Hebreos 3:12-14

In the close of this chapter the apostle makes application of the example which he had produced out of the psalmist unto his present purpose; namely, to dehort the Hebrews from that sin which in them would answer unto the unbelief and disobedience of their forefathers, from the pernicious and destructive event which befell them thereon. And it must be still remembered that he presseth on them the consideration of that season of trial which they were then under, and which directly answered unto that time of trial which their fathers had in the wilderness And there are three parts of that discourse of the apostle which ensueth unto the end of this chapter:

First, An exhortation, built upon what he had before laid down and given evidence of, with confirmation unto it by the example produced out of the psalmist, Hebreos 3:12-14.

Secondly, An especial consideration and improvement, unto the end aimed at, of sundry parts of the example insisted on, Hebreos 3:15-18; and therein many enforcements of the exhortation laid down are contained. Thirdly, A general conclusion is drawn out of his whole previous discourse, and laid down as the ground of his future progress, Hebreos 3:19.

The first part of this discourse comes now under consideration in the ensuing words:

Hebreos 3:12. Βλέπετε, ἀδελφοὶ, μή ποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας, ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος· ᾿Αλλὰ παρακαλεῖτε ἑαυτοὺς, καθ᾿ ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἀμαρτίας. Μέτοχοι γὰρ γεγόναμεν τοῦ Χριστοῦ, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίας κατάσχωμεν.

Μή ποτε. Ποτέ is omitted or neglected in many translations, as the Syriac, Arabic, Ethiopic; “ne sit,” “that there be not,” “let there not be.” Vulg. Lat., “ne forte,” “lest haply;” with respect unto the uncertainty of the event; some, “ne quando,” “ne ullo tempore,” “lest at any time,” “that at no time,” with respect unto the season of such event.

῎Εν τινι ὑμῶν, “in aliquo vestrum,” so the Vulg. Lat. Ar.; “in ullo vestrum,” Beza, more properly; so we “in any of you.” בֵּאנָשׁ מֵנְכוּן, “in homine ex vobis,” “in a man,” “in any man of you.” Arab., “in corde ullius vestrum,” “in the heart of any of you;” taking in the word “heart” out of the next clause which there it supplies by adding “wickedness,” “the wickedness of unbelief.”

Καρδία πονηρὰ ἀπιστίας, “cor malum incredulitatis; so the Vulg. Lat., a an evil heart of unbelief.” לֵבָא בִּישָׁא דְּלָא מְהַיְמַן “cor malum quod non fidele sit,” “an evil heart that is not faithful” or “believing.” Others, “cor malum et incredulum,” “an evil and unbelieving heart.”

᾿Εν τῷ ἀποστῆναι. Ar., “in discedere.” Vulg. Lat., “dicedendi.” Beza, “ut desciscatis.” Properly “descisco” is “to depart unlawfully,” “to withdraw wickedly;” that is, to apostatize from an engagement of duty. Syr., וְתֶפְרְקוּן “and you should withdraw,” or “draw back.”

Παρακαλεῖτε. Vulg. Lat., “adhortamini vosmetipsos,” “exhort yourselves.” Eras., “vos invicem,” to the same purpose. Beza, “exhortamini alii alios,” “exhort one another:” as we also. Syr., אֶלָא בְּעוּ מֵן נַפְשְׁכוּן, “sed postulate ab anima vestra,” “but ask” (or “require”) “it of your soul;” that is, of yourself. Tremel., “sed examinate vos ipsos,” “but examine yourselves;” that is, by inquiry. This expresseth somewhat another duty as to the manner of its performance, but to the same purpose.

Καθ᾿ ἑκάστην ἡμέραν. Arias, “per unumquemque diem.” Vulg. Lat., “per singulos dies,” “every day;” that is, “sigillatim,” “separately and distinctly considered, Syr., כֻּלְהוּן יַוְמָתָא, “omnibus diebus,” “always.” Beza, “quotidie;” that is, as ours, “daily,” “every day.”

῎Αχρις οὗ σήμερον καλεῖται. Vulg. Lat., “donec hodie cognominatur;” Arias, “usque quo;” Beza, “quoad dies appellatur hodiernus,” “whilst it is called the present day, to-day.” עד מאָ ליַוְּמָא דְּמֶתְקְרֵא יַוְמָנָא, “until the day which is called to-day,” or, “this day.” It is uncertain what day is intended by that translator.

It seems to be the day of death; which answers the “omnibus diebus” before; that is, “hujus vitae,” “all the days of this life.” ῞Ινα μὴ σκληρυνθῇ ἐξ ὐμῶν. Vulg. Lat., “ut non obduretur quis ex vobis;” Beza, “nequis ex vobis;” “lest any of you be hardened.” The Ethiopic adds, “that there be none that may say that any one of them is hardened in any sin.”

᾿Απάτῃ is rendered by some “deceptio,” by some “seductio,” “a seducing deceit.”'Rhemists, “that none of you be obdurate with the fallacy of sin;” most darkly and corruptly.

Μέτοχοι γεγόναμεν τοῦ Χριστοῦ, “Christi participes facti, effecti sumus,” Beza; “consortes.” Syr., אֶתְחַלַטַן, “commixti sumus Christo,” “we are immixed with Christ;” that is, as I suppose, “united unto him.” Ethiop., “we are as Christ.”

᾿Εάνπερ. Vulg. Lat., “si tamen;” but πέρ is not exceptive. Beza, “si modo,” “if so be.” The Syriac takes no notice of it; nor we in our translation, “if.”

᾿Αρχὴν τῆς ὑποστάσεως. Vulg. Lat., “initium substantiae ejus;” adding” ejus” to the text and corrupting the sense. Beza, “principium illud quo sustentamur,” “that beginning” (or “the beginning”)” of that whereby we are supported.” We, “the beginning of our confidence.” Rhemists, “yet so as if we keep the beginning of his substance firm.” Castalio, “hoc argumentum ab initio ad finem usque,” “ this argument” (or “evidence”) “from the beginning unto the end.” Syr., “if from the beginning unto the end we abide in this firm substance” or “foundation.” Ethiop, “if we persevere to keep this new testament.” All to the same purpose.

Hebreos 3:12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [wickedly] from the living God. But exhort one another [yourselves] daily [every day] whilst it is called To-day; lest any of you [among you] be hardened through the [seducing] deceitfulness of sin. For we are made partakers of Christ, if so be we hold the beginning of our confidence steadfast unto the end.

In these three verses there are three things in general proposed by the apostle:

First, An exhortation unto the avoidance of an evil, even that which it is his principal design to caution them against, and to dissuade them from, Hebreos 2:12.

Secondly, A proposal of one useful means whereby they may be assisted in its avoidance, Hebreos 2:13.

Thirdly, An enforcement of the exhortation from that evil, and unto the use of that means, from sundry considerations, is added, Hebreos 2:14.

In the FIRST of these we may consider what is included in it, namely,

1. The dependence of this exhortation on the discourse foregoing.

2. The compellation used by the apostle in this renovation of an especial address unto the Hebrews, “Brethren.”

3. The duty he exhorts them unto; and that,

(1.) As to the act of it, “Take heed;”

(2.) “As to the persons concerned, “Lest there be in any of you;”

(3.) As to object of it, or the evil dehorted from, “An evil heart of unbelief;” which is further described by its effects, “In departing from the living God.”

SECONDLY,

1. The means of the prevention of the evil dehorted from is presented, Hebreos 2:13; and this in general is by exhortation against it, “Exhort:” which hath a treble qualification,

(1.) As to the persons by whom it is to be performed or the means used, “One another;”

(2.) The season of its performance, which also includes the manner of it, “Every day;”

(3.) With a limitation of that season, “Whilst it is called Today.”

2. An especial enforcement of this preventive duty from the danger of their condition, which would be increased by a neglect thereof. And this is described,

(1.) From the cause of it, “The deceitfulness of sin;”

(2.) From its tendency and effects, “Lest any be hardened through the deceitfulness of sin.”

THIRDLY, There is a general enforcement of the whole, both as to the evil to be avoided and the means to be used for that purpose; and this is taken from their state and condition on supposition of the avoidance of the one and observance of the other, Hebreos 2:14. And this is,

1. Expressed, “For we are partakers of Christ;” and,

2. Declared as to its dependence on the preceding exhortation, “If so be we hold the beginning of our confidence steadfast unto the end.”

In the exhortation proposed, in the first place, there is included,

1. A dependence on the discourse foregoing. Some suppose a hyperbaton in the words, and that this “take heed” depends immediately on the “wherefore” which is in the beginning of Hebreos 2:7, as was intimated on that place. So the following words are introduced only as an instance to enforce the exhortation by.

In this sense the reference here is to be taken immediately from the authority of Christ over his house, and the necessity of our perseverance to the securing of our interest in that house, as Hebreos 2:5-6; “Wherefore, take heed, brethren.” But the truth is, the matter of this exhortation is educed so directly and immediately out of the foregoing example, that we must in it own a respect thereunto; for the words are a plain inference from that discourse, though the note of illation be omitted.

As if the apostle had said, ‘Seeing it is thus, seeing our forefathers, who were our types, and are proposed for an example unto us, did so miscarry under a dispensation of God representing that which he exerciseth now towards us, let us take heed.'This is the dependence of the words.

2. The apostle returning unto the Hebrews with an especial address and exhortation, renews his former affectionate compellation, “Brethren.” This hath been spoken unto, Hebreos 2:1 of this chapter, where the reader may find the reason of it., and what is contained in it. Only the cause wherefore he repeats it again seems to be, that it might appear that he had no commotion of spirit upon him in his pressing the severe instance and example insisted on.

A minister must be ἐπιεικής, 1 Timoteo 3:3, “meek,” “patient,” not easily provoked; μὴ οῤγίλος, Tito 1:7, “not soon angry” with his flock, or any of them. And tenderness, gentleness, demonstrations of love and care towards them with whom we have to do, secretly soften them, and open their ears and hearts to let in a word of instruction and exhortation.

῾Ο ἥλιος τόν ἄνεμου ἐνίκησε. Besides, he obviates any suspicion that might arise as though he insinuated a fear of such an evil in them, and might make them think that he had hard thoughts of them. By this appellation he removes all such jealousies, and lets them know that the best of saints had need be cautioned sometimes against the worst of evils.

3. The manner of the performance of the duty exhorted unto, and,

(1.) The act of it, is expressed in the first word, βλέπετε, “Take heed.” βλέπετε is firstly and properly “to see” and “behold,” as that is an act of sense; then “to take heed,” or “beware,” an act of the mind; by an easy translation, first “video,” then “caveo.” And when it is used for “to see” as an act of sense, it commonly hath respect unto expectation, either of some good to be received, or of some inconvenience to be watched against.

And because men look out or about them to beware of dangers, the word is used for “to take heed” or “beware.” In this sense it is often used in the New Testament, yea, so far as I have observed, it is peculiar unto the sacred writers; especially it is frequently used by our apostle, as 1 Corintios 1:26; 1 Corintios 10:18; Filipenses 3:2; Efesios 5:15; Colosenses 2:8.

And sometimes it is used transitively affecting the object, merely for “to consider:” 1 Corintios 1:26, βλέπετε τὴν κλῆσιν ὑμῶν, “ Consider your calling;” 1 Corintios 10:18, βλέπετε τὸν ᾿Ισραὴλ κατὰ σάρκα, “Consider Israel according to the flesh.

” Sometimes it hath a reciprocal pronoun joined with it, βλέπετε ἑαυτούς, 2 Juan 1:8, “Consider” or “look well to yourselves.” Sometimes it is used absolutely, as here, and signifies to beware of somewhat; but in this sense it hath often rip, joined with it; as Marco 8:15, Βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων : which in Mateo 16:6 is προσέχετε, “take heed of” (beware of) “the leaven of the Pharisees.

” And ἀπό is sometimes omitted, Filipenses 3:2, βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν, and so of the rest; “Take heed of dogs, take heed of evil workers, take heed of the concision,” ‘that ye neither join with them nor be hurt by them.

'This is here the use of the word; “care,” “heedfulness,” “circumspection with respect to danger and opposition, and those imminent or near,” is that which the word imports: whence observe that,

Obs. 1. There is need of great care, heedfulness, watchfulness, and circumspection, for a due continuance in our profession, to the glory of God and advantage of our own souls. A careless profession will issue in apostasy open or secret, or great distress, Mateo 13:5-6; Cantares de los Cantares 3:1; Cantares de los Cantares 3:5.

Our course is a warfare; and those who take not heed, who are not circumspect in war, will assuredly be a prey to their enemies. Be their strength never so great, one time or other they will not avoid a fatal surprisal.

And there is a necessity of this heedful attendance in us, from the manifold duties that, in all things and at all times, are incumbent on us. Our whole life is a life of duty and obedience. God is in every thing to be regarded by us. So that we are to be attentive unto our duty on all occasions, Salmo 16:8; Génesis 17:1.

If we fail in matter or manner, what lies in us we spoil the whole; for “bonum oritur ex integris, malum ex quolibet defectu.” Any one defect is enough to denominate an action evil; but unto that which is good there must be a concurrence of all necessary circumstances. See Efesios 5:15-16. And who is sufficient for these things? God alone by his Spirit and grace can enable us hereunto. But he works these things by us as well as in us, and gives heedful diligence where he gives success.

But it is with especial reference unto difficulty, oppositions, dangers, temptations, that this caution is here given us to be cautious. And who can reckon up the number or dispose into order these things, and that whether we consider those that constantly attend us or thee that are occasional? Among oppositions, snares, and dangers, that we are constantly exposed unto, and which without heedfulness we cannot avoid, the apostle here instanceth in one, namely, that of “an evil heart of unbelief,” which must be spoken unto.

And he giveth an instance in those that are occasional, Efesios 5:15-16, “Walk circumspectly,… because the days are evil.” There is an especial evil in the days wherein we live, which we cannot avoid without great circumspection. Now this taking heed consisteth,

[1.] In a due consideration of our danger. He that walks the midst of mares and serpents, and goes on confidently, without consideration of his danger, as if his paths were all smooth and safe, will one time or other be entangled or bitten. Blind confidence in a course of profession, as if the whole of it were a dangerless road, is a ruining principle, 1 Pedro 1:17; Proverbios 28:14; “A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished,” Proverbios 22:3.

It is the highest folly not to look out after dangers, and which usually ends in sorrow, trouble, and punishment. Fear is necessary in continual exercise; not a fear of distrust or diffidence, of anxious scrupulosity, but of care, duty, and diligence. Continually to fear dangers in all things, brings a useless, perplexing scrupulosity, where men's principle of duty is only a harassed, convinced conscience, and the rule of it is the doctrines and traditions of men.

But where the principle of it is the Spirit of grace, with all this fear there is liberty; and where the rule of it is the Word, there is safety, peace, and stability. Men at sea that are in the midst of rocks and shelves, and consider it not, will hardly avoid a shipwreck. Livy tells us that Philopoemen, that wary Grecian commander, wherever he went, though he were alone, he was still considering all places that he pained by, how an enemy might possess them and lay ambushes in them to his disadvantage, if he should command an army in those places.

Hereby he became the most wary and expert captain of his age. So should a Christian do: he should always consider how, where, by what means, his spiritual adversaries may ensnare or engage him, and so either avoid them or oppose them; and not be like the simple, pass on heedlessly and be punished, Efesios 6:11-12, etc.

[2.] In a due consideration of the especial nature of those and dangers that we are exposed unto. It is not enough that in general we know and reckon on it that we are obnoxious unto dangers, but we must learn what are the especial dangers, as things are circumstanced in our lives, callings, ways, times, and seasons, that are apt easily to beset us. To know and continually ponder their nature and advantages, this is wisdom, the greatest wisdom we can exercise in the whole course of our walking and profession, 1 Pedro 5:8.

He that takes heed in this will not likely fail in any other instance. But here custom, security, false-pleasing, confidence of our own strength, negligence, and sloth, all put in to delude us And if we are here imposed on, that we weigh not aright the nature and efficacy of our own peculiar snares and temptations, we assuredly at one time or another fail and miscarry in the course of our obedience.

This was David's wisdom when “he kept himself from his own iniquity,” Salmo 18:23. God would have us cast all our care about earthly things on him, but be watchful ourselves, through his grace, about spiritual. But we are apt to fail on both hands.

[3.] It is so to heed them as to endeavor to avoid them, and that in all their occasions, causes, and advantages, in their whole work and efficacy. We are not only to consider them when they assault us, but to watch against all ways whereby they may so do. This is the duty of a man that stands armed on his guard. He is very regardless of his enemy who never seeks to avoid him but when he sees him or feels him.

Men will consider the lion's walk, so as not without good means of defense to be found in it. The lion is in all the especial oppositions we are exercised with. We had need continually to be “fenced with iron and the staff of a spear,” as 2 Samuel 23:7, and yet to avoid them what we are able. God expresseth his great dislike of them that “walk contrary, to him,” as we have rendered the words, Levítico 26:21, וְאִם תֵּלְכוּ עִמִּי קֶרִי; ‘If you walk with me at a peradventure, or at all adventures, carelessly, negligently, without due consideration of your duty and your danger,' this God will not bear.

[4.] Consider them so as to oppose them. And this consisteth in these things:

1st. In being always ready armed and standing on your guard, Efesios 6:13; Mar 13:37; 2 Samuel 23:7.

2dly. In calling in help and assistance, Hebreos 2:18; Hebreos 4:16.

3dly. In improving the supplies granted us with faith and diligence, Hebreos 12.

And these are some of the things that belong unto this duty; and they are but some of them, for it is diffused through the whole course of our profession, and is indispensably required of us, if we would abide in the beauty and glory of it unto the end. And therefore the negligence and sloth of many professors can never enough be bewailed. They walk at all adventure, as if there were no devil to tempt them, no world to seduce, ensnare, or oppose them, no treachery in their own hearts to deceive them.

And hence it is that many are sick, and many are weak, and some are fallen asleep in sin. But what our Savior said to all of old, he says still to us all, “Watch,” Marco 13:37.

(2.) There are the persons concerned in this duty, Μή ποτε ἔσται ἔν τινι ὑμῶν, “Lest there be in any of you.” Μή ποτε is somewhat more emphatical than the “lest,” whereby alone we render it. “Ne forte,” say some translations, “Lest perchance,” with respect unto a dubious event. Others,” quando,” “Lest there be at any time,” “lest so, that there should be,” ἔν τινι ὑμῶν, “in any of you.

” The apostle doth not seem in these words strictly to intend every individual person, as if he had said, ‘ Let every one of you look to himself and his own heart, lest it be so with him;'but he speaks unto them collectively, to take care that there be none such amongst them, that none be found amongst them with such a heart as he cautions them against. And this, consequently, falls on every individual; for where all are spoken unto, every one is concerned.

The same kind of expression is used to the same purpose, Hebreos 12:15-16, ᾿Επισκοποῦντες μή τις ὑστερῶν, “Watching,” overseeing mutually, “with diligence, lest any” among you “fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau.

” Here the caution is evidently given unto the whole church, and the duty of the whole is expressed thereon. So is it likewise in this place, as appears from the direction that he gives for the right performance of this duty, in and by mutual watchfulness and exhortation, in the next verse. This, then, is proposed,

[1.] To the whole church, to the whole society, and consequentially to every member thereof; so that we may hence observe,

Obs. 2. Godly jealousy concerning, and watchfulness over the whole body, that no beginnings of backsliding from Christ and the gospel be found amongst them, is the duty of all churches of believers.

He that first put in an exception to this rule was the first apostate from God, who did it to cover a former sin. הַשֹׁמֵר אָחִי אָנֹכִיּ says Cain, Génesis 4:9, “Am I my brother's keeper?” ‘Is it my duty to look after him, to take care of him, or what becomes of him?'God proposed the question so unto him as it was apt in its own nature to lead him to confession and repentance.

But he was now hardened in sin, and having quarrelled with God and slain his brother, he now casts off all the remaining dictates of the law of nature, accounting that one brother is not bound to take care of the welfare of another. Mutual watchfulness over one another by persons in any society is a prime dictate of the law of our creation, which was first rejected by this first murderer; and every neglect of it hath something of murder in it, 1 Juan 3:11-12; 1 Juan 3:15.

In a church relation the obligation unto this duty is ratified by institution. Upon the officers of the church it is incumbent by the way of office; on all believers, as members of the church, in a way of love: Levítico 19:17, “Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.

” He that doth not watch over his brother to prevent his sin, or recover him from it, as much as lies in him, he hates him, and is so far a murderer. And the necessity of this duty is expressed in the word used to declare it, and the manner of its usage: הוֹכֵחַ תּוֹכִיחַ “rebuking thou shalt rebuke him;” that is, plainly and effectually, and that with such rebukes as consist in arguings, reasonings, and pleadings, to bring on a conviction.

So the word signifies, and is used as to the pleadings or reasonings of men with God to prevail with him: Job 13:3, “Surely I would speak to the Almighty, I desire הוֹכֵחַ אֶלאּאֵל,” “to reason” (argue, plead) “with God, until I can prevail with him.” And it is used of God's pleading with men, to bring them to conviction, Isaías 1:18, וְנִוָּכְחָה לְכואּנָא “Go to” (or “come now”), “and let us plead together.

” So that an effectual dealing with a brother about sin is included. And this is enforced in the latter clause of the words, חֵטְא וְלִאֹאּתִשָּׁא עָלָיו; which may well be rendered, “And thou shalt not bear iniquity for him,” that is, make thyself guilty of his sin, by not reproving him. And for that jealousy which is to accompany this watchfulness, and the effects of it, our apostle gives in an example in himself, 2 Corintios 11:2-3, “I am jealous over you with godly jealousy:… for I fear,” (μή πως, as here μή ποτε,) “lest by any means… your minds should be corrupted from the simplicity that is in Christ.

” This belongs to their watch, as they watch for the souls of their people, “as they who must give account,” Hebreos 13:17. The discharge of this duty will be required of them on the account of their office, and that when, I fear, some will be hard put to it for an answer. For the Scripture is full of threatenings and denunciations of sore judgments against those that shall be found neglective herein.

But doth this excuse other believers, members of churches, from a share and interest in this duty? No, doubtless, unless it renders them Cains, that is, transgressors against the light of nature, and who, as to the institutions of Christ, manifest themselves not to be members of the same mystical body with them that really believe. For in the observation of this and the like duties of their common interest doth the preservation of that body consist.

Christ is the head, “from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love,”

Efesios 4:16. Every joint, every part in this mystical body that receives influences of life from Christ, the head, and so holds of him, is to work effectually, and to give out the supplies which it receives from Christ, unto the preservation, increase, and edification of the whole. There is, indeed, a causeless suspicion that some are apt to indulge unto, instead, of this watchful jealousy.

But this is the bane of churches and of love, as that is the preservation of them both. The apostle placeth ὑπόνοιας πονηρας, “evil surmises,” or “suspicions,” among the works of “men of corrupt minds,” 1 Timoteo 6:4, and that deservedly; but this godly, watchful jealousy, is that which he commends unto others in the example of himself.

And whatever appearance they may have one of the other, they may be easily distinguished. Jealousy is a solicitous care, proceeding from love; suspicion, a vain conjecturing, proceeding from curiosity, vanity, or envy. He that hath the former, his heart is ruled by love towards them concerning whom he hath it. From thence he is afraid lest they should miscarry, lest any evil should befall them; for love is the willing of all good unto others, that they may prosper universally.

Suspicion is an effect of curiosity and vanity of mind; whence commonly there is somewhat of envy, and secret self-pleasing in the miscarriages of others, mixed with it, a fault too often found amongst professors. And this vice puts forth itself in vain babbling and unheedful defamations; whereas the other works by love, tenderness, prayer, and mutual exhortation, as in the next verse. Again, this jealous watchfulness hath for its end the glory of Christ and his gospel, with the good of the souls of others, This is that which the apostle aims to ingenerate and stir up in the Hebrews, as is evident from his discourse; when vain suspicion hath no end but the nourishing of the lusts from whence it doth proceed.

The foundation whereon this duty is built is the common concernment of all believers in the same good or evil, which are the consequents of men's abiding in Christ or departing from him, in reference whereunto this jealous watch is to be ordered. “Take heed lest there be among you an evil heart of unbelief, in departing from the living God.” The good that will ensue on the avoidance of this evil is twofold: the glory of Christ, and the salvation of the souls of them who make profession of his name.

And have we not a concernment in these things? Is it not our concernment that Christ be glorified by the professed subjection of the souls of men unto him, and their perseverance therein? that his name, his grace, his power, be glorified, in the holiness, fruitfulness, and stability in profession, of all that are called by his name? If we are not concerned in these things, if we are not deeply concerned in them, we are none of his.

In like manner, are we not concerned that the members of the same body with us should be kept alive, kept from putrefying, from being cut off and burned before our eyes? Are we not concerned that an eye doth not go out, that an arm doth not wither, that a leg be not broken, yea, that a finger be not cut? If it be so, we are not ourselves members of the body. The like may be said of the evil that ensues on the sin of apostasy, which in this duty we labor to obviate and prevent.

That which principally of this kind might be insisted on, is the troublesome, defiling infection wherewith apostasy in any is attended; which our apostle speaks unto, Hebreos 12:15. The failing of one is commonly the infection and defiling of many. There is a filthy leaven in apostasy, which if not carefully heeded may leaven the whole lump.

Ofttimes also it springs from or accompanied with some word of error that eats like a gangrene. “Principiis obsta” is the great rule in these cases. And the duty spoken unto is one signal means of the prevention of this evil. And herein lies our concernment; as also in the preventing of that punishment that may befall the whole for the sins of some, Josué 22:18; Josué 22:20.

And it is the defect which is in this and the like kind of duties which manifests and makes naked that miserable degeneracy which Christians in general, in these latter evil days, are fallen into. Who almost hath any regard unto them? Instead of these fruits of spiritual love, men for the most part follow “divers lusts and pleasures, living in malice and envy, hateful, and hating one another.” The practical duties of Christianity are amongst many derided.

To watch over one another, to warn, to exhort one another, are looked on as things, if possible, beneath contempt. And it is a shame to mention or report the ways and means of dealing with and about the sins of men, which by some are substituted in the room of those appointed in the gospel unto their utter exclusion. But the rule is stable, and will in due time, through the strength of Christ, prevail against the lusts of men.

Obs. 3. [2.] It is the duty of every individual believer to be intent on all occasions, lest at any time, or by any means, there should be found in him “an evil heart of unbelief.”

This, as was showed, follows on the former, and is a necessary consequence of it. But this so directly falls in with what will be offered from the next clause that thereunto we refer it.

(3.) The evil thus earnestly cautioned against is expressed,

[1.] In the principle of it, and that is, Καρδία πονηρὰ τῆς ἀπιστίας : and,

[2.] In the work or effect of that principle, in these words, ᾿Εν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος.

[1.] The principle of the evil is “an evil heart of unbelief.” What is meant by καρδία, “the heart,” in the sense wherein it is here used, was declared on the verses preceding; what is meant by πονηρά, “evil,” shall be showed in its proper place. In special, it is said to be an evil heart τῆς ἀπιστίας, of unbelief;” that is, say most, ἄπιστος, “cor malum et incredulum,” “an evil heart, and incredulous,” or “unbelieving,” an evil and unbelieving heart.

So the genitive case of the substantive is put for the adjective, ἀπιστίας for ἄπιστος, by a Hebraism not unusual. In this sense “unbelieving” is either exegetical, declaring what is meant by the “evil heart” in this place, even an unbelieving heart; or it is additious, and so a heart is signified which in general is evil, and in particular unbelieving. But there seems to me to be more in this expression; and that ἀπιστίας here is “genitivus efficientis,” denoting the principal efficient cause rendering the heart so evil as that it should “depart from the living God.

” Καρδία ἀπιστίας, then, “a heart of unbelief,” is more than καρδία ἄπιστος, “an unbelieving heart;” for this latter word is sometimes used to express a defect in believing, and not unbelief absolutely. So Juan 20:27, Μή γίνου ἄπιστος, ἀλλὰ πιστός, “Be not unbelieving, but believing.

” They are the words of Christ unto Thomas, who, though he failed in his faith, yet was not absolutely without faith. I confess the word is generally used in Scripture to express a negative unbeliever, or an infidel; but there is something peculiar in this expression, “A heart of unbelief,” that is, under the power of it, principled by it in its actings. What this unbelief is, and how the heart is rendered πονηρά, “evil,” thereby, we must now inquire.

As for unbelief, it is usually distinguished into that which is negative and that which is privative.

1st. Negative unbelief is whenever any man or men believe not, or have not faith, although they never had the means of believing granted unto them. For when men believe not, they are unbelievers, whether they have had any means of believing or no, or whether their unbelief be culpable or no, whatever may be the nature or degree of its demerit. So the apostle calls him an unbeliever who comes in accidentally to the assembly of the church, who never heard the word preached before, 1 Corintios 14:23-24.

In this sense, all those persons and nations who have never had as yet the gospel preached unto them are infidels, or unbelievers; that is, they are so negatively, they believe not, but yet cannot be said to have in them “an evil heart of unbelief.”

2dly. It is privative, when men believe not, although they enjoy the means of faith or believing. And herein consists the highest acting of the depraved nature of man. And it is on many accounts the greatest provocation of God that a creature can make himself guilty of. For it is, as might be manifested, an opposition unto God in all the properties of his nature, and in the whole revelation o£ his will Hence the gospel, which is a declaration of grace, mercy, and pardon, though it condemns all sin, yet it denounceth the final con-detonation of persons only against this sin:

“He that believeth shall be saved; but he that believeth not shall be damned,” Marco 16:16.

Now this privative unbelief is twofold:

(1st.) In refusing to believe when it is required;

(2dly.) In rejecting the faith after it hath been received

(1st.) The first is, when the object of faith, or that which is to be believed, is according unto the mind of God, and in the way of his appointment proposed unto men; when sufficient evidence is given unto the truth and goodness of what is so proposed; and when the authority is made known on which faith is required; yet they refuse to believe. For these three things, a revelation of the things to be believed made known in the way of God, sufficient evidence given unto the truth proposed, and a just assertion of the authority of God requiring faith and obedience, do render the unbelief of men privative.

Now, as this hath its root in the natural darkness, blindness, and depravedness of the minds of men, so it is educed and acted not without new sinful prejudices, and stubbornness of the will, refusing to attend unto and consider the evidences that are given unto the truth proposed, or the goodness and excellency of the things themselves contained in the propositions of truth; nor without signal effects of hardness of heart, love of sin and pleasure, keeping men off from the obedience required. Some instances may clear these particulars:

[1 st.] The root of this unbelief is in the original depravation of our natures, with that spiritual impotency and enmity to God wherein it doth consist. There is such an impotency in us by nature, that no man of himself, by his own strength, can believe, can come to Christ. So himself informs us, Juan 6:44, “No man,” saith he, “can come to me, except the Father draw him;” that is, none can believe unless they are in an especial manner “taught of God,” as he explains himself, Juan 6:45.

Again, by nature that “carnal mind” is in all men, which is “enmity against God,” which is “not subject unto his law, neither indeed can be,” Romanos 8:7. Hereunto maybe referred all that is spoken about the death of men in sin, their blindness and distrust, their alienation from God and obstinacy therein. This is the root and remote cause of all unbelief. Men in the state of nature neither can nor will believe the gospel; but,

[2 dly.] Besides this general cause of unbelief, when it comes unto particular instances, and the gospel is proposed unto this or that man for his assent and submission unto it, there is always some especial corruption of mind or will, voluntarily acted, if the soul be kept off from believing; and on the account thereof principally and not merely of original impotency and enmity against God, is the guilt of unbelief reflected upon the souls of the sinners. There is the same fundamental remote cause of unbelief in all that refuse the gospel; but the next immediate proper cause of it is peculiar to every individual unbeliever:

First, some are kept off from believing the gospel by inveterate prejudices in their minds, which they have taken in upon corrupt principles and interests. This shut up of old most of the Jews under their unbelief. They had received many prejudices against the person of Christ, which on all occasions they expressed; and so were offended at him and believed not. That he was poor, that he came out of Galilee, that the rulers and teachers of the church rejected him, were their pleas against him.

So also they had against his doctrine, and that principally on two false principles; one of justification by the works of the law, as our apostle directly declares, Romanos 9:31-32; Romanos 10:3; the other, of the perpetuity or unchangeableness of the institutions of Moses, with which the apostle deals in this epistle.

And these prejudices arose partly from their pride in seeking after righteousness by the works of the law, and partly from a corrupt desire of earthly things, riches, dominion, and wealth, which they expected with and by their Messiah, whereof I have treated elsewhere at large. These were in many the immediate causes of their unbelief, as is everywhere manifest in the gospel. And so is it with many at all times.

Prejudices against the preachers of the gospel on sundry accounts, and against their doctrine, as either useless, or false, or unintelligible, or somewhat they know not what, which they do not like, keep them off from attending to the word and believing. See Juan 5:44.

Secondly, An especial obstinacy of will from those prejudices offereth itself in this matter. So our Savior tells the Pharisees, Juan 5:40, “Ye will not come to me, that ye might have life.” It is not the perverseness and obstinacy that is in the wills of all men by nature that our Savior here intendeth, but an especial perverseness in them, arising out of an especial envy unto and hatred of him and his doctrine.

Hence they did not only not receive him, which might be charged on their natural impetency, but they put forth a positive act of their wills in refusing and rejecting him. And on this account the guilt of men's unbelief is absolutely resolved into their own wills. And whether it be discovered or no, this is the condition with many in all times and seasons.

Thirdly, Love of sin is with some the immediate cause of their actual unbelief: Juan 3:19,

“This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.”

The light of the gospel is brought unto a place or people; they come so near it as to discover its end and tendency; but so soon as they find that it aims to part them and their sins, they will have no more to do with it. And on this account doth condemnation follow the preaching of the gospel, though its own proper end be salvation and that only. And this is the common way of the ruin of souls: they like not the terms of the gospel, because of their love of sin; and so perish in and for their iniquities.

Fourthly, Stupid ignorance, arising from the possessing of the minds of men with other things, inconsistent with the faith and obedience of the gospel, through the craft and subtilty of Satan, is another cause hereof. So our apostle tells us, 2 Corintios 4:4, that

“the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.”

It is when the minds of men are beamed into with the light of the gospel that they do believe; for by that light, is faith produced. How is this hindered, how is it obstructed? It is by the darkness and blindness of their minds. What darkness is this, that which is natural and common unto all? No, but that which is in a peculiar manner brought and reflected on the minds of some men by the craft and deceits of the god of this world; that is, through his temptations and suggestions, he so fills and possesses their minds with the things of this world (whence he is here peculiarly called “the god of this world”, that they are kept in a stupid and brutish ignorance of spiritual things, And this keeps them off from believing.

These are a few of the many instances that might be given of the immediate causes of their privative unbelief, which consists in the rejecting or not receiving the truths of the gospel, when they are proposed in a due manner unto the minds of men.

And this fully clears the holiness and righteousness of God in his judgments against final and impenitent unbelievers to whom the gospel is preached; for as that impotency which is in them naturally is culpable, and it is no excuse for them for not believing because of themselves they could not so do, seeing it is by their own default that they are brought into that condition, so every one in his own person who believeth not doth, by a voluntary act of his will, reject the gospel, and that on such corrupt principles as none can deny to be his sin.

(2dly.) There is an unbelief that consists in a rejection of the truth of the gospel after that it hath been admitted, acknowledged, and professed.

Some, after they have been convinced of the truth, and made profession of it, yet, through the temptations of the world, the corruption of their own hearts, love of sin, or fear of persecution, do suffer their convictions to wear off, or do cast them out, and reject the faith they have owned. Hereof is frequent mention made in the gospel, and no less frequent caution given against it. And this in general is the highest aggravation of this sin.

For although the former kind of privative unbelief will certainly prove destructive to them that continue in it, and it may be said that this can do no more, yet this hath two great evils attending it that the other hath no concernment in.

The first is, the difficulty that there is in being recovered out of this condition. He who hath already withstood the efficacy of the only remedy for his distempers, who hath rejected and despised it, what can cure him? This he who never received the gospel, be he never so bad or sinful, is not obnoxious unto. He hath not as yet, as it were, made a trial of what it is; and is free from that contempt cast upon it which is done by the other, who declares that he hath made trial of it, and valueth it not. This, on many reasons, renders his recovery difficult, almost impossible.

Again, There is a degree of this unbelief which puts a soul absolutely into an irrecoverable condition in this world. For wherein-soever the formality of the sin against the Holy Ghost that shall not be pardoned doth consist, yet this is the matter of it, and without which it is impossible that any one should be guilty of that sin. There must be a renunciation of truth known and professed, or the guilt of that sin cannot be contracted.

Now this, be they never so wicked, they are free from who never received, admitted, or professed the truth. The sin against the Holy Ghost is a sin peculiar unto them who have made profession. And from this ariseth an especial aggravation of their punishment at the last day. So the apostle Peter determines this matter: “It had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them,” 2 Pedro 2:21.

Again, This unbelief in rejecting the gospel is either notional and practical, or practical only.

[1 st.] If it be notional it will also be practical. If men once reject their profession of the truth of the gospel, quenching their light into it and understanding of it, their practice of sin will be answerable thereunto. Renegadoes from the gospel are the greatest villains in the world. Neither do men voluntarily renounce the light, but to give themselves up to the deeds of darkness.

[2 dly.] It may be practical only. So is it in them who

“profess that they know God, but in works deny him, being abominable, and disobedient, and unto every good work reprobate,” Tito 1:16,

men who walk in some kind of profession, yet “their end is destruction,” and that because “their god is their belly, and their glory is their shame, who mind earthly things,” Filipenses 3:19. The corruptions of such men do absolutely prevail over their convictions, and the power of sin in their wills and affections casts off all influencing light from their minds or understandings.

Such men as these, although they do not in words deny the truth of the gospel, yet they yield no obedience unto it. They neither expect any good from its promises, nor fear any great evil from its threatenings, which formerly had made some more effectual impressions upon them. And this is the condition of unspeakable multitudes in the world.

Now, the unbelief here intended by the apostle is this privative unbelief, consisting in the rejection of the truth of the gospel after it. hath been received and professed. And this also may be considered two ways:

[1 st.] Initially, as to some degrees of it;

[2 dly.] As it may be finished and completed.

Of these our apostle treateth severally and distinctly. Of the former in this place, and Hebreos 4:11-13; Hebreos 12:15-16; of the latter, Hebreos 6:4-6; Hebreos 10:26-27.

The first consists in any declension of heart from Christ and the gospel. This may be in various degrees and on several accounts. The latter is a total renunciation of the gospel, of which we spake before. It is the former that the apostle here intends, and therein a prevention of the latter: and therefore concerning it we must consider two things:

[1 st.] Wherein it consists, or what are the ways of its entrance into and prevailing upon the minds of men.

[2 dly.] By what means it renders the heart evil when it is brought under the power thereof.

[1 st.] It consists in the soul's receiving impressions from arguments and reasonings against profession, in the whole or any degrees of it. Satan is and will be casting “fiery darts” at the soul, but when the “shield of faith” is held up constantly and steadfastly, they are immediately quenched, Efesios 6:16; yea, it is the work of faith to arm the soul on all hands, that assaults make no impression upon it.

If that fail, if that faint, more or less they will take place. And when or wherein the soul is brought but to parley with an objection, then and therein unbelief is at work, whether it be as unto a particular fact or as unto our state. It was so with our first parents in the very entry of their treaty with Satan, in giving a considering audience unto that one question, “Hath God said so?” Our great Pattern hath showed us what our deportment ought to be in all suggestions and temptations.

When the devil showed him “all the kingdoms of the world and the glory of them,” to tempt him withal, he did not stand and look upon them, viewing their glory, and pondering their empire, though he was fully assured that after all he could despise and trample upon the offer, and him that made it; but instantly, without stay, he cries, “Get thee hence, Satan,” and further strengthens his own authority with a word of truth, which was his rule, Mateo 4:10.

Innumerable are the inclinations, objections, temptations, that lie against the profession of the gospel, especially in times of difficulty, particularly against steadfastness and preciseness in profession. That the whole of it be laid aside, or the degrees of it be remitted, is the great design of Satan, the world, and the flesh. To hearken unto what Satan suggests, though but under a pretense of seeing what is in it, to reason with the world, to consult with flesh and blood, contains the first actings of unbelief towards corrupting the heart in order unto a departure from God.

[2 dly.] It consists in or acts itself by a secret dislike of something, notionally or practically, in the gospel. This was a common thing in the hearers of our Savior. They disliked this or that in his doctrine or teaching, and that sometimes in things concerning faith, sometimes in things concerning obedience. So did those with whom he treated, Juan 6.

Whilst he taught them in general of the “bread of God that came down from heaven,” they were pleased with it, and cried, “Lord, evermore give us this bread,” Juan 6:34; but when he began to acquaint them in particular that he himself was that bread, that his flesh was meat, and his blood was drink, that is, that they were the spiritual nourishment of the souls of men, especially as given for them in his death, they began to be offended and to murmur, they disliked it, crying, “This is an hard saying; who can hear it?” Juan 6:60-61.

And what was the effect of this dislike? Plain and open apostasy: Juan 6:66, “From that time many of his disciples went back, and walked no more with him.” And whence did this dislike and murmuring arise? It was merely the acting of their unbelief, as our Lord declared, Juan 6:63-64, My words, which you so dislike, are spirit and life, “but there are some of you that believe not.

” You pretend exceptions against my words, apprehended in your gross and carnal manner, but the true reason of the dislike of them is your own unbelief. God, saith he, hath not as yet given faith unto you; for I told you before, that “no man can come unto me” (that is, believe in me and the gospel) “except it were given unto him of my Father” (Juan 6:65); and in this doth your unbelief act itself.

'This was in matter of faith; and we have an instance unto the same purpose in the matter of obedience. The young man mentioned, Mateo 19, had a great respect unto the teaching of the Lord Christ, for he comes unto him to be instructed in the way to eternal life. And this he did with so much zeal and sincerity, according to his present light, that our Savior approved them in him; for it is said he looked on him and “loved him,” Marco 10:21.

And he likes his first lesson or instruction, according to his understanding of it, very well; but when the Lord Jesus proceeded to make a particular trial of him in an especial instance, bidding him sell what he had and give it to the poor, and follow him, this he liked not, but went away sorrowful, Marco 10:21-22.

Now, there are three things in the gospel and the profession of it about which unbelief is apt to act itself by this dislike; which if not obviated, will prove a beginning of turning away from the whole: First, The purity and spirituality of its worship; secondly, The strictness and universality of its holiness or obedience; and, thirdly, The grace and mystery of its doctrine.

First, It acts itself in dislike against the purity, simplicity, and spirituality of its worship. This was that wherein our apostle had principally to do with the Jews. They were apt, all of them, to admire the old, glorious, pompous worship of the temple, and so to dislike the naked simplicity of gospel institutions. And in like manner was he jealous over the Corinthians,

“lest they should be corrupted from the simplicity that is in Christ,” 2 Corintios 11:3;

that is, in the worship of God as instituted and appointed by him. This was always a great offense unto all unbelievers, Hence the Pagans of old objected unto the Christians, that they had a religion, or a worship of God, without temples, altars, images, or pompous ceremonies; whence they looked on them as mere atheists. And this dislike of the purity and simplicity of the gospel worship is that which was the rise of, and gave increase or progress unto the whole Roman apostasy.

And this is that which, through the unbelief of men, keeps the gospel in other nations under so much reproach, contempt, and persecution at this day. Men like not the plain, unspotted institutions of Christ, but are pleased with the meretricious Roman paint, wherewith so great a part of the world hath been beguiled and infatuated.

Secondly, The severity and universality of obedience which it requireth is another thing that unbelief prevails to put forth dislike against. It makes use of the flesh to this purpose. Something or other it would be gratified in, within doors or without, or at least be spared, and not in all things pursued as the gospel requires. To be always, and in all things, private and public, personal and in all relations, mortified, crucified, and denied, to have no rest given unto it, the flesh likes it not; and unbelief makes use of its aversation to bring the whole soul into a dislike of that doctrine whereby all this is required.

Thus Peter tells us of some that “turn from the holy commandment delivered unto them,” 2 Pedro 2:21. He gives us not only the nature of the sin of them whom he blames, that they turn away from the commands of Christ in the gospel; but he gives us also the reason why they do so, it is because of their holiness.

They turn aside from the “holy commandment.” Many professors have been wearied out with an observance of that holiness which this profession doth require. Hence commonly there are most apostates from the strictest ways of profession. The more universally holiness is pressed, the more weary will prevailing unbelief make men of their ways.

Thirdly, It worketh accordingly with respect unto the grace and mystery of the gospel. Of old time it prevailed with many to look upon the whole of it as folly. The “preaching of the cross” was “foolishness” unto them that believed not; that is, the saving of sinners by the substitution of Christ in their room, and the atonement he made by his death and blood-shedding, was so.

Now, this being a matter of great importance, I shall crave a little to digress from our immediate work and design, whilst I demonstrate that a secret dislike of the principal mysteries of the gospel is the original and cause of most of the degeneracies, backslidings, and apostasies that are found amongst professors in these latter days.

Our apostle tells us that the “preaching of the cross” was “foolishness to them that perished,” 1 Corintios 1:18; and they perished merely on that account, it was foolishness unto them, they liked not the mystery of it, they saw no wisdom in it. And this he said with respect unto Jews and Gentiles, as is manifest in that place.

To confirm this, I shall instance in some of the principal heads of the doctrine of the gospel, and show how unbelief prevails with men to dislike them, to reject them, and to look on them as folly.

(First,) And the first is this, That Jesus of Nazareth, poor and contemptible as he was in the world, generally esteemed by the men of those days wherein he lived to be a seducer, a glutton, a blasphemer, a turbulent person, hated of God and man, being taken as a thief, and hanged upon a tree, and so slain by the consent of the world, Jews and Gentiles, as a malefactor, was the Son of God, the Savior of the world, and is both Lord and Christ.

This is the beginning of the gospel, which the apostle preached to the Jews and Gentiles, Hechos 2:22-24,

“Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up.”

That is, ‘This Jesus of Nazareth which we preach, him whom you remember well enough, he was among you but the other day, and preached unto you, and wrought signs and miracles among you; and you may further remember him by an infallible token, for with wicked hands you crucified and slew him.'‘Well, and what of this Jesus whom we slew and crucified?'‘Why,'saith the apostle, ῾ἀσφαλῶς γινωσκέτω, “Let all the house of Israel know assuredly that God hath made him both Lord and Christ,”' Hechos 2:36.

‘Him! who is that? an appearance of the eternal Word dispensation of grace appearing in him? the Light of God in man?'‘No, no; but τούτον τὸν ᾿Ιησοῦν ὅν ὑμεῖς ἐσταυρώσατε, “that same Jesus whom ye crucified.” That same man whom about eight weeks ago you crucified, him hath he made “both Lord and Christ;” or in his resurrection and exaltation declared so to be.

'And this the Holy Ghost lays a sure foundation of in his expression of his incarnation and birth. The angel tells Mary his mother, Συλλήψῃ ἐν γαστρὶ, Lucas 1:31, “Thou shalt conceive in thy womb, and bring forth a son,” conceive him by the power of the Most High, and bear him after the manner of women.

And then, Lucas 1:35, Τὸ γεννώμενον ἅγιον, etc., “That holy thing, that shall be born of thee, shall be called the Son of God.” That “holy thing” was the child which she conceived, afterwards called Jesus of Nazareth. And it was termed a “holy thing,” because it was ἀνυπόστατον, not a person of itself, as conceived by her, had not a personal subsistence in, by, and of itself, but subsisted in the person of the Son of God; on which account it was called “The Son of God.

” And when he was born, the angel tells the shepherds, that that day was born “a Savior, Christ the Lord,” Lucas 2:11; who, he tells them in the next verse, was βρέφος ἐσπαργανωμένον κείμενον ἐν τῇ φάτνῃ, “the infant that was wrapped in swaddling-clothes, and placed in the manger.” To this purpose do the apostles declare themselves again: Hechos 3:13-15,

“The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you, and killed the Prince of life, whom God hath raised from the dead.”

Still they direct them to the man whom they saw, and knew, and dealt wickedly and injuriously withal. And this man, he tells them, this Christ, must be received in the heavens “until the restitution of all things,” when he shall come again, Hechos 3:19-21. So himself lays this as the foundation of all his preaching, Juan 8:24, “If,” saith he, “ye believe not that I am he, ye shall die in your sins,” ‘That I, Jesus of :Nazareth, that speak unto you, and converse with you, am the Messiah, the Savior of the world, you shall die and perish for evermore.

'This, I say, is one, and one of the first fundamental principles of the gospel; and I shall a little manifest how unbelief dislikes this principle, and by that dislike prevails with men unto an apostasy from the gospel itself.

I might insist upon the great instance hereof in the nation of the Jews, unto whom he was sent first and in an especial manner; but I have done this at large in the first part of our Prolegomena unto this work, whereunto I refer the reader. Only we may mind him how this was fore-expressed concerning them by the prophet Isaías 53:2,

“He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.”

They could not see or discern any thing in him for which they should receive him, or believe in him, as to the end for which he was sent of God. As Hiram, king of Tyre, when he saw the cities which Solomon had given him, they displeased him, and he called them “Cabul,” and so he rejected them, 1 Reyes 9:13; so did the Jews, when they came to see the Lord Christ, they were displeased with him, and reproaching him with many opprobrious terms, utterly rejected him; under the power of which unbelief they yet reject him.

I might also insist on the pagans of old, who derided the crucified God of the Christians; but I will leave them under the conquest which the gospel obtained against them. Mention also might be made of the Gnostics, and other ancient heretics, with their endless genealogies and fables, making him to be only an appearance of a man; and though himself said he was a man, and his friends said he was a man, and God himself saith he was a man, and that he “sent forth his Son, made of a woman, made under the law,” though he lived and'died a man, yet they would not acknowledge him so to be.

But these are long since gone off the stage, although we have yet to do with their offspring under several forms and shapes. The popish figment also of transubstantiation, springing from the same root, utterly overthrowing the human nature of Christ, and our salvation wrought therein, might be on this account remarked. And so also might the imagination of the Mennonites, who will not grant that the man of whom we speak took flesh of the substance of the virgin, but that his flesh was spiritual, as they speak, brought from heaven, and only passing through the womb of the Virgin, that he might appear to be a man.

And so said some of old; concerning whom Tertullian says, that according to their opinion, “Mafia non filium gestabat in utero, sed hospitem,” “Mary bare not her son in her womb, but a guest.” For they utterly dislike it, that one partaker of flesh and blood like ourselves should be this Son of God. And therefore this figment, which overthrows the covenant of God with Abraham, and all the promises of the Messiah, that he should be of his seed, and of the seed of David, at once rejecting the whole Old Testament, and turning the stories of the genealogy of Christ, recorded to manifest the faithfulness of God in his promises, into fables, must be exalted in the room and place of that truth which is so fully, so frequently asserted in the gospel, and which is the prime foundation of all our profession.

All these oppositions unto and apostasies from the gospel sprang from this especial cause, or the dislike of unbelief against this principle of the mystery of its doctrine. But I shall particularly instance in two sorts of persons, that are of nearer concernment unto us than any of these:

And the first is of them whom they call Quakers. It is strange to think into how many forms and shapes they have turned themselves to darken the counsel of God in this matter, and to hide their own apprehension from the light. At their beginning in the world they made (many of them) no scruple plainly to affirm, that all that is spoken concerning Christ was a mere dispensation of God, and an appearance of the Light; but as for such a man as we have described, they had no regard of him.

This at first served their turns, and they intended no more by Christ but that which they call the Light of God within them. But what shall we say unto these things? If all the testimonies that we have given unto “the man Christ Jesus,” if all that is spoken of him in the gospel, all that he did, all that he suffered, what he now doth in heaven by intercession, what he shall do at the day of judgment, all that is required of us towards him, in faith, love, and obedience, be not enough to prove him a real individual man, we may certainly be all of us in a mistake as to what we ourselves are in this world, we may be all dispensations, who have hitherto taken ourselves to be the sons and daughters of men.

But it is some while since they seem to have forsaken this imagination, being driven from it by the common expostulations of every ordinary Christian, “What do you think of Jesus that died at Jerusalem?” They have begun in words to acknowledge his person, but yet continue strangely to obscure their thoughts concerning him, and to confound it, or the presence of God in and with him, with their own pretended light.

And whence doth this arise? It is merely from the secret dislike that unbelief hath of this mystery of God. Hence they cannot see that “form and comeliness” in him for which he should be desired.

Again, others there are who grant that all we have spoken concerning the human nature of Christ is true, that he was so born, that he so died, and he was so a man, as we have declared. And this man, say they, was justly called, and is so, the Son of God, because God employed and exalted him unto all power in heaven and earth. But that he should be the eternal Son of God, that the eternal Word should be made flesh, that a divine person should receive the human nature into subsistence with itself, this they utterly reject.

This is the way of the Socinians. The testimonies being so many, so plain, so uncontrollable, that are given in the Scripture unto this truth, what is it that can carry men to advance a contradiction unto them to their own ruin? Why, unbelief doth not like this mystery of “God manifested in the flesh.” This insensibly alienates the soul from it; and what men pretend to receive by the conduct of reason and argument, is indeed nothing but prejudices imposed on their minds by the power of unbelief.

(Secondly,) Another main fundamental principle of the gospel is, that by the obedience unto God, death, and blood-shedding of this same Jesus, who was crucified and slain, are redemption, forgiveness of sins, deliverance from the wrath to come, righteousness, and acceptation with God, to be obtained, and by him only.

The other proposition respected the person of Christ, this doth his mediation. And this, in the second place, was insisted on in the first preaching of the gospel That this is the sum of the doctrine of the Scriptures concerning him, himself taught his disciples, Lucas 24:45-47, “Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name.

” And this the apostles jointly express, exclusively unto all other mediums as to the end proposed, Hechos 4:12, “Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.”

The great inquiry of men in the world, convinced of an immortal condition, is that which we have expressed, Hechos 16:30, “What. must we do to be saved?” This lies in their thoughts more or less all their days, and is rolled in their hearts under that severe notion, Isaías 33:14,

“Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?”

And of this inquiry there are two parts:

[First,] How they may obtain forgiveness of sin: Miqueas 6:6,

“Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first- born for my transgression, the fruit of my body for the sin of my soul?”

When a real sense of the guilt of sin is by any means brought upon the soul, it is vehement and urgent, and will give them in whom it is no rest, until they can fix on some way of relief.

[Secondly,] What they shall do for a righteousness, upon the account whereof they may obtain acceptance with God. For it is not enough that men may be one way or other acquitted from sin, but they must be made righteous also. In this case, the Jews sought for righteousness “as it were by the works of the law,” Romanos 9:32; for a righteousness they knew they must have, and

“being ignorant of God's righteousness, they went about to establish their own righteousness,” Romanos 10:3.

Now, this head of the gospel that we have mentioned is a direct answer unto these two questions. For in answer unto the first it declares, that by this Jesus Christ alone is forgiveness and remission of sins to be obtained. “In him we have redemption through his blood, the forgiveness of sins,”

Efesios 1:7. See Hebreos 9:12-14. This was, as the gospel declares, the design of God the Father, Romanos 3:24-25; and of his own love and good-will, Apocalipsis 1:5.

And this the apostles preached ἐν πρώτοις, “amongst the chiefest things” of their message to the world, 1 Corintios 15:3. And to the second it answers, that by the obedience and suffering of Christ alone is the righteousness inquired after to be obtained: for by his obedience, “the obedience of one,” are “many made righteous,” Romanos 5:19.

For not only “by him is preached unto us the forgiveness of sins,” but “by him all that believe are justified,” Hechos 13:38-39. See Filipenses 3:8-9; 1 Corintios 1:30.

This is another important part of the mystery of the gospel, and that which unbelief greatly dislikes; that is, it is apt to beget in the soul a dislike of it. And a great instance we have in the world of its power and efficacy to draw men off from the gospel; for unbelief in this matter is the real foundation of the whole Papacy. They cannot rest in Christ alone for righteousness and forgiveness of sins.

Hence hath sprung their sacrifice of the mass for the quick and dead; hence their indulgences from the treasures of the church; hence their penances and works satisfactory for sin; hence their purgatory, religious houses, pilgrimages, intercession of saints and angels, confessions and absolutions, with the remainder of their abominations. All these things spring from no other root but this, namely, that from the power of their unbelief, men think it a foolish thing to look for pardon and righteousness solely from other, and not to trust to themselves in anything.

And the reason why they have multiplied instances to the same purpose is, cause they can indeed find rest and satisfaction in none, and do therefore please and deceive their souls with this variety. And what is it that hath driven a company of poor deluded souls amongst ourselves to trust unto a fancied light within them, and a feigned perfection in their ways? They cannot think it wise, prudent, safe, they like it not, to rest, to trust for their all upon one who lived and died so long ago.

Men make sundry pretences, use divers arguings and pleas, for their turning aside unto their crooked paths, endeavor by all means possible to justify themselves; but the bottom of all lies here, that this doctrine of the cross is foolishness unto them, and they are under the power of their unbelief, which dislikes the mysteries of it.

[Thirdly,] Another principle of the same mystery is, That the way and means whereby forgiveness of sin, righteousness, and acceptance with God for sinners, are attained by this Jesus Christ, is, that by the sacrifice of himself, his death, and blood-shedding, with the punishment for sin which he voluntarily underwent, God was atoned, his justice satisfied, and his law fulfilled; and that because he had ordered, in his infinite wisdom and sovereignty, with the will and consent of Christ himself, to charge all the sins of all the elect upon him, and to accept of his obedience for them, he undertaking to be their Surety and Redeemer. To clear this principle the gospel teacheth,

[First,] That notwithstanding all that was visibly done unto Jesus by the Jews and others, yet the hand and counsel of God were in the whole business, designing him thereunto. See Hechos 2:22-23; Romanos 3:25.

[Secondly,] That his own merciful and gracious goodness concurred herein. However the Jews seemed to hale him up and down as a malefactor, and violently to slay him, yet if his own will had not been in the work, unto another end than what they had in design, they had had no power over him, Juan 10:18. But he came on set purpose to lay down his life a ransom, Mateo 20:28, and to offer himself a sacrifice for sinners; which he performed accordingly, Efesios 5:2; Gálatas 2:20; Apocalipsis 1:5; Hebreos 1:3.

[Thirdly,] That the end of all this was that which we before laid down, namely, that he might be “made sin for us, that we might be made the righteousness of God in him,” 2 Corintios 5:21. So also, Gálatas 3:13; Isaías 53:4-6; Isaías 53:11; 1 Pedro 1:18-19. And against this principle also unbelief riseth up with great power and efficacy in many, and that on sundry accounts; for,

[First,] That God should comply as it were, and have a hand in that work, for any end of his, wherein Satan, and men as wicked as ever the sun shone upon, did execute the fullness of their rage and villany, and for which he afterwards utterly and miserably destroyed those murderers, is folly to some. Hence were a thousand fables raised of old about the passion of Christ: some turned the whole story into an allegory; some said it was acted only in show and appearance, and not in reality and truth; some, that he was conveyed away, and Barabbas crucified in his stead, with sundry other such foolish abominations.

[Secondly,] Some of late, refusing to see the wisdom, holiness, and righteousness of God in this matter, in bringing about his own counsels, and doing his own work, notwithstanding the interposition of the sins of the worst of men, deny that God determined any thing herein, but left it wholly unto the liberty of the Jews, on the determination of whose wills the whole work of salvation was suspended.

[Thirdly,] Some reject the whole matter itself. That the just should suffer for the unjust, the innocent undergo the punishment due to the guilty, that one should sin and another suffer, that he whom God loved above all should undergo his wrath for them and their deliverance whom he had grounds of righteousness to hate and destroy, is a foolish thing unto them. This all the Socinians in the world despise.

And it is rejected by the Quakers amongst ourselves, and variously corrupted by the Papists and others. And there is none of all these but will plead reasons and arguments for their opinions. But this that we insist on is the true and real ground of their miscarriages. They are under the power of that unbelief which acts itself by a dislike of the mysteries of the gospel. Pretend what they will, it is unbelief alone that is the cause of their apostasy. I might instance in other principles of the like nature and importance, but I should dwell too long on this digression.

[3 dly.] It works by and consists in a growing diffidence of the promises and threatenings of the gospel. The great work and duty of faith is to influence the soul unto universal obedience and an abstinence from all sin, out of a regard unto the promises and threatenings of God. So our apostle directs in 2 Corintios 7:1.

And when the efficacy of this influence begins to wear off and decay, it is from the prevalency of unbelief. And there are many ways whereby it works and produceth this effect, to take off the soul from a due regard to the promises and threatenings of the gospel. A sense, liking, love of, and satisfaction in present things, with carnal wisdom, arising from an observation of strange promiscuous events in the world, give a principal contribution hereunto; but these things are not here to be insisted on.

And these things have been spoken to discover the nature and the work of that unbelief, which the apostle here warns and cautions all professors concerning; and we have especially considered it as to its entrance towards a departure from God. And hence we may observe that,

Obs. 4. The root of all backsliding, of all apostasy, whether it be notional or practical, gradual or total, lies in unbelief.

I have dwelt long already on this matter of unbelief; and I had reason so to do, for this is the bingo on which the discourses of the apostle in this chapter and the next do turn. The nature of it, with its causes, ways and means of prevalency, with its danger and means of prevention, are the things which he lays before them. But I shall confine my discourse within due bounds, and therefore speak unto this proposition only with reference unto that influence which unbelief hath on the heart to render it evil: “Take heed, lest there be in you an evil heart of unbelief,” καρδία πονηρά, “cor malum.

” This is the only place in the New Testament where a disapproved heart hath this adjunct of “evil,” “an evil heart.” It is in other places termed σκληρός, “hard,” and ἀμετανόητος, “impenitent,” Romanos 2:5, but here only “evil.” In the Old Testament it is sometimes 11:8, said to be רַע, “evil,” as Jeremias 3:17; Jeremias 16:12; Jeremias 18:12.

This the LXX. renders by πονηρός, that is, “malus,” “perversus,” “scelestus,” “improbus;” one that is “wicked” and “flagitious.” The original of the word would denote one that is industriously wicked; for it is from πένα, by πονέω, “to labor diligently and with industry, though conflicting with difficulties.” Hence the devil, because he is industriously and maliciously wicked, is called ὁ πονηρός, “the wicked one:” “When any one heareth the word of the kingdom, and understandeth it not, then cometh ὁ πονηρός,” “the wicked one,” Mateo 13:19.

So are we taught to pray, ῾Ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, Mateo 6:13, “Deliver” (or “rescue”) “us from that evil one.” And it is said, that “the whole world lieth ἐν τῷ πονηρῶ,” 1 Juan 5:19, “under the power of that wicked one.” When, therefore, any heart is said to be πονηρά, an evil, wicked, flagitious frame is intended.

Our present inquiry is only how the heart is gradually brought under this denomination by the power and efficacy of unbelief, and that with especial respect unto that particular sin of departing from God. And this is done several ways:

[1st.] Unbelief sets all the corrupt lusts and affections of the heart at liberty to act according to their own perverse nature and inclination. The heart of man is by nature evil; all the thoughts and imaginations of it are “only evil continually,” Génesis 6:5. It is full of all “corrupt affections,” which act themselves and influence men in all they do.

The gospel cometh in a direct opposition unto these lusts and corrupt affections, both in the root and in the fruit of them; for “the grace of God that bringeth salvation hath appeared unto us, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,”

Tito 2:11-12. There is no greater duty that it chargeth our souls withal than the mortification, crucifying, and destruction of them, and this indispensably, if we intend to be made partakers of the promises of it, Colosenses 3:5-8; Romanos 8:13.

Moreover, it is the first proper work of that faith whereby we believe the gospel, in and upon our own souls, to cleanse them from these lusts and affections. It is the work of faith to purify the heart, being the great means or instrument whereby God is pleased to effect it: “Purifying our hearts by faith,” Hechos 15:9. For, receiving the promises, it teacheth, persuadeth, and enableth us to

“cleanse ourselves from all uncleannesses of the flesh and spirit, perfecting holiness in the fear of God,” 2 Corintios 7:1.

Now, these two, faith and the gospel, make up our profession, the one being that wherewith or whereby we profess, the other that which we do profess. And they both concur in this design, namely, the purifying of the heart. So far as these prevail upon us or in us, that work is successful. And where there is no weakening of the lusts of the heart, no restraint laid upon them, no resistance made unto them, there is no profession at all, there is nothing of faith or gospel that takes place; for “they that are Christ's have crucified the flesh with the affections and lusts,” Gálatas 5:25.

They have done so actually in some measure or degree. All, then, who have taken upon them the profession of the gospel in reality, although it be only upon the account of light and conviction, have restrained and have curbed them, and taken upon themselves a law of resistance unto them. Hence all of them proceed so far at least as to

“escape the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ,” 2 Pedro 2:20.

Those who attain not hereunto are in no sense to be esteemed such as profess the gospel. But now whenever unbelief beginneth to influence the heart towards the flame described, it sets in the first place these corrupt lusts and affections at liberty to act themselves according to their own nature. And this it doth two ways:

First, With respect unto the gospel and its efficacy for the mortification of them; for it takes off, weakens, and disarms those considerations which the gospel tenders unto the souls of men for that end. The way and means whereby the gospel of itself worketh towards the mortification of the lusts of the heart is by the proposition of its promises and threatenings unto the minds of men.

These work morally upon them; for the consideration of them causeth men to set themselves against all those things which may cause them to come short of the one, or make them obnoxious unto the other, 2 Corintios 7:1 Now all influence upon the soul unto this end from hence is intercepted by unbelief. Its proper nature and work lies in begetting a disregard of gospel promises and threatenings through a diffidence of them.

And hereof we have examples everyday. Men are in a constant way wrought upon by the preaching of the word; that is, their minds are influenced by a taste of the good things proposed and promised in it, and are brought under a sense of the terror of the Lord in its threatenings. The first proper effect hereof in themselves, is the resistance of their lusts and the reformation of their lives thereon.

But we see that many of these, losing, through unbelief, a sense of that impression that was on them from the word, have all their lusts let loose unto rage and violence; and so return again like “the dog to his vomit, and the sow that was washed to her wallowing in the mire,” as 2 Pedro 2:22.

Secondly, With respect unto faith itself. This is evident from the nature of the thing; for where unbelief thrives or grows, there faith must decay and wax weak. But especially it impedes and hinders faith in the work before described, by depriving it of the means and instruments whereby it works, which are care, watchfulness, or vigilancy against sin; for its great design lies in making the soul negligent, careless, and slothful in the opposition of sin.

Where this is attained, the whole work of faith is defeated, and lust is set at liberty. And where this is so, it immediately returns to act according to its own corrupt and perverse nature; which, as we have elsewhere at large declared, is “enmity against God.” And this consists both in an aversation from God and an opposition unto him. Look, then, whatever approaches a man in his profession hath made towards God, the work of these lusts and corruptions, now at liberty, is to incline him to withdraw and depart from them. This renders the heart evil, and disposeth it unto an utter departure from the living God.

[2 dly.] It renders the heart evil by debasing it, and casting all good, honest, ingenuous, and noble principles out of it. The gospel furnisheth the mind of man with the best and highest principles towards God and man that in this world it is receptive of. This might easily be evinced against all the false and foolish pretences of the old philosophy or present atheism of the world.

Whatever there is of faith, love, submission, or conformity unto God, that may ingenerate a return into that image and likeness of him which we fell from by sin and apostasy; whatever is of innocency, righteousness, truth, patience, forbearance, that may render us fruitful, and useful in or needful unto the community of mankind; whatever is pure, lovely, peaceable, praiseworthy, in a man's own soul and the retirements of his mind, is all proposed, taught, and exhibited by the word of the gospel.

Now, principles of this nature do lively ennoble the soul, and render it good and honorable. But the work of unbelief is to cast them all out, at least as to their especial nature communicated unto them by the gospel, which alone brings with it an impress of the image and likeness of God. And when this is separated from any of the things before mentioned, they are of no value. This, then, renders the heart base and evil, and gives it an utter dislike of communion or intercourse with God.

[3 dly.] It accumulates the heart with a dreadful guilt of ingratitude against God, which before profession it was incapable of. When a person hath been brought unto the knowledge of the gospel, and thereby vindicated out of darkness, and delivered from the sensuality of the world; and hath moreover, it may be, “tasted of the good word of God, and of the powers of the world to come;” for such a one to draw back, to forsake the Lord and his ways, through the power of unbelief, there is a great aggravation attending his sin, 2 Pedro 2:20-21.

And when once the heart is deflowered by this horrible sin of ingratitude, it will prostitute itself of its own accord unto all manner of abominations. And for us, it is good to have this spring of all our danger in the course of our profession continually in our eye. Here it lies, the root of it is here laid open; and if it be not continually watched against, all our other endeavors to persevere blameless unto the end are and will be in vain.

[2.] The next thing in the words is that especial evil which the apostle cautions the Hebrews against, as that which a heart made evil by the prevalency of unbelief would tend unto, and which is like to ensue if not prevented in the causes of it; and that is, “departing from the living God:” ᾿Εν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος. ῾Εν τῷ : that is, say some, εἰς τό, the sense whereof would be, “so that you should depart.

” But ἐν τῷ is more significant and no less proper in this language. And the article thus varied with the infinitive mood denotes a continued act, “that it should be departing;” “that the evil heart should work and operate in a course of departing from God.”

᾿Εν τῷ ἀποστῆναι. ᾿Αφίστημι is a word ἐκ τῶν μέσων, of an indifferent signification in itself, and is used to express any kind of departure, physical or moral, from a person or thing, a place or a principle. Sometimes it is expressive of a duty: 2 Timoteo 2:19, “Whosoever nameth the name of Christ, ἀποστήτω ἀπὸ ἀδικίας,” “let him depart from iniquity.

” So also 1 Timoteo 6:5. Sometimes it denotes the highest sin: 1 Timoteo 4:1, “The Spirit speaketh expressly, that in the latter season ἀποστήσονται τινὲς τῆς πίστεως,” “some shall depart from the faith.

” And the departure here prophesied of is signally termed ἡ ἀποστασία, “the departure,” or “apostasy, 2 Tesalonicenses 2:3. So that the word is to be expounded from the subject-matter treated of, and the especial object of it. And it is a word in its moral sense oftener used by our apostle than by all the other sacred writers besides.

Once in the gospel it is used absolutely for a sinful falling away, Lucas 8:13: “They believe for a season, καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται,” “in the time of persecution they fall away,” they turn apostates. And from this word are the common names of apostates and apostasy taken; that is, the great sin of forsaking or departing from the profession of the gospel.

“In discedendo,” say interpreters; Beza, “in desciscendo,” properly. It is, in an evil sense, a revolting, a treacherous defection from truth and duty. It answers unto סוּר, which is used in an indifferent sense, to. depart from any thing, good or evil, and sometimes is applied unto a perverse departure from God; as Oseas 7:14.

And in this especial sense it expresseth סָרַר, which is to be perverse, stubborn, and contumacious in turning away from God, or that which is good and right in any kind, so as to include a rebellion in it, as the departure here intended doth; that is, to revolt.

The object of this departure is by our apostle in this place particularly expressed, ἀπὸ Θεοῦ ζῶντος, “ from the living God.” It is plain that it is apostasy from the profession of the gospel which is intended; and we must inquire into the reasons why the apostle doth thus peculiarly express it, by a departure from the living God. I shall propose those which to me seem most natural:

1st. It may be that these Hebrews thought nothing less than that their departure from the profession of the gospel was a departure from the living God. Probably they rather pretended and pleaded that they were returning to him; for they did not fall off unto idols or idolatry, but returned to observe, as they thought, the institutions of the living God, and for a relinquishment whereof the blaspheming and persecuting part of them traduced our apostle himself as an apostate, Hechos 21:28.

To obviate this apprehension in them, and that they might not thereby countenance themselves in their defection, which men are apt to do with various pretences, the apostle lets them know that after the revelation of Christ and profession of him, there is no departure from him and his institutions but that men do withal depart from the living God. So John positively declares on the one hand and the other, 2 Juan 1:9,

“Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.”

In a recession from the gospel or doctrine of Christ, God himself is forsaken. He that hath not the Son, he hath not the Father; as, on the other side, continuance in the doctrine of the gospel secureth us an interest not in the Son only, but in the Father also. He, then, that rejects Christ in the gospel, let him pretend what he will of adhering unto one God, he hath forsaken the living God, and cleaves unto an idol of his own heart; for neither is the Father without the Son, nor is he a God unto us but in and by him.

2dly. It may be he would mind them of the person and nature of him from whom he would prevent their departure, namely, that however in respect of his office, and as he was incarnate, he was our mediator, our apostle, and high priest, yet in his own divine person he was one with his Father and the blessed Spirit, the living God.

3dly. (which either alone or in concurrence with these other reasons is certainly in the words), That he might deter them from the sin he cautions them against by the pernicious event and consequent of it; and this is, that therein they would depart from him who is the great, terrible, and dreadful God, the living God, who is able to punish and avenge their sin, and that to all eternity. And this appears to be in the words, in that he again insists on the same argument afterwards; for to the same purpose he tells them that “it is a fearful thing to fall into the hands of the living God,” Hebreos 10:31.

And as this property of life, as it is in God essentially and causally, whence he is called “The living God,” is exceedingly and eminently accommodated to encourage us unto faith, trust, confidence, and affiance in him, in all straits and difficulties, whilst we are in the way of our duty, as our apostle declares, 1 Timoteo 4:10, “For therefore we both labor and suffer reproach, because we trust in the living God;” or, ‘This is that which encourageth us unto and supporteth us in all our laborings and sufferings, namely, because he whom we trust in, whom we expect assistance from here, and a reward hereafter, is the living God:'so it is that which deservedly casts the greatest awe and terror upon the minds of men in their sins and rebellion against him.

For as this life of God includes in it the notion and consideration of all those properties which hold out encouragements unto us in things present and to come; so it doth also that of those dreadful attributes of his power, holiness, and eternity, which sinners have reason to bethink themselves of in their provocations of him. Thus he frequently prefaceth expressions of his severity against stubborn sinners with חי אָנִי, “I live, saith the LORD;” as it were bidding of them to consider what thence they were to expect. And this seems to me the principal reason why the apostle thus states the sin of their apostasy, that it is a departure from the living God.

4thly. He may also so express it, at once to intimate unto them the greatness and folly of their sin. They thought, it may be, it was but the leaving of these or those observances of the gospel; but, saith he, it is a departure, a flagitious defection and revolt, from the living God. And who knows not this to be the greatest sin and highest folly imaginable? To depart from him who will be so great a reward unto them that obey him, and so severe a judge of them that forsake him, what greater guilt or folly is the nature of man capable of?

And this is the evil which the apostle here cautions professors against, which I have insisted on the longer, because it is directly opposite unto that great duty which it is the general design of the epistle to press them unto. And we shall take such observations from this last clause of the verse as the words and the reasons of using them do present unto us; and the first is, that,

Obs. 5. The malignity and venom of sin is apt to hide itself under many, under any shades and pretences.

I speak not of the evasions and pretexts wherewith men endeavor to cover or countenance themselves in their miscarriages in the world, and unto others, but of those pleas and pretences which they will admit of in their minds, partly to induce their wills and affections unto sin, and partly to relieve and countenance their consciences under sin. Amongst those reasonings which these Hebrews had in themselves about a relinquishment of the gospel and its institutions, they never considered it as an apostasy from the living God.

They looked upon it as a peculiar way of worship, attended with difficulties and persecutions, which perhaps they might please God as well in the omission of. By this means did they hide from themselves that mortal malignity and poison that was in their sin. And so it is in every sin. The subtlety and deceit of lust doth still strive to conceal the true and proper nature of sin whereunto it enticeth or is enticed.

When Naaman the Syrian would, notwithstanding his conviction, abide in his idol-worship, because of his secular advantage, it is but a going with his master into the house of Rimmon, and bowing there, not that he intended to have any other God but the God of Israel, 2 Reyes 5:18; so long ago had he practically learned that principle which men had not until of late the impudence doctrinally to advance in the world, namely, that an arbitrary rectifying of men's intentions alters the nature of their moral and spiritual actions.

Hence they say, that if one man kill another, not with an intention to kill him, but to vindicate his own honor by his so doing, it is no sin, or at least no great sin, or much to be regarded. And what is this but directly to comply with the deceitfulness of sin, which we have laid down? for none sure is so flagitiously wicked as to make the formal nature of sin their object and end; nor, it may be, is human nature capable of such an excess and exorbitancy, from itself and its concreated principles, but still some other end is proposed by a corrupt design and incitation of the mind, which is a blind unto its wickedness. But of this deceit of sin I have treated at large in another discourse. [6] Therefore,

Obs. 6. The best way to antidote the soul against sin, is to represent it unto the mind in its true nature and tendency.

[6] On Indwelling Sin in Believers, volume 6 of this edition of the author's works. ED.

The hiding of these was the way and means whereby sin first entered into the world. Thereby did Satan draw our first parents into their transgression. Hiding from them the nature and end of their sin, he ensnared and seduced them. In the same way and method doth he still proceed. This caused our apostle here to rend off the covering and vain pretences which the Hebrews were ready to put upon their relinquishment of the gospel.

He presents it here naked unto them, as a fatal defection and apostasy from the living God; and therein gives them also to understand its end, which was no other but the casting of themselves into his revenging hand unto eternity. So dealt Samuel with Saul in the matter of Amalek.

Saul pretended that he had only brought fat cattle for sacrifice; but Samuel lets him know that there was rebellion in his disobedience, abhorred of God like the sin of witchcraft, Indeed, if not all, yet the principal efficacy of temptation consists in hiding the nature and tendency of sin, whilst the mind is exercised with it; and therefore the discovery and due consideration of them must needs be an effectual means to counterwork it and to obviate its prevalency.

And this is the principal design of the Scripture, in all that it treats about sin. It establisheth the command against it, by showing what it is, the iniquity, folly, and perversity of it; as also what is its end, or what in the righteousness of God it will bring the sinner unto. Hence the great contest that is in the mind, when it is hurried up and down with any temptation, is, whether it shall fix itself on these right considerations of sin, or suffer itself at the present to be carried away with the vain pleas of its temptation in its attempt to palliate and cover it.

And on this contest depends the final issue of the matter. If the mind keep up itself unto the true notion of the nature and end of sin, through the strength of grace, its temptation will probably be evaded and disappointed. So it was with Joseph. Various suggestions he had made to him, but he keeps his mind fixed on that, “How can I do this great wickedness, and sin against God?” which preserved him and delivered him, Génesis 39:9.

But if the mind be prevailed with to admit of those representations of sin which are made unto it in its temptations, sin in the perpetration of it will ensue. And this is the principal part of our wisdom about sin and temp- rations, namely, that we always keep our minds possessed with that notion and sense of the nature and end of sin which God in his word represents unto us, with a complete watchfulness against that which the deceit of lust and the craft of Satan would suggest. Again,

Obs. 7. Whoever departs from the observation of the gospel and the institutions thereof, doth in so doing depart from the living God; or, an apostate from the gospel is an absolute apostate from God.

This the apostle expressly teacheth the Hebrews in this place. Men think it almost a matter of nothing to play with gospel institutions at their pleasure. They can observe them or omit them as seems good unto themselves. Nay, some suppose they may utterly relinquish any regard unto them, without the least forfeiture of the favor of God. But this will appear to be otherwise; for,

1 st. In their so doing, the authority of God over their souls and consciences is utterly rejected, and so consequently is God himself; for where his authority is not owned, his being is despised. Now, there are various ways whereby God puts forth and manifests his authority over men. He doth it in and by his works, his law, by the consciences or inbred notions of the minds of men.

Every way whereby he reveals himself, he also makes known his sovereign authority over us; for sovereign power or authority is the very first notion that a creature can have of its Creator. Now, all these ways of revealing the authority of God are recapitulated in the gospel, God having brought all things unto a head in Christ Jesus, Efesios 1:10.

“All power in heaven and in earth,” that is, as to the actual administration of it, is given into his hand, Mateo 28:18; and he is “given” or “appointed to be head over all things,” Efesios 1:20-22, as we have at large declared on the third verse of the first chapter: God, therefore, doth not put forth or exercise the least of his power but in and by Christ; for “the Father judgeth no man, but hath committed all judgment unto the Son,” Juan 5:22.

Now, the Lord Christ exerciseth this power and authority principally by the gospel, which is the “rod of his power,” Salmo 110:2. Hereunto, then, are reduced all other ways whatever whereby the authority of God is exerted over the souls and consciences of men. And if this be rejected, the whole authority of God is utterly cast off.

This, therefore, is done by all who reject, relinquish, or despise the gospel; they forsake God himself, the living God, and that absolutely and utterly. God is not owned where his monarchy is not owned. Let men deal so with their rulers, and try how it will be interpreted. Let them pretend they acknowledge them, but reject the only way, all the ways they have, for the exercise of their authority, and it will doubtless be esteemed a revolt from them.

2dly. There is no other way or means whereby men may yield any obedience or worship unto God but only by the gospel, and so no other way whereby men may express their subjection unto him or dependence upon him; and where this is not done, he is necessarily forsaken. Whatever men may say, or do, or pretend, as to the worship of God, if it be not in and by the name of Christ, if it be not appointed and revealed in the gospel, it is not performed unto the living God, but to an idol of their own hearts; for the only true God is the God and Father of our Lord Jesus Christ, and therefore by what act or acts soever men may design to give honor unto God, and to own their dependence on him, if it be not done in Christ, according to the gospel, it is all an abomination unto him.

He says of all such worship, as he did of the sacrifices of the Israelites, when their hearts went after their idols, Amós 5:26, it is all to Moloch and Chiun, and not to him. Such, I say, is all the worship that men design to offer unto the living God, when not according to the gospel; such was the worship of the Samaritans of old, as our Savior testified; and such is the worship of the Jews and Mohammedans at present.

Their pretense of owning one God will not free them from offering their sacred services to Moloch and Chiun, images and stars of gods which they have framed unto themselves. When, therefore, any depart from the gospel, they depart from the living God; because they have no way left unto them whereby they may glorify him as God, and he that doth not so renounceth him. And therefore our apostle, speaking of those heathens who had those notions of one God which some boast of at this day and choose to rest in, affirms plainly that they were ἐν τῷ κόσμῳ, Efesios 2:12, “atheists whilst they were in the world.

” They knew not how to glorify God by any acceptable worship: and as good not to own God at all as not to glorify him as God; for after God in the first precept hath required that we should have him for our God, and none else, that we may do so, and know how to do so, he required in the second, with the same authority, that we worship and glorify him according unto his own mind and prescription.

3dly. There is no other way whereby we may obtain the least encouraging intimation of the favor or good-will of God towards us, no way whereby his grace or his acceptance of us may be firmed and assured unto us, but this only; and where there is not a sufficient ground hereof, no man can abide with God in a due manner. If men have not a stable foundation to apprehend God to be good, and gracious, and willing to receive them, they will no otherwise respect or esteem him but as the poor Indians do the devil, whom they worship that he may do them no harm.

I do know that men have strange presumptions concerning the goodness and inclination of God unto sinners; and according unto them they pretend highly to love God and delight in him, without respect unto the Lord Christ or the gospel: but it were an easy thing to divest their notions of all those swelling words of vanity wherewith they dress them, and manifest them to be mere presumptions, inconsistent with the nature of God and all the revelation that he hath made of himself.

Whatever may be apprehended in God of this nature or to this purpose is either his χρηστότης, his natural goodness, kindness, benignity, and love; or his φιλανθρωπία, which includes all the free acts of his will towards mankind for good. And our apostle affirms that the ἐπιφανεία, the revelation, declaration, and appearance of both these, is merely from and by the gospel, or the grace of God by Jesus Christ, Tito 3:4-7; and without this it is impossible but that men will abide in their apostasy from God, or return unto it.

4thly. There is no other way wherein we may look for a reward from God, or hope to come unto the enjoyment of him, but only by the gospel. And this also is necessary, that we may honor him as God, as the living God. This is the end whereunto we were made: and if we leave the pursuit hereof, we cast off all regard unto God; for if God be not considered as “a rewarder of them that diligently seek him,” as in himself an “exceeding great reward,” he is not considered as God.

And whoever doth not pursue a design of coming to the enjoyment of God, he hath forsaken him. Now, there is no direction herein or hereunto but the gospel, as Hechos 4:12.

And this will discover the great multitude of practical atheists that are in the world. Many there are who have been educated in some observance of the gospel, and some who have been brought under great conviction by the word of it, who do yet, by the power of their lusts and temptations in the world, come to renounce and despise all the institutions, ordinances, and worship of the gospel, and consequently the author of it himself; for it is a vain thing to pretend love or honor unto Christ, and not to keep his commandments However, they would not be reckoned among atheists, for they still acknowledge one, or the one God. But they do herein but industriously deceive their own souls Then they forsake the living God, when they forsake the gospel of his Son.

And let us all know what care and reverence becomes us in the things of the gospel. God is in them, even the living God. Otherwise he will be neither known nor worshipped. His name, his authority, his grace, are enstamped on them all.

Obs. 8. When a heart is made evil by unbelief, it is engaged in a course of sinful defection or revolt from the living God. So that word imports, ἐν τῷ ἀποστῆναι, the sense whereof was explained before.

Hebreos 3:13. “But exhort one another daily [everyday], whilst it is called To-day, lest any of you [among you] be hardened by the deceitfulness of sin.”

Here lies one means of preventing the evil mentioned in the verse foregoing. And we have in it, as was showed, the duty itself, and the persons concerned in it, the manner and season of its performance, with a limitation of that season, and an especial enforcement from the danger of its neglect, as we shall see in our opening of the words.

First, the duty intended is expressed in the first word, παρακαλεῖτε is “to exhort,” “entreat,” “beseech;” and also “to comfort,” “to refresh,” “to relieve:” and παρακαλέομαι is constantly “to receive comfort” or “consolation,” “to be comforted.” Παράκλησις is used in the same variety, sometimes for “comfort” or “consolation,” as Lucas 2:25; Hechos 9:31, Rom 15:5; 2 Corintios 1:3-5; sometimes for “exhortation,” Hechos 13:15; Romanos 12:8; 1Ti 4:13; 2 Corintios 8:4; 2 Corintios 8:17.

Sometimes interpreters are in doubt whether to render it by “exhortation” or “consolation,” as Act 15:31; 1 Tesalonicenses 4:18. In this very epistle it is used in both these senses: for “consolation,” Hebreos 6:18; for “exhortation,” Hebreos 12:5; Hebreos 13:22.

Hence the Holy Ghost, in the writings of John the apostle, is called ὁ παράκλητος in the Gospel, Juan 14:16; Juan 14:26; Juan 15:26; Juan 16:7; and the Lord Christ himself, 1 Juan 2:1; and this, from the ambiguity of the application of the word, we render in the first place “a comforter,” in the latter “an advocate.”

The first and principal signification of παρακαλέω is “to exhort,” “to desire,” “to call in,” and so it is constantly used in Greek authors, and scarce otherwise; and it is secondarily only “to comfort.” But there is a near affinity between these things; for the way of administering consolation is by exhortation: 1 Tesalonicenses 4:18, “Comfort one another with these words, παρακαλεῖτε ἀλλήλους.

That is, ‘Exhorting and persuading with one another, by these words administer unto each other mutual consolation. And all exhortation ought to be only by consolatory words and ways, to render it acceptable, and so effectual. So it is observed of Barnabas, who was “a son of consolation,” that he had a great excellency in exhorting men also: Hechos 11:23-24,

“When Barnabas came, and had seen the grace of God, he was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost and of faith.”

The word intimates a very prevalent way of exhorting in Barnabas: and that because he was ἀνὴρ ἀγαθός, “a good man;” not in the ordinary sense, a holy, just man; but one that was benign, kind, condescending, apt to comfort and refresh them with whom he had to do. In this sense is ἀνὴρ ἀγαθός used, Romanos 5:7.

Παρακαλεῖν, therefore, “to exhort,” is to persuade with good, meek, and comfortable words, upon grounds of consolation, and unto that end that men may be comforted. This is incumbent on some by virtue of office, Romanos 12:8, “He that exhorteth, on exhortation;” and on all believers as occasion doth require, as the next words manifest, declaring the persons concerned in this duty.

῾Εαυτοὺς, “vosmetipsos,” Vulg. Lat., and the Rhemists, “yourselves;” improperly, for the apostle doth not require of every one to exhort himself, nor will the word bear that sense. But ἑαυτούς “yourselves,” is put for ἀλλήλους, that is, “one another,” as also it is Colosenses 3:16; Efesios 4:32; 1 Tesalonicenses 5:13; “vos invicem,” “alii alios.” This is incumbent on all believers, mutually to exhort, and to bear the word of exhortation.

The season of the performance of this duty is adjoined, which includeth also the manner of it: Καθ᾿ ἑκάστην ἡμέραν. “Daily,” say we, or “every day.” A day is often taken for a season; so that to do a thing daily is to do it in its season. To do it sedulously, heedfully, in every proper season, is to do it daily; for although the expression denotes every day distinctly and separately, yet the sense is not that no natural day be omitted wherein we do not actually discharge this duty towards one another. But plainly two things are intended;

1. A constant readiness of mind, inclining, inducing, and preparing anyone for the discharge of this duty;

2. An actual discharge of it on all just occasions, which are to be watched for and willingly embraced. So we are commanded to “pray ἀδιαλείπτως,” 1 Tesalonicenses 5:17, “indesinenter;” that is, without remitting the habitual inclination of the mind unto prayer, or omitting any meet occasion or opportunity for it.

So also it is said that we ought πάντοτε προσεύχεσθαι, Lucas 18:1, “to pray always;” which is interpreted, Colosenses 4:2, by τῇ προσευχῇ προσκαρτερεῖτε, “abide” (or “persevere”) “in prayer against all opposition.

” In Hebrew, תָּמִיד כָּלאּהַיּוֹם, as Isaías 51:13, “continually every day.” Καθ ᾿ ἐκάστην ἡμέραν, is “sedulously and constantly,” both as to the frame of our hearts and opportunities of actual performance of this duty. And this these Hebrews now stood in an especial need of, because of the manifold temptations and seductions wherewith they were exercised.

Hereunto is added a limitation of the season of this duty as to its continuance: ῎Αχρις οὗ τὸ σήμερον καλεῖται, “Whilst it is called Today; that is, ‘Be sedulous in the discharge of this duty whilst the season of it doth continue.'The occasion of this expression is taken from what was before discoursed of. There was a day proposed unto the people of old, a season that was called הַיּוֹם or σήμερον, “to-day.” And two things are included in it;

1. An opportunity as to advantage;

2. A limitation of that opportunity as to duration or continuance.

1. A day of opportunity is intended. The word in the psalm, היּוֹם, had, as was judged on good ground, respect unto some solemn feast wherein the people assembled themselves to celebrate the worship of God; it may be the feast of tabernacles, which was a great representation of the dwelling of the Lord Christ amongst us, Juan 1:14.

This was a season which they were to improve whilst they did enjoy it. But it was typical only. The apostle now declares to these Hebrews that the great day, the great season, of old shadowed out unto their forefathers, was now really and actually come upon them. It was justly called “To-day” with them whilst they enjoyed the gospel.

2. There is a limitation of this day of opportunity included in the words, “Whilst it is called To-day; ‘whilst the time wherein you live is such a season as to be called a day, that is, a day of grace whilst that season was continued unto them which was prefigured in the day before mentioned. The apostle saw that the day or season of these Hebrews was almost ready to expire. It continued but a few years after the writing of this epistle.

This he secretly minds them of, and withal exhorts them to improve their present advantages, and that especially in and unto the discharge of the great duty of mutual exhortation; that so they might prevent among them the great evil of departing from the living God, and that which tends thereunto, in the hardening of their hearts through the deceitfulness of sin. For herein lies the enforcement of the exhortation unto the duty insisted on, namely, from the pernicious consequent of its neglect; wherein first occurs,

The persons concerned: Τὶς ἐξ ὑμῶν, “Any of you,” “any among you;” ‘any one that is of your society, that is engaged in the same profession with you, and partaker of the same privileges;'‘any of you believing Hebrews.' And herein the apostle extends his direction unto mutual watchfulness and exhortation unto all, even the meanest of the church.

Secondly, The spring or cause of the evil that is to be feared in the neglect intimated, and that is sin: ῾῾Αμαρτία, a general name for all or any sin. Our apostle constantly useth it to express original sin, the sin of our nature, the root on which all other sins do grow. And this is the sin here intended; the sin that by nature dwelleth in us, that is present with us when we would do good, to hinder us, and is continually working to put forth its venomous nature in actual sins or transgressions. This he calls elsewhere a “root of bitterness,” which springs up unto defilement, Hebreos 12:15.

Thirdly, There is the way or means whereby this sin worketh to produce the effect expressed, and that is by deceit: ᾿Απάτῃ τῆς ἀμαρτίας. Vulg. Lat., “fallacia peccati;” and the Rhemists thence, “the fallacy of sin,” somewhat improperly, considering the ordinary use of that word, being taken only for a caption or deceit in words. But yet there is a fallacy in every sin; it imposeth paralogisms or false arguings on the mind, to seduce it.

᾿Απάτη is “deceit,” and signifies both the faculty of deceiving, the artifice used in deceiving, and actual deceit, or deceiving itself. The derivation of the word gives some light unto the nature of the thing itself. ᾿Απατάω is from ἀ privative, and πάτος, as Eustathius and the Etymologist agree. Πάτος; is “via trita,” “a beaten way,” “a path.” So that ἀπατάω is to “draw any one out of the right way,” the proper beaten path.

And it is well rendered by “seduco,” that is, “seorsum duco,” “to lead aside,” “to seduce.” But it is of a larger sense, or “by any ways or means to deceive,” And ἀπάτη principally denotes an innate faculty of deceiving rather than deceit itself. ᾿Απάτη τοῦ πλούτου, Mateo 13:22, “the deceitfulness of riches;” and ἀπάτη τῆς ἀδικίας, 2 Tesalonicenses 2:10, “the deceitfulness of unrighteousness;” is that aptitude that is in riches and unrighteousness, considering the state and condition of men in this world, and their temptations, to deceive them with vain hopes, and to seduce them into crooked paths.

Once it is put for sin itself: Efesios 4:22, Κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, “According to the lusts of deceit:” that is, of sin, which is deceitful; unless it may be rendered by the adjective, ἀπατηλοῦς, or ἀπατήτους, as it is done by ours, “deceiving” (or “deceitful”) “lusts.

” See 2 Pedro 2:13. Here, as it is joined with “sin,” as an adjunct of it, it denotes not its acting primarily, but that habitual deceit that is in indwelling sin, whereby it seduceth men and draweth them off from God.

Lastly, The evil itself particularly cautioned against is expressed in that word σκληρυνθῇ, “should be hardened;” of the sense and importance whereof we have spoken fully on the foregoing verses. The design, then, of this verse is to prescribe a duty unto the Hebrews, with the manner of its performance, and the season they had for it, which might prevent their departure from God through an evil heart of unbelief, by preserving it from being hardened by the deceitfulness of sin; our concernment wherein will be manifest in the ensuing deductions from it:

Obs. 1. Sedulous mutual exhortation is an eminent means to obviate and prevent the design of the deceitfulness of sin.

The apostle having declared the pernicious consequence of departing from God through the deceitfulness of sin, and the danger that professors are in of so doing, singles out this duty as a signal means of its prevention. And hereby, as great weight is laid upon it, so great honor is done unto it. We may, therefore, do well to consider both the nature of it and the manner of its performance; for its efficacy unto the end proposed depends merely on its institution.

There are many practical duties that are neglected because they are not understood; and they are not understood because they are supposed to have no difficulty in them, but to be exposed to every lazy and careless inquiry. High notions, curious speculations, with knotty controversies, are thought to deserve men's utmost diligence in their search and examination; but for these practical duties, it is generally supposed that they are known sufficiently at a word's speaking, if they were but practiced accordingly.

Yet it will be found that the great wisdom of faith consists in a spiritual acquaintance with the true nature of these duties; which indeed are therefore practically neglected because they are not doctrinally understood. I shall therefore offer somewhat here briefly towards the right understanding of the nature of this duty and the manner of its performance; and to this purpose some things we are to observe with respect unto the persons that are to perform it, and some thing with respect unto the duty itself:

First, For the persons concerned, this duty of exhortation is incumbent on some by virtue of especial office, and on others by virtue of especial love.

1. Some it is expected from upon the account of their office; so it is of all ministers of the gospel The duty of constant exhortation, that is, of persuading the souls of men unto constancy and growth in faith and obedience, unto watchfulness and diligence against the deceitfulness of sin, and that from the word of truth, in the name and authority of Christ, is the most important part of their ministerial office.

This are they diligently to attend unto: ᾿Ο παρακαλῶν, ἐν τῇ παρακλήσει, Romanos 12:8; “Let him that exhorteth” (his office taketh name from this part of his work) “attend unto” (or “abide in”) “exhortation.” This is it which is required of him, and will be expected from him.

So our apostle distributes the whole ministerial work into three parts, enjoining their observance unto his son Timothy: 1 Timoteo 4:13, “Diligently attend,” saith he, τῇ ἀναγνώσει, “to reading;” that is, studying and meditating on the holy Scriptures, for his own information and growth, which ministers ought to do all their days, and not to sit down lazily with a pretense of their attainments: and secondly, τῇ παρακλήσει, “to consolatory exhortation,” the duty before us; and lastly, τῇ διδασκαλίᾳ, “to doctrinal instruction,” for the enlightening and informing of the minds of his disciples.

These are the principal duties of an evangelical minister. So he again conjoins teaching and exhortation, as the two main parts of preaching, 1 Timoteo 6:2. And these he would have a minister to be instant in, or insist upon, εὐκαίρως, ἀκαίρως, “in and out of season,” 2 Timoteo 4:2, a proverbial expression denoting frequency and diligence. Where this is neglected by any of them, they deal treacherously with God and the souls of men. But this ministerial work is not that which is here intended. But,

2. There is that which is mutual among believers, founded in their common interest, and proceeding from especial love. And this especial love is that which distinguisheth it from another duty of the same nature in general with this, which we owe unto all mankind; for the eternal law of nature binds us to love our neighbor as ourselves. Now, we neither do nor can love any without endeavoring of their good, and effecting of it according to our power.

And herein is comprised a persuading of men unto what is good for them, and a dehorting them from that which is morally evil and pernicious, as occasions and opportunities are offered. Titus dealt Lot with the Sodomites; whom the Holy Ghost therefore commends, though they reviled him as a pragmatical intruder into their concernments. So God and the world have very different measures and touchstones of moral duties.

But there is somewhat special in the duty here intended; for it is confined unto them who are brethren in the same fellowship of professing the gospel, 2 Timoteo 4:1, and proceeds from that mutual love which is wrought in them by the Spirit of Christ, and required of them by the law of Christ. And this differs from that philanthropy, or love to mankind in general, which ought to be in us; for they have different principles, different motives, different effects, and different ways of expression.

The one is an inbred principle of the law of nature, the other an implanted grace of the Holy Ghost; the one required from a common interest in the same nature, the other from an especial interest in the same new nature. In brief, the one is a general duty of the law, the other an especial duty of the gospel. I say, this especial love is the spring of this mutual exhortation.

Secondly, And to the right performance of it the things ensuing do appertain:

1. That they who perform it find in themselves an especial concernment in the persons and things with whom and about which they treat in their exhortations. It will not admit of any pragmatical curiosity, leading men to interpose themselves in matters wherein they are no way concerned. “Knowing,” saith the apostle, τὸν φόβον τοῦ Κυρίου, ἀνθρώπους πείθομεν, 2 Corintios 5:11; ‘The reason why we exhort men, orpersuade them to their duty, is because of our compassion towards them, inasmuch as we know the terror or dread of God, with whom in this matter they have to do, and that it is φοβερὸν, a very fearful thing to fall into his hands when he is provoked,' Hebreos 10:31.

If men find not themselves really concerned in the glory of God, and their hearts moved with compassion towards the souls of men, whether they are in office in the church or not, it will be their wisdom to abstain from this duty, as that which they are no way fitted to discharge.

2. An especial warranty for the particular exercise of this duty is required of us. Our duty it is in general to exhort one another, by virtue of this and the like commands; but as unto the especial instances of it, for them we must look for especial warranty. Those who shall engage into this or any other duty at adventures will but expose themselves and it to contempt. Now this especial warranty ariseth from a due coincidence of rule and circumstances. There are sundry particular eases wherein direct and express rule requires the discharge of this duty; as

(1.) In ease of sin; Levítico 19:17,

“Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.”

For even rebukes belong to this general head of exhortation, nor are they ever to be without it.

(2.) Of ignorance in the truth: so dealt Priscilla and Aquila with Apollos when they instructed him in the way of God, Hechos 18:24-26. And many the like cases are instanced in. Add unto such rules a due consideration of circumstances, relating unto times, seasons, persons, and occasions, and it will form the warranty intended.

3. Especial wisdom, understanding, and ability, are hereunto required. It is an easy thing to spoil the best duty in the manner of its performance: and as other things may spoil a duty, so a defect in spiritual skill for the performance of it can never suffer it to be right. If men, then, have not a sound judgment and understanding of the matter about which this mutual exhortation is to be exercised, and of the way whereby it is to be managed, they may do well to leave it unto them who are better furnished with “the tongue of the learned to know how to speak a word in season;” I mean as to the solemn discharge of it; otherwise occasional mutual encouragements unto faith and obedience are the common and constant duties of all believers.

And the apostle speaks of the generality of Christians in those primitive times, that they were so “filled with all knowledge” as that they were “able to admonish one another,” Romanos 15:14; wherein as he requires an ability for it, so he ascribes it unto them And unto them it belongs to see,

(1.) That it be done with words of truth. It is truth alone that in things of this nature is accompanied with authority, and attended with efficacy. If there be any failure in this foundation, the whole superstructure will sink of itself. Those, then, who undertake this duty must be sure to have a word of truth for their warrant, that those who are exhorted may hear Christ speaking in it; for whatever influence other words or reasonings may have on their affections, their consciences will be unconcerned in them.

And this should not only be virtually included in what is spoken, but also formally expressed, that it may put forth its authority immediately and directly. As exhortations that fail in truth materially (as they may, for men may exhort and persuade one another to error and false worship) are pernicious, so those which are not formally spirited or enlivened by an express word of Scripture are languid, weak, and vain.

(2.) That it may be managed, unless especial circumstances require some variation, with words good and comfortable, words of consolation and encouragement. The word here used, as hath been shown, signifies to comfort as well as to exhort. Morose, severe expressions become not this duty, but such as wisdom will draw out from love, care, tenderness, compassion, and the like compliant affections. These open and soften the heart, and make the entrance of the things insisted on smooth and easy into it.

(3.) That it be accompanied with care and diligence for a suitable example in the practice and walking of the persons exhorting. An observation of the contrary will quickly frustrate the weightiest words that look another way. Exhortation is nothing but an encouragement given unto others to walk with us or after us in the ways of God and the gospel. “Be followers of me,” saith our apostle, “as I am of Christ.

” And these are some of the heads on which we might discourse of this duty; which in that great degeneracy of Christianity whereinto the world is fallen, were not unnecessary to do, but I must not too much enlarge upon particulars:

Obs. 2. Gospel duties have an especial efficacy attending them in their especial seasons: “While it is called To-day.” Every thing hath its beauty, order, and efficacy from its proper season. Again,

Obs. 3. We have but an uncertain season for the due performance of most certain duties. How long it will be called “To-day,” we know not. The day of our lives is uncertain. So is the day of the gospel, as also of our opportunities therein. The present season alone is ours; and, for the most part, we need no other reason to prove any time to be a season for duty but because it is present.

Obs. 4. The deceit which is in sin, and which is inseparable from it, tends continually to the hardening of the heart. This is that which is principally taught us in these words; and it is a truth of great importance unto us, which might here be properly handled, but having at large discoursed of the whole of the deceitfulness of sin in another treatise, [7] I shall not here resume the discussion of it.

[7] On Indwelling Sin, volume 6 of the author's works. ED.

Hebreos 3:14. “For we are made partakers of Christ, if we hold the beginning of our confidence firm unto the end.”

This is the last part of this fourth περιοχή, or section of this chapter. As to its coherence with the verses foregoing, it containeth an enforcement of the general exhortation unto perseverance, and the avoidance of backsliding or apostasy in all the causes and tendencies unto it, as also of the particular duties which the apostle had now proposed as effectual means unto those ends: for he lets them know that all their interest in Christ, and all the benefits they did expect or might be made partakers of by him, did depend upon their answering his exhortation unto constancy and perseverance in their profession; and, moreover, that whereas men are apt to wax weary and faint, or to grow slothful in the course of their profession, sometimes so soon almost as they are entered into it, unless they continue the same diligence and earnestness of endeavors as at the first, so as to abide steadfast unto the end, they would have no benefit either by Christ or the gospel, but rather fall assuredly under that indignation of God which he had newly warned them of. This in general is the design of the words.

In the particulars there are:

1. A state and condition expressed from whence the force of the argument is taken. “We are made partakers of Christ.”

2. An application of that condition unto ourselves, as to the way whereby it may be declared and evidenced: “If we hold fast the beginning of our confidence steadfast unto the end.” The causal connection, γάρ, “for,” shows the respect of these words unto those foregoing, according as we have declared it; and it manifests that the apostle induceth an enforcement of his preceding exhortation.

The state and condition intimated is expressed in these words, Μέτοχοι γεγόναμεν τοῦ χριστοῦ. Γεγόναμεν denotes some time past, “We have been made:” which excludes one application of the words, namely, unto a future participation of Christ in glory, which here should be promised, but suspended upon the condition of our holding steadfast the beginning of our confidence unto the end; as if it were said, ‘We are made partakers of Christ,'that is, we shall be so hereafter, ‘in case we continue constant and persevere;'which sense (if it be so) is embraced by those who are ready to lay hold on all appearing advantages of opposing the assurance and perseverance of believers.

But a present state is here declared, and that which is already wrought and partaken of. And, indeed, the consideration of this word doth rightly state the relation of the several parts of the words mentioned: “We are made partakers of Christ, if we hold fast the beginning of our confidence;” that is, we are so thereby, either causally and formally, or interpretatively and declaratively. If in the first sense, then our participation of Christ depends on our perseverance unto the end, nor can we come unto the one until we have attained the other.

But this is contrary to the text, which supposeth us actually instated in that participation, as the words necessarily require. If it be in the latter sense, then our perseverance is enjoined as an evidence of our participation of Christ, that whereby it may be tried whether it be true and genuine, which if it be, it will be producing this effect; as James requires that we should try or evidence and manliest our faith by our works, of what sort it is.

We are made μέτοχοι τοῦ Χριστοῦ, “partakers of Christ.” This expression is nowhere used but only in this place. The word μέτοχος itself is but once used in the New Testament, but only by our apostle; and μετέχω, from whence it comes, not at all but by him. And he interprets it by “communion,” or “ participation:” for affirming that “the bread which we break is κοινωνία τοῦ σώματος τοῦ Χριστοῦ, “the communion of the body of Christ,” 1 Corintios 10:16, he adds, Πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν,,” 1 Corintios 10:17, “We all partake of that one bread;” which is a sacramental expression of the same thing here intended.

Most expositors suppose the name Christ to be here taken metonymically for the benefits of his mediation, in grace here, and right to future blessedness. Some suppose it to be only an expression of being a disciple of Christ, and so really to belong unto him. But the true and precise importance of the words may be learned from the apostle in his use of those of an alike signification with reference unto Christ himself, Hebreos 2:14: “Because the children are partakers of flesh and blood,” that is, because those whom he was to redeem were men, partakers of human nature, καὶ αὐτὸς παραπλησίως μετέσχε τῶν αὐτῶν, “He himself in like manner took part of the same.

” He was partaker of us, partook of us. How? By taking flesh and blood, that is, entire human nature, synecdochically so expressed, to be his own, as he expresseth it, Hebreos 2:16, “He took not on him the nature of angels, but he took on the seed of Abraham;” that is, the nature of man derived from the loins of Abraham, according to the promise made unto him.

How, then, are we partakers of him, partakers of Christ? It is by our having an interest in his nature, by the communication of his Spirit, as he had in ours by the assumption of our flesh. It is, then, our union with Christ that is intended, whereby we are made “members of his body, of his flesh, and of his bones,” Efesios 5:30.

A participation of the benefits of the mediation of Christ is included in these words, but not firstly intended, only as a consequent of our intimate union with him. And this the Syriac translation seems to have understood, reading the words by אֶתְלַמַן נֵּיר עַם מְשִׁיחָא, “We are mingled” (or “mixed”) “with Christ;” that is, joined with him, united unto him.

And this is that which the apostle puts to the trial, as the hinge on which their present privileges and future happiness did entirely depend. And this is the sense which Chrysostom and the Greeks that follow him do fix upon. Saith he,

Τί ἐστι μέτοχοι γεγόναμεν τοῦ Χριστοῦ; μετέχομεν αὐτοῦ, φησιν· ἕν ἐγενὸμεθα ἡμεῖς καὶ αὐτὸς, εἴπερ αὐτὸς μὲν κεφαλὴ, φῶμα δὲ ἡμεῖς, συγκληρονὸμοι καὶ σύσσωμοι. ῞Εν σῶμά ἐσμεν, ἐκ τῆς σαρκὸς αὐτοῦ, φησι, καὶ ἐκ τῶν ὀστέων αὐτοῦ “What is it to be ‘partakers of Christ?'He and we are made one he the head, we the body, co-heirs and incorporated with him. We are one body with him, as he speaks, of his flesh and bones.”

So he. The trial and evidence hereof is declared in the last words,

᾿Εάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχοι τέλους βεβαίαν κατάσχωμεν “If so be that we hold fast” (or “steadfast”) “the beginning of our confidence unto the end.”

So we. It is by all agreed, that, for the substance of it, the same matter is here intended as in Efesios 5:6; and that that which is there called καύχημα τῆς ελπίδος, “the glorying of hope,” is here termed ἀρχὴ τῆς ὑποστάσεως, “the beginning of confidence;” because it is said of each of them that they are to be “kept steadfast unto the end.

” But the expression here used is singular, and hath left an impression of its difficulty on most translations and expositions. Hence hath arisen that great variety that is amongst them in rendering and expounding of these words, “Initium substantiae ejus,” saith the Vulgar; and the Rhemists from thence, “The beginning of his substance,” adding “his” to the text. Arias Montan. and Erasmus, “Principium substantive;” “The beginning of substance.

” Beza, “Principium illud quo sustentamur;” “That beginning” (or “principle”) “whereby we are sustained.” Castalio, “Hoc argumen-turn ab initio ad finem usque;” “This argument from the beginning to the end.”

Syriac, “From the beginning unto the end, if we abide in this substance,” or “foundation.” Ethiopic, “If we persevere to keep this new testament.” We, “The beginning of our confidence.” By which variety it appears that some know not how to express the words, as not well understanding of them, and that others were not satisfied with the conjectures of their predecessors. Neither are expositors more agreed about the meaning of the words.

Some by ἀρχὴ τῆς ὑποστάσεως understand the gospel, some faith, some hope, some confidence, some Christ himself. Most fix on faith to be intended, which they say is termed ὑπόστασις, or “substance,” because it is that which supports us, causeth us to subsist in Christ, as the just do live by faith. But it may not be amiss to inquire a little more exactly into the proper emphasis and importance of this expression.

῾Υπόστασις properly signifies “substance.” It is applied unto somewhat distinct in the being of the Deity, Hebreos 1:3, where it is said that theSon is the “express image of the Father's hypostasis;” and there it can signify nothing but an especial manner of existence or subsistence in the divine ture, that is, a person; whence the eastern church first, and after the western, agreed in three hypostases in the divine nature, that is, as we speak, three persons, or three different manners of the subsistence of the same individual being.

In things human it denotes acts, and not substances. And as it is used only by our apostle, so it is used by him variously; as for confidence, 2 Corintios 9:4, ᾿Εν τῇ ὑποστάσει ταύτῃ τῆς καυχήσεως, In this confidence of boasting; whence ours have translated it in this place “confidence.

” And it may be the rather, because as it is there joined with καύχησις, so he maketh use of καύχγημα in the same subject with this, 2 Corintios 9:6. But the ὑπόστασις of the apostle in that place was not a confidence of boldness, but that infallible certainty which he had of his apostleship wherein he gloried.

That was it which he stood firmly on. 2 Corintios 11:1 of this epistle, the apostle maketh use of it in the description he gives of faith; yet so as to denote an effect of it, and not its nature: ῎Εστι δὲ πίστις, ἐλπιζομένων ὑπόστασις, “Faith is the hypostasis of things hoped for;” “Illud quo extant quae sperantur,” “That whereby the things that are hoped for do exist.

” Things that are absolutely in themselves future, absent, unseen, are, as unto their efficacy, use, benefit, fruits, and effects, made by faith present unto the soul, and have a subsistence given them therein. It is not, then, faith itself, but an effect of it, that is there described by the apostle.

If, then, by “the beginning of our substance,” “subsistence,” or “confidence,” faith is intended, it is because it is that which gives us all these things by our interest in Christ and the benefits of his mediation. But I confess the expression is abstruse in this sense, and difficult to be understood.

It may therefore be understood of the gospel itself, which is called “the beginning of our confidence,” because it is the means of begetting faith in us, and producing that profession wherein we are to persevere; and this sense is embraced by some expositors.

There seems yet to me that there is another more genuine sense of the word, suited to the scope of the place and design of the apostle, without wresting it from its native signification. We have showed that our partaking of Christ is our being united unto him; and the ὑπόστασις, “hypostasis,” which on that union we are bound to preserve and maintain, is our subsistence in Christ, our abiding in him, as the branches in the vine.

So the word signifies, and so it is here used. And although Chrysostom supposes that it is faith which is intended, yet it is on the account of this effect of our subsistence in those things that he so judgeth: Τί ἐστιν ἀρχὴ τῆς ὑποστάσεως; τὴν πίστιν λέγει δ᾿ ἧς ὑπέστημεν, καὶ γεγενήμεθα καὶ συνουσιώθημεν, ὡς ἄν τις εἵποι· “He speaks of faith, by which we subsist” (in Christ), “and are begotten, and, as I may so say, consubstantiated with him;” that is, solidly, substantially united unto him. Now, our subsistence in Christ is twofold:

1. By profession only, which is the condition of the branches in the vine that bear no fruit, but are at length cut off and cast into the fire;

2. By real union. And the trial of which of these it is that we are partakers of, depends on our perseverance.

Τὴν ἀρχὴν τῆς ὑποστάσεως. Beza, “Principium illud quo sustentamur,” “That principle” (or “beginning”) “whereby we are sustained.” But this I do not understand; for it makes ἀρχή, “the beginning,” to denote the thing itself recommended unto us, and which we are to preserve, whereof the hypostasis mentioned is only an effect, or that whereby the work of the beginning is expressed.

But ἀρχή is nowhere used in any such sense, nor doth it appear what should be intended by it. Besides, it is plainly here an adjunct of our subsistence in Christ; the beginning of it. And this may be considered two ways;

1. Absolutely, it is begun in profession or reality, and it is to be continued;

2. Emphatically, for the usual attendancies of our faith and profession at their beginning. The beginning of our engagement'unto Christ is for the most part accompanied with much love, and other choice affections, resolution, and courage; which without great care and watchfulness we are very ready to decay in and fall from. And in this sense it is here used.

The remainder of the words, μέχρι τέλους βεβαίαν κατάσχωμεν, “Hold steadfast unto the end,” have been opened on 2 Corintios 11:6, and we need not again insist upon them.

I shall only add, that the apostle joining himself here with the Hebrews in this matter, “We are partakers, if we hold fast,” he shows that this is a general and perpetual rule for professors to attend unto, and the touchstone of their profession, by which it may be tried at the last day. And hence are the ensuing observations:

Obs. 1. Union with Christ is the principle and measure of all spiritual enjoyments and expectations.

The apostle sums up all, both what we do enjoy by the gospel at present, and what right unto or expectation we have of future blessedness and happiness, in this one expression, “We are partakers of Christ.” That our union with him is thereby intended hath been declared in the exposition of the words. The nature of this union, and wherein it doth consist, I have elsewhere manifested and vindicated; [8] I shall therefore here only confirm the proposition laid down.

It is the principle and measure of all spiritual enjoyments. For as Christ is unto us “all, and in all,” Colosenses 3:11, so “without him we can do nothing,” we are nothing, Juan 15:5; for whereas we live, “it is not we, but Christ liveth in us,” Gálatas 2:20. And the truth hereof appears,

[8] See On Communion with God, volume 2 of this edition of the author's works.

First, Because it is itself, in the order of nature, the first truly saving spiritual mercy, the first vital grace that we are made partakers of; and that which is the first of any kind is the measure and rule of all that ensues in that kind. As is the root, so are the branches and the fruit. They do not only follow the nature of it, but live upon its supplies. All our grace is but a participation of the root, and therein of the fatness of the olive tree; and we bear not the root, but the root bears us, Romanos 11:17-18. Whatever precedes this is not true saving grace; and whatever follows it proceeds from it:

1. Whatever work of excision or cutting off there may be of a branch from the wild olive, it is its incision into the true olive which communicates unto it life and fruit-bearing; for after it is cut off from the wild olive and dressed, it may either be cast away or left to wither. Whatever work of conviction by the word of the law, or of illumination by the word of the gospel, or of humiliation from both by the efficacy of the Spirit in all, there may be wrought in the minds and souls of men, yet there is nothing truly saving, vital, and quickening in them, until they be implanted into Christ.

Under any other preceding or preparatory work, however it be called, or whatever may be the effects of it, they may wither, die, and perish. Men may be so cut off from the old stock of nature as not to have sin grow or flourish in them, not to bear its blossoms, nor visible fruit, and yet have no principle of grace to bring forth fruit unto holiness. And

2. That whatever grace follows it proceeds from it, is evident from the nature of the thing itself. For our uniting unto Christ consisteth in or immediately ariseth from the communication of his Spirit unto us; for “he that is joined to the Lord is one Spirit,” 1 Corintios 6:17. Our conjunction unto him consists in our participation of the same Spirit with him.

And by this Spirit is Christ himself, or the nature of Christ, formed in us, 2 Pedro 1:4. And if all the grace that we are or can be made partakers of in this world be but that nature, in the several parts and acts of it, that from whence it proceeds, whereby it is formed in us, must needs in order of nature be antecedent unto it.

No grace we have, or can have, but what is wrought in us by the Spirit of Christ. Whence else should we have it? Doth it grow naturally in our own gardens? or can other men plant and water it, and give it life and increase? Nay, but all grace is the fruit and effect of the Spirit, as the Scripture everywhere declares. See Gálatas 5:22-23.

It implies, then, a contradiction, that any one should have any lively saving grace., and not antecedently in order of nature receive the Spirit of grace from Christ: for he is the cause, and grace is the effect; or, as he is savingly bestowed, according to the promise of the covenant, he is the spring and fountain, or efficient cause, of all grace whatever. Now, our union with Christ, our participation of him, consists in the inhabitation of the same Spirit in him and us; and the first work of this Spirit given unto us, bestowed upon us, is to form Christ in us, whereby our union is completed.

But it will be asked, whether the Spirit of Christ doth come into a soul that hath no grace? if so, then he may be in a graceless person. I answer, that although this in order of nature is consequent unto the communication of the Spirit unto us, as the effect is and must be to the cause, as light and heat in the beam are unto the sun, yet it hath a simulty of time with it; as Austin speaks well of the original of the soul, “Creando infunditur, et infuudendo creatur.

” God doth not first create a soul, giving it an existence of its own, without union with the body, but creates it in and by its infusion. So the Spirit doth not come unto us, and afterward quicken or sanctify us; but he doth this by his coming unto us, and possessing our hearts for and with Christ. This the apostle calls the forming of Christ in us, Gálatas 4:19, ῞Αχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν, “Until Christ be formed” (or “fashioned') “in you,” as a child is fashioned or formed in the womb; that is, ‘until the whole image and likeness of Christ be imparted unto and implanted upon your souls.

'This is the new creature that is wrought in every one that is in Christ; that every one is who is in Christ: for the introduction of this new spiritual form gives denomination unto the person. He that is “in Christ Jesus is a new creature,” 2 Corintios 5:17. And this is “Christ in us, the hope of glory,” Colosenses 1:27.

1. It is “Christ in us:” for,

(1.) It is from him, he is the author of it, and thence he is said to be “our life,” Colosenses 3:4.

(2.) It is like him, it is his image, and by and through him the image of God, 2 Corintios 3:18; Efesios 4:23-24.

(3.) It is that which gives us a spiritual continuity unto Christ; for being united unto him as members unto the head, there must be a constant communicative motion of blood and spirit between him and us, which is hereby, Efesios 4:16; Colosenses 2:19.

And without this we are without Christ, or so separated from him as that we can do nothing, Juan 15:5; for suppose a believer to stand “seorsum,” alone by himself, χωρὶς Χριστοῦ, at a distance from Christ, without a course and recourse of spiritual supplies from him, and he can do nothing but die. Cut off a member from the body, dissolve its natural continuity to the head, and all the world cannot fetch life into it.

Take a member., suppose a hand, lay it as near the head as you will, bind it to it, yet if it hath not a natural continuity with the head, it will not live. It is so here. A member separated from Christ hath no life. Let it seem to lie near the Head by profession and many engagements, if it have not this spiritual continuity unto Christ, it hath no life in it.

2. It is the “hope of glory,”

(1.) as the kernel is the hope of fruit;

(2.) as a pledge or earnest is the hope of the whole contract. In this forming of Christ in us are we made partakers of all grace and holiness in the principle and root of them, for therein doth this image of God in Christ consist. Now, this proceeding from our union, the latter is, and must be, before it in order of nature, and so be the rule, measure, and cause of all that ensues.

Secondly, It is the first in dignity; it is the greatest, most honorable, and glorious of all graces that we are made partakers of. It is called “glory,” 2 Corintios 3:18. The greatest humiliation of the Son of God consisted in his taking upon him of our nature, Hebreos 2:8-9.

And this was “the grace of our Lord Jesus Christ, that, though he was rich,” rich in the eternal glory, the glory that he had with the Father before the world was, Juan 17:5, as being in himself “God over all, blessed for ever,” Romanos 9:5, “for our sakes he became poor,” 2 Corintios 8:9, by taking on him that nature which is poor in itself, infinitely distanced from him, and exposed unto all misery; which our apostle fully expresseth, Filipenses 2, “Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.

” There was indeed great grace and condescension in all that he did and humbled himself unto in that nature, as it follows in that place, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross,” Filipenses 2:8; but his assumption of the nature itself was that whereby most signally ἑαυτὸν ἐκένωσε, he “emptied” and “humbled himself, and made himself of no reputation.

” On this all that followed did ensue, and on this it did depend. From hence all his actings and sufferings in that nature received their dignity and efficacy. All, I say, that Christ, as our mediator, did and underwent in our nature, had its worth, merit, use, and prevalency from his first condescension in taking our nature upon him; for from thence it was that whatever he so did or suffered, it was the doing and suffering of the Son of God.

And, on the contrary, our grace of union with Christ, our participation of him and his nature, is our highest exaltation, the greatest and most glorious grace that we can be made partakers of in this world. He became poor for our sakes, by a participation of our nature, that we through his poverty may be rich in a participation of his, 2 Corintios 8:9.

And this is that which gives worth and excellency unto all that we may be afterwards intrusted with. The grace and privileges of believers are very great and excellent, but yet they are such as do belong unto them that are made partakers of Christ, such as are due to the quickening and adorning of all the members of his body; as all privileges of marriage, after marriage contracted, arise from and follow that contract.

For being once made co- heirs with Christ, we are made heirs of God, and have a right to the whole inheritance. And, indeed, what greater glory or dignity can a poor sinner be exalted unto, than to be thus intimately and indissolubly united unto the Son of God, the perfection whereof is the glory which we hope and wait for, Juan 17:22-23.

Saith David, in an earthly, temporary concern, “What am I, and what is my father's family, that I should be son-in-law unto the king, being a poor man, and lightly esteemed?” How much more may a sinner say, ‘What am I, poor, sinful dust and ashes, one that deserves to be lightly esteemed by the whole creation of God, that I should be thus united unto the Son of God, and thereby become his son by adoption!'This is honor and glory unparalleled.

And all the grace that ensues receives its worth, its dignity, and use from hence. Therefore are the graces and the works of believers excellent, because they are the graces and works of them that are united unto Christ. And as without this men can have no inward, effectual, saving grace; so whatever outward privileges they may lay hold of or possess, they are but stolen ornaments, which God will one day strip them naked of, unto their shame and confusion.

Thirdly, It is the first and principal grace, in respect of causality and efficacy. It is the cause of all other graces that we are made partakers of; they are all communicated unto us by virtue of our union with Christ.

Hence is our adoption, our justification, our sanctification, our fruitfulness, our perseverance, our resurrection, our glory. Hence is our adoption; for it is upon our receiving of him that this right and privilege is granted unto us of becoming the sons of God, Juan 1:12. No man can be made the adopted son of God but by an implantation into him who is the natural Son of God, Juan 15:1-6; Juan 20:17.

And thence also are the consequent privileges that attend that estate; for “because we are sons, God sends forth the Spirit of his Son into our hearts, crying, Abba, Father,” Gálatas 4:6, that is, to own God, and address ourselves unto him under the consideration of the authority and love of a father. And hence is our justification: for,

1. Being united unto Christ, we are interested in that acquitment from the condemning sentence of the law which was granted unto himself when he satisfied it to the utmost, Romanos 1:3-4; Isaías 50:8-9. For he was acquitted as the head and surety of the church, and not on his own personal account, for whereas he did no sin, he owed no suffering nor satisfaction to the law; but as “he suffered for us, the just for the unjust,” so he was acquitted as the representative of his whole church. By our union, therefore, unto him, we fall under the sentence of acquitment, which was given out towards whole Christ mystical, head and members.

2. Our union with him is the ground of the actual imputation of his righteousness unto us; for he covers only the members of his own body with his own garments, nor will cast a skirt over any who is not “bone of his bones, and flesh of his flesh.” And so he is “of God made unto us righteousness,” 1 Corintios 1:30.

Hence also is our sanctification, and that both as to its principle in a new spiritual nature, and as unto its progress in fruitfulness and holiness. The principle of it is the Spirit itself of life, holiness, and power. This God sheds on us through Jesus Christ, Tito 3:6, or on the account of our interest in him, according to his promise, Juan 7:38-39.

And for this cause is he said to be “our life,” Colosenses 3:4, because in him lie the springs of our spiritual life, which in and by our regeneration, renovation, and sanctification is communicated unto us. And its progress in fruitfulness is from thence alone. To teach this, is the design of the parable used by our Savior concerning the vine and its branches, Juan 15; for as he showeth our abiding in him to be as necessary unto us, that we may bear fruit, as it is unto a branch to abide in the vine to the same purpose; so without our so doing we are of no more use, in the ways of God, than a branch that is cut off and withered, and cast aside to burn.

And men do but labor in the fire, who, in the pursuit of their convictions, endeavor after holiness or the due performance of good works, without deriving strength for them from their relation unto Christ; for all that they do is either nothing in itself, or nothing as unto acceptation with God.

“We are the workmanship of God, created in Christ Jesus unto good works,” Efesios 2:10.

Becoming new creatures by our inbeing in him, 2 Corintios 5:17, we are thereby enabled unto those good works, or fruits of holiness, which God hath ordained that we should walk and abound in. And hence on many accounts is our perseverance; for,

1. By virtue hereof we are interested in the covenant, which is the great means of our preservation, God having engaged therein so to write his law in our hearts as that we shall not depart from him, Jeremias 31:33. Now, this covenant is made with us under this formal consideration, that we are the children and seed of Abraham, which we are not but by our union with Christ, the one seed, to whom the promises of it were originally made, as our apostle declares, Gálatas 3:16.

2. His care is peculiar for the members of his body: for as “no man hateth his own flesh, but loveth and cherisheth it,” nor will suffer any of his members to perish, if by any means he can prevent it; so is the heart of Christ towards those that are united to him, and therein are “members of his body, of his flesh, and of his bones,” Efesios 5:29-30. And therefore,

3. The care of giving out supplies unto us for assistance against opposition and strength for duties, which is the grace of perseverance, is incumbent on him. Our resurrection also depends on this union, I mean, a blessed resurrection in joy and glory unto light and life eternal; for this resurrection is nothing but the entire gathering up together of the whole body of Christ unto himself, whereof he gave us a pledge, example, and assurance, in his own person.

So the apostle assures us, Romanos 8:11, “If the Spirit of him that raised up Jesus from the dead dwell in you” (which, as hath been showed, is the means of our union with him), “he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” And this he expressly proveth at large, 1 Corintios 15.

And this lands us in eternal glory; which, as was observed before, is nothing but the consummation and perfection of this union with Christ. And hence it appears on how many accounts it is the principle and measure of all other graces and privileges whatever.

And we may see hence how great our concernment is to inquire diligently into this foundation of all grace, mercy, and glory. If we fail here, as too many seem to do, we do but run in vain, and build in vain, and boast in vain, for all will be lost and perish. We may do well to remember what became of the house that was built on the sand, when its trial came: it fell, and its fall was great and irreparable.

Such will be the end of the profession of men that doth not spring and arise from union with Christ. Many ways there are whereby this may be put to the trial, on which all our peace, satisfaction, and assurance of spirit in the things of God, do depend. I shall only consider that which our apostle here proposeth, and that in the ensuing observation:

Obs. 2. Constancy and steadfastness in believing is the great touchstone, trial, and evidence of union with Christ, or a participation of him.

So it is here proposed by the apostle. We are “partakers of Christ,” that is, declared, manifested, and evidenced so to be, “if we hold fast the beginning of our subsistence in him firm unto the end.” So our Savior, describing the great trials of men's faith that shall befall them, adds that in the close, as the certain note of discrimination: “He that endureth to the end shall be saved,” Mateo 10:22. It is enduring faith that is true faith, and which evidenceth us indeed to be partakers of Christ. And he gives it as a mark of a false profession, that it “but dureth for a while,”

Mateo 13:21. Further to explain, evince, and improve this truth, it may be observed,

First, That there are many appearing evidences of union with Christ that may and do fail. The blade is an appearing evidence of well-rooted corn, but it often fails, and that for want of root, Mateo 13:21. Now, by such an appearance I do not intend a pretense, or that there is therein a show made of what is not; only there is something which appears to be that which it is not; or it is somewhat, but not what it appears to be.

And so it is a failing sign, not a τεκμήριον, or assured, infallible token. Things of this nature may be such as to satisfy them in whom they are that they are really united unto Christ; but this through their own darkness and mistakes. And they may be such as others may, nay ought to be satisfied in, to the same purpose concerning them, as not being able to evince them to be otherwise by any rule or word of truth.

So was it with many that are mentioned in the gospel. They professed themselves to belong unto Christ. This they did on some grounds that were satisfactory to themselves. They were also accepted by others as such, and that judging according to rule and as they ought. And yet, after all, they were either discovered to be hypocrites, or declared themselves apostates. Now, these kinds of signs must extend so far, as [that] there is nothing whereby union with Christ may be evidenced, nothing that is required according to rule thereunto, but there must be something in those who are thus deceived and do deceive that shall make an appearance and resemblance thereof.

They must have μόρφωσιν τῆς εὐσεβείας, 2 Timoteo 3:5, a complete “delineation of holiness” upon them, or they can have no pretense unto any such plea. They must be able to give an account of a work of conviction, humiliation, illumination, conversion, and of closing with Christ; as also of affections someway suitable unto such a work.

If they utterly fail herein, however any out of darkness and self-love may flatter and deceive themselves, yet others have a rule to judge them by. But this now we have in daily experience, as there was the same also from the first preaching of the gospel, men may give such an account of the work of the grace of God in them as themselves may believe to be saving, and such as others who have reason to be concerned in them may rest in and approve; in this apprehension they may walk in a course of profession many days, it may be all their days, and yet at last be found utter strangers from Christ.

But yet this happens not from the nature of the thing itself, as though our union with Christ in this life were absolutely indiscernible, or at least attended with such darkness and inextricable difficulties, as that it is impossible to make a true and undeceiving judgment thereof; but mistakes herein proceed from the blindness of the minds of men, and the deceitfulness of sin, with some secret inclination to rest in self or sin, that is in them.

And these are such effectual causes of self-deceivings in this matter, that the Scripture abounds in commands and cautions for our utmost diligence in our search and inquiry, whether we are made partakers of Christ or no, or whether his Spirit dwell in us or no: which argue both the difficulty of attaining an assured confidence herein, as also the danger of our being mistaken, and yet the certainty of a good issue upon the diligent and regular use of means unto that purpose; for,

Secondly, There may be certain and undeceiving evidences of a present participation of Christ; or, which is all one, men may have a certainty sufficient at present to support and comfort them in their obedience, and which in the issue will neither fail them nor make them ashamed, that they are “partakers of Christ.” And this in our passage must necessarily be briefly confirmed. We speak of them who are really believers, who have received saving faith as a gift from God.

“Now faith is ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων,” Hebreos 11:1. It is that which gives subsistence unto the things believed in our minds, and is such an argument of them as will not deceive. There is nothing can possibly give the mind a more undeceiving assurance than that which causeth its object to subsist in it, which unites the mind and the truth believed in one subsistence.

This faith doth in spiritual things. Hence our apostle ascribes unto it, as its effect, παῤῥησίαν καὶ προσαγωγὴν ἐν πεποιθήσει, Efesios 3:12, a “grounded boldness,” with a“confident trust;” which are the highest expressions of the mind's assurance. And if this be not enough, he asserts a πληροφορία, as that which it may be regularly improved into, Hebreos 6:11; Hebreos 10:22; that is,such a persuasion as fills the mind with all the assurance that the nature of it is capable of.

For as a ship can have no impression from the wind further than it is able to receive in its sails, no more are we capable of any impression of the certainty of divine truths or things believed other than the nature of our minds can admit of; which is, that there must still be an allowance of some doubts and fears, by reason of its own imperfection. But if the expressions before used may fail us, it is certain that we can be certain of nothing, no, not of this that we are certain of nothing; for they are expressions of the highest certainty and assurance that the mind of man is capable of. It is, then, in the nature of faith itself, rightly exercised and improved, to evidence this matter unto our souls.

Again, The Holy Ghost himself, who neither can deceive nor be deceived, gives peculiar testimony to our sonship or adoption, which is a consequent of our union with Christ; for none have any power to become the sons of God but such as are united unto him, Juan 1:12. This testimony is asserted, Romanos 8:15-16, “Ye have received the Spirit of adoption, whereby we cry, Abba, Father.

The Spirit itself beareth witness with our spirits, that we are the children of God.” And wherein soever this testimony doth consist, or by what means soever it be granted unto us, concerning which I shall not here dispute, it is a testimony sure and infallible in itself, and bringing assurance to the mind to which it is granted, sealing unto it its son-ship, adoption, and union. And when the Holy Spirit giveth this “new name,” of a son of God, unto any believer, he knows it, though others understand it not, Apocalipsis 2:17; for he makes his own testimony evident unto us, without which his care and love towards us would be lost, and the end of our peace and comfort be frustrated. Hence we are said to

“receive the Spirit which is of God, that we may know the things that are freely given to us of God,” 1 Corintios 2:12.

It is the Spirit of God whereby the good things mentioned are bestowed on us and wrought in us; but this is but part of his work and office towards us, he doth moreover distinctly satisfy and assure us that we are indeed made partakers of those good things.

Moreover, we have in this matter the examples of those who have gone before us in the faith, proposed unto our imitation and for our consolation. They had that evidence and assurance of an interest in Christ which we insist upon. So our apostle declares in the name of all believers, Romanos 8:38-39: “I am persuaded,” saith he, “that nothing shall separate us from the love of God, which is in Christ Jesus our Lord.

” And the rejoicing, yea, triumphant man-her wherein, he expresseth this his persuasion manifests his full satisfaction in the truth which he proposed. And so the apostle John tells us, that we both “perceive the love of God” towards us, and that “we know that we have passed from death unto life,” 1Jn 3:14; 1 Juan 3:16; both which depend on our union with Christ, and which by them is made evident and sure unto us.

See Salmo 23:6. Hereon is founded that great command, that we should “give diligence to make our calling and election sure,” 2 Pedro 1:10; that is, unto our own souls, for in themselves they are unalterable. And if this, in the use of means, may not be effected, there were no room left for this precept or exhortation.

This is also confirmed unto us from the nature and use of the sacraments; which I know not what they think of who deny this truth. In the one of them God sets his seal unto our initiation into Christ: for it is, as circumcision was of old, the “seal of the righteousness of faith,” Romanos 4:11; which, as I have showed, we obtain not but by a participation of Christ and initiation into him.

And therefore is there required in us the restipulation of a good conscience, to answer the testimony of God therein, 1 Pedro 3:21. The other expressly confirms our participation of Christ, and our interest in the pardon of sins through his blood; being appointed of God as the way whereby mutually is testified his grace unto us and our faith in him.

See 1 Corintios 10:16-17. And if we may not, if we ought not, to rest assured of what God testifies unto us and sets his seal unto, it cannot but be our duty sometimes to make God a liar; for so we do when we believe not his testimony, 1 Juan 5:10.

But to preventany hesitation in this matter, he hath not left this under a bare testimony, but hath also confirmed it by his oath; and that to this end, that we might have “strong consolation,” which, without an undeceiving assurance, we cannot obtain, Hebreos 6:17-18. It is therefore certain that there maybe, and there are, infallible evidences of a present participation of Christ. But yet observe further, that,

Thirdly, No grace, no sign or mark, will any longer or any further be an evidence or testimony in this matter, but only as the soul is effectually influenced unto perseverance thereby. If any grace whatever once lose its efficacy in or upon the soul, unto all such acts of obedience as are required unto constancy and persistency in our profession, it loseth all its evidencing power as to our present state and condition.

For instance, faith, as unto the nature of it, and as unto its main effect, of our adherence unto Christ, may abide in us, when yet, by reason of the power of temptation or prevalency of corruptions, it may not act effectually unto spiritual experience for the constant performance of all such duties as are required unto our persistency in Christ in a due manner, nor as unto such an abstinence from all sin as is required thereunto.

But when it doth so fail, it can no longer evidence our union with Christ, but the soul wherein it is will be left unto many disquietments and uncertainties. It is faith only that is effectual, by love and in universal obedience, and only as it is so, will give in this evidence. Although, therefore, perseverance is not of the essence of faith, but is a grace superadded thereunto, yet the evidencing power of faith in this case is taken from its efficacy towards that end, namely, as it is experimentally subservient unto the power of God to preserve us unto salvation.

Hence, before the completing of our perseverance, which is not to be before the full end of our course, it is the principal evidence of our union with Christ, in the ways and means whereby itself is continued and preserved.

Fourthly, It is an evidence of union, in that it is an effect of it; and there is a good demonstration of a cause from its proper and peculiar effect. Where an effect is produced that cannot be wrought but by such a cause, it is declared and manifested thereby; as even the magicians concluded from the miracles of Moses, that “the finger of God” was in them. Now, our constancy and perseverance, as I have showed, are an effect of our union with Christ, and from no other original can they be educed.

And this doth most eminently appear in the time and case of trials and oppositions, such as was the season and condition that the Hebrews were under at present. When a believer shall consider what difficulties, distresses, and spiritual dangers he hath passed through, and been delivered from, or hath prevailed against; and withal that he hath in himself no power, strength, or wisdom, that should procure for him such a success, but rather that on the contrary he hath been often ready to faint, and to let go the “beginning of his confidence;” it will lead him to a discovery of those secret springs of supplies that he hath been made partaker of; which are nothing but this union with Christ, and participation of him.

Besides, this perseverance is the due issue and exsurgency of grace constantly exercised, with an improvement and growth thereby. And all growth in grace, in what kind soever it be, is an emanation from this one foundation of our union with Christ, which is therefore manifested thereby.

Fifthly, This also may be added, Whatever profession hath by any been made, whatever fruits of it have been brought forth, whatever continuance in it there hath been, if it fail totally, it is a sufficient evidence that those who have made it were never “partakers of Christ.” So our apostle, having declared that some of great name and note were apostatized and fallen off from the gospel, adds that yet “the foundation of God standeth sure,” that “the Lord knoweth them that are his,” 2 Timoteo 2:17-19; manifesting that those who did so, notwithstanding their profession and eminency therein, were never yet owned of God as his in Christ.

And another apostle tells us, that those who went out from them, by a defection from the faith, were in truth none of them, or really united unto Christ with them, 1 Juan 2:19. And where there are partial decays in faith and profession, it gives great ground of suspicion and jealousy that the “root of bitterness” is yet remaining in the heart, and that Christ was never formed in it.

Let not men, therefore, please themselves in their present attainments and condition, unless they find that they are thriving, growing, passing on towards perfection; which is the best evidence of their union with Christ.

Obs. 3. Persistency in our subsistence in Christ unto the end is a matter of great endeavor and diligence, and that unto all believers. This is plainly included in the expression here used by the apostle, ᾿Εάνπερ τὴν ὑπόστασιν βεβαίαν κατάσχωμεν. The words denote our utmost endeavor to hold it fast, and to keep it firm and steadfast. Shaken it will be, opposed it will be; kept it will not, it cannot be, without our utmost diligence and endeavor.

It is true our persistency in Christ doth not, as to the issue and event, depend absolutely on our own diligence. The unalterableness of our union with Christ, on the account of the faithfulness of the covenant of grace, is that which doth and shall eventually secure it. But yet our own diligent endeavor is such an indispensable means for that end, as that without it will not be brought about; for it is necessary to the continuance of our subsistency in Christ, both “necessitate praecepti,” as that which God hath commanded us to make use of for that end, and “necessitate medii,” as it is in the order and relation of spiritual things one to another ordained of God to effect it.

For our persistence in our subsistence in Christ is the emergency and effect of our acting grace unto that purpose. Diligence and endeavors in this matter are like Paul's mariners, when he was shipwrecked at Melita. God had beforehand given him the lives of all that sailed with him in the ship, Hechos 27:24; and he believed that it should be even as God had told him, Hechos 27:25.

So now the preservation of their lives depended absolutely on the faithfulness and power of God. But yet when the mariners began to flee out of the ship, Paul tells the centurion and the soldiers that unless those men stayed they could not be saved, Hechos 27:31. But what need he think of shipmen, when God had promised and taken upon himself the preservation of them all? He knew full well that he would preserve them, but yet that he would do so in and by the use of means.

If we are in Christ, God hath given us the lives of our souls, and hath taken upon himself in his covenant the preservation of them; but yet we may say with reference unto the means that he hath appointed, when storms and trials arise, unless we use our own diligent endeavors, “we cannot be saved.” Hence are the many cautions that are given us, not only in this epistle wherein they abound, but in other places of Scripture also, that we should take heed of apostasy and falling away; as, “Let him that thinketh he standeth take heed lest he fall;” and, “Take heed that we lose not those things which we have wrought;” and, “Hold fast that thou hast, lest another take thy crown,” with the like innumerable.

These warnings are not given merely to professors in general, whose condition is dubious whether they are true believers or no; nor unto those that are entering only on the ways of Christ, lest they should recoil and desert them; but they are given unto all true believers, those of the greatest growth and attainments, Filipenses 3:11-13, that they may know how indispensably necessary, from the appointment of God and the nature of the thing itself, our watchful diligence and endeavors are unto our abiding in Christ. And they are thus necessary,

First, Upon the account of the opposition that is made thereunto. In this one thing, namely, to separate us from Christ, is laid out all the skill, power, and craft of our spiritual adversaries. For this end are the “gates of hell” that is, the power, counsel, and strength of Satan peculiarly engaged. His great design is to cast them down and prevail against them who are built upon the Rock; that is, who are united unto Christ.

Our Savior, indeed, hath promised that he shall not prosper, Mateo 16:18; but it is that he shall not “prevail;” which argues a disappointment in a fight or contest. So the “gates of hell shall not prevail;” but we are to watch and contend that they may not. This also is the principal design of the world upon us and against us.

It sets all its engines on work to separate us from Christ. Our apostle reckons them up, or at least gives a catalogue of the principal of them, Romanos 8:35-36; and gives us assurance that they shall never be able to attain their end, or to dissolve the union between Christ and us, But yet he lets us know that our success is a conquest, a victory, which is not to be won without great care and watchfulness, undergoing many difficulties, and going through many hazards, Romanos 8:37.

And, which is worst of all, we fight against ourselves; we have lusts in us that “fight against our souls,” 1 Pedro 2:11, and that in good earnest. Yea, these are the worst enemies we have, and the most dangerous, as I have elsewhere declared. This opposition to our persistency in Christ makes our diligence for the continuance and preservation of it necessary.

Again, It is necessary upon the account of our peace, consolation, and fruitfulness in this world. And these belong to our subsistence in Christ. Without the two former we have no satisfaction in ourselves, and without the latter we are of no use to the glory of God or good of others. Now, as our eternal happiness depends on this diligence as the means of it, so do these things as their condition; which if we fail in, they also will fail and that utterly.

It is altogether in vain to expect true peace, solid consolation, or a thriving in fruitfulness, in a slothful profession. These things depend wholly on our spiritual industry. Men complain of the fruit, but will not be persuaded to dig up the root. For all our spiritual troubles, darkness, disconsolations, fears, doubts, barrenness, they all proceed from this bitter root of negligence, which springs up and defiles us. Those, then, that know how to value these things may do well to consider how the loss of them may be obviated. Now this spiritual diligence and industry consisteth,

1. In a watchful fighting and contending against the whole work of sin, in its deceit and power, with all the contribution of advantage and efficacy that it hath from Satan and the world. This the apostle peculiarly applies it unto, in the cautions and exhortations given us, to “take heed” of it, that we be not “hardened” by it, seeing its whole design is to impair or destroy our interest and persistency in Christ, and so to draw us off “from the living God.”

2. In a daily, constant cherishing and laboring to improve and strengthen every grace by which we abide in Christ. Neglected grace will wither, and be “ready to die,” Apocalipsis 3:2; yea, as to some degrees of it, and as to its work in evidencing the love of God unto us, or our union with Christ, it will utterly decay.

Some of the churches mentioned in the Revelation had lost their “first love,” as well as left their “first works.” Hence is that command that we should “grow in grace;” and we do so when grace grows and thrives in us. And this is done two ways:

(1.) When any individual grace is improved: when that faith which was weak becomes strong, and that love which was faint and cold becomes fervent and is inflamed; which is not to be done but in and by the sedulous exercise of these graces themselves, and a constant application of our souls by them to the Lord Christ, as hath been before declared.

(2.) By adding one grace unto another: 2 Pedro 1:5, “And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge.” This is the proper work of spiritual diligence, namely, to add one grace unto another. This is the nature of gospel graces, because of their concatenation in Christ, and as they are wrought in us by one and the self same Spirit, that the exercise of one leads us to the stirring up and bringing in the exercise of another into the soul.

And the graces that in order of practice lie as it were behind, will not be taken notice of or known, but by the due improvement of those whose practice is antecedaneous unto them. Hence some good men live all their days and never come to the actual exercise of some graces, although they have them in their root and. principle. And the reason is, because way is not made unto them by the constant improvement of those other graces from out of whose exercise they do spring.

And is it any wonder if we see so many either decaying or unthrifty professors, and so many that are utterly turned off from their first engagements? For consider what it is to abide in Christ; what watchfulness, what diligence, what endeavors are required thereunto! Men would have it to be a plant that needs neither watering, manuring, nor pruning, but that which will thrive alone of itself; but what do they then think of the opposition that is continually made unto it, the endeavors that are used utterly to root it out? Certainly, if these be not watched against with our utmost industry, decays, if not ruin, will ensue. We may also add here, that,

Obs. 4. Not only our profession and existence in Christ, but the gracious beginnings of it also, are to be secured with great spiritual care and industry. The substance whereof may be spoken unto in another place.