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unbelief, there is a great aggravation attending his sin, 2 Pet. ii, 21. And when once the heart is seduced by this horrible sin of ingratitude, it will prostitute itself of its own accord to all manner of abominations. And it is good for us to have this spring of all our dangers in the course of our profession continually in our eye. Here it lies, the root of it is here laid open; and if it be not continually watched against, all other endeavors to preserve ourselves blameless to the end will be in vain.

§12. Obs. 4. The malignity and venom of sin, is apt to hide itself under many, and even under any pretences. The subtilty and deceit of lust doth still strive to conceal the true and proper nature of sin whereunto it enticeth, or is enticed. When Naaman the Syrian would, notwithstanding his condition, abide in his idolatry, because of his secular advantage, it is but a going with his master into the house of Rimmon, and bowing there; not that he intended to have any other God, but the God of Israel, 2 Kings v, 18. Hence modern men of honor say, that if any one kill another, not with an intention to kill him, but to vindicate his honor, it is no sin, or at least no great sin, or much to be regarded. And what is this but directly to comply with the deceitfulness of sin? For none surely is so flagitiously wicked as to make the formal nature of sin their object and professed end; nor, it may be, is human nature capable of such exorbitancy; but still some other end is proposed by a corrupt design and incitation of the mind, which is blind to its wickedness.

$13. Obs. 5. The best way to administer to the soul an antidote against sin, is to represent it to the mind in its true nature and tendency. The hiding of these was the way whereby sin first entered into the

world; thereby did Satan draw our first parents into their transgression; hiding from them the nature and end of their sin, he ensnared and seduced them. In the same way and method doth he still proceed. This caused our apostle here to rend off the coverings and vain pretences which the Hebrews were ready to put upon their sin of relinquishing the gospel; he presents it here naked to them as a fatal defection and apostasy from the living God; and therein gives them also to understand its end, which was no other but the casting of themselves into his revenging hand to eternity. If the mind keep up itself to the true notion of the nature and end of sin, through the strength of grace its temptation will probably be evaded and disappointed. So it was with Joseph; various suggestions he had made to him, but he keeps his mind fixed on that "How can I do this great wickedness and sin against God?" which preserved and delivered him, Gen. xxxix, 9. But if the mind be prevailed with to admit of those representations of sin, which are made to it in temptations, sin in the perpetration of it will ensue; and this will be our wisdom, that we always keep our minds possessed with a due sense of the nature and end of sin.

§14. Obs. 6. Whoever departs from the observation of the gospel and the institutions thereof, doth in so doing depart from the living God; or an apostate from the gospel is an absolute apostate from God. Men think it almost a matter of no account to play with gospel institutions at their pleasure; they can observe or omit them, as seems good to themselves; but (1.) in their so doing the authority of God over their souls and consciences is utterly rejected, and so consequently is God himself; for where his authority is not owned, his being is despised. Now there are various ways

whereby God puts forth and manifests his authority over men, but all of them are recapitulated in the gospel; the Father judgeth no man, but hath committed all judgment to the Son, John v, 22. Now Christ exerciseth his power and authority principally by the gospel, which is the rod of his power; Psal. xc, 2, and if this be rejected, the whole authority of God is utterly cast off. This therefore is done by all who reject, relinquish, or despise the gospel; they forsake God himself, the living God; for God is not owned where his monarchy is not owned. Let men deal so with their rulers, and try how it will be interpreted; let them pretend they acknowledge them, but reject the only way, all the ways, they have for the exercise of their authority, and it will doubtless be esteemed a revolt from them.

(2.) There is no other ways or means whereby men may yield obedience or worship to God, but by the gospel; and so no other way whereby men may express their subjection to him, or dependence upon him; and where this is not done, he is necessarily forsaken. Whatever men may pretend as to the worship of God, if it be not in the name of Christ, if it be not appointed in the gospel, it is not performed to the living God, but to an idol of their own hearts; for the only true God is the God and Father of our Lord Jesus Christ. And therefore by what act or acts soever men may design to give honor to God, and to own their dependence on him, if it be not done in Christ according to the gospel, it is all an abomination to him.

(3.) There is no other way whereby we may obtain the least encouraging intimation of the favor or good will of God towards us; no way whereby his grace may be assured to us but this only. And where there is not a sufficient ground of that, no man can abide

with God in a due manner. If men have not a stable foundation to apprehend God to be good and gracious, and willing to receive them, they will no otherwise respect or esteem him, but as the poor Indians do the devil, whom they worship that he may do them no harm.

(4.) There is no other way wherein we may look for a reward from God, or hope to come to the enjoyment of him, but only by the gospel. And this also is necessary that we may honor him as God, as "the living God." This is the end for which we were made, and if we leave the pursuit of it, we cast off all regard to God. And this will discover the great multitude of practical atheists that are in the world. Many there are who have been educated in gospel principles, and some who have been brought under great conviction, who yet, by the power of their lusts and temptations, come to renounce and despise all the institutions, ordinances, and worship of the gospel; and consequently the Author of it himself: for it is a vain thing to pretend love or honor to Christ, and not to keep his commandments. They would not however be reckoned among atheists, for they still acknowledge the one God; but herein they industriously deceive their own souls. Then they forsake the living God, when they forsake the gospel of his Son. And let us all know what reverence becomes us in the things of the gospel; God is in them, even the living God; his name, his authority, his grace, is enstamped on them all.

VERSE 13.

But exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin.

$1, 2. (L.) The words explained. The duty to exhort. $3. The season and manner $4. The limitation of the season. $5. The persons concerned. $6, 7. (II.) Observation. Mutual exhortation, an eminent means to prevent the deceitful workings of sin. $8. Other observations.

§1. HERE lies one means of preventing the evil mentioned in the foregoing verse; and we have in it the duty itself the manner and season of its performance with a limitation of that season-and a special enforcement from the dangers of its neglect, as we shall see in our opening of the words. We shall therefore,

First, Explain these particulars included in the verse; and,

Secondly; Raise some profitable observations from them.

§2. (I.) The duty intended is expressed in the first word (Tapanaλeilɛ;) the first and principal signification of which is to exhort, to desire, to call in, and so it is almost constantly used in Greek authors; and secondarily, only "to comfort." But there is a near affinity between these things; for the way of administering consolation is by exhortation, 1 Thes. iv, 18. "Comfort you one another with these words,” (παρακαλείτε λ) that is, exhorting and persuading one another by these words, administer to each other mutual consolation. And all exhortation ought to be only by consolatory words and ways, to render it acceptable and so effectual. So it is observed of Barnabas, who was a son of consolation, that he had also a great excellency in exhorting, Acts xi, 23, 24, "When Barnabas came and had seen the grace of God, he exhorted them all, that with purpose of heart they would

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