Exposition of the Epistle to the Hebrews

Ver. 8.—But that which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned.

In the foregoing verse, the apostle showed how it would be and fall out with that part of the Judaical church which embraced the gospel, and brought forth the fruits of faith and obedience. God would accept of them, own them, preserve and bless them; and this blessing of God consisted in four things. 1. In his gracious acceptance of them in Christ, and the approbation of their obedience, ver.9. 2. In delivering them from that dreadful curse and judgment which not long after consumed the whole remainder of that people. 3. In making use of multitudes of them, to be the means of communicating the

_ knowledge @nd grace of the gospel unto other persons and nations; a greater blessing and honour than which, they could not in this world be made partakers of. 4. In their eternal salvation. This being laid down, he proceeds in his parable, to declare the state and condition of the othersort ofthem; namely, of unbelievers, apostates from, and oppo-

_sers of the gospel: and this he dcth, in compliance with the symbolical action of our Saviour in cursing the barren fig-tree, whereby the same become of them, which our Saviour intended to expose in that fig-tree. He had now almost finished his ministry among them, and seeing they brought no fruit thereon, he intimates that the curse was coming on them, whose principal effect would be perpetual barrenness. They

‘would not bear any fruit, and they shall not hereafter, being hardened by the just judgment of God unto their everlasting ruin. So was fulfilled what was long before foretold, Isa. vi. 9, 10, as our apostle declares, Acts xxviii. 26,27. In answer hereunto, our apostle in this verse gives this account {of their barrenness, and description of their end through God’s cursing and destroying of them. And herein also, the estate and condition of all apostates, unfruitful professors, hypocrites, and unbelievers, to whom the gospel hath been dispensed, is declared and expressed.

And, as it was necessary unto his design, the apostle pursues his former similitude, makiug an application of it unto this sort of men. And, 1. He supposeth them to be ‘ earth,’ as the other sort are: εκ- φερουσα, that is, ἡ yn ἡ expepovoa, ‘that earth, —that part of the earth. So it is and no more; it is neither better nor worse than that which proves fruitful and is blessed. All men to whom the gospel is reached, are every way by nature in the same state and condition; all the difference between them is made by the gospel itself. None of them have any reason to boast, nor do they in any thing make themselves differ from others. 2. It is supposed that the rain falls often on this ground also. Those who live unprofitably under the means of erace, have ofttimes the preaching of the word as plentifully and as long continued unto them, as they that are most thriving and _ fruitful in obedience. And herein lies no small evidence that these things will be called over again another day, to the glory of God’s grace and righteousness. On these suppositions two things are considerable in what is ascribed unto this earth: 1. What it brings forth: 2. How.

First. It bringeth forth, ἀκανθας καὶ τριξολους, ‘thorns and briers:’ see the opening of the words before. In general, | doubt not but all sorts of sins are hereby intended,—all § unfruitful works of righteousness,’ Rom. vi. 21; Eph. v. 11. And the principal reason why they are here compared unto thorns and briers, is with respect unto the curse that came on the earth by sin. ‘Cursed be the ground, thorns and thistles shall it bring forth unto thee,’ Gen. 11. 17, 18, whereunto barrenness or unaptness for better fruits is added, Gen. iv. 12. From this curse, the earth of itself and untilled, would bring forth nothing but thorns and briers, at least, they would be absolutely prevalent in and over all the products of it; so the heart of man by nature, is wholly overrun with evil sinful imaginations, and his life with vicious sinful actions, Gen. vi. 5; Rom. iii. 10—13. 2. Wherefore, the bringing forth of thorns and briers, is abounding in such actings and works as proceed from the principle of corrupted nature under the curse. In opposition hereunto, all good actions, all acts of faith and obedience, are called herbs and fruits, because they are the fruits of the Spirit. Such sinful works are compared to, and called thorns and briers, from a community of properties with them. For, 1. They are in their kind unprofitable, things of no use, but meet to be cast out, that room may be made for better. When a man hath a field overgrown with thorns and briers, he finds he hath no benefit by them; wherefore, he resolves to dig them up or burn them. » Of such, and no other use, are the sins of men in the world. All the ‘ works of darkness are unfruitful,’ Eph. v. 11. The world is no way benefited by them, never was any man the better for his own or another man’s sin. 2. Because they are hurtful and noxious, choking and hindering good | fruits, that otherwise would thrive in the field. So are thorns and briers represented in the Scripture as grieving, piercing, and hurtful, and things that are so called by their name, Ezek. xxvii. 24; Mic. iv. | 4; Isa. vii. 25. Such are all the sins of men. All the confusion, disorders, devastations that are in the world, are from them alone. [π΄ general, therefore, it is all sorts of sins, works of darkness, works of the flesh, that are intended by these thorns and briers. But yet, I presume that the apostle hath regard unto the sins which the obstinate Jews were then in an éspecial manner guilty of, and which would be the cause of their sudden destruction. Now, those, as it appeareth from this whole Epistle and matter of fact in the story, were unbelief, impenitency, and apostasy. The thorns and briers which were the fuel wherein was kindled the fire of God’s indignation unto their consumption, were their sins against the gospel. Kither they would not give their assent unto its truth, or would not amend their lives according to its doctrine, or would not abide with constancy in its profession. These are the especial sins which cast those Hebrews, and will cast all that are like unto them, into the condition of danger and perdition here described..

Secondly. The manner of bringing forth these thorns and briers, is expressed by expepovca. Chrysostome puts a great remark upon the difference of the words used by the apostle; that which he applieth to the production of good fruit, is τίκτουσα, which denotes a natural conception and production of any thing in due order, time, and season. But this ἐεκφερουσα, applied to the barren cursed ground, denotes a casting of them out in abundance, not only without the use of means, but against it. The heart of man needs not to be impregnated with any adventitious seed, to make it thrust forth all sorts of sins, or to make it fruitful in unbelief and impenitency; the womb of sin will of its own accord be continually teeming with these things. Matters being thus stated with this ground, the apostle affirms three things concerning it.

First. It is ἀδόκιμος. That is said to be αδοκιμον, whereof trial hath been made, whether by the application of suitable means unto it, it will be made useful unto any certain end: δοκιμαζω is ‘to try,’ to make an experiment what any thing is, and of what use; especially it is applied to the trial that is made of gold and silver by fire. To χρυ- σιον ev πυρι δοκιμαζομεν, Isocrat. ‘We try gold in the fire; that is, whether it be true and pure. Fre is the great trier and discoverer of metals, of what sort they are, 1 Cor. ii. 13—15. And hence the Lord Christ, in the trial of his church, is compared to a refiner with fire, Matt. ii. 12; so faith is tried, 1 Pet.i.'7. And it is the word which our apostle useth, when he enjoins us to try and search ourselves as unto our sincerity in faith and obedience, 2 Cor. xii. 5; Gal. vi. 4, as also to make a due inquiry into the true nature of spiritual things, Rom. xii. 2; Eph. v. 10, not contenting ourselves with a bare notion of them, but endeavouring after an experience of their power in our own hearts. Aoxiun is often used by our apostle for an experience upon trial, Rom. v. 4; 2 Cor. ii. 9; Phil. 11. 22, as δοκίμιον by Peter, 1 Pet.i. 7. Hence is δοκιμος, one that upon trial is approved, found sound, and therefore is accepted, 1 Cor. xi. 19; 2 Cor. x. 18; 2 Tim. i. 15; James i. 12, ευὐαρεστος τῳ Sew, καὶ δοκιμος Toe ανθρωποις, Rom. xiv. 18, ‘ Accepted with God, and approved with men.’ Hence adoximoc is one ejected, disapproved upon trial, reprobate, 1 Cor. ix. 27; 2 Cor. xiii. 5, 6; Tit.1. 16. The whole is expressed, Jer. vi. 29, 30, ‘The bellows are burnt, the lead is consumed of the fire, the founder melteth in vain; reprobate silver shall men call them, because the Lord hath rejected them. All means were used to try to the utmost whether there were any true sincere metal in them. After all, they were found ἀργυρίον ἀδόκιμον», ‘ refuse silver, mere dross, which was therefore rejected as of no use. This ground, therefore, is supposed to have had a trial made of it, and all proper means to have been used for to make it fruitful; but whereas nothing succeeded, it is to be ἀδόκιμος, ‘ rejected, disapproved,’ laid aside as to any further endeavours to make it successful. Such a piece of ground the husbandman leaves caring for; he will lay out no more charge about it, nor take any more pains with it, for he finds on trial that it is incurable.

Secondly. It is said to be καταρας eyyve, ‘nigh unto a curse.’ The husbandman doth not presently destroy such a piece of ground, but neglecting of it, lets it lie, further to discover its own barrenness and unprofitableness. But this he doth so as to declare his resolution to lay it waste, and so to cast it out of the bounds of his possession; and he doth it three ways: 1. By gathering out of it all the good plants and herbs that yet remain in it, by transplanting them into a better soil. 2. By casting down its fences, and laying it waste, that all the beasts of the fields shall lodge in it, and prey upon it. 3. By withholding all means of doing it good, by watering or manuring of it. And hereby it becomes-like to the barren wilderness, as 10 lies under the curse, which no man careth for. It is nigh to that condition wherein it shall not be known that it was ever owned by him, or did ever belong to his possession. So is it nigh unto cursing. For as blessing of any thing is an addition of good, so cursing implies the taking off all kindness, and all effects thereof, and therewithal the devoting of it to destruction. ᾿

Lastly. It is added, ἧς ro τελος εἰς καυσιν, “ whose end is unto burning,’ or to be burned. Fire makes a total and dreadful destruction of all combustible things whereunto it is applied. Thence such desolations are said to be firing or burning, by what means soever they are effected. Things are consumed, as if they were burned up witb fire. There isa burning of ground which is used to make it fruitful, as the poet expresseth it in his Georgics,

Szepe etiam steriles incendere profuit agros, Atque levem stipulam crepitantibus urere flammis.

But it is a burning of another kind that is here intended, and this is an act of positive indignation. He will not only show his dissatisfaction with such barren ground by a neglect of it, but his vengeance in its destruction. And it is thus expressed, to intimate both the temporal destruction of the obstinate Jews, and the eternal destruction of all unbelievers, both by fire of several kinds. Thus therefore the apostle declares, that God the great husbandman and owner of the vineyard, would deal with the impenitent and incredulous Hebrews.

First. He tried them, and that for a loag season, by the preaching of the gospel. The rain fell oft upon them, and that for the space now ° of thirty-six years or thereabouts. God did, a it were, essay by outward means, to make them fruitful, to. bring them to faith, repentance, and obedience; bui after this long trial, it appeared that they multiplied, as it were under his hand, the thorns and briers of their unbelief, and al]] sorts of provoking sins. Wherefore God rejects them, declares that his soul had no pleasure in them, that be would be at no further cost about them. And twice did our apostle remind his countrymen in other places, that God would speedily so deal with them, Acts xi. 40, 41, 46, xxvii. 25—28, as our Saviour had often threatened them, that the kingdom of God should be taken from them, they should no longer enjoy the meaus ef saving knowledge or repentance, God laid them aside as a field no longer fit to be tilled. And this he did about the writing of this Epistle: for immediately hereon he began utterly to forsake them who were obstinate in their Judaism, and all those who apostatized thereunto from Christianity. And thus also in proportion he deals with all other unprofitable hearers and apostates. There is a time after which he casts them out of his care, will feed them no more, provide no more that they be rained on or dressed; and if they do any more enjoy the word, it is by accident, for the sake of some who are approved, but they shall receive no advantage by it, seeing they are no longer God’s husbandry.

Secondly. On this rejection of them, they were nigh unto cursing; that is, they were so ordered and disposed of, as that the destroying curse of God might come upon them. God had now anathematized them, or devoted them to destruction; and hereupon he gave them up unto all those ways and means whereby it might be hastened and infallibly overtake them. For, 1. He gathered all the good plants from amongst them; he called out and separated from them all true believers, and planted them in the Christian church; so he deals with all apostate churches before their utter destruction, Rev. xvili. 4. 2. He took away their fences, casting them out of his protection, insomuch that when they were destroyed, the general of the Roman army acknowledged that God had infatuated them, that their impregnable holds and forts were of no use to them. 3. He granted them no more use of means for their conversion. Thenceforwards they fell into all manner of sins, confusions, disorders, tumults, which occasioned their rnin. After the same manner will God deal with any other people whom he rejects for their rejection of the gospel. And the world hath no small reason to tremble at the apprehension of such a condition at this day.

Thirdly. In the end, this whole barren earth was burned up. In the first place, this respects the destruction of Jerusalem, which ensued not long after, when temple and city, and people and country, were all devoured by fire and sword, Matt. xxiv. 1,2. But yet this, like the destruction of Sodom, was but an emblem of the future judgment. Hypocrites, unbelievers, apostates, are to have another end, than what they fall into in this world. An end they shall have, wherein their eternal condition shall beimmutably stated. And this end that they must have, is, to the fire, the fire prepared for the devil and his angels; they shall be gathered together, and burned with a fire that shall never be quenched, John xv. 6. And this final destruction of all unprofitable hearers, unbelievers, and apostates, is that which is princis 2 pally intended in the words. And we must not let this wholesome admonition pass without some observations from it.

Obs. I. Whilst the gospel is preached unto men, they are under their great trial for eternity.—The application that is made unto them, is for an experiment how they will prove. If they acquit themselves, in faith and obedience, they receive the blessing of eternal life from God. Ifthey prove barren and unprofitable, they are rejected of God, and cursed by him. Nor shall they ever have any other trial, nor shalt ever any other experiment be made of them, Heb.ix. 30, 91, 98, Their season of the enjoyment of the gospel is their day. When that is past, the night comes on them, wherein they cannot work. When these bellows are burnt, and the lead is consumed, the founder founding in vain, men are rejected as reprobate silver, never to be tried any more. Men do but deceive themselves in their reserve of a purgatory, when they are gone out of this world. If they are cast under their trial here, so they must abide to eternity. And we may do well to consider these things distinctly, because our concern in them is very great. To this purpose observe,

1. That we are all made for an eternal state and condition in blessedness or woe. Men may live like beasts, and therefore wish that they might die like them also; but we are all made with another design, and must all of us stand in our eternal lot at the end of the days, Dan. xu. 13.

2. That the unchangeable determination of our eternal state depends on what we do in this life. There is neither wisdom, nor knowledge, duty nor obedience, in the grave, whither we are going. ‘ As the tree falls, so it must lie.” ‘ It is appointed for all men once to die, and after that is the judgment.’ Nothing interposeth to alter our state and condition between death and judgment. The contrivance of purgatory when we are gone hence, was an invention of Satan to delude the souls of men with hopes of relief, when all means and ways of it were past and irrecoverable.

3. ‘The trial of our future state is made by the preaching of the gospel unto us, and our compliance with it, or rejection of it. This is that which the text declares on the one hand and the other: the barren ground is rejected on this trial.

4, It was a fruit of infinite grace, condescension, and mercy, to grant a new trial unto sinners, under the curse we had all cast ourselves into. There God might have left us. So he dealt with the sinning angels, whom he spared not. And had he dealt so with all mankind, who could say unto him, What dost thou? And it is that which we must all answer for, namely, that when we were lost and fallen under the sentence of the holy and righteous law, God would propose any terms of peace and reconciliation unto us, and give usa second trial thereon.

5. That the especial way of this trial, doth most eminently set out this grace and mercy. A way it is full of infinite wisdom, goodness, love, mercy, and grace. Such as wherein all the divine perfections will be eternally giorified, whether it be accepted or refused.

6. When the gospel is preached unto any, God telleth sinners, that although they have destroyed themselves, and are ready every moment to sink into eternal misery, yet he will, out of infinite grace and compassion, try them once more, and that by the holy terms of the gospel. And in the preaching of the word he doth it accordingly. And although the season of this trial be determined with God, yet it is unto us uncertain onmany accounts; for, 1. The continuance of our lives during which alone we are capable of enjoying it, is so. 2. We see that the preaching of the gospel is so also. The Lord Christ doth ofttimes remove the candlesticks, whilst they continue alive in the world among whom it was once fixed. And, 3. There is a time when a pericd is put unto the efficacy of the word for the conversion of some, although the outward dispensation be continued unto them, Isa. vii. 9—1]. Wherefore, it is our duty to consider and improve the present season and present enjoyment of the gospel; for what is the work that therein God hath in hand towards us? Is it not to give us our trial in the use of means, as to what shall be our future condition? He hath therein taken us as his vineyard, as his husbandry, and causeth the rain to fall upon us, and hath done so often and long. And who almost doth consider aright how great his concern is herein? Would men be so careless, negligent, formal, slothful, as they are for the most part, under the hearing of the word, if they duly remembered that it is their trial for eternity? and they know not how soon it may be over. If we lose this season, we are gone for ever. It is therefore our wisdom to know whether our fruitfulness in faith, repentance, and obedience, do answer the rain and dressing we have had by the dispensation of the word. The axe is laid at the root of the tree: if we bring not forth good fruit, we shall ere long be hewn down and cast into the fire. It is true, there is none of us do answer as we ought the love and care of God towards us herein, nor can we so do. When we have done our utmost, we are but unprofitable servants. But there is a wide difference between a defect in degrees of obedience, and the neglect of the whole. Where the first is, we ought to walk humbly in the sense of it, and labour after more perfection. And if this defect be great and notable, such as is occasioned by our lusts indulged, or by sloth and negligence, as we can have no evidence of our being approved of God, so it is high time to recover ourselves by new ‘diligence and holy endeavours, or we may be cast in our trial. But where the latter is, where men bring no fruit meet for repentance, what can they expect but to be finally and totally rejected of God. Whereas therefore we have been long most of us under this trial, it is assuredly high time that we call ourselves unto a strict account with respect unto it. And if upon inquiry we find ourselves at a loss which sort of ground we do belong unto, because of our barrenness and leanness, unless we are hardened by the deceitfulness of sin, we will give ourselves no rest until we have better evidences of our fruit-bearing. We may do well to remember, that though the earth on which the rain falls, is here distributed by the apostle into two sorts, like Jeremiah’s figs, very good, and very bad, to one of _ which every one at last must be joined; yet, as to present effects and appearances, the ground whereinto the seed of the gospel is cast, 15 distributed by our Saviour into four sorts, whereof one only brings forth fruit meet for him by whom it is dressed, Matt. xii. There are several ways whereby we may miscarry under our trial, one only whereby we may be accepted, namely, fruitfulness of heart and life.

Obs. II. Barrenness under the dispensation of the gospel, is always accompanied with an increase of sin.—The ground which brings not forth herbs meet for them by whom it is dressed, thrusts forth thorns and briers. Let it be observed that spiritual barrenness never goes alone. Abounding in sin will accompany it, and doth so. It may be it doth not so openly and visibly for a season, but all things will tend thereunto, and at last it will discover itself. Yea, there are no sinners like them, nor sin like theirs, by whom the means of grace are rejected, or not improved. The first generation of great provoking sinners, were those of the old world before the flood. Unto these, Noah had been a preacher of righteousness, 2 Pet. 11. 5. In his ministry did the Spirit of Christ strive with them, until God affirmed it should do so no more, Gen. vi. 3, but they were disobedient and barren, 1 Pet. iii. 19, 20. And this issued in those provoking sins, which God could not bear withal, but brought the flood upon the world of ungodly. The next was these Hebrews, unto whom the gospel had been preached; and they proved a generation no less wicked than that before the flood, insomuch as their own historian affirms, that he verily believed that if the Romans had not come and destroyed them, God would have poured fire and brimstone on them from heaven, as he did upon Sodom. And the third generation of the same kind, are the apostate Christian churches, whose condition and state is described in the Revelation. This is the issue of barrenness under God’s culture and watering, and it will be so; for,

1. When men have rejected the last means of their spiritual healing and restraint of sin, what can be expected from them, but an outrage in sinning? There are three ways whereby God puts a restraint upon sin. The first is by the hight of a natural conscience. This is born with men in the principle of it, and grows into exercise in the improvement of reason. And where the natural workings of it are not prevented and suffocated by the horrible example of parents and relations living in cursing, lying, and all manner of profaneness, it is very useful in youth to restrain persons from sundry sins __ It is so, I say, until corruptions getting strength, and temptations abounding, custom in sinning takes away the edge of it, and weakens it in its operation.

Wherefore, 2. When this restraint is broken through, God sets up the hedge of the law before the minds of men, to deter them from sin. And this also hath a great efficacy with many unto this end, at least for a season. But neither will mere conviction from the law, always give bounds unto the lusts of men.

Wherefore, 3. The gospel comes with a different design from them both. The utmost of their aim and work is but to restrain sin, but the gospel comes to convert the sinner. Their work is to set a dam before the streams of sin, that of the gospel is to dry up the spring.

remains to set any bounds unto the lusts of men? Virst. They will find themselves at liberty to act their own inclinations to the utmost, as having cast off all regard to God in all the ways whereby he hath revealed himself Hence you may find more honesty and uprightness, a more conscientious abstinence from sin, wrongs, and injuries, more effects of moral virtue among heathens and Mahometans, than among professed Christians, or persons who being unprofitable under the gospel, do thereby tacitly reject it. No fields in the world are fuller of thorns and briers, than those of people, nations, churches, who profess themselves to be Christians, and are not. Suppose two fields equally barren, let one of them be tilled and dressed, and the other be let alone, left unto its own state and condition: When the field-that hath been tilled shall be forsaken forits barrenness, trash of all sorts, incomparably above that which was never tilled, will rise up in it. This is that which at this day is such a scandal to Christianity, which hath broken up the flood-gates of atheism, and let in a deluxe of profaneness on the world. No sinners like unto barren Christians. Heathens would blush, and infidels stand astonished at the things they practise in the light of the sun. There was sleeping in the bed of uncleanness and drunkenness among the heathens. But our apostle, who well enough knew their course, affirms of them, that ‘they who sleep, sleep in the night, and they who are drunken, are drunken in the night,’ 1 Thess. v. 7. They did their shameful things in darkness and in secret, Eph. v. 11,12. But, alas! among Christians who have directly and wilfully despised the healing power and virtue of the gospel; these are works of the day, proclaimed as in Sodom, and the perpetration of them, is the business of men’s lives. If you would see the greatest representation of hell upon the earth, go into an apostate church or to persons that have had the word preached to them, or have heard of it sufficiently for their conviction, but are not healed. The face of all things in Christianity at this day is on this account dreadful and terrible, and bespeaks desolation to lie at the door: the ground whereunto the waters of the sanctuary do come, and it is not healed, is left unto salt and barrenness for ever. Secondly. It is a righteous thing with God, judicially to give up such persons to all manner of filthy sins and wickedness, that it may be an aggravation of their condemnation at the last day. It 15 the way of God to do so, even when inferior manifestations of himself, his word and will, are rejected or not improved. So he dealt with the Gentiles for their abuse of the light of nature, with the revelation made of him by the works of creation and providence, Rom. i. 24, 26, 28. And shall not we think that he will, that he doth so deal with persons upon their unprofitableness under, and rejection of the highest and most glorious revelation of himself, that ever he did make, or ever will make, in this world unto any of the sons of men? It may be asked, How doth God thus judicially give up persons despising the gospel, unto their own hearts’ lusts, to do the things that are not convenient ἢ Lanswer, he doth it, 1. By leaving them wholly to themselves, taking off all effectual restraint from them. So spake our blessed Saviour of the Pharisees: ‘ Let them alone,’ saith he, ‘they are blind leaders of the blind,’ Matt. xv. 14. Reprove them not, help them not, hinder them not, let them alone to take their own course. So saith

God of Israel, now given up to sin and ruin, ‘ Ephraim is joined to idols, let him alone,’ Hos. iv. 17; Ezek. iii. 27. And it is the same judgment which he denounceth against unprofitable hearers of the gospel, Rev. xxii. 11,‘ He which is unjust, let him be unjust still; - and he which is filthy, let him be filthy still:’ go on now in your sins and filthiness without restraint. Now when men are thus left to themselves, as there is a time when God will so leave gospel despisers, that he will lay no more restraint upon them, but withhold the influence of all consideration that should give them any effectual check or control; it were not to be conceived what an outrage and excess of sin, the cursed corrupted nature of man will run out into, but that the world is filled with the fruits and tokens of it. And God doth righteously thus withdraw himself more absolutely from gospel-despisers, than he doth from pagans and infidels, whom by various actings of his providence he keeps within bounds of sinning subservient unto his holy ends. 2, God pours out upon such persons a spirit of slumber, or gives them up ᾿ to profound security, so as that they take notice of nothing in the works or word of God, that should stir them upto amendment, or restrain them from sin. So he dealt with these unbelieving Jews, Rom xi. 8,‘ God hath given them a spirit of slumber, eves that they should not see.’

Although it be so come to pass, that many there are whom God’s soul loatheth, and they abhor him also, as he speaks, Zech. xi. 8, so that he will have no more to do with them, yet he deth and will continue his word in the world, and the works of his providence in the government thereof. Now, as in the word there are several warnings, and dreadful threatenings against sinners, so in the works of God there are judgments full of evidences of God’s displeasure against sin, Rom. 1. 18. Both these in their own nature, are suited to awaken men, to bring them to a due consideration of themselves, and so to restrain them from sin. But as to this sort of persons, God sends a ‘spirit of slumber upon them, that nothing shall rouse them up, or awaken them from their sins. Though it thunder over their heads, and the tempest of judgment falls so near them, as if they were personally concerned, yet do they cry, Peace, peace. When the word is preached to them, or they hear by any means the curse of the law, yet they bless themselves as those who are altogether unconcerned in it, God gives them up to all ways and means whereby they may be fortified in their security. Love of sin, contempt, and scorn of them by whom the word of God is declared, or the judgments of God are dreaded, carnal confidence carrying towards atheism, the society of other presumptuous sinners, strengthening their hands in their abominations; a present supply, for their lusts in the pleasant things of this world, I mean things which are so to the flesh, shall all of them contribute to their security. 3. God absolutely and irrecoverably gives them up to extreme obstinacy, to final hardness and impenitence, Isa, vi. 8—10. This is no place to treat of the nature of divine induration. It is enough to observe at present, that where provoking sinners do fall under it, they are totally blinded and hardened in sin to their eternal ruin. Now, when God doth thus deal with men who will not, and because they will not be healed and reformed by the preaching of the gospel, can any thing else ensue, but that they will give up themselves unto all wickedness and filthiness with delight and greediness? And this wrath seems to be come upon multitudes in the world unto the utmost. So the apostle describes this condition in the Jews when they were under it, 1, Thess. il. 15,16, ‘ Who both killed the Lord Jesus, and their own prophets, and have persecuted us, and they please not God, and are contrary to all men, forbidding us to speak unto the Gentiles that they might be saved, to fill up their sins alway, for the wrath is come upon them to the uttermost.’ And they are even blind themselves, who see not this to be the condition of many in the world at this day.

Thirdly. There are especial sins that are peculiar to this sort of barren persons, and so also aggravations of sins that others contract not the guilt of. Now, this state and condition, at least the utmost and highest danger of it, is so written on the foreheads of most that are called Christians in the world, that there is no need of making any application of it unto them. And although it be not for us to know times and seasons, or to set bounds and limits to the patience of Christ, yet have we just reason to dread tne speedy breaking forth of bis severity in judgment, spiritual or temporal, upon most nations and churches that are called by hisname. But the duty it is of those who make profession of the gospel, in a peculiar manner to inquire diligently, whether there be not growing in their own hearts and ways, any such sins as are usually consequent unto barrenness under the word. If it prove so upon search, they may justly fear that God is beginning to revenge upon them the neglect of the gospel, and unprofitableness under it. There are degrees of this sin, and _ its consequents, as we shall show afterwards, that the evidences and effects of God’s displeasure against it, are progressive and gradual also. From some of these, the sinner is recoverable by grace, from some of them he is not, at least ordinarily, but is mevitably bound over to the judgment of the great day. But the last degree is such as men ought to tremble at, who have the least care for, or love to, their immortal souls. For whatever issue of things God may have provided in the purpose of his grace, the danger unto us is inexpressible. And there neither is, nor can be, unto any, the least evidence, token, or hope, that God designs them any relief, whilst themselves are careless and negligent in the use of means for their own deliverance. It may therefore be inquired by what sort of sins this condition may be known in more strict professors than the common sort of Christians in the world, and how their barrenness under the gospel may be discovered thereby, as the cause, by its effects and inseparable consequents. I shall therefore name some of those sins and ways, with respect whereunto such persons ought to be exceedingly jealous over themselves, As, 1. An indulgence unto some secret, pleasant, or profitable lust or sin, with an allowance of themselves therein. That this may befal such persons, we have too open evidence in the frequent eruptions and discoveries of such evils in sundry of them. Some, through a long continuance in a

-course of the practice of private sins, are either surprised into such acts and works of it as are made public, whether they will or not; or being hardened in them, do turn off to their avowed practice. Some under terrors of mind from God, fierce reflections of conscience, especially in great afflictions and probabilities of death, do voluntarily acknowledge the secret evils of their hearts and lives. And some, by strange and unexpected providences, God brings to light, discovering the hidden works of darkness wherein men have taken delight. Such things, therefore, there may be amongst them who make a more than ordinary profession’ in the world. For there are or may be, hypocrites among them, ‘vessels in the house of God of wood and stone.’ And some who are sincere and upright, may yet be long captivated under the power of their corruptions and temptations. And for the sake of such, it is principally that this warning is designed. ‘Take heed lest there be in any of you, a growing secret lust or sin wherein you indulge yourselves, or which you approve. If there be so, it may be, there is more in it than you are aware of; nor will your delivery from it, be so easy as you may imagine. God seldom gives up men unto sucha way but it is an effect of his displeasure against their barrenness. He declares therein, that he doth not approve of their profession. Take heed lest it prove an entrance into the dreadful judgment ensuing. Whatever, therefore, it be, let it not seem small in your eyes. There 15 more evil in the least allowed sin of a professor, | mean that is willingly continued in, than in the ‘loud and great provocations of open sinners. For, besides other aggravations, it includes a mocking of God. And this very caution I now insist upon, 15 frequently pressed on all professors by our apostle in this very Lipistle, ch. 11. 10, 12, xu. 15, 16.

2. Constant neglect of private secret duties. This also may be justly feared lest it be an effect of the same cause. Now by this neglect | mean not that which is universal. For it is surely hard to meet with any one who hath so much light and conviction as to make profession of religion in any way, but that he will and doth pray, and perform other secret duties at one time or another. Even the worst of men will do so in afflictions, fears, dangers, with surprisals and the like. Nordo [intend interruptions of duties on unjustifiable occasions, which though a sin which men ought greatly to be humbled for, and which discovers a superfluity of naughtiness yet remaining in them, yet it is not of so destructive a nature as that which we treat about. I intend therefore such an omission of duties as is general; where men do seldom or never perform them but when they are excited and pressed by outward accidents or occasions. That this may befal professors the prophet declares, Isa. xlin. 22,23. And it argues much hypocrisy in them; the principal character of an hypocrite being, that he will not pray always. Nor can there be any greater evidenes| of a personal barrenness than this neglect. A man may have a ministerial fruitfulness, and a personal barrenness, so he may have a family usefulness and a personal thriftlessness. And hereof negligence in private duties is the greatest evidence. Men also may know when those sins are consequences of their barrenness, and to be reckoned among the thorns and briers intended in the text. They may doit, I say, by the difficulty they will meet withal in their recovery, if it be so. Have their failings and negligence been occasional, merely from the impression of present temptations, a thorough watering of their minds and consciences from the word, will enable them to cast off their snares and to recover themselves to a due performance of their duties. But if these things proceed from God’s dereliction of them because of their barrenness, whatever they may think and resolve, their recovery will not be so facile. God will make them sensible how foolish and evil a thing it is, to forsake him under the means of fruitful obedience. They may think like Samson, to go forth and do as at other times. But they will quickly find their locks cut, and their spiritual strength so decayed, as that they have no power for what they thought would prove so easy to them at any time. They will find their wills and affections so entangled and engaged, that without a fresh supply of grace, scarce less than that administered in their first conversion, they cannot be delivered. So is it with all lusts, sins, and negligences, that are the consequences of a provoking barrenness under the gospel. |

5. A total want of some graces, both in their principle and exercise is a great evidence of such a condition. Where there is any true saving grace, there is the root and principle of all. Some graces may be more tried and exercised than others, and so be made more evident and conspicuous; for the occasions of their exercise may much more frequently occur. But yet where there is any true grace, at least where it is kept unrusty, vigorous, and active, as it ought to be in all profiting hearers of the word; there every grace of the Spirit is so far kept alive as to be in some readiness for exercise when occasiun and opportunity do occur. But if in any there are some graces that are totally wanting, that no occasion doth excite or call forth to exercise, they have just reason to fear, that either those graces which they seem to have are not genuine and saving, but mere common effects of illumination; or that ifthey are true they are under a dangerous declension, on the account of their unanswerableness to the dispensation of the gospel. For instance, suppose a man to satisfy himself that he hath the graces of faith and prayer, and the like, but yet cannot find that he hath any grain of true zeal for the glory of God, nor any readiness for works of charity with an eye to God’s glory, and love to his commands; he hath great reason to fear lest his other graces are false and perishing, or at least that he is signally fallen under the sin of barrenness. For in common grace, one single grace may appear very evident, and win great honour to the profession of them in whom it is, whilst there is a total want of all or many others; but in saving grace it is not so, for though different graces may exceedingly differ in their excercise, yet all of them are equal in their root and principle. By these and the like considerations, may professors try their own concernment In this commination.

Obs. III. Ordinarily God proceeds to the rejection and destruction of barren professors by degrees; although they are seldom sensible of it until they fall irrecoverably into ruin.—This ground here is first disapproved or rejected, then it is nigh to cursing, the curse ensues; after which it is burned. And God doth thus proceed with them,

1. In compliance with his own patience, goodness, and long suffering, whereby they ought to be led to repentance. This is the natural. tendency of the goodness and patience of God towards sinners, though it be often abused, Rom. ii. 4,5. Let men and their sin be what they will, God will not deal otherwise with them, than as becomes his own goodness and patience. And this is that property of God, without a due conception whereof, we can never understand aright his righteousness in the government of the world. Ignorance of the nature of it, and how essential it is to the divine Being, is the occasion of security in sinning and atheism to ungodly men, Eccl. vii, 11—13; 2 Pet. 111. 3,4. And a great temptation it is ofttimes to them that are godly, Hab. i. 12,13; Jer. xii. 1, 2; Ps. lxxin, 11—16, 21, 22. Wherefore, to direct our minds to a due posture, herein we may consider, 1. That the patience of God never came to ἃ general issue with mankind but once since the creation, and that was in the flood, 1 Pet. in. 20. And this one example God will have to be a sufficient warning to all ungodly sinners, of the certainty and severity of his future judgment, so that men have no just reason to be secure in their sin, 2 Pet. i. 5—7. And therefore he hath engaged himself by promise, that he will no more deal so with mankind, be their sins what they will, till the consummation of all things shall come, Gen. vii. 21, 22. While the earth remaineth there shall be no more such a curse. But there isa limited time contained therein. The earth itself shall at length cease, and then he will execute his judgments fully on the world of ungodly sinners. Blessed be God for that public record of his purpose and patience, without which, his continuance of mankind in the world, would be matter of astonishment. 2. The patience of God shall not come to an issue with any apostate church or nation, till he himself declares and determines that all due means have been used for their recovery, 2 Chron. xxxvi. 15—17. And the judgment hereof, he will not leave to the best of men; he would not do so to Elijah himself, 1 Kings xix. 3. It is a difficult, glorious, and great-fruit or effect of faith, not to repine at, but to glorify God in his patience towards a wicked, provoking generation of sinners. Even the souls of the saints in heaven seem to express a little too much haste in this matter, Rev. vi. 9—11. The thing which they desired was suited to the holiness, righteousness, and faithfulness of God, and wherein he had designed to glorify himself in his appointed season, Rev. xix. 1—3, but the time of it seemed long to them; wherefore to glorify God herein is a fruit of faith, Rev. xii. 10. The faith and patience of the saints is most eminent in waiting quietly till the time of the destruction of the enemies of the church be fully come. And it is so, 1, Because it is accompanied with self-denial, as to all our interest in this world, and all the desires of nature. 2. Because the apprehension is most true and infallible, that the righteousness, holiness, and faithfulness of God will be exceedingly glorified in the destruction of apostate, provoking, and ungodly sinners; and this will be in particular in the ruin of Babylon and_its whole interest in the world. And this may make our desires inordinate, if not regulated by faith. It is therefore an eminent act of faith to give glory to God in the exercise of his patience towards apostate, barren professors, and that which alone can in these latter days of the world give rest and peace to our own souls,

2. God will do so to evince the righteousness of his judgments both in the hearts and consciences of them who shall be finally destroyed, whose end is to be burned; as also of all others who shall wisely consider of his ways. God endureth all things from the world that he may be justified in his sayings, and may overcome when he is judged, Rom. in. 4, that is, not only all that he doth shall be righteous and holy, which is necessary from his own essential righteousness, whence he will not, whence he cannot do evil; but his works shall be so wrought, so accomplished, as that the righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men. Especially every thing shall be plain and visibly righteous that he doth in this way towards barren unprofitable churches, which he hath formerly owned and blessed. In his dealing with them, he will leave no colour of calling his goodness and faithfulness into question, but will as it were refer the righteousness of his proceedings to all, even to themselves. So he doth as to his dealing with the church of the Jews when it was grown utterly barren, Isa. v. 1—7. So did our Lord Jesus Christ in his parable compel the wicked Jews to subscribe to the righteousness of God in that miserable destruction which was coming on themselves, Matt. xxi. 33—40. And this God doth principally by his gradual procedure with them. His precedent warnings and first degrees of judgments, spiritual or temporal, shall bear witness to the righteousness of their total ruin. Men at present, through their blindness, hardness of heart, love of sin, do not, it may be, take notice of God’s dealing with them, and are therefore apt to complain when they are surprised with the fatal evil. But the day will come, when their consciences shall be awakened to a dreadful remembrance of all the warnings God gave them, and how slowly he proceeded in his judgments; when their mouths shall be stopped, and their faces filled with confusion.

3. God’s dealings with barren apostates being principally in spiritual judgments, the issue whereof is the total removal of the gospel from them, he will not do it at once, because others may be yet _ mixed among them to whom he will have the means of grace continued. This Abraham laid down in temporal judgments as an un- _ questionable maxim of divine right, that God would not destroy the _ righteous with the wicked, Gen. xviii. 23, 25, which rule yet, by the Way, is confined to that kind of destruction which was to be a standing token, and pledge of the last final judgment and the damnation of all ungodly men. For in other cases, it will admit of some extraordinary exception, but this is the general way of God’s procedure in all judgments, spiritual and temporal. Now, when men openly manifest their barrenness, and daily bring forth thorns and briers, if God should immediately remove the word, whilst there are among them a people also that are really fruitful unto his glory, it cannot be, but that in an ordinary course of his providence, they must suffer with the rest, and that before God hath fulfilled the whole works of his grace towards them. This was that wherewith he satisfied and quieted the mind of Elijah, when in a transport of zeal, he complains of the horrible apostasy of the church of Israel, making as the apostle speaks, ‘intercession against them;’ and applieth it unto all other seasons of the church, Rom. xi. 2—5. And we are taught in that example, that when the patience of God towards a highly provoking people, seems to interfere with his threatening and the ordinary course of his providence, to believe that there are yet among them, many whose hearts are sincere, for God, though for many reasons they are unknown to us. And this should stir us up unto continual prayers for the whole world. When the long-suffering of God is abused by the most, and turned into an increase of their security, yet he hath a blessed end in it, towards his own among them, 2 Pet. i. 3, 4, 9. And this was the state of God’s present dispensation towards those Hebrews. The most of them were obstinate unbelievers, and many of them, barren apostates. But yet, God continued for awhile, to exercise patience towards them, and to tender the gospel unto them. And this he did, because there was a remnant amongst them, according to the election of grace, which were, to obtain whilst the rest where hardened, as our apostle declares, Rom. xi. And this patience of God, the hardened wretches despised and scoffed at. But yet, still God went on in his way and method, because of those amongst them, whom, through that patience and long-suffering, he intended to bring to repentance, and to the acknowledgment of the truth.

Further, to clear up this whole matter, it may be inquired, what are those degrees in spiritual judgments, whereby God doth ordinarily proceed against barren professors, which are here intimated in general. And 1. Insuch cases, God doth usually restrain the influence of men’s light upon their own consciences and affections. Their light and knowledge which they have attained, may in their notions remain with them, but they are not at all affected with what they know, or guided by it as unto their practice. There is a time, when light and knowledge not. improved, do lose all their efficacy. God suffers such an interposition to be made between it and their consciences, by the acting and pride of their lusts, that it is of no use unto them. Whereas formerly, under their convictions, every thing they knew of the mind of God or the gospel, pressed on them to endeavour after some conformity unto it, now it hath no power upon them, but only floats in their fancies and memories. And this we see accomplished every day. Men, under a barren apostatizing state, do yet retain some of their light and notions of truth, which they are sensible of no power from, nor have any use of, unless it be, to enable them to be the greater scoffers and deriders of others. Now, although this comes to pass, through their own sin and lusts as the immediate cause of it, yet it is a spiritual judgment of God also upon them for their sins. For he withholdeth all the working of his Spirit, in and by that light. which alone renders it effectual. His Spirit shall not strive any more therein, and then it is easy for them to rebel against the light they have, as he speaks, Job xxiv. 15. And let men hence take heed, when they begin to find, that their hght and convictions from the vER. 8.]} ᾿ EPISTLE TO THE HEBREWS. 971 word, have not the same power with them, and efficacy upon them, as formerly they have had. For it is greatly to be feared, lest it be a beginning of God’s displeasure upon them: see Hos. ix. 12.

2. God deprives them of all the gifts which formerly they received. Gifts are an ability for the due exercise of gospel light and knowledge, in the duties of a public concern, These they may be made partakers of, who yet prove barren and apostates. But God will not suffer them to be long retained under a course of backsliding. As men neglect the exercise of their gifts, so God deprives them of these, and makes that very neglect a means of executing this judgment on them. The talent that was but laid up in a napkin was taken away. And this we see exemplified both in whole churches and in particular persons. They lose, or are deprived of the gifts which they had, or which were among them, and are commonly filled with enmity unto, and scorn of, them by whom they are reclaimed. And in these two things, consists the first act of God’s judgment, in the rejection of the barren ground. Hereby he evidenceth that it is αδοκιμος, and such as he will regard no more.

The next is, that they make approaches towards the curse, and this is done two ways. First. God having evidenced his rejection of them, he gives them up unto the temptation of the world, and the society of ungodly men, whereunto they are engaged by their pleasures or profit. ‘ Men gather them,’ saith our Saviour, John xv. 6. Their lusts being let loose from under the power of their light and convictions, especially their love unto the world, they cast themselves into the society of profane and wicked men. Among them they wax worse and worse every day, and learn, in an especial manner, to hate, despise, and blaspheme, the good ways of God, which before they had known, owned, and professed. And God will so order things in his providence, as that temptations, suited unto their most prevalent lusts, shall, on all occasions, be presented unto them, whereby they shall be further ensnared. Secondly. God casts them out of the hearts and _ prayers of his people. This, of all other things, they least value, yea, they most despise. But it is one of the greatest effects of God’s severity towards them. So he commanded his prophets not to pray for the people when his heart would not be towards them, Jer. vil. 16, yet by his secret providence, he takes off the hearts of his people from them whom he hath designed to ruin for their sins. And we may observe, that our apostle himself, who a long time laboured with unspeakable zeal and most fervent supplications to God for the incredulous Hebrews, as he expresseth himself, Rom. ix. 2, 3, x. 1, at length speaks of them as those whom he no more regarded, but looked on as enemies of Christ only, 1 Thess. ii. 14—16. And this sets them forward in their way towards the fatal curse. Thirdly. The curse itself ensues, which consists in three things. For, 1. God takes off their natural restraints from sin. The rebukes of a natural conscience, fear, shame, and the like afflictive affections, shall have no more power on them. So he dealt with them that sinned against the light of nature, Rom. i. 26, 27, and they became like those described,

Eph. iv. 18, 19. No men are so visibly under God’s curse, as those who, having broken through the bonds of nature, modesty, fear, and shame, do give up themselves to open sinning in the face of the sun. 2. God judicially hardens them; which contains the life and power of the curse here intended; for hereby are men secured unto their final destruction and burning. 3. Ofttimes God signifies this- curse in the world, by wholly casting out such persons from any interest in the dispensation of the word. He doth either utterly take away the preaching of the gospel from them, or give them up unto the conduct of those, who, under a pretence thereof, shall cause them to err with lies and delusions, which further seals them up unto their future ruin, 2 Thess. ii. 11, 12. And these are some of the ways whereby God dealeth with barren ground, with fruitless and provoking professors, even whilst they are in this world. It is true, these judgments being spiritual, and they being now become wholly carnal, they are for the most part little sensible of them. God, indeed, doth sometimes cause the dread and terror of his wrath so to fall upon the consciences of some of them, as that in this world, they are made a spectacle of divine vengeance. But for the most part, being filled with their lusts, and sins, and pleasures, they carry it out bravingly to the end. _ Howbeit, few of them escape such reflections on themselves, as make them sometimes to shrink and groan. But suppose they should be able to carry it out stoutly in this world, so that themselves should neither much feel, nor others much observe, the curse of God upon them here, yet the day is hastening, wherein actual burning, and that for ever, will be their portion.

Ver. 9—12.—ExposirTors generally agree in giving these verses as an instance of the great wisdom and prudence used by the apostle in his dealing with these Hebrews. Chrysostome in especial insists upon it, making observations unto that purpose on all the considerable passages in the context. What is really of that nature will occur unto us, and shall be observed in our progress. His design in general is two-fold. First. To mollify the severity of the preceding commination and prediction contained therein, that it might not have an effect on their minds beyond his intention. He knew that, all circumstances considered, it was necessary for him to make use of it. But withal, he was careful that none of them who were sincere, should be terrified or discouraged. For if men are disanimated in the way wherein they are engaged, by those on whose guidance they depend, and to whose judgment they are to submit, it makes them despond and give over thoughts of a cheerful progress. Wherefore, in all cases our apostle was exceedingly careful, not in any thing to make heavy or sorrowful, the hearts of his disciples, unless it were in case of extreme necessity. Hence is his apology or.excuse, as it were, to the Corinthians, for having put them to sorrow by some severe reproofs in — his former letter to them, 2 Cor. 11. 1, 2, ‘ But I determined this with | myself, that I would not come again unto you in heaviness. For if 1 make you sorry, who is he then that maketh me glad, but the same which is made scrry by me.’ He lets them know, that whatever sorrow he had put them to, it was so unto himself, no less than unto them, seeing they were the chief causes of his joy and gladness. And thus dealeth he in this place with the Hebrews. Lest they should be amazed with the terror of the preceding commination, and the prediction therein contained, of the inevitable and dreadful ruin of slothful apostates and hypocrites, he lets them know that he did no way therein determine or pass a judgment on them, their state and condition. But having far other thoughts and hopes concerning them, and the end of their profession, he yet judged it necessary to excite them unto that diligence which some among them had neglected to use, by declaring the miserable end of those who always abide unfruitful under, or do apostatize from, the profession of the gospel. Herein doth he steer a direct and equal course between the extremes in admonition. For he neither useth so much lenity as to enervate his reproof and warning, nor so much severity as to discourage or provoke those who are warned by him. In a word, he layeth weight on things, and spareth persons, the contrary whereunto is the bane of all spiritual admonition. Secondly. He maketh use of this discourse for a transition unto the second part of his design. And this was to propose unto them who were true believers, such encouragements and grounds of consolation, as might confirm and establish them in their faith and obedience, which are the subjects of the remaining part of this chapter. Wherefore, as to make way for the severe threatenings which he hath used, it was necessary for him to describe the persons unto whom they did in an especial manner belong, so it was no less requisite that he should describe those also unto whom the ensuing promises and consolations do pertain, which he doth in these verses.

Ver. 9.—But we are persuaded of you, beloved, better things, and such as accompany salvation, although we thus speak.

The especial design of the apostle, in this and the following verses, is to declare his good-will towards the Hebrews, his judgment of their state and condition, the reasons and grounds of that judgment, with the proper use and end of the commination before laid down, that neither that might be neglected, nor themselves discouraged. Thus verse contains, 1. An expression of his love and good-will towards them. 2. His judgment of them. 3. The reasons of his present declaration of both these, with respect unto what he had spoken before unto them, namely, that although he had spoken it unto them, he did not speak it of them. |

1. His love and good-will he testifies in his compellation, ayamnror, ‘beloved.’ It is am expression of most entire affection, and is never used in the gospel but to express the love of God the Father unto his Sen.Jesus, Christ, Matt. ui. 17, χες 18, xvn. 5, Mark 1.241, 152% xii. 6; Luke iii. 22, ix. 35, xx. 19, By the apostles in their Epistles, it is frequently applied unto believers, especially by Paul, in all those written by him. We might therefore pass it over, as that word by which it was usual with him to express his sincere affections towards all saints. But there seems to be a twofold reason of its especial introduction in this place, both of them respected in the wisdom of our apostle. 1. Perhaps these Hebrews were ready enough to entertain jealousies concerning him, that he had not that affection for them which he had for others. For he had now spent a long time with and among the Gentiles, for their conversion and edification. Among them he had planted very many churches, and that in one point contrary to the judgment of most of these Hebrews, namely, in a liberty. from the law and the ceremonies of Moses. In this long converse and work, they might suspect that he had lost his natural love to his countrymen, as is usual in such cases, and as he was much accused to have done. ‘To root this evil surmise out of their minds, as he useth frequently other affectionate compellations in this Epistle, so he here calls them Ins beloved, than which he had used no expression of ereater endearment towards any of his Gentile converts. And notwithstanding all the provocations and injuries he had received from them, he gave, on all occasions, the highest demonstration of the most intense affection towards them; never opposing them, nor reflecting on them with any severity, but only then and wherein they opposed the gospel, and the liberty thereof. This affection was such for them as his countrymen and kinsmen in the flesh, as that he could willingly have died that they might be saved, Rom. ix. 2,3. And for this he prayed continually, ch. x. 1. And the addition of love that was made in him upon their conversion cannot be expressed. 2. He hath respect unto his preceding severe expressions, as is plain from the close of this verse, ‘ though we thus speak.’ As if he had said, ‘ Notwithstanding this severe admonition which [ have, upon the consideration of all circumstances, been forced to use, yet my heart stands no otherwise affected towards you, but as towards my countrymen, brethren, and saints of God.’ And thus,

Obs. 15 It is the duty of the dispensers of the gospel, to satisfy their hearers in and of their love in Jesus Christ to their, souls and persons.

2. The apostle expresseth his judgment concerning these Hebrews, ‘We are persuaded better things of you, and such as accompany salvation;> wherein we have, 1. The act of his mind in this matter: Πεπεισμεθα. ‘ we are persuaded.’ Chrysostome insists much on the force of this word. The apostle, as he observes, doth not say we think or we hope, but he was fully persuaded. He lets them know that he was fully satisfied in this matter. And he useth not this word any where in his epistles, as he useth it often, but he intends a full and prevalent persuasion. Now this a man may have in spiritual things on three grounds. 1. By especial revelation; so he was certain of the truth of the gospel that was revealed unto him, which he discourseth of, Gal. i. 7,8. 2. By the evidence of faith, when any thing is believed on grounds infallible, namely, the revelation of the mind of God in the Scripture, or the promises of the gospel. So he useth this word, Rom. vill. 34, πεπεισμεθα yao, ‘for 1am persuaded that neither death nor life,’ &c. This he believed, and had an infallible certainty thereof, because God hath so promised. So also, 2 Tim. 1. 12, oa yap ᾧ πεπίστευκα, καὶ πεπεισμαι ὃτι Suvatoe εστι τὴν παραθήκην μου φυλαξαι, “1 know whom I have believed, and am _persuaded that he is able to keep that which I have committed to him.’ He useth the same expression in matter of faith, Rom. xiv. 14. 3. There is a certain persuasion of mind, that is founded on moral arguments, such as may bring a man to a full satisfaction in his mind, but © yet so, as it is possible he may be deceived. Of this nature is that persuasion, that trust or confidence which we have of the good condition of other men. So our apostle speaks of Timothy and his faith, ὦ Tim. i. 5, the ‘faith that dwelt in thy mother Eunice, rereoua δὲ ὅτι καὶ ev σοι, and Iam persuaded in thee also.’ He was not persuaded of any sincere faith in Timothy by especial revelation, nor was it the object of his faith from any express word of Scripture, but he was satisfied in it upon such unquestionable grounds and motives, as left no room for doubt about it. Some urge to the same purpose, Phil. 1. 6, πεποιϑως αὐτὸ τοῦτο, ‘being confident of this very thing, persuaded of it, that he who hath begun a good work in you, will perform it to the day of Christ.’ But this persuasion being built on a supposition that a good work was begun in them was an act of faith infallible, built on the promises of God, and the unchangeableness of his covenant. His persuasion here concerning the Hebrews was of this latter kind, even that which he had satisfactory reasons and grounds for, which prevailed against all contrary objections. In like manner, he speaks of the Romans, ch. xv. 14, πεπεισ- μαι δὲ, αδελφοι μου, Kal αὑτὸς ey, ὅτι καὶ AUTOL μέστοι EOTE αγαθωσυνης, ‘And I myself am persuaded of you, my brethren, that ye are full of goodness.” The grounds of this persuasion, with respect unto the Hebrews, he expresseth in the next verse, where we shall consider

Obs. II. It is our duty to come unto the best satisfaction we may, in the spiritual condition of them with whom we are to have spiritual communion.—There is not any thing of our mutual duties, that the gospel more presseth, or more supposeth. And it is necessary both unto ministers and private Christians. For the former, they are concerned in the advice of the wise man, Prov. xxvii. 28, ‘ Be thou diligent to know the state of thy flock.’ They are not only to provide good pasture, and feeding for them, but they must know their state and condition, that what they provide for them may be bit Ὁ: and T seasonable. And unto this end there were at first some in the church, who had the immediate inspection of the state and walking of the members of it, and were thereby enabled, as Moses said to his fatherin law, Num. x. 851, to be instead of eyes unto the teachers, to look into the condition of all sorts of persons. Nor can they, without it,

- discharge any one duty of their office in a due manner. For ministers to walk towards their people at peradventure, and to fight uncertainly as men beating the air, without an acquaintance with their state, and especial consideration of their condition, and what therein is suited unto their edification, as is the manner of many, will leave them at a great uncertainty how to give up their account; see Heb. xin. 17. Unless a man have some good satisfaction, concerning the spiritual condition of those that are committed unto his charge, he can never approve himself among them, ‘a workman that needeth not to be ashamed, rightly dividing the word of truth,’ to give unto all their proportion. And the work of the ministry, is not by any means more evacuated and rendered ineffectual, than when men have not a certain design to deal with their hearers, according to what they are persuaded that their spiritual state doth require. How shall they instruct, how shall they warn, how shall they comfort any, but on a supposition οὐ an acquaintance with the state and condition wherein they are? A general preaching at random, without a special scope directed by the persuasion mentioned, turns the whole work for the most part, both in preachers and hearers, into an useless formality. In brief, this persuasion principally regulates the whole work of the ministry. He that is a physician unto the bodies of men, must acquaint himself with the especial state and condition of his patients, as also of their distempers, wherein his skill and judgment is especially to be exercised. Without that, let him be furnished with the greatest store of good medicines, if he gives them out promiscuously unto all comers, all that he doth will be of little use. It may be his medicines being safe, they will do no harm; and it is probable they will do as little good. Nor willit be otherwise with the physicians of souls in the like case.

Four things are required to make the dispensation of the word proper and profitable—a good spring, a safe rule, a distinct design, and enlivening affections. 1. The first is, the dispenser’s own light and experience. He is to see in his work with his own eyes, and not those of other men, And when he is by his own light as a scribe unto the kingdom of God, it is out of the good treasure of his own heart that he is to bring forth good things, new and old. 2. His safe rule is the infallible word of truth. This must be the touchstone of his light and experience. And it is suited unto his whole work, unto all the duties of it, 2 Tim. 11. 16, 17. In nothing but what is regulated hereby are any to be attended unto, Isa. viii. 20. 3. His distinct design lies in the due consideration of the spiritual state and condition of them unto whom the word is to be dispensed. And herein consists the greatest part of the ministerial skill. This is that which secretly differenceth the constant ministerial dispensation of the word, from the occasional exercise of the gifts of any. And this doth God make use of, to convey unexpected relief or repose unto the souls of men wherewith they are surprised and affected. If we have not this scope continually before us, we may run apace, but never know whether we are in or out of the way. 4. The enlivening affections that ought to accompany the dispensation of the word, are zeal for the glory of God, and compassion for the souls of men. But these things must not here be insisted on. And for private Christians among themselves, their mutual duties are referred unto love, and the fruits of it. That special love which ought to be among the disciples of Christ, as such, takes up, in the description, injunctions, and directions of it, a great part of the writings of the New Testament. Nothing doth the Lord Christ himself, nor his apostles, so urge upon them, as this of mutual love. Upon the right discharge of this duty, he frequently declares that his honour in them and by them in this world doth principally depend. And whatever we have besides this, our apostle declares that it is nothing, or of no use in the church of God, 1 Cor. xiii. And the greatest evidence of the degeneracy of Christianity in the world, consists in the open loss of this love amongst those who make profession thereof..

1. Now this love is founded in our persuasion concerning the spiritual state and condition of each other. I mean, that especial mutual love is so, which ought to be among the disciples of Christ as such. For although we are on other grounds obliged unto a love towards all mankind, whether friends or enemies, yet that peculiar love which the gospel so chargeth on the disciples of Christ is an effect of, and built upon their common and mutual interest in Christ. They are to love one another as members of the same mystical body, and united to the same spiritual Head. Whatever love there may be on other accounts among any of them, which doth not arise from this spring and fountain, it is not that gospel love which ought to be among believers. And how can this be in us, unless we have a good persuasion concerning our mutual interest and in-being in Christ? God forbid that any should press that peculiar intense love, that ought to be among the members of the body of Christ, to take off, or derogate from that general love and usefulness, which not only the law of our creation, but the gospel requireth of us, in an especial manner towards all men. Yea, he who professeth love unto the saints, that peculiar love which is required towards them, and doth not exercise love in general towards all men, much more if he make the pretence of brotherly love, the ground of alienating his affection from the residue of mankind, can have no assurance that the love he so professeth is sincere, incorrupt, genuine, and without dissimulation. But this special love is the special duty of us all, if we believe the gospel, and without which foundation well laid, we can rightly discharge no other mutual duty whatever. Now this, as is evident, we cannot have, unless we have a persuasion of the only ground of this love, which is our mutual relation unto Jesus Christ. And to act this love aright as to its object, as grounded on this persuasion, take heed of ‘ evil surmises ’ these are the bane of evangelical love, though some seem to make them their duties. Those concerning whom we hear that they make pro- fession of faith and obedience towards our Lord Jesus Christ, and know not that they any way contradict their profession by wicked works, we are obliged to bear the same love towards, as if we knew them sincere; for charity hopeth all things, namely, that are good, if we have no certain evidence to the contrary. And thus in general, we may have this persuasion concerning all that in every place call upon the name of our Lord Jesus Christ, their Lord and ours. We have no obligation indeed hereunto, towards such as visibly and evidently walk unworthy of that high calling whereby we are called. For concerning such our apostle assures us, that whatever they profess, they are ‘ enemies of the cross of Christ, whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earthly things,’ Phil. 11. 18, 19. It is ἃ dishonour, a reproach to Christ and the gospel, that we should persuade ourselves that they are his disciples, and members of his mystical body, whom we see to walk after the manner of the world, and to have their conversation in the lusts of the flesh. These we are still to love as those who once had, and are yet capable of the renovation of, the image of God upon them. But they proclaim themselves destitute of all those qualifications which are the formal object and reason of this peculiar love. ~

2. The Lord Christ hath, by his institution, secured us as to a certain rule of this persuasion and love, by the disposal of his disciples into church societies, upon such grounds as are a sufficient warrant for it. Thus our apostle, in all his epistles unto the churches, salutes, esteems, judgeth them all to be saints and called in Christ Jesus. For although some of them might not be so really, and in the sight of God, yet his persuasion, and his love being directed according to the rule, were acceptable unto Christ. And whereas our Lord Jesus hath commanded that all his disciples should join themselves unto, and walk in such societies, were there not great confusion brought into the world in and about gospel institutions, we should not be at a loss about this persuasion and love; for we should be obliged to them towards all that are called Christians, until they had openly declared themselves to be enemies of the cross of Christ. But we are yet suffering under the confusion of a fatal apostasy, which God in his good time will deliver his churches from.

3. As we cannot direct our love aright without this persuasion, no more can we exercise any of the duties or fruits of it in a due manner. The fruits of mutual love among Christians are either in things spiritual which concern edification, or in things temporal which concern outward relief. Of the first sort, are admonition, exhortation, instructions, and consolations, mutually administered. Now, how can any man order or make use of these in a right manner, unless he have some directive persuasion of the spiritual condition of them to whom he doth administer? It is true he may sometimes be therein mistaken, yet it is far better so to be, than never to consider what is meet and requisite with respect thereunto. And as for the fruits of the same love in outward things, although they ought to be brought forth in the temporal supplies of all according to our opportunities and abilities, yet without this persuasion they will want the quickening form and soul of them, which is a design to place our love in them ultimately on Jesus Christ.

Obs. III. We may, as occasions require, publicly testify that good persuasion which we have concerning the spiritual condition of others, and that unto themselves.—Our apostle here acquaints these Hebrews with his good persuasion concerning them; and likewise in all his epistles he still declares his hopes and confidence of their blessed interest in Christ, to whom he wrote; and spares not to give them all the titles which really belong only to elect believers, Now, as this is not to be done lightly, not in a way of flattering compliance, but upon just and firm grounds from Scripture, least of all to give countenance unto any to continue in an evil way or practice; yet in three cases it is warrantable and requisite. 1. When it is done for their due encouragement. Gracious persons through their temptations, fears, and sense of sin, yea whole churches. upon occasion of trials, distresses, and backslidings among them, may so be cast down and despond, as to be discouraged in their duties and progress. In this case, it is not only lawful; but expedient, yea necessary, that we should testify to them that good persuasion which we have concerning their state and condition, with the grounds thereof, as the apostle doth in this place. So in like case testified our Saviour himself concerning, and unto the church of Smyrna: ‘I know thy poverty,’ what thou complainest of, and art ready to sink under, ‘but thou art rich,’ Rev. τ. 9. 2. It may and ought to be done for their just vindication. The disciples and churches of Christ may be falsely accused and charged, and yet it may be, with so much probability, or at least appearance of evil, as that they may greatly suffer in their just reputation, whereby the holy name of the Lord Christ is also dishonoured. He who falsely accuseth all the brethren before God continually, wants not instruments to fix calumnies upon them among men here below. In sucha case, it is our indispensable duty to testify our good persuasion concerning them, be they persons or churches who are so traduced. And if we do it not, we have a copartnership in the guilt of their enemies’ false accusations. 3. When we have any necessary duty to discharge towards them, which this testification of our persuasion concerning them may render more effectual, or prevent it having another end than what we aim at, or remove any prejudice out of its way. This was the very case wherein the apostle testifieth his persuasion concerning them unto these Hebrews. His design was to admonish them of some faults, sins, and miscarriages, that had already been among them; and moreover to charge them with a care about apostasy from the gospel, which the way wherein some of them were, seemed to have a tendency to. But lest this his dealing with them, which had an appearance of much severity, should have begotten prejudices in their minds against his person and ministry on the one hand, or too much dejected and cast them down on the other, he secures his procedure on both sides with this testification of his confidence concerning their spiritual condition, thereby at once assuring them of his love, and evidencing the necessity of his admonition. And herein hath he, in the example of the wisdom bestowed on him for this end, given us an inviolable rule of our proceeding in like cases,

Obs. IV. The best persuasion we can arrive unto concerning the spiritual condition of any, leaves yet room, yea makes way for the gospel threatenings, warnings, exhortations, and encouragements.—There is nothing more common than to charge the ways of some, than that by persuading men of their regeneration and saintship, they render them secure, and the threatenings of the gospel in an especial manner unuseful unto them. Neither is there any question but that this, as all other ways of God and his grace, may be abused. But those who manage the charge in general, may do well to fix it in the first place on the apostles. For there is not any of them, but testify the same persuasion concerning all them to whom they wrote, and there is no doubt but that their way of preaching and writing was the same. But yet this hindered them not from the use of all sorts of evangelical comminations, exhortations, and encouragements, from whence we are to take our example and warrant for the same practice. This therefore lies evident in their procedure, which is our instruction and rule, namely, that looking on men as believers, or being persuaded of their good spiritual condition, we yet ought to apply unto them all the means appointed by Christ for the begetting, increase, and continuance of graceinthem. And the reasons hereof are evident; for, 1. Although. that persuasion which men have of their spiritual condition, or which others may have or declare concerning them, may strengthen their peace, yet it neither doth nor ought to incline them unto security. ‘Thou standest by faith,’ saith the apostle, ‘be not high minded, but fear,’ Rom. xi. 20. Take the peace and comfort of thy faith, but be neither proud nor secure. Where there is any such effect hereof towards a Laodicean security, there is a just ground to suspect, that the persuasion itself is a pernicious mistake. And it is the duty of all professors, to give heed diligently, lest any such root of bitterness spring up amongst them and defile them. If once a persuasion of this good condition begins to influence towards security, and a neglect of duty, then ought they to be in the highest jealousy concerning their condition itself. 2. Whatever men’s state and condition be under the gospel, they are still obliged unto the means appointed for their edification and preservation. Amongst all the vain imaginations about religious things, vented in these latter days, there 1s none savours more rankly of Satanical pride and human folly, than that of such a state of perfection attainable in this life, wherein, as it is phrased, men should be above ordinances, that is, should be vainly puffed up in their fleshly minds, above the authority, and wisdom, and truth of God. Whilst we are in the way under the conduct of the gospel, we need all the advantages it affords in our progress. Of this sort are all the threatenings, promises, exhortations, encouragements contained in it. And the proper use cf gospel threatenings, in particular, such as that here insisted on by our apostle, I have declared at large on the first and second verses of the fourth chapter, and shall not here again insist thereon.

It followeth hence, 1. That whatever be the state and condition of them unto whom we dispense the word, or whatever we may conceive it to be, that we are not with respect thereunto, to baulk or wave the delivery and pressing of any evangelical warning, or the severest threatening contained in the gospel, much less, encouragements and motives unto faith and obedience, though we are persuaded they both believe and obey. For, as it is not impossible but that both they and we may be mistaken in their condition, and that the severest menaces may be their proper portion in the world; so, be their condition what it will, all these things have not only their proper use towards them, but are necessary for them in their several kinds. For although they, every one of them as singly laid down, are of the same signification in themselves, yet in their application unto men, they have a sense suited unto their condition: for instance the same threatening as applied unto unbelievers, tends to beget dread, terror, and fear of wrath in them, to fill them with evidences of God’s displeasure. As applied unto wnbelievers, it tends only to fill them with reverential fear of God, care to avoid the sin threatened, and to excite diligence in the use of means for its avoidance. All of them are good for all. As therefore, if we should always in the dispensation of the word, insist on the threatenings of the law and gospel, whose denunciation, multitudes do certainly stand in need of, we might weaken and discourage those whom God would not have to be discouraged: so, on the other hand, if out of an apprehension that our people or congregations are made up of believers, we should continually insist on the promises of the gospel, with the like springs of consolation, seldom or never pressing on them the threatenings and severe menaces thereof, we should certainly defraud them of a blessed means which God hath ordained for their edification and preservation in faith. The holy intermixture of all these things in the Scripture itself, is to be our rule, and not any imagination of our own.

2. That others should not think themselves severely dealt with, when they are pressed on and urged with the severest threatenings of the gospel. Let them not say or think in their hearts, this preacher looks upon us as persons unregenerate, or hypocrites, perhaps out of ill-will unto us. It is certain that on such occasions, men are apt to give place to such surmises. For an apprehension thereof is the reason why the apostle maketh, as it were, this apology for the use of the severe foregoing commination. As if he had said, ‘Do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter. There are other reasons of my thus dealing with you; for as unto your personal interest in the grace of Christ, I have as yet a good persuasion, although I thus speak.’ And let others take heed lest they fall into any such apprehension, which will certainly defeat them of the wholesome fruit of the word. Sharp frosts are needful to make the ground fruitful, as well as the clearest sunshine. And ᾿ξ ἃ tree be not sometimes pressed on by the wind, it will never well firm its roots in the ground. Sharp reproofs, and earnestness in pressing gospel comminations, are sometimes as needful for the best of us, as the administration of the richest and most precious promises, Hos. x. 11.

Having considered in géneral the good persuasion of the apostle concerning those Hebrews, we may consider in especial, his expression of the things which he was so persuaded to be in them. And this is

1, He was persuaded concerning them, τὰ xpe:rrova, ‘ better things.’ There seems to be a comparison included in this expression, and not only an opposition unto what was spoken. If so, then there is a supposition of some good things granted unto those treated of. This therefore cannot refer unto the verses immediately before, which express only their barrenness and destruction, but it must relate unto ver. 4, 5, 6, where the spiritual gifts collated on them are enumerated. They are good things in themselves, but yet such good things as may perish, and they also on whom they are bestowed. Those who enjoy them may yet be barren ground, and so cursed and burned. But the apostle is persuaded better things of those to whom he speaks, namely, such things as accompany salvation, such as whosoever is made partaker of shall never perish eternally. Or ca kpettova may be put for ra yonora, “ good things,’ as Chrysostome supposeth. But yet neither is there any need of supposing an impropriety in the expression. For it is usual to express excellent things in words of the comparative degree, although no comparison be included; especially when they are made mention of with respect unto others who have no interest in them.

However here is certainly an opposition unto what was before affirmed concerning others; and that may be reduced unto two heads. 1. That they were barren and destitute of all saving grace and fruits. 2. That they should in the end be destroyed. These better things must be opposed to the one or other of these, or untothem both. If they are opposed unto the first, then especial saving grace and fruitbearing, such as are peculiar unto God’s elect proceeding from the real sanctification of the Spirit, such as no perishing gifted hypocrites can be partakers of, are intended. If unto this latter, then those better things respect not their qualification but their condition; that is- freedom from the curse and wrath of God, and from perishing under them. Iam persuaded it will go better with you, than with such apostates. It may be both are included; but the first is certainly intended, namely, that these Hebrews were not barren, but such as brought forth the saving fruits of the Spirit of grace. For of these things it is added, καὶ exoueva owrnpiac, ‘such as accompany salvation;’ literally, ‘such as have salvation,’ that is, such as have saving grace in them, and eternal salvation infallibly annexed unto them. Things that are not bestowed on any, such as are not wrought in any but those that shall be saved; that is, in brief, true faith and sincere obedience. For in whomsoever these are found, they shall be saved by virtue of the faithfulness of God in the covenant of grace. And we may observe hence,

Obs. V. That among professors of the gospel, some are partakers of better things than others.—They were all professors concerning whom the apostle discourseth in this and the preceding verses. And yet, notwithstanding any good things that some might have had, or might be supposed to have had, others of them had better things than they. And this difference may be observed, first, in the degrees, and secondly, in the kinds of the things intended.

First. Spiritual gifts are of one kind. For although there are several sorts of them, yet they have all the same general nature, they are all gifts andno more. The difference therefore that is amongst them being not to be taken from their own especial nature, but their use and tendency unto the common end of them all, 1 take it only to be gradual. For instance, to speak with tongues and to prophesy, are two gifts of different sorts; but whereas they are both gifts of the Spirit, and are designed unto the furtherance of the gospel and edification of the church, the true difference between them is to be taken from their usefulness unto this end. Those therefore who have only gifts in the church, as they have different gifts, so they have some of them better gifts than others, some as to the especial kinds of gifts, but mostly as to the degrees of their usefulness unto their proper end. Hence our apostle, having reckoned up the various and manifold gifts of the Spirit, adds this advice to the Corinthians upon the consideration of them, ζηλουτε δὲ τα χαρίσματα ta κρείττονα, 1 Cor. xii. 31, ς Covet earnestly the best gifts,’ those that tend most to the edification of the church, Thus ever it was, and ever it will be, in the church of God, some have had, and some have better gifts than others. And as the whole church is hence to learn to acquiesce in, and submit to the sovereignty of the Spirit of God, who divideth unto every man severally as he will; so those who have received these better and differing gifts, either in their especial nature or degrees of usefulness, have some duties singularly incumbent on them, and whose discharge will be required at their hands. As,

1. To walk humbly, with a constant care that a sense of their gifts and abilities do not in their minds puff them up, fill them with conceits of themselves as though they were somewhat, and so make them exalt themselves above their brethren. In the apostolical and primitive church, when there was nothing of that secular grandeur and promotion, of those perferments and dignities amongst the ministers of the church, as now-a-days fill the world with pride and domination, all the danger of a hurtful elation of mind in one above another, was from the eminence of gifts which some had received above others. And it cannot be denied, but that the abuse hereof laid the foundation of all that swelling secular pride, and cursed domination or lordly rule, which afterwards pestered the church. The two things which the apostle Peter in one place cautions and chargeth the elders and guides of the church against, became their ruin, namely, filthy lucre, and love of domination over the Lord’s heritage, 1 Pet. v. 2,3. And indeed it is a very hard and difficult matter, for men totally to suppress those insinuations of a good conceit of themselves, and preferring themselves before others, which gifts singular in their use and kind will suggest. Neither will it be effected without a constant exercise of grace. For this cause the apostle would not have a novice called to the ministry, or public exercise of spiritual gifts, namely, lest he be puffed up with pride, and fall into the condemnation of the devil, 1 Tim. iii. 6. Afflictions and temptations, for the most part, are a needful balance for eminent gifts. This therefore the Scripture hath provided against, both warning us that knowledge, which is the matter of all spiritual gifts, will puff up, and forbidding us to boast in them, because they are things which are freely bestowed on us, without respect unto anything of good or worth in ourselves, 1 Cor. iv. 7. And if we reckon aright those of us whose gifts are inferior unto those of other men, provided we use and improve what we have received unto the best advantage we are able, have no reason to envy them whose gifts outshine ours. For if they are gracious, they have work enough cut out for them to keep them watchful over themselves unto humility, where yet it is to be feared that things do not always so well succeed, but that by sinful surprisals of self-elating imaginations, there is work made for repentance and trouble. Yea, he who is eminently gifted, if he be not eminently humble, hath but an unquiet life within doors. And if such a person be not truly gracious, he is in the ready way to fall into the

- condemnation of the devil. Such a person is a prey to every temptation, and will also seduce himself into all evil.

2. It is required of such persons, as to be humble, so in an especial manner to be thankful. The things whereof they are partakers are eifts; and not to be thankful for gifts, is the most proper ingratitude.

3. A fruitfulness proportionable unto the excellence of their gifts. He who had received five talents, was not only obliged to trade with them, but to get five talents more. ‘The increase of one or two talents would not have served his turn. To whom much is given, of him not somewhat, but much is required. The hiding of many talents is a sin whereof there is no instance in the Scripture: it is a sin that hath a greatness in it not to be supposed; and those who may be concerned | in it, ought to tremble with the apprehensions of it. Our Lord is coming, and, alas! there is none of us who have traded with his talents as we ought to have done. We hope that in his infinite mercy and compassion he will spare and pardon, and accept of that little which we have endeavoured after in sincerity; but in the meantime we ought always to consider that labour and fruitfulness ought to be proportioned unto what we have received. But yet these are not the better things here directly intended. For from them, or anything that is in the best of them, no such conclusions can be made as that here by our apostle, seeing he had shown before that they might all perish and be lost.

Secondly. There are spiritual things which differ in their whole kind and nature from other things, and are better than they as to their essence and being. Such 1s all saving grace, with all the fruits of it. I shall not stay to prove, that true saving grace differs specifically from all common grace, however advanced in its exercise by the company and help of spiritual gifts, much less to wrangle about what doth formally constitute a specifical difference between things. But this 1 say plainly, which [ can prove assuredly, that’ true gospel faith and sincere obedience are better things, than the most glorious hypocrite or most reformed unregenerate person was ever made partaker of. In the visible professing church, all things outwardly seem to; be equal. There are the same ordinances administered unto all, the same profession of faith is made by all, the same outward duties are attended unto, and scandalous offences are by all avoided. But yet things are not internally equal. ‘ Many are called, but few are chosen.’ In ἃ great house, there are vessels of wood and stone, as well as of gold and silver. All that eat outwardly in ordinances of the bread of life, do not feed on the hidden manna. All that have their names enrolled in the church’s book, may not yet have them written in the Lamb’s book. There are yet better things than gifts, profession, participation of ordinances, and whatever is of the like nature. And the use hereof in one word is to warn all sorts of persons, that they rest not in, that they take not up with an interest in, or participation of the privileges of the church, with a common profession, which may give them a name to live; seeing they may be dead or in a perishing condition in the meantime.

Obs. VI. There are according to the tenor of the covenant of grace, such things bestowed on some persons, as salvation doth infallibly accompany and ensue upon—better things, and such as have salvation accompanying of them. This assertion is founded on the nature of the covenant of grace: in the first covenant it was not so. The best things bestowed. by virtue of it might perish, and did so. Many excellent things were bestowed on us when we were created in the image of God. But they were all such things as we might lose, and did lose, and thereby came short of that glory of God, which we were created for. But in the covenant of grace, there is such a disposal and concatenation of spiritual things, that a real participation of some of them, doth infallibly conclude unto an indefeasible interest in them all. Of this did the apostle assure us in an express enumeration of them, Rom, vit. 29, 30. For instance, there is a saving faith of this nature. For, 1. It is an effect of God’s immutable purpose of election. If that therefore cannot be changed, this cannot utterly fail and be lost. Whom he predestinates them he calls; that is, to saving faith by Jesus Christ. Faith is of God’s elect, and they only believe truly, who are ordained to eternal life. 2. The Lord Christ intercedeth that this faith may never fail, or be utterly lost, John xvu. 8, 11, 15, Xe. 3. The power of God is engaged in the preservation of it, 2 Pet. i.3; 1 Pet. i. 5; Eph. i. 19, 20. 4. The promises of the covenant are expressly multiplied unto this purpose, Jer. xxxi. 32, 99, xxxil. 3883—40. And the like may be said of all other saving graces. And on this ground doth the: apostle call those better things that these Hebrews were made partakers of, ‘such as accompany salvation.’