ful unto their sanctification, their reconciliation, and dedication unto God. He did it with his own blood, Eph. v. 25, 26; Gal. ii. 20; Acts xx. 28.

Obs. IV. There was by divine constitution a concurrence in the same work of suffering and offering; that satisfaction unto the law and its curse might be made by it, as penal in a way of suffering and atonement, or reconciliation with God by the way of a sacrifice or offering.

Obs. V. The whole church is perfectly sanctified by the offering of the blood of Christ as unto impetration; and it shall be so actually by the virtue of the same blood in its application.

Obs. VI. When the Lord Jesus carried all the sins of his own people in his own body unto the tree, he left the city, as a type of all unbelievers under the wrath and curse of God.

Obs. VII. Going out of the city as a malefactor, he bore all the reproach that was due to the sins of the church, which was a part of the curse.

VER. 13, 14.-Τοινυν εξερχώμεθα προς αυτον εξω της παρεμβολης, τον ονειδισμόν αυτου φέροντες. Ου γαρ εχομεν ὧδε μενουσαν πολιν αλλα την μελλουσαν επιζητουμεν.

VER. 13, 14.-Let us go forth therefore unto him without the camp bearing his reproach. For we have here no abiding city, but we seek one to come.

From the account given of our altar in the suffering and offering of Christ, with the manner thereof, the apostle draws an exhortation unto that general duty, which is the foundation of all our Christian profession, ver. 13, and gives an enforcement of the same exhortation, ver. 14.

First. The exhortation unto the duty, is introduced by a note of inference which we render therefore,' which is the sense of the particles To vvv, in conjunction. Seeing the Lord Jesus hath so suffered, and offered himself, this now is our duty; that which thereon is required of us; which I therefore exhort you unto. And for the opening of the words, we must consider, 1. What is meant by the camp. 2. How we are to go forth from it.' 3. How we go to him in our so doing. 4. In what manner.

1. Consider what is meant by the 'camp,' w τηs TapeμßoλnsThe apostle, in all this Epistle, hath respect unto the original institution of the Jewish church state and worship in the wilderness. Therefore he confines his discourse to the tabernacle, and the services of it, without any mention of the temple, or the city wherein it was built, though all that he speaks be equally applicable unto them. Now the camp in the wilderness was that space of ground which was taken up by the tents of the people, as they were regularly pitched about the tabernacle. Out of this compass the bodies of the beasts for the sinofferings were carried and burned. Hereunto afterwards answered the city of Jerusalem, as is evident in this place. For whereas in the fore

going verse, Christ is said to suffer without the gate, here he is said to be without the camp; those being all one and the same, as to the purpose of the apostle. Now the camp and the city was the seat of all the political and religious converse of the church of the Jews. To be in the camp, is to have a right unto all the privileges and advantages of the commonwealth of Israel, and the whole divine service of the tabernacle. For if any lost that right by any means, though but for a season, they were removed out of the camp, Lev. xiv. 3, xxiv. 23; Num. v. 2, xii. 15.

2. How were the Hebrews on the account of this sacrifice of Christ, and the sanctification of the people by his own blood, to go out' of this camp? Epxwμela. For it is all one whether we read the word, 'go out of the camp unto him,' or 'go forth unto him without the camp,' namely who there suffered. Now it is not a local departure out of the city which is intended in the first place; though I am apt to think from the next verse, that the apostle had some respect also thereunto, For the season was now approaching wherein they were so to depart out of the city before its final destruction. This the apostle may now prepare them for. But that which principally is intended is a moral and religious going forth from this camp. There was nothing that these Hebrews did more value, and more tenaciously adhere unto, than that political and religious interest in the commonwealth of Israel. They could not understand how all the glorious privileges granted of old unto that church and people, should so cease as that they ought to forsake them. Hereon most of them continued in their unbelief of the gospel, many would have mixed the doctrine of it with their old ceremonies, and the best of them found no small difficulty in their renunciation. But the apostle shows them, that by the suffering of Christ without the gate or camp, this they were called unto. As,

Obs. I. All privileges and advantages whatever, are to be foregone, parted withal, and renounced, which are inconsistent with an interest. in Christ, and a participation of him; as our apostle shows at large, Phil. iii. 4-10.

3. They were thus to go forth рос avтov, 'unto him.' He went forth at the gate, and suffered, and we must go forth after him and unto him. And it denotes, 1. A relinquishment of all the privileges of the camp and city for his sake. Leave them, and go to him. 2. A closing by faith with his sacrifice, and sanctification thereby, in opposition unto all the sacrifices of the law. 3. The owning of him under all that reproach and contempt which was cast upon him in his suffering without the gate, or a not being ashamed of his cross. The betaking ourselves unto him in his office, as the king, priest, and prophet of the church, as unto our acceptance with God, and in his worship; as the apostle directs, ver. 15.

4.

4. In our thus doing, we are to bear his reproach,' rov ovudioμov AUTOV PEρOVTEC. See for the exposition hereof, ch. xi. 26, where the same thing is ascribed unto Moses. In brief, the reproach of Christ, is either the reproach that was cast on his person, or the reproach that is cast on our persons for his sake. The first was in the cross, with all the shame, contempt, and reproach wherewith it was accompanied.

This was that great scandal at which the unbelieving world of Jews and Gentiles stumbled and fell. This reproach of Christ we bear when we own him, believe in him, and make profession of his name, despising this reproach through a spiritual view of the power of God, and the wisdom of God in his cross. The reproach of Christ in the latter sense, is all that contempt, scorn, and despite, with revilings, which are cast upon us for our faith in him, and profession of his name; see ch. x. 33, with the exposition. This we bear when we patiently undergo it, and are not shaken in our minds in what we suffer by it.

In these things consist the first general duties of our Christian profession, which we are called and directed unto by his offering himself, and the manner of it; namely, 1. In a separation from all ways of religious worship not appointed by himself. 2. In a relinquishment of all civil and political privileges which are inconsistent with the profession of the gospel. 3. In avowing the wisdom of grace, and power of God in the cross, notwithstanding the reproaches that are cast upon it. 4. In giving up ourselves unto him in the discharge of his whole office towards the church. 5. In conformity unto him in self-denial and suffering. All which are comprised in this apostolical exhortation. And we may observe unto our own instruction,

Obs. II. That if it were the duty of the Hebrews to forsake these ways of worship, which were originally of divine institution, that they might wholly give up themselves unto Christ in all things pertaining unto God, much more is it ours to forego all such pretences unto religious worship, as are of human invention. And,

Obs. III. Whereas the camp contained, not only ecclesiastical, but also political privileges, we ought to be ready to forego all civil accommodations also in houses, lands, possessions, converse with men of the same nation, when we are called thereunto on the account of Christ and the gospel.

Obs. IV. If we will go forth unto Christ as without the camp, or separated from all the concern of this world, we shall assuredly meet with all sorts of reproaches.

The sum of all is, that we must leave all to go forth unto a crucified Christ.

Secondly. An enforcement of this exhortation, or an encouragement unto this duty, the apostle adds in the next words.

VER. 14.- For we have here no continuing city, but we seek one to

come.

See the exposition of ch. xi. 10-16.

The argument is taken from the consideration of the state of believers in this world, which is such as calls and directs them to go out of the camp unto Christ. This is our duty, seeing we have here no continuing city, unless we intend to be without rest or refuge.

Two things are asserted in this description of the present state of believers. I. That they have here no continuing city. 2. That they seek for one to come. It seems therefore that a city is necessary unto all; and those who have none at present, must seek for one to come. And,

First. It is declared where they have it not; de, 'here;' that is, in this world, in this life. Their interest in the city of Jerusalem was gone, after the Lord Jesus went out of the gate to suffer; and if it had continued, yet was not that an abiding city; for neither could they long continue in it; nor was the city itself to be of any long continuance, but was speedily to be destroyed.

Secondly. They had not woλv, a city. A city is the centre of men's interests and privileges, the residence and seat of their conversation. Hereby are they freed from the condition of strangers and pilgrims; and have all that rest and security whereof in this world they are capable. For those who have no higher aims nor ends than this world, a city is their all. Now it is not said of believers absolutely that they belonged to no city, had none that was theirs in common with other men; for our apostle himself pleaded that he was a citizen of no mean city. But it is spoken on other accounts.

1. They had no city that was the seat of divine worship_whereunto it was confined, as it was before unto Jerusalem. This the Jews boasted of, and the apostle acknowledgeth, that the Christians had none such. The Roman pretences of their sacred city were yet unforged.

2. They had no city wherein they did rest, or which was the seat of their worεvua, (Phil. iii. 20.) or conversation; for that is in heaven. Not such a city as should give them their state and rest; the things which they did ultimately aim at. No such city as wherein their lot and portion did lie; such as by whose laws and rules their conversation was regulated.

3. They had not μevovσav, an abiding' city. Whatever conveniences they might have here in this world for a season, yet they had no city that was to abide for ever, nor which they could for ever abide in. And probably herein the apostle shows the difference, and opposition between the state of the Christian church, and that under the Old Testament. For they, after they had wandered in the wilderness, and elsewhere, for some ages, were brought to rest in Jerusalem; but saith he, with us it is not so; we have no city unto such an end, but we seek one that is to come.

See the description of the state of pilgrimage here intended, in the exposition of ch. xi. 9, 13—16.

The second thing in the description given of the present state of believers is, that TILTOVμev,' we are seeking' one (a city) to come. They are seeking after it, not as a thing unknown or hard to be found, but endeavouring to attain it, to come to it. The use of the way and means to this end is intended, and that with diligence and desire, as the words import.

And it was such a city they sought, as they neither did, nor could possess whilst they were in this world; it was one that was yet rηv Medλovoav, to come,' as to them and their enjoyment of it. Tnv MEAλovoav,' that city. Not one indefinitely, but that city which was to be their eternal habitation. And it is said to be 'to come,' not merely because it was future as to their state and interest in it, but with respect to their certain enjoyment of it on the account of divine desig nation and appointment. And it was, 1. Prepared for them, and what

belonged thereunto; see ch. xi. 16. 2. It was promised to them. For in this city lies that eternal inheritance which was proposed in the promises, from the foundation of the world. 3. The way to it was prescribed and directed in the Scripture of the Old Testament, but now laid open, and made plain by Jesus Christ, who brought life and immortality to light by the gospel. In brief, it is the heavenly state of rest and glory which is intended by this city. And we are taught

herein.

Obs. V. That believers are not like to meet with any such encouraging entertainment in this world, as to make them unready or unwilling to desert it, and to go forth after Christ bearing his reproach. --For it is a motive in the apostle's reasoning to a readiness for that duty, we have here no continuing city.'

Obs. VI. This world never did, nor ever will give a state of rest and satisfaction to believers.-It will not afford them a city. It is Jerusalem above, that is the vision of peace.' Arise and depart, this is not your rest.

Obs. VII. In the destitution of a present satisfactory rest, God hath not left believers without a prospect of that which shall afford them rest and satisfaction to eternity.-We have not, but we seek.

Obs. VIII. As God hath prepared a city of rest for us, so it is our duty continually to endeavour the attainment of it in the ways of his appointment.

Obs. IX. The main business of believers in this world, is diligently to seek after the city of God, or the attainment of eternal rest with him; and this is the character whereby they may be known.

VER. 15-17-Having declared of what nature our altar is, and the fundamental points of our religion thence arising, namely, our faith in Christ Jesus, and the profession thereof in readiness for the cross, and conformity to him thereby, the apostle proceeds to declare the other necessary duty of our Christian profession proceeding from the same cause, namely, the nature of our altar and sacrifice. And this he doth still in opposition to those doctrines and observances about meats, and other things of a like nature, which depended on the altar in the tabernacle with its institutions. And he reduceth all our Christian duties to three heads, giving especial instances in each kind. Now these are, 1. Such as are spiritual with respect to God, whereof he gives an instance, ver. 15; or, 2. Moral with respect to men of all sorts; an instance whereof, comprehensive of all duties towards others, we have, ver. 16. And, 3. Ecclesiastical, in the church state whereunto we are called by the profession of the gospel, the principal duty whereof is instanced in ver. 17.

We have, therefore, in these verses, which are upon the matter, the close of the epistle so far as it is instructive, a summary of the whole duty of believers, and that cast under three heads in a most proper order. For, beginning with that duty that doth immediately concern God himself, which contains the sum of the first table, he proceeds to that towards men, which eminently contains those of the second; and so concludes with that duty which ariseth peculiarly from divine insti