THs Urorrd- ows.
VER. 12-14] © ~—sEPISTLE TO THE HEBREWS. 145
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 be- getting faith in us, and producing that profession wherein we are to persevere; and this sense is embraced by some expositors.
There seems yet to me that there is another more genuine sense of the word, suited to the scope of the place and design of the apostle, without wresting it from its native signification. We have showed that our partaking of Christ is our being united unto him; and the iméoracic, “ hypostasis,” which on that union we are bound to pre- serve and maintain, is our subsistence in Christ, our abiding in him, as the branches in the vine. So the word signifies, and so it is here used. And although Chrysostom supposes that it is faith which is intended, yet it is on the account of this effect of our subsistence in those things that he so judgeth: T/ or apy) ris troordoews; riy alorw reyes, 8 is irtornucy, nad yeyevnusda nai cuvovormdnucy, we dv Ig e/ror—* He speaks of faith, by which we subsist” (in Christ), “ and are begotten, and, as I may so say, consubstantiated with him;” that is, solidly, substantially united unto him. Now, our subsistence in Christ is twofold:—1. By profession only, which is the condition of the branches in the vine that bear no fruit, but are at length cut off and cast into the fire; 2. By real union. And the trial of which of these it is that we are partakers of, depends on our perseverance.
Thy dpyhy ris txoordocws. Beza, “ Principium illud quo sustenta- , mur,’—“That principle” (or “beginning”) “whereby we are sustained.” But this I do not understand; for it makes dpy7, “the beginning,” to denote the thing itself recom- mended unto us, and which we are to preserve, whereof the hypos- tasis mentioned is only an effect, or that whereby the work of the beginning is expressed. But dpy4 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 be- ginning of it. And this may be considered two ways;—l. Abso- lutely, it is begun in profession or reality, and it is to be continued; 2. Emphatically, for the usual attendancies of our faith and profes- sion at their beginning. The beginning of our engagement unto Christ is for the most part accompanied with much love, and other choice affections, resolution, and courage; which without great care
VOL, XXI. 10
Thy dpxny.
146 ' AN EXPOSITION OF THE [ CHAP. III.
and watchfulness we are very ready to decay in and fall from. And in this sense it is here used.
The remainder of the words, wéyps rédoug BeCaiay xardoymmer, “ Hold steadfast unto the end,” have been opened on verse 6, and we need not again insist upon them.
I 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 spi- ritual 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 bless- edness 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 vindi- cated;* 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 par- takers of; and that which is the first of any kind is the measure and tule 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 pro- ceeds 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