothing but Divine power could scatter the combination of principalities and powers, and defeat the incessant engagements of the world, and the gates of hell, against the design. Again, for the exe

cution of the work itself, the sins of men were to be expiated, atonement for them was to be made, a price of redemption to be paid, dead sinners were to be quickened, blind eyes to be opened, persons of all sorts to be regenerated, ordinances and institutions of worship renounced for beauty and glory to be erected; supplies of the Spirit at all times and places for its increase in grace and holiness were to be granted, with other things innumerable, which nothing but Divine power could effect. Consider but this one thing; whereas all the parts of it are subject to dissolution, the persons of whom it consists all die, he that builds this house, must be able to raise them all from the dead, or else his whole work about the house itself is all lost. Now who can do this but he that is God? They who think this is the work of mere man, know nothing of it; indeed nothing of God, of themselves, or any reality of the gospel as they ought. It is but a little dark view I can take of the wisdom and power that is laid out in this work, and yet, I am not more satisfied that there is a God in heaven, than I am, that he that built this thing is God. And herein also may we see, whence it is that this building goes on, notwithstanding all the oppositions that are made to it. Take any one single believer from the foundation of the world, and consider the opposition that is made by sin, Satan, and the world, in temptations and persecutions, to his interest in the house of God; and doth it not appear marvellous that he is preserved, that he is delivered? How hath it been in this matter with our own souls, if we belong to this house? That we should be called out of darkness into marvellous light; that we should be preserved hitherto notwithstanding our weakness, faintness, manifold infirmities and sins? Is there not some sacred, hidden power, that effectually, in ways un

known to us, puts forth itself in our behalf? Consider the whole church, with all the individual persons belonging thereunto throughout all generations; and think what it requires for its preservation in its inward and outward condition; does not Divine power shine forth in all these things? Not one stone of this building is lost or cast to the ground, much less shall ever the whole fabric be prevailed against.

$12. Obs. 2. The greatest and most honorable of the sons of men that are employed in the work of God in his house are but servants and parts of the house itself; "Moses verily as a servant." So did the principal builders of the church under the New Testament declare concerning themselves. "Servants of Jesus Christ," was their only title of honor. And they professed themselves to be servants of the churches, as being only "helpers of their joy," 1 Cor. i, 24. Not as lords over God's heritage, but as "ensamples to the flock," 1 Pet. v, 1; all according to the charge laid upon them by their Lord and Master, Matt. xx, 25— 27; and this appears,

(1.) Because no man hath any thing to do in this house but by virtue of commission from him, who is the only Lord and ruler of it; this bespeaks them servants. They are all taken up in the market place, from amongst the number of common men, by the Lord of the vineyard, and sent into it by him. Neither are they sent to rest or sleep there, nor to eat the grapes and fill themselves; much less to tread down and spoil the vines; but to work and labor until the evening, when they shall receive their wages. All things plainly prove them to be "servants," Matt, xxviii, 18-20.

(2.) It is required of them as servants to observe and obey the commands of the Lord. It is required

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