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but by him. And he interprets it by xevavia, communion or participation. For affirming that the bread which we break is κοινωνία του σώματος το Χριστο, the communion of the body of Christ, 1 Cor. x. 16. he adds, arTES EX To ivos agty μstixoμer, ver. 17. we all partake of that one bread,' which is a sacramental expression of the same thing here intended. Most expositors suppose the name Christ to be here taken metonymically, for the benefits of his mediation; in grace here and right to future blessedness. Some suppose it to be only an expression of being a disciple of Christ, and so really to belong unto him. But the true and precise import of the words may be learned from the apostle, in his use of those of a like signification with reference unto Christ himself, Heb. ii. 14. Because the children were partakers of flesh and blood, that is, because those whom he was to redeem were men, partakers of human nature, και αυτος παραπλησίως μετέσχε αυτών, he himself in like manner took part of the same. He was partaker of us, partook of us; how? by taking flesh and blood; that is, entire human nature, synecdochically so expressed to be his own, as he expresseth it, ver. 17." He took not on him the nature of angels, but he took the seed of Abraham;" that is, the nature of man derived from the loins of Abraham according to the promise made unto him. How then are we partakers of him, partakers of Christ? It is by our having an interest in his nature, by the communication of his Spirit, as he had in ours by. the assumption of our flesh. It is then our union with Christ that is intended, whereby we are made members of his body, of his flesh and of his bones," Eph. v. 30. A participation of the benefits of the mediation of Christ, is included in these words, but not first intended, only as a consequent of our intimate union with him. And this the Syriac translation seems to

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,אתחלטן גיר לס משיחא liave understood, reading the words by

we are mingled or mixed with Christ; that is, joined with him, united unto him. And this is that which the apostle puts to the trial, as the hinge on which their present privileges and future happiness did entirely depend. And this is the sense which Chrysostom and the Greeks that follow him do fix upon. Saith he, Τι εστι μετοχοι γεγόναμεν το Χριστε ; μετοχομεν αυτό, φησιν, ἐν 8y8y0μεθα ήμεις και αυτος, ειπίρ αυτος μεν κεφάλη, σώμα ημεις ἡ συγκληρονόμοι και συσσωμοι· ἐν σώμα έσμην, εκ της σαρκος αυτέ, φησί, και εκ των όστέων αυτό, CUTE, What is it to be partakers of Christ? He and we are made one. He the head, we the body, co-heirs, and incorporated with him. We are one body with him, as he speaks of his flesh and bones.' So he. The trial and evidence hereof is declared in the last words, εαντες την αρχήν της υποστάσεως μέχρι τέλος βέβαια, κατασχωμεν, If so be that we hold fast or stedfast, the beginning of our confidence unto the end. So we. It is

by all agreed, that for the substance of it, the same matter is here intended as in ver. 6. and that that which is there called xavynum tas exmidos, the glorying of hope,' is here termed, «¿x TAS VOTING, the beginning of confidence;' because it is said of each of them, that they are to be kept stedfast unto the end. But the expression here used is singular, and hath left an impression of its difficulty on most translations and expositions. Hence hath arisen that great variety that is amongst them in rendering and expounding of these words. Initium substantia jus, saith the Vulgar; and the Rhemists from thence, the beginning of his substance,' adding his to the text. Arias Montan. and Erasmus, principium substantia, the beginning of substance. Beza, principium illud quo sustentamur, that beginning or principle whereby we are sustained. Castalio, hoc argumentum ab initio ad finem usque, this argument from the beginning to the end. Syriac, from the beginning unto the end, if we abide in this substance or foundation.' Ethiopic, if we persevere to keep this new testament.' We, the beginning of our confidence. By which variety it appears that some knew not how to express the words, as not well understanding them; and that others were not satisfied with the conjectures of their predecessors. Neither are expositors more agreed about the meaning of the words. Some by agxn ons uwoGracias, understand the gospel; some faith, some hope, some confidence, some Christ himself. Most fix on faith to be intended, which they say is termed vortatis, or substance,' because it is that which supports us, causeth us to subsist in Christ, as the just doth live by faith. But it may not be amiss to inquire a little more exactly into the proper emphasis and importance of this expression.

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'YoTaσis properly signifies substance.' It is applied unto somewhat distinct in the being of the deity, Heb. i. 3. where it is said, that the Son is the express image of the Father's hypostasis. And there it can signify nothing but an especial manner of existence or subsistence in the divine nature, that is, a person. Whence the eastern church first, and after the western, agreed in three hypostases in the divine nature; that is, as we speak, three persons, or three different manners of the subsistence of the same individual being. In things human, it denotes acts and not substances; and as it is used only by our apostle," so it is used by him variously. As for confidence, 2 Cor. ix. 4. εν τη ὑποστασει ταυτή της καυχησεως, • in this confidence of boasting. Whence ours have translated it in this place, confidence. And it may be the rather, because as it is there joined with navynis, so he maketh use of xvx in the same subject with this, ver. 6. But the vorras of the apostle in that place, was not a confidence of boldness, but that infallible certainty which he had

of his apostleship, wherein he gloried. That was it which he stood firmly on. Chap. xi. 1. of this epistle, the apostle maketh use of it in the description he gives of faith, yet so as to denote an effect of it, and not its nature. Εστι δε πίστις ελπιζομerwy úwocтacis, ‘Faith is the hypostasis of things hoped for;' illud quo extant quæ sperantur. That whereby the things that are hoped for do exist. Things that are absolutely in themselves future, absent, unseen, are as unto their efficacy, use, benefit, fruits and effects, made by faith present unto the soul, and have a subsistence given them therein. It is not then faith itself, but an effect of it, that is there described by the apostle.

If then, by the beginning of our substance, subsistence or confidence, faith is intended, it is because it is that which gives us all these things, by our interest in Christ and the benefits of his mediation. But I confess, the expression is abstruse in this sense, and difficult to be understood.

It may therefore be understood of the gospel itself, which is called the beginning of our confidence, because it is the means of begetting faith in us, and producing that profession wherein we are to persevere; and this sense is embraced by some expositors.

There seems yet to me that there is another more genuine sense of the word, suited to the scope of the place, and design of the apostle, without wresting it from its native signification. We have shewed that our partaking of Christ, is our being united unto him, and the rais, hypostasis,' which on that union we are bound to preserve and maintain, is our subsistence in Christ, our abiding in him, as the branches in the vine; so the word signifies, and so it is here used. And although Chrysostom supposes that it is faith which is intended, yet it is on the account of this effect of our subsistence in those things, that he so judgeth. Τι εστιν αρχή της υποστάσεως, την πίστιν λέγει ; δι ὡς ὑπέστημεν, και γεγενημεία και συνουσιώθημεν, ὡς αν τις είποί, ο He speaks of faith, by which we subsist (in Christ) and are begotten, and as I may so say, consubstantiated with him;' that is, solidly substantially united unto him. Now our subsistence in Christ is two-fold. 1. By profession only, which is the condition of the branches of the vine that bear no fruit, but are at length cut off and cast into the fire. 2. By real union, and the trial of which of these it is that we are partakers of, depends on our perseverance.

αρχής

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Inv agxny Tas vπoσTaosas. Beza, principium illud quo sustentamur, that principle or beginning whereby we are sustained.' But this I do not understand. For it makes agxn, the beginning,' to denote the thing itself recommended unto us, and which we are to preserve, whereof the hypostasis mentioned is only an effect, or that whereby the work of the beginning is expressed.

But a8xn is no where used in any such sense, nor doth it appear what should be intended by it. Besides, it is plainly here an adjunct of our subsistence in Christ; the beginning of it. And this may be considered two ways, 1. Absolutely, it is begun in profession or reality, and it is to be continued. 2. Emphatically, for the usual attendants of our faith and profession at their beginning. The beginning of our engagements unto Christ, is for the most part accompanied with much love, and other choice affections, resolution and courage, which, without great care and watchfulness, we are very ready to decay in, and fall from. And in this sense it is here used.

The remainder of the words, μέχρι τέλους βέβαιαν κατασχωμεν, hold stedfast unto the end,' have been opened on ver. 6. and we need not again insist upon them.

I shall only add, that the apostle joining himself here with the Hebrews in this matter, we are partakers, if we hold fast,' he shews that this is a general and perpetual rule for professors to attend unto, and the touchstone of their profession, by which it may be tried at the last day. And hence are the ensuing observations.

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Obs. I. Union with Christ is the principle and measure of all spiritual enjoyments and expectations.-The apostle sums up all, both what we do enjoy by the gospel at present, and what right unto or expectation we have of future blessedness and happiness, in this one expression, we are partakers of Christ. That our union with him is thereby intended, hath been declared in the exposition of the words. The nature of this union and wherein it doth consist, I have elsewhere manifested and vindicated. I shall therefore here only confirm the proposition laid down. It is the principle and measure of all spiritual enjoyments. For as Christ is unto us all and in all, Col. iii. 11. so without him we can do nothing, we are nothing, John xv. 5.; for whereas we live," it is not we, but Christ liveth in us," Gal. ii. 20. And the truth hereof appears,

First, Because it is itself in the order of nature, the first truly saving spiritual mercy, the first vital grace that we are made partakers of. And that which is the first of any kind, is the measure and rule of all that ensues in that kind. As is the root, so are the branches and the fruit. They do not only follow the nature of it, but live upon its supplies. All our grace is but a participation of the root, and "therein of the fatness of the olive tree; and we bear not the root, but the root bears us," Rom. xi. 17, 18. Whatever precedes this, is not true saving grace; and whatever follows it, proceeds from it. 1. Whatever work of excision or cutting off there may be of a branch from the wild olive, it is its incision into the true olive, which communicates unto it, life and fruit-bearing. For after

it is cut off from the wild olive and dressed, it may either be cast away or left to wither. Whatever work of conviction by the word of the law, or of illumination by the word of the gospel, or of humiliation from both by the efficacy of the Spirit in all, there may be wrought in the minds and souls of men, yet there is nothing truly saving, vital and quickening in them, until they be implanted into Christ. Under any other preceding or preparatory work, however it be called, or whatever may be the effects of it, they may wither, die and perish. Men may be so cut off the old stock of nature, as not to have sin growing or flourishing in them, so as not to bear its blossoms nor visible fruit; and yet have no principle of grace to bring forth fruit unto holiness. And 2. That whatever grace follows it, proceeds from it, is evident from the nature of the thing itself. For our uniting unto Christ, consisteth in, or immediately ariseth from the communication of his Spirit unto

us.

For he that is joined to the Lord is one spirit," 1 Cor. vi. 17. Our conjunction unto him, consists in our participation of the same spirit with him. And by this spirit is Christ himself, or the nature of Christ, formed in us, 2 Pet. i. 4. And if all the grace that we are, or can be made partakers of in this world, be but that nature, in the several parts and acts of it, that from whence it proceeds, whereby it is formed in us, must needs, in order of nature, be antecedent unto it. No grace we have, or can have, but what is wrought in us by the Spirit of Christ. Whence else should we have it? Doth it grow naturally in our own gardens? Or can other men plant and water it, and give it life and increase? Nay, but all grace is the fruit and effect of the Spirit, as the Scripture every where declares, see Gal. v. 22, 23. It implies then a contradiction, that any one should have any lively saving grace, and not antecedently in order of nature, receive the Spirit of grace from Christ. For he is the cause, and grace is the effect; or as he is savingJy bestowed according to the promise of the covenant, he is the spring and fountain, or efficient cause of all grace whatever. Now, our union with Christ, our participation of him, consists in the inhabitation of the same Spirit in him and us. And the first work of this Spirit given unto us, bestowed upon us, is to form Christ in us, whereby our union is completed. But it will be asked, whether the Spirit of Christ doth come into a soul that hath no grace? if so, then he may be in a graceless person. I answer, that although this in order of nature, is consequent unto the communication of the Spirit unto us, as the effect is, and must be to the cause, as light and heat in the beam is unto the sun; so it hath a simulty of time with it, As Austin speaks well of the original of the soul, creando infunditur, et infundendo Creatur. God doth not first create a soul,