advantage that should be obtained thereby: 'for,' saith he, Toros yap о εяayуεiλаμεvos, he is faithful that hath promised.' And we may observe in the opening of these words the nature of the encouragement given us in them.

1. It is God alone who promiseth. He alone is the author of all gospel promises; by him are they given unto us, 2 Pet. i. 4; Tit. i. 1. Hence, in the sense of the gospel, this is a just periphrasis of God :— he who hath promised.

2. The promises of God are of that nature in themselves, as are suited unto the encouragement of all believers unto constancy and final perseverance in the profession of the faith. They are so, whether we respect them as they contain and exhibit present grace, mercy, and consolation; or as those which propose unto us things eternal in the future glorious reward.

3. The efficacy of the promises unto this end, depends upon the faithfulness of God who gives them. With him is neither variableness nor shadow of turning. The strength of Israel will not lie nor repent. God's faithfulness is the unchangeableness of his purpose, and the counsels of his will, proceeding from the immutability of his nature, as accompanied with almighty power for their accomplishment, as declared in the word. See ch. vi. 18; Tit. i. 2. This, therefore, is the sense of the apostle's reason unto the end he aims at. Consider, saith he, the promises of the gospel, their incomparable greatness and glory: in their enjoyment consists our eternal blessedness; and they will all of them be in all things accomplished towards those who hold fast their profession, seeing he who hath promised them is absolutely faithful and unchangeable.

Obs. XXV. The faithfulness of God in his promises is the great encouragement and supportment, under our continual professions of our faith against all oppositions.

VER. 24. Και κατανοωμεν αλληλους εις παροξυσμον αγαπης και καλων εργων.

VER. 24.-And let us consider one another, to provoke unto love and good works.

Love and good works, are the fruits, effects, and evidences of the sincere profession of saving faith; wherefore, a diligent attendance unto them, is an effectual means of our constancy in our profession. This, therefore, the apostle in the next place exhorts unto, and thence declares the manner whereby we may be incited and enabled unto them. And there is in the words, 1. A profession of a duty, as a means unto another end. 2, The declaration of that end, namely, by and upon that consideration, to provoke one another to love and good works.' First. Karavowμev aλλnλovç: the word hath been opened on ch. iii. 1. A diligent inspection into, a heedful consideration of mind, intent upon any thing, in opposition unto common, careless, transient thoughts about it, is intended. The object of it here, is not things, but persons; 'one another.' And herein the apostle supposeth,

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1. That those unto whom he wrote, had a deep concern in one

another, their present temporal, and future eternal state. Without this, the mere consideration of one another, would only be a fruitless effect of curiosity, and tend unto many evils.

2. That they had also communion together about those things, without which, this duty could not be rightly discharged. For it was not then in the world as it is now; but all Christians who were joined in church societies, did meet together for mutual communion in those things wherein their edification was concerned, as is declared in the

next verse.

3. That they judged themselves obliged to watch over one another, as unto steadfastness in profession, and fruitfulness in love and good works. Hence they knew it their duty to admonish, to exhort, to provoke, to encourage one another. Without this, the mere consideration of one another, is of no use.

On these suppositions, this consideration respects the gifts, the graces, the temptations, the dangers, the seasons and opportunities for duty, the manner of the walking of one another in the church and in the world. For this consideration is the foundation of all these mutual duties of warning, or admonition, and exhorting, which tend to the encouragement and strengthening of one another. But those duties are now generally lost amongst us, and with them is the glory of the Christian religion departed.

Secondly. The special kind of this duty, as here pressed by the apostle, is, that it is used εις παροξυσμον αγαπης και καλών έργων, unto the provocation of love and good works,' that is, as we have rendered the words, 'to provoke,' that is, one another, 'unto love and good works.' Provocation is commonly used in an ill sense, namely, for the embittering of the spirit of another, moving anger, sorrow, and disquietment, and impatience of mind; so 1 Sam. i. 6, 7, to provoke one, is to embitter his spirit, and to stir him up unto anger. And when any provocation is high, we render it strife and contention, such as whereby the spirits of men are embittered one towards another, Acts xv. 39. Howbeit, it is used sometimes for an earnest and diligent excitation of the minds or spirits of men unto that which is good. See Rom. xi. 14 so it is here used. And there is more in it than a bare mutual exhortation, an excitation of spirit by exhortation, examples, rebukes, until it be warmed unto a duty. This is the great end of the communion that is among Christians in the mutual consideration of one another; considering the circumstances, conditions, walkings, abilities for usefulness, of one another, they do excite one another unto love and good works, which is called the provocation of them, or the stirring up of the minds of men unto them. This was the way and practice of the Christians of old, but is now generally lost, with most of the principles of practical obedience, especially those which concern our mutual edification, as if they had never been prescribed in the gospel.

The duties themselves, which they are thus mutually to provoke one another unto, are, love and good works;' and they are placed by the apostle in their proper order; for love is the spring and fountain of all acceptable good works. Of mutual love among believers, which is that here intended, as unto the nature and causes of it, and motives unto it,

I have treated at large, ch. vi. The good works intended, are called here, kala, usually they are ayaa. Those which are most commendable and praiseworthy are intended, such as are most useful to others, such as whereby the gospel is most exalted; works proceeding from the shining light of truth, whereon God is glorified.

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, temptations, and opportunities for duties, in one another, is required hereunto. Obs. III. Diligence, or 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.

VER. 25.-Μη εγκαταλείποντες την επισυναγωγην ἑαυτων, καθώς εθος τισιν, αλλα παρακαλούντες" και τοσουτῳ μαλλον όσῳ βλεπετε εγγίζουσαν την ήμεραν.

VER. 25.-Not forsaking the assembling of ourselves together, 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 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, First. In an instance of some that were guilty of it:-'as is the manner of some.' Secondly. By the contrary duty' but exhorting one another.' Thirdly. The degree of this duty:-'so much the more.' Fourthly. The motive unto that degree as ye see the day approaching.' In the former of these, there is,

First. The thing spoken of, ovvaywynv kavtwv, well rendered by us, 'the assembling of ourselves together;' for it is not the church-state absolutely, but the actual assemblies of believers, walking together in that state, which the apostle intends. For 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. 1st. The due performance of all solemn, stated, orderly, evangelical worship, in prayer, preaching of the word, singing of psalms, and the administration of the sacraments. 2dly. The exercise of discipline, or the watch of the church over its members, with respect unto their walking and conversation, that in all things it be such as becomes the gospel, and giving no

offence. So to admonish, exhort, and provoke one another to love and good works; comfort, establish, and encourage them that were afflicted or persecuted; to relieve the poor, &c.; such assemblies were constantly observed in the first churches; how they come to be lost, is not unknown, though how they may and ought to be revived, is difficult. Two things are evident herein.

1st. That those assemblies, those comings together in one place, was the only way whereby the church, as a church, made its profession 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 relinquishment of those assemblies, destroys any church-state, if it be persisted in.

2dly. That those assemblies were the life, the food, the nourishment 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 they would still continue to believe in Christ, though they attended not unto his discipline in these assemblies, he regards it not; because 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 persecute. 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.

Secondly. Wherefore, secondly, the apostle's charge concerning those assemblies, 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 only partial, 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 these assemblies are usually thus forsaken 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 to 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, enjoyments in this world, will all put in to be heard; reserves concerning their state in this frame, with resolutions to return to their duty when the storm is over; pleas and arguments that these assemblies are not so necessary, but that God will be merciful to 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 for their houses, lands, possessions, relations, liberty, life, prefer them before Christ, and the duties which we 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.

2. Spiritual sloth, with the occasions of this life, are the cause in many of this sinful neglect. Other things will offer themselves in competition with the diligent attendance unto these assemblies. If men stir not up themselves, and shake off the weight that lies upon them, they will fall under a woeful neglect as unto this and all other important duties. Such persons as are influenced by them will make use of many specious pleas, taken for the most part from their occasions and necessities. These things they will plead with men, and there is no contending with them; but let them go to Christ, and plead them immediately unto himself, and then ask of themselves how they suppose they are accepted? He requires that we should attend unto these assemblies diligently, as the principal way and means of doing that, and observing that which he commands us, the certain indispensable rule of our obedience unto him. Will it be accepted with him, if in a neglect of that, we should say unto him, we would have done so indeed, but that one thing or other, this business, this diversion, this or that attendance in our callings, would not suffer us? This may indeed fall out sometimes where the heart is sincere, but then it will be troubled at it, and watch for the future against the like occasions. But where this is frequent, and every trivial diversion is embraced unto a neglect of this duty, the heart is not upright before God, the man draws back in the way unto perdition.

3. Unbelief working gradually towards the forsaking of all profession. This is the first way, for the most part, whereby an evil heart of unbelief in departing from the living God doth evidence itself, which the apostle, on this consideration, warns the Hebrews of, ch. iii. I say, hereby usually it first evidenceth itself. It hath unquestionably put forth its power before, within and in a neglect of private duties, but hereby it first evidenceth itself unto others. And if this course, from this principle, be persisted in, total apostasy lies at the door; whereof we have multiplied instances.

Obs. I. Great diligence is required of us in a due attendance unto the assemblies of the church for the ends of them, as they are instituted and appointed by Jesus Christ.-The benefit we receive by them, the danger of their neglect, sense of the authority of Christ, concernment of his glory in them, with the vanity of the pretences for their neglect, call aloud for this diligence.

Obs. II. The neglect of the authority and love of Christ in the appointment of the means of our edification, will always tend to great and ruinous evils.

Secondly. The apostle exemplifies their sin, which he warns them against.

First. In an instance of those who are guilty of it, kałws 800s TIOIV,