Exposition of the Epistle to the Hebrews

αδικιας, 2 Thess. ii. 10, the ‘deceitfulness of unrighteousness,’ is that aptitude that is in riches and unrighteousness, considering the state and condition of men in this world, and their temptations, to deceive them with vain hopes and to seduce them into crooked paths. Once it is put for sin itself, Eph iv. 22, xara τας emtSujuac της amarne, ‘according to the lusts of deceit; that is, of sin which is deceitful; unless it may be rendered by the adjective, awarnAove or απατηλιους, as it is done by ours, ‘ deceiving or deceitful lusts.’ See 2 Pet. 11. 13. Here, as it is joined with sin, as an adjunct of it, it denotes not its acting primarily, but that habitual deceit that is in indwelling sin, whereby it seduceth men and draweth them off from God.

Lastly, The evil itself particularly cautioned against, is expressed in the word oxAnovv3y, ‘should be hardened;’ of the sense and importance whereof, we have spoken fully on the foregoing verses. The design then of this verse, is to prescribe a duty unto the Hebrews, with the manner of its performance, and the season they had for it; which might prevent their departure from God, through an evil heart of unbelief, by preserving it from being hardened by the deceitfulness of sin. Our concernment wherein will be manifest in the ensuing deductions from it.

Obs. I. Sedulous mutual exhortation, is an eminent means to obviate and prevent the design of the deceitfulness of sin.—The apostle having declared the pernicious consequence of departing from God, through the deceitfulness of sin, and the danger that professors are in of so doing, singles out this duty as a signal means of its prevention. And hereby, as great weight is laid upon it, so great honour is done unto it. We may therefore do well to consider both the nature of it, and the manner of its performance; for its efficacy unto the end proposed depends merely on its institution., There are many practical duties that

-are neglected because they are not understood, and they are not understood, because they are supposed to have no difficulty in them, but to lie open to every lazy and careless inquiry. High notions, curious speculations, with knotty controversies, are thought to deserve men’s utmost diligence in their search and examination. But for these practical duties, it is generally supposed that they are known sufficiently at a word’s speaking, if they were but practised accordingly. Yet it will be found that the great wisdom of faith consists in a spiritual acquaintance with the true nature of these duties, which indeed are therefore practically neglected because they are not doctrinally understood. I shall therefore offer somewhat here briefly towards the right understanding of the nature of this duty, and the manner of its performance; and to this purpose some things we are to observe with respect unto the persons tbat are to perform it, and some things with respect unto the duty itself. TOUR MF

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

1. Some it is expected from, upon the account of their office. So it is of all ministers of the gospel. The duty of constant exhortation, that is, of persuading the souls of men unto constancy and growth in faith and obedience, unto watchfulness and diligence against the deceitfulness of sin, and that from the word of truth, in the name and authority of Christ, is the most important part of their ministerial office. This are they diligently to attend unto. 6 παρακαλὼν ev ry παρακλησει: Rom. xii. 8. ‘ Let him that exhorteth’ (his office taketh name from this part of his work,) ‘ attend unto,’ or abide in ‘exhortation.’ This is it which is required of him, and will be expected from him. So our apostle distributes the whole ministerial work into three parts, enjoining their observance unto his son Timothy. 1 Tim. iv. 19, ‘ diligently attend,’ saith he, ry ἀναγνώσει, ‘to reading;’ that is, studying and meditating on the Holy Scriptures for his own information and growth, which ministers ought to do all their days, and not to sit down lazily with a pretence of their attainments; and secondly, ry παρακλήσει; to ‘ consolatory exhortation,’ the duty before us; and lastly ry διδασκαλίᾳ, to ‘doctrinal instruction’ for the enlightening and informing of the minds of his disciples. These are the principal duties of an evangelical minister. So he again conjoins teaching and exhortation, as the two main parts of preaching, 1 Tim. iv. 2. And these he would have a minister to be instant in, or insist upon, εὐκαίρως, ἀκαίρως; ‘ in and out of season,’ 2 Tim. iv. ὦ. A proverbial expression, denoting frequency and diligence. Where this is neglected by any of them, they deal treacherously with God, and the souls of men. But this ministerial work is not that which is here intended. ~ But,

2. There is that which is mutual among believers founded in their comnion interest, and proceeding from especial love. And this especial love is that which distinguisheth it from another duty of the same nature in general with this, which we owe unto all mankind. For the eternal law of nature binds us to love our neighbours as ourselves. Now we neither do, nor can love any without endeavouring of their good, and effecting of it according te our power. And herein is comprised a persuading of men unto what is good for them, and a dehorting them from that which is morally evil and pernicious as occasions and opportunities are offered. Thus dealt Lot with the Sodomites,. whom the Holy Ghost therefore commends, though they reviled him as a pragmatical intruder into their concerns. So God and the world have very difficult measures and touchstones of moral duties. But there is somewhat special in the duty here intended. For it is confined unto them who are brethren in the same fellowship of professing gospel, ver. 1; and proceeds from that mutual love which is wrought in them by the Spirit of Christ, and required in them by the law of Christ. And this differs from that philanthropy, or love to mankind in general, which ought to be in us. For they have different principles, different motives, different effects, and different waysof expressicn. The one is an inbred principle of the law of nature, the other an implanted grace of the Holy Ghost. The one required from a common interest in the same nature, the other from an especial interest in the same new nature. In brief, the one isa general duty of the law; the other an especial duty of the gospel. I say this especial love is the spring of this mutual exhortation. And to the right performance of it, the things ensuing do

1, That they who perform it, find: in themselves a special concern in the persons with whom, and things about which they treat: in their exhortations. It will not admit of any pragmatical curiosity leading men to interpose themselves in matters wherein they are no way concerned. Knowing, saith the apostle, τον gobov του Κυριου; ανϑρωπους mettouev, 2 Cor. v.11. The reason why we exhort men, or persuade them to their duty, is because of our compassion towards them, inasmuch as we know the terror or dread of God with whom in this matter they have to do; and that itis φοξερον, a very fearful thing to fall into his hands when he is provoked, Heb. x. 31. If men find not themselves really concerned in the glory of God, and their hearts moved with compassion towards the souls of men, whether they are in office in the church or not, it will be their wisdom to abstain from this duty, as that which they are no way fitted to discharge.

2. An especial warrant for the particular exercise of this duty is required of us. Our duty it is in general to exhort one another by virtue of this and the like commands. But as unto the especial instances of it, for them we must look for especial warrant. Those who shall engage into this or any other duty at adventures, will but expose themselves and it to contempt. Now this special warrant ariseth from a due coincidence of rule and circumstances. There are sundry particular cases wherein direct and express rule requires the discharge of this duty. As, 1. In case of sin, Levit. xix. 17. ‘Thou shalt not hate thy brother in thy heart, thou shalt in any ways rebuke thy neighbour, and not suffer sin upon him.’ For even rebukes belong to this general head of exhortation, nor are they ever to be without it. 2. Of ignorance in the truth, so dealt Priscilla and Aquila with Apollos when they instructed him in the way of God, Acts xviii. 24—26, And many the like cases are instanced in. Add unto such rules a due consideration of circumstances relating unto times, Seasons, persons, and occasions, and it will firm the warrant intended.

3. Especial wisdom, understanding, and ability are hereunto required. It is an easy thing to spoil the best duty in the manner of its performance. And as other things may spoil a duty, so a defect in spiritual skill for the performance of it, can never suffer it to be right. If men then have not a sound judgment and understanding of the matter about which this mutual exhortation is to be exercised, and of the way whereby it is to be managed, they may do well to leave it unto them who are better furnished with the tongue of the learned to know how to speak a word in season; I mean as to the solemn discharge of it; otherwise occasional mutual encouragements unto faith and obedience, are the common and constant duties of all believers. And the apostle speaks of the generality of Christians in those primitive times, that they were so filled with knowledge as that they were able to admonish one another, Rom. xv. 14. Wherein, as he requires an ability for it, so he ascribes it unto them. And unto them it belongs to see, 1. That it be done with words of truth. It is truth alone that in things of this nature is accompanied with authority, and attended with efficacy. If there be any failure in this foundation, the whole superstructure will sink of itself. Those then who undertake this duty must be sure to have a word of truth for their warrant; that those who are exhorted may hear Christ speaking in it, for whatever influence other words or xeasonings may have on their affections, their consciences will be unconcerned in them. And this should not only be virtually meluded in what is spoken, but also formally expressed, that it may put forth its authority immediately and directly. As exhortations that fail in truth materially (as they may, for men may exhort and persuade one another to error and false worship) are pernicious; so those which are not formally spirited or enlivened by an express word of Scripture, are languid, weak, and vain. 2. That it may be managed, (unless especial circumstances require some variation) with words good and comfortable, words of consolation and encouragement. The word here used, as hath been shown, signifies to comfort as well as to exhort, Morose, severe expressions become not this duty, but such as wisdom will draw out from love, care, tenderness, compassion, and the like compliant affections. These open and soften the heart, and make the entrance of the things insisted on, smooth and easy into it. 3. That it be accompanied with care and diligence to afford a suitable example, in the practice and walking of the persons exhorting. An observation of the contrary will quickly frustrate the weightiest words that look another way. Exhortation is nothing but an encouragement given unto others to walk with us or after us, in the ways of God and the gospel. ‘ Be followers of me,’ saith our apostle, ‘as Lam of Christ.’ And these are some of the heads under which we might discourse on this duty; which in that great degeneracy of Christianity whereunto the world is fallen, were not unnecessary to do; but I must not too much enlarge upon particulars.

Obs. II. Gospel duties have a special efficacy attending them in their special seasons. Whilst it is called to-day. Every thing hath its beauty, order, and efficacy from its proper season. Again,

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

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

Ver. 14.—For we are made partakers of Christ, if we hold the beginning of our confidence jirm unto the end.

This is the last part of this fourth περιοχὴ or section of this chapter. As to its coherence with the verses foregoing, it containeth an enforceof the general exhortation unto perseverance, and the avoidance of backsliding or apostasy in all the causes and tendencies unto it; as also of the particular duties which the apostle had now proposed as effectual means unto those ends. For he lets them know that all their interest in Christ, and all the benefits they did expect, or might be made partakers of by him, did depend upon their answering his exhortation unto constancy and perseverance in their profession. And moreover, that whereas men are apt to wax weary and faint, or to grow slothful in the course of their profession, sometimes so soon almost as they are entered into it, he assures them that unless they continue the same diligence and earnestness of endeavours as at the first, so as to abide steadfast unto the end, they would have no benefit either by Christ or the gospel, but rather fall assuredly under that indignation of God which we had newly warned them of. This in general is the design of the words. In the particulars there are, 1. A state and condition expressed, from whence the force of the argument is taken. ‘We are made partakers of Christ.’ 2. An application of that condition unto ourselves, as to the way whereby it may be declared and evinced. ‘If we hold-fast the beginning of our confidence steadfast unto the end.’

The causal connexion, yap, ‘ for,’ shows the respect of these words unto those foregoing, according as we have declared it. And it manifests that the apostle induceth an enforcement of his preceding exhortation.

The state and condition intimated is expressed in those words, μέτοχοι yeyovauev του Χριστου. Teyovauev denotes some time past; ‘we have been made;’ which excludes one application of the words; namely, unto a future participation of Christ in glory, which here should be promised, but suspended upon the condition of our holding steadfast ‘ the beginning of our confidence unto the end.’ As if it were said, We are made partakers of Christ, that is, we shall be so hereafter, in case we continue constant, and persevere; which sense (if it be so) is embraced by those who are ready to lay hold on all apparent advantage’ of opposing the assurance and perseverance of believers. But a present state is here declared, and that which is already wrought and partaken of. And indeed the consideration of this word, doth rightly state the relation of the several parts of the words mentioned. We are ‘ made partakers of Christ, if we hold fast the beginning of our confidence;’ that is, we are so thereby, either causally and formally, or interpretatively and declaratively. If in the first sense, then, our participation of Christ depends on our perseverance unto the end; nor can we come unto the one, until we have attaimed the other. But this is contrary to the text, which supposeth us actually instated in that participation, as the words necessarily require. If it be in the latter sense, then our perseverance is enjoined as an evidence of our participation of Christ; that whereby it may be tried whether it be true and genuine, which if it be, it will be producing this effect. As James requires that we should try or evidence, and manifest our faith. by our works, of what sort it is.

amongst them in rendering and expounding of these words. Initium substantiz ejus, saith the Vulgar; and the Rhemists from thence, the ‘ beginning of his substance,’ adding his to the text. Arias Montan. and Erasmus, principium substantiz, the ‘ beginning of substance.’ Beza, principium illud quo sustentamur, ‘that beginning or principle whereby we are sustained.’ Castalio, hoc argumentum ab initio ad finem usque, ‘this argument from the beginning to theend.’ Syriac, ‘from the beginning unto the end, if we abide in this substance or foundation.’ Ethiopic, ‘if we persevere to keep this new testament.’ We, ‘ the beginning of our confidence.’ By which variety it appears that some knew not how to express the words, as not well understanding them; and that others were not satisfied with the conjectures of their predecessors. Neither are expositors more agreed about the meaning of the words. Some by apyn της ὕποστασεως, understand the gospel; some faith, some hope, some confidence, some Christ himself. Most fix on faith-to be intended, which they say is termed ὑπο- στασις, or ‘substance,’ because it is that which supports us, causeth us to subsist in Christ, as the just doth live by faith. But it may not be amiss to inquire a little more exactly into the proper emphasis and importance of this expression. _

Ὕποστασις properly signifies ‘ substance.’ It is applied unto somewhat distinct in the being of the Deity, Heb. i. 3, where it is said, that the Son is the express image of the Father’s hypostasis. And there it can signify nothing but an especial manner of existence or subsistence in the divine nature,—that is, a person. Whence the eastern church first, and after the western, agreed in three hypostases in the divine nature; that is, as we speak, three persons, or three different manners of the subsistence of the same individual being. In things human, it denotes acts and not substances; and as it is used only by our apostle, so it is used by him variously. As for confidence, 2 Cor. ix. 4, εν ry ὑποστασει TavTy THe καυχήσεως, ‘in this confidence of boasting.’ Whence ours have translated it in this place, confidence. And it may be the rather, because as it is there joined with καυχησις; so he maketh use of καυχημα in the same subject with this, ver. 6. But the ὑποσ- τασις of the apostle in that place, was not a confidence of boldness, but that infallible certainty which he had of his apostleship, wherein he gloried. That was it which he stood firmly on. Ch. xi. 1, of this Epistle, the apostle maketh use of it in the description he gives of faith, yet so as to denote an effect of it, and not its nature. ἔστι «δὲ πιστις ελπιζομενων ὑπόστασις, ‘ Faith is the hypostasis of things hoped for;’ illud quo extant que sperantur. That whereby the things that are hoped for do exist. Things that are absolutely in themselves future, absent, unseen, are as unto their efficacy, use, benefit, fruits, and effects, made by faith present unto the soul, and have a subsistence given them therein. It is not, then, faith itself, but an effect of it, that is there described by the apostle.

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

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

Tnv ἀρχὴν της ὑποστασεως. Beza, principium illud quo sustentamur,—that principle or ‘ beginning whereby we are sustained.’ But. this 1 do not understand. For it makes apyn, the ‘ beginning,’ to denote the thing itself recommended unto us, and which we are to preserve, whereof the hypostasis mentioned is only an effect, or that whereby the work of the beginning is expressed. But apyn is nowhere used in any such sense, nor doth it appear what should be intended by it. Besides, it is plainly here an adjunct of our subsistence in Christ; the beginning of it. And this may be considered two ways, 1. Absolutely, it is begun in profession or reality, and it is to be continued. 2. Emphatically, for the usual attendants of our faith and profession at their beginning. The beginning of our engagements unto Christ, is for the most part accompanied with much love, and other choice affections, resolution, and courage, which, without great care and watchfulness, we are very ready to decay in, and fall from. And in this sense it is here used. «

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

Obs. I. Union with Christ is the principle and measure of all spiritual enjoyments and expectations.—The apostle sums up all, both what we do enjoy by the gospel at present, and what right unto or expectation we have of future blessedness and happiness, in this one expression, ‘ we are partakers of Christ.’ That our union with him is thereby intended, hath been declared in the exposition of -the words. The nature of this union and wherein it doth consist, I have elsewhere manifested and vindicated. I shall, therefore, here only confirm the proposition laid down. It is the principle and measure of all spiritual enjoyments. For as Christ is unto us all and in all, Col. iii. 11, so without him we can do nothing, we are nothing, John xv. 5; for whereas we live, ‘it is not we, but Christ liveth in us,’ Gal. ii. 20. And the truth hereof appears,

First. Because it is itself in the order of nature, the first truly saving spiritual mercy, the first vital grace that we are made partakers of. And that which is the first of any kind, is the measure and rule of all that ensues in that kind. As is the root, so are the branches and the fruit. They do not only follow the nature of it, but live upon its supplies. All our grace is but a participation of the root, and therein of the ‘ fatness of the olive tree; and we bear not the root, but the root bears us,’ Rom. xi. 17, 18. Whatever precedes this, is not true saving grace; and whatever follows it, proceeds from it. 1. Whatever work of excision or cutting off there may be of a branch from the wild olive, it is its incision into the true olive, which communicates unto it life and fruit-bearing. For after it is cut off from the wild olive and dressed, it may either be cast away or left to wither. Whatever work of conviction by the word of the law, or of illumination by the word of ' the gospel, or of humiliation from both by the efficacy of the Spirit in all, there may be wrought in the minds and souls of men, yet there is nothing truly saving, vital, and quickening in them, until they be implanted into Christ. Under any other preceding or preparatory work, however it be called, or whatever may be the effects of it, they may wither, die, and perish. Men may be so cut off the old stock of nature, as not to have sin growing or flourishing in them, so as not to bear its blossoms nor visible fruit; and yet have no principle of grace to bring forth fruit unto holiness. And 2. That whatever grace follows it, proceeds from it, is evident from the nature of the thing itself, For our uniting unto Christ, consisteth in, or immediately ariseth from the communication of his Spirit unto us. For ‘he that is joined to the Lord is one spirit,’ i Cor. vi. 17. Our conjunction unto him, consists in our participation of the same spirit with him, And by this spirit is Christ himself, or the nature of Christ formed in us, 2 Pet. i. 4. And if all the grace that we are, or can be made partakers of in this world, be but that nature, in the several parts and acts of it, that from whence it proceeds, whereby it is formed in us, must needs, in order of nature, be antecedent unto it. No grace we have, or can have, but what is wrought in us by the Spirit of Christ. Whence else should we have it? Doth it grow naturally in our own gardens? Or can other men plant and water it, and give it life and increase? Nay, but all grace is the fruit and effect of the Spirit, as the Scripture every-where declares, see Gal. v. 22,23. It implies, then, a contradiction, that any one should have any lively saving grace, and not antecedently in order of nature, receive the Spirit of grace from Christ. For he is the cause, and grace is the effect; or as he is savingly bestowed according to the promise of the covenant, he is the spring and fountain, or efficient cause of all grace whatever. Now, our union with Christ, our participation of him, consists in the inhabitation of the same Spirit in him and us. And the first work of this Spirit given unto us, bestowed upon us, is to form Christ in us, whereby our union is completed. But it will be asked, whether the Spirit of Christ doth come into a soul that hath no grace?—if so, then he may be in a graceless person. I answer, that althouch this in order of nature, is consequent unto the communication of the Spirit unto us, as the effect is, and must be to the cause, as light and heat in the beam is unto the sun; so it hath a simulty of time with it. As Austin speaks well of the original of the soul, creando infunditur, et infundendo Creatur. God doth not first create a soul, giving it an existence of its own, without union with the body, but creates it in and by its infusion. So the Spirit doth not come unto us, and afterward quicken or sanctify us, but he doth this by his coming unto us, and possessing our hearts for and with Christ. This the apostle calls the ‘forming of Christ in us, Gal. iv. 19, ἀχρις ov μορφωθῃ Xptoroc ev buy, ‘until Christ be formed or fashioned in you,’ as a child is fashioned or formed in the womb; that is, until the whole image and likeness of Christ be imparted unto, and implanted upon your souls. This is the new creature that is wrought in every one that is in Christ; that every one is who is in Christ; for the mtroduction of this new spiritual form gives denomination unto the person; ‘he that is in Christ Jesus is a new creature, 2 Cor. v. 17. And this is ‘ Christ in us, the hope of glory,’ Col. 1. 27.

First. It is Christ in us. For, 1. It is from him, he is the author of it, and thence he is said to be our life, Col. 11. ὃ. 2. It is like him, it is his image, and by and through him the image of God, 2 Cor. ili. 18; Eph. iv. 23,24. 3. It is that which gives us a spiritual continuity unto Christ. For being united unto him as members unto the head, there must be a constant communicative motion of blood and spirits, between him and us; which is hereby, Eph. iv. 16; Col. 11. 19. And without this, we are without Christ, or so separated from him, as that we can do nothing, John xy. 5. For, suppose a believer to stand seorsim, alone by himself, χωρὶς Xpiorov, at a distance from Christ, without a course and recourse of spiritual supplies from him, and he can do nothing but die. Cut off a member from the body, dissolve its natural continuity to the head, and all the world cannot fetch life into it. Take a member—suppose a hand, lay it as near the head as you will, bind it to it; yet if it have not a natural continuity with the head, it will not live. It 15 so here. A member separated from Christ hath no life. Let it seem to lie near the head by profession and many engagements, if it have not this spiritual continuity unto Christ, it hath no life in it. Secondly. It is the hope of glory. 1, As the kernel is the hope of fruit. 2. As a pledge or earnest is the hope of the whole contract. In this forming of Christ in us, are we made partakers of all grace and holiness in the principle and root of them, for therein doth this image of God in Christ consist. Now, this proceeding from our union, that is and must be before it in order of nature, and so be the rule, measure, and cause of all that ensues.

Secondly. It is the first in dignity; it is the greatest, most honourable, and glorious of all graces that we are made partakers of. It is called ‘glory,’ 2 Cor. ui. 18. The greatest humiliation of the Son of God consisted in his taking upon him of our nature, Heb. ii. 8, 9. And this was ‘the grace of our Lord Jesus Christ, that though he was rich,’ rich in eternal glory, the glory that he had with the Father before the world was, Jobn xvii. 5, as being in himself God over all blessed for ever, Rom. ix. 5, ‘ for our sakes he became poor,’ 2 Cor. viii. 9, by taking on him that nature which is poor in itself, infinitely distanced from him, and exposed unto all misery, which our apostle fully expresseth, Phil. 11. 5—7. ‘ Let this mind be in you which was in Christ Jesus, who being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.’ There was indeed great grace and condescension in all that he did, and humbled himself unto im that nature, as it follows in that place, ‘and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross, ver. 8. But his assumption of the nature itself, was that whereby most signally, éavrov exevwoe, he emptied and humbled himself, and made himself of no reputation. On this all that followed did ensue, and on this it did depend. From hence all his actings and sufferings in that nature received their dignity and efficacy. All, I say, that Christ as our Mediator did and underwent in our nature, had its worth, merit, use, and prevalency from this his first condescension in taking our nature upon him, for from thence it was that whatever he so did, or suffered, it was the doing and suffering of the Son of God. And on the contrary, our grace of union with Christ, our participation of him and his nature, is our highest exaltation, the greatest and most glorious grace, that we can be made partakers of in this world. He became poor for our sakes, by a participation of our nature; that we through his poverty may be rich in a participation of his, 2 Cor. vii.9. And this is that which gives worth and excellency unto all that we may be afterwards entrusted with. The grace and privileges of believers are very great and excellent; but yet they are such as do belong unto them that are made partakers of Christ; such as are due to the quickening and adorning of all the members of his body; as all privileges of marriage after marriage contracted, arise from and follow that contract. For being once made co-heirs with Christ, we are made heirs of God. and have a right to the whole inheritance. And, indeed, what greater glory or dignity can a poor sinner be exalted unto, than to be thus intimately and indissolubly united unto the Son of God; the perfection whereof is the glory which we hope and wait for, John xvii. 22, 23. Saith David in an earthly temporary concern, ‘ What am I, and what is my father’s family, that I should be son-in-law to the king, being a poor man, and lightly esteemed?? How much more maya sinner say, What am I, poor sinful dust and ashes, one that deserves to be lightly esteemed by the whole creation of God, that I should be thus united unto the Son of God, and thereby become his son by adoption? This is honour and glory unparalleled. And all the grace that ensues, re- ceives its worth, its dignity, and use from hence. Therefore are the graces and the works of believers excellent, because they are the graces and works of them that are united unto Christ. And as without this, men can have no inward effectual saving grace, so whatever outward privileges they may lay hold of or possess, they are but stolen ornaments, of which God will one day strip them naked to their shame and confusion.

Thirdly. It is the first and principal grace, in respect of causality and efficacy. It is the cause of all other graces that we are made partakers of; they are all communicated unto us by virtue of our union with Christ. Hence is our adoption, our justification, our sanctification, our perseverance, our fruitfulness, our resurrection, our glory. Hence is our adoption; for it is upon our receiving of hin, that this right and privilege is granted unto us, of becoming the sons of God, John i. 12. No man can be made the adopted son of God, but by an implantation into him who is the natural son of God, John xx. 17; Heb. xi. 16. And thence also are the consequent privileges that attend that estate: For ‘because we are sons, God sends forth the spirit of his Son into our hearts, crying, Abba, Father,’ Gal. iv. 6, that is, to own God, and address ourselves unto him, under the consideration of the authority and love of a father. And hence is our justification. For, 1. being united to Christ, we are interested in that acquittal from the condemning sentence of the law, which was granted unto himself when he satisfied it to the utmost, Rom. 1. 3, 4; Isa. 1. 8, 9, for he was acquitted as the head and surety of the church, and not on his own personal account; for whereas he did no sin, he owed no suffering nor satisfaction to the law. But as he suffered for us, the just for the unjust, so he was acquitted as the representative of his whole church. By our union therefore unto him, we fall under the sentence of acquittal, which was given out towards whole Christ mystical, head and members. 2. Our union with him, is the ground of the actual imputation of his righteousness unto us; for he covers only the members of his own body with his own garments; nor will cast a skirt over any, who is not bone of his bone, and flesh of his flesh. And so he is of God made unto us righteousness, | Cor. 1. 30. Hence also is our sanctification, and that both as to its principle in a new spiritual nature, and as to its progress in fruitfulness and_holiness. The principle of it, is the spirit itself of life, holiness, and power. This God sheds on us, through Jesus Christ, Tit. iu. 6. Or, on the account of our interest in him, according to his promise, John vii. 38, 99. And for this cause is he said to be our life, Col. i. 3, because in him lie the springs of our spiritual life, which in and by our regeneration, renovation, and sanctification is communicated unto us. And its progress in fruitfulness is from thence alone.’ To teach this, is the design of the parable used by our Saviour concerning the vine and its branches, John xv. For as he showeth our abiding in him to be as necessary unto us, that we may bear fruit, as it is toa branch to abide in the vine to the same purpose; so that without our so doing we are of no more use in the ways of God, than a branch that is cut off and withered, and cast aside to burn. And. men do but labour in the fire, who m the pursuit of their convictions, endeavour after holiness or the due performance of good works, without deriving strength for them from their relation unto Christ; for all that they do is either nothing in itself, or nothing as unto acceptance with God. ‘We are the workmanship of God, created in Christ Jesus unto good works, Eph. ii. 10. Becoming new creatures by our inbeing in him, 2 Cor. v. 17, we are thereby enabled to those good works, or fruits of holiness, which God hath ordained, that we should walk and abound in. And hence on many accounts is our perseverance; for, L. By virtue hereof, we are interested in the covenant, which is the creat means of our preservation; God having engaged therein so to write his law in our hearts, as that we shall not depart from him, Jer. xxvxi. 32. Now this covenant is made with us under this formal consideration, that we are the children and seed of Abraham, which we are not but by our union with Christ, the one Seed, to whom the promises of it are originally made, «as our apostle declares, Gal. iii. 16. 2. His care is peculiar for the members of his’ body. For as no man hateth his own flesh, but loveth and cherisheth it, nor will suffer any of his members to perish, if by any means he can prevent it; so is the heart of Christ towards those that are united to him, and therein are members of his body, of his flesh, and of his bones, Eph. v. 29, 30. And therefore, 3. The care of giving out supplies unto us, for assistance against opposition, and strength for duties, which is the grace of perseverance, is incumbent on him. 4, Our resurrection also depends on this union: I mean a blessed resurrection in joy and glory, unto light and life eternal. For this resurrection is nothing but the entire gathering up together of the whole body of Christ unto himself, whereof he gave us a pledge, example, and assurance, in his own person. So the apostle assures us, Rom. vil. 11, ‘If the Spirit of him that raised up Jesus from the dead dwell in you,’ (which, as hath been shown; is the means of our union with him,) ‘he hath raised up Christ from the dead, shall quicken your mortal bodies by his Spirit that dweileth in you.’ And this he expressly proveth at large, 1 Cor. xv. And this lands us in eternal glory, which, as was observed before, is nothing but the consummation and perfection of this union with Christ. And hence it appears on how many accounts it is the principle and measure of all other graces and privileges whatever.

And we may see hence how great our concern is to inquire diligently into this foundation of all grace, mercy, and glory. If we fail: here, as too many seem to do, we do but run in vain, and build in vain, and boast in vain, for all will be lost and perish. We may do well to remember what became of the house that was built on the sand, when its trial came: it fell, and its fall was great and irreparable. Such will be the end of the profession of men, that doth not spring and arise from union with Christ. Many ways there are whereby this may be put to the trial, on which all our peace, satisfaction, and assurance of spirit in the things of God, doth depend. I shall only consider that which our apostle here proposeth, and that in the: ensuing observation. | touchstone, trial, and evidence of union with Christ, or ἃ participation of him.—So it is here proposed by the apostle. We are partakers of Christ, that is, declared, manifested, and evidenced so to be, if we hold fast the beginning of our subsistence in him firm unto the end. So our Saviour, describing the great trials of men’s faith that shall befal them, adds, that in the close, as the certain note of discrimination, ‘ He that endureth to the end shall be saved,’ Matt. x. 22. It is enduring faith that is true faith, and which evidenceth us indeed to be partakers of Christ. And he gives it as a mark of a false profession, that it dureth but for a while, Matt. xin. 21, Further, to explain, evince, and improve this truth, it may be observed, First. That there are many appearing evidences of union with Christ, that may, and do fail. The blade is an appearing evidence of well-rooted corn, but it often fails, and that for want of root, Matt. xii. 12. Now, by such an appearance, I do not intend a pretence, or that there is therein a show made of what is not; only there is something which appears to be that which it is not. Or it is somewhat, but not what it appears to be; and so it is a failing sign, not a τεκμη- ριον, or assured infallible token. Things of this nature may be such as to satisfy them in whom they are, that they are really united unto Christ, but this through their own darkness and mistakes. And they may be such as others may, nay ought to be satisfied in, to the same purpose concerning them, as not being able to evince them to be otherwise by any rule or word of truth. So was it with many that are mentioned in the gospel, they professed themselves to belong unto Christ. This they did on some grounds that were satisfactory to themselves. They were also accepted by others as such, and that Judging according to rule, and as they ought. And yet, after all, they were either discovered to be hypocrites, or declared themselves apostates. Now, these kind of signs must extend so far, as there is nothing whereby union with Christ may be evidenced, nothing that is required according to rule thereunto, but there must be something in those who are thus deceived, and do deceive, that shall make an appearance and resemblance thereof. They must have μορφωσιν εὑυσε- Peac, 2 Tim. iii. 5, a complete delineation of holiness upon them, or they can have no pretence unto any such plea. They must be able to give an account of a work of conviction, humiliation, illumination, conversion, and of closing with Christ, as also of affections some way suitable unto such a work. If they utterly fail herein, however any out of darkness and self-love may flatter and deceive themselves, yet others have a rule to judge them by. But this now we have in daily experience, as there was the same also from the first preaching of the gospel. Men may give such an account of the work of grace of God in them, as themselves may believe to be saving, and such as others who have reason to be concerned in them, may rest in and approve. In this apprehension, they may walk in a course of profession many days, it may be all their days, and yet at last be found utter strangers from Christ. But yet this happens not from the nature of the thing itself, as though our union with Christ in this life were absolutely indiscernible, or at least attended with such darkness, and inextricable difficulties, as that it is impossible to make a true and undeceiving judgment thereof; but mistakes herein proceed from the blindness of the minds of men, and the deceitfulness of sin, with some secret in-. clination to rest in self, or sin that is in them. And these are such effectual causes of self-deceivings in this matter, that the Scripture abounds in commands and cautions for our utmost diligence in our search and inquiry, whether we are made partakers of Christ or not, or whether his Spirit dwell in us or not; which argue both the difficulty of attaiming an assured confidence herein, as also the danger of our being mistaken, and yet the certaimty of a good issue upon the diligent and regular use of means to that purpose. For,

Secondly. There may be certain and undeceiving evidences of a present participation of Christ; or, which is all one, men may have a certainty sufficient at present to support and comfort them in their obedience, and which in the issue will neither fail them, nor make them ashamed, that they are partakers of Christ. And this in our passage must necessarily be briefly confirmed. We speak of them who are really believers, who have received saving faith as a cift from God. Now faith is ελπιζομενων vrooracie, πραγμάτων ελεγχος ov βλεπομενων, Heb. xi. 1. It is that which gives subsistence unto the things believed in our minds, and is such an argument of them as will not deceive. There is nothing can possibly give the mind a more undeceiving assurance, than that which causeth its object to subsist in it, which unites the mind and the truth believed in one subsistence. This faith doth in spiritual things. Hence our apostle ascribes unto it, as its effect, παρβησιαν καὶ προσαγωγὴν ἐν πεποιϑησει, Eph. iii. 12, “ἃ grounded boldness with a confident trust,’ which are the bighest expressions of the mind’s assurance. And if this be not enough, he asserts a πληροφορία, as that which it may be regularly improved into, Heb. vi. 11, x. 22, that is, such a persuasion as fills the mind with all the assurance that the nature of it is capable of. For as a ship can have no impression from the wind, farther than it is able to receive in its sails, no more are we capable of any impression of the certainty of divine truths, or things believed, other than the nature of our minds can admit of; which is, that there must still be an allow- -ance of some doubts and fears, by reason of its own imperfection. But if the expressions before used may fail us, it is evident that we can be certain of nothing; no, not of this, that we are certain of nothing. For they are expressions of the highest certainty and assurance, that the mind of man is capable of. It is then in the nature of faith itself, rightly exercised and improved, to evidence this matter unto our souls. Again. The Holy Ghost himself, who neither can deceive nor be deceived, gives peculiar testimony to our sonship or adoption, which is a consequent of our union with Christ; for none have any power to become the sons of God, but such as are united unto him, Johni. 12. This testimony is asserted, Rom. viii. 15, 16, ‘Ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirits, that we are the children of God.’ And wherein soever this testimony doth consist, or by what means soever it be granted unto us, concerning which I; Ὁ Ὁ shall not here dispute, it is a testimony sure and infallible in itself, and bringing assurance to the mind to which it is granted, sealing unto it its sonship, adoption, and union. And when the Holy Spirit giveth this new name of a son of God unto any believer, he knows it, though others understand it not, Rev. 11.17. For he makes his own testimony evident unto us, without which his care and love towards us would be Jost, and the end of our peace and comfort be frustrated. Hence we are said to ‘ receive the Spirit of God, that we may know the things which are freely given unto us of God,’ 1 Cor. 1. 12. It isthe Spirit of God, whereby the good things mentioned are bestowed on us, and wrought in us; but this is but part of his work and office towards us: he doth moreover distinctly satisfy and assure us, that we are indeed made partakers of those good things.

Moreover, we have in this matter the examples of those who have gone before us in the faith, proposed unto our imitation, and for our consolation. They had that evidence and assurance of an interest in Christ, which we insist upon. So our apostle declares in the name of all believers, Rom. viii. 38, 39, “1 am persuaded,’ saith he, ‘that nothing shall separate us from the love of God which is in Christ Jesus our Lord.’ And the rejoicing, yea triumphant manner wherein he expresseth this his persuasion, manifests his full satisfaction in the truth which he proposed. And so the apostle John tells us, that we both perceive the love of God towards us, and that we know that we are passed from death to life, 1 John ii. 14, 16, both which depend on our union with Christ, and which by them is made evident and sure unto us; see Ps. xxi. 6. Hereon is founded that great command, that we should give diligence to make our calling and election sure, 2 Pet. i. 10, that is, unto our own souls; for in themselves they are unalterable. And if this, in the use of means, may not be effected, there were no room left for this precept or exhortation.

This is also confirmed unto us from the nature and use of the sacraments, which 1 know not what they think of, who deny this truth. In the one of them, God sets his seal unto our initiation into Christ. For it 15, as circumcision was of old, the seal of the righteousness of faith, Rom. iv. 11, which, as I have shown, we obtain not, but by ἃ participation of Christ, and initiation into him. And therefore is there required in us the restipulation of a good conscience, to answer the testimony of God therein, 1 Pet. iii. 21. The other expressly confirms our participation of Christ, and our interest in the pardon of sins through his blood, being appointed of God as the way whereby mutually is testified his grace unto us, and our faith in him; see 1 Cor. x. 16, 17. And if we may not, if we ought not to rest assured of what God testifies unto us, and sets his seal unto, it cannot but be our duty sometimes to make God a liar, for so we do when we beheve not his testimony, 1 John v. 10. But to prevent any hesitation in this matter, he hath not left this under a bare testimony, but hath also confirmed it by his oath; and that to this end, that we might have strong consolation, which, without an undeceiving assurance, we cannot obtain, Heb. vi. 17, 18. It is therefore certain that there may be, and there are, infallible evidences of a present participation of Christ. But yet observe farther; that,

Thirdly. No grace, no sign or mark, will any longer or any farther be an evidence or testimony in this matter, but only as the soul is effectually influenced unto perseverance thereby.—If any grace whatever once lose its efficacy in or upon the soul, unto all such acts of obedience as are required unto constancy and persistency in our profession, it loseth all its evidencing power as to our present state and condition. For instance, faith, as unto the nature of it, and as unto its main effect of our adherence unto Christ, may abide in us, when yet, by reason of the power of temptation, or prevalency of corruptions, 10 may not act effectually unto spiritual experience, for the constant performance of all such duties as are required unto our persistency in Christ in a due manner, nor as unto such an abstinence from all sin, as.is required thereunto. But when it doth so fail, it can no longer evidence our union with Christ, but the soul wherein it is, will be left unto many disquietments and uncertainties. It is faith only that is effectual by love and in universal obedience, and only as it is so, will vive in this evidence. Although therefore perseverance is not of the essence of faith, but it is a grace superadded thereunto, yet the evidencing power of faith in this case, is taken from its efficacy towards that end, namely, as it is experimentally subservient unto the power of God to preserve us unto salvation. Hence, before the completing of our perseverance, which is not to be before the full end of our course, it is the principal evidence of our union with Christ, in the ways and means whereby itself is continued and preserved.

Fourthly. Perseverance is an evidence of union, in that it is an effect of it; and there is a good demonstration of a cause from its proper and peculiar effect. Where an effect is produced that cannot be wrought but by such a cause, it is declared and manifested thereby; as even the magicians concluded from the miracles of Moses, that the finger of God was in them. Now, our constancy and perseverance, as I have shown, are an effect of our union with Christ, and from no other original can they be educed. And this doth most eminently appear in the time and case of trials and oppositions, such as was the season and condition that the Hebrews were under at present. When a believer shall consider what difficulties, distresses, and spiritual dangers he hath passed through, and been delivered from, or hath prevailed against, and withal that he hath in himself no power, strength, or wisdom, that should procure for him such a success, but rather that on the contrary he hath been often ready to faint, and to let go the beginning of his confidence,.it will lead him to a discovery of those &ecret springs of supplies that he hath been made partaker of, which are nothing but this union with Christ, and participation of him. Besides this perseverance is the due issue and exsurgency of grace constantly exercised, with animprovement and growth thereby. And all growth in grace, in what kind soever it be, is an emanation from this one foundation of our union with Christ, which is therefore manifested thereby.

Fifthly. This also may be added: Whatever profession hath by any been made, whatever fruits of it have been brought - forth, whatever continuance in it there hath been, if it fail totally it is a sufficient evidence that those who have made it, were never partakers of Christ. So our apostle having declared, that some of great name and note had apostatized and fallen off from the gospel, adds, that yet the foundation of God standeth sure, that God knoweth who are his, 2 Tim. 1]. 17—19, manifesting that those who did so, notwithstanding their profession and eminency therein, were never yet owned of God as his in Christ. And another apostle tells us, that those who went out from them, by a defection from the faith, were in truth none of them, or really united unto Christ with them, 1 John 11. 19. And where there are partial decays in faith and profession, it gives great ground of suspicion and jealousy, that the root of bitterness is yet remaining in the heart, and that Christ was never formed in it. Let not men therefore please themselves in their present attaimments and condition, unless they find that they are thriving, growing, passing, on towards perfection, which is the best evidence of their union with Christ.

Obs. HI. Persistency in our subsistence in Christ unto the end, is a matter of great endeavour and diligence, and that unto all believers.— This is plainly included in the expression here used by the apostle, ἐανπὲερ THY ὑποστασιν [3εβδβαιαν κατασχωμεν. The words denote our utmost endeavour to hold it fast, and to keep it firm and steadfast. Shaken it will be, opposed it will be, kept it will not, it cannot be, without our utmost diligence and endeavour. [tis true our persistency in Christ doth not, as to the issue and event, depend absolutely on our own dihgence. The unalterableness of our union with Christ, on the aceount of the faithfulness of the covenant of grace, is that which doth, and shall eventually secure it. But yet our own diligent endeavour is such an indispensable means for that end, as that without it, it will not be brought about. For it is necessary to the continuance of our subsistency in Christ, both ‘ necessitate preecepti,’ as that which God hath commanded us to make use of for that end; and ‘ necessitate medii,’ as it is in the order and relation of spiritual things one to another, ordained of God to effect it. For our persisting in our subsistence in Christ, is the emergency and effect of our acting grace unto that purpose. Diligence and endeavours in this matter, are like Paul’s mariners when he was shipwrecked at Melita. God had before-hand given him the lives of all that sailed with him in the ship, Acts xxvii. 24, and he ‘ believed that it should be even as God had told him,’ ver. 25. So now the preservation of their lives depended absolutely on the faithfulness and power of God. But yet when the mariners began to fly out of the ship, Paul tells the centurion and the soldiers, that unless those men stayed, they could not be saved, ver. 31. But what need he think of ship-men, when God had promised and taken upon himself, the preservation of them all? He knew full well that he would preserve them; but yet that he would do so in and by the use of means. If we are in Christ, God hath given us the lives of our soulsand hath taken upon himself in his covenant the preservation of them. But yet we may say, with reference unto the means that he hath appointed, when storms and trials arise, unless we use ourown diligent endeavours, we cannot be saved. Hence are the many cautious that are givenus, notonly in this Epistle, wherein they abound, but in other placesof Scripture also, that we should take heed of apostasy and falling away; as, ‘ Let him, that thinketh he standeth, take heed lest he fall;’ and, ‘ Take heedthat we lose not the things which we have wrought;’ and, ‘ Hold fast that thou hast, lest another take thy crown: with the like innumerable.

These warnings are not given merely to professors in general, whose condition is dubious, whether they are true believers or not; nor unto those that are entering only on.the ways of Christ, lest they should recoil and desert them; but they are given unto all true believers, those of the greatest growth and attainments, Phil. iii. 11—13; that they may know how indispensably necessary, from the appointment of God, and the nature of the thing itself, our watchful diligence and endeavours are unto our abiding in Christ. And they are thus necessary.

First. Upon the account of the opposition that is made thereunto. In this one thing, namely, to separate us from Christ, is laid out all the skill, power, and craft of our spiritual adversaries. For this end are the gates of hell, that is the power, counsel, and strength of Satan, peculiarly engaged. His great design is to cast them down and prevail against them who are built upon the rock; that is, whoare united unto Christ. Our Saviour indeed hath promised, that he shall not prosper, Matt. xvi. 15. But itis that he shall not prevail; which argues a disappointment in a fight or contest. So the gates of hell shall not prevail; but we are to watch and contend that they may not. This also is the principal design of the world upon us and against us. It sets all its engines on work to separate us from Christ. Our apostle reckons them up, or at least gives a catalogue of the principal of them, Rom. viii. 35, 36, and gives us assurance that they shall never be able to attain their end, or to dissolve the union between Christ and us. But yet he lets us know that our success is a conquest, a victory, which is not to be won without great care and watchfulness, undergoing many difficulties, and going through many hazards, ver. 37. And, which is worst of all, we fight against ourselves; we have lusts in us that ‘fight against our souls,’ 1 Pet. ii. 11, and that in good earnest. Yea, these are the worst enemies we have, and the most dangerous, as I have elsewhere declared. This opposition to our persistency in Christ, makes our diligence for the continuance and preservation of it necessary.

Secondly. It is necessary upon the account of our peace, ‘consolation, and fruitfulness, in this world. And these belong to our subsistence in Christ. Without the two former, we have no satisfaction in ourselves; and without the latter, we are of no use to the glory of God, or good of others. Now, as our eternal happiness depends on this diligence as the means of it, so do these things as their condition; which if we fail in, they also will fail, and that utterly. It is altogether in vain to expect true peace, solid consolation, or a thriving in fruitfulness, in a slothful profession. These things depend wholly on our spiritual industry. Men complain of the fruit, but will not be persuaded to dig up the root. For all our spiritual troubles, darkness, disconsolations, fears, doubts, barrenness, they all proceed from_this bitter root of negligence, which springs up and defiles us. Those then that know how to value these things, may do well to consider how the loss of them may be obviated. Now this spiritual diligence and industry consisteth;

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

2. In a daily, constant, cherishing, and labouring to improve and strengthen every grace by which we abide in Christ. Neglected grace will wither, and be ready to die, Rev. iii. 2, yea, as to some degrees of it, and as to its work in evidencing the love of God unto us, or our union with Christ, it will utterly decay. Some of the churches in the Revelation, had lost their first love, as well as left their first works. Hence is that command that we should grow in grace, and we do so when grace grows and thrives in us. And this is done two ways. First. When any individual grace is improved. When that faith which was weak, becomes strong; and that love which was faint and cold, becomes fervent and is inflamed; which is not to be done but in and by the sedulous exercise of these graces themselves, and a constant application of our souls by them to the Lord Christ, as hath been before declared. Secondly. By adding one grace unto another, 2 Pet. i. 5, ‘And besides this, giving all diligence, add to your faith virtue, to virtue knowledge: this is the proper work of spiritual dilgence, namely, to add one grace unto another. This is the nature of gospelgraces, because of their concatenation in Christ, and as they are wroucht in us by one and the self-same Spirit, that the exercise of one leads us to the stirring up and bringing im the exercise of another into the soul. And the graces that in order of practice le as it were behind, will not be taken notice of or known, but by the due improvement of those whose practice is antecedaneous unto them. Hence some good men live all their days, and never come to the actual exercise of some graces, although they have them in their root and _principle. And the reason is, because way is not made unto them by the constant improvement of those other graces from out of whose exercise they do spring.

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

Obs. 1V.—Not only our profession and existence in Christ, but the gracious beginnings of it also, are to be secured with great spiritual care and industry. The substance whereof may be spoken unto in another place.

THERE is some difficulty about these verses; namely, whether they appertain unto, and depend upon the discourse foregoing; or whether they are the beginning of another, on which the exhortation in the first verse of the next chapter doth depend. Chrysostome, with the Greeks that follow him, as Theophylact and QCécumenius assert the latter. And therefore they suppose an hyperbaton in the words; and that all that discourse which is between the 15th verse of this chapter, and the Ist of the next is an occasional digression. As if the sense of the apostle ran to this purpose: Seeing it is said, To-day if you will hear his voice, harden not your hearts as in the provocation; let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. But there is no necessity of such a long trajection of the sense, nor of feigning the hyperbaton intimated. The genuine sense and proper contexture of the apostle’s discourse, requires their connexion with what went before. And the exhortation in the first verse of the next chapter, is taken from what he immediately after argueth and proveth. And I shall not insist upon the division of the chapters, which is arbitrary and of no authority. 1 shall therefore, in the first place, rightly state the coherence of these discourses, and then proceed to the exposition of the words.

Three things the apostle hath stated in his preceding arguing and exhortation. First. ‘The evil which he would have the Hebrews carefully to avoid under the preaching of the gospel unto them, or their hearing of the voice of God; and that is the hardening of their hearts. Secondly. The cause hereof, which he persuades them diligently to obviate; which is the deceitfulness of sm. ‘Thirdly. The effect and consequent of that evil, which is apostasy, or a departing from the living God. Hereunto he subjoins one special means for the prevention of this evil in its causes and consequents, and that is mutual exhortation. Now whereas he had- drawn all the parts of his discourse, from an example recorded in Moses, and resumed by David in the Psalms, with an intimation that it was by the Holy Ghost in him, put over unto the use of the church under the gospel, and therein in an especial manner of the present Hebrews; he returns to show, that his discourse was fully warranted from that example as recorded originally by Moses, and repeated by the Holy Ghost in the Psalms. Moreover, there were yet remaining some circumstances of the example insisted on, which the Holy Ghost would have us observe for our instruction, which lay not in the way of his former discourse, to collect and observe. These here he gathereth up, and in them gives a great confirmation to the grounds and reasons of his exhortation. This is his general design; the parts of his discourse are as followeth.

1. He calls over the example and his own improvement of it summarily again, to lay it as a foundation of what he had further to infer from it, verse 15.

2. He makes a tacit comparison between them who came out of Egypt under the conduct of Moses, which part of it is expressed, and those who were then called to the profession of the gospel, which is implied, ver. 16.

3. The former sort he expressly distributes in two kinds; the first whereof he describes, First. By their sin. 1. In general, they ‘ hardened their hearts and provoked God,’ ver. 16. 2. In particular; this their sin was their unbelief, ver. 18, 19. Secondly. By the respect that God had towards them, which also is two-fold: 1. That he was grieved with them. 2. That he sware in his wrath against them, ver..17, 18. Thirdly. By their punishment; which in lke manner is expressed two ways: 1. Positively, that their carcases fell in the wilderness, ver. 17. 2. Negatively, that they did not enter into God’s rest, ver. 18, 19. By all which instances, the apostle manifests that his exhortation of them from this example was well founded therein; especially seeing the Psalmist had in a spirit of prophecy prepared it for the use of those days and these. For justly ought they to be jealous over themselves, lest any of them should fall into the like sin, and fall by the same punishment.

4. He manifests, that he doth not insist only on the danger of the sin dehorted from, and the penalty annexed unto it, as though the nature of this example was merely comminatory or threatening; but he declares also partly expressly, and partly by just consequence, the blessed success which they obtained who fell not into the sins of infidelity and apostasy from God; and so strengthens his exhortation from the promises of God, and his faithfulness in them. This he doth in these words, “ Howbeit, not all that came out of Egypt,’ ver. 16, that is, did not provoke God; which is but one head of the antithesis between the two several sorts mentioned, which is to be understood and preserved in all the other instances. As if he should have said, Some on the other side hardened not their hearts, provoked not God, but believed and obeyed his voice; hence God was not angry with them, sware not against them, their carcases fell not in the wilderness, but they entered into the rest of God. And thus will it be with them, who shall continue to believe and obey the gospel.

5. He adds a general conclusion, as the sum of what he had evinced out of the words of the Psalm, which also he intended farther to improve, as he doth in the next chapter, ver. 19.

Some few differences there are amongst translations; some of them, such as may give light in the sense of the words, may be remarked. Ver. 15.—Ev τῷ AvyeoSac; Beza, interdum dum dicitur: ‘in the meantime, while it is said.’ Interdum, dum, are not amiss supplied, if that be the sense of the words, which generally is supposed so to be. Erasmus, in hoe quod dicitur; ‘in this that is said;’ or, ‘ whereas it is 5814. Which is suited unto the trajection of the words supposed by the Greeks, before mentioned. Syriac, >ax7 Ν ΘΝ, sicut dictum est, ‘ as it is said;’ respecting a repetition of the testimony, ‘again.’ Arias; in dici, that is, in dicendo; ‘ in saying.’ So the Arabic, Vulgar Lat. dum dicitur; and so we, ‘ while it is said.’ I had rather, for reasons after to be mentioned, render the words, ‘ whereas it is said;’ which also is the proper sense of ev τῷ λεγεσϑαι. The infinitive with a preposition being often to be construed by the subjunctive mood.

Ev τῳ παραπικρασμῳ. Beza, and the Vulg. Lat. quemadmodum in illa exacerbatione, ‘as in that provocation;’ expressing the article which Erasmus and most translators omit. Neither is it needful to be expressed; it being a mere repetition of the words, and not a reference unto them, that the apostle hath in hand. Syriac; harden not your hearts, ‘ to provoke him,’ or ‘ that you should provoke him’ to anger, exasperate him: respecting the sin feared in them, when it is the past sin of their forefathers that is intended. Ethiopic, Because he saith, ‘ To-day, if you will hear his voice, harden not your hearts, for they provoked him who heard.’

Ver. 16.—Tivec yao axovoarvtec παρεπίκραναν; the Syriac begins here the interrogatory part of this discourse. ‘ For who are they that when they have heard provoked him?’ But τινες is indefinite, and not interrogative, as the following words manifest, for the process is not by a redditive pronoun, but an exceptive adverb.

Ver. 17.—Tior δὲ προσωχϑισε; Beza, quibus infensus fuit: ¢ with whom was he angry or provoked?’ Vulg. Lat. infensus est, in the present tense; which is blamed by Erasmus, and corrected by Vatablus and Arias: as that which regards what was long since past. Arabic, as before, ‘whom did he curse?’ Syr. ‘ who were a weariness to him?’ Of the ground of which variety we spake before, on ver. 10.

Ὧν τὰ κωλα επεσεν; Beza, quorum artus conciderunt; ‘ whose members fell.’ Vulg. Lat. quorum cadavera prostrata sunt; ‘ whose carcases were cast down.’ Erasmus, quorum membra. Syr. pmwn, ‘and their bones;’ whose members, bodies, bones, carcases fell in the wilderness; of the proper signification of the word I shall speak afterwards.

Ver. 18.—Ex μη τοις areSnoact. Beza and Erasmus; nisi iis qui non obedierunt, ‘ but unto them who obeyed not.’ Arias; si non incredulis, ‘ if not unto the unbelievers.’ Vulg. Lat. ils qui increduli fuerunt; which our Rhemists render, ‘ but unto them which were incredulous.’ Syr. \o‘wnN NT, qui non acquieverunt; qui assensum non prebuerunt; ‘ who gave not assent,’ that is, to the word or voice of God which they heard.

Latin, and sundry other interpreters; dum dicitur, or to what purpose, as was observed. Thus these words are a reintroduction of the former exhortation; and therefore some supply ὕμιν or ἡμιν unto them; ‘ to you,’ or ‘ to us;’ whilst it is said to you, (or us). To-day, if you will hear his voice harden not your hearts: and so this exhortation is reinforced with new considerations unto the end of the chapter. But this seems not to be the meaning of the apostle, and so not the due connexion or construction of the words. For the same exhortation being before laid down from the Psalmist, and applied unto the Hebrews, ver. 7, 8, with a full improvement of it in the verses following, it is not reasonable to think that he should immediately egain repeat it, and that in the same words, only somewhat more obscurely expressed. For in this way the meaning of the words must be; ‘while it is day with you, while you enjoy the season that is so. called, harden not your hearts.’ But this is far more clearly expressed, ver. 13, ‘ exhort one another parLy, while it is called to-day,’ with respect to what was before spoken; ver. 7, 8. Others, therefore, as Erasmus,erender the words by in hoc quod dicitur; ‘ in this that,’ or, ‘ whereas it is said.’ And go a new exhortation should be intended, whose application after a digression, in a long hyperbaton unto the end of this chapter, is laid down in the first verses of the next. But this sense also we rejected in opening the general design of these verses. The words, therefore, are to be taken simply and absolutely, so as to indicate a repetition of the former testimony, and its improvement unto some further ends and purposes. Ey τῳ λεγεσϑαι, WaNd, ‘ whereas it is said;’ whereas these words are used in the Psalmist, and are recorded for cur instruction. And herein the apostle intends, 1. Not only the repetition of the precise words here mentioned, but by them calls over again the whole story that depends upon them, which is usual in such quotations. Out of the whole, he intends now to take new observations unto his purpose in hand. For there are yet remaining some particular circumstances of the matter of fact insisted on of great importance, and much conducing unto his design, and to the establishment of the conclusion that he lays down, ver. 19; which the apostle in his first view of the words, had not yet considered nor improved, as not lying in the way of his discourse then in hand. For their sakes doth he give this review unto the whole. 2. As of the story, so of his own exhortation upon it, the apostle lays down these words as a recapitulation; which gives influence unto the process of his discourse; ‘ for some,’ saith he, ‘ when they had heard did provoke,’ ver. 16. As if he had said, Consider what hath been spoken, that the same befal not you, which befel them who provoked and perished.

Obs. 1. And we may see hence, that every circumstance of the Scripture is instructive.—The apostle having before urged the authority of the psalm, and the example recorded in it unto his purpose, here he again resumes the words before insisted on, and from sundry circumstances of them, with the matter contained in them, further argues, reasons, and carrieth on his exhortation. For, 1. He considers who they were that sinned and provoked God, wherein he observes that it was some of them, and not absolutely all who came out of Egypt; and how useful this was unto his purpose, we shall afterwards declare. 2. What became of them who so sinned? ‘ Their carcases,’ saith he, ‘ fell in the wilderness;’ which circumstance doth not a little set forth the indignation of God against their sin, and his severity against their persons. 9. He presseth in particular the consideration of the oath of God, and manifests its exact accomplishment, that none ~ who shall fall under the same condition may ever expect or hope for an escape. Lastly. From the consideration of the whole, he collects evidently what was the direct and especial sin, that procured so great a destruction, and peremptorily excluded that people out of that rest of God; namely, their unbelief. These are the παραλειπομενα that the apostle gathers up in these verses, which belonging unto the subject he insisted on, fell not before orderly under his consideration. Obs. 11. God hath filled the Scripture with truth—Whence one said well, Adoro plenitudinem Scripturarum; ‘I reverence the fulness of the Scripture.’ Ps. cxxxviil. 2, ‘He hath magnified his word above all his name, or made it more instructive than any other way or means whereby he hath, revealed himself. For not only doth the whole Scripture contain the whole counsel of God, concerning his own glory and worship, our faith, obedience, and salvation; but also every parcel of it hath in it such a depth of truth as cannot by us be perfectly searched into, Ps. cxix. 18, ‘Open thou mine eyes,’ saith the Psalmist, ‘ that I may behold wondrous things out of thy law.’ There ave wonderful things in the word, if God be pleased to give us light to see it. It is like a cabinet of jewels, that when you pull out one box or drawer and search into it, you find it full; pull out another, it is full; and when you think you have pulled out all, yet still there are some secret recesses in the cabinet, that if you search further, you will find more. Our apostle seemed to have drawn out all the boxes of this cabinet, but making a second search into the words, he finds all these things treasured up which he hath not before intimated nor touched upon. It was said by some of old, that the Scripture hath fords where a lamb may wade, and depths where an elephant may swim. And it is true in respect of the perspicuity of some places, and the difficulty of others. But the truth is also, that God hath in his grace and wisdom so ordered its concernments, that what, 1. From the nature of the things themselves, which are suited unto the various states, conditions, and apprehensions of the minds of men; 2. What from the manner of their expression, on which a character of divine wisdom is impressed; 3. What from the authority of God putting itself forth in the whole and every particular; 4. What from its being not only propositio veritatis, but vehiculum gratia; many, most, yea, all the particular places of it, and passages in it, are such as through which a lamb may wade safely, and an elephant swim without danger of striking against the bottom. Let any lamb of Christ come in that order, with that reverence which is required, unto the reading or hearing the word of God, the Scripture itself [ mean, and he will find no place so dark or difficult, but that it will yield him that refreshment which is suited unto him, and safe for him; and something of God he will obtain: for either he will find his graces excited, or his mind enlightened, or his conscience peculiarly brought into a reverence of God. And let the wisest, the most learned and experienced person, that seems like an elephant in spiritual skill and strength among the flock, come to the plainest place to search out the mind and will of God in it, if he be humble as well as learned, (which if he be not he is not wise,) he will scarce boast that he hath been at the bottom of it, and hath perfectly comprehended all that is in it; seeing whatever we know, we know but in part. And they may all of them, elephants and lambs, meet at the same passages of this river that makes glad the city of God, these waters of rest and quietness, Ps. xxii. 2, where the lambs may wade safely, and the elephants swim together. The poorest of the flock, in the right use of means, may take enough for themselves, even suitable direction and refreshment, from those very places of Scripture whose depths the most learned guides of the church are not able to sound or fathom. Not only ἴῃ several places, but in the same place, text, or testimony of Scripture, there is food meet for the several ages of Christians, whether babes and children, or strong men; with light and direction for all sorts of believers, according to the degrees of their own inward light and grace. [{ is like manna, which, though men gathered variously according to their strength and appetite, yet every one hath that proportion which suited his own eating. When a learned man, and one mighty in the Scriptures, undertakes the consideration of a place of Scripture, and finds it may be im the issue, that with all his skill and industry, with all his helps and advantages, though attended in the use of them with fervent prayer and holy meditation, he is not able to search it out unto perfection, let him not suppose that such a place will be of no advantage unto them who are not sharers in his advantages, but rather | are mean and unlearned; for they may obtain a useful portion for themselves, where he cannot take down all. If any one look on this river of God, like Behemoth on Jordan, ‘ trusting that he can draw it up into his mouth,’ or take up the whole sense of God in it, he of all others seems to know nothing of its worth and excellency. And this ariseth, as was observed, principally from the things themselves treated of in the Scripture. For divine and spiritual truths, having God not only as their immediate fountain and spring, but also as their proper and adequate object, there is still somewhat in them that cannot be searched out unto perfection. As he said, ‘Canst thou by searching find out God? canst thou find out the Almighty to perfection?’ Job xl. 7. N¥mn st) monty: find him out to a perfect comprehension; or to a consummation of knowledge, that it should be ‘perfect. This neither the nature of God, nor our condition will admit of. We do at best but follow after, that we may in our measure apprehend that, for which we also are apprehended of Jesus Christ, Phil. ii. 12. And these things are so tempered by divine wisdom unto the faith and light of believers, and therein unto the uses of their consolation and obedience; that something hereof is plainly exhibited to every spiritual eye. Always provided, that their search and inquiry be regulated according to the will of God, in a due sense of the means, For to this purpose, not only the private endeavours of men are required, but the use also of the public ministry, which is ordained of God to ‘lead nien gradually into continual further acquaintance with the will of God in the Scripture.

Some think that it belongs unto the fulness of the Scripture, that each place in it should have various senses, some say three, some four. But this indeed is to empty it of all fulness. For if it have not everywhere one proper determinate sense, it hath none at all. This it hath; but the things which the words of it are signs of, and are expressed by, are so great, deep, and mysterious, and have such various respects unto our light, faith, and obedience, as that it is unsearchably instructive unto us. ‘The commandment is exceeding broad,’ Ps. cxix. 96, mar tN; the word used to express the wideness of the sea; Ps. civ. 25, ot arm 5112 ot: ‘the great sea that hath wide and large arms,’ which it stretcheth out to comprehend the whole earth: so doth the command widen and stretch out its arms, to comprehend the whole church of God, to water it, and to make it fruitful. God having enstamped his authority and wisdom upon it, every concernment of it, every consequence from it, every circumstance reported in it, hath its authority in and upon the consciences of men for the end whereunto it is designed. Hence we may observe, that in the quotations of testimonies out of the Old Testament in the New, it is very seldom that the principal aim and intendment of any place is insisted on, but rather some peculiar specialty that is either truly included in the words, or duly educed by just consequence from them.

And this may teach men what diligence they ought to use in searching and studying of the Scripture. Slight inadvertent considerations will be of little use in this matter. - Especially is this incumbent on them, whose duty and office it is to declare. and expound them unto others. And there is amongst many a great miscarriage in these things, and that both in some that teach, and some that only privately read or meditate on the word. Some men preach with very little re- _gard to the Scripture, either as to the treasure and promptuary of all the truth they are to dispense, or as to the rule whereby they are to proceed. And some are ready to coin notions in their own minds, or to learn them from others, and then attempt to put them upon the Scripture, or obtain countenance from thence unto them. And this is the way of men who invent and vent false opinions and groundless curiosities, which a previous due reverential observance of the word might have delivered them from. And some again, and those too many, superficially take up with that sense of the words which obviously presents itself unto their first consideration, which they improve to their own purpose as they see cause. Such persons as these see little of the wisdom of God in the word; they enter not into those mines of gold; they are but passengerss they do not stand in the ‘counsel of God, to hear his werd,’ Jer. xxiii. 22. It is certain that the diligent search into the Scriptures which is commended unto us, which the worth of them, and the things contained in them requires, and which that fulness and comprehension of truth that is in them doth make necessary, is by most neglected. And the same may be observed in multitudes of commentators and expositors. They express things otherwise one than another, but for the most part directly the same. Seldom any one ventures into the deep one step beyond what he sees his way beat before him, and as he supposes his ground secure; though a diligent inquirer may often find the most beaten path either to turn away from the fountain, or at least to end and fail before it comes there. I would not speak any thing to encourage men in bold adventures, groundless conjectures, and curious pryings into things hidden, secret, and marvellous. But it is humble diligence, joined with prayer, meditation, and waiting on God for the revelation of his will in the study of the Scriptures, upon the account of the fulness of its treasury, and the guiding, instructive virtue wherewithal its concerns are accompanied, that 1 would press after. And hence I am persuaded, that the church of God hath, through his care and faithfulness, had great advantage from their opposition unto the truth, who, to countenance their own errors, have searched curiously into all the concernments of the words of many testimonies given unto the truth. For though they have done this to their own destruction, yet out of this eater there hath come forth meat. For they have not only given an occasion unto, but imposed a necessity upon us to search with all diligence into every concernment of some most material passages in the Scripture, and that to the clearing of the truth, and the establishing of the minds of many. That which I would press from these considerations grounded on the precedent before us, wherein the apostle, from sundry latent circumstances of the text, draws out observations singularly useful in reference unto our faith and obedience, is, that our utmost diligence, especially in them who are called unto the instruction of others, is required in this neglected, yea despised work of searching the Scriptures. And as a consequent of the neglect hereof, I cannot but say, that I have observed a threefold defect - amongst sundry teachers, that were in general intimated before. As, first, When men scarce at any time make use of the Scripture in their preaching, any farther than to make remarks and observations on the obvious sense of any place, neither entering themselves, nor endeavouring to lead their hearers into the secret and rich recesses of them. And secondly, which is worse, When men without the Scripture design their subjects, and project the handling of them, and occasionally only take in the words of the Scripture, and that guided more by the sound than the sense of them. And thirdly, which is worst of all, When men by their own notions, opinions, curiosities, and allegories, rather draw men from the Scripture, than endeavour to lead them unto it. The example of our great apostle will guide us unto other ways of proceeding in our work.

Vir. 16.—For some whensthey heard (the word) provoked; howbeit not all who came out of Egypt by Moses.

The intention of the apostle in this and the ensuing verses, as hath been observed, is to confirm his preceding exhortation from the example proposed unto them, and that on the consideration of the various events that befel their forefathers in the wilderness, with respect on the one hand, unto the promises and threatenings of God, and on the other, to their faith and disobedience. To this end, in this verse he makes a distribution of the persons who came forth of Egypt under the conduct of Moses, and heard the voice of God in the wilderness. They all came out of Egypt, they a// heard the voice of God; howbeit all did not provoke, but only some. Two things then are affirmed of them all in general; First. That they all came out of Egypt by Moses; Secondly. That they all heard the voice of God. And the distribution respects one instance only. Some of these ald provoked, and some did not. The first thing in general ascribed unto them is, that they came out of Egypt by Moses. A few words, but comprehensive of a great story; a work wherein God was exceedingly glorified, and that people made partakers of greater mercies and privileges than ever any before them from the foundation of the world; the pressing whereof upon the minds and consciences of the people is one main end of the book of Deuteronomy. Moses sums up much of it, ch. iv. 34, ‘ Did ever God assay to go and take him a nation from the midst of another nation, by temptations, by signs and wonders, and by a mighty hand, and by an outstretched arm, and by great terrors, according to all that the Lord your God hath done for you?