which would hinder us in our race. And so it is of the same import
with the great command of self-denial, which our Saviour gives in such
strict charge to all who take on them the profession of the gospel, as
that without which they would not persevere therein, Matt. xvi. 21, 2.3.
We may have the cross laid upon us, whether we will or not, but we
cannot take it up so as to follow Christ, unless we first deny ourselves.
And to deny ourselves herein, or to this purpose of taking up the cross,
is to take off our minds from the esteem and value of all things that
would hinder us in our evangelical progress. This is to lay aside every
weight in a metaphorical expression, with respect unto our obedience
as a race. And as this sense is coincident with that great gospel rule
given us in the same case, so it is suited untothe experience of them
that are called to suffer. They find that the first thing which they have
N N 2
548 • AN EXPOSITION OF THE [cH. XII
to do is universally to deny themselves ; which if they can attain unto,
they are freed from every weight, and are expedite in their course. And
this exposition we may abide in.
But because there is another great gospel rule in the same case,
which restrains this self-denial unto one sort of things, which the word
seems to point unto, and which falls in also with experience, it may
have here an especial regard. And this rule we may learn from the
words of our Saviour also, Matt. xix. 23, 24, ' Jesus said unto his dis-
ciples, Verily I say unto you, that a rich man shall hardly enter into
the kingdom of heaven ; and again, I say unto you, that it is easier for
a camel to go through the eye of a needle, than for a rich man to enter
into the kingdom of God.' Nothing but the exceeding greatness of the
power of God, and his grace, ean carry a rich man safely in a time of
suffering, unto heaven and glory. And it is confirmed by the apostle,
1 Tim. vi. 9, 10, ' For they that will be rich, fall into temptations and
a snare, and into many foolish and hurtful lusts, which drown men in
destruction and perdition,' &c. The riches of this world, and the love
of them, are a peculiar obstruction unto constancy in the profession of
the gospel, on many accounts. These, therefore, seem to be a burden,
hindering us in our race in an especial manner.
And these things are called ' a weight,' not from their own nature, for
they are light as vanity ; but from the consequent of our setting our
hearts and affections upon them. When we so embrace them, so ad-
here unto them, as to take them into our minds and affections, they are
a weight wherewith no man is able to run a Christian race. If when
we are called to sufferings, the love of this world, and the things of it,
with our lives in the enjoyment of them, be prevalent in us, we shall
find them such a weight upon us, as will utterly disable us for our duty.
A man may burden himself with feathers or chaff, as well as with
things in themselves more ponderous.
That which remains unto the exposition of these words is, how this
weight should be laid aside ; which although it be the principal thing to
be regarded, yet is wholly overlooked by expositors, as most things
practical are. Suppose the weight to be laid aside to be the good
things of this life, with the engagement of our affections unto them ;
then unto this laying them aside,
1 . It is not ordinarily required that we should absolutely part with
them, and forego our lawful possession of them: I say, it is not so
ordinarily. But there have been, and may be seasons, wherein that
direction of our Saviour unto the young man, ' Go sell what thou hast,
and give to the poor, and follow me,' must take place. So many in
the primitive times sold their possessions, distributing what they had to
the poor, Acts v. And that example may be obliging, where there is a
coincidence of great persecution in any one nation, and great opportu-
nities of propagating the gospel elsewhere, as the case then was. But
ordinarily this is not required of us. Yea, there are times wherein
some men's enjoyments and possession of riches may be no hinderance
unto themselves, and of great use unto the whole church, by their con-
tributions unto its relief, which are frequently directed by the apostles.
And in the discharge of this duty, will lie a decretory determination of
the sincerity of their faith and profession.
VER. 1.] EPISTLE TO THE HEBREWS. 549
2. This laying them aside, includes a willingness, a readiness, a reso-
lution to part with them cheerfully for the sake of Christ and the gospel,
if called thereunto. So was it with them that took joyfully the spoil-
ing of their goods. When this resolution is prevalent in the mind, the
soul will be much eased of that weight of those things which would
hinder it in its race. But whilst our hearts cleave unto them with an
undue valuation, whilst we cannot attain unto a cheerful willingness to
have them taken from us, or to be taken ourselves from them, for the
sake of the gospel, they will be an intolerable burden unto us in our
course. For hence will the mind dispute every dangerous duty, hearken
to every sinful contrivance for safety, be surprised out of its own
power by every appearing danger, and be discomposed in its frame on
all occasions. Such a burden can no man carry in a race.
3. Sedulous and daily mortification of our hearts and affections, with
respect unto all things of this nature, is that which is principally pre-
scribed unto us in this command of laying them aside as a weight. This
will take out of them whatever is really burdensome unto us. Mortifi-
cation is the dissolution of the conjunction or league that is between
our affections and earthly things, which alone gives them their weight
and cumbrance. See Col. iii. 1 — 5. Where this grace and duty are in
their due exercise, these things cannot influence the mind into any dis-
order, nor make it unready for its race, or unwieldy or inexpedite in it.
This is that which is enjoined us in this expression ; and therefore to
declare the whole of the duty required of us, it were necessary the na-
ture of mortification in general, with its causes, means, and effects,
should be opened, which, because I have done elsewhere at large, I
shall here omit.
4. There is required hereunto continual observation of what difficul-
ties and hinderances these things are apt to cast on our minds, either in
our general course, or with respect unto particular duties. They ope-
rate on our minds by love, fear, care, delight, contrivances, with a multi-
tude of perplexing thoughts about them. Unless we continually watch
against all these ways of engaging our minds to obviate their insinua-
tions, we shall find them a weight and burden in all parts of our race.
These are some of the ways and means whereby those who engage
their hearts unto a constant, patient perseverance in the profession of
the gospel, may so far lay aside the weight of earthly things, and dis-
entangle their affections from them, as that they may comfortably pass
on, and go through with their engagement.
And the days wherein we live will give us a better understanding of
the duty here prescribed unto us, than any we are like to learn from
the conjectures of men at ease, about the precise signification of this or
that word, which being metaphorically used, is capable of various appli-
cations. But the world is at present filled with fears, dangers, and per-
secutions for the gospel. Those who will live godly in Christ Jesus
must expect persecution. Loss of goods, estates, liberties, lives, is
continually before them. They, and no others, know how far the minds
of believers are solicited with these things ; what impressions they make
on them, and what encumbrance they design to be, and in some measuiv
are, unto them in their progress ; and they alone understand what it is
to lay aside the weight of them, in the exercise of the graces and duties
550 AN EXPOSITION OF THE [CH. XII.
before mentioned. Faith, prayer, mortification, a high valuation of
tilings invisible and eternal, a continual preference of them unto all
things, present and seen, are enjoined in this word of ' laying aside
every weight.'
Secondly. The second thing to be laid aside is, rr^v apiapriav ei»7T£-
pLararov, l the sin that doth so easily beset us.' I intimated before,
that as this word is nowhere else used in the whole Scripture, many
have multiplied their conjectures concerning the meaning of it. I shall,
without any great examination of them, make that inquiry into the mind
of the Holy Ghost herein, which God shall direct and enable unto.
1. The great variety of translations in rendering the word, make it
apparent that no determinate sense could be gathered from its precise
signification. For otherwise, both in its original and its double compo-
sition, the words themselves are ordinary, and of common use. See
the various translations before mentioned, whereunto many others may
be added, scarce two agreeing in the same words.
2. We may be satisfied that no bare consideration of the word, either
as simple, or in its composition, or its use in other authors, will of itself
give us the full and proper signification of it in this place. And it is
evident unto me from hence, in that those who have made the most
diligent inquisition into it, and traced it through all forms, are most
remote from agreeing what is, or should be, the precise signification of
it, but close their disquisitions with various and opposite conjectures.
And, which is yet worse, that which they mostly fix upon is but a
sound of words, which convey no real sense unto the experience of
them that do believe. Howbeit, it was no part of the design of the
apostle to give us a perplexity, by the use of an ambiguous word; but
the thing he intended was at that time commonly known, and not ob-
scured by the new clothing given it, to accommodate the expression of
it unto the present metaphor.
3. I shall therefore attend unto the guides before mentioned ; namely,
other Scripture directions and rules in the same case, with the experi-
ence of believers who are exercised in it, and the use of those other
words with which this (rnaZ, \tyoptvov is here joined.
First. The word arroTiSnipii, to ' lay aside,' is never used in the Scrip-
ture with respect unto that which is evil and sinful, except with regard
unto the original depravation of nature, and the vicious habits wherein
it consists, with the effects of them. The places are these alone : Eph.
iv. 22, cnroStaSai vpag, ' that you put off concerning the former con-
versation, the old man which is corrupt, according to deceitful lusts.'
None doubts but that it is the original pravity of our nature that is here
intended. Ver. 25, cuo airoSt ptvoi to i/ztuSoc, ' wherefore, putting away
lying,' a branch springing from the same root. Col. iii. 8, wvi Se
airoSsaSe kcii vfxeig ret ttcivtci, ' but now you also put off all these,' that
is, the things which he discourseth of, or original corruption, with all
the fruits and effects of it. James i. 21, &o aTroSe/ntvoi traaav pvira-
piav, * wherefore, lay apart all filthiness and superfluity of naughti-
ness;' which is the same. 1 Pet. ii. 1, (nroSipevoi ovv iraaav Kctniav,
* laying aside all malice,' to the same purpose. Elsewhere this word is
not used. It is therefore evident, that in all other places it is applied
VER. 1.] EPISTLE TO THE HEBREWS. 551
only unto our duty and acting, with reference unto the original pravity
of our nature, with the vicious habits wherein it consists, and the sinful
effects or consequents of it. And why it should have another intention
here, seeing that it is not only suited unto the analogy of faith, but
most agreeable unto the design of the apostle, I know not. And the
truth is, the want of a due consideration of this one word, with its use,
which expositors have universally overlooked, hath occasioned many
fruitless conjectures on the place.
Secondly. The general nature of the evil to be disposed or laid aside
is expressed by afiapna, and that with the article prefixed, r?>i/ a/xapTiav,
' that sin.' Now this, if there be nothing to limit it, is to be taken in
its largest, most usual, and eminent signification. And that this is the
original depravation of our natures, cannot be denied. So it is in an
especial manner stated, Rom. vii. where it is constantly called by that
name ; ver. 13, i) a/uoprta, ' sin,' that is, the sin of our nature. And
the ») oitcovaa tv ejuoi a/napTia, ver. 17, ' the sin that dwelleth in me,' is
of the same force and signification with i) a^iaprta evTrepiaraTog, ' the sin
that doth so easily beset us;' though the allusions are various, the one
is taken from within, the other from without. See also verses 20, 23.
But,
Thirdly. I do not judge that original sin is here absolutely intended ;
but only with respect unto an especial way of exerting its efficacy, and
unto a certain end ; namely, as it works by unbelief to obstruct us in,
and turn us away from the profession of the gospel. And so the instruc-
tion falls in with the rule given us in the same case, in other places of
the Epistle, as ch. iii. 12, 'Take heed lest there be in any of you an
evil heart of unbelief, in departing from the living God.' To depart
from the living God, and to forsake the course of our profession, are the
same. And the cause of them is, an evil heart of unbelief. For so it
is expounded in the next verse, ' that ye be not hardened through the
deceitfulness of sin.' And the like rule is given us in this chapter,
ver. 15. The sin, therefore, intended, is indwelling sin, which, with
respect unto the profession of the gospel, and permanency therein with
patience, worketh by unbelief, whereby* it exposeth us unto all sorts of
temptations, gives advantage unto all disheartening, weakening, discou-
raging considerations, still aiming to make us faint, and so at length to
depart from the living God.
These things being fixed, it is all one whether we interpret evirtpHT-
ruTog, that which doth easily beset us, that is, is in a readiness always
so to do, or that doth easily expose us to evil ; which are the two senses
of the word, with any probability contended for. Both come to the
same.
There are two things yet remaining for the exposition of these words.
1. How this sin is said easily to beset us ; and 2. How we must lay it
aside.
1st. Consider why this sin is said easily to beset us. This is affirmed
of it because it had all advantages to solicit and draw off our minds
from this duty, as also to weaken us in the discharge of -it. This is
confirmed by the experience of all who have been exercised in this case,
who have met with great difficulties in, and have been called to suffer
552 AN EXPOSITION OF THE [CH. XII.
for, the profession of the gospel. Ask of them what they have found
in such cases to be their most dangerous enemy ; what hath had the
most easy and frequent access unto their minds, to disturb and dis-
hearten them, of the power whereof they have been most afraid ; they
will all answer with one voice, it is the evil of their own unbelieving
hearts. This hath continually attempted to entangle them, to betray
them, in taking part with all outward temptations. When this is con-
quered, all things are plain and easy unto them. It may be, some of
them have had their particular temptations which they may reflect upon,
but any other evil by sin, which is common unto them all, as this is
unto all in the like case, they can fix on none. And this known expe-
rience of the thing in this case, I prefer before all conjectures at the
signification of the word made by men, who either never suffered, or
never well considered what it is so to do. This sin is that which hath
an easy access unto our minds, unto their hinderance in our race, or
doth easily expose us unto danger, by the advantage which it hath unto
these ends. For,
1. It is always present with us, and so never wanting unto any occa-
sion. It stands in need of no help or furtherance from any outward ad-
vantages to attempt our minds. Dwelling in us, abiding with us, cleav-
ing unto us, it is always ready to clog, to hinder, and disturb us. Doth
any difficulty or danger appear in the way ? It is at hand to cry, ' Spare
thyself,' working by fear. Is any sinful compliance proposed unto us ?
It is ready to argue for its embracement, working by carnal wisdom.
Doth the weariness of the flesh decline perseverance in necessary du-
ties ? It wants not arguments to promote its inclinations, working by
the dispositions of remaining enmity and vanity. Doth the whole mat-
ter and cause of our profession come into question, as in a time of se-
vere persecution? It is ready to set all its engines on work for our
ruin ; fear of danger, love of things present, hopes of recovery, re-
serves for a better season, the examples of others esteemed good and
wise, shall all be put into the hands of unbelief, to be managed against
faith, patience, constancy, and perseverance.
2. It hath this advantage, because it hath a remaining interest in all
the faculties of our souls. It is not in us, as a disease that attempts and
weakens one single part of the body, but as an evil habit that infects and
weakens the whole. Hence it hath a readiness to oppose all the actings
of grace in every faculty of the soul. The flesh always, and in all
things, lusteth against the spirit. But the whole discourse, which I
have long since published, of the nature and power of the remainders of
indwelling sin in believers, being only a full exposition of this expres-
sion, ' the sin that doth so easily beset us,' I shall not farther here again
insist on it.
2dly. The last inquiry is, how we may lay it aside, or put it from us.
One learned man thinks it a sufficient reason to prove, that the sin of
nature is not here intended, because we cannot lay that aside, whilst we
are in this life. But I have shown that the word is never used, when a
duty is in it enjoined unto us, but it is with respect unto this sin. Where-
fore,
1. We are to lay it aside absolutely and universally, as unto design
VER. 1.] EPISTLE TO THE HEBREWS. 553
and endeavour. We cannot, in this life, attain unto perfection in ho-
liness, yet this is that which we are to endeavour all the days of our
lives ; so though we cannot absolutely and perfectly destroy the body
of death, crucify the old man in its lusts utterly by a total death, nor so
lay aside indwelling sin ; yet it is our duty to be endeavouring of it all
our days. So the apostle proposeth both these equally unto us, 2 Cor.
vii. 1, ' Cleanse yourselves from all pollution of flesh and spirit, per-
fecting holiness in the fear of the Lord.' We must equally watch unto
both, and work for both, though in neither we can attain absolute per-
fection in this life. This we are always to aim at and pray for, 1 Thess.
v. 23.
2. We ought actually to lay it aside in such a measure and degree, as
that it may not be a prevalent hinderance unto us in any of the duties of
Christian obedience. For it may have various degrees of power and
efficacy in us, and hath so, according as it is neglected or is continually
mortified. And it ofttimes takes advantage, by a conjunction with out-
ward temptations, unto our unspeakable prejudice. In the lessening of
these degrees, in the weakening of its strength, so as that although it
will right and rebel against the law of the spirit of life in our minds, it
shall not prevail to hinder, entangle, or weaken us in any spiritual duty,
nor either so vex us or defile us, as to deprive us of that holy confidence
in our walk before God, which we ought to preserve. And this is ac-
tually attainable in this life ; and it is from our woeful neglect and sin
where it is otherwise. And if the mortification of it be neglected in any
one branch, or in any one instance of its putting forth its power, if any
one sin be indulged, it will ruin all strength and resolution in, and for
sufferings on the account of the gospel. So we see by daily experience ;
one is ruined by one lust, another by another. Hence, after the apos-
tle hath given in charge this mortification in general, he applies it unto
all sorts of particular sins, Eph. iv. 22 — 32. And we may observe,
Obs. V. That universal mortification of sin is the best preparative,
preservative, and security, for constancy in profession in a time of trial
and persecution. Whatever may be our purposes, resolution, and con-
trivances, if unmortified sin in any prevalent degree, as love of the
world, fear of men, sensual inclinations to make provision for the flesh,
do abide in us, we shall never be able to hold out in our race unto the
end.
Obs. VI. Whereas the nature of this sin, at such seasons, is to work
by unbelief, towards a departure from the living God, or to the relin-
quishment of the gospel and the profession of it, we ought to be con-
tinually on our watch against all its arguings and actings towards that
end. — And no small part of our spiritual wisdom consists in the disco-
very of its deceitful working, which the apostle gives us severe cautions
about, ch. iii. And,
Obs. VII. The way whereby this sin principally manifests itself, is
by the clogs and hinderances which it puts upon us in the constant course
of our obedience. Heme many think, that whereas it is said, ' easily to
beset us,' that is, unto our let and hinderance, that an allusion is taken
from a long garment, which if a man wear in the running of a race, it
554 AN EXPOSITION OF THE [cH. XII.
will binder, perplex, and entangle him, and sometimes cast him to the
ground ; that unless he cast it away, he can have no success in his race.
Thirdly. The last thing expressed is the duty itself directed and ex-
horted unto, ' Let us run with patience the race that is set before us.'
What is the duty in general intended hath been sufficiently declared ;
but whereas the terms wherein it is expressed, all but that word, ' with
patience,' are metaphorical, they must be opened.
First. That with respect whereunto we are exhorted, is ayojv, certa-
men, ' a strife or conflict.' It is used for any thing, work or exercise,
about which there is a striving and contending unto the utmost of men's
abilities. Such as were used when men contended for mastery and vic-
tory in the Olympic games ; and so it is applied unto all earnest spi-
ritual endeavours in any kind, Phil. i. 30; Col. ii. 1 ; 1 Thess. ii. 2;
1 Tim. vi. 12. In all which places it is used to express the earnest en-
deavours of the preachers and ministers of the gospel, for the conversion
of souls, and for the edification of the church, in the midst of all difficul-
ties, and against all oppositions. And the apostle expresseth the whole
course of his ministry and obedience by it, 2 Tim. iv. 7. Tov ayojva
tov koXov ijy an'ta-juat, which we render, 'I have fought a good fight :'
I have gone through that contest against all oppositions, which is al-
lotted unto me, unto a victory. Here the sense of the word is restrained
unto the particular instance of a race, because we are enjoined to run
it, which is the means of success in a race. But it is such a race as is
for a victory, for our lives and souls, wherein the utmost of our strength
and diligence is to be put forth. It is not merely cursus, but certamen,
and by the verb our whole contest for heaven is expressed, Luke xiii.
24, ayivviZsaSe siotXQeiv, ' strive to enter.' We render it, ( striving for
the mastery,' 1 Cor. ix. 25, where the apostle hath the same allusion
unto the Olympic games ; and in the same allusion it is called a wrest-
ling, ecTTiv y]fiiv 17 7raXij, ' there is a wrestling assigned unto us,' ap-
pointed for us, Eph. vi. \2, which was the principal contest in the old
trials for mastery. And what is required thereunto, the apostle doth
most excellently declare in that place, ver. 10 — 13. Wherefore, sundry
things are intimated in this metaphorical expression, of our Christian
obedience and perseverance therein.
1. That it is a matter of great difficulty, whereunto the utmost exer-
cise of our spiritual strength is required. Contending with all our
might must be in it ; without which, all expectation of success in a race
for mastery, is vain and foolish. Hence the apostle prescribes, as a
means of it, that we be ' strong in the Lord, and in the power of his
might,' Eph. vi. 9, giving us his own example in a most eminent manner,
1 Cor. ix. 24—27.
2. It is such a race, as wherein we have all those things to consider,
which they had who strove for mastery in those games, from whence the