Hebreos 4:12-13

These next verses contain as new enforcement of the precedent exhortation, taken from the consideration of the means of the event threatened in case of unbelief. Two things are apt to arise in the minds of men for their relief against the fear of such comminations as are proposed unto them:

1. That their failing in point of duty may not be discerned or taken notice of. For they will resolve against such transgressions as are open, gross, and visible to all; as for what is partial and secret, in a defect of exactness and accuracy, that may be overlooked or not be obeyed.

2. That threatenings are proposed “in terrorem” only, to terrify and awe men, but with a mind or will of putting them into execution. Both those vain pretences and deceiving reliefs our apostle in these verses obviates the way of, or deprives men of them where they have been admitted. For he lets them know that they are to be tried by that, or have to do with Him, who both actually discovers all the secret frames of our hearts, and will deal with all men accordingly.

Moreover, herein he informs them how and in what manner it is necessary for them to attend unto his exhortation in the performance of their duty; namely, not in or by a mere outward observance of what is required of them with respect unto profession only, but with a holy jealousy and watchfulness over their hearts, and all the intimate recesses of their souls, the most secret actings of their spirits and thoughts of their minds; seeing all these things are open unto cognizance, and subject unto trial.

Hebreos 4:12. Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεὺματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας· καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ· πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ, πρὸς ὅν ἡμῖν ὁ λόγος.

Ζῶν γάρ, “vivus enim.” Syr. חיָּא הִי, “vivus es;” it supplies הִי, “est,” as all other translations, though there be an emphasis ofttimes in sundry in the omission of the verb substantive. Ours, “quick,” improperly; for that word doth more ordinarily signify “speedy,” than “living:” and I doubt not many are deceived in this place through the ambiguity of that word.

᾿῾Ο λόγος, “sermo,” “verbum;” so is that word promiscuously rendered by translators, though the first using of “sermo” in Juan 1:1 causedsome stir amongst them who had been long used to “verbum.” But these words are promiscuously used, both by the ancients and learned men of latter days Ours,” The word.” Syr., מֶלְּתֵתּ the same word that it useth Juan 1:1, where the person of the Son of God is spoken of.

Καὶ ἐνεργής, “et efficax;” so all the Latin translators; “efficacious,” “effectual in operation,” “powerful:” but that denotes the habit, this word intends the act, “effectually operative.” Syr. וְכֻל סָעֲרָא “et omnino,” or “ad omnia efficax,” altogether efficacious;” for ἐνεργής denotes a very intimate, active, powerful operation or efficacy. Rhem. “forcible.”

Καὶ τομώτερος. Vulg. Lat., Ari. Mon., “penetrabilior.” Scarce properly, for participles in “bilis,” are mostly passive; and in our language, “penetrable” is the description of a thing that may be pierced, or is easy so to be. Hence the Rhem. render it “more piercing,” properly. Beza, “penetrantior,” as Erasmus. Valla, and from him Erasmus, say they would render it “incidentior,” were that a proper Latin word.

Ours, “sharper;” not so properly, “ more cutting,” or “more piercing.” Syr., וְחַרִיפָא טָב, “et longe penetrantior;” “and much more cutting,” “sharp,” or “piercing.” It adds “cal” and “tab,” to express the form of the comparative degree used in the original.

῾Υπὲρ πᾶσαν μάχαιραν δίστομον, “super omnem gladium ancipitem,” “above any two-edged sword.” ῾Υπέρ being added to the preceding comparative τομώτερος, eminently exalts one of the comparates above the other. Syr. פוְמִיהָ דַּתְרֵין, “before a sword with two mouths.” Both the Hebrews and the Greeks call the edge of the sword its mouth, στόμα τῆς μαχαίρας , “the mouth of the sword,” it being that wherewith it devours.

Beza, “quovis gladio ancipiti.” Eras., “utrinque incidente.” Arab., “and in cutting sharper than a sword of two edges.” Ethiopic, “than a razor.” Ours, “than any two-edged sword.”

Καὶ διϊκνούμενος, “et pertingens,” “et pertinget.” Syr., וְעָאֲלָא, “et ingreditur,” “and entereth,” “reacheth unto,” “cometh into,” “pierceth into.” ῎Αχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, “usque ad divisionem animae et spiritus.” Beza, “animee simul ac spiritus,” “both of soul and spirit;” expressing the particle τε, which yet in some copies is wanting.

῾αρμῶν τε καὶ μυελῶν, “compagumque et medullarum,” “of the joints and marrow.” The Syriac adds וְגַרְמֵא, “and of the bones.” Ethiopic, “et discernit aniroam ab anima, et quod noctescit a nocte; “discerneth one soul from another, and that which is dark from night,” that is, the most secret things.

Καὶ χριτικός, “et discretor.” Vulg. Lat., “et judicat,” “et dijudicat;” “judgeth,... discerneth.” “Judex,” “criticus,” “and is a discerner;” that is, one that discerneth by making a right judgment of things.

᾿Ενθυμήσεων, “cogitationum.” Ethiopic, “cogitationum desiderabilium,” “desirable thoughts;” not without reason, as we shall see.

Καὶ ἐννοιῶν καρδίας. Vulg. Lat., Ari., Eras., “intentionum cordis,” “of the intentions of the heart.” Beza, “conceptuum,” “conceptions.” Ours, “intents,” a word of a deeper sense. There may be “conceptus” where there is not “intentio” or “propositum.” Syr., “the will of the heart.” See Efesios 2:3.

Καὶ οὐκ ἔστι κτίσις, “et non est creatura,” “and there is not a creature.” Beza, “et nulls est res crests,” “and there is no created thing;” more proper in Latin, but a “creature” is common with us.

᾿Αφανής. Beza, “non manifests.” Ours, “that is not manifest.” Vulg. Lat., “invisibilis.” And the Rhem., “invisible,” not properly: “not manifestly apparent.” Syr., “that is hid.”

Πάντα δὲ γυμνά. Beza, “imo omnia nuda,” “yea, all things axe naked.” Ours, “but all things are naked.”

Καὶ τετραχηλισμένα. Vulg. Lat., “aperta,” “open.” Beza, “intime patentia,” “inwardly open.” Erasm., “resupinata,” “laid on their backs,” “open.” Syr., וגְלֵא, “and manifest,” or “revealed.” Πρὸς ὅν ἡμῖν ὁ λόγος. Beza, “quo cure nobis est negotium;” which ours render, “with whom we have to do.” Vulg. Lat., “ad quem nobis sermo.

” Rhem., “to whom our speech is.” Syr., “to whom they give account.” And the Arabic to the same purpose, “before whom our trial or excuse must be.” What help we may have in the understanding of the words from these various translations of them, we shall see in our consideration of the particulars of the text. The difficulty of the place hath caused me to inquire the more diligently into the sense of translators upon the words themselves. [8]

[8] Exposition. Three questions are raised by the use of the term λόγος in this passage: l. Does it refer to the personal or written Word? That the former is the correct exegesis is the opinion of Clericus, Seb. Schmid, Spener, Heinsius, Cramer, Alting, Olshausen, and Tholuek; while the latter view is held by Bengel, M'Knight, M'Lean, Bloomfield, Stuart, Scholefield, Turner, and Ebrard. 2. Do both the 12th and 13th verses apply to the written word? Most of those who hold by the latter of the two views just mentioned, with some exceptions, such as Ebrard, conceive that there is a transition in the 13th verse to God himself, the pronoun αὐτοῦ referring to the same person to whom our account is to be rendered. 3. Opposed to the view that the personal Word is meant, three opinions are held:

(1.) Some writers conceiving “the word” to mean Old Testament threatenings, such as Stuart;

(2.) Others, such as Ebrard, New Testament revelation; while

(3.) Conybeare and Howson understand by it the revelation of God's judgment to the conscience. ED.

Hebreos 4:12. For the word of God is living and powerful [or effectual,] and sharper [more cutting, or cutting more] than any two-edged sword, piercing even to the dividing asunder of the joints and marrow, and is a discerner [a discerning judge] of the thoughts and intents [conceptions] of the heart.

Neither is there any creature that is not [apparently] manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do, [or to whom we must give an account.]

The whole exposition of these words depends on the subject spoken of, Hebreos 4:12; that, therefore, we must diligently inquire into. This being rightly stated, the things spoken must be duly accommodated unto it; and in these two things doth the due exposition of these words consist. Now this subject is ὁ λόγος τοῦ Θεοῦ, “the word of God.

” It is known that this name sometimes in the Scripture denotes the essential Word of God, sometimes the word spoken by him: or, λόγος Θεοῦ is either οὐσιωδής, that is, the eternal Son of God; or προφορικός, his enunciative word, the word of his will, his declared, written word. And the confounding of these is that which so entangleth the Quakers amongst us; or rather, is that whereby they endeavor to entangle others, and seduce “unlearned and unstable souls” But all sorts of expositors are divided in judgment about which of these it is that is here intended.

Amongst the ancients, Ambrose, with many others, contends that it is the essential and eternal Word of God which is spoken of. Chrysostom seems rather to incline to the written word. The expositors of the Roman church are here also divided. Lyra, Cajetan, Carthusianus, a Lapide, Ribera, with sundry others, pleaded for the essential Word. Gatenus, Adamus, Hessetius, Estius, for the word written.

So do the Rhemists in their annotations, and particularly for the word of threatening. Amongst the Protestants, few judge the essential Word, or Son of God, Jesus Christ, to be intended. Jacobus Cappellus and Gomarus I have only met withal that are positively of that mind. Among the rest, some take it for the word of God preached in general, as Calvin; some for the threatenings of God, with the Rhemists; and some peculiarly for the gospel.

Crellius waives all these, and contends that it is the decree of God which is designed; which when he comes to the explanation of, he makes it the same with his threatenings. I shall inquire with what diligence I can into the true and direct meaning of the Holy Ghost herein.

First, I grant that the name here used, ὁ λόγος τοῦ Θεοῦ, “the word of God,” is ascribed sometimes to the essential Word of God, and sometimes to the enunciative word, or the Scripture, as inspired and written. That the Son of God is so called we shall show afterwards; and that the declaration of the will of God by the penmen of the Scripture is so termed, is obvious and acknowledged by all but only our Quakers.

But testimonies are full, many, and pregnant to this purpose: Lucas 5:1, “The multitude pressed on him to hear τὸν λόγον τοῦ Θεοῦ,” “the word of God;” where the word of God is directly distinguished from him that spake it, which was Jesus Christ. Lucas 8:11, “The seed is ὁ λόγος τοῦ Θεοῦ,” the word of God;” that is, the word preached by Jesus Christ, the good sower of that seed, as the whole chapter declares.

Lucas 11:28, “Blessed are those that hear τὸν λόγον τοῦ Θεοῦ, καὶ φυλάσσοντες αὐτόν,” “ the word of God, and keep it;” that is, preserve it in their hearts, and obey it being heard. Marco 7:13, “Making void τὸν λόγον τοῦ Θεοῦ,” “the word of God by your traditions.

” The word of God, that is, in his institutions and commands, is directly opposed to the traditions and commands of men, and so is of the same general nature. Hechos 4:31, “They were all filled with the Holy Ghost, and spake out τὸν λόγον τοῦ Θεοῦ,” “the word of God,” the word which they preached, declaring Jesus Christ to be the Son of God.

When Philip had preached the gospel at Samaria and many believed, it is said, Hechos 8:14, that “the apostles heard that Samaria had received τὸν λόγον τοῦ Θεοῦ,” “the word of God,” or believed the doctrine of the gospel preached unto them. Hechos 12:24, ῾Ο δὲ λόγος τοῦ Θεοῦ ηὔξανε καὶ ἐπληθύνετο,” “But the word of God grew and multiplied;” that is, upon the death of Herod it was more and more preached and received.

1 Corintios 14:36, “Did the word of God go out from you, or came it to you alone?” In like manner is it used in many other places. I have instanced in these to obviate the vain clamors of those men who will not allow the Scripture, or gospel as preached, to be called the word of God. So ὁ λόγος absolutely, “the word,” and “the word of the gospel,” “the word preached,” “the word of Christ,” are common notations of this declared word of God.

Secondly, It is granted that the attributes and effects that are there ascribed unto the word of God may, in several senses, be applied to the one and the other of the things mentioned. That they are properly ascribed unto the eternal Son of God shall be afterwards declared. That in some sense also they may be applied unto the written word, other places of the Scripture, where things of the same nature are ascribed unto it, do manifest.

Isaías 49:2; Salmo 45:5; Salmo 105:19; Salmo 107:20; Salmo 147:15; Salmo 147:18; Isaías 40:8; Isaías 45:11, are cited by Grotius to this purpose, whereof yet more do clearly confirm the assertion.

For though the word of God be mentioned in them, yet in some of the places the essential Word of God, in most of them his providential word, the word of his power, is unquestionably intended. But see Oseas 6:5; 1 Corintios 14:24-25.

Thirdly, It must be acknowledged, that if the things here mentioned be ascribed unto the written word, yet they do not primarily and absolutely belong unto it upon its own account, but by virtue of its relation unto Jesus Christ, whose word it is, and by reason of the power and efficacy that is by him communicated unto it. And on the other hand, if it be the Son, or the eternal Word of God, that is here intended, it will be granted that the things here ascribed unto him are such as for the most part he effects by his word in and upon the hearts and consciences of men.

Hence the difference that is between the various interpretations mentioned in the issue concurs in the same things, though the subject primarily spoken of be variously apprehended. Now that this is the word of God's will, his enunciative word, his word written, spoken, preached, is by very many contended and pleaded on the ensuing reasons:

1. From the subject; ‘Because the Son of God, or Christ, is nowhere in the Scripture called ὁ Λόγος τοῦ Θεοῦ, “the Word,” or “Word of God,” but only in the writings of John the apostle, as in his Gospel and the Revelation. By Paul he is everywhere, and in an especial manner in this epistle, called the Son, the Son of God, Jesus Christ; and nowhere is he termed by him the Word, or the Word of God.'This argument is made use of by all that are of this mind; but that it is not available to evince the conclusion intended shall immediately be made manifest.

2. From its attributes. They say, ‘The things here spoken of, and attributed unto the word of God, as that it is “powerful, sharper than a two-edged sword, piercing to the dividing asunder of the soul and spirit,” are not personal properties, or such things as may properly be ascribed unto a person, as the eternal Word of God is, but rather belong unto things, or a thing, such as is the word preached.

'Now this must be particularly examined in our exposition of the words; wherein it will be made to appear, that the things here ascribed unto the word of God, taken together in their order and series, with respect unto the end designed, are such as cannot firstly and properly belong to any thing but a person, or an intelligent subsistence, though not merely as a person, but as a person acting for a certain end and purpose, such as the Son of God is; and this will also be evinced in our exposition of the words.

3. From the context. It is objected by Estius,

‘That the mentioning or bringing in of Christ, the Son of God, in this place is abrupt, and such as hath no occasion given unto it; for the apostle in the precedent verses is professedly treating about the gospel, and the danger they were in that should neglect it, or fall away from the profession of it. Hence it naturally follows, that he should confirm his exhortation by acquainting them with the power and efficacy of that word which they did despise.'

But neither is there any force in this consideration: for,

(1.) We shall see that there is a very just occasion to introduce here the mention of the Lord Christ, and that the series of the apostle's discourse and arguing did require it.

(2.) It is the way and manner of the apostle, in this epistle, to issue his arguings and exhortations in considerations of the person of Christ, and the respect of what he had insisted on thereunto. This we have already manifested in several instances.

(3.) Thus, in particular, when he had treated of the word of the law and of the gospel, he closeth his discourse by minding them of the punishment that should and would befall them by whom they were neglected. Now punishing is the act of a person, and not of the word, Hebreos 2:1-3. And there is the same reason for the introduction of the person of Christ in this place.

(4.) Estius himself doth, and all must confess, that it is either God or Christ that is intended, Hebreos 2:13, “with whom we have to do,” and “before whose eyes all things are opened and naked.” And if the order of the discourse admit of the introduction of the person of Christ in Hebreos 2:13, no reason can be assigned why it may not do so in Hebreos 2:12.

Yea, it will be found very difficult, if possible, to preserve any tolerable connection of speech, and so to separate those verses that what is spoken of in the one should not be the subject of the other also.

4. Cameron argues, from the connection of the words, to prove the preaching of the word, and not the person of Christ, to be intended. For saith he,

‘The conjunction, καὶ, noteth the reason of the thing spoken of before; but that which precedes is a dehortation from the contempt of the gospel. And the reason hereof the apostle gives in these verses, in that those, who forsake the gospel which they have once embraced are wont to be vexed in their consciences, as those who have denied the known truth. And although they seem to be quiet for a season, yet it is stupidness, and not peace, that they are possessed with. Now this judgment is often ascribed unto the word of God.'

Ans. These things are somewhat obscurely proposed. The meaning seems to be, that the apostle threatens the Hebrews with the judging and disquieting power of the word when it is by any rejected. But this is inconsistent with the true design of the words, which we before laid down. Having exhorted them to perseverance, and to take heed that they neglected not the promise of entering into the rest of God through unbelief, he presseth them further to care, diligence, sincerity, and constancy, in the performance of the duty that he had exhorted them unto.

And this he doth from the consideration of the person of Christ, the author of the gospel; as his manner is in all his arguings, to bring all to that point and center. And as to his present purpose, suitably unto his exhortation and the duty which he enjoined them, he insists upon his ability to discern and discover all the secret frames and actings of their spirits, with all the ways and means whereby a declension in them might be begun or carried on.

I do judge, therefore, that it is the eternal Word of God, or the person of Christ, which is the subject here spoken of, and that upon the ensuing reasons:

First, ὁ λόγος and ὁ Λόγος τοῦ Θεοῦ , “the Word,” and “the Word of God,” is the proper name of Christ in respect of his divine nature, as the eternal Son of God. So is he called expressly, Juan 1:1-2; Apocalipsis 19:13, Καλεῖται τὸ ὄνομα αὐτοῦ, ὁ λόγος τοῦ Θεοῦ, “His name is called” (or, “this is his name,”) “the Word of God.

” This, therefore, being the name of Christ, where all things that are spoken of it do agree unto him, and there be no cogent reasons in the context to the contrary, be is presumed to be spoken of, nor will any rule of interpretation give countenance to the embracing of another sense.

It is, as we heard before, excepted against this first reason, that Christ is called ὁ λόγος, “the Word,” only in the writings of John the evangelist, and nowhere else in the New Testament, particularly not by our apostle in any of his epistles.

Ans. 1. This observation can scarcely be made good; I am sure not convincingly. Luke the evangelist tells us that some were ἀπ᾿ ἀρχῆς αὐτόπται καὶ ὑπηρέται τοῦ Λόγου, Lucas 1:2, “from the beginning eye-witnesses and ministers of the Word:” that is, of the person of Christ; for these words are expounded, 1 Juan 1:1, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life.” They were αὐτόπται τοῦ Λόγοῦ, “ eye-witnesses of the Word.” How they could be said to be eye-witnesses of the word preached is not evident. Jerome renders the words,

“Sicut tradiderunt nobis, qui ab initio viderunt Sermonem et ministraverunt el,” Praefat. in Evangel;

“As they delivered unto us, who from the beginning themselves saw the Word, and ministered unto him.”

And ὑπηρέται must respect a person to whom those so called do minister, and not,the word that is administered. In the same sense the word is used again most probably, Hechos 20:32:

Παρατίθεμαι ὑμᾶς, ἀδελφοὶ, τῷ Θεῷ, καὶ τῷ Λόγῳ τῆς χάριτος αὐτοῦ, τῷ δυναμένῳ ἐποικοδομῆσαι καὶ δοῦναι ὑμῖν κληρονομίαν·

“I commend you, brethren, to God, and to the Word of his grace, which is able to build you up, and give you an inheritance.” To be able to build us up, and give us an inheritance, is the property of a person; nor can they be ascribed to the word preached, without forced prosopopoeia, and such as is unusual in Scripture. Therefore this Λόγος τῆς χάριτος τοῦ Θεοῦ is the Son of God.

God he is called “the Word of his grace,” either because he was given unto us of his mere grace, as he is elsewhere called “the Son of his love;” or τῆς χάριτος may be “genitivus effecti,” the Word that is the author and cause of grace; as God himself is called “the God of peace and love,” 2 Corintios 13:11.

To him therefore, are believers committed and commended by the apostle, as a recommendation is made of one man unto another in or by an epistle. See its sense in Hechos 14:23; 1Ti 1:18; 1 Pedro 4:19. Now, the word of the gospel is said to be committed or commended unto us, 2 Timoteo 2:2; so as we cannot, unless it be exceeding abusively, [9] be said to be committed and commended thereunto.

And if any will not admit the person of Christ to be here intended by “the Word of God's grace,” I would supply an ellipsis, and read the text, “I commend you to God, and the Word of his grace, even to him that is able;” which I acknowledge the manner of the expression by the article τῷ δυναμένῳ will bear.

[9] That is, in a sense remote from the proper use of the word. Ed.

2. But whatever may be spoken concerning this phraseology in other places and in other epistles of this apostle, there is peculiar reason for the use of it here. I have observed often before, that in writing this epistle to the Hebrews, our apostle accommodates himself to the apprehensions and expressions that were then in use among the Hebrews, so far as they were agreeable unto the truth, rectifying them when under mistakes, and arguing with them from their own concessions and persuasions.

Now at this time there was nothing more common or usual, among the Hebrews, than to denote the second subsistence in the Deity by the name of “The Word of God.” They were now divided into two great parts; first, the inhabitants of Canaan, with the regions adjoining, and many old remnants in the east, who used the Syro-chaldean language, being but one dialect of the Hebrew; and, secondly, the dispersions under the Greek empire, who are commonly called Hellenists, who used the Greek tongue.

And both these sorts at that time did usually, in their several languages, describe the second person in the Trinity by the name of “The Word of God.” For the former sort, or those who used the Syro-chaldean dialect, we have an eminent proof of it in the translation of the Scripture which, at least some part of it, was made about this time amongst them, commonly called the Chaldee Paraphrase; in the whole whereof the second person is mentioned under the name of מימרא דיי, “Memra da-Iova,” or the “Word of God.

” Hereunto are all personal properties and all divine works assigned in that translation; which is an illustrious testimony to the faith of the old church concerning the distinct subsistence of a plurality of persons in the divine nature. And for the Hellenists, who wrote and expressed themselves in the Greek tongue, they used the name of ὁ Λόγος τοῦ Θεοῦ, the “Word of God,” to the same purpose; as I have elsewhere manifested out of the writings of Philo, who lived about this time, between the death of our Savior and the destruction of Jerusalem.

And this one consideration is to me absolutely satisfactory as to the intention of the apostle in the using of this expression, especially seeing that all the things mentioned may far more properly and regularly be ascribed unto the person of the Son than unto the word as written or preached. And whosoever will take the pains to consider what occurs in the Targums concerning their מימרא דיי, the “Word of God,” and compare it with what the apostle here speaks, and the manner of its introduction, will, if I greatly mistake not, be of the same mind with myself. But I shall add yet some further considerations.

3. The introduction of ὁ Λόγος, or “the Word,” here, is with respect unto a commination or an admonition; for the design of it is to beget a reverence or fear in the minds of men about their deportment in the profession of the gospel, because of the consequents of disobedience in punishment and revenge, Now the Lord Christ is particularly termed the “Word of God” with respect unto the judgments that he exerciseth with regard unto his church and his gospel, Apocalipsis 19:13.

That administration, therefore, being here respected, gives occasion unto a peculiar ascription of that name unto him, the “Word of God,” who will destroy all the opposers and forsakers of the gospel.

4. It cannot be denied, nor is it by any, but that it is the person of the Son, or of the Father, that is intended, Hebreos 4:13. Indeed it is directly of the Son, as we shall manifest from the close of the words; but all confess God to be intended. Nor can these expressions, of “all things manifest in his sight,” and Being “opened and naked unto his eyes,” be applied unto any other, or intend any other but God; and that it is the Son who is especially intended the close of the verse doth evince, πρὸς ὅν ἡμῖν ὁ Λόγος.

He speaks of “him with whom we have to do.” Some take πρὸς ὅν here for περὶ οὗ, “concerning whom;” ἡμῖν ὁ λόγος, “nostra oratio est,” “our discourse is:” which must needs denote the Son, concerning whom in this whole epistle he treats with the Hebrews. Ours, “with whom we have to do;” that is, in this matter, who hath a concernment in us and our steadfastness or declension in profession.

And this also properly and immediately designs the person of the Son. The precise sense of the words is, “cui a nobis reddenda ratio est,” “ to whom we must give an account,” both here and hereafter.

So Chrysostom and the Syriac translation expressly. Principally this respects the last day's account, called our λόγος, or “ratiocinium:” Hebreos 13:17, “They watch for your souls, ὡς λόγον ἀποδώσοντες,” “as those that must give an account.” Lucas 16:2, ᾿Απόδος τὸν λόγον, “Give an account of thy stewardship.

” Romanos 14:12, “Every one of us λόγον δώσει,” “shall give an account of himself unto God.” 1 Pedro 4:5, Οἱ ἀποδώσουσι λόγον, “Who shall give an account unto him who is ready to judge the quick and the dead.

” And this account is certainly to be given up immediately to Jesus Christ, Hechos 17:31; Romanos 14:9-10. Nor is it any way obstructive to the embracing of this sense, that ὁ λόγος should be taken so diversely in the beginning of the 12th (Hebreos 4:12) and end of the 13th verse (Hebreos 4:13), during the continuation of the same discourse.

For such an antanaclasis is not only very frequent but very elegant: ῾Ο Λόγος τοῦ Θεοῦ, πρὸς ὅν ἡμῖν ὁ λόγος . See Mateo 8:22; 2 Corintios 5:21; Juan 1:11.

It is therefore the person of Christ which is undeniably intended in the 13th verse (Hebreos 4:13), even he to whom we must give an account of our profession, of our faith and obedience. And the relative, αὐτοῦ, in the first clause of that verse, in “his sight,” can refer to nothing properly but ὁ Λόγος or “Word of God,” Hebreos 4:12.

And its dependence is dear thereon: “Is a discerner of the thoughts and intents of the heart; neither is there any creature that is not manifest in his sight..” So a reason is assigned in the beginning of the 13th verse (Hebreos 4:13) of what was affirmed in the dose of the 12th (Hebreos 4:12): he is “a discerner of the thoughts of the heart,” because “all things are manifest unto him.”

5. The attributes here ascribed to the word, Hebreos 4:12, do all of them properly belong unto the person of Christ, and cannot firstly and directly be ascribed to the gospel. This shall be manifested in the ensuing explication of the words:

(1.) It is said to be ζῶν, “virus,” “vivens,” “living;” which, as was observed, we have translated ambiguously, “quick.” Ζῶν is applied to God himself, as expressing a property of his nature, Mateo 16:16; 1 Timoteo 4:10; Hebreos 3:12.

And it is also peculiarly ascribed unto Christ the mediator, Apocalipsis 1:18. And he is ὁ ζῶν, “the living one.” And two things are intended in it:

[1.] That he who is so “hath life in himself”

[2.] That he is the “Lord of life” unto others. Both which are emphatically spoken of the Son.

[1.] He “hath life in himself,” Juan 5:26; and,

[2.] He is the “Prince of life,” Hechos 3:15, or the author of it.

He hath the disposal of the life of all, whereunto all our concernments temporal and eternal do belong. See Juan 1:4. And it is evident how suitable unto the purpose of the apostle the mention hereof at this time is. He minds the Hebrews that he with whom they have to do in this matter is “the living one.” As in like manner he had before exhorted them to “take heed of departing from the living God,” and afterwards warns them how “fearful a thing it is to fall into the hands of the living God,” Hebreos 10:31; so here, to dissuade them from the one and to awe them with the other, he minds them that “the Word of God,” with whom in an especial manner they have to do, is “living.

” What is contained in this consideration hath been declared on Juan 3:13. Slow this cannot properly be ascribed unto the word of the gospel. It is, indeed, the instrumental means of quickening the souls of men with spiritual life, or it is the instrument that the Lord Christ maketh use of to that purpose; but in itself it is not absolutely “living,” it hath not life in itself, nor in its power.

But Christ hath so; for “in him is life, and the life is the light of men,” Juan 1:4. And this one property of him with whom we have to do contains the two great motives unto obedience; namely, that on the one side he is able to support us in it, and reward us eternally for it; on the other, that he is able to avenge all disobedience. The one will not be unrewarded, nor the other unrevenged; for he is “the living one” with whom in these things we have to do.

(2.) It is ἐνεργής, “powerful.” Power for operation is an act of life; and such as is the life of any thing, such is its power for operation. These things, life, power, and operation, answer one another. And this power signifies actual power, power acted or exerted, actuated power, or power effectual in actual operation. Having therefore first assigned life to the Word of God, that is the principle of all power, life in himself, as being “the living one,” our apostle adds that he exerts that power of life in actual operation, when, where, and how he pleaseth.

He is ἐνεργής. ᾿Ενεργέω, I confess, is a common word, signifying the efficacy of any thing in operation according to its principle of power; but it is that also whereby our apostle most frequently expresseth the almighty, effectual, operating power of God in and about spiritual things, 1Co 12:6; 1 Corintios 12:11; Gálatas 2:8; Gálatas 3:5; Efesios 1:11, Php 2:13, 1 Tesalonicenses 2:13; Efesios 1:19; Colosenses 2:12, and elsewhere.

And this was necessary to be added to the property of life, to manifest that the Lord Christ, the Word of God, would effectually put forth his power in dealing with professors according to their deportment; which afterwards is expressed in sundry instances. And herein the apostle lets both the Hebrews and us know that the power that is in Christ lies not idle, is not useless, but is continually exercising itself towards us as the matter doth require.

There is also, I acknowledge, an energy, an operative power in the word of God as written or preached; but it is not in it primarily, by virtue of a life or principle of power in itself, but only as a consequent of its being his word who is “the living one,” or “as it is indeed the word of the living God.”

The original of the power of Christ in life, and the efficacy of it in operation, being laid down, he further declares it,

(1.) By its properties;

(2.) By its effects.

(1.) The property of the Word, with respect unto the exercise of his power, is, that it is τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον. From τέμνω, to “cut or “divide,” is τομός, “scindens,” “incidens,” “cleaving,” “cutting,” or that which is “vi incisofia praeditus,” endued with a cutting power; τομώτερος, in the comparative degree. Valla says he would render it “incidentior,” were that word used. So in Phocylides,

῞Οπλον τοι λόγος ἀνδρὶ τομώτερόν ἐστι σιδήρῳ.

“Telum ferro penetrantius;” “acutior,” “penetrantior” (see the different translations of the word before); “sharper,” “more piercing.” ῾Υπὲρ πᾶσαν μάχαιραν δίστομον . The preposition added to the comparative degree increaseth the signification; for it might have been said, τομὸς ὑπὲρ πᾶσαν , or τομώτερος πάσης μαχαίρας : but the construction used expresseth the greatest distance between the comparates, “than any two-edged sword.

” Δίστομος, that is, ἀμφι. στομος, “gladius biceps, anceps, utrinque incidens;” “double-edged or mouthed, cutting every way.” פִּיאּחֶרֶב, “the mouth of the sword,” is a Hebraism, with such an elegance in the allusion as most languages have admitted it. The metaphor is doubtless taken from wild beasts, whom mankind first feared, that devour with their mouths; which when the sword began to be used for destruction, gave them occasion to call its edge by the name of its “mouth:” δίστομος, “double-mouthed,” cutting each way, that leaves nothing unpierced whereunto it is applied.

Christ in the exercise of his power is said to be “more piercing than any two-edged sword;” for so doth God oftentimes set forth himself and his power, with an allusion to things sensible, thereby to convey a notion and apprehension of them to our understandings. So he is said to be “a consuming fire,” and that he will be “as a lion;” things of great terror to men. This of a “sword” is often mentioned with respect unto the Lord Christ, Isaías 49:2; Apocalipsis 1:16, “Out of his mouth went a sharp two-edged sword.

” And it is principally assigned unto him with respect unto the exercise of his power in and by his word, which is called “the sword of the Spirit,” Efesios 6:17; the “sword that is on his thought” Salmo 45:3, which he hath in readiness when he goeth forth to subdue the souls of men to himself; as it is also “the rod of his power,” Salmo 110:2.

But it is Christ himself who makes the word powerful and sharp: the principal efficiency is in himself, acting in and with it. That then which is here intended, is the spiritual, almighty, penetrating efficacy of the Lord Christ, in his dealing with the souls and consciences of men by his word and Spirit. And whereas there is a twofold use of a sword; the one natural, to cut or pierce through all opposition, all armor of defense; the other moral, to execute judgments and punishments, whence the sword is taken for the right and authority of punishing, and ofttimes for punishment itself, Romanos 13:4; here is an allusion unto it in both senses.

The Lord Christ, by his word and Spirit, pierceth into the souls of men (as we shall see in the next clause), and that notwithstanding all the defense of pride, security, obstinacy, and unbelief, which they wrap up themselves in, according to the natural use of the sword. Again, he by them executes judgments on wicked men, hypocrites, false professors, and apostates. He “smites the earth with the rod of his mouth, and slays the wicked with the breath of his lips,” Isaías 11:4.

He cuts off the life of their carnal hopes, false peace, worldly security, whatever they live upon, by the “two-edged sword” that proceeds out of his mouth. And the minding of the Hebrews hereof was exceedingly suited to his present purpose, as hath been declared. And in the pursuit of this double allusion are the ensuing expressions accommodated to the matter intended.

(2.) This power of the Word is described by its effects: Διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, ἀρμῶν τε καὶ μυελῶν· καὶ κριτικὸς ἐνθυμήσεως καὶ ἐννοιῶν καρδίας. The act itself intended is in the first word, διϊκνούμενος. The object of that act is doubly expressed,

[1.] By “soul and spirit;”

[2.] “Joints and marrow;” and

[3.] There is the extent of this act with reference unto that object, expressing the effect itself, ἄχρι μερισμοῦ, “to the dividing of them.”

Διϊκνούμενος, perceniens,” “penetrans;” “piercing,” say we, in answer to the sharpness before expressed. The word in other authors is variously rendered by “pervado,” “permeo,” “pervenio,” “attingo,” “to pass through,” “to reach unto,” “to attain an end;” from ἵκω, “to come.” It is here, in the pursuit of the former allusion, used elegantly to express the power of Christ, as a sword piercing into the soul.

And the meaning of the following expressions is, that it doth so into the innermost recesses, and as it were the secret chambers of the mind and heart. And this word is nowhere else used in the Scripture.

The object of this piercing is the “soul and spirit.” Some think that by ψυχή , the natural and unregenerate part of the soul is intended; and by πνεῦμα, that which is in it renewed and regenerate. And there is some ground for that explication of this distinction; for hence is a man wholly unregenerate called ψυχικός, 1 Corintios 2:14; say we, “the natural man.

” And though ψυχή, absolutely used, doth denote either the being of the rational “soul,” or “life,” which is an effect thereof; yet as it is opposed to the “spirit,” or distinguished from it, it may denote the unregenerate part, as σάρξ, the “flesh,” doth, though absolutely it signifies one part of the material substance of the body. From hence is an unregenerate person denominated ἄνθρωπος ψυχικός.

So the spiritual part is frequently called πςεῦμα , the “spirit,” as Juan 3:6; and are generate person πνευματικός, the “spiritual man,” 1 Corintios 2:15. According to this interpretation, the sense of the words is, that the Word of God, the Lord Christ, by his word and Spirit pierceth into the state of the soul, to discover who or what is regenerate amongst us or in us, and who or what is not so.

The principles of these things are variously involved in the souls of men, so that they are not ofttimes discernible unto them in whom they are, as to whether of them is predominant. But the Lord Christ makes μερισμός, a “division” with a distribution, referring all things in the soul to their proper source and original. Others judge, that whereas our apostle makes a distinction between soul and spirit, as he doth in other places, he intends by ψυχή, “the soul,” the affections, the appetites, and desires; and by πνεῖμα, “the spirit,” the mind or understanding, the τὸ ἡγεμονικόν, the “conducting part” of the soul.

And it is most probable that he here intends the same: for setting out the penetrating power of the Word of God with reference unto the souls of men, he distributes the soul into as it were its principal constituent parts, or faculties of it; that is, the mind, that leads, conducts, and guides it; and the passions, that steer and balance it, wherein all the most secret recesses and springs of all its actings do lie.

And this sense is confirmed from the following words, wherein the same thing is asserted under a different notion, namely, of the “joints and marrow.” That which in the soul answers the joints and marrow in the body, by way of allusion, is that which is intended. Joints and marrow in themselves are things sensual and fleshly, that have no concern in this matter; but in the body they are doubly considerable,

[1.] Upon the account of their use; and so they are the ligaments of the whole, the principal and only means of communication to the members from the head, and among themselves. So this use of them is translated to spiritual things, Efesios 4:16. And by a luxation or discontinuation of them the whole body will be dissolved.

[2.] On the account of their hiddenness and secrecy. They are undiscernible unto the eye of man, and it must be a sharp instrument or sword that pierceth unto them so as to divide them one from the other, whereby natural life will be destroyed. As these things are in the body for use and hiddenness, with respect unto their being pierced with a sword, so would the apostle have us to understand what he speaks of in reference unto the soul, the most useful and secret parts whereof are pierced and divided by the power of Christ; whence, if it be in a way of punishment, spiritual death doth ensue.

And this is yet further confirmed in the last description which the apostle gives us of the Word of God from his actings and effects, he is “a discerner of the thoughts and intents of the heart;” which yet he more clearly explains in the next verse, as we shall see in the opening of it. That, then, which in all these expressions is intended, is the absolute power and ability of the Son of God to judge of the rectitude and crookedness of the ways and walkings of the sons of men under their profession, from the inward frames of their minds and hearts unto all their outward duties and performances, either in perseverance or backsliding.

The last expression, κριτικὸς ἐνθυμήσεοιν καὶ ἐννοιῶν καρδίας, “is a discerner of the thoughts and intents of the heart,” is plainly declarative of what is elsewhere ascribed unto him, namely, that he is καρδιογνώστης, he that “knoweth and searcheth the hearts of men.” This is a peculiar property of God, and is often affirmed so to be, Jer 17:10; 1 Samuel 16:7; Salmo 7:9; and this in an especial manner is ascribed to the Lord Christ, Juan 2:24-25; Juan 21:17; Apocalipsis 2:23. This is eminently expressed in that confession of Peter, “Lord, thou knowest all things, thou knowest that I love thee;”

‘By virtue of thine omniscience, whereby thou knowest all things, thou knowest my heart, and the love which I have therein unto thee.' Κριτικός, “judex,” “discretor;” one that, upon accurate inspection and consideration, judgeth and giveth sentence concerning persons and things. It differs from κριτής, a “judge,” as adding the act of judging unto the right and power of judgment.

And this word alone, as it is here used, is sufficient to evince that the person of Christ is here principally intended, seeing it cannot be accommodated to the word as written or preached, in any tolerable manner.

Καρδίας. By the “heart,” as I have showed before, the whole soul and all the faculties of it, as constituting one rational principle of moral actions, is intended, and so includes the “soul and spirit” before mentioned. Here two things are ascribed unto it:

[1.] ᾿᾿Ενθυμήσεις, “thoughts,” “cogitations,” whatever is inwardly conceived, ἐν τῷ θυμῷ, “in the mind;” with a peculiar respect unto the irascible appetite called יֵצֶר מַחְשְׁ בֹת לֵכ, Génesis 6:5, “the figment of the cogitations of the heart,” the thoughts which are suggested by the inclinations of the affections, with their commotions and stirrings in the heart or mind.

[2.] ῎Εννοιαι, “designs” or purposes,” inwardly framed ἐν τῷ νόῳ, “in the understanding.” Sometimes this word signifies the moral principles of the mind, by which it is guided in its actings. Hence are the κοιναὶ ἔννοιαι, or “common principles” that men are directed by in what they do. And here it denotes the principles that men are guided by in their actings, according to which they frame their actual purposes and intentions.

Upon the whole matter, the design of the apostle in these words is to declare the intimate and absolute acquaintance that the Word of God hath with the inmost frames, purposes, desires, resolutions, and actings of the minds of professors; and the sure, unerring judgment which he makes of them thereby.

Hebreos 4:13. The 13th verse contains a confirmation of what is asserted in that foregoing. There the apostle declared how the Word of God pierceth into the hearts, minds, and souls of men, to discern and judge them. That they to whom he wrote might not doubt hereof, he confirms it by showing the ground of his assertion, which is the natural omniscience of the Word of God: ‘It cannot be otherwise than as I have declared, seeing he of whom we speak, “with whom we have to do,” to whom we must give an account, this “Word of God,” seeth and knoweth all things, nor can any thing possibly be hid from him.

'This is the natural coherence of the words, and upon a supposition of a different subject to be spoken of in this from the foregoing verse, no man can frame a tolerable transition in this contexture of words from the one unto the other. I shall therefore proceed in the explication of them, as words of the same design, and used to the same purpose.

Καὶ οὐκ ἔστι κτίσις ἀφανὴς ἐνώπιον αὐτοῦ . The manner of the expression is by a double negation: the one expressed, οὐκ ἔστι, there is not;” the other included in the privative α in ἀφανής. And these expressions do emphatically assert the contrary to what is denied: “There is not a creature that is not manifest;” that is, every creature is eminently, illustriously manifest.

Οὐκ ἔστι κτίσις, “there is not a creature,” anything created: that is, every creature whatever, whether they be persons or things, angels, men, devils, professors, persecutors, all men of all sorts; and all things concerning them, their inward frames of mind and heart, their affections and temptations, their state and condition, their secret actings, their thoughts and inclinations.

This confirms and carries on the foregoing attributions to the Word of God. ᾿Αφανής Θαίνω is “to appear,” “to shine forth;” and ἀφανής is opposed to ἐπιφανής, “illustrious,” “perspicuous,” “eminently manifest;” so it is “hid,” “obscure,” not openly or evidently appearing. It is more than ἄραντος, which is merely “one out of sight,” Lucas 24:31. This negation includes a plain, clear, illustrious appearance, nothing shrouding, hiding, terposing itself to obscure it.

᾿Ενώπιον αὐτοῦ, “before him,” “in conspectu ejus,” “in his sight.” Every creature is continually under his view. Αὐτοῦ must refer to ὁ Λόγος τοῦ Θεοῦ, “the Word of God,” in the beginning of Hebreos 4:12; and cannot respect πρὸς ὅν, in the end of this verse.

For the interposition of the adversative particle δέ, “but,” and the introduction of the relative αὐτοῦ again, do necessarily refer this αὐτοῦ to ὁ Λόγος , and proves the same person to be all along intended.

Πάντα δὲ γυμὰ καὶ τετραχηλισμένα. The unusual application of the word τραχηλίζομαι, in this place hath made work more than enough for critica. But the design of the apostle is open and plain, however the use of the word be rare, with some especial allusion. All agree that τετραχηλισμένα is as much as πεφανερωμένα, “absolutely open” or “manifest.

” Only Oecumenius hath a peculiar conceit about it. It is, saith he, κάτω κύπτοντα, καὶ τὸν τράχηλον ἐπικλίνοντα, διὰ τὸ μὴ ἱσχύειν ἀτεςίσαι τῇ δοξῃ ἐκείνῃ τοῦ κριτοῦ καὶ Θεοῦ ἡμῶν ᾿Ιησοῦ· “bowing down, and declining or turning aside the neck, as not being able to behold the glory of Jesus, our Judge and God.

” But he gives us another signification of the word himself. Τράχηλος, “the neck,” is a word commonly used in Scripture, and in all authors. Thence τραχηλίζομαι , in the sense here used, “to be manifest,” must receive its signification from some posture of the neck; and as joined here with Turves, “naked,” it may have respect unto a double allusion. First, unto wrestlers and contenders in games.

First they were made naked, or stripped of their clothes; whence, as it is known, comes γυμνάζω and γυμνάσιον, “vigorously to exercise,” and a place of such exercise. Then, in their contending, when one was thrown on his back, when he was “resupinatus,” he was τραχηλιζόμενος, “laid open, with his throat and neck upwards.” Hence the word comes signify things that are “open, naked, evident, manifest.

” The face and neck of a naked person being turned upwards, it is manifest who he is. This is to have “os resupinatum;” and, as he speaks, “aulam resupinat amici” [Juv., Sat. 3. 112], of him who sees what is in the bottom. There is yet another allusion that may be intended, and this is token from beasts that are slain, and, being stripped of their skins, are hanged by the neck, that all may see and discern them.

This is also mentioned by OEcumenius. And Varinus gives us a further sense, and says that τραχηλίζειν is as much as διχοτομεῖν, “to divide into parts;” or διὰ τῆς ῥάχεως σχίζειν, “to cut,” “cleave,” or “divide through the back- bone,” that all may be discovered. And from these two significations I suppose the design of the apostle in this allusion may most probably be collected.

It is evident that he hath great regard unto, and doth much instruct the Hebrews by and from the customs in use amongst themselves. Unto one of them doth he here seem to have respect, namely, the beasts that were sacrificed. The first thing that was done with the body of it, after it was slain, was its being flayed. This work was done by the priests. Hereby the carcass of the beast was made γυμνόν, “naked,” laid open to the view of all.

Then were all its entrails opened, from the neck down to the belly; after which the body was cut into its pieces through the chine- bone: whereby in both the senses mentioned, both of opening and division, it became τετραχηλισμένον, “opened and divided,” so that every part of it was exposed to view. Hence the apostle, having compared the Word of God before in his operations to a “two-edged sword, that pierceth to the dividing asunder of the joints and marrow,” as did the sharp knife or instrument of the sacrificer; here affirms that “all things” whatever, and so consequently the hearts and ways of professors, were “evident, open, and naked before him,” as the body of the sacrificed beast was to the priests when flayed, opened, and cut to pieces. This is the most probable account of these expressions in particular, whose general design is plain and evident. And this appears yet further from the next words.

Τοῖς ὀφθαλμοῖς αὐτοῦ, “to the eyes of him.” He followeth on his former allusion; and having ascribed the evidence of all things unto the omniscience of the Word, by the similitude before opened, in answer thereunto he mentions his eyes wherewith he beholds the things so naked and open before him. Both expressions are metaphorical, containing a declaration of the omniscience of Christ, whom he further describes in the last words, by our respect unto him in all these things.

Πρὸς ὅν ἡμῖν ὁ λόγος. How variously these words are rendered, and thereby what various senses are put upon them, hath been declared. But both the proper signification of them and the design of the place direct us to one certain sense, namely, “to whom we must give an account.” Λόγος is “an account;” there is no other word used in the New Testament to express it. Πρὸς ὅν is properly “unto whom,” and not “of whom,” or “concerning whom;” that is, it expresseth the object of the action here mentioned, and not the subject of the proposition.

And the whole is rightly rendered, “to whom we must give an account;” or, “before whom our account is to be made.” And this answers the design of the apostle in the place. For evidencing unto them the efficacy and omniscience of the Word of God, trying all things, and discerning all things, he minds them of their near concernment in these matters, in that he and they must all give up their final accounts unto and before him who is so intimately acquainted with what they are, and with whatsoever they shall do in this world.

There are many things remaining to be observed from these words, which are both of great importance in themselves, and do also serve to the further explanation of the mind of the Holy Ghost in these words, as to what of our instruction is particularly intended in them. And from the properties that are assigned to the Word of God, Hebreos 4:12, we may observe, that,

Obs. 1. It is the way of the Spirit of God, to excite us unto especial duties by proposing unto us and minding us of such properties of God as the consideration whereof may in an especial manner incline us unto them.

Here the Hebrews are minded that the Word of God is living, to give unto their hearts that awe and reverence of him which might deter them from backsliding or falling away from him. Our whole duty in general respects the nature of God. It is our giving glory to him because he is God, and as he is God, “glorifying him as God,” Éxodo 20:2; Isaías 42:8; Deuteronomio 28:58; Romanos 1:21.

It is our giving him the honor which is due to his being. That is the formal reason of all divine worship and obedience. And as this duty in general brancheth itself into many particular duties in the kinds of them, all which in various instances are continually to be attended unto; so God hath not only revealed his being unto us in general, but he hath done it by many distinct properties, all of them suited to promote in our minds our whole duty towards God, and this or that duty in particular.

And he often distinctly presseth upon us the consideration of those properties, for to stir us up unto those distinct duties which they direct unto. God in his nature exists in one simple essence or being; nor are there any things really different or distinct therein. His nature is all his properties, and every one of his properties is his whole nature; but in the revelation of himself unto us he proposeth his nature under the notion of these distinct properties, that we may the better know the nature of the duty which we owe unto him: Oseas 3:5, “Fear the LORD and his goodness.

” So in places innumerable doth he mind us of his power and greatness; that upon our thoughts and apprehensions of them we might be stirred up to fear him, to trust in trim, to get our hearts filled with a due awe and reverence of him, with many other duties of the like nature with them, or evidently proceeding from them: to trust, Isaías 26:4; fear, Jeremias 10:6-7.

His goodness, grace, bounty, patience, are all of them distinctly proposed unto us; and they all lead us unto especial duties, as the apostle speaks, Romanos 2:4, “The goodness of God leadeth to repentance.” From these, or the efficacy of the consideration of them upon our souls, ought to proceed our love, our gratitude, our delight in God, our praise and thankfulness; and by them ought they to be influenced.

So his holiness ingenerates terror in the wicked, Isaías 33:14; and holy reverence in others, Hebreos 12:28-29. The like may be spoken of the rest of the properties of God, with respect unto the remainder of our duties.

In like manner, and to the same purpose, did God of old reveal himself by his name. He still ascribed such a name to himself as might be prevalent on the minds of men unto their present duties. So when he called Abraham to “walk before him,” in the midst of many difficulties, temptations, hardships, and dangers, he revealed himself unto him by the name of God Almighty, thereby to encourage him to sincerity and perseverance, Génesis 17:1.

Hence, in his greatest distress he peculiarly acted his faith on the power of God, Hebreos 11:19. And when he called his posterity to comply in their faith and obedience with his faithfulness in the accomplishment of his promises, he revealed himself unto them by his name Jehovah; which was suited to their especial encouragement and direction, Éxodo 6:3.

To the same end are the properties of the Word of God here distinctly proposed unto us. We are called to the faith and profession of the gospel. Herein we meet with many difficulties without, and are ofttimes ready to faint in ourselves, or otherwise to fail and miscarry. In this matter we have to do with the Lord Christ; to him we must one day give an account. Wherefore, to stir us up to carefulness, diligence, and spiritual watchfulness, that we give not place to any decays or declensions in our profession, we are especially minded that he is the living one, and one that continually exerciseth acts of life toward us.

And in all duties of obedience, it will be our wisdom always to mind that respect which the properties of God or of Christ have unto them. Again, the Word of God is so living as that also it is powerful, or actually always exercising itself in power, actually efficacious toward the ends mentioned, ἐνεργής. So that,

Obs. 2. The life and power of Christ are continually exercised about the concernments of the souls of professors; are always actually efficacious in them and upon them.

And this power he putteth forth by his word and Spirit; for we declared, in the opening of the words, that the effects here ascribed unto the essential Word are such as he produceth by the word preached, which is accompanied with and made effectual by the dispensation of the Spirit, Isaías 59:21. And the power here intended is wholly clothed with the word; thereby it is conveyed to the souls of men; therein is “the hiding of his power,” Habacuc 3:4.

Though it seems weak, and is despised, yet it is accompanied with the hidden power of Christ, which will not fail of its end, 1 Corintios 1:18. And the word preached is not otherwise to be considered, but as that which is the conveyance of divine power to the souls of men. And every impression that it makes on the heart is an effect of the power of Christ.

And this will teach us how to value it and esteem it, seeing it is the only way and means whereby the Lord Christ exerciseth his mediatory power towards us on the behalf of God; and effectual it will be unto the ends whereunto he designs it. For he is in it “sharper than any two-edged sword.” So that,

Obs. 3. The power of Christ in his word is irresistible, as to whatever effects he doth design it, Isaías 55:10-11.

The power of Christ in his word is by many exceedingly despised and slighted. Few there are who seem to have any real effects of it produced in them or upon them. Hence it is looked on in the world as a thing of no great efficacy; and those who preach it in sincerity are ready to cry out, “Who hath believed our report?” But all this ariseth from a mistake, as though it had but one end designed unto it.

Had the Lord Christ no other end to accomplish by his word but merely that which is the principal, the conversion of the souls of his elect, it might be conceived to fail towards the far greater number of them to whom it is preached. But it is with him in his word as it was in his own person. He was “set for the fall” as well as “the rising of many in Israel,” and “for a sign that should be spoken against, Lucas 2:34.

As he was to be unto some “for a sanctuary,” so “for a stone of stumbling and a rock of offense to both the houses of Israel; for a gin and for a snare to the inhabitants of Jerusalem,” among whom “many were to stumble” at him, “and fall, and be broken,” Isaías 8:14-15. And these things are all of them effectually accomplished towards them to whom he is preached.

They are all of them either raised by him unto God out of their state of sin and misery, and do take sanctuary in him from sin and the law; or they stumble at him, through their unbelief, and perish eternally. None can ever have Christ proposed unto them upon indifferent terms, so as to be left in the condition wherein they were before. They must all be saved by his grace, or perish under his wrath.

And so is it also with him in his word. The end, whatever it be that he assigns unto it with respect unto any, shall undoubtedly be accomplished. Now these ends are various, 2 Corintios 2:14-15. Sometimes he intends by it only the hardening and further blinding of wicked sinners, that they may be the more prepared for deserved destruction: Isaías 6:9-11,

“Go, tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate.”

The principal accomplishment hereof was in the personal ministry of Christ himself towards the people of the Jews, Mateo 13:14; Marco 4:12; Lucas 8:10; Juan 12:50.

But the same is the condition of things in the preaching of the word to this day. Christ designs in it to harden and blind wicked sinners unto their destruction. And herein it misseth not of its effect. They are so until they are utterly destroyed. Towards some he designs it only for their conviction; and this it shall through his power unconquerably effect. There is not one whom he aimeth to convince but he shall be convinced, whatever he intends by those convictions.

“His arrows are sharp in the heart of his enemies, whereby the people fall under him,” Salmo 45:5. Let men be never so much his enemies, yet if he intends their conviction, he will so sharpen his word upon their hearts as that they shall let go their professed enmity and fall down in the acknowledgment of his power.

None whom he will have convinced by his word shall be able to withstand it. Now, as the first sort of men may reject and despise the word as to any convictions from it which it is not designed to give them, but can never avoid its efficacy to harden them in their sins; so this second sort may resist and reject the word as to any real saving work of conversion, which is not in it or by it assigned unto them, but they cannot withstand its convictions, which are its proper work towards them.

With respect unto others, it is designed for their conversion; and the power of Christ doth in this design so accompany it as that it shall infallibly accomplish that work. These dead creatures shall “hear the voice of the Son of God” in it and live. It is, then, certainly of high concernment unto all men unto whom Christ comes in his word, to consider diligently what is or is like to be the issue and consequence of it with respect unto themselves.

Things are not issued according to outward appearance. If there were no hidden or secret events of the dispensation of the power of Christ in the word, all thoughts of any great matter in it might easily be cast off; for we see that the most live quietly under a neglect of it, without any visible effect upon their hearts or lives. And how then is it “sharper than any two-edged sword?” Things are indeed quite otherwise; the word hath its work on all; and those who are neither convinced nor converted by it, are hardened, which is in many evident to a spiritual eye.

And surely we may do well to consider how it fareth with our own souls in this state of things. It is to no purpose to think to hide things secretly in our own thoughts, and to please ourselves in our own darkness; the power of Christ in the word will reach and search out all; for it “pierceth to the dividing asunder of the. soul and spirit, and of the joints and marrow.” So that,

Obs. 4. Though men may close and hide things from themselves and others, yet they cannot exclude the power of Christ in his word from piercing into them.

Men are apt strangely to hide, darken, and confound things between their soul and their spirit, that is, their affections and their minds. Herein consists no small part of the deceitfulness of sin, that it confounds and hides things in the soul, that it is not able to make a right judgment of itself. So men labor to deceive themselves, Isaías 28:15.

Hence, when a man can countenance himself from any thing in his affections, his soul, against the reflections that are made upon him from the convictions of his mind or spirit, or when he can rest in the light of his understanding, notwithstanding the perverseness and frowardness of his affections, he is very apt to be secure in an ill condition. The first deceiveth the more ignorant, the latter the more knowing professors. The true state of their souls is by this means hid from themselves. But the power of Christ in his word will pierce into these things, and separate between them. He doth so as to his

1. Discerning, his

2. Discovering or convincing, and his

3. Judging power.

1. Let things be never so close and hid, he discerneth all clearly and distinctly; they are not hid from him, Salmo 139:4; Jeremias 23:24; Juan 2:23-25. And where he designs,

2. The conviction of men, he makes his word powerful to discover unto them all the secret follies of their minds and affections, the hidden recesses that sin hath in them, their close reserves, and spreads them before their eyes, to their own amazement, Salmo 50:21. So our apostle tells us, that by prophesying, or expounding the word of Christ, the secrets of men's hearts are discovered; that is, to themselves, they find the word dividing asunder between their souls and spirits; whereon they fall down and give glory to God, 1 Corintios 14:24-25. And hereby also,

3. He exerciseth his judging power in men. Let men arm themselves never so strongly and closely with love of sin and pleasure, carnal security, pride, and hatred of the ways of God, until their brows become as brass, and their neck as a sinew of iron, or let their sins be covered with the fair pretense of a profession, Christ by his word will pierce through all into their very hearts; and having discovered, divided, and scattered all their vain imaginations, he will judge them, and determine of their state and condition, Salmo 45:5; Salmo 110:6. Hereby doth he break all their strength and peace, and the communication of supplies in sin and security that have been between the mind and the affections, and destroys all their hopes.

Men are apt to please themselves in their spiritual condition, though built on very sandy foundations. And although all other considerations fail them, yet they will maintain a life of hopes, though ungrounded and unwarrantable, Isaías 57:10. This is the condition of most false professors; but when the word of Christ by his power enters into their souls and consciences, it utterly casts down all their confidences, and destroys their hopes and expectations.

Nothing now remains but that such a person betake himself wholly to the life which he can make in sin, with its lusts and pleasures; or else come over sincerely to him in whom is life, and who giveth life unto all that come unto him. So he “slays the wicked with the breath of his lips,” Isaías 11:4. And this is the progress that the Lord Christ makes with the souls of men:

1. He discerneth himself their state and condition, what is good or evil in them.

2. He discovereth this unto themselves, or convinceth them of their sins and dangers; which surpriseth them with fears, and sometimes with amazements.

3. He judgeth them by his word, and condemns them by it in their own consciences. This makes them give over their old security and confidences, and betake themselves unto new hopes that yet things may be better with them.

4. He destroys these hopes also, and shows them how vain they are. And hereon they either betake themselves wholly to their sins, so to free themselves from their convictions and fears, or sincerely give up themselves unto him for relief. To this purpose, again, it is added, that this Word of God is “a discerner of the thoughts and intents of the heart;” that is, one that so discerns them as to put a difference between them, and to pass judgment upon them.

Obs. 5. The Lord Christ discerneth all inward and spiritual things. in order to his future judgment of those things, and the persons in whom they are on their own account.

Our discerning, our judging, are things distinct and separate. Discerning every thing weakly, imperfectly, and by parts or pieces, we cannot judge speedily, if we intend at all to judge wisely. For we must “judge after the sight of our eyes, and reprove after the hearing of our ears;” that is, according as we can take in by weak means an understanding of what we are to make a judgment upon. With the Word or Son of God it is not so; for he at once discerning all things perfectly and absolutely, in all their causes, circumstances, tendencies, and ends, in the same instant he approveth or condemneth them.

The end of his knowledge of them is comprised in his knowledge itself, license to “know,” in the Scripture, when ascribed to God, doth sometimes signify to approve, accept, and justify; sometimes to refuse, reject, and condemn. Wherefore Christ's judging of the thoughts and intents of men's hearts is inseparable from his discerning of them, and the end why he fixeth his eye upon them. For this cause is he said to be “of quick understanding in the fear of the LORD,” so as “not to judge after the sight of his eyes, nor approve after the hearing of his ears;” that is, according to the outward appearance and representation of things, or the profession that men make, which is seen and heard: but “he judgeth with righteousness, and reproveth with equity,” according to the true nature of things, which lieth hidden from the eyes of men, Isaías 11:3-4.

He knows to judge, and he judgeth in and by his knowledge; and the most secret things are the especial objects of his knowledge and judgment. Let not men please themselves in their secret reserves. There is not a thought in their hearts, though but transient, never arising to the consistency of a purpose, not a pleasing or seeming desirable imagination in their minds, but it lies continually under the eye of Christ, and at the same instant that very judgment is by him passed on them which shall be given out concerning them at the last day.

O that we could always consider with what awe and reverence, with what care and diligence, we ought continually to walk before this holy, all-seeing One! In the description that is given of him when he came to deal with his churches, to “judge them with righteousness, and reprove them with equity,” “not according to the sight of his eyes or the hearing of his ears,” that is, the outward profession that they made, it is said that “his eyes were as a flame of fire,” Apocalipsis 1:14; answerable unto that of Job to God, “Hast thou eyes of flesh? or seest thou as man seeth?” Job 10:4.

He doth not look on things through such weak and failing mediums as poor frail creatures do, but sees all things clearly and perfectly according as they are in themselves, by the light of his own eyes, which are “as a flame of fire.” And when he comes actually to deal with his churches, he prefaceth it with this, “I known thy works,” which leads the way; and his judgment on them upon the account of those works immediately followeth after, Apocalipsis 2:3.

And it may be observed, that the judgment that he made concerning them was not only wholly independent of their outward profession, and ofttimes quite contrary unto it, but also that he judged otherwise of them, yea, contrary to that which in the secret of their hearts they judged of themselves. See Hebreos 3:17.

So when Judas was in the height of his profession, he judged him a devil, Juan 6:70-71; and when Peter was in the worst of his defection he judged him a saint, as having prayed for him that his faith might not fail So doth he know that he may judge, and so doth he judge together with his knowledge; and this easily and perfectly, for “all things are naked and opened before him;” so that,

Obs. 6. It is no trouble or labor to the Word of God to discern all creatures, and all that is of them and in them, seeing there is nothing but is evidently apparent, open, and naked, under his all- seeing eye.

It would be necessary here to open the nature of the knowledge or omniscience of God, but that I have done it at large in another treatise, whereunto I refer the reader. [10] Now, after the consideration of all the particulars, we may subjoin an observation that naturally ariseth from the multiplying of the instances here given by the apostle, and it is that,

[10] See vol. 10. p. 23, of the author's works. Ed.

Obs. 7. It is a great and difficult matter really and practically to convince professors of the practical judging omnisciency of Jesus Christ, the Word of God.

On the account hereof, added to the great importance of the thing itself unto our faith and obedience, doth the apostle here so multiply his expressions and instances of it. It is not for nothing that what might have been expressed in one single plain assertion is here set out in so many, and with such variety of allusions, suited to convey a practical sense of it unto our minds and consciences.

All professors are ready enough to close with Peter in the first part of his confession, “Lord, thou knowest all things;” but when they come to the other, “Thou knowest that I love thee,” that is, to make a practical consideration of it with respect unto their own hearts and ways, as designing in all things to approve themselves unto him as those who are continually under his eye and judgment, this they fail in and are hardly brought unto.

If their minds were fully possessed with the persuasion hereof, were they continually under the power thereof, it would certainly influence them unto that care, diligence, and watchfulness, which are evidently wanting in many, in the most of them. But love of present things, the deceitfulness of sin, the power of temptations, cares, and businesses of life, vain and uncertain hopes, do effectually divert their minds from a due consideration of it.

And we find by experience how difficult it is to leave a lasting impression of it on the souls of men. Yet would nothing be of more use unto them in the whole course of their walking before God. And this will further appear, if, after the precedent exposition of the several particular parts of these verses, and brief observations from them, we duly consider the general design of the apostle in the words, and what we are instructed in thereby.

In the foregoing verses, having greatly cautioned the Hebrews against backsliding and declension in their profession, acquainting them with the nature and danger of unbelief and the deceitfulness of sin whereby that cursed effect is produced, the apostle in these verses gives an account of the reason of his earnestness with them in this matter. For although they might pretend that in their profession they gave him no cause to suspect their stability, or to be jealous of them, yet he lets them know that this is not absolutely satisfactory, seeing that not only others may be deceived in the profession of men, and give them “a name to live” who are really “dead,” but they also may please themselves in an apprehension of their own stability, when they are under manifold decays and declensions.

The principles and causes of this evil are so close, subtile, and deceitful, that none is able to discern them but the all-seeing eye of Jesus Christ. On the account whereof he minds them fully and largely of his power and omniscience, whereunto they ought to have a continual regard, in their faith, obedience, and profession. Hence we are instructed,

First, That the beginnings or entrances into declensions in profession, or backslidings from Christ and the ways of the gospel, are secret, deep, and hardly discoverable, being open and naked only to the all-discerning eye of Christ.

Secondly, That the consideration of the omniscience of Christ, his all- searching and all-seeing eye, is an effectual means to preserve the souls of professors from destructive entrances into backslidings from the gospel.

Thirdly, The same consideration, duly improved, is a great relief and encouragement unto those who are sincere and upright in their obedience. For the apostle intends not merely to terrify those who are under the guilt of the evil cautioned against, but to encourage the meanest and weakest sincere believer, who desireth to commend his conscience to the Lord Jesus in his walking before him.

And these things being comprehensive of the design of the apostle in these weighty words of truth and wisdom, and being greatly our unto concernment duly to consider, must be distinctly handled and spoken unto.

Obs. 8. For the first of the propositions laid down, it is the design of the apostle to teach it in all those cautions which he gives to these professing Hebrews against this evil, and concerning the subtilties and surprisals wherewith it is attended. See Hebreos 3:12-15. Everywhere he requires more than ordinary watchfulness and diligence in this matter; and plainly intimates unto are the temptations that professors are to be exercised withal, unless they are exceeding heedful, there will be no preventing of a surprisal or seduction into some degrees at least of declension and backsliding from the gospel. There will be some loss or decay, in faith, or love, or works, one way or other.

The Asian churches are a sad exemplification of this truth. In a short time the most of them were greatly fallen off from their first gospel engagements; yea, so far as that some of them are threatened with excision and casting off from Christ. And yet no one of those churches seems to have had the least sense of their own decays; and those in especial who had made the greatest progress in falling away were yet justified by others with whom they conversed, having amongst them “a name to live,” and applauded themselves in their condition, as that which was good and in nothing blamable.

In this state the Lord Christ comes to make a judgment concerning them, as all things lay open and naked under his eye. In the description that is given of him upon his entrance into this work, it is said, as was observed before, that “his eyes were as a flame of fire,”

Apocalipsis 1:14, seeing all things, discerning all things, piercing at one view from the beginning unto the end of all. And he declares that he will so deal with them that “all the churches shall know that he searcheth the reins and hearts” of men, Apocalipsis 2:23.

And what work doth he make amongst these secure churches! One is charged with loss of love and faith; another of works; a third with lukewarmness and carnal pride; a fourth with spiritual death as to the generality of them, and most of them with various decays and miscarriages, and those such as themselves took no notice of. But his eye, which stays not upon the outside of things, be they never so gay or glorious, but pierceth to the secret embryos and first conceptions of sin and declensions, found them out, and passed judgment on them in righteousness and equity.

1. Now, one great reason hereof is taken from the subtilty of the principal causes of backsliding, and of the means or false reasonings whereby it is brought about. That which is wrought subtilely and deceitfully is wrought closely, and is therefore secret and hidden. And the first impressions that these subtile and deceitful causes make upon the minds of professors, the first entanglements which these deceitful reasonings cast upon their affections, if they are not merely transient, but abide upon their souls, there these causes of declensions, they are everywhere expressed in the Scripture, and everywhere expressly declared to be subtile and deceitful;

(1.) Indwelling sin is fixed on as the next cause of declensions and backslidings. This the apostle in this epistle chargeth (under the names of a “root of bitterness,” of “the sin that doth so easily beset us,” an “evil heart of unbelief,” and the like) with the guilt of this evil. And he himself declares this principle to be deceitful, subtile; that is, close, secret, hidden in its operation and tendency, Hebreos 3:13.

To this purpose is seducing, enticing, and craft assigned unto it in the Scripture. And it hath among others innumerable this advantage also, that being within us, dwelling in us, having possessed itself of the principles of our natures, it can insinuate all its corrupt and perverse reasonings, under the specious pretense of natural self-love, which is allowable. This our apostle was aware of, and therefore tells us that when he was called to preach the gospel he “conferred not with flesh and blood,” Gálatas 1:16.

By “flesh and blood” no more is intended but human nature as weak and frail. But in and by them the deceitfulness of sin is so ready to impose upon us its own corrupt reasonings, that the apostle thought not meet to entertain a parley with the very principles of his own nature, about self-preservation.

But this deceitfulness of sin I have handled at large in another treatise. Here only I observe, that the effects of this deceitful principle are, at least in their beginnings and first entrances, very close and secret, open only to the eye of Christ.

(2.) Satan also hath a principal hand in effecting or bringing about the declension of men from and in their profession. It is his main work, business, and employment in the world. This is the end of all his temptations and serpentine insinuations into the minds of professors. Whatever be the particular instance wherein he dealeth with them, his general design is to draw them off from their “first faith,” their “first love,” their “first works,” and to loosen their hearts from Christ and the gospel.

And I suppose it is not questioned but that he carrieth on his work subtilely, secretly, craftily. He is not called the “old serpent” for nothing. It is a composition of craft and malice that hath laid him under that denomination. His methods, his depths, his deceits, are we cautioned against. Hereabout treats our apostle with the Corinthians, 2 Corintios 11:3, “I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.

” It is true Eve was so beguiled, but who should now beguile the Corinthians? Even the same old deceiver, as he informs them, verse 14, “For Satan himself is transformed into an angel of light;” namely, in his fair and plausible pretences for the accomplishment of his wicked and abominable ends. He works in this matter by deceit, beguiling the souls of men, and therefore doth his work secretly, closely; for “in vain is the net spread before the eyes of any fowl.” But his work also lies under the eye of Christ.

(3.) The world also hath its share in this design. The “cares of it,” and “the deceitfulness of riches,” further this pernicious work of the minds and ways of professors, Mateo 13:22. By them is the seed of the gospel choked, when they pretend only to grow up with it, and that there is a fair consistency between them and profession.

Now, though backsliding from Christ and the gospel be thus distinctly assigned to these causes, and severally to one in one place, to another in another, and that as they are especially or eminently predominant in the singular instances mentioned, and so the effect is denominated from them, this is from indwelling sin, this from Satan, and that from the world; yet indeed there is no apostasy or declension in the minds of any which is not influenced by them all, and they are mutually assistant to each other in their work.

Now, where there is a contribution of subtilty and craft from several principles all deeply depraved with that vicious habit, the work itself must needs be close and hidden, which craft and deceit do principally aim at; as that poison must needs be pernicious which is compounded of many poisonous ingredients, all inciting the venom of one another. But the Lord Christ looks through all this hidden and deceitful work, which no eye of man can pierce into.

Again, The conjunct reasonings of these deceitful principles whereby they prevail with professors to backsliding, are plausible, and thereby the malignity of them and their secret influencing of their minds hardly discernible. Many of them may be referred unto these heads, wherein they do consist:

(1.) Extenuations of duties and sins.

(2.) Aggravations of difficulties and troubles.

(3.) Suggestions of false rules of profession. Profession is our avowed observation of all evangelical duties, on the account of the authority of Christ commanding them; and abstinence from conformity to the world in all evil, on the same forbidding it. The forementioned principles labor by all ways to extenuate these duties, as to their necessity and importance. Granted it shall be that they are duties, it may be, but not of that consideration but that they may be omitted or neglected. Consider the severals, in that which is comprehensive of them all:

[1.] This is constancy in profession in a time of danger and persecution. The hearts of men are often seduced with vain thoughts of holding their faith and love to Christ, which they hope will save them eternally, whilst they omit that profession of them which would endanger them temporally. A duty that also shall be allowed to be; but not of that necessity or importance, to save our present concerns, especially whilst the substance of faith and love to Christ is in our hearts entirely preserved.

This ruined many of the rich and great among the Jews: Juan 12:42, “Among the chief rulers many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue.” They went a great way in believing. And, considering their places and conditions, who would have required more of them? Would you have men, merely on the account of outward profession, hazard the loss of their places, interests, reputation, and all that is dear unto them? I know now well what men think in this case; the censure of the Holy Ghost in this matter concerning them is, “They loved the praise of men more than the praise of God,” verse 43, than which nothing almost can be spoken with more severity.

And these Hebrews were influenced into declensions from the same fallacy of sin. They were fallen into days wherein profession was perilous; and therefore, although they would not renounce the faith whereby they hoped to be roved, yet they would let go their profession, for which they feared they should be troubled. So our apostle intimates, Hebreos 10:25.

In this and the like instances do the subtile reasonings of sin and Satan secretly corrupt the minds of men, until they are insensibly, and sometimes irrecoverably engaged in a course of withdrawing from Christ and the gospel. The same may be observed as to other duties, and especially as to degrees of constancy and fervency in the performance of them. From these the minds of men are often driven and diverted by the crafty reasonings of sin, whereby they are entered into apostasy.

Some of the churches in the Revelation are charged not absolutely with the loss of their love, but of their “first love;” that is, the especial degrees of it in fervency and fruitfulness which they had attained.

[2.] Again, by these reasonings the deceitful principles mentioned do endeavor an extenuation of the guilt of such evils as lie in a tendency to alienate the heart from Christ and the gospel. An instance hereof we have in the Galatians. The observation of Judaical ceremonies was by false teachers pressed upon them. They did not once attempt to draw them from Christ and the gospel, nor would they have endured the proposal of any such thing.

Only they desired that, together with the profession of the gospel and the grace of Christ, they would also take upon them the observation of the Mosaical rites and institutions. Hereunto they propose unto them a double motive:

1 st. That they should hereby have union with the professing Jews, and so all differences be removed.

2dly . That they should escape persecution, which was then upon the matter alone stirred up by the envious Jews, Gálatas 6:12.

If both these ends may be obtained, and yet faith in Christ and the gospel be retained, what inconvenience or harm would it be if they should engage into these observances? Accordingly many did so, and took upon them the yoke of Judaical rites. And what was the end of this matter! Our apostle lets them know that what they thought not of was befallen them, and yet was the genuine effect of what they did.

They had forsaken Christ, fallen from grace, and, beginning in the Spirit, were ending in the flesh; for, under the specious pretences before mentioned, they had done that which was inconsistent with the faith of the gospel ‘Yea, but they thought not in the least of any declension from Christ.'The matter is not what they thought, but what they did. This they did, and this was the effect of it. The corrupt reasonings of their minds, deceived by the pleas and pretences mentioned, had prevailed with them to look on these things as, if not their duties, yet of no ill consequence or importance.

So were they deluded by extenuations of the evil proposed unto them, until they justly fell under the censure before mentioned. And the principal mischief in this matter is, that when men are beguiled by false reasonings into unwarrantable practices, their corruptions are variously excited to adhere to and defend what they have been overtaken withal; which confirms them in their apostasies.

[3.] Aggravations of difficulties in the way of profession are made use of to introduce a declension from it. For when thoughts and apprehensions of them are admitted, they insensibly weaken and dishearten men, and render them languid and cold in their duties; which tends unto backsliding. The effect of such discouragements our apostle expresseth, Hebreos 12:12-13: “Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way.

” Having laid down the afflictions and persecutions which they were to meet withal, and also declared the end and use of them in the grace and wisdom of God, he shows how ready men are to despond and grow heartless under them; which deprives them of all life and spirit in their profession; which he warns them to avoid, lest all end in apostasy. For if men begin once to think hard and strange of the trials that may befall them on the account of their religion, and cannot find that in it which will outweigh their sufferings, they will not long retain it.

Nor is it advisable for any man to entertain a profession that will not keep and maintain him in a dear year, but leave him to sink under those troubles which may befall him on the account thereof; as every thing whose real good doth not outbalance the evil that for it, and upon its single account, we must undergo, is certainly ineligible. Herein, then, lies no small part of the deceitful actings of the subtile principles mentioned.

They are ready to fill the mind with dismal apprehensions of the difficulties, dangers, troubles, reproaches, and persecutions that men may undergo on the account of profession. And unless they can make the Lord Christ absolutely to be their end, portion, and measure of all, so as to reckon on all other things not according to their own nature, but according to the respect which they have unto him, and their interest in him, it is impossible but these things will secretly influence them into declensions from their profession.

In the meantime aggravating thoughts of trouble please men's minds; it seems reasonable unto them, yea their duty, to be terrifying themselves with the apprehensions of the evils that may befall them. And when they come indeed, if liberty, if goods, if life itself, be required in the confirmation of our testimony to the gospel, there needs no more to seduce us into a relinquishment of its profession, but only prevailing with us to value these things out of their place and more than they deserve, whereby the evils in the loss of them will be thought intolerable.

And it is marvellous to think how the minds of men are insensibly and variously affected with these considerations, to the weakening, if not the ruin, of that zeal for God, that delight in his ways, that “rejoicing in tribulation,” which are required to the maintaining of a just and due profession. And against the effect of such impressions we are frequently warned in the Scripture. [4.] Again; these corrupt and fallacious reasonings do cover and conceal the entrances of apostasy, by proposing false rules of walking before God in profession, wherein men are apt to satisfy and deceive themselves.

So in particular they make great use of the examples of other men, of other professors; which on very many accounts is apt to deceive them, and draw them into a snare. But this head of the deceit of sin I have spoken to at large in another discourse. [11]

[11] Treatise on Indwelling Sin, volume 6 of the author's works. Ed.

2. The beginnings of declensions from Christ and the gospel are deep and hidden, because ofttimes they are carried on by very secret and imperceptible degrees. Some men are plunged into apostasy by some notorious crimes and wickednesses, or by the power of some great temptations. In these it is easy to discover the beginning of their fall; as it was with Judas when the devil entered into him, and prevailed with him for money to betray his Master.

And many such there are in the world, who for money, or the things that end in money, part with their professed interest in Christ and the gospel. And if they get more than Judas did, it is because they meet with better chapmen in the world than were the priests and Pharisees. The fall of such men from their profession is like the dying of a man by a fever. The first incursion of the disease, with its whole progress, is manifest.

It is with others in their spiritual sickness and decays as with those who are in a hectical distemper; which at first is hardly known, and in its progress hardly cured. Small negligences and omissions are admitted, and the soul is habituated unto them, and so a progress is made to greater evils; of which also, as I remember, I have treated elsewhere.

3. Revolters and backsliders do their utmost endeavor to hide the beginnings of their falls from themselves and others. This makes the discovery and opening of them to be difficult. By the false and corrupt reasonings before mentioned they labor to blind their own eyes, and to hide their own evils from themselves: for in this case men are not deceived, unless they contribute to their own beguiling.

Their own hearts seduce them before they feed on ashes. And herewith they willingly attend unto the delusions of Satan and the world; which they do in not watching against them as they ought. So are they deceived themselves. And when they have made such a progress in their declensions as that they begin themselves, it may be, to be sensible of it, then do they endeavor by all means to hide them from others; by which means, at length, they hide them from themselves, and rest satisfied in what they have pleaded and pretended, as if it were really so.

They will use pleas, excuses, and pretences, until they believe them. Was it not so with the church of Sardis? Even when she was almost dead, yet she had outwardly so demeaned herself as to have a “name to live;” that is, a great reputation to be in a good thriving state and condition. And Laodicea, in the height of her apostasy, yet persuaded herself that she was “rich,” and increased, and wanted nothing; and knew not, as is expressly testified, that she was “poor,” and fallen under the power of manifold decays.

From these and the like causes it is that the beginnings of men's backslidings from the gospel are so secret and hidden, as that they are open only to the all-seeing eye of Jesus Christ; which our apostle here minds these Hebrews of, to beget in them a watchful jealousy over themselves.

And this effect it should have upon all. This the nature of the thing itself, and frequent Scripture admonitions, do direct us unto, namely, that we should continually be watchful over our own hearts, lest any beginnings of backslidings or declensions from the gospel should have taken place or prevailed in us. Cautions to this purpose the Scripture abounds withal: “Let him that standeth,” that is, in the profession of the gospel, “take heed lest he fall;” or, beware that he decay not in his faith, and love, and zeal, and so fall into sin and apostasy.

And again, “Take heed that we lose not those things which we have wrought,” 2 Juan 1:8. That profession which is not working is ever false, and to be despised. “Faith worketh by love.”

Hath it been so with us, that profession hath been effectual in working? Let us look to it carefully, lest we discontinue that course, or by apostasy forfeit all the benefit and advantage of it. And our apostle in this epistle in an especial manner abounds with admonitions to the same purpose: because the Hebrews, on many accounts, were much exposed to the danger of this sin. And it is the duty of the dispensers of the gospel to apply themselves particularly to the state, condition, and temptations of them with whom in an especial manner they have to do.

And let not any man think that the earnest pressing of this duty of constant watchfulness against the first entrances of spiritual declensions is not of so much use and necessity as is pretended. We see what the neglect of it hath produced. Many who once made a zealous profession of the truth, having strong convictions upon their souls, and were thereby in a way of receiving more grace and mercy from the Lord, have, through a neglect of this duty, fallen from the ways of God, and perished eternally, 2 Pedro 2:20-22.

And many more have exceedingly dishonored God, and provoked his indignation against the whole generation of professors in the world; which hath caused him to fill all his dispensations with tokens of his displeasure. This hath laid all the virgins, even wise and foolish, asleep, whilst the Bridegroom standeth at the door There is, then, no greater evidence of an unsound heart than to be careless about the beginnings of spiritual decays in any kind.

When men once lay up all their spiritual interest in retaining some kind of persuasion that in the end they may come to heaven, and, so they may by any means retain that persuasion, are regardless of exact watchfulness and walking, they are even in a perishing condition. There needs no greater evidence that self is their, utmost end, that they have neither care to please God, nor love to Christ, nor delight in the gospel, but, with Balaam, desire only to “die the death of the righteous.

” Yet thus is it with them who neglect the first entrances of any cold, careless frame or temper of heart in gospel duties. They little consider either the power or deceitfulness of sin who are negligent in this matter, and how backsliding will get and firm its ground in the soul after a while, which might with ease have been at first prevented. Let us, therefore, because of the importance of this duty, consider some directions for the preventing of this evil, and some instructions how to discover it in the ways and means of its prevalency:

Take heed of weariness in and of those ways of God wherein you have been engaged according to his mind. A spontaneous lassitude in the body is esteemed an ill prognostic; some great distemper usually ensues upon it. So is weariness of any of God's ways; its hidden cause and consequent, that will in time appear, is some great spiritual distemper. And this our apostle intimates to be the beginning of most men's apostasy, Hebreos 10:36-39.

Men, through want of patience to continue in well-doing, grow weary, and ofttimes “draw back unto perdition.” And there are three things that men are apt to grow weary of in the ways of God, and thereby to enter into spiritual decays:

1. Of duties. Many duties are burdensome to flesh and blood; that is, nature as weak and frail. All of them are opposite to flesh and blood; that is, nature as corrupt and sinful. In the one sense, nature is ready to faint under them; in the other, to raise up an opposition against them, and that by a secret aversation in the will, with innumerable corrupt reasonings, excuses, and pretences in the mind.

If they prevail to an effectual weariness, that is, such as shall introduce a relinquishment of them, in part or in whole, as to the matter of them or the manner of their performance, those in whom they do so will have cause to say,

“We were almost in all evil in the midst of the congregation and assembly,” Proverbios 5:14.

Hence is the caution of our apostle, 2 Tesalonicenses 3:13, “Brethren, be not weary in well-doing;” and Gálatas 6:9. ‘A patient continuance in an even, constant course of well-doing, in a due observance of all gospel duties, will be burdensome and grievous unto you; but faint not, if you intend to come to the blessed cud of your course in fence with God.

'Now, weariness in duty discovers itself by impairing it in the intenseness of our spirits, or constancy of its performance. Where there is a decay in either of these, weariness is at the root; and after weariness ensues contempt, Malaquías 1:13. And whatever interpretation men may put upon this frame, God calls it a being weary of himself, Isaías 43:22; which is the next step to forsaking of him.

Wherever, therefore, this begins to discover itself in the soul, nothing can relieve it but a vigorous shaking off all appearances of it, by a warm, constant application of the mind unto those duties whose neglect it would introduce.

2. Of waiting to receive any particular good or special mercy from God in his ways. God is a good and gracious master. He entertains none into his service but he gives them in hand that which is an abundant recompense for the duties he will require of them. “In keeping of his commands there is great reward,” Salmo 19:11.

Every part of his work carries its own wages along with it. Those who serve him never want enough to make them “rejoice” when they fall into “manifold temptations,” and to “glory in tribulations;” which are the worst things that do or can befall them on his account. But, moreover, besides the pledges that he gives them in hand, they have also many “great and precious promises,” whereby they are justly raised up to the expectation of other and greater things than at present they do enjoy.

Whatever mercy or grace by any or all the promises of God they have been made partakers of, there is still more in them all, nay, in every one of them, than they can here come to the actual enjoyment of. Yet are all these things theirs, and they have a right unto them. This makes waiting on God so excellent a grace, so necessary a duty. Now, sometimes this hath respect unto some mercy that g man may in an especial manner stand in need of.

Here he would have his faith expedited, his expectation satisfied, and his waiting have an end put unto it. If he fail herein, it maketh his heart sick. But here lieth the great trial of faith. “He that believeth,” that is, truly and sincerely, “he will not make haste;” that is, he will abide in this duty, and not “limit the Holy One” as to times and seasons. If those who are called hereunto wax weary of it, they are in the high road to apostasy.

Consolation, light, and joy, do not come in through the administration of the ordinances answerable to the measures they have themselves given, unto or taken of things; strength against a temptation or corruption is not yet received upon prayer or supplication; they are weary of waiting, and so give over. This will end in absolute apostasy if not timely prevented. See the cautions of our apostle in this matter, Hebreos 6:11-12; Hebreos 10:35-36.

3. Weariness of troubles and persecutions is of the same tendency. It opens a door to apostasy. They are for the most part the portion of believers in this world. Nor have they cause to complain of their lot. They are told of it beforehand. Had they been allured on unto faith and profession with hopes and expectations of peace and prosperity in this world, and were they afterwards surprised with the cross, they might have some reason to complain.

But the matter is quite otherwise. Our Savior hath told us plainly, that if we will not “take up the cross” we must let him alone. ‘If,'saith he, ‘you will follow me, you must take up the cross; yea, fathers, mothers, houses, lands, and possessions, if called for (and probably they will be called for), must all go, or be foregone, for my sake and the gospel's. If you like not these terms, you may let them and me alone.'So our apostle assures us, that

“they who will live godly in Christ Jesus shall suffer persecution,” 2 Timoteo 3:12.

There is a kind of profession that may escape well enough in the world, such as men shall have no disadvantage by in this life, nor advantage in that which is to come. But that profession which causeth men to “live godly in Christ Jesus,” will for the most pare be attended with persecution. And this are we all forewarned of. But so foolish are we generally, as that when these things befall us, we are apt to be surprised, as if some strange thing, something foreign to our condition, had seized on us; as the apostle Peter intimates, 1 Pedro 4:12.

And if men by their natural courage, their spirit to sustain infirmities, can hold out the first brunt of them, yet when they begin to return and to be prolonged, to follow one upon another, and no way of deliverance or of ending them be in view, they are apt to be weary, and cast about, like men in a storm, how they may give over their intended voyage and retreat into some harbour, where they may be in peace and safety.

Omission of provoking duties or compliance with pleasing ways, in such a condition, begins to be considered as a means of relief And this with many is an entrance into apostasy, Mateo 13:21. And this is confirmed, as by testimonies of the Scripture, so by instances and examples in all ages of the church. This, therefore, our apostle in an especial manner treats with these Hebrews about, plainly declaring that if they grew weary of their troubles, they would quickly fail in their profession, Hebreos 6:11-12; and he multiplies both reasons and examples to encourage them unto the contrary, Hebrews 10-12.

For when men begin to wax weary of troubles and persecutions, and to make their own carnal reasonings, affections, and desires, to be the measure of their suffering, or what it is meet for them to undergo upon the account of the gospel, they will quickly decline from it. Now, because this is the common way and means whereby men are brought to decays in their profession, and insensibly unto apostasy, it may not be amiss to subjoin some few considerations which may help to relieve our spirits under their troubles, and to preserve them from fainting or being weary; as,

1. What is it that these troubles do or can deprive us of, whatever their continuance be? Is it of heaven, of everlasting rest, of peace with God, of communion with Christ, of the love and honor of saints and angels? These things are secured utterly out of their reach, and they cannot for one. moment interrupt our interest in them. This is Paul's consideration, Romanos 8:38-39.

And had we a due valuation of these things, what may outwardly befall us in this world on their account would seem very light unto us, and easy to be borne, 2 Corintios 4:15-18.

2. What is it that they fall upon and can reach unto? It may be they may deprive us of our riches, our liberty, our outward ease and accommodations, our reputation in the world. But what perishing trifles are these, compared to the eternal concerns of our immortal souls! It may be they may reach this flesh, these carcasses that are every day crumbling into dust. But shall we faint or wax weary on their account.

Suppose we should, to spare them, turn aside to some crooked paths, wherein we suppose we may find security, God can send diseases after us that shall irrecoverably bring on us all those evils which by our sins we have sought to avoid. He can give a commission to a disease to make the softest bed a severe prison, and fill our loins and bones with such pains as men cannot inflict on us and keep us alive under them.

And for death itself, the height, complement, and end of temporary trouble, how many ways hath he to cast us into the jaws of it, and that in a more terrible manner than we need fear from the children of men! and shall we, to preserve a perishing life, which, it may be, within a few days a fever or a feather may deprive us of, startle at the troubles which, on the account of Christ and the gospel, we may undergo, and thereby forfeit all the consolations of God, which are able to sweeten every condition unto us? This consideration is proposed unto us by Jesus Christ himself, Mateo 10:28.

3. Whereunto, in the wisdom and grace of God, do these things tend, if managed aright in us and by us? There is nothing that the Scripture doth more abound in, than in giving us assurance that all the evils which we do or may undergo upon the account of Christ and his gospel, shall work effectually towards our unspeakable spiritual advantage. See Romanos 5:1-5.

4. For whom or whose sake do we or are we to undergo the troubles mentioned? A man of honesty and good nature will endure much for a parent, a child, a friend; yea, the apostle tells us, that “for a good man some would even dare to die,” Romanos 5. But who is it whom we are to suffer for? Is it not He who is infinitely more than all these in himself and to us? Consider his own excellency, consider his love to us, consider the effects of the one and the fruits of the other, whereof we are and hope to be made partakers, and it will be granted that he is worthy of our all, and ten thousand times more if it were in our power.

Besides, he calls us not to any thing but what he went before us in; and he went before us in many things wherein he calls not us to follow him, for he underwent them that we might escape them. He died that we might live; and was made a curse that the blessing might come upon us. Let us not then be so foolish, so unthankful, so brutish, as to think any trouble too great or too long to be undergone for him. This our apostle at large expresseth, Filipenses 3:7-10.

5. What is the end of these trials and troubles which we are so ready to faint and despond under? Eternal rest and glory do attend them. See 2 Tesalonicenses 1:7; 2 Corintios 4:17; Apocalipsis 7:13-14.

These and the like considerations, being pleaded in the mind and soul, may be a means to preserve them from fainting under troubles that do or may befall men on the account of the profession of the gospel, which are apt to dispose them unto backslidings.

There are sundry means that may be improved to prevent the entrances of the decays insisted on; amongst all which none is so proper as that here mentioned by our apostle, and which is comprised in our next proposition. For,

Obs. 9. A due and holy consideration at all times of the all-seeing eye of Jesus Christ is a great preservation against backslidings or declensions in profession.

This is the end for which the mention of it is here introduced by the apostle. It was not in his way, nor was any part of his design, to treat absolutely about the omniscience of Christ; nothing could be more foreign to his present discourse. But he speaks of it on purpose, as an effectual means to awe and preserve their souls from the evil that he dehorted them from and warned them of And the consideration of it is so on many accounts; for,

1. If we retain this in remembrance, that all the most secret beginnings of spiritual declensions in us are continually under his eye, it will influence us unto watchful care and diligence. Some, with Sardis, are ready to please themselves whilst they keep up such a profession as others with whom they walk do approve of, or cannot blame. Others, with Laodicea, think all is well whilst they approve themselves, and have no troublesome accusations rising up against their peace in their own consciences, when, it may be, their consciences themselves are debauched, bribed, or secure.

For lesser things, which neither others observe to their disreputation, nor themselves are affected with to their disquiet, many men regard them not. And hereby are they insensibly betrayed into apostasy, whilst one neglect follows another, and one evil is added to another, until ‘a breach be made upon them “great like the sea, that cannot be healed.” Herein, then, lies a great preservative against this ruining danger.

Let the soul consider constantly that the eye of Christ, with whom principally, and upon the matter solely in these things, he hath to do, and to whom an account of all must be one day given, is upon him; and it cannot but keep him jealous over himself, lest there should any defiling root of bitterness spring up in him. To him ought we in all things to approve ourselves; and this we cannot do without a continual jealousy and constant watchfulness over our hearts, that nothing be found there that may displease him: and whatever is there, it is all “naked and open unto him.” And,

2. The Lord Christ doth not behold or look on the evils that are or may be in the hearts of professors as one unconcerned in them, by a mere intuition of them; but as one that is deeply concerned in them, and as it were troubled at them: for by these ‘things is his good Spirit grieved and vexed, and great reproach is cast upon his name. When the miscarriages of professors break out so far as that the world takes notice of them, it rejoiceth in them, and triumpheth over that truth and those ways which by them are professed.

And when other believers or professors observe them, they are grieved and deeply afflicted in their minds. And who knows not that even the consideration of these things is of great use to prevail with sincere professors unto watchfulness over their ways and walkings; namely, lest the name of God should be evil spoken of by reason of them, or the spirits of the servants of Christ be grieved by them.

How often doth David declare that he would take heed to his ways, because of his enemies or observers, those that watched for his halting, and would improve their observation of it to the dishonor of his profession! And, on the other side, he prays that none which feared God might be ashamed on his account, or troubled at his failings. And therefore did he labor in all things to preserve his integrity, and keep himself from sin.

Nor have they any respect unto the glory of God who have not the same sense and affections in such cases. Now, if these things are, or ought to be, of such weight with us, as to what comes under the cognizance of men, that is open and naked unto men, according to their capacity of discerning, what ought our thoughts to be of all things of the same nature that fall fully and solely under the cognizance of Christ, considering his concernment in them, and how he is affected with them? And so it is with respect unto the first, most secret, and imperceptible spiritual decays that may befall us; yea, he lays most weight on the things that are known to himself alone, and would have all the churches know and consider that he “searcheth the hearts and trieth the reins” of men.

Neither can we have in any thing greater evidence given unto our sincerity, than when we have an especial watchful regard unto those things which lie under the eye of Christ alone, wherein we have to do with him only. This testifieth a pure, unmixed, uncorrupted faith and love towards him. Where, therefore, there is any thing of sincerity, there will be a continual care about these things upon the account of the concernment of Christ in them. And,

3. We may do well to remember that he so sees all our neglects and decays, as in an especial manner to take notice of their sinfulness and demerit. Many of the churches in the Revelation pleased themselves in their state and condition, when yet, because of their decays, the Lord Christ saw that guilt in them and, upon them as that for it he threatened them with utter rejection, if they prevented it not by repentance; which accordingly befell some of them.

We are apt to take a very undue measure of our failings, and so esteem this or that folly, neglect, or decay, to have no great guilt attending it; so that we may well enough spare it and ourselves in it. And the reason hereof is, because we are apt to consider only acts or omissions themselves, and not the spring from whence they do proceed, nor the circumstances wherewith they are attended, nor the ends whereunto they tend.

But saith our apostle, ‘All things are open and naked before him, neither is there any thing that is hid from his eyes.'There is no omission of duty, no neglect of the acting or stirring up of any grace, no sinful miscarriage or worldly compliance, wherein the beginnings of our decays do or may consist, but that, together with all their causes and occasions, their aggravating circumstances, their end and tendency, they are all under the eye of Christ; and so their whole guilt is spread before him.

And oftentimes there is a more provoking guilt in some circumstances of things than in the things themselves. He sees all the unkindness and unthankfulness from whence our decays proceed; all the contempt of him, his love and grace, wherewith they are attended; the advantage of Satan and the world in them; and the great end of final apostasy whereunto they tend, if not by grace prevented. All these things greatly aggravate the guilt of our inward, spiritual decays; and the whole provocation that is in them lies continually under his eye. Hence his thoughts of these things are not as our thoughts commonly are; but it is our wisdom to make his the rule and measure of ours.

4. He so sees all things of this kind as that he will pass judgment on us and them accordingly; it may be in this world, by sore afflictions and chastisements, but assuredly at the last day. Alas! it is not the world that we are to be judged by, if it were, men might hide their sins from it; nor is it the saints nor angels, who discover not the secret frames of our hearts; but it is he who is “greater than our hearts, and knoweth all things.

” This our apostle directs us to the consideration of; for after he hath given the description of the Word of God insisted on, he adds, that it is he to whom we must give up our account. And how shall backsliders in heart escape his righteous judgment? Secrecy is the relief of most in this world, darkness is their refuge; but before him these things have their aggravation of guilt, and will yield no relief.

5. Again; He so discerns all declensions in the hearts and spirits of professors, as withal to be ready to give them supplies of help and strength against all the causes of them, if sought unto in a due manner. And there can be no greater encouragement to them that are sincere, unto the use of their utmost endeavors, to preserve their faith and profession entire for him. And this will be further improved in our consideration of the last observation which we drew from the words of the apostle and the exposition of them, which is that,

Obs. 10. A due, holy consideration of the omniscience of Christ is a great encouragement unto the meanest and weakest believers, who are upright and sincere in their faith and obedience.

To this purpose are all these properties of Christ proposed unto us, and to be improved by us. They all are suited to give encouragement unto us in our way and course of obedience.

Hence is he able to take care of and to encourage the least beginnings of grace in the hearts of his disciples. It is his office to take care of the whole seed of God, of all the work of the Spirit of grace. This he could not do without that all-discerning ability which is here ascribed unto him. By this he takes notice of the beginning, increase, growth, and decays of it, from first to last. Hence he says of himself, that he “will not break the bruised reed, nor quench the smoking flax,” Mateo 12:20.

Be our spiritual strength but like that which is naturally in a bruised reed, which is the next degree to none at all, he will not break it; that is, he will take care that it be not bruised, despised, or discouraged, but will cherish it, and add strength unto it. The smoking of flax also expresseth the least degree imaginable of grace; [12] yet neither under his eye and care shall this be quenched.

It is easy with him to discover and blast the hypocrisy of false pretenders. He did so by one word to him who boasted of keeping all the commandments from his youth, Mateo 19:18-22. So by the breath of his lips he slays the wicked, Isaías 11:4.

Be their profession never so specious or glorious, do they please themselves in it, and deceive others by it, he can come to their consciences under all pretences, and by his word and Spirit slay all their false hopes, discover their hypocrisy, and strip them naked of their profession, to the contempt of all. And so doth he know and take care of the least dram of sincerity in the weakest soul that belongs unto him.

So he did in the poor woman, when she owned herself to be no better than a dog, Mateo 15:27-28. He doth not only bear his lambs in his arms, the weakest of the flock who have an appearance of life, and of following him in it; but also “gently leads those that are with young,” Isaías 40:11, who as yet have but newly conceived his grace in their hearts.

[12] In the original edition the word is “sin,” an evident misprint for “grace,” or some similar word. Ed.

And this gives us a stable ground whereon to answer that great objection, which many souls make against their own peace and consolation. They are convinced of the excellency of Christ, and of the suitableness of his grace and righteousness unto their wants. They are also satired in the faithfulness of gospel promises, and the stability of the covenant of grace, with all other principles and grounds of evangelical consolation.

But they look on themselves as unconcerned in all these things. As far as they know, they have no grace in them; and therefore have no interest in or right unto what is proposed to them. And hereon ensue various entanglements in their minds, keeping them off from sharing in that “strong consolation” which God is abundantly wilting that all “the heirs of promise” should receive. The consideration of the properties of the Lord Christ insisted on is exceedingly suited to the removal of this objection out of the way. To confirm this, I shall consider the whole case a little more largely. We may then observe,

1. That the beginnings of most things are imperceptible. Things at first are rather known by their causes and effects than from any thing discernible in their own beings. As they are gradually increased, they give evidence of themselves; as a little fire is known by the smoke it causeth, when itself cannot be seen.

2. That the beginnings of spiritual things in the souls of men are, moreover, very secret and hidden, upon many especial accounts and reasons. Grace in its first communication is a thing new to the soul, which it knows not how to try, examine, or measure. The soul is possibly put by it under some surprise; as was Rebekah when she had conceived twins in her womb. Until such persons seriously consult with God by his word, they will be at a great loss about their own state and condition.

Again, Satan useth all means possible to darken the mind, that it may not aright apprehend the work of God in it and upon it. His first design is to keep us from grace; if he be cast therein, his reserve is to keep us from consolation. His sleights and methods herein are not now to be insisted on. Hence most of the objections we meet with, from persons under darkness as to gospel comforts and refreshment, may be easily manifested to be his suggestions. Moreover, indwelling corruption doth exceedingly endeavor to cloud and darken the work of God's grace in the soul. And it doth so two ways especially:

(1.) By a more open discovery of itself in all its evil than it did before. Grace is come upon it as its enemy, and that which fights against it, designing its ruin. The very first actings of it lie in a direct opposition to the former rule of sin in the heart. This inbred corruption meeting withal, sometimes it is excited unto rage, and presseth for its own satisfaction with more earnestness than formerly, when it was as it were in the full and quiet possession of the soul. This causeth darkness and trouble in the mind, and keeps it off from discerning any thing of the work of God in it.

(2.) By a sensible opposition to gospel duties. This it will raise against that spiritual manner of their performance which a gracious soul now aims at, though it was more quiet when only the outward bodily exercise was attended unto. These things surprise beginners in grace, and leave them in the dark as to what is their interest in it.

3. Believers in this state and condition have in themselves many just grounds of fears and jealousies concerning themselves, which they know not how to disentangle themselves from. The many self-deceivings which they either see the example of in others or read of in the Scripture, make them jealous, and that justly, over their own hearts. And whereas they find much hypocrisy in their hearts in other things, they are jealous lest in this also they should deceive themselves. And many other reasonings there are of the same nature whereby they are entangled.

Against all these perplexities much relief may be administered from this consideration, that the Lord Christ, “with whom we have to do,” sees, knows, and approves of the least spark of heavenly fire that is kindled in us by his Spirit; the least seed of faith and grace that is planted in us is under his eye and care, to preserve, water, and cherish it. And this may be pressed in particular instances; as,

1. He sees and takes notice of the least endeavors of grace in the heart against the power of sin. This the soul wherein it is may not be acquainted with, by reason of that pressing sense which it hath from the assaults that sin makes upon it. These so imbitter it that it cannot find out unto its satisfaction the secret lustings and warrings of the Spirit against the flesh; as one that is deeply sensible of the weight of his burden, which is ready to overbear him, doth not perceive his own strength whereby he standeth under it. But this lies under the eye of Christ distinctly, and that, so as to give in suitable help and succor unto it in a time of need, as is declared in the next verses.

2. He sees and perceives the principle and actings of grace in that very sorrow and trouble wherewith the soul is even overwhelmed in an apprehension of the want of it. He knows that much of many a soul's trouble for want of grace is from grace. There is in it the search of grace after an increase and supply. He sees the love that works in trouble for want of faith; and the faith that works in trouble for want of holiness And these things he takes care of.

3. He finds grace in those works and duties wherein they by whom they are performed, it may be, can find none at all. As he will manifest at the last day that he observed that filth and wickedness, that perverse rebellion in the ways of wicked men, which themselves took no notice of, or at least were not thoroughly convinced about; so he will declare the faith and love which he observed in the duties of his disciples, which they never durst own in themselves This is fully declared, Mateo 25, from verse 34 (Mateo 25:34) to the end.

4. How small soever that grace be which he discovers in the souls of his, he accepts of it, approves it, and takes care for its preservation and increase. The life of it doth not depend on our knowledge, but his And as these things do really tend to the relief and consolation of believers, so they do justly deserve to be more largely insisted on and more fully improved, but that the nature of our present design will not admit of it in this place.