heaven to be heaven, and the church to be the church;-every thing answers the manner and measure of the presence of God. And without this, Moses expressly preferred the wilderness before Canaan.

VERSES 12-14.

In the close of this chapter the apostle makes application of the example which he had produced out of the psalmist unto his present purpose; namely, to dehort the Hebrews from that sin which in them would answer unto the unbelief and disobedience of their forefathers, from the pernicious and destructive event which befell them thereon. And it must be still remembered that he presseth on them the consideration of that season of trial which they were then under, and which directly answered unto that time of trial which their fathers had in the wilderness. And there are three parts of that discourse of the apostle which ensueth unto the end of this chapter:-First, An exhortation, built upon what he had before laid down and given evidence of, with confirmation unto it by the example produced out of the psalmist, verses 12-14. Secondly, An especial consideration and improvement, unto the end aimed at, of sundry parts of the example insisted on, verses 15-18; and therein. many enforcements of the exhortation laid down are contained. Thirdly, A general conclusion is drawn out of his whole previous discourse, and laid down as the ground of his future progress,

verse 19.

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

Ver. 12-14. Βλέπετε, ἀδελφοί, μή ποτε ἔσται ἔν τινι ὑμῶν καρδία πονηρὰ ἀπιστίας, ἐν τῷ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος· ̓Αλλὰ παρακαλεῖτε ἑαυτοὺς, καθ' ἑκάστην ἡμέραν, ἄχρις οὗ τὸ σήμερον καλεῖται, ἵνα μὴ σκληρυνθῇ τις ἐξ ὑμῶν ἀπάτῃ τῆς ἁμαρτίας. Μέτοχοι γὰρ γεγόναμεν τοῦ Χριστοῦ, ἐάνπερ τὴν ἀρχὴν τῆς ὑποστάσεως μέχρι τέλους βεβαίαν κατάσχωμεν.

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

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

Καρδία πονηρὰ ἀπιστίας,

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cor malum incredulitatis; so the Vulg. Lat.,"an evil heart of unbelief.", "cor malum quod non fidele sit,” “an evil heart that is not faithful" or "believing." Others, “cor malum et incredulum," 99 66 an evil and unbelieving heart."

Ἐν τῷ ἀποστῆναι.

VOL. XXL

Ar., "in discedere." Vulg. Lat., "discedendi." Beza,

ut desciscatis." Properly "descisco" is "to depart unlawfully," "to withdraw

7

wickedly;" that is, to apostatize from an engagement of duty. Syr., 17, "and you should withdraw," or "draw back."

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Παρακαλεῖτε ἑαυτούς. Vulg. Lat., "adhortamini vosmetipsos," "exhort yourselves." Eras., vos invicem," to the same purpose. Beza, "exhortamini alii alios," ," "exhort one another:" as we also. Syr., 112, "sed postulate ab anima vestra," "but ask" (or "require") "it of your soul;" that is, of yourself. Tremel., "sed examinate vos ipsos," "but examine yourselves;" that is, by inquiry. This expresseth somewhat another duty as to the manner of its performance, but to the same purpose.

Kao éxάorny μépay. Arias, "per unumquemque diem." Vulg. Lat., "per singulos dies," "every day;" that is, "sigillatim," "separately and distinctly considered." Syr., 212, "omnibus diebus," "always." Beza, "quotidie;" that is, as ours, "daily," "every day."

מא

"Axpis o to onμepov xaneiτal. Vulg. Lat., "donec hodie cognominatur;" Arias, "usque quo;" Beza, "quoad dies appellatur hodiernus,"" whilst it is called the present day," "to-day." NE NE NE 2, until the day which is called to-day," or, "this day." It is uncertain what day is intended by that translator. It seems to be the day of death; which answers the " omnibus diebus" before; that is, "hujus vitæ," "all the days of this life."

“Iva μù σxλnρuvby Tis iž úμãv. Vulg. Lat., " ut non obduretur quis ex vobis;" Beza, "nequis ex vobis;"-" lest any of you be hardened." The Ethiopic adds, "that there be none that may say that any one of them is hardened in any sin.” ̓Απάτῃ is rendered by some 'deceptio," by some "seductio,”-“a seducing deceit." Rhemists, "that none of you be obdurate with the fallacy of sin;" most darkly and corruptly.

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MÉTOXO! yeyóvaμey Toй Xploтoй, “Christi participes facti, effecti sumus,” Beza; "consortes." Syr., 1, "commixti sumus Christo,"-"we are immixed with Christ;" that is, as I suppose, "united unto him." Ethiop., we are as Christ." 'Eάveр. Vulg. Lat., "si tamen;" but ép is not exceptive. Beza, "si modo," "" if so be." The Syriac takes no notice of it; nor we in our translation, "if."

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

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Ver. 12-14.-Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing [wickedly] from the living God. But exhort one another [yourselves] daily [every day], whilst it is called To-day; lest any of you [among you] be hardened through the [seducing] deceitfulness of sin. For we are made partakers of Christ, if so be we hold the beginning of our confidence steadfast unto the end.

In these three verses there are three things in general proposed by the apostle:-First, An exhortation unto the avoidance of an

evil, even that which it is his principal design to caution them against, and to dissuade them from, verse 12. Secondly, A proposal of one useful means whereby they may be assisted in its avoidance, verse 13. Thirdly, An enforcement of the exhortation from that evil, and unto the use of that means, from sundry considerations, is added, verse 14.

In the FIRST of these we may consider what is included in it, namely,-1. The dependence of this exhortation on the discourse foregoing. 2. The compellation used by the apostle in this renovation of an especial address unto the Hebrews, " Brethren." 3. The duty he exhorts them unto; and that, (1.) As to the act of it, "Take heed;" (2.) "As to the persons concerned, "Lest there be in any of you;" (3.) As to object of it, or the evil dehorted from, "An evil heart of unbelief;" which is further described by its effects, “In departing from the living God."

SECONDLY, 1. The means of the prevention of the evil dehorted from is presented, verse 13; and this in general is by exhortation against it, "Exhort:" which hath a treble qualification,—(1.) As to the persons by whom it is to be performed or the means used, “One another;" (2.) The season of its performance, which also includes the manner of it, "Every day;" (3.) With a limitation of that season, "Whilst it is called To-day." 2. An especial enforcement of this preventive duty from the danger of their condition, which would be increased by a neglect thereof. And this is described,—(1.) From the cause of it, "The deceitfulness of sin;" (2.) From its tendency and effects, "Lest any be hardened through the deceitfulness of sin."

THIRDLY, There is a general enforcement of the whole, both as to the evil to be avoided and the means to be used for that purpose; and this is taken from their state and condition on supposition of the avoidance of the one and observance of the other, verse 14. And this is,-1. Expressed, "For we are partakers of Christ;" and, 2. Declared as to its dependence on the preceding exhortation, "If so be we hold the beginning of our confidence steadfast unto the

end."

In the exhortation proposed, in the first place, there is included, -1. A dependence on the discourse foregoing. Some suppose a hyperbaton in the words, and that this "take heed" depends immediately on the "wherefore" which is in the beginning of verse 7, as was intimated on that place. So the following words are introduced only as an instance to enforce the exhortation by. In this sense the reference here is to be taken immediately from the authority of Christ over his house, and the necessity of our perseverance to the securing of our interest in that house, as verses 5, 6; "Wherefore, take heed, brethren." But the truth is, the matter of this

exhortation is educed so directly and immediately out of the foregoing example, that we must in it own a respect thereunto; for the words are a plain inference from that discourse, though the note of illation be omitted. As if the apostle had said, 'Seeing it is thus, seeing our forefathers, who were our types, and are proposed for an example unto us, did so miscarry under a dispensation of God representing that which he exerciseth now towards us, let us take heed' This is the dependence of the words.

2. The apostle returning unto the Hebrews with an especial address and exhortation, renews his former affectionate Αδελφοί. compellation, "Brethren." This hath been spoken unto, verse 1 of this chapter, where the reader may find the reason of it, and what is contained in it. Only the cause wherefore he repeats it again seems to be, that it might appear that he had no commotion of spirit upon him in his pressing the severe instance and example insisted on. A minister must be xs, 1 Tim. iii. 3, "meek," "patient," not easily provoked; nopyíλos, Tit. i. 7, "not soon angry" with his flock, or any of them. And tenderness, gentleness, demonstrations of love and care towards them with whom we have to do, secretly soften them, and open their ears and hearts to let in a word of instruction and exhortation. Ο ήλιος τόν ἄνεμον ἐνίκησε. Besides, he obviates any suspicion that might arise as though he insinuated a fear of such an evil in them, and might make them think that he had hard thoughts of them. By this appellation he removes all such jealousies, and lets them know that the best of saints had need be cautioned sometimes against the worst of evils. 3. The manner of the performance of the duty exhorted unto, and, (1.) The act of it, is expressed in the first word, BXÉTETE, "Take heed.” BλT is firstly and properly "to see" and "behold," as that is an act of sense; then "to take heed," or "beware,' an act of the mind;-by an easy translation, first "video," then "caveo." And when it is used for "to see" as an act of sense, it commonly hath respect unto expectation, either of some good to be received, or of some inconvenience to be watched against. And because men look out or about them to beware of dangers, the word is used for "to take heed" or "beware." In this sense it is often used in the New Testament, yea, so far as I have observed, it is peculiar unto the sacred writers; especially it is frequently used by our apostle, as 1 Cor. i. 26, x. 18; Phil. iii. 2; Eph. v. 15; Col. ii. 8. And sometimes it is used transitively affecting the object, merely for "to consider:" 1 Cor. i. 26, BλéTere Tv xλño μv,-" Consider your calling ;” chap. x. 18, Βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα, — Consider Israel according to the flesh." Sometimes it hath a reciprocal pronoun joined with it, Bλémere iaurous, 2 John 8, "Consider" or "look well to yourselves." Sometimes it is used absolutely, as here, and signifies

Βλέπετε.

to beware of somewhat; but in this sense it hath often ȧzó joined with it; as Mark viii. 15, Βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων: which in Matt. xvi. 6 is podere, "take heed of" (beware of) "the leaven of the Pha

And ἀπό is sometimes omitted, as Phil. iii. 2, Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν,—that is, ἀπὸ Tv xúvw, and so of the rest;-" Take heed of dogs, take heed of evil workers, take heed of the concision," that ye neither join with them nor be hurt by them.' This is here the use of the word; "care,' "heedfulness," ," "circumspection with respect to danger and opposition, and those imminent or near," is that which the word imports: whence observe that,

Obs. I. There is need of great care, heedfulness, watchfulness, and circumspection, for a due continuance in our profession, to the glory of God and advantage of our own souls.

A careless profession will issue in apostasy open or secret, or great distress, Matt. xiii. 5, 6, Cant. iii. 1, 5. Our course is a warfare; and those who take not heed, who are not circumspect in war, will assuredly be a prey to their enemies. Be their strength never so great, one time or other they will not avoid a fatal surprisal.

And there is a necessity of this heedful attendance in us, from the manifold duties that, in all things and at all times, are incumbent on us. Our whole life is a life of duty and obedience. God is in every thing to be regarded by us. So that we are to be attentive unto our duty on all occasions, Ps. xvi. 8; Gen. xvii. 1. If we fail in matter or manner, what lies in us we spoil the whole; for “bonum oritur ex integris, malum ex quolibet defectu." Any one defect is enough to denominate an action evil; but unto that which is good there must be a concurrence of all necessary circumstances. See Eph. v. 15, 16. And who is sufficient for these things? God alone by his Spirit and grace can enable us hereunto. But he works these things by us as well as in us, and gives heedful diligence where he gives success.

But it is with especial reference unto difficulties, oppositions, dangers, temptations, that this caution is here given us to be cautious. And who can reckon up the number or dispose into order these things, and that whether we consider those that constantly attend us or those that are occasional? Among oppositions, snares, and dangers, that we are constantly exposed unto, and which without heedfulness we cannot avoid, the apostle here instanceth in one, namely, that of "an evil heart of unbelief," which must be spoken unto. And he giveth an instance in those that are occasional, Eph. v, 15, 16, "Walk circumspectly,......because the days are evil.” There is an especial evil in the days wherein we live, which we cannot avoid without great circumspection. Now this taking heed consisteth,— [1] In a due consideration of our danger. He that walks in