VER. 12-14.] EPISTLE TO THE HEBREWS. 103 «
[3.} It is so to heed them as to endeavour to avoid them, and that in all their occasions, causes, and advantages, in their whole work and efficacy. We are not only to consider them when they assault us, but to watch against all ways whereby they may so do. This is the duty of a man that stands armed on his guard. He is very regardless of his enemy who never seeks to avoid him but when he sees him or feels him. Men will consider the lion’s walk, so as not without good means of defence to be found in it. The lion is in all the especial oppositions we are exercised with. We had need continually to be “fenced with iron and the staff ofa spear,” as 2 Sam. xxiii. 7, and yet to avoid them what we are able. God expresseth his great dislike of them that “ walk contrary to him,” as we have ren- dered the words, Lev. xxvi. 21, "12 "2! 12 O8;—‘Tf you walk with me ata peradventure, or at all adventures, carelessly, negligently, without due consideration of your duty and your danger,—this God will not bear.
[4.] Consider them so as to oppose them. And this consisteth in these things:—1st. In being always ready armed and standing on your guard, Eph. vi. 13; Mark xiii. 37; 2 Sam. xxiii. 7. 2dly. In calling in help and assistance, Heb. ii. 18, iv. 16. 3dly. In improv- ing the supplies granted us with faith and diligence, Heb. xii. 1. And these are some of the things that belong unto this duty; and they are but some of them, for it is diffused through the whole course of our profession, and is indispensably required of us, if we would abide in the beauty and glory of it unto theend. And there- fore the negligence and sloth of many professors can never enough be bewailed. They walk at all adventure, as if there were no devil to tempt them, no world to seduce, ensnare, or oppose them, no treachery in their own hearts to deceive them. And hence it is that many are sick, and many are weak, and some are fallen asleep in sin. But what our Saviour said to all of old, he says still to us all, “ Watch,” Mark xiii. 37.
(2.) There are the persons concerned in this duty, M4 aore Zorcs # rm tutiv,—* Lest there be in any of you.” My aors is somewhat more emphatical than the “lest,” where- by alone we render it. “Ne forte,” say some translations,—“ Lest perchance,” with respect unto a dubious event. Others, “ Ne quando,’—“ Lest there be at any time,” “lest so, that there should be,” @ ro iuéy, “in any of you.” The apostle doth not seem in these words strictly to intend every indi- vidual person, as if he had said, ‘ Let every one of you look to him- self and his own heart, lest it be so with him;’ but he speaks unto them collectively, to take care that there be none such amongst them,—that none be found amongst them with such a heart as he
a them against. And this, consequently, falls on every in-
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104 AN EXPOSITION OF THE | [CHAP. IIL
dividual; for where all are spoken unto, every one isconcerned. The same kind of expression is used to the same purpose, chap. xii. 15, 16, "Essoxorovvres poh vig borepiv,—~ Watching,” overseeing mutually, “with diligence, lest any” among you “fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau.” Here the caution is evidently given unto the whole church, and the duty of the whole is expressed thereon. So is it likewise in this place, as appears from the direction that he gives for the right performance of this duty, in and by mutual watchfulness and exhortation, in the next verse. This, then, is proposed, [1.] To the whole church, to the whole society, and consequentially to every member thereof; so that we may hence observe,—
Obs. II. Godly jealousy concerning,and watchfulness over the whole body, that no beginnings of backsliding from Christ and the gospel be found amongst them, is the duty of all churches of believers.
He that first put in an exception to this rule was the first apos- tate from God, who did it to cover a former sin. ‘238 ‘OS 79vq, says Cain, Gen. iv. 9, “Am I my brother’s keeper?”—‘Is it my duty to look after him, to take care of him, or what becomes of him?’ God proposed the question so unto him as it was apt in its own nature to lead him to confession and repentance. But he was now hardened in sin, and having quarrelled with God and slain his brother, he now casts off all the remaining dictates of the law of nature, accounting that one brother is not bound to take care of the welfare of another. Mutual watchfulness over one another by per- sons in any society is a prime dictate of the law of our creation, which was first rejected by this first murderer; and every neglect of it hath something of murder in it, 1 John iii, 11,12, 15. Ina church relation the obligation unto this duty is ratified by institu- tion. Upon the officers of the church it is incumbent by the way of office; on all believers, as members of the church, in a way of love: Lev. xix. 17, “Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.” He that doth not watch over his brother to prevent his sin, or recover him from it, as much as lies in him, he hates him, and is so far a murderer. And the necessity of this duty is expressed in the word used to declare it, and the manner of its usage: 3M 0211,“ rebuking thou shalt rebuke him;” that is, plainly and effectually, and that with such rebukes as consist in arguings, reasonings, and pleadings, to bring on a conviction. So the word signifies, and is used as to the pleadings or reasonings of men with God to prevail with him; Job xiii. 3, “Surely I would speak to the Almighty, I desire °$"°$ 0217,” “to reason” (argue, plead) “with God, until I can prevail with him.” And it is used of God’s