Syr. If from the beginning unto the end we abide in this firm substance or foundation.' Ethiop. If we persevere to keep this New Testament.' All to the same purpose.

Ver. 12-14.-Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing (wickedly) from the living God. But exhort one another (yourselves) daily (every day) whilst it is called to day, lest any of you (among you) be hardened through the (seducing) deceitfulness of sin. For we are made partakers of Christ, if so be we hold the beginning of our confidence stedfast unto the end.

In these three verses there are three things in general proposed by the apostle.

First, An exhortation unto the avoidance of an evil, even that which it is his principal design to caution them against, and to dissuade them from, ver. 12.

Secondly, A proposal of one useful means whereby they may be assisted in its avoidance, ver. 13.

Thirdly, An enforcement of the exhortation from that evil, and unto the use of that means, from sundry considerations, is added ver. 14.

In the first of these we may consider; 1. What is included in it, namely the dependance of this exhortation on the discourse foregoing. 2. The compellation used by the apostle in this renovation of an especial address unto the Hebrews, brethren.'. 3. The duty he exhorts them unto; and that, 1st, As to the act of it; take heed.' 2d, As to the persons concerned; • lest there be in any of you.' 3d, As to the object of it, or the evil dehorted from; an evil heart of unbelief,' which is further described by its effects, in departing from the living God.'

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Secondly, The means of preventing the evil dehorted from, is presented ver. 13. and this in general is by exhortation against it, exhort,' which hath a triple qualification; 1. As to the persons by whom it is to be performed, or the means used; one another.' 2. The season of its performance, which also includes the manner of it, every day.' 3. With a limitation of that season; whilst it is called to-day.' (2.) An especial enforcement of this preventive duty from the danger of their condition, which would be increased by a neglect thereof. And this is described, 1. From the cause of it; the deceitfulness of sin.' From its tendency and effects; lest any be hardened by the deceitfulness of sin.'

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Thirdly, There is a general enforcement of the whole, both as to the evil to be avoided and the means to be used to that purpose and this is taken from their state and condition, on supposition of the avoidance of the one and observance of the cther, ver. 14. And this is (1.) expressed; for we are partakers

of Christ, and (2.), declared as to its dependance on the preceding exhortation; "if so be we hold fast the beginning of our confidence stedfast unto the end."

In the exhortation proposed,

First, There is included a dependance on the foregoing discourse. Some suppose an hyperbaton in the words, and that this take heed,' depends immediately on the 'wherefore' which is in the beginning of ver. 7. as was intimated on that place. So the following words are introduced only as an instance, to enforce the exhortation. In this sense the reference here is to be taken immediately from the authority of Christ over his house, and the necessity of our perseverance to the securing of our interest in that house, as ver. 5, 6." Wherefore take heed brethren." But the truth is, the matter of this exhortation is educed so directly and immediately out of the foregoing example, that we must in it own a respect thereunto, for the words are a plain inference from that discourse, though the note of illation be omitted. As if the apostle had said; seeing it is thus, seeing our forefathers who were our types, and are proposed for an example unto us, did so miscarry under a dispensation of God, representing that which he exerciseth now towards us, let us take heed; this is the dependance of the words.

Secondly, The apostle returning unto the Hebrews with an especial address and exhortation, renews his former affectionate compellation; adsλpoi, brethren." This hath been spoken unto, ver. 3. of this chapter, where the reader may find the reason of it, and what is contained in it. Only the cause wherefore he repeats it again, seems to be, that it might appear that he had no commotion of spirit upon him, in his pressing the severe instance and example insisted on. A minister must be

INS, 1 Tim. iii. 3. meek, patient, not easily provoked, un ogos, Tit. i. 7. not soon angry' with his flock, or any of them. And tenderness, gentleness, demonstrations of love and care towards them with whom we have to do, secretly softens them, and opens their ears and hearts to let in a word of instruction and exhortation. Ο ήλιος τον ανεμον ενίκησε. Besides, he obviates any suspicion that might arise, as though he insinuated a fear of such an evil in them, as might make them think that he had hard thoughts of them. By this appellation he removes all such jealousies, and lets them know that the best of saints had need to be cautioned sometimes against the worst of evils.

Thirdly, The manner of the performance of the duty exhorted unto, and the act of it, is expressed in the first word, BAT, take heed,' BA is first and properly to see and beβλεπετε, hold, as that is an act of sense; then to take heed or beware,

an act of the mind; by an easy translation, first video, then careo. And when it is used for to see as an act of sense, it commonly hath respect unto expectation, either of some good to be received, or of some inconvenience to be watched against. And because men look out or about them to beware of dangers, the word is used for to take heed or beware. In this sense it is often used in the New Testament, yea, so far as I have observed, it is peculiar unto the sacred writers, especially it is frequently used by our apostle, as 1 Cor. i. 26. x. 18. Phil. iii. 2. Eph. v. 15. Col. ii. 8. And sometimes it is used transitively affecting the object, merely for to consider, 1 Cor. i. 26. Brexite Thy zance, consider your calling,' Chap. x. 18. βλεπετε τον Ισραήλ κατα σαρκα, 'consider Israel according to the flesh.' Sometimes it hath a reciprocal pronoun joined with it, βλεπετε ἑαυτες, 2 John S. Consider, or look well to yourselves. Sometimes it is used absolutely, as here, and signifies to beware of somewhat. But in this sense, it hath often año joined with it, as Mark viii. 15. βλέπετε απο της ζύμης των Φαρισαίων, which in Matt. xvi. 6. is gory, take heed of, beware of the leaven of the Pharisees. And as is sometimes omitted, as Phil. ii. 2. βλέπετε τις κυνας, βλέπετε τις κακές εργατας, βλεπετε TM xaτalouny, that is, ao tay xvvy, and so of the rest. • Take heed of dogs, take heed of evil workers, take heed of the concision,' that ye neither join with them, nor be hurt by them. This is here the use of the word care. Heedfulness, circumspection with respect to danger and opposition, and those imminent or near, is that which the word imports; whence observe, that

Obs. I. There is need of great care, heedfulness, watchfulness and circumspection for a due continuance in our profession to the glory of God and advantage of our own souls.-A careless profession will issue in apostasy, open or secret, or great distress, Matt. xiii. 4. Cant. iii. 1. 5. Our course is a warfare, and those who take not heed, who are not circumspect in war, will assuredly be a prey to their enemies. Be their strength never so great, one time or other they will not avoid a fatal surprizal.

And there is a necessity of this heedful attention in us, from the manifold duties that in all things and at all times, are incumbent on us. Our whole life is a life of duty and obedience. God is in every thing to be regarded by us. So that we are to be attentive unto our duty on all occasions, Psalm xvi. 8. Gen. xvii. 1. If we fail in matter or manner, what lies in us, we spoil the whole; for bonum oritur ex integris, malum ex quolibet defectu. Any one defect is enough to denominate an action evil, but unto that which is good, there must be a concurrence of all necessary circumstances.' See Eph. v. 15, 16. who is sufficient for these things? God alone by his Spirit and

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grace can enable us hereunto. But he works these things by us as well as in us, and gives heedful diligence where he gives success.

But it is with especial reference unto difficulties, oppositions, dangers, temptations, that this caution is here given us to be cautious. And who can reckon up the number, or dispose into order these things? and that whether we consider those that constantly attend us, or those that are occasional. Among oppositions, snares and dangers that we are constantly exposed unto, and which without heedfulness we cannot avoid; the apostle here instanceth in one, namely, that of an evil heart of unbelief, which must be spoken unto. And he giveth an instance in those that are occasional, Eph. v. 15, 16. "Walk circumspectly because the days are evil." There is an especial evil in the days wherein we live, which we cannot avoid without great circumspection. Now this taking heed consisteth,

1. In a due consideration of our dangers: he that walks in the midst of snares and serpents, and goes on confidently, without consideration of his danger, as if his paths were all smooth and safe, will one time or other be entangled or bitten. Blind confidence in a course of profession, as if the whole of it were a dangerless road, is a ruining principle, 1 Pet. i. 17. Prov. xxviii. 14. "A prudent man foreseeth the evil and hideth himself, but the simple pass on and are punished," Prov. xxi. 3. It is the highest folly not to look out after dangers, and it usually ends in sorrow, trouble and punishment. Fear is necessary in continual exercise. Not a fear of distrust or diffidence, of anxious scrupulosity, but of care, duty and diligence. Continually to fear dangers in all things, brings an useless, perplexing scrupulosity, where men's principle of duty is only a harrassed, convinced conscience, and the rule of it is the doctrines and traditions of men. But where the principle of it is the spirit of grace, with all this fear there is liberty; and where the rule of it is the Word, there is safety, peace and stability. Men at sea that are in the midst of rocks and shelves and consider it not, will hardly avoid a shipwreck. Livy tells us, that Philopomenes, that wary Grecian commander, wherever he went, though he were alone, he was still considering all places that he passed by, how an enemy might possess them, and lay ambushes in them to his disadvantage, if he should command an army in those places. Hereby he became the most wary and expert captain of his age. So should a Christian do; he should always consider how, where, and by what means, his spiritual adversaries may ensnare or engage him, and so either avoid them or oppose them; and not like the simple, pass on heedlessly and be punished, Eph. vi. 11, 12, &c.

2. In a due consideration of the especial nature of those snares and dangers that we are exposed unto, It is not enough

that in general we know and reckon on it, that we are obnoxious unto dangers, but we must learn what are the especial dangers, as things are circumstanced in our lives, callings, ways, times and seasons, that are apt easily to beset us. To know and continually ponder their nature and advantages, this is wisdom; the greatest wisdom we can exercise in the whole course of our walking and profession, 1 Pet. v. 8. He that takes heed in this, will not likely fail in any other instance. But here custom, security, false pleasing confidence of our own strength, negligence and sloth, all put in to delude us. And if we are here imposed on, that we weigh not aright the nature and efficacy of our own peculiar snares and temptations, we shall assuredly at one time or another fail and miscarry, in the course of our obedience. This was David's wisdom, when he kept himself from his own iniquity, Psal. xviii. 23. God would have us cast all our care about earthly things on him, but be watchful ourselves through his grace about spiritual. But we are apt to fail on both hands.

3. It is so to heed them as to endeavour to avoid them; and that in all their occasions, causes and advantages, in their whole work and efficacy. We are not only to consider them when they assault us, but to watch against all ways whereby they may do so. This is the duty of a man that stands armed on his guard. He is very regardless of his enemy, who never seeks to avoid him but when he sees him or feels bim. Men will consider the lion's walk, so as not without good means of defence to be found in it. The lion is in all the special oppositions we are exercised with. We had need continually to be fenced with iron and the staff of a spear, as 2 Sam. xxiii. 7. and yet to avoid them what we are able. God expresseth his great dislike of them that walk contrary to him, as we have rendered the words, Lev. xxvi. 21. pn x, if you walk with me at peradventure or at all adventures, carelessly, negligently, without due consideration of your duty and your danger, this God will not bear.

4. Consider then so as to oppose them. And this consisteth in these things. 1. In being always ready armed and standing on your guard, Eph. vi. 13. Mark xiii. 35, 36. 2 Sam. xxiii. 7. 2. In calling in help and assistance, Heb. ii. 18. and iv. 16. 3. In improving the supplies granted us with faith and diligence, Heb. xii. 1. And these are some of the things that belong unto this duty, and they are but some of them; for it is diffused through the whole course of our profession, and is indispensably required of us, if we would abide in the beauty and glory of it unto the end. And therefore the negligence and sloth of many professors can never enough be bewailed. They walk at all adventure, as if there were no devil to tempt