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, temp- tations, and opportunities for duties, in one another, is required hereunto.
Obs. III. Diligence in 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.
VERSE 25. M?) éyxurarsirovres viv exrouvaywyhv saurav, xadds tos rioly, GARG wupurarorvres, xa! rocolrw MAA? ov dow Primers eyyiCovcuy ray Hwepar, Ver. 25.—Not forsaking the assembling of ourselves to- gether, 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
VER. 25.] EPISTLE TO THE HEBREWS. ~ 521
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, (1.) In an instance of some that were guilty of it; “As is the manner of some.” (2.) By the contrary duty; “ But exhorting one another.” (3.) The degree of this duty; “So much the more.” (4.) The motive unto that degree; “As ye see the day approaching.”
In the First there is,—
1. The thing spoken of, ériowaywyhv tavrev, well rendered by us, “the assembling of ourselves together;” for it is not the church-state absolutely, but the actual assemblies of beluevers, walking together in that state, which the apostle intends. Tor 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 twofold: (1.) The due perform- ance of all solemn stated, orderly, evangelical worship, in prayer, preaching of the word, singing of psalms, and the administration of the sacraments. (2.) The exercise of discipline, or the watch of the church over its members, with respect unto their walking and con- versation, that in all things it be such as becomes the gospel, and give no offence: so to admonish, exhort, and “provoke one an- other to love and good works;” to comfort, establish, and encourage them that were afflicted or persecuted; to relieve the poor, etc. Such assemblies were constantly observed in the first churches. - How they came to be lost is not unknown, though how they may and ought to be revived is difficult.
Two things are evident herein :—
(1.) That those assemblies, those comings together in one place; were the only way whereby the church, as a church, made its pro- fession 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 a voluntary neglect and relinquish- ment of those assemblies destroys any church-state, if it be per- sisted in.
(2.) That those assemblies were the life, the food, the nourish- ment of their souls; without which they could neither attend unto the discipline of Christ, nor yield obedience unto his commands, nor make profession of his name as they ought, nor enjoy the benefit of evangelical institutions: whereas in a due observance of them consisted the trial of their faith in the sight of God and man. For as unto God, whatever reserves men may have in their minds, that
> Evicuvayo- yay tauroy.
522 AN EXPOSITION OF THE [CHAP. X.
they would still continue to believe in Christ though they attended not unto his discipline in these assemblies, he regards it not; be- cause therein men do openly prefer their own temporal safety before his glory. And as unto men, it is not so much faith itself, as the profession of it in those assemblies that they hate, oppose, and per- secute. Wherefore believers in all ages have constantly ventured their lives in the observance of them through a thousand difficulties and dangers, esteeming them always aliens from their communion by whom they were neglected.
2, Wherefore, secondly, the apostle’s charge concerning those as- semblies is, that we should not forsake them. There is a twofold forsaking of these assemblies: (1.) That which is total, which is the fruit and evidence of absolute apostasy. (2.) That which is so par- tially only, in want of diligence and conscientious care in a constant attendance unto them according as the rule and their institution do require. It is the latter that the apostle here intends, as the word in part signifies; and of the former he speaks in the following verses. And this is usually done on some of these accounts:—
[1.] From fear of suffering. These assemblies were those which exposed them unto sufferings, as those whereby they made their profession visible, and evidenced their subjection unto the authority of Christ; whereby the unbelieving world is enraged. This in all ages hath prevailed on many, in the times of trial and persecution, to withdraw themselves from those assemblies; and those who have done so are those “fearful and unbelieving” ones who in the first place are excluded from the new Jerusalem, Rev. xxi. 8. In such a season, all the arguings of flesh and blood will arise in the minds of men, and be promoted with many specious pretences: life, liberty, enjoyment in this world, will all put in to be heard; re- serves concerning their state in this frame, with resolutions to return unto their duty when the storm is over; pleas and arguments that these assemblies are not so necessary, but that God will be merciful unto them in this thing. All which, and the like false reasonings, do carry them away 'to ruin. For notwithstanding all these vain pleas, the rule is peremptory against these persons. Those who, as to their houses, lands, possessions, relations, liberty, life, prefer them before Christ, and the duties which they owe to him, and his glory, have no interest in gospel promises. Whatever men pretend that they believe, if they confess him not before men, he will deny them before his Father which is in heaven,