VER. 12-14.] EPISTLE TO THE HEBREWS. 105
pleading with men, to bring them to conviction, Isa. i. 18, N72, m221,—*Go to” (or “come now”), “and let us plead together.” So that an effectual dealing with a brother about sin is included. And this is enforced in the latter clause of the words, voy NYDN?! Ol; which may well be rendered, “And thou shalt not bear iniquity for him,”—that is, make thyself guilty of his sin, by not reproving him. And for that jealousy which is to accompany this watchful- ness, and the effects of it, our apostle gives in an example in himself, 2 Cor. xi. 2, 3, “I am Jealous over you with godly jealousy: ..... for I fear,” (uj ws, as here wq ore) “lest by any means..... your minds should be corrupted from the simplicity that is in Christ.” This belongs to their watch, as they watch for the souls of their people, “as they who must give account,” Heb. xiii. 17. The discharge of this duty will be required of them on the account of their office, and that when, I fear, some will be hard put to it for an answer. For the Scripture is full of threatenings and denunciations of sore judg- ments against those that shall be found neglective herein. But doth this excuse other believers, members of churches, from a share and interest in this duty? No, doubtless, unless it renders them Cains,—that is, transgressors against the light of nature, and who, as to the institutions of Christ, manifest themselves not to be members of the same mystical body with them that really believe. For in the observation of this and the like duties of their common interest doth the preservation of that body consist. Christ is the head, “from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual work- ing in the measure of every part, maketh increase of the body, unto the edifying of itself in love,’ Eph. iv. 16. Every joint, every part in this mystical body that receives influences of life from Christ, the head, and so holds of him, is to work effectually, and to give out the supplies which it receives from Christ, unto the preservation, increase, and edification of the whole.
There is, indeed, a causeless suspicion that some are apt to indulge unto, instead of this watchful jealousy. But this is the bane of churches and of love, as that is the preservation of them both. The apostle placeth ixévoras rovnpdc, “evil surmises,” or “suspicions,” among the works of “men of corrupt minds,” 1 Tim. vi. 4, and that deserv- edly; but this godly, watchful jealousy, is that which he commends unto others in the example of himself. And whatever appearance they may have one of the other, they may be easily distinguished. Jealousy is a solicitous care, proceeding from love; suspicion, a vain conjecturing, proceeding from curiosity, vanity, or envy. He that hath the former, his heart is ruled by love towards them concern- ing whom he hath it. From thence he is afraid lest they should aniscarry, lest any evil should befall them; for love is the willing
106 AN EXPOSITION OF THE [CHAP. III.
of all good unto others, that they may prosper universally. Suspi- cion is an effect of curiosity and vanity of mind; whence commonly there is somewhat of envy, and secret self-pleasing in the miscar- riages of others, mixed with it,—a fault too often found amongst professors. And this vice puts forth itself in vain babbling and unheedful defamations; whereas the other works by love, tender- ness, prayer, and mutual exhortation, as in the next verse. Again, this jealous watchfulness hath for its end the glory of Christ and his gospel, with the good of the souls of others. This is that which the apostle aims to ingenerate and stir up in the Hebrews, as is evident from his discourse; when vain suspicion hath no end but the nourishing of the lusts from whence it doth proceed. The foun- dation whereon this duty is built is the common concernment of all believers in the same good or evil, which are the consequents of men’s abiding in Christ or departing from him, in reference where- unto this jealous watch is to be ordered. “Take heed lest there be among you an evil heart of unbelief, in departing from the living God.” The good that will ensue on the avoidance of this evil is twofold: the glory of Christ, and the salvation of the souls of them who make profession of his name. And have we not a concernment in these things? Is it not our concernment that Christ be glori- fied by the professed subjection of the souls of men unto him, and their perseverance therein? that his name, his grace, his power, be glorified, in the holiness, fruitfulness, and stability in profession, of all that are called by his name? If we are not concerned in these things, if we are not deeply concerned in them, we are none of his. In like manner, are we not concerned that the members of the same body with us should be kept alive, kept from putrefying, from being cut off and burned before our eyes? Are we not concerned that an eye doth not go out, that an arm doth not wither, that a leg be not broken, yea, that a finger be not cut? If it be so, we are not ourselves members of the body. The like may be said of the evil that ensues on the sin of apostasy, which in this duty we labour to obviate and prevent. That which principally of this kind might be insisted on, is the troublesome, defiling infection wherewith apostasy in any is attended; which our apostle speaks unto, chap. xii. 15. The failing of one is commonly the infection and defiling of many. There is a filthy leaven in apostasy, which if not carefully heeded may leaven the whole lump. Ofttimes also it springs from or is accompanied with some word of error that eats like a gangrene. “ Principiis obsta” is the great rule in these cases. And the duty spoken unto is one signal means of the prevention of this evil. And herein lies our concernment; as also in the preventing of that punish- ment that may befall the whole for the sins of some, Josh. xxii. 18, 20. And it is the defect which is in this and the like kind of