sion must be immoveable and constant. The frame of mind which this is opposed unto, is expressed James i. 6. diangivousvos, one that is always disputing,' and tossed up and down with various thoughts in his mind, not coming to a fixed resolution or determination. He is like a wave of the sea, which sometimes subsides and is quiet, and sometimes is tossed one way or another, as it receives impressions from the wind. There were many in those days, who did hesitate in the profession of the doctrine of the gospel; sometimes they inclined unto it and embraced it, sometimes they returned again unto Judaism; and sometimes they would reconcile and compound the two covenants, the two religions, the two churches together, with which sort of men, our apostle had great contention. As men's minds waver in these things, so their profession wavers; which the apostle here condemneth or opposeth unto that full assurance of faith which he required in us. Ακλινης is, not to be bent one way or another, by impressions made from any things or causes; but to abide firm, fixed, stable, in opposition to them. And it is opposed unto,

1st, An halting between two opinions, God or Baal, Judaism or Christianity, truth or error. This is to waver doctrinally. 2dly, Unto a weakness or irresolution of mind as unto a continuance in the profession of faith, against difficulties and oppositions.

3dly, To an yielding in the way of compliance, in any point of doctrine or worship, contrary to, or inconsistent with the faith we have professed. In which sense the apostle would not give place, no not for an hour, unto them that taught circumcision.

4thly, To final apostasy from the truth, which this wavering up and down, as the apostle intimates in his following discourse, brings unto.

Wherefore, it includes positively, 1. A firm persuasion of mind, as to the truth of the faith whereof we have made profession. 2. A constant resolution to abide therein, and adhere thereunto against all oppositions. 3. Constancy and diligence in the performance of all the duties which are required unto the continuation of this profession. This is the sum and substance of that duty which the apostle, with all sorts of arguments, presseth on the Hebrews in this epistle, as that which was indispensably necessary unto their salvation.

Obs. XIX. There is an internal principle of saving faith required unto our profession of the doctrine of the gospel, without which, it will not avail.

Obs. XX. All that believe, ought solemnly to give themsslves up unto Christ and his rule, in an express profession of the faith that is in them, and required of them.

Obs. XXI. There will great difficulties arise in, and opposition be made unto, a sincere profession of the faith.

Obs. XXII. Firmness and constancy of mind, with our utmost diligent endeavours, are required unto an acceptable continuance in the profession of the faith.

Obs. XXIII. Uncertainty and wavering of mind, as to the truth and doctrine we profess, or neglect of the duties wherein it doth consist, or compliance with errors for fear of persecution and sufferings, do overthrow our profession, and render it useless.

Obs. XXIV. As we ought not on any account to decline our profession, so to abate of the degrees of fervency of spirit therein, is dangerous unto our souls.

4. Upon the proposal of this duty, the apostle in his passage interposeth an encouragement unto it, taken from the assured benefit and advantage that should be obtained thereby: for,' saith he, πιστος γαρ ο επαγγειλάμενος, * he is faithful that hath promised.' And we may observe in the opening of these words, the nature of the encouragement given us in them.

1. It is God alone who promiseth. He alone is the author of all gospel promises; by him are they given unto us, 2 Pet. i. 4. Tit. i. 1. Hence, in the sense of the gospel, this is a just periphrasis of God:-he who hath promised.

2. The promises of God, are of that nature in themselves, as are suited unto the encouragement of all believers unto constancy, and final perseverance in the profession of the faith. They are so, whether we respect them as they contain and exhibit present grace, mercy and consolation; or as those which propose unto us, things eternal in the future glorious reward.

3. The efficacy of the promises unto this end, depends upon the faithfulness of God who gives them. With him is neither variableness nor shadow of turning. The strength of Israel will not lie nor repent. God's faithfulness is the unchangeableness of his purpose, and the counsels of his will, proceeding from the immutability of his nature, as accompanied with almighty power for their accomplishment, as declared in the word. See chap. vi. 18. Tit. i. 2. This, therefore, is the sense of the apostle's reason unto the end he aims at. Consider, saith he, the promises of the gospel, their incomparable greatness and glory in their enjoyment consists our eternal blessedness; and they will all of them be in all things accomplished towards those who hold fast their profession, seeing he who hath promised them, is absolutely faithful and unchangeable.

Obs. XXV. The faithfulness of God in his promises, is the great encouragement and supportment, under our continual profession of our faith against all oppositions.

VER. 24. Και κατανοωμεν αλλήλους εις παξοξυσμον αγάπης και καλών έργων.

VER. 24. And let us consider one another, to provoke unto love and good works.

Love and good works, are the fruits, effects, and evidences of the sincere profession of saving faith; wherefore, a diligent attendance unto them, is an effectual means of our constancy in our profession. This, therefore, the apostle in the next place exhorts unto, and thence declares the manner whereby we may be excited and enabled unto them. And there is in the words, 1. A profession of a duty, as a means unto another end. 2. The declaration of that end, namely, by and upon that consideration, to provoke one another to love and good works.'

First, Κατανοώμεν αλλήλους: the word hath been opened on chap. iii. 1. A diligent inspection into, a heedful consideration of mind, intent upon any thing, in opposition unto common, careless, transient thoughts about it, is intended. The object of it here, is not things, but persons; one another.' And herein the apostle supposeth,

1. That those unto whom he wrote, had a deep concern in one another, their present temporal, and future eternal state. Without this, the mere consideration of one another, would only be a fruitless effect of curiosity, and tend unto many evils.

2. That they had also communion together about those things, without which, this duty could not be rightly discharged. For it was not then in the world as it is now; but all Christians who were joined in church societies, did meet together for mutual communion in those things wherein their edification was concerned, as is declared in the next verse.

3. That they judged themselves obliged to watch over one another, as unto stedfastness in profession, and fruitfulness in love and good works. Hence they knew it their duty to admonish, to exhort, to provoke, to encourage one another. Without this, the mere consideration of one another, is of no

use.

On these suppositions, this consideration respects the gifts, the graces, the temptations, the dangers, the seasons and opportunities for duty, the manner of the walking of one another in the church and in the world. For this consideration is the foundation of all these mutual duties of warning, or admonition and exhorting, which tend to the encouragement and strengthening of one another. But those duties are now generally lost amongst us, and with them is the glory of the Christian religion departed.

Secondly, The special kind of this duty, as here pressed by the apostle, is, that it is used εις παροξυσμον αγαπης και καλων έργων, unto the provocation of love and good works,' that is, as we have rendered the words, to provoke,' that is, one another, VOL. VI. L1

unto love and good works.' Provocation is commonly used in an ill sense, namely, for the imbittering of the spirit of another, moving anger, sorrow, and disquietment, and impatience of mind; so 1 Sam. i. 6, 7. to provoke one, is to imbitter his spirit, and to stir him up unto anger. And when any provocation is high, we render it strife or contention, such as whereby the spirits of men are imbittered one towards another, Acts xv. 39. Howbeit, it is used sometimes for an earnest and diligent excitation of the minds or spirits of men unto that which is good. See Rom. xi. 14.; so it is here used. And there is more in it than a bare mutual exhortation; an excitation of spirit by exhortation, example, rebukes, until it be warmed unto a duty. This is the great end of the communion that is among Christians in the mutual consideration of one another; considering the circumstances, conditions, walkings, abilities for usefulness of one another, they do excite one another unto love and good works, which is called the provocation of them, or the stirring up of the minds of men unto them. This was the way and practice of the Christians of old, but is now generally lost, with most of the principles of practical obedience, especially those which concern our mutual edification, as if they had never been prescribed in the gospel.

The duties themselves, which they are thus mutually to provoke one another unto, are, love and good works; and they are placed by the apostle in their proper order; for love is the spring and fountain of all acceptable good works. Of mutual love among believers, which is that here intended, as unto the nature and causes of it, and motives unto it, I have treated at large, chap. vi. The good works intended, are called here, xa, usually they are ayade. Those which are most commend. able and praise-worthy are intended, such as are most useful to others, such as whereby the gospel is most exalted; works proceeding from the shining light of truth, whereon God is glorified.

Obs. I. The mutual watch of Christians, in the particular societies whereof they are members, is a duty necessary unto the preservation of the profession of the faith.

Obs. II. A due consideration of the circumstances, abilities, temptations and opportunities for duties, in one another, is required hereunto.

Obs. III. Diligence, or mutual exhortation unto gospel duties, that men on all grounds of reason and example, may be provoked unto them, is required of us, and is a most excellent duty, which in an especial manner, we ought to attend unto.

VER. 25.Μη εγκαταλείποντες την επισυναγωγήν ἑαυτων, καθώς εθος πισιν, αλλά παρακαλούντες· και τοσατω μάλλον όσω βλεπετε εγγίζου σαν την ήμεραν.

VER. 25-Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more, as ye see the day approaching.

The words contain an enforcement of the preceding exhortation, in a caution against what is contrary thereunto, or the neglect of the general duty, which is the principal means to further us in all the things that we are exhorted unto, and without which, some of them cannot at all be performed. And there is in the words, 1. The neglect and evil which they are cautioned against, that is, forsaking the assembling of ourselves. 2. This is exemplified, First, In an instance of some that were guilty of it as is the manner of some.' Secondly, By the contrary duty:- but exhorting one another.' Thirdly, The degree of this duty: so much the more.' Fourthly, The motive unto that degree: as ye see the day approaching.' In the former of these, there is,

First, The thing spoken of, cuvaywyny śkutwy, well rendered by us, the assembling of ourselves together;' for it is not the church-state absolutely, but the actual assemblies of believers, walking together in that state, which the apostle intends. For as the church itself is originally the seat and subject of all divine worship, so the actual assemblies of it, are the only way and means for the exercise and performance of it. These assemblies were of two sorts. 1. Stated on the Lord's day, or first day of the week, 1 Cor. xvi. 2. Acts xx. 7. 2. Occasional, as the duties or occasions of the church did require, 1 Cor. v. 4. The end of these assemblies was two-fold. 1st, The due performance of all solemn, stated, orderly, evangelical wor-. ship, in prayer, preaching of the word, singing of psalms, and the administration of the sacraments. 2dly, The exercise of discipline, or the watch of the church over its members, with respect unto their walking and conversation, that in all things it be such as becomes the gospel, and giving no offence. So to admonish, exhort, and provoke one another to love and good works; comfort, establish, and encourage them that were afflicted or persecuted; to relieve the poor, &c; such assemblies were constantly observed in the first churches; how they come to be lost, is not unknown, though how they may and ought to be revived, is difficult. Two things are evident herein.

1st, That those assemblies, those comings together in one place, was the only way whereby the church, as a church, made its profession of subjection unto the authority of Christ, in the performance of all those duties of sacred worship, whereby God was to be glorified under the gospel. Wherefore, & voluntary neglect and relinquishment of those assemblies, des stroys any church-state, if it be persisted in.