Exposition of the Epistle to the Hebrews

1. In a due consideration of our dangers; he that walks in the midst of snares and serpents, and goes on confidently, without consideration of his danger, as if his paths were all smooth and safe, will one time or other be entangled or bitten. Blind confidence in a course of profession, as if the whole of it were a dangerless road, is a ruining principle, 1 Pet.i. 17; Prov. xxviii. 14. ‘ A prudent man foreseeth the evil and hideth himself, but the simple pass on and are punished,’ Prov. xxii. 38. It is the highest folly not to look out after dangers, and it usually ends in sorrow, trouble, and punishment. Fear is necessary in continual exercise. Not a fear of distrust or diffidence, of anxious scrupulosity, but of care, duty, and diligence, Continually to fear dangers in all things, brings an useless, perplexing scrupulosity, where men’s principle of duty is only a harrassed, convinced conscience, and the rule of it is the doctrines and traditions of men. But where the principle of it is the spirit of grace, with all this fear there is liberty; and where the rule of it is the Word, there is safety, peace, and stability. Men at sea that are in the midst of rocks and shelves, and consider it not, will hardly avoid a shipwreck. Livy tells us, that Philopeemenes, that wary Grecian commander, wherever he went, though he were alone, he was still considering all places that he passed by, how an enemy might possess them, and lay ambushes in them to his disadvantage, if he should command an army in those places. Hereby he became the most wary and expert captain of his age. So should a Christian do; he should always consider how, where, and by what means, his spiritual adversaries may ensnare or engage him, and so either avoid them or oppose them; and not like the simple, pass on heedlessly and be punished, Eph. vi. 11, 12, &e.

2. In a due consideration of the especial nature of those snares and dangers that we are exposed unto. It is not enough that in general we know and reckon on it, that we are obnoxious unto dangers, but we must learn what are the especial dangers, as things are cireumstanced in our lives, callings, ways, times, and seasons, that are apt easily to beset us. To know and continually ponder their nature and advantages, this is wisdom; the greatest wisdom we. can exercise in the whole course of our walking and profession, 1 Pet. ν. 8. \ here custom, security, false pleasing confidence of our own sti negligence, and sloth, all put in to delude us. And if we Ὁ Ὁ; Ξ imposed on, that we weigh not aright the nature and eflicacy of our own peculiar snares and temptations, we shall assuredly at one time or another fail and miscarry, in the course of our obedience. This was David’s wisdom, when he kept himself from his own iniquity, Ps. xvii. 23. God would have us cast all our care about earthly things on him, but be watchful ourselves through his grace about spiritual. But we are apt to fail on both hands.

3. It is so to heed them as to endeavour to avoid them; and that in all their occasions, causes, and advantages,—in their whole work and efficacy. We are not only to consider them when they assault us, but to watch against all ways whereby they may do so. This is the duty of a man that stands armed on his guard. He is very regardless of his enemy, who never seeks to avoid him but when he sees him or feels him. Men will consider the lion’s walk, so as not without good means of defence to be found in it. The lion is in all the special oppositions we are exercised with. We had need continually to be fenced with iron and the staff of a spear, as 2 Sam. xxiii. 7, and yet to avoid them what we are able. God expresseth his great dislike of them that walk contrary to him, as we have rendered the words, Lev. xXvi. 21, “sp vay 195m om, if you walk with me at peradventure or atall adventures, carelessly, negligently, without due consideration of your duty and your danger, this God will not bear.

4. Consider them so as to oppose them. And this consisteth in these things. 1. In being always ready armed and standing on your guard, Eph. vi. 13; Mark xiii. 35, 36; 2 Sam. xxii. 7. 2. In calling in help and assistance, Heb. ii. 18, and iv. 16. 3. In improving the supplies granted us with faith and diligence, Heb. xii. 1. And these are some of the things that belong unto this duty, and they are but some of them; for it is diffused through the whole course of our profession, and is indispensably required of us, if we would abide in the beauty and glory of it unto the end. And, therefore, the negligence and sloth of many professors can never enough be bewailed. They walk at all adventure, as if there were no devil to tempt them, no world to seduce, ensnare, or oppose them, no treachery in their own hearts to deceive them. And hence it is that many are sick, and many are weak, and some are fallen asleep in sin. But what our Saviour said to all of old, he says still to us all, ‘Watch,’ Mark xiii. 37.

Thirdly. There are the persons concerned in this duty, Μηποτε εσ- ται εν τινι μων, “ Lest there be in any of you.” Mnzore is somewhat more emphatical than the /est, whereby alone we render it. Ne forte, say some translations, ‘lest perchance,’ with respect unto a dubious event. Others, ne quando, ‘lest there be at any time;’ lest so, that there should be, ev τινι μων; “ ἴῃ any of you.’ The apostle doth not seem in these words strictly te intend every individual person, as if he had said, let every one of you look to himself and his own heart, lest it be so with him; but he speaks unto them collectively, to take care that there be none such amongst them; that none be found amongst them with such a heart as he cautions them against. And this consequently falls on every individual, for where all are spoken unto, every — one is concerned. The same kind of expression is used to the same purpose, ch. xu. 15, 16, ἐπισκοπουντες pun τις ὕστερων, ‘watching, overseeing mutually with diligence, lest any (among you) fail of the grace of God, lest any roct of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator or profane person as Esau.’ Here the caution is evidently given unto the whole church, and the duty of the whole is expressed thereon. So is it likewise in this place, as appears from the direction that he gives for the right performance of this duty, in and by mutual watchfulness and exhortation in the next verse. This, then, is proposed first to the whole church, to the whole society, and consequently to every member thereof; so that we may hence observe,

Obs. II. Godly jealousy concerning, and watchfulness over the whole body, that no beginnings of backsliding from Christ and the gospel be found amongst them, is the duty of all churches of believers. —He that first put in an exception to this rule, was the first apostate from God, who did it to cover a former sin. %D28 ὙΤΝ Taw, says Cain, Gen. iv. 9. ‘Am I my brother’s keeper?’ Is it my duty to look after him, to take care of him, or what becomes of him? God proposed the question so unto him, as it was apt in its own nature to lead him to confession and repentance. But he was now hardened in sin, and having quarrelled with God, and slain his brother, he now casts off all the remaining dictates of the law of nature, accounting that one brother is not bound to take care of the welfare of another. Mutual watchfulness over one another by persons in any society, is a prime dictate of the law of our creation, which was first rejected by this first murderer; and every neglect of it hath something of murder in it, 1 John ii. 11, 12, 15. In a church-relation, the obligation unto this duty is ratified by institution. Upon the officers of the church, it is incumbent by the way of office; on all believers as members of the church, in a way of love, Lev. xix, 17, ‘Thou shalt not hate thy brother in thine heart, thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.’ He that doth not watch over his brother ta prevent his sin, or recover him from it, as much as lies in him, he hates him, and is so fara murderer. And the necessity of this duty is expressed in the word used to declare it, and the manner of its usage. moan man, ‘rebuking, thou shalt rebuke him,’ that is, plainly and effectually; and that with such rebukes as consist in arguings, reasonings, and pleadings to bring on a conviction. So the word signifies, aud is used as to the pleadings or reasonings of men with God, to prevail with him, Job xii. 3, Surely I would speak to the Almighty, I desire 5x ὃν ΤΙΣΙ, to reason, argue, plead with God, until 1 can prevail with him. And it is used of God’s pleading with men to bring them to conviction, Isa. i, 18, mma N2 195, ‘Go to, or come now, and let us plead together;’ so that an effectual dealing with a brother about sin is included. And this is enforced in the latter clause of the words, sum yy nwn sds, Which may well be rendered, ‘and thou shalt not bear iniquity for him;’ that is, make thyself guilty of his sin, by not teproving him, And for that jealousy which is to accompany this watchfulness and the effects of it, our apostle gives in an example in himself, 2 Cor. xi. 2, 8, ‘I am jealous over you with a godly jealousy, for I fear μηπως (as here μηποτε) lest by any means your minds be corrupted from the simplicity of the gospel.’ This belongs to their watch; as they watch for the souls of their people, ‘as those that must give an account,’ Heb. xiii. 17, The discharge of this duty will be required of them on the account of their office, and that when 1 fear some will be hard put to it for an answer. For the Scripture is full of threatenings and denunciations of sore judgments, against those that shall be found neglective herein. But doth this excuse other believers, members of churches, from ashare and interest in this duty? No doubtless, unless it renders them Cains; that is, transgressors against the light of nature, and who, as to the institutions of Christ, manifest themselves not to be members of the same mystical body with them that really believe. For in the observance of this and the like duties of their common interest, doth the preservation of that body consist. Christ is the head ‘from whom the whole body fitly joined together and compacted, by that which every joint supplieth, according unto the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love,’ Eph. iv. 16. Every joint, —every part in this mystical body that receives influences of life from Christ the head, and so holds of him, is to work effectually, and to give out the supplies which it receives from Christ unto the preservation, increase, and edification of the whole.

There is, indeed, a causeless suspicion that some are apt to indulge in, instead of this watchful jealousy. But this is the bane of churches and of love, as that is the preservation of them both. The apostle placeth ὑπονοίας wovnoac, ‘evil surmises’ or suspicions among the works of men of corrupt minds, 1 Tim. vi. 4, and that deservedly. But this godly watchful jealousy, is that which he commends unto others in the example of himself. | And whatever appearance they may have one of the other, they may be easily distinguished. Jealousy is a solicitous care proceeding from love; suspicion, a vain conjecturing proceeding from curiosity, vanity, or envy. He that hath the former, hath his heart ruled by love towards thera concerning whom he hath it. From thence he is afraid lest they should miscarry,—lest any evil should befal them; for love is the willing of all good unto others that they may prosper universally. Suspicion is an effect of curiosity and vanity of mind; whence commonly there is somewhat of envy and secret self-pleasing in the miscarriages of others, mixed with it, a fault too often found amongst professors. And this vice puts forth itself in vain babbling and unheedful defamations; whereas the other works by love, tenderness, prayer, and mutual exhortation, as in the next verse. Again, this Jealous watchfulness hath for its end, the glory of Christ and his gospel, with the good of the souls of others. This is that which the gospel aims to ingenerate, and to which he stirs up in the Hebrews, as is evident from his discourse; when vain suspicion hath no end but the nourishing of the lusts from whence it doth proceed. The foundation whereon this duty is built, is the common concern of all believers, in the same good or evil, which are the conse~ quences of men’s abiding in Christ, or of their departing from him, in reference whereunto this jealous watch is to be ordered. ‘Take heed lest there be among you an evil heart of unbelief, in departing from the living God.’ The good that will ensue on the avoidance of this evil, is twofold. The glory of Christ, and the salvation of the souls of them who make profession of his name. And have we not a concern in these things? Is it not our concern tliat Christ be glorified by the professed subjection of the souls of men unto him, and by their perseverance therein? that his name, his grace, his power be glorified in the holiness, fruitfulness, and stability in profession, of all that are called by his name? If we are not concerned in these things, if we are not deeply concerned in them, we are none of his.

In like manner, are we not concerned that the members of the same body with us should be kept alive, kept from putrifying, from being cut off and burned before our eyes? Are we not concerned that an eye doth not go out, that an arm do not wither, that a leg be not broken, yea, that a finger be not cut? If it be so, we are not ourselves members of the body. The like may be said of the evil that ensues on the sin of apostasy, which in this duty we labour to obviate and prevent. That which principally of this kind might be insisted on, is the troublesome defiling infection wherewith apostasy in any is attended, which our apostle speaks unto, ch. xii. 15. The falling of one is commonly the infection and defiling of many. There is a filthy leaven in apostasy, which if not carefully heeded, may leaven the whole lump. Oft-times also it springs from, or is accompanied with some word of error that eats like a gangrene. Principiis obsta is the great rule in these cases. And the duty spoken unto is one signal means of the prevention of this evil. And herein lies our concern, as also in the preventing of that punishment that may befal the whole for the sins of some, Josh. xxi. 18, 20. And it is the defect which is in this and the like kind of duties, which manifests and makes naked that miserable degeneracy which Christians in general, in these latter evil days are fallen into. Who almost hath any regard unto them? Instead of these fruits of spiritual love, men for the most part follow divers lusts and pleasures, living in envy and malice, hateful and hating one another. The practical duties of Christianity are amongst many derided. To watch over one another, to warn, to exhort one another, are looked on as things, if possible, beneath contempt. And it is a shame to mention or report the ways and means of dealing with and about the sins. of men, which by some are substituted in the rvuom of those appointed in the gospel, unto their utter exclusion. But the rule is stable, and will in due time, through the strength of Christ, prevail against the lusts of men.

Obs. III. Secondly. It is the duty of every individual believer, to be intent on all occasions, lest at any time, or by any means, there should be found in him an evil heart of unbelief.—This, as was shown, follows on the former, and is a necessary consequence of it. But this so directly falls in with what will be offered from the next clause, that thereunto we refer it.

But there seems to me to be more in this expression, and that amo- τιας here, is genitivus efficientis, denoting the principal efficient cause, rendering the heart so evil, as that it should depart from the living God. Kapdia απίστιας, then, “ ἃ heart of unbelief, is more than καρ- δια απίστος, ‘an unbelieving heart.’ For this latter word is sometimes used to express a defect in believing, and not unbelief absolutely. So John xx. 27, μη ywou ἀπίιστος adXa πιστος, “ Be not unbelieving, but believing.’ They are the words of Christ to Thomas, who, though he failed in his faith, yet was not absolutely without faith. I confess the word is generally used in Scripture to express a negative unbeliever or an infidel; but there is something peculiar in this expression, ‘a heart of unbelief,’—that is, under the power of it, principled by it in its actings. What this unbelief is, and how the heart is rendered πονηρα, ‘evil,’ thereby, we must now inquire.

First. For unbelief; it is usually distinguished into that which is negative and that which is privative. Negative unbelief is whenever any man or men believe not, or have not faith, although they never had the means of believing granted unto them. For where men believe not, they are unbelievers, whether they have had any means of believing or not; or whether their unbelief be culpable or not, whatever may be the nature or degree of its demerit. So the apostle calls him an unbeliever, who comes in accidentally to the assemblies of the

-church, who never heard the word preached before, 1 Cor. xiv. 23, 24. In this sense, all those persons and nations who never had as yet the gospel preached unto them, are infidels or unbelievers; that is, they are so negatively,—they believe not, but yet cannot be said to have in them an evil heart of unbelief.

Secondly. It is privative, when men believe not, although they enjoy the means of faith or believing. And herein consists the highest acting of the depraved nature of man. And itis, on many accounts, the greatest provocation of God that a creature can make himself guilty of. For it is, as might be manifested, an opposition unto God in all the properties of his nature, and in the whole revelation of his will, Hence the gospel, which is a declaration of grace, mercy, and

604 _ AN EXPOSITION OF THE Diesel ΘΕΟΙ͂Σ pardon, though it condemn all sin, yet it denounceth the final condemnation of persons only against this sin. ‘He that believeth shall be saved, and he that believeth not shall be damned.’ Mark xvi. 16.

Now this privative unbelief is twofold. First. In refusing to believe when it is required. Secondly. In rejecting the faith after it hath been received. ‘The first is, when the object of faith, or that which is to be believed, is according unto the mind of God, and in the ways of his appointment proposed unto men; when sufficient evidence is given unto the truth and goodness of what is so proposed, and the authority is made known on which faith is required, yet they refuse to believe. For these three things, a revelation of the things to be believed made known in the way of God; sufficient evidence given unto the truth proposed; and a just assertion of the authority of God requiring faith and obedience; do render the unbelief of men privative. Now, as this hath its root in the natural darkness, blindness, and depravedness of the minds of men, so it is educed and acted not without new sinful prejudices, and stubbornness of the will, refusing to attend unto, and consider the evidences that are given unto the truth proposed, or the goodness and excellency of the things themselves contained in the propositions of truth; or without signal effects of hardness of heart, love of sin and pleasure, keeping men off from the obedience required. Some instances may clear these particulars,

First. The root of this unbelief is in the original depravation of our natures, with that spiritual impotency and enmity to God, wherein it doth consist. ‘There is such an impotency in us by nature, that no man of himself, by his own strength, can believe, can come to Christ; so himself informs us, John vi. 44. ‘No man,’ saith he, ‘can come unto me, except the Father draw him;’ that is, none can believe unless they are in an especial manner taught of God, as he explains himself, ver. 45. Again, by nature that carnal mind is in all men, which is enmity against God, which is not subject unto his law, nor can be so, Rom. vii. 7. Hereunto may be referred all that is spoken about the death of men in sin, their blindness and distrust, their alienation from God and obstinacy therein. This is the root and remote cause of all unbelief. Men, in the state of nature, neither can, nor will believe the gospel; but,

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

Ist. Some are kept off from believing the gospel by inveterate prejudices, in their minds, which they have taken in upon corrupt principles and interests. This shut up of old most of the Jews under their unbelief. They had received many prejudices against the person of Christ, which on all occasions they expressed, and so were offended at him, and believed not. That he was poor, that he came out of Galilee, that the rulers of the church rejected him, were their pleas against him. So also they had against his doctrine, and that principally on two false principles, one of justification by the works of the law, as the apostle directly declares, Rom. ix. 31, 32, ch. x. 3; the other of the perpetuity or unchangeableness of the institution of Moses, with which the apostle deals in this Epistle. And these prejudices arose partly from their pride in seeking after righteousness by the works of the law, and partly from a corrupt desire of earthly things, riches, dominion and wealth, which they expected with and by their Messiah, whereof I have treated elsewhere at large. These were in many the immediate causes of their unbelief, as is every-where manifest in the gospel. And so is it with many at all times. Prejudices against the preachers of the gospel on sundry accounts, and against their doctrine, as either useless, or false, or unintelligible, or somewhat they know not what, which they do not like, keep them off from attending to the word and believing; see John v. 44.

2dly. An especial obstinacy of will from those prejudices, “offereth itself in this matter. So our Saviour tells the Pharisees, John v. 40, ‘Ye will not come unto me that ye might have life.” It is not the perverseness and obstinacy that is in the wills of all men by nature, that our Saviour here intendeth; but an especial perverseness in them, arising out of an especial envy unto, and hatred of him and his doctrine. Hence they did not only not receive him, which might be charged on their natural impotency, but they put forth a positive act of their wills in refusing and rejecting him. And on this account, the guilt of men’s unbelief is absolutely resolved into their own wills. And whether it be discovered or not, this is the condition with many in all times and seasons.

3dly. Love of sin is with some the immediate cause of their actual unbelief: John 111, 19, ‘ This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.’ The light of the gospel is brought unto any place or people; they come so near as to discover its end and tendency; but so soon as they find that it aims to part them and their sins, they will have no more to do with it. And on this account doth condemnation follow the preaching of the gospel, though its own proper end be salvation, and that only. And this is the common way of the ruin of souls. They like not the terms of the gospel, because of their love of sin; and so perish in and for their iniquities.

4thly. Stupid ignorance, arising from the possessing of the minds of men, with other things inconsistent with faith and obedience of the gospel through the craft and subtilty of Satan, is another cause hereof. So our apostle tells us, 2 Cor. iv. 4, that ‘the god of this world hath blinded the eyes of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.’ When the minds of men are beamed with the light of the gospel, it is that they do believe. For by that light is faith produced. How is this hindered, how is it obstructed? It is by the darkness and blind- ness of their minds. What darkness is this? that which is natural and common unto all?’ No: but that which is in a peculiar manner, brought and reflected on the minds of some men, by the crafts and deceits of the god of this world; that is, through his temptations and suggestions, he so fills and possesses their minds with the things of this world, (whence he is here peculiarly called the god of this world,) that they are kept in a stupid and brutish ignorance of spiritual things. And this keeps them off from believing. These are a few of the many instances that might be given of the immediate causes of their privative unbelief, which consists in the rejecting or not receiving the truths of the gospel, when they are proposed in a due manner unto the minds of men.

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

Secondly. There is‘an unbelief that consists ina rejection of the truth of the gospel, after that it hath been admitted, acknowledged, and professed. Some, after they have been convinced of the truth, and made profession of it, yet through the temptations of the world, the corruption of their own hearts, love of sin, or fear of persecution, do suffer their convictions to wear off, or cast them out, and reject the faith they have owned. Hereof is frequent mention made in the gospel, and no less frequent caution given against it. And this in general is the highest aggravation of this sin. For although the former kind of private unbelief will certainly prove destructive to them that continue in it, and it may be said that this can do no more, yet this hath two great evils attending it, that the other hath no concern in. The first is the difficulty that there is in being recovered out of this condition. He who hath already withstood the efficacy of the only remedy for his distempers, who hath rejected and despised it, what can cure him? This, he who never received the gospel, be he never so bad or sinful, is not obnoxious unto. He hath not as yet as it were, made a trial of what it is; and is free from the contempt cast upon it, which is done by the other who declares that he hath made trial of it, and valueth it not. This, on many reasons, renders his recovery difficult, almost impossible.

Again. There is a degree of this unbelief which puts a soul absolutely into an irrecoverable condition in this world. For wherein soever the formality of the sin against the Holy Ghost that shall not be pardoned, doth consist, yet this is the matter of it, and without which it is impossible that any one should be guilty of that sin. There must be a renunciation of truth known and professed, or the guilt of that sin cannot be contracted. Now this, be they never so wicked, they are free from who never received, admitted, or professed the truth. The sin against the Holy Ghost is a sin peculiar unto them who have made profession. And from this ariseth an especial aggravation of the punishment of the last day. So the apostle determines this matter, ‘It had been better for men not to have known the way of righteousness, than after they have known it, to turn from the holy commandment delivered unto them,’ 2 Pet. 11. 21.

Again. This unbelief in rejecting the gospel, is either notional and practical, or practical only. If it be notional, it will also be practical. If men once reject their profession of the truth of the gospel, quenching their light into it, and understanding of it, their practice of sin will be answerable thereunto. Renegadoes from the gospel are the greatest villains in the world. Neither do men voluntarily renounce the light, but to give themselves up to the deeds of darkness.

Secondly. It may be practical only. So is it in them ‘ who profess that they know God, but in works they deny him, being abominable, disobedient, and unto every good work reprobate,’ Tit. i. 16; men who walk in some kind of profession, yet their end is destruction, and that because ‘their god is their belly, and their glory is their shame, who mind earthly things,’ Phil. in. 19. The corruptions of such men do absolutely prevail over their convictions, and the power of sin in their wills and affections casts off all influencing hght from their minds or understandings. Such men as these, although they do not in words deny the truth of the gospel, yet they yield no obedience unto it. They neither expect any good from its promises, nor fear any great evil from its threatenings, which formerly have made some more effectual impressions upon them. And this is the condition of unspeakable multitudes in the world.

Now the unbelief here intended by the apostle, is this privative unbelief, consisting in the rejection of the truth of the gospel, after it hath been received and professed. And this also may be considered two ways; Ist. Initially, as to some degrees of it: 2dly. As it may be finished and completed. Of these, our apostle treateth severally and distinctly. Of the former, in this place, and ch. iv. 11—13, ch. xii. 10, 16; of the latter, ch. vi. 4—6, ch. x. 26,27. The first consists in any declension of heart from Christ and the gospel. This may be in various degrees, and on several accounts. The latter is a total renunciation of the gospel, of which we spake before. It is the former that the apostle here intends, and therein a prevention of the latter; and therefore, concerning it, we must consider two things: 1. Wherein it consists; or what are the ways of its entrance into, and prevailing upon the minds of men. 2. By what means it renders the heart evil when it is brought under the power thereof.

First. It consists in the soul’s receiving impressions from arguments and reasonings against profession in the whole, or any degrees of it. Satan is, and will be casting fiery darts at the soul; but where the the shield of faith is held up constantly and steadfastly, they-are immediately quenched, Eph. vi. 16. Yea, it is the work of faith to arm the soul on all hands, that assaults may make no impression upon it: if that fail, if that faint, more or less they will take place. And when, or wherein the soul is brought but to parly with an objection, then and therein unbelief is at work, whether it be as unto a particular fact, or as unto our state, It was so with our first parents in the very entry of their treaty with Satan, in giving a considering audience unto that one question, ‘ Hath God said so?’ Our great Pattern hath shown us what our deportment ought to be in all suggestions and temptations. When the devil showed him all the kingdoms of the world, and the glory of them, to tempt him withal, he did not stand and look upon them, viewing their glory, and pondering their empire, though he was fully assured that after all he could despise and trample upon the offer, and him that made it; but instantly, without stay, he cries, ‘ Get thee hence, Satan,’ and further strengthens his own authority with a word of truth, which was his rule, Matt. iv. 10. Innumerable are the inclinations, objections, temptations, that lie against the profession of the gospel, especially in times of difficulty, particularly against steadfastness and preciseness in profession. That the whole of it be laid aside, or the degrees of it be remitted, is the great design of Satan, the world, and the flesh. To hearken unto what Satan suggests, though but under a pretence of seeing what is in it, to reason with the world, to consult with flesh and blood, contains the first actings of unbelief towards corrupting the heart, in order to a departure from

Secondly. It consists in, or acts itself by a secret dislike of any thing notionally or practically in the gospel. This was a common thing in the hearers of our Saviour. They disliked this or that in his doctrine, or teaching, and that sometimes in things. concerning faith, sometimes in things concerning obedience. So did those with whom he treated, John vi. Whilst he taught them in general of the bread of God that came down from heaven, they were pleased with it, and cried, ‘ Lord give us evermore of this bread,’ ver. 34; but when he began to acquaint them in particular that he himself was that bread, that his flesh was meat, and his blood was drink, thatis, that they were the spiritual nourishment of the souls of men, especially as given for them in his death, they began to be offended, and to murmur: they disliked it, crying, ‘ This is an hard saying, who can hear it?’ ver. 60, 61. And what was the effect of this dishke? plain and open apostasy: ver. 66, from that time, many of his disciples went back and walked no more with him. And whence did this dislike and murmuring arise? It was merely the acting of their unbelief, as our Lord declared, ver. 63, 64, ‘My words, which you so dislike, are spirit and life; but there are some of you that believe not.’ You pretend exceptions against my words, apprehended in your gross and carnal manner; but the true reason of the dislike of them is your own unbelief. God, saith he, hath not as yet given faith unto you; for I told you before, that ‘no man can come unto me,’ that is, believe in me and my gospel, ‘except it were given unto him of my Father,’ ver. 65, and in this doth your unbelief act itself. This was in matter of faith; and we have an instance unto the same purpose in the matter of obedience. The young man, mentioned Matt. xix. had a great respect unto the teachings of the Lord Christ, for he comes unto him to be instructed in the way of eternal life. And this he did with so much zeal and sincerity according to his present light, that our Saviour approved them in him; for it is said, ‘ he looked on him, and loved him,’ Mark x. 21. And he likes hisfirst lesson or instruction, according to his understanding, very well. But when the Lord Jesus proceeded to make a particular trial of him in an especial instance, bidding him sell what he had, and give it to the poor, and follow him, this he liked not, but went away sorrowful, ver. 21, 22.

Now there are three things in the gospel, and the profession of it, about which unbelief is apt to exert itself by this dislike, which, if not obviated, will prove a beginning of turning away from the whole.

1. The purity and spirituality of its worship. 2. The strictness and universality of its holiness or obedience. And, 3. The grace and mystery of its doctrine.

First. It exerts itself in dislike against the purity, simplicity, and spirituality of its worship. This was that wherein our apostle had principally to do with the Jews. All of them were apt to admire the old glorious pompous worship of the temple, and so to dislike the naked simplicity of gospel institutions. And in like manner was he jealous over the Corinthians, lest they should be corrupted from the simplicity that is in Christ, 2 Cor. xi. 3, that is, in the worship of God, as instituted and appointed by him. This was always a great offence unto all unbelievers. Hence the Pagans of old objected unto the Christians, that they had a religion, or a worship of God, without temples, altars, images, or pompous ceremonies, whence they looked on them as mere atheists. And this dislike of the purity and simplicity of the gospel worship, is that which was the rise, and gave increase or progress unto the whole Roman apostasy. And this is that which, through the unbelief of men, keeps the gospel in other nations under so much reproach, contempt, and persecution, at this day. Men like not the plain unspotted institutions of Christ, but are pleased with the meretricious Roman paint, wherewith so great a part of the world hath been beguiled and infatuated.

Secondly. The severity and universality of obedience which it requireth, is another thing that unbelief prevails to put forth dislike against. It makes use of the flesh to this purpose. Something or other it would be gratified in, within doors or without, or at least be spared, and not in all things pursued, as the gospel requires. To be always, and in all things, private and public, personal and in all relations, mortified, crucified, and denied, to have no rest given unto it, the flesh likes it not, and unbelief makes use of its aversion to bring the whole soul into a dislike of that doctrine whereby all this 15 required. Thus Peter tells us of some that turn aside from the holy commandment that was given unto them, 2 Pet. ii. 21. He gives us not only the nature of the sin of them whom he blames, that they turn away from the commands of Christ in the gospel; but he gives us also the reason why they do so—tt is because of their holiness they turn aside from the holy commandment. Many professors have been wearied out with an observance of that holiness which this profession doth require. Thence commonly there are most apostates from the strictest ways of profession. The more universally holiness is pressed, the more weary will prevailing unbelief make men of their ways. Ὁ.

Thirdly. It worketh accordingly with respect unto the grace and mysteries of the gospel. Of old time it prevailed with many to look upon the whole of it as folly. The preaching of the cross was foolishness unto them that believed not. That is, the saving of sinners by the substitution of Christ in their room, and the atonement he made by his death and blood-shedding, was so. Now, this being a matter of great importance, I shall crave a little to digress from our immediate work and design, whilst I demonstrate, That a secret dislike of the principal mysteries of the gospel, is the original and cause of most of the degeneracies, backshdings, and apostasies, that are found amongst professors in these latter days.

Our apostle tells us, that the preaching of the cross was foolishness to them that perished, 1 Cor. i. 18, and they perished merely on that account. It was foolishness unto them: they liked not the mystery of it: they saw no wisdom in it. And this was the case with respect both to Jews and to Gentiles, as is manifest in that place.

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

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

This is the beginning of the gospel, which the apostle preached to the Jews and Gentiles, Acts 11. 22—24, ‘ Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles, and wonders, and signs, which God did by him in the midst of you, as ye yourselves also know. Him, being delivered by the determinate counsel and fore-knowledge of God, ye have taken, and by wicked hands have crucified and slain, whom God hath raised up.’ That is, this Jesus of Nazareth whom we preach; whom you remember well enough, who was among you but the other day, and preached unto you, and wrought signs and miracles among you; and you may further remember him by an infallible token; for, with wicked hands you crucified and slew him. Well! and what of this Jesus whom we slew and crucified? Why, saith the apostle, acgadwe γινωσκετω, ‘ Let all the house of Israel know assuredly, that God hath made him both Lord and Christ,’ ver. 36. Him, who is that, an appearance of " the eternal Word? A dispensation of grace appearing in him; the sight of God in man? No, no, but rovrov τον ἴησουν ὃν ὑμεις ἐσταυρωσατε, ‘ that same Jesus whom ye crucified.’ That same man whom, about eight weeks ago, you crucified; him hath he made both Lord and Christ; or in his resurrection and exaltation declared so to be. And this the Holy Ghost lays a sure foundation of, in his expression of incarnation and birth. The angel tells Mary his mother, συλληψῃ ev γαστρι, και τεἕῃ viov, Luke i. 31, ‘Thou shalt conceive in thy womb and bear a Son,’ conceive him by the power of the Most High, and bear him after the manner of women. And then, ver. 35, TO γεννωμενον ἁγιον, “ That holy thing that shall be born of thee, shall be called the Son of God.’ That holy thing was the child which she conceived, afterwards called Jesus of Nazareth. And it was termed a holy thing, because it was ανυπόστατον, not a person of itself, as conceived by her; had not a personal subsistence in, by, and of itself, but subsisted in the person of the Son of God, on which account it was called the Son of God. And when he was born, the angel tells the shepherds, that that day was born ‘the Saviour, Christ the Lord,’ Luke ii. 11, who he tells them in the next verse was Bpepoc εσπαργανωμενον, καὶ κείμενον ev τῇ φατνῃ, ‘ the infant that was wrapt in swadling clouts, and placed in the manger.’ To this purpose do the apostles declare themselves again, Acts ii. 13—15. ‘The God of Abraham, and of Isaac, and of Jacob, the God of our fathers hath glorified his Son Jesus, whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go: but ye denied the Holy One and the Just, and desired a murderer to be granted unto you, and killed the Prince of Life, whom God hath raised from the dead.’ Still they direct them to the man whom they saw, and knew, and dealt wickedly and injuriously withal. And this man, he tells them, this Christ, must be received in the heavens, until the restitution of all things, when he shall come again, ver. 19—21. So himself lays this as the foundation of all his preaching, John viii. 24, ‘ If,’ saith he, ‘ ye believe not that I am he, ye shall die in your sins;’ that I, Jesus of Nazareth, that speak unto you, and converse with you, am the Messiah, the Saviour of the world, you shall die and perish for evermore. ‘This I say is one, and one of the first fundamental principles of the gospel; and I shall a little manifest how unbelief dislikes this principle, and by that dislike prevails with men unto an apostasy from the gospel itself.

I might insist upon the great instance hereof in the nation of the ᾿ς Jews, unto whom he was sent first, and in an especial manner; but 1 have done this at large in the first part of our prolegomena unto this work, whereunto I refer the reader. Only we may mind how this was fore-expressed concerning them by the prophet, Isa. lui. 2, ‘ He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.’ They could not see or discern any thing in him, for which they should receive him, or believe in him, as to the end for which he was sent of God. As Hiram, king of Tyre, when he saw the cities which Solomon had given him, they displeased him, and he called them Cabul, and so he rejected them, 1 Kings ix. 18. So did the Jews when they came to see the Lord Christ, they were displeased with him, and reproaching him with many opprobrious terms, utterly rejected him; under the power of which unbelief, they yet reject him. I might also insist on the Pagans of old, who derided the crucified God of the Christians. But

I will leave them under the conquest which the gospel obtained against them, Mention also might be made of the Gnostics, and other ancient heretics, with their endless genealogies and fables, making him to be only an appearance of a man; and though himself said he was a man, and his friends said he was a man, and God himself said he was a man, and that he sent forth his Son, ‘ made of a woman, made under the law,’ though he lived and died a man, yet they would not acknowledge him so to be. But these are long since gone off the stage, although we have yet to do with their offspring, under several forms and shapes. The popish figment also of transubstantiation, springing from the same root, utterly overthrowing the human nature of Christ, and our salvation wrought therein, might be on this account remarked. And so also might the imagination of the Mennonites, who will not grant that the man of whom we speak, took flesh of the substance of the virgin, but that his flesh was spiritual, as they speak, brought from heaven, and only passing through the womb of the virgin, that he might appear to be a man. And so said some of old; concerning whom Tertullian says, that according to their opinion, Maria non filium gestabat in utero, sed hospitem; ‘ Mary bare not her son in her womb, but a guest?’ For they utterly dislike it, that one partaker of flesh and blood like ourselves, should be this Son of God. And therefore this figment which overthrows the covenant of God with Abraham, and all the promises of the Messiah, that he should be of his seed, and of the seed of David, at once rejecting the whole Old Testament, and turning the stories of the genealogy of Christ, recorded to manifest the faithfulness of God in his promises, into fables, must be exalted in the room and place of that truth which is so fully, so frequently asserted in the gospel, and which is the prime foundation of all our profession. All these oppositions unto, and apostasies from, the gospel, sprang from this especial cause; or the dislike of unbelief against this principle of its mystery and doctrine. But 1 shall particularly instance in two sorts of persons, that are of nearer concernment unto us than any of these.

And the first is of them whom they call Quakers. It is strange to think into how many forms and shapes they have turned themselves to darken the counsel of God in this matter, and to hide their own apprehension from the light. At their beginning in the world, they made (many of them) no scruple plainly to afiirm, that all that is spoken concerning Christ, was a mere dispensation of God, and an appearance of the light; but as for such a man as we have described, they had no regard of him. This at first served their turns, and they intended no more by Christ, but that which they call the light of God within them. But what shall we say unto these things? If all the testimonies that we have given unto the man Christ Jesus, if all that is spoken of him in the gospel, all that he did, all that he suffered, all that he now doth in heaven by intercession, what he shall do at the day of judgment, all that is required of us towards him, in faith, love, and obedience, be not enough to prove him a real individual man, we may certainly be all of us in a mistake as to what we ourselves are in this world, we may all be dispensations, who have hitherto taken ourselves to be the sons and daughters of men. But it is somewhile since they seem to have forsaken this imagination, being driven from it by the common expostulations of every ordinary Christian. What do you think of Jesus that died at Jerusalem? They have begun in words to acknowledge his person, but yet continue strangely to obscure their thoughts concerning him, and to confound it or the presence of God in and with him, with their own pretended light. And whence doth this arise? It is merely from the secret dislike that unbelief hath of this mystery of God. Hence they cannot see that form and comeliness in him, for which he should be desired.

Again, Others there are who grant, that all we have spoken concerning the human nature of Christ is true. That he was so born, that he so died, that he was so a man as we have declared. And this man, say they, was justly called and is so, the Son of God, because God employed and exalted him unto all power in heaven and earth. But that he should be the eternal Son of God, that the eternal Word should be made flesh; that a divine person should receive the human nature into subsistence with itself, this they utterly reject. This is the way of the Socinians. The testimonies being so many, so plain, so uncontrolable, that are given in the Scripture unto this truth, what is it that can carry men to advance a coutradiction unto them, to their own ruin? Why, unbelief doth not like this mystery of God manifested in the flesh; this insensibly alienates the soul from it; and what men pretend to receive by the conduct of reason and argument, is, indeed, nothing but prejudice imposed on their minds by the power of unbelief.

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

The other proposition respected the person of Christ, this doth his mediation; and this in the second place was insisted on in the first preaching of the gospel. That this was the sum of the doctrine of the Scriptures concerning him, himself taught his disciples, Luke xxiv. 45—47, ‘ Then opened he their understanding that they might understand the Scriptures; and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in his name.’ And this the apostles joimtly express, exclusively unto all other mediums as to the end proposed. Acts iv. 12, ‘ There is no salvation in any other, for there is none other name under heaven given amongst men whereby we must be saved.’

The great inquiry of men in the world, convinced of an immortal condition, is that which we have expressed, Acts xvi. 30, ‘ What must we do to be saved?’ This lies in their thoughts, more or less, all their days, and is rolled in their hearts under that severe notion, Isa. xxxili. 14, ‘ Who among us shall dwell with that devouring fire? Who amongst us shall inhabit with everlasting burnings?” And of this inquiry there are two parts.

1. How they may obtain forgiveness of sin; Micah vi. 6, ‘ Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, and calves of a year old? Will the Lord be pleased with thousands of rams, or ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?” When a real © sense of the guilt of sin is by any means brought “upon the soul, it is vehement and urgent, and will give them in whom it is, no rest until they can fix on some way of relief. _

9. What they shall do for a righteousness, upon the account whereof they may obtain acceptance with God. For it is not enough that men be one way or other acquitted from sin, but they must be made righteous also. In this case the Jews sought for righteousness, as it were by the works of the law, Rom. ix. 32. For a righteousness they knew they must have, and being ignorant of the righteousness of God, they went about to establish their own righteousness, Rom. x. 3.

Now this head of the gospel that we mentioned, is a direct answer unto these two questions. For, in answer unto the first, it declares, that by this Jesus Christ alone, is forgiveness and remission of sins to be obtained. ‘In him we have redemption through his blood the forgiveness of sins, Eph. i. 7. See Heb. ix. 12—14._ This was, as the apostle declares, the design of God the Father, Rom. ui. 24, 25; and his own love and good-will, Rev.i. 5. And this the apostles preached, ev πρωτοις; ‘ amongst the chiefest things’ of their message to the world, 1 Cor. xv. 3. And to the second it answers, that by the obedience and sufferings of Christ alone, is the righteousness inquired after, to be obtained, for by this obedience, the obedience of one, are many made righteous, Rom. v. 19. For not only by him is preached unto us the forgiveness of sins, but by him all that believe are justified, Acts xii 38, 39. See Phil. 11. 8,9; 1 Cor. i. 30.

This is another important part of the mystery of the gospel, and that which unbelief greatly dislikes; that is, it is apt to beget in the soul a dislike of it. And a great instance we have in the world of its power and efficacy to draw men off from the gospel. For unbelief in this matter is the real foundation of the whole papacy. They cannot rest in Christ alone for righteousness-and forgiveness of sins. Hence hath sprung their sacrifice of the mass for the quick and dead; hence their indulgences from the treasures of the church; hence their penances and works satisfactory for sin; hence their purgatory, religious houses, pilgrimages, intercession of saints and angels, confessions and absolutions, with the remainder of their abominations. All these things spring from no other root but this; namely, that from the power of their unbelief, men think it a foolish thing to look for pardon and righteousness solely from another, and not to trust to themselves in any thing. And the reason why they have multiplied instances to the same purpose is, because they can indeed find rest and satisfaction in none other, and do therefore please and deceive their souls with this variety. And what is it that hath driven a company of poor deluded souls amongst ourselves, to trust unto a fancied light within them, and a feigned perfection in their ways? They cannot think it wise, prudent, safe, they like it not, to rest, to’ trust for their all upon one who lived and died so long ago. Men make sundry pretences, use divers arguings and pleas for their turning aside unto their crooked paths, endeavour by all means possible to justify themselves; but the bottom of all lies here, that this doctrine of the cross is foolishness unto them; and they are under the power of their unbelief which dislikes the mysteries of it.

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

(1.) That notwithstanding all that was visibly done to Jesus, by the Jews and others, yet the hand and counsel of God was in the whole business, designing him thereunto. See Acts ii. 22,23; Rom. ii. 25.

(2.) That his own merciful and gracious goodness concurred herein. Although the Jews seemed to hale him up and down as a malefactor, ἡ and violently to slay him; yet if his own will had not been in the work, unto another end than what they had in design, they had had no power over him, John x. 18. But he came on set purpose to lay down his life a ransom, Matt. xx. 28, and to offer himself a_ sacrifice for sinners, which he performed accordingly, Eph. v. 2; Gal. 1. 20; Rev. 1.5; Heb. i. ὃ.

(3.) That the end of all this, was that which we before laid down, namely, that ‘he might be made sin for us, that we might become the righteousness of God in him,’ 2 Cor. v.21. So also, Gal. in. 13; Isa. 11, 4d—6, 10; 1 Pet. i. 18, 19.;

And this principle also unbelief riseth up with great power and efficacy against in many; and that on sundry accounts: For,

1. That God should comply as it were, and have a hand in that work for any end of his, wherein Satan and men as wicked as ever the sun shone upon, did execute the fulness of their rage and villainy, and for which he afterwards utterly and miserably destroyed those murderers, is folly to some. Hence were a thousand fables raised of old about the passion of Christ. Some turned the whole story into an allegory; some said it was acted only in show and appearance, and not in reality and truth. Some, that he was conveyed away, and Barabbas cruc?4ed in his stead, with sundry other such foolish abominations.

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

3. Some reject the whole matter itself. That the Just should suffer for the unjust; the innocent undergo the punishment due to the guilty; that one should sin and another suffer; that he whom God loved above all, should undergo his wrath for them and their deliverance, whom he had grounds of righteousness to hate and destroy, is a foolish thing unto them. This all the Socinians in the world despise. And it is rejected by the Quakers amongst ourselves, and variously corrupted by the Papists and others. And there is none of all these, but will plead reasons and arguments for their opinions. But this that we insist on, is the true and real ground of their miscarriages. They are under the power of that unbelief, which exerts itself by a dislike of the mysteries of the gospel. Pretend what they will, it is unbelief alone that is the cause of their apustasy. I might instance in other principles of the like nature and importance, but I should dwell too long on this digression.

Thirdly. Unbelief works by, and consists in, a growing diffidence of the promises and threatenings of the gospel. The great work and duty of faith is to influence the soul unto universal obedience, and an abstinence from all sin, out of a regard unto the promises and threatenings of God. So our apostle directs in 2 Cor. vii. 1. And when the efficacy of this influence begins to wear off and decay, it is from the prevalency of unbelief. And there are many ways whereby it works and produceth this effect, to take off the soul from a due regard to the promises and threatenings of the gospel. A sense, liking, love of, and satisfaction in present things, with carnal wisdom, arising from an observation of strange promiscuous events in the world, give a principal contribution hereunto; but these things are not here to be insisted on.

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

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

I have dwelt long already on this matter of unbelief; and I had reason so to do; for this is the hinge on which the discourses of the apostle in this chapter and the next do turn. The nature of it, with its causes, ways, and means of prevalency, with its danger and means of prevention are the things which he lays before them. But I shall confine my discourse within due bounds; and. therefore speak unto this proposition only, with reference unto that influence which unbelief hath on the heart to render it evil. Take heed lest there be in you an evil heart of unbelief. Kapdva wovnpa, cor malum. This is the only place in the New Testament, where a disapproved heart hath this adjunct of evil; an evil heart, that is in other places termed σκληρος, hard; and aperavonroc, impenitent, Rom. ii. 5, but here only evil. In the Old Testament it is sometimes said to be ys, evil; as Jer, ili. 17, vil. 24, xi. 8, xvi. 12, xviii. 12. This the LXX. renders by zovnooc; that is, malus, perversus, scelestus, improbus, one that is wicked and flagitious. The original of the word would denote one that is industriously wicked; for it is from wevw, by πόνεω; to labour diligently, and with industry, though conflicting with difficulties. Hence the Devil, because he is industriously and maliciously wicked, is called ὃ πονηρος, the wicked one: ‘ when any one heareth the word of the kingdom, and understandeth it not, then cometh 6 ποόνηρος, the wicked one,’ Matt. xiii. 19. So are we taught to pray: ῥυσαι ἧμας απὸ tov πονηρου, Matt. vi. 13, ‘deliver, or rescue us from that evil one.’ And it is said, that the whole world lieth ev τῳ wovnow, 1 John v. 19, under the power of that wicked one.’ When therefore any heart is said to be πονηρά, an evil, wicked, flagitious frame is intended.

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

First. Unbelief sets all the corrupt lusts and affections of the heart at liberty, to act according to their own perverse nature and inclination. The heart of man is by nature evil; all the thoughts and imaginations of it are only evil continually, Gen. vi. 5. It is full of all corrupt affections which exert themselves, and influence men in all they do. The gospel cometh in a direct opposition unto those lusts and corrupt affections, both in the root and the fruit of them. For this grace of God, which bringeth salvation, hath appeared unto us, teaching us that denying all ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, Tit. i. 11, 18. There is no greater duty that it chargeth our souls withal, than the mortification, crucifying, and destruction of them, and this indispensably, if we intend to be made partakers of the promises of it, Col. πὶ, 5—8; Rom. viii. 13. Moreover, it is the first proper work of that faith whereby we believe the gospel in and upon our own souls, to cleanse them from these lusts and affections. It is the work of faith to purify the heart, being the great work or instrument whereby God is pleased to effect it; ‘ purifying our hearts by faith,’ Acts xv. 9. For receiving the promises, it teacheth, persuadeth, and enables us to cleanse ourselves from all uncleannesses of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. vii. 1. Now these two, faith and the gospel, make up our profession; the one being that wherewith or whereby we profess, the other that which we do profess. And they both concur in this design, namely the purifying of the heart. So far as these prevail upon us or in us, this work is useful. And where there is no weakening of the lusts of the heart, no restraint laid upon them, no resistance made unto them, there is no profession at all, there is nothing of faith or gospel, that takes place. ‘ For they that are Christ’s have crucified the flesh with the affections and lusts,’ Gal. v. 24. They have done so actually in some measure or degree. All then who have taken upon them the profession of the gospel in reality, although it be only upon the account of light and conviction, have restrained, and have curbed them, and taken upon themselves a law of resistance unto them. Hence all of them proceed so far at least, as ‘to escape the pollutions that are in the world, through the knowledge of God, and our Saviour Jesus Christ,’ 2 Pet. ii. 20. Those who attain not hereunto, are in no sense to be esteemed such as profess the gospel. But now wherever unbelief beginneth to influence the heart towards the frame described, it sets in the first place these corrupt lusts and affections at liberty to exert themselves according to their own nature. And this it doth two ways.

1. With respect unto the gospel, and its efficacy for the mortifica-. tion of them. For it takes off, weakens, and disarms those considerations which the gospel tenders unto the souls of men for that end. The way and means whereby the gospel of itself worketh towards the mortification of the lusts of the heart, is by proposing its promises and threatenings unto the minds of men. These work morally upon them, for the consideration of them causeth men to set themselves against all those things which may cause them to come short of the one, or make them obnoxious unto the other, 2 Cor. vii. 1. Now all ’ influence upon the soul unto this end from hence is intercepted by unbelief. Its proper nature and work lies in begetting a disregard of gospel promises and threatenings, through a diffidence of them. And hereof we have examples every day. Men are in a constant way wrought upon by the preaching of the word; that is, their minds are influenced by a taste of the good things proposed and promised in it, and are brought under a sense of the terror of the Lord in its threatenings. The first proper effect hereof in themselves is the resistance of their lusts, and the reformation of their lives thereon. But we see that many of these, losing through unbelief a sense of that impression that was on them from the word, have all their lusts let loose unto rage and violence, and so return again with the dog to his vomit, and the sow that was washed, to her wallowing in the mire, as 2 Pet. 1 22.

2. With respect unto faith itself. This is evident from the nature of the thing. For where unbelief thrives or grows, there faith must decay and wax weak. But especially it impedes and hinders faith in the work before described, by depriving it of the means and instruments whereby it works, which are care, watchfulness or vigilance against sin. For its great design lies in making the soul negligent, careless, and slothful in the opposition to sin. Where this is attained the whole work of faith is defeated, and lust is set at liberty. And where this is so, it immediately returns to act according to its own corrupt and perverse nature, which, as we have elsewhere at large declared, is enmity against God. And this consists both in an aversation from God, and an opposition unto him. Look then whatever approaches a man, in his profession, hath made towards God, the work of these lusts and corruptions now at liberty, is to incline him to withdraw and depart from them. This renders the heart evil, and disposeth it unto an utter departure from the living God.

Secondly. It renders the heart evil by debasing it, and casting all good, honest, ingenuous, and noble principles out of it. The gospel furnisheth the mind of man with the best and highest principles towards God and man, that in this world it is susceptible of. This might be easily evinced against all the false and foolish pretences of the old philosophy, or present atheism of the world. Whatever there is of faith, love, submission, or conformity to God, that may ingenerate a return into that image and likeness of him, which we fell from by sin and apostasy; whatever is of innocence, righteousness, truth, patience, forbearance, that may render us fruitful in, or needful unto the community of mankind; whatever is pure, comely, peaceable, praiseworthy, in a man’s own soul, and in the retirements of his mind, is all proposed, taught, and exhibited by the word of the gospel. Now, principles of this nature do in a lively manner, ennoble the soul, and render it good and honourable. But the work of unbelief is to cast them all out, at least as to their especial nature communicated unto them by the gospel, which alone brings with it an impression of of the image and likeness of God. And when this is separated from any of the things before mentioned, they are of no value. This then renders the heart base and evil, and gives it an utter dislike of communion or intercourse with God.

Thirdly. It burdens the heart with a dreadful guilt of ingratitude against God, which before profession it was incapable of. When a person hath been brought unto the knowledge of the gospel, and thereby vindicated out of darkness, and delivered from the sensuality of the world, and hath moreover, it may be, tasted of the good word of God, and of the power of the world to come, for such a one to draw back, to forsake the Lord and his ways, through the power of unbelief, there is a great aggravation attending his sin, 2 Pet. ii. 1. And when once the heart is deflowered by this horrible sin of ingratitude, it will prostitute itself of its own accord unto all manner of abominations. And for us, it is good to have this spring of all our danger in the course of our profession, continually in our eye. Here it lies, the root of it is here laid open; and if it be not continually watched against, all our other endeavours to persevere blameless unto the end, are, and will be vain.

Ἐν τῳ; that is, say some, εἰς ro; the sense whereof would be, ‘ So that you should depart.’ But ev rw is more significant, and no less proper in this language. And the article thus varied with the infinitive mood denotes a continued act, that it should be departing, that the evil heart should work and operate in a course of departing from from iniquity.’ So also, 1 Tim, vi. 5. Sometimes it denotes the highest sin, i Tim.iv. 1. The Spirit speaketh expressly that in the latter season, aroornoovTa τινες τῆς πίστεως, ‘ that some shall depart from the faith.” And the departure here prophesied of, is signally termed, ἡ αποστασια, ‘the departure or apostasy,’ 2 Thess. 11. 3; so that the word is to be expounded from the subject-matter treated of, and the especial object of it. And it is a word in its moral sense oftener used by our apostle, than all the other sacred writers besides. Once in the gospel it is used absolutely for a sinful fallmg away, Luke vill. 13. They believe for a season: καὶ ev καιρῳ πειρασμοῦ αφιστανται, ‘Jn the time of persecution they fall away,’ they turn apostates. And from this word are the common names of apostates and apostasy taken; that is, the great sin of forsaking or departing from the profession of the gospel. In discedendo, say interpreters: Beza, In deciscendo, properly. Itis inanevilsense, ‘a revolting, a treacherous defection from truth and duty.’ It answers unto p, which is used in an indifferent sense to depart from any thing good or evil, and sometimes is applied unto a perverse departure from God; as Hosea vil. 14. And in this especial sense it expresseth 770, which is to be perverse, stubborn, and contumacious in turning away from God, or that which is good and right in any kind, so as to include ἃ rebellion in it, as the departure he intended doth; that 15, to revolt.

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

First. It may be that these Hebrews thought nothing less than that their departure from the profession of the gospel was a departure from the living God. Probably they rather pretended ‘and pleaded that they were returning to him. For they did not fall off unto idols or idolatry, but returned to observe, as they thought, the institutions of the living God; and for a relinquishment whereof, the blaspheming and persecuting part of them traduced our apostle himself as an apostate, Acts xxi. 28. To obviate this apprehension in them, and that they might not thereby countenance themselves in their defection, which men are apt to do with various pretences, the apostle lets them know that after the revelation of Christ and profession of him, there is no departure from him and his institutions, but that men do withal depart from the living God. So John positively declares on the one hand and the other, 2 John 9. ‘ Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God; but he that abideth in the doctrine of Christ, he hath both the Father and the Son.’ In a recession from the gospel or doctrine of Christ, God himself is forsaken. He that hath not the Son, he hath not the Father; as on the other side, continuance in the doctrine of the gospel secureth us an interest not in the Son only, but in the Father also. He then that rejects Christ in the gospel, let him pretend what he will of adhering unto one God, he » hath forsaken the living God, and cleaves unto an idol of his own heart. For neither is the Father without the Son, nor is he a God unto us but in and by him. ‘

Secondly. It may be he would mind them of the person and nature of him from whom he would prevent their departure; namely, that however in respect of his office, and as he was incarnate, he was our Mediator, our Apostle and High Priest, yet in his own divine person he was one with his Father and the blessed Spirit, the living God.

Thirdly. (which either alone, or in concurrence with these other reasons, is certainly in the words.) That he might deter them from the sm he cautions them against, by the pernicious event and consequent of it. And this is, that therein they would depart from him who is the great, terrible, and dreadful God, the living God who is able to punish and revenge their sin, and that to all eternity. And this appears to be in the words, in that he again insists on the same argument afterwards. For, to the same purpose, he tells them that it is a fearful thing to fall into the hands of the living God, ch. x. 31. And as this property of life, as it is in God essentially and casually, whence he is called the living God, is exceedingly and eminently accommodated to encourage us unto faith, trust, confidence, and affiance in him, in al! straits and difficulties, whilst we are in the way of our duty as the apostle declares, 1 Tim. iv. 10, ‘ For therefore we both labour and suffer reproach, because we trust in the livin God;’ or, this is that which encourageth us unto, and supporteth us in all our labourings and sufferings, namely, because he whom we trust in, from whom we expect assistance here, and a reward hereafter, is the living God; so it is that which deservedly casts the greatest awe and terror upon the minds of men in their sins and rebellion against him. For as this life of God includes in it the notions and considerations of all those properties which hold out encouragements unto us in things present and to come; so it doth also that of those dreadful attributes of his power, holiness, and eternity, which sinners have reason to bethink themselves of, in their provocations of him. Thus he frequently prefaceth expressions of his severity against stubborn sinners, with ὋΝ ‘nm, ‘I live, saith the Lord;’ as it were _ bidding of them to consider what thence they were to expect. And this seems to me the principal reason why the apostle thus states the sin of their apostasy, that it is a departure from the living God.

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

And this is the evil which the apostle here cautions professors against, which I have insisted on the longer, because it is directly op-~ posite unto that great duty which it is the general design of the

622 ‘ AN EXPOSITION OF THE (cH. mT. Epistle to press them unto. And we shall take such observations from this last clause of the verse, as the words and the reasons of using them do present unto us. And the first is, that,

Obs. V. The malignity and venom of sin, is apt to hide itself under many, under any shades and pretences.—I speak not of the evasions and pretexts wherewith men endeavour to cover or countenance themselves in their miscarriages in the world, and unto others, but of those pleas and pretences which they will admit of in their own minds; partly to induce their wills and affections unto sin, and partly to relieve and countenance their consciences under sin. Amongst those reasonings which these Hebrews had in themselves about a relinquishment of the gospel and its institutions, they never considered it as an apostasy from the living God. They looked upon it, as a peculiar way of worship, attended with difficulties and persecutions, in the omission of which, perhaps, they might please God as well. By this means did they hide from themselves that mortal malignity and poison that was in their sin. And so it is in every sin. The subtlety and deceit of lust, doth still strive to conceal the true and proper nature of sin whereunto it enticeth, or is enticed. When Naaman, the Syrian, would, notwithstanding his conviction, abide in his idol worship, because of his secular advantage, it is but a going with his master into the house of Rimmon, and bowing there; not that he intended to have any other God but the God of Israel, 2 Kings v. 18. So long ago had he practically learned that principle which men had not, until of late, the impudence doctrinally to advance in the world; namely, that an. arbitrary rectifying of men’s intentions alters the nature of their moral and spiritual actions. Hence they say, that if one man kill another, not with an intention to kill him, but to vindicate his own honour by his so doing, it is no sin, or at least no great sin, or much to be regarded. And what is this but directly to comply with the deceitfulness of sin, which we have laid down. For none surely is so flagitiously wicked, as to make the formal nature of sin their object and end. Nor, it may be, is human nature capable of such an excess and exorbitancy from itself, and its concreated principles. But still some other end is proposed by a corrupt design and incitation of the mind, which is a blind unto its wickedness. But of his deceit of sin, I have treated at large in another discourse. There-

Obs. VI. The best way to antidote the soul against sin, is to represent it unto the mind in its true nature and tendency.—The hiding of these was the way and means whereby sin first entered into the world. Thereby did Satan draw our first parents into their transgression. Hiding from them the nature and end of their sin, he ensnared and seduced them. In the same way and method doth he still proceed. This caused our apostle here to rend off the covering and vain pretences, which the Hebrews were ready to put upon their relinquishment of the gospel. He presents it here naked unto them, as a fatal defection and apostasy from the living God; and therein gives them also to understand its end, which was no other but the casting of themselves into his revenging hand unto eternity. So dealt Samuel with Saul, in the mattei AS Saul pretended that he had only brought fat cattle for s. fe) Samuel lets him know, that there was rebellion in his di abhorred of God like the sin of witchcraft. Indeed, if not principal efficacy of temptation consists in hiding the nature dency of sin, whilst the mind is exercised with it. And there “8 discovery and due consideration of these must needs be an ehcctual means to counterwork it, and to obviate its prevalency. And this is the principal design of the Scripture in all that it treats about sin. It establisheth the command against it, by showing what it is, the iniquity, folly, and perversity of it; as also what is its end, or what in the righteousness of God it will bring the sinner unto. Hence the great contest that is in the mind, when it is hurried up and down with any temptation, 15 whether it shall fix itself on these right considerations of sin, or suffer itself at the present to be carried away with the vain pleas of its temptation in its attempt to palliate and cover it.

And on this contest depends the final issue of the matter. If the mind keep up itself unto the true notion of the nature and end of sin, through the strength of grace its temptation will probably be evaded and disappointed. So it was with Joseph. Various suggestions he had made to him, but he keeps his mind fixed on that, ‘How can I do this great wickedness, and sin against God?’—which preserved him and delivered him, Gen. xxxix. 9. But if the mind be prevailed with to admit of those representations of sin, which are made unto it in its temptations, sin in the perpetration of it will ensue. “And this is the principal part of our wisdom about sin and temptations; namely, that we always keep our minds possessed with that notion and sense of the nature and end of sin, which God in his word represents unto us, with a complete watchfulness against that which the deceit of lust and the crafts of Satan would suggest. Again,

Obs. VII. Whoever departs from the observance of the gospel and the institutions thereof, doth in so doing depart from the living God; or, an apostate from the gospel, is an absolute apostate from God.— This the apostle expressly teacheth the Hebrews in this place. Men think it almost a matter of nothing to play with gospel institutions at their pleasure. They can observe them, or omit them as seems good unto themselves; nay, some suppose they may utterly relinquish any regard unto them, without the least forfeiture of the favour of God. But this will appear to be otherwise. For,

First. In their so doing, the authority of God over their souls and consciences is utterly rejected, and so consequently is God himself. For where his authority is not owned, his being is despised. Now there are various ways whereby God puts forth and manifests his authority over men. He doth it in and by his works, by his law, by the consciences, or inbred notions of the minds of men. Every way whereby he reveals himself, he also makes known his sovereign authority over us. For sovereign power or authority is the very first notion that a creature can have of its Creator, Now all these ways of revealing the authority of God, are recapitulated in the gospel; God having brought ¢ all things unto an head in Christ Jesus,’ Eph. i.

yy ‘All power in heaven and earth,’ that is, as to the actual administration of it, is given into his hand, Mat. xxvii. 18. And he is given or appointed to be head over all things, Eph. 1. 20—22; as we have at large declared on the third verse of the first chapter. God therefore dotk not put forth, nor exercise the least of his power, but in and by Christ. ‘ For the Father judgeth no man, but hath committed all judgment unto the Son,’ John v. 22. Now the Lord Christ exerciseth this power and authority principally by the gospel, which is the rod of his power, Ps. cx. 2. Hereunto then are reduced all other ways whatever, whereby the authority of God is exerted over the souls and consciences of men. And if this be rejected, the whole authority of God is utterly cast off. This therefore is done by all who reject, relinquish, or despise the gospel; they forsake God himself, the living God, and that absolutely and utterly. God is not owned where his monarchy is not owned. Let men deal so with their rulers, and try how it will be interpreted. Let them pretend they acknowledge them, but reject the only way, all the ways they have for the exercise of their authority, and it will doubtless be esteemed a revolt from them. ἔ Secondly. Thereis no other way or means whereby men may yield any obedience or worship unto God, but only by the gospel; and so no other way whereby men may express their subjection unto him, or dependence upon him. And where this is not done, he is necessarily forsaken. Whatever men may say or do, or pretend as to the worship of God, if it be not in and by the name of Christ, if it be notappointed and revealed in the gospel, it is not performed unto the living God, but to an idol of their own hearts; for the only true God, is the God and Father of our Lord Jesus Christ. And therefore by what act or acts soever men may design to give honour unto God, and to own their dependence on him, if it be not done in Christ according to the gospel, it is all an abomination unto him. He says of all such worship, as he did of the sacrifices of the Israelites, when their hearts went after their idols, Amos ν. 26, ‘ It is all to Moloch and Chiun, and not to him.’ Such, I say, is all the worship that men design to offer unto the living God, but not according to the gospel. Such was the worship of the Samaritans of old, as our Saviour testified; and such is the worship of the Jews and Mahometans at present. Their pretence of owning one God, will not free them from offering their sacred services to Moloch and Chiun, images and stars of gods which they have framed unto themselves. When therefore any depart from the gospel, they depart from the living God, because they have no way left unto them whereby they may glorify him as God, and he that doth not so, renounceth him. And therefore our apostle speaking of those Heathens who had those notions of one God, which some boast of at this day, and choose to rest in, affirms plainly that they were, αθεοι ev τῳ κοσμῳ, Eph. ii. 12, ‘Atheists whilst they were in the world.’ They knew not how to glorify God by any acceptable worship; and it is as good not to own God at all, as not to glorify him as God. For after God in the first precept hath required that we should have him for our God, and none else; that we may do so, and know how todo so, he required in the second, with the same authority, that we worship and glorify him according to his own mind and prescription.

Thirdly. There is no other way whereby we may obtain the least encouraging intimation of the favour or good will of God towards us; no way whereby his grace or his acceptance of us may be firmed and assured unto us, but this only. And where there is not a sufficient ground hereof, no man can abide with God ina due manner. If men have not a stable foundation to apprehend God to be good and gracious and willing to receive them, they will no otherwise respect or esteem him, but as the poor Indians do the Devil, whom they worship that he may do them no harm. I do know that men have strange presumptions concerning the goodness and inclination of God to sinners, and according unto them they pretend highly to love God, and delight in him, without respect unto the Lord Christ or the gospel. But it were an easy thing, to divest their notions of all those swelling words of vanity wherewith they dress them, and manifest them to be mere presumptions, inconsistent with the nature of God, and all the revelation that he hath made of himself. Whatever may be apprehended in God of this nature, or to this purpose, is either his xXonororne, his natural goodness, kindness, benignity, and love; or his φιλανϑρωπια, which includes all the free acts of his will towards mankind for good. And our apostle affirms that the em@avea, the revelation, declaration, and appearance of both these, is merely from and by the gospel, or the grace of God by Jesus Christ, Tit. ii. 4—7, And without this it is impossible, but that men will abide in their apostasy from God, or return unto it.

Fourthly. There is no other way wherein we may look for a reward from God, or hope to come unto the enjoyment of him, but only by the gospel. And this also is necessary that we may honour him as God, as the living God. This is the end whereunto we were made; and if we leave the pursuit hereof, we cast off all regard unto God. For if God be not considered as a rewarder of them that diligently seek him, as in himself an exceeding great reward; he is not considered as God. And whoever doth not pursue a design of coming to the enjoyment of God, he hath forsaken him. Now there is no direction herein, or hereunto, but the gospel, as Acts iv. 12.

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

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

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

Ver. 13.—But exhort one onother (every day) daily, whilst i ds called to-day, lest any (among you) of you be hardened by the deceitfulness of sin.

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

First. The duty intended is expressed in the first word παρακαλειτε" Παρακαλεω is to exhort, intreat, beseech, and also to comfort, to refresh, to relieve; and παρακαλεομαι is constantly to receive comfort or consolation, to be comforted: παρακλησις is used in the same variety, sometimes for comfort or consolation; as Luke ii. 25; Acts ix. 31, xv. 31; Rom. xv. 5; 2 Cor. i. 3—5. Sometimes for exhortation, Acts xiii. 15; Rom. xii. 8; 1 Tim. iv. 13; 2 Cor. vin. 17. Sometimes interpreters are at doubt whether to render it by exhortation or consolation, as Acts xv. 31; 1 Thess iv. 18. In this very epistle it is used. in both these senses; for consolation, chap. vi. 18, for exhortation, chap. xii. 5, xiii. 22, Hence the Holy Ghost, in the writings of John the apostle, is called ὃ Παρακλητος in the gospel, John xiv. 16, 26, xv. 26, xvi. 7. And the Lord Christ himself, 1 John i. 1, And this from the ambiguity of the application of the word, we render in the first place a comforter, in the latter an advocate.

The first and principal signification of παρακαλεω, is to ‘exhort,’ to ‘desire,’ to ‘call in,’ and so it is constantly used in Greek authors, and scarce otherwise; and it is secondarily only to ‘comfort.’ But there is a near affinity between these things. For the way of administering consolation is by exhortation; 1 Thess. iv. 18. ‘Comfort one another with these words,’ παρακαλεῖτε αλληλους, that is, exhorting and pursuading one another, by these words administer unto each other mutual consolation. And all exhortation ought to be only by consolatory words and ways, to render it acceptable, and so effectual. So it is observed of Barnabas, who was a son of consolation, that he had a great excellency in exhorting men also. Acts xi. 23, 24. ‘When Barnabas came, and had seen the grace of God, he exhorted them all that with purpose of heart they would cleave unto the Lord; for he was a good man and full of the Holy Ghost and of faith.’ The word mtimates a very prevalent way of exhorting in Barnabas; and that because he was ἀνὴρ ayaSoc, a good man; not in the ordinary sense, a holy just man; but one that was benign, kind, condescending, apt to comfort and refresh them with whom he had to do. In this sense is ἀνὴρ ayaYoc used Rom. ν. 7.; wapaxaXew therefore, ‘to exhort,’ is to persuade with good, meek, and comfortable words upon grounds of consolation and unto that end that men may be comforted. This is incumbent on some by virtue of office, Rom. xii. 8. ‘He that exhorteth, on exhortation;’ and on all believers as occasion doth require:

‘Eavrove’ vosmetipscs; Vulg. Lat. and the Rhemist, ‘ yourselves σ᾿ improperly: for the apostle doth not require of every one to exhort himself, nor will the word bear that sense. But éavrove, yourselves is put for adAndAove, that is, one another; as also it is Col. ui. 16; Eph. iv. 82; 1. Thess. v. 13. Vos invicem; alii alios. This is incumbent on all believers, mutually to exhort, and to bear the word of exhortation.

The season of the performance of this duty is adjoined, which includeth also the manner of it, kaS’ ἑκαστην ἡμεραν, ‘ daily,’ say we, or every day. A day is often taken for a season. So that to do a thing daily, is to do it in its season. To do it sedulously, heedfully, in every proper season, is to do it daily. For although the expression denote every day distinctly and separately, yet the sense is not, that no natural day be omitted wherein we do not actually discharge this duty towards one another. But plainly two things are intended: First, a constant readiness of mind inclining, inducing, and preparing any one for the discharge of this duty. Secondly, an actual discharge of it, on all just occasions, which are to be watched for and willingly embraced. So we are commanded to pray, αδιαλειπτως 1 Thess. v. 17, indesinenter; that is, without remitting the habitual inclination of the - mind unto prayer; or omitting any meet occasion or opportunity for it. So also it is said that we ought wavrore προσευχεσδαι, Luke xviii. 1, to pray always; which is interpreted, Col. iv. 1, by ry προσευχῃ προσκαρτερειτε, abide or persevere in prayer against all opposition. In Hebrew orm 55 an: as Isa. li. 13, continually, every day. Kas’ ἑκαστην ἡμεραν, is sedulously and constantly, both as to the frame of our hearts, and opportunities of actual performance of this duty. And this these Hebrews now stood in an especial need of, because of the manifold temptations and seductions wherewith they were exercised.

Hereunto is added a limitation of the season of this duty as to its continuance, αχρις οὗ To σημερον καλειται; ‘ whilst it is called to-day:’ that is, be sedulous in the discharge of this duty whilst the season of it doth continue. The occasion of this expression is taken from what was before discoursed of. There was a day proposed unto the people of old; a season that was called oyn, or σημερον, ‘to-day.’ And two things are included in it. 1. An opportunity as to advantage. 2. A limitation of that opportunity as to duration or continuance. First, a day of opportunity is intended: the word in the psalm, pvn, had, as _ was judged on good ground, respect unto some solemn feast wherein the people assembled themselves to celebrate the worship of God; it may be the feast of tabernacles, which was a great representation of the dwelling of the Lord Christ amongst us, John 1. 14. This was a season which they were to improve, whilst they did enjoy it. But it was typical only. The apostle now declares to these Here that ss the great day, the great season of old shadowed out unto their forefathers, was now really and actually come upon them. It was justly called to-day with them whilst they enjoyed the gospel. Secondly, There is a limitation of this day of opportunity included in the words, “‘ whilst it is called to-day:” whilst the time wherein you live is such a season as to be called a day, that is a day of grace, whilst that season was continued unto_them which was prefigured in the day before mentioned. The apostle saw that the day or season of these Hebrews was almost ready to expire. It continued but a few years after the writing of this Epistle. This he secretly reminds them of; and withal exhorts them to improve their present advantages, and that especially in and unto the discharge of the great duty of mutual exhortation, that so they might prevent among them the great evil οἵ. departing from the living God, and that which tends thereunto in the hardening of their hearts through the deceitfulness of sin. For herein lies the enforcement of the exhortation unto the duty insisted on, namely, from the pernicious consequent of its neglect; wherein occurs,

First. The persons concerned, τὶς εξ ὕμων, ‘any of you,’ any among you; any one that is of your society, that is engaged in the same profession with you, and partaker of the same privileges; any of you believing Hebrews. And herein the apostle extends his direction unto mutual watchfulness and exhortation unto all, even the meanest of the church.

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

Thirdly. There is the way or means, whereby this sin worketh to produce the effect expressed, and that is by deceit. Ty amary τῆς ἁμαρτιας. Vulg. Lat. fallacia peceati; and the Rhemists thence, the fallacy of sin; somewhat improperly, considering the ordinary use of that word, being taken only for a caption or deceit in words. But yet there is a fallacy in every sin; it imposeth paralogisms, or false arguings on the mind to seduce it. Azarn is deceit, and signifies both the faculty of deceiving, the artifice used in deceiving, and actual deceit, or deceiving itself. The derivation of the word, gives some light unto the nature of the thing itself. Aaaraw is from a, privative, and πατος, as Eustathius and the etymologist agree; zaroc is via trita, “ἃ beaten way, a path.’ So that ἀπαταω, isto draw any one out of the - right way, the proper beaten path. And it is well rendered by seduco, that is seorsum duco, ‘ to lead aside, to seduce.’ But it is of a larger sense, or by any ways or means to deceive. And ἀπάτη principally denotes an innate faculty of deceiving rather than deceit itself, azarn του πλουτου, Mat. xii. 22, the ‘deceitfulness of riches;’ and amarn τῆς