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of faith consists in a spiritual acquaintance with the true nature of these duties, which indeed are therefore practically neglected because they are not doctrinally understood. I shall therefore offer somewhat here briefly towards the right understanding of the nature of this duty, and the manner of its performance; and to this purpose some things we are to observe with respect unto the persons that are to perform it, and some things with respect unto the duty itself.

First, For the persons concerned. This duty of exhortation is incumbent on some by virtue of especial office; and on others by virtue of especial love.

1. Some it is expected from, upon the account of their office. So it is of all ministers of the gospel. The duty of constant exhortation, that is, of persuading the souls of men unto 'constancy and growth in faith and obedience, unto watchfulness and diligence against the deceitfulness of sin, and that from the word of truth, in the name and authority of Christ, is the most important part of their ministerial office. This are they diligently to attend unto.agaxaλwy sy in waganλnésı; Rom. xii. 8. "Let him that exhorteth" (his office taketh name from this part of his work)," attend unto," or abide in "exhortation." This is it which is required of him, and will be expected from him. So our apostle distributes the whole ministerial work into three parts, enjoining their observance unto his son Timothy. 1 Tim. iv. 13. diligently attend," saith he, n avayvos, "to reading;" that is, studying and meditating on the Holy Scriptures for his own information and growth, which ministers ought to do all their days, and not to sit down lazily with a pretence of their attainments; and secondly, Tagaxλn, to " consolatory exhortation," the duty before us; and lastly in didacnaria, to “ doctrinal instruction" for the enlightening and informing of the minds of his disciples. These are the principal duties of an evangelical minister. So he again conjoins teaching and exhortation, as the two main parts of preaching, 1 Tim. vi. 2. And these he would have a minister to be instant in, or insist upon, tuxaigwe, 'axaigws; "in and out of season ;" 2 Tim. iv. 2. A proverbial expression denoting frequency and diligence. Where this is neglected by any of them, they deal treacherously with God, and the souls of men. But this ministerial work is not that which is here intended. But,

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2. There is that which is mutual among believers founded in their common interest, and proceeding from especial love. And this especial love is that which distinguisheth it from another duty of the same nature in general with this, which we owe unto all mankind. For the eternal law of nature binds us to love our neighbour as ourselves. Now we neither do, nor can "love any without endeavouring of their good, and effecting of it according to our power. And herein is comprised a persuading

of men unto what is good for them, and a dehorting them from that which is morally evil and pernicious as occasions and opportunities are offered. Thus dealt Lot with the Sodomites, whom the Holy Ghost therefore commends, though they reviled him as a pragmatical intruder into their concerns. So God and the world have very different measures and touchstones of moral duties. But there is somewhat special in the duty here intended. For it is confined unto them who are brethren in the same fellowship of professing the gospel, ver. 1.; and proceeds from that mutual love which is wrought in them by the Spirit of Christ, and required in them by the law of Christ. And this differs from that philanthropy, or love to mankind in general, which ought to be in us. For they have different principles, different motives, different effects, and different ways of expression. The one is an inbred principle of the law of nature, the other an implanted grace of the Holy Ghost. The one required from a common interest in the same nature, the other from an especial interest in the same new nature. In brief, the one is a general duty of the law; the other an especial duty of the gospel. I say this especial love is the spring of this mutual exhortation. And to the right performance of it, the things ensuing do appertain.

1. That they who perform it, find in themselves a special concern in the persons with whom, and things about which they treat in their exhortations. It will not admit of any pragmatical curiosity leading men to interpose themselves in matters wherein they are no way concerned. Knowing, saith the apostle, τον φόβον της Κυρια, ανθρώπους πειθομεν, 2 Cor. v. 11. The reason

why we exhort men, or persuade them to their duty, is because of our compassion towards them, in as much as we know the terror or dread of God with whom in this matter they have to do; and that it is pobegov, a very fearful thing to fall into his hands when he is provoked, Heb. x. 31. If men find not themselves really concerned in the glory of God, and their hearts moved with compassion towards the souls of men, whether they are in office in the church or not, it will be their wisdom to abstain from this duty, as that which they are no way fitted to discharge.

2. An especial warrant for the particular exercise of this duty is required of us. Our duty it is in general to exhort one another by virtue of this and the like commands. But as unto the especial instances of it, for them we must look for especial.warrant. Those who shall engage into this or any other duty at adventures, will but expose themselves and it to contempt. Now this special warrant ariseth from a due coincidence of rule and circumstances. There are sundry particular cases wherein direct and express rule requires the discharge of this duty. As, 1. In

case of sin, Levit.xix. 17. "Thou shalt not hate thy brother in thy heart, thou shalt in any ways rebuke thy neighbour, and not suffer sin upon him." For even rebukes belong to this general head of exhortation, nor are they ever to be without it. 2. Of ignorance in the truth, so dealt Priscilla and Aquila with Apollos when they instructed him in the way of God, Acts xviii. 24-26. And many the like cases are instanced in. Add unto such rules a due consideration of circumstances relating unto times, seasons, persons and occasions, and it will firm the warrant intended.

3. Especial wisdom, understanding and ability are hereunto required. It is an easy thing to spoil the best duty in the manner of its performance. And as other things may spoil a duty, so a defect in spiritual skill for the performance of it, can never suffer it to be right. If men then have not a sound judgment and understanding of the matter about which this mutual exhortation is to be exercised, and of the way whereby it is to be managed, they may do well to leave it unto them who are better furnished with the tongue of the learned to know how to speak a word in season; I mean as to the solemn discharge of it; otherwise occasional mutual encouragements unto faith and obedience, are the common and constant duties of all believers. And the apostle speaks of the generality of Christians in those primitive times, that they were so filled with knowledge as that they were able to admonish one another, Rom. xv. 14. Wherein, as he requires an ability for it, so he ascribes it unto them. And unto them it belongs to see, 1. That it be done with words of truth. It is truth alone that in things of this nature is accompanied with authority, and attended with efficacy. If there be any failure in this foundation, the whole superstructure will sink of itself. Those then who undertake this duty must be sure to have a word of truth for their warrant; that those who are exhorted may hear Christ speaking in it, for whatever influence other words or reasonings may have on their affections, their consciences will be unconcerned in them. And this should not only be virtually included in what is spoken, but also formally expressed, that it may put forth its authority immediately and directly. As exhortations that fail in truth materially (as they may, for men may exhort and persuade one another to error and false worship) are pernicious; so those which are not for mally spirited or enlivened by an express word of Scripture, are languid, weak and vain. 2. That it may be managed, (unless especial circumstances require some variation) with words good. and comfortable, words of consolation and encouragement. The word here used, as hath been shewed, signifies to comfort as well as to exhort. Morase, severe, expressions become not this duty, but such as wisdom will draw out from love, care, tenderness, compassion, and the like compliant affections. These open and VOL. IV.

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soften the heart, and make the entrance of the things insisted on, smooth and easy into it. 3. That it be accompanied with care and diligence to afford a suitable example, in the practice and walking of the persons exhorting. An observation of the contrary will quickly frustrate the weightiest words that look another way. Exhortation is nothing but an encouragement given unto others to walk with us or after us, in the ways of God and the gospel. "Be followers of me," saith our apostle, "as I am of Christ." And these are some of the heads under which we might discourse on this duty; which in that great degeneracy of Christianity whereunto the world is fallen, were not unnecessary to do; but I must not too much enlarge upon particulars.

Obs. II. Gospel duties have a special efficacy attending them in their special seasons. Whilst it is called to-day. Every thing hath its beauty, order and efficacy from its proper season. Again,

Obs. III. We have but an uncertain season, for the due performance of most certain duties. How long it will be called to-day, we know not. The day of our lives is uncertain, so is the day of the gospel, as also of our opportunities therein. The present season alone is our's; and for the most part, we need no other reason to prove any time to be a season for duty, but because it is present.

Obs. IV. The deceit which is in sin, and which is inseparable from in it, tends continually to the hardening of the heart. This is that which is principally taught us in these words, and it is a truth of great importance unto us, which might here be properly handled. But having at large discoursed the whole of the deceitfulness of sin in another treatise, I shall not here resume the discussion of it.

VER. 14. For we are made partakers of Christ, if we hold the beginning of our confidence firm unto the end.

This is the last part of this fourth go or section of this chapter. As to its coherence with the verses foregoing, it containeth an enforcement of the general exhortation unto perseverance, and the avoidance of backsliding or apostasy in all the causes and tendencies unto it; as also of the particular duties which the apostle had now proposed as effectual means unto those ends. For he lets them know that all their interest in Christ, and all the benefits they did expect, or might be made partakers of by him, did depend upon their answering his exhortation unto constancy and perseverance in their profession. And morcover, that whereas men are apt to wax weary and faint, or to grow slothful in the course of their profession, sometimes so soon almost as they are entered into it, he assures

them that unless they continue the same diligence and earnestness of endeavours as at the first, so as to abide stedfast unto the end, they would have no benefit either by Christ or the gospel, but rather fall assuredly under that indignation of God which he had newly warned them of. This in general is the design of the words. In the particulars there are, 1. A state and condition expressed, from whence the force of the argument is taken. "We are made partakers of Christ." 2. An application of that condition unto ourselves, as to the way whereby it may be declared and evidenced. "If we hold fast the beginning of our confidence stedfast unto the end."

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The causal connection, yag, for,' shews the respect of these words unto those foregoing, according as we have declared it. And it manifests that the apostle induceth an enforcement of his preceding exhortation.

The state and condition intimated is expressed in those words, μετοχοι γεγόναμεν το Χριστου. Γεγοναμεν denotes some time past; we have been made;' which excludes one application of the words; namely, unto a future participation of Christ in glory, which here should be promised, but suspended upon the condition of our holding stedfast "the beginning of our confidence unto the end." As if it were said, We are made partakers of Christ, that is, we shall be so hereafter, in case we continue constant, and persevere; which sense (if it be so) is embraced by those who are ready to lay hold on all apparent advantages of opposing the assurance and perseverance of believers. But a present state is here declared, and that which is already wrought and partaken of. And indeed the consideration of this word, doth rightly state the relation of the several parts of the words mentioned. We are "made partakers of Christ, if we hold fast the beginning of our confidence;" that is, we are so thereby, either causally and formally, or interpretatively and declaratively. If in the first sense, then, our participation of Christ depends on our perseverance unto the end; nor can we come unto the one, until we have attained the other. But this is contrary to the text, which supposeth us actually instated in that participation, as the words necessarily require. If it be in the latter sense, then our perseverance is enjoined as an evidence of our participation of Christ; that whereby it may be tried whether it be true and genuine, which if it be, it will be producing this effect. As James requires that we should try or evidence, and manifest our faith by our works, of what sort it,

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We are made μTXOL TOU XGIFTS, partakers of Christ. This expression is no where used but only in this place. The word Toxos itself, is but once used in the New Testament, except by our apostle and μTx, from whence it comes, is not used at all

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