"Let us go forth therefore unto him (εž s TapeμBorns) without the camp." He refers, as before hinted, βολης) to the original institution in the wilderness; therefore he confines his discourse to the tabernacle, without any mention of the temple, or the city wherein it was built, though all that he speaks be equally applicable to them. Now the camp in the wilderness was that space of ground which was taken up by the tents, as they were regularly pitched about the tabernacle; out of this camp the bodies of the beasts for the sin offerings were carried and burned; and to this afterwards answered the city of Jerusalem; now the camp and city were the seat of all the political and religious converse of the Jewish church; and to be in the camp, is to have a right to all the privileges and advantages of all the commonwealth of Israel, and the whole service of the tabernacle; but here it may be asked, how were the Hebrews on account of this sacrifice of Christ, and the sanctification of the people by his own blood, to go out of this camp? It is not a local departure out of the city that is primarily intended, though I am apt to think, from the next verse, that the apostle had some respect also thereunto; but what is principally intended, is a moral and religious going forth; there was nothing that these Hebrews more valued, and more tenaciously adhered to, than their political and religious interest in the commonwealth of Israel; they could not understand upon what principle they must forsake all the glorious privileges granted of old to that church and people; this therefore the apostle clearly shews them by the suffering of Christ without the camp.

§2. They were thus to "go forth unto him;" he went forth at the gate, and suffered; and we must go forth after 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 to 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 the cross.

4. The betaking ourselves to him in his office, as the king, priest, and prophet of the church, for our acceptance with God, and in his worship, ver. 15.

"Bearing his reproach;" either the reproach that was cast on his person, or the reproach that is cast on ours for his sake, see on chap. x, 33; this we bear when we patiently undergo it, and are not shaken in our minds, in what we suffer by it. The sum of all is, that we must leave all to go forth to a crucified Christ. An enforcement of this exhortation, or an encouragement to this duty, the apostle adds in the next words.

§3. "For here have we no continuing city, but we seek one to come," see on chap. xi, 10-16.

Their interest in the city of Jerusalem was gone, after the Lord Jesus went without the gate to suffer. Now it is not said of believers absolutely, that they belonged to no city, but that they have no continuing city. But it is spoken on other accounts.

1. They had no city that was the seat of divine worship, and to which it was confined, as it was before with respect to Jerusalem.

2. They had no city wherein they did rest, or which. was the seat of their (Toλevua) conversation; Phil. iii, 20. Not such a city as contained their lot and portion.

3. They had not in this world an abiding city. Whatever conveniences they might have 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 shews the difference and opposition between the state of the Christian church, and that under the Old Testament; for, after they had wandered in the wilderness and elsewhere, for some ages, they were brought to rest in Jerusalem; but, saith he, with us it is not so; "but we seek one that is to come." See the description of the state of pilgrimage here intended, in the Exposition on chap. xi, 9-16.

§4. "But (εTIČиlæμεv) we seek one to come," with desire and diligence; not as a thing unknown, but (TYY persoav) that city; not one indefinitely, but that which was to be their eternal habitation; to come; not merely because it was future as to their state and interest in it, but with respect to their being certain of enjoying it; for it was prepared for them, and promised to them.

$5. And we are herein taught,

1. That all privileges and advantages whatever are to be renounced, which are inconsistent with an interest in Christ, and a participation of him, Phil. iii, 4-10.

2. It was the duty of the Hebrews to forsake those ways of worship, which were originally of divine institution, that they might wholly give up themselves to Christ, in all things pertaining to God; much more is it ours to forego ail such pretences to religious worship, as are of human invention. And,

3. Whereas the camp contained not only ecclesiastical. but also political privileges, we should be ready to forego all civil accommodations also, as houses, lands, possessions. &c. when called to give them up on the account of Christ and the gospel.

4. If we will go forth to Christ, as without the camp, or separated from the sinful concerns of this world, we shall assuredly meet with reproaches.

§6. 1. 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 go forth after Christ, bearing his reproach; for "we have here no continuing city."

2. This world never did, and never will, give a state of rest and satisfaction to believers. It will not af ford them a city; it is Jerusalem above that is the vision of peace. Arise and depart, this is not your rest.

3. Though destitute of a present satisfactory rest, God hath not left believers without a prospect of what shall be so to eternity. We have not, but we seek.

4. As God hath, in his unparalleled love and care, prepared a city of rest for us, it is our great duty continually to endeavor the attainment of it in the ways of his appointment.

5. 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. This is the character whereby they may be known.

VERSES 15-17.

By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name. But to do good and to communicate, forget not; for with such sacrifices God is well pleased. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account; that they may do it with joy, and not with grief; for that is unprofitable for you.

$1. Transition to Christian duties, as connected with the Christian altar. 2. Our sacrifices to be offered by Christ. 3 Giving thanks. $4 Other sacrifices; to do good, and to communicate. $5. Which are pleasing to God. $6. Other duties. $7. Obedience to our guides, $8. Who watch for our souls, 69. And are accountable. $10. A motive of obedience to them. $11--13. Ob.

servations.

$1. HA AVING declared of what nature our altar is, and the fundamental points of our religion thence arising; our faith in Christ Jesus, and the profession thereof in a readiness for the cross, and conformity to him thereby; the apostle proceeds to declare the nature of our altar and sacrifice, in opposition to those doctrines and observances about meats, and other things of a similar nature, which depended on the altar, with its institutions Having an altar, we must have sacrifices to offer; without which the former is of no use.

§2. "By him (Si avls) therefore let us offer." All the sacrifices of the people under the law were offered by the priests; wherefore respect is here had to Christ in the discharge of his priestly office. He sanctifies and dedicates our persons unto God, that we may be meet to offer sacrifices to him; he hath prepared a way for our access with boldness into the holy place, where we may offer these sacrifices; he bears the iniquity of our holy things, and makes our offerings acceptable through his merits and intercession; he continues in the tabernacle of his own human nature, to offer God all the duties and services of the church.

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And by him," is the same with by him alone. There is a profane opinion and practice in the Papal church, about offering our sacrifices of prayer and praise to God by others; as by saints and angels, especially by the A blessed Virgin. But are they our altar? Did they sanctify us by their blood? Are they the high priests of our church? Have they made us priests unto God?? or prepared a new and a living way for our access to the throne of grace? It is on account of these things, that we are said to offer our sacrifice by Christ, and it is the highest blasphemy to assign them to any other.