them, no world to seduce, insnare 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 But what our Saviour said to all of old, he says still to us all, Watch," Mark xiii. 37.

sin.

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Thirdly, There are the persons concerned in this duty, Mrποτε εσται εν τινι ύμων, ο Lest there be in any of you. Μήποτε is somewhat more emphatical than the lest, whereby 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, ev tivi iμwy, ́ in any of you.' The apostle doth not seem in these words strictly to intend every individual person, as if he had said, let every one of you look to himself 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 cautions them against. And this consequently falls on every individual, for where all are spoken unto, every one is concerned. The same kind of expression is used to the same purpose, chap. xii. 15, 16. IOKOMODYTES UN TIS irriga, 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 first to the whole church, to the whole society, and consequently 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 apostate from God, who did it to cover a former sin. DIN IN DOW, 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 of 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 persons 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. In a church-relation, the obligation unto this duty is ratified by institution. 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. buking, 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, to reason, argue, plead with God, until I can prevail with him. And it is used of God's pleading with men to bring them to conviction, Isa. i. 18. 15

-re * הוכח תוכיח

X, ‘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, wn by

on rhy, 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 watchfulness and the effects of it, our apostle gives in an example in himself, 2 Cor. xi. 2, 3. "I am jealous over you with a godly jealousy, for I fear μηπως (as here μηπότε) lest by any means your minds be corrupted from the simplicity of the gospel." This belongs to their watch; as they watch. for the souls of their people, " as those who must give an 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 judgments, 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 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 observance 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 unto the effectual working 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 in, 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 oroias worngas, evil surmises" or suspicions among the works of men of corrupt minds, 1 Tim. vi. 4. and that deservedly. 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, hath his heart ruled by love towards them concerning whom he hath it. From thence he is afraid lest they should miscarry, lest any evil should befal them; for love is the willing of all good unto others that they may prosper universally. Suspicion is an effect of curiosity and vanity of mind; whence commonly there is somewhat of envy and secret self-pleasing in the miscarriages 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, tenderness, 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 to which he stirs 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 foundation whereon this duty is built, is the common concern of all believers, in the same good or evil, which are the consequences of men's abiding in Christ, or of their departing from him, in reference whereunto 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 two-fold. The glory of Christ and the salvation of the souls of them who make profession of his name. And have we not a concern in these things? Is it not our concern that Christ be glorified by the professed subjection of the souls of men unto him, and by 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 putrifying, from being cut off and burned before our eyes? Are we not concerned that an eye doth not go out, that an arm do 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 trou blesome defiling infection wherewith apostasy in any is attended, which our apostle speaks unto, chap. xii. 15. The falling 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. Oft-times 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 concern, as also in the preventing of that punishment that may befal 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 duties, which manifests and makes naked that miserable degeneracy which Christians in general, in these latter evil days are fallen into. Who almost hath any regard unto them? Instead of these fruits of spiritual love, men for the most part follow divers lusts and pleasures, living in envy and malice, hateful and hating one another. The practical duties of Christianity are amongst many derided. To watch over one another, to warn, to exhort one another, are looked on as things, if possible, beneath contempt. And it is a shame to mention or report the ways and means of dealing with and about the sins of men, which by some are substituted in the room of those appointed in the gospel, unto their utter exclusion. But the rule is stable, and will in due time through the strength of Christ, prevail against the lusts of men.

Obs. III. Secondly, It is the duty of every individual believer, to be intent on all occasions, lest at any time, or by any means, there should be found in him an evil heart of unbelief.--This, as was shewed, follows on the former, and is a necessary consequence of it. But this so directly falls in with what will be offered from the next clause, that thereunto we refer it.

The evil thus earnestly cautioned against, is expressed,

1. In the principle of it; and that is, zagdia Tonga TMns axiCTING; and,

2. In the work or effect of that principle in those words, « τω αποστήναι απο Θεου ζωντος.

The principle of the evil, is an evil heart of unbelief. What was meant by xagdia, the heart,' in the sense wherein it is here used, was declared on the verses preceding: what is meant by tong, evil,' shall be shewed in its proper place. In special, it is said to be an evil heart, tas añiotias, of unbelief; that is, say most, amicos, cor malum et incredulum, an evil heart, and incredulous or unbelieving;' an evil and unbelieving heart. So the genitive case of the substantive is put for the adjective, anoTias for añitos, by a Hebraism not unusual. In this sense, unbelieving is either exegetical, declaring what is meant by an evil heart in this place, even an unbelieving heart, or it is additious; and so a heart is signified which in general is evil, and in particular unbelieving.

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But there seems to me to be more in this expression, and that aTITTIas here is genitivus efficientis, denoting the principal efficient cause, rendering the heart so evil, as that it should depart from the living God. Kagdia axiorias, then, a heart of unbelief,' is more than xagdia Tos, an unbelieving heart. For this latter word is sometimes used to express a defect in believing, and not unbelief absolutely. So John xx. 27. un yw añICTOs aλλa micTOS," Be not unbelieving, but believing." They are the words of Christ to Thomas, who, though he failed in his faith, yet was not absolutely without faith. I confess the word is generally used in Scripture to express a negative unbeliever or an infidel; but there is something peculiar in this expression, a heart of unbelief,' that is, under the power of it, principled by it in its actings. What this unbelief is, and how the heart is rendered •mga, evil,' thereby, we must now inquire.

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First, For unbelief; it is usually distinguished into that which is negative and that which is privative. Negative unbelief is wherever any man or men believe not, or have not faith, although they never had the means of believing granted unto them. For where men believe not, they are unbelievers, whether they have had any means of believing or not, or whether their unbelief be culpable or not, whatever may be the nature or degree of its demerit. So the apostle calls him an unbeliever, who comes in accidentally to the assemblies of the church, who never heard the word preached before, 1 Cor. xiv. 23, 24. In this sense, all those persons and nations who never had as yet the gospel preached unto them, are infidels or unbelievers; that is, they are so negatively, they believe not, but yet cannot be said to have in them an evil heart of unbelief.

Secondly, It is privative, when men believe not, although they enjoy the means of faith or believing. And herein consists the highest acting of the depraved nature of man. And it is, on many accounts, the greatest provocation of God that a creature can make himself guilty of. For it is, as might be ma