5. Our approach to God in gospel worship is to him as evidencing himself in a way of grace and merHence it is said to be an entrance into the holiest, for in the holy place were all the pledges and tokens of God's favor.

cy.

6. Nothing but the blood of Jesus could have given this boldness, nothing that stood in its way could otherwise have been removed, nothing else could have set our souls at liberty from that bondage, which was come upon them by sin. What shall we render to him! How unspeakable are our obligations! How should we abound in faith and love!

7. Confidence in access to God not built on, not resolved into the blood of Christ, is but a daring presumption which God abhors.

§14. 1. The way of our entrance into the holiest is solemnly dedicated and consecrated for us, so that we may make use of it with becoming boldness.

2. All the privileges we have by Christ are great, glorious, and efficacious, all tending and leading unto life.

3. The Lord Christ peculiarly presides over all the persons, duties, and worship of believers in the church of God. See Exposition, chap. iv, 14—16.

4. The heart is that which God principally respects in our access to him; and universal internal sincerity of heart is required of all those, who draw nigh to him in his holy worship.

5. The actual exercise of faith is required in all our approaches to God, in every particular duty of his worship.

6. And it is faith in Christ alone that gives this boldness of access; and the person and office of Christ are to be rested in with full assurance in all our accesses to the throne of grace.

$15. 1. Although the worship whereby we draw nigh to God be performed with respect to institution and rule, yet without internal sanctification of heart we are not accepted in it.

2. Due preparations, by a fresh application of our souls to the efficacy of the blood of Christ, for the purification of our hearts, that we may be meet to draw nigh to God, is at once our incumbent duty and high privilege.

3. In all wherein we have to do with God, we are principally to regard those internal sins we are conscious of to ourselves, but are hidden from all others.

4. Yet the universal sanctification of our whole persons and especially the mortification of outward sins, are also required in our drawing nigh to God. These, and not the gaiety of outward apparel, are the best preparatory ornaments for our religious worship.

5. It is a great mark to draw nigh to God, so as to worship him in spirit and in truth.

§16. 1. There is an internal principle of saving faith required to our profitable profession of the gospel doctrine, without which it will not avail.

2. All that believe ought solemnly to give themselves up to Christ and his rule, in an express profession of their faith.

3. Great difficulties will sometimes arise in opposition to a sincere profession of the faith.

4. Firmness and constancy of mind, with our utmost diligent endeavors, are required to an acceptable continuance in our profession.

5. Uncertainty and wavering of mind, as to the truth we profess, or a neglect of the duties wherein it consists, or compliance with errors for fear of persecutions and sufferings, overthrow our profession, and render it useless.

6. As we ought not on any account to decline our profession, so to abate of the degrees of fervency of spirit therein, is dangerous to our souls.

7. The faithfulness of God in his promises is our great encouragement and support against all oppositions.

VERSE 24.

And let us consider one another to provoke unto love, and to

good works.

§1. Love and good works the evidences of faith.

$2 What implied in provoking one another to love and good works. $3. Observations.

§1. Love and good works are the fruits and evidences of the sincere profession of saving faith; wherefore, a diligent attendance to them is an effectual means of constancy in our profession.

(Kalavowμev aλλλ85) "Let us consider one another." The word hath been opened on chap. iii, 1; and denotes in brief, an heedful consideration of mind, a mind intent upon a thing in opposition to common, careless, transient thoughts about it. The object here is "one another;" and herein the apostle supposeth that those to whom he wrote had a deep concernment in one another, their present and future state, without which, the mere consideration of one another would only be a fruitless effect of curiosity; that they had also communion together about those things, without which this duty could not be rightly discharged;-and, finally, that they judged themselves obliged to watch over one another as to steadfastness in profession, and fruitfulness of love and good works.

On these suppositions, this "consideration" respects the gifts, the graces, the temptations, the dangers, the seasons and opportunities for duty, the manner of

walking in church fellowship, and in the world; and is, in reality, the foundation of all these mutual duties,

$2. The branch of duty here specified is (aç Tapoξυσμου αγάπης και καλων εργων) to the provocation of love and good works; that is, as we have rendered the words "to provoke (one another) to love and good works." Provocation, though commonly used in an ill sense, is sometimes taken, as here, for an earnest and diligent excitation of the minds or spirits of men to that which is good; see Rom. ix, 14; as by exhortation, example, or rebukes, until they be as it were warmed for the duty. "Love and good works;" "love" is the spring and fountain of all acceptable good works; of mutual love among believers, which is that here intended, as to its nature and causes, and motives to it, I have treated at large chap. vi. The "good works" intended are (naλa) those which are most commendable and praise worthy, such as are most useful to others, and whereby the gospel is most exalted; works proceeding from the shining light of truth, by which God is glorified.

§3. Hence observe,

1. The mutual watch of Christians in the particular societies whereof they are members, is a duty necessary for preserving a consistent profession of the faith.

2. A due consideration of the circumstances, abilities, temptations, and opportunities for duties, in one another, is also required for the same end.

3. Diligent mutual exhortation to gospel duties that we may, on all grounds of reason and example, be provoked to them, is evangelically required of us as a most excellent duty to which in an especial manner we ought to attend.

VERSE 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.

$1. (I) Exposition of the words. $2. The apostle's charge not to forsake Christian assemblies, $3. As the manner of some is. 4. The contrary duty. $5 7. A peculiar motive to it. $8, 9. (II.) Observations.

§1 (I.) THE words contain an enforcement of the

preceding exhortation, in a caution against what is contrary to it. (Επισυναγωγήν εαυίων) the assembling of ourselves together; it is not the church state absolutely, but the actual assemblies of believers, walling together in that state, which the apostle intends; for as the church itself is originally the seat of all public 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;-stated, on the first day of the week, 1 Cor. xvi, 2; Acts xx, 7:—occasional, as the circumstances of the church required, 1 Cor. v, 4.

The end of these assemblies was also twofold;-the due performance of solemn, stated worship, in prayer, preaching, singing, and the administration of the sacra ments, and—the exercise of discipline, or the watch of the church over its members, that their walk and conversation be in all things such as became the gospel; wherefore a voluntary neglect, or a forsaking of these assemblies, if persisted in, destroys any church state. Those assemblies were instrumentally the life, the food, the nourishment of their souls; without which they could neither attend to the discipline of Christ, nor yield obedience to his commands, nor make profession of his name as they ought, nor enjoy the bene