Exposition of Hebrews 6-10

Verse 3.

These words contain two things. (1) The Resolution of the Apostle as to the matter and occasion before him. And this will we do. (2) A limitation of that resolution by an express submission to the will and pleasure of God, if so be that God permit.

As to the sense of the first, it is plain that the Apostle in the foregoing Verses had proposed or mentioned two things of very divers natures. The first hereof is, going on to perfection, ver. 1. and the other, the laying again of the foundation, ver. 2. Hence it is doubted and inquired, whether of these it be that the Apostle hath respect unto in these words, And this we will do.

This we will do, that is, either we will go on to perfection, which was exhorted unto ver. 1. and so is the more remote antecedent; or this will we do, laying again the foundation, which is the next antecedent, whereunto 〈 in non-Latin alphabet 〉 seems to relate. And this sundry Expositors adhere unto. But there are some things which make it evident, that respect is had herein to the former and more remote antecedent, namely, going on to perfection. And they are, first what the Apostle saith, and then what he doth. In what he saith, his manner of expressing these things is considerable; for as to the latter he twice intimates his intention to omit their farther handling. Therefore leaving, or at present omitting the principles of the Doctrine of Christ, and, not laying again the foundation, ver. 1. Hereunto if we refer these words, And this will we do if God permit, they rather signify the present leaving of them, than their farther handling. And he not only declares his resolution to omit them, but also gives a sufficient reason why he would do so. And this is expressed in the last Verses of the Chapter foregoing. They had already had both time and means sufficient for their instruction in these principles so that to inculcate them on those by whom they were learned and received was needless; and for those, who had either not received them, or rejected them, it was to no purpose farther to treat with them about these things, which he confirms with a severe reason and dreadful consideration, ver. 4, 5, 6, 7, 8. But things are otherwise expressed concerning the other antecedent. He speaks of it positively as that which was in his purpose and design, Let us, saith he, go on to perfection, I in teaching, ye in learning, and this will we do if God permit. (2) His intention is no less evident from what he doth in this Epistle; There is indeed in this Chapter, and the last Chapter of it, mention made about Repentance, Faith, Patience, Obedience, the Worship of God, and the like; but not as principles of Doctrine, to be laid as foundation, but as Graces to be practiced in the course of their Edification. But the main business he undertakes, and the work which he pursues, is the carrying on of these Hebrews to perfection by the declaration of the most sublime mysteries of the Gospel, especially that which is among the chiefest of them, namely, the Priesthood of Christ and the Prefiguration of it by that of Melchizedek. (3) The whole series of this discourse depends on Chap. 5. ver. 10, 11. Having declared unto them that he had many things to instruct them concerning the Priesthood of Christ, as shadowed out in the Person and Office of Melchizedek, he lets them know that he had also sundry discouragements in his design, which yet were not such, but that he would break through them and pursue his intention. Only to make his way as smooth and plain as conveniently he could, he deals with them a while about the removal of those hindrances which lay in his way on their part, and then returneth directly to his first proposal, and the handling of it in the last Verse of this Chapter. This therefore is the sense of these words. For the reasons before insisted on, and afterwards to be added, I will proceed unto the declaration of the principal mysteries of the Gospel, especially those which concern the Priesthood of Christ, and thereby raise up the building of your Faith and Profession upon the foundation that hath been laid, whereby through the Grace of God, you may be carried on to perfection, and become skillful in the word of Righteousness.

No discouragements should deter the Ministers of the Gospel from proceeding in the declaration of the mysteries of Christ, whose dispensation is committed unto them, when they are called thereunto. Among the various discouragements they meet withal, the least is not what ariseth from the dullness of them that hear. This our Apostle had now in his eye in a particular manner, yet resolved to break through the consideration of it, in the discharge of his Duty, So it is with many still. Neither is anything more irksome and grievous unto faithful preachers than the incapacity of their Hearers to receive Gospel mysteries through their own negligence and sloth. But in this condition they have here an example for their guidance and direction.

And these things lie plain therein. (1) That they use all means, by warnings, persuasions, encouragements, and threatenings to stir up their people out of their slothful, careless frame and temper. So doth our Apostle with the Hebrews in this Chapter, leaving nothing unsaid that might excite them unto diligence and a due improvement of the means of knowledge which they enjoyed. So will they do with them that watch for their Souls as those who must give an account, and Ministers of another sort have no concern in these matters. (2) As occasion offers itself, to proceed in their work. And that (1) Because there are among their Hearers some concerning whom they are persuaded of better things, and such as accompany Salvation, as our Apostle speaks verse 9. whose Edification is not to be neglected, for the sinful sloth and ignorance of others. (2) God is pleased sometimes to convey saving Light to the minds of men, before very dark and ignorant, in and by the dispensation of the deepest mysteries of the Gospel, without such preparatory instruction in the more obvious principles of it, as is ordinarily required. Not knowing therefore by what ways or means, how or when God will work upon the Souls of men, it is their Duty to proceed in the declaration of the whole counsel of God committed unto them, and leave the success of all unto him by whom they are employed.

Secondly, The Limitation of this Resolution is expressed in those words, 〈 in non-Latin alphabet 〉 , if God permit. There may be a threefold occasion of these words, or a respect unto three things in the Will of God, and consequently a threefold Exposition of them. For,

1. Respect may be had merely and solely unto the unknown Sovereign will and pleasure of God, and so no more is intended but that general limitation and expression of our absolute dependence on him, which we ought to bound all our resolutions withal. This our nature, and the nature of all our affairs, as they are in the hand of God, and at his disposal, do require of us. And therefore also it is expressly enjoined us as a Duty to be continually minded in all we undertake or do, Jam. 4. 13, 14, 15. If this be intended (as it is also, if not only) then it is as if he had said, If he in whose hand is my life and breath and all my ways, whose I am, whom I serve, and to whose disposal I willingly submit myself in all things, see good and be pleased to continue my life, opportunity, his assistance and all other things necessary to this work, I will proceed with my design and purpose to acquaint you with and instruct you in the great mysteries of the Priesthood and Sacrifice of Christ. See 1 Cor. 16. 7.

2. Respect may be had unto the condition of the Hebrews whose sloth and negligence in hearing the word he hath now under reproof, and the Will or Purpose of God concerning them. For he seems to intimate unto them, that there may be some fear lest God should be so provoked by their former miscarriages, as that he would not afford them the means of farther instruction. For this is a thing which God often threatens, and which falls out oftener than we are aware of, yea most Nations of the Earth are examples of this severity of God. So a word of the same importance is used unto this purpose, as to the turning away of the Gospel from any persons or people, Acts 16. 7. They assayed to go into Bythinia but the Spirit suffered them not, he permitted it not; which is the same, with forbidding them to preach the word in Asia, ver. 6 And so the sense of the expression amounts to this; If God, whom I fear you have much provoked by your negligence and contempt of his word, will yet exercise patience and longsuffering towards you, and not cast you out of his care by forbidding me to proceed in my design, or depriving me of my opportunity, if God hinder me not by reason of your unworthiness, but be graciously pleased to be with me in my designed work.

3. There is a 〈 in non-Latin alphabet 〉 in the words, wherein a farther respect unto the Will of God is included than expressed. For it is not a mere naked permission in God that the Apostle intends, as if he should have said, if God let me alone, and as it were wink at what I am doing. But there is a supposition in it of the continuance of God's gracious assistance and especial presence with him, without which he frequently declared that he could neither undertake nor accomplish anything that lay before him. God can in the beginning or middle of an Epistle, or a Sermon, take us off when he pleaseth, if he do but withdraw his assistance from us. And all these respects unto the Will of God, are not only consistent, so as that the closing with one excludeth not another, but they are all of them plainly included in the Apostles intention, and are necessary to be taken in, unto the right understanding of his words.

As it is our Duty to submit ourselves in all our undertakings unto the Will of God, so especially in those wherein his Glory is immediately concerned. In general we have a Rule given us as to the most ordinary occasions of Life, Jam. 4. 13, 14, 15. Not to do it is to disavow our dependence on God; a fruit of carnal wisdom and security, which God greatly abhorreth. Neither is there anything which will so fill our lives with disappointment and vexation. For in vain shall any man, be his condition at present what it will, seek for rest or peace in anything but the Will of God. But especially is this required of us in these things wherein the Glory of God himself is immediately concerned. Such are those here with respect whereunto our Apostle makes this deference unto the Sovereign pleasure of God. This will we do if God permit; namely, the things which concern the instruction and edification of the Church, which regards the Glory of God in an especial manner. For (1) All these things are under the especial care of God, and are ordered by peculiar Wisdom. Not to submit ourselves absolutely in these things unto him, is to take his own things out of his hand, and to exalt our wisdom against his, as though we knew better what belonged unto his affairs than himself. (2) We come not to have any concernment in the things of God but upon his call, and hold it at his pleasure. That is the rise and tenor of our Ministry in the Church whatever it be. And is it not just and equal that we should wholly submit in our work unto his Will, and rest in his Pleasure? It may be we have many things in our view that are desirable unto us, many things we would think meet to engage our endeavors in, as supposing them to have a great tendency to the Glory of God, in all which he hath determined contrary to our desires and aims. All our Satisfaction lies in, and all our Duty is to be bounded by this submission.

Let them who are entrusted with means of Light, Knowledge, and Grace, improve them with diligence, lest upon their neglect, God suffer not his Ministers farther to instruct them.

Verse 4, 5, 6.

〈 in non-Latin alphabet 〉 . Impossible enim, that is, est, it is impossible, Syr. 〈 in non-Latin alphabet 〉 But they cannot. This respects the Power of the Persons themselves, and not the Event of things, it may be not improperly as to the sense. Beza and Erasmus, fieri non potest, it cannot be. The same with impossible. But the use of the word 〈 in non-Latin alphabet 〉 in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to retain the same word, as in our Translation; For it is impossible.

〈 in non-Latin alphabet 〉 Syr. Those who one time, or once descended unto Baptism; of which interpretation we must speak afterwards. All others, qui semel fuerint Illuminati, who were once Illuminated. Only the Ethiopic follows the Syriac; some read Illustrati to the same purpose.

〈 in non-Latin alphabet 〉 , vul. Lat. Gustaverant etiam donum coeleste; etiam for &. Others express the Article by the Pronoun, by reason of its Reduplication. Et gustaverint donum illud coeleste; and have tasted of that Heavenly Gift. Syr. The Gift that is from Heaven. And this the Emphasis in the Original seems to require. And have tasted of that Heavenly Gift.

〈 in non-Latin alphabet 〉 . Et participes facti sunt spiritus sancti. Vul. Lat. And are made partakers of the Holy Ghost. All others, facti fuerint, have been made partakers of the Holy Ghost; Syr. 〈 in non-Latin alphabet 〉 the Spirit of Holiness.

〈 in non-Latin alphabet 〉 . Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum. Rhem. Have moreover tasted the good word of God. But moreover doth not express nihilominus; and have notwithstanding, which hath no place here, 〈 in non-Latin alphabet 〉 , verbum pulchrum.

〈 in non-Latin alphabet 〉 . Virtutes{que} seculi futuri. Syr. 〈 in non-Latin alphabet 〉 Virtutem; the Power. Vul. seculi venturi. We cannot in our Language distinguish between futurum and venturum, and so render it, the world to come.

〈 in non-Latin alphabet 〉 ; Vul. Et prolapsi sunt. Rhem. And are fallen. Others, si prolabantur; which the sense requires; if they fall, that is, away, as our Translation, properly. Syr. 〈 in non-Latin alphabet 〉 , That sin again, somewhat dangerously: for it is one kind of sinning only that is included and expressed.

〈 in non-Latin alphabet 〉 . Vul. rursus renovari ad poenitentiam, to be renewed again to Repentance, rendering the active verb passively. So Beza also, ut denuo renoventur ad resipiscentiam; that they should again be renewed to Repentance. The word is active as rendered by ours, to renew them again to Repentance.

〈 in non-Latin alphabet 〉 . Rursum crucifigentes sibimetipsis filium Dei. 〈 in non-Latin alphabet 〉 . Vul. Et ostentui habentes; Rhem. And making him a mockery. Eras. ludibrio habentes. Beza, ignominiae exponentes. One of late, ad exemplum Judaeorum excruciant; torment him as did the Jews.

For it is impossible for those who were once enlightened, and have tasted of the Heavenly Gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the Powers of the world to come, if they fall away (for' any) to renew them again to Repentance; seeing they crucify again to themselves the Son of God, and put him unto open shame, (or treat him ignominiously.)

That this passage in our Apostles discourse hath been looked upon as accompanied with great difficulties, is known to all. And many have the Differences been about its Interpretation. For both Doctrinally and Practically, sundry have here stumbled and miscarried. It is almost generally agreed upon, that from these words, and the colorable but indeed perverse Interpretation and Application made of them by some in the Primitive times, occasioned by the then present circumstances of things, to be mentioned afterwards, the Latin Church was so backward in receiving the Epistle itself, that it had not absolutely prevailed therein in the days of Jerome, as we have elsewhere declared. Wherefore it is necessary, that we should a little inquire into the occasion of the great contests which have been in the Church almost in all Ages, about the sense of this place.

It is known that the Primitive Church according to its Duty, was carefully watchful about the Holiness and upright walking of all that were admitted into the Society and Fellowship of it. Hence upon every known and visible failing, they required an open Repentance from the Offenders, before they would admit them into a participation of the sacred mysteries. But upon flagitious and scandalous crimes, such as Murder, Adultery, or Idolatry, in many Churches they would never admit those who had been guilty of them into their Communion anymore. Their greatest and most signal trial, was with respect unto them, who through fear of death complied with the Gentiles in their Idolatrous Worship, in the time of Persecution. For they had fixed no certain general Rules whereby they should unanimously proceed, but every Church exercised severity or lenity, according as they saw cause, upon the circumstances of particular instances. Hence Cyprian in his banishment would not positively determine concerning those of the Church in Carthage, who had so sinned and fallen, but defer'd his thoughts until his return; when he resolved to advise with the whole Church, and settle all things according to the counsel that should be agreed on amongst them. Yea many of his Epistles are on this subject peculiarly; and in them all, if compared together, it is evident, that there was no Rule agreed upon herein, nor was he himself resolved in his own mind, though strictly on all occasions opposing Novatianus, wherein it had been well if his Arguments had answered his Zeal. Before this the Church of Rome was esteemed in particular more remiss in their Discipline, and more than other Churches in their re-admission unto Communion, of notorious Offenders. Hence Tertullian in his Book de Poenitentia, reflects on Zepherinus the Bishop of Rome, that he had admitted Adulterers unto Repentance, and thereby unto the Communion of the Church. But that Church proceeding in her Lenity, and every day enlarging her Charity, Novatus and Novatianus taking offense thereat, advanced an Opinion on the contrary extreme. For they denied all hope of Church-pardon, or of a Return unto Ecclesiastical Communion, unto them who had fallen into open sin after Baptism, and in especial peremptorily excluded all persons whatsoever who had outwardly complied with Idolatrous Worship in time of Persecution, without respect unto any distinguishing circumstances. Yea they seem to have excluded them from all expectation of forgiveness from God himself. But their followers terrified with the uncharitableness and horror of this Perswasion, tempered it so far, as leaving all persons absolutely to the mercy of God upon their Repentance, they only denied such as we mentioned before a re-admission into Church-Communion, as Ac • sius speaks expressly in Socrates, lib. 1. cap. 7. Now this Opinion they endeavored to confirm, as from the nature and use of Baptism, which was not to be reiterated; whereon they judged that no pardon was to be granted unto them, who fell into those sins which they lived in before, and were cleansed from at their Baptism; so principally from this place of our Apostle, wherein they thought their whole Opinion was taught and confirmed. And so usually doth it fall out very unhappily with men, who think they see some peculiar Opinion or Perswasion, in some singular Text of Scripture, and will not bring their Interpretations of it unto the Analogy of Faith, whereby they might see how contrary it is to the whole design and current of the word in other places. But the Church of Rome on the other side judging rightly from other directions given in the Scripture, that the Novatians transgressed the Rule of Charity and Gospel-Discipline in their severities; yet as it should seem, and is very probable, knew not how to answer the Objection from this place of our Apostle. Therefore did they rather choose for a season, to suspend their assent unto the Authority of the whole Epistle, than to prejudice the Church by its Admission. And well was it that some learned men afterward, by their sober Interpretations of the words, plainly evince that no countenance was given in them unto the errors of the Novatians; for without this it is much to be feared that would have preferred their Interest in their present controversy, before the Authority of it, which would in the issue have proved ruinous to the Truth itself. For the Epistle being designed of God unto the common Edification of the Church, would have at length prevailed, whatever sense men through their prejudices and ignorance should put upon any passages of it.

But this controversy is long since buried; the generality of the Churches in the world, being sufficiently remote from that which was truly the mistake of the Novatians, yea the most of them do bear peaceably in their Communion, without the least exercise of Gospel-discipline towards them, such persons as concerning whom the dispute was of old, whether they should ever in this world be admitted into the Communion of the Church, although upon their open and professed Repentance. We shall not therefore at present need to labor in this controversy.

But the sense of these words hath been the subject of great contests, on other occasions also. For some do suppose, and contend, that they are real and true Believers, who are deciphered by the Apostle, and that their Character is given us in and by sundry inseparable Adjuncts, and properties of such persons. Hence they conclude, that such Believers may totally and finally fall from Grace, and perish Eternally. Yea it is evident that this Hypothesis of the final Apostasy of true Believers, is that which influenceth their Minds and Judgments to suppose that such are here intended. Wherefore others who will not admit that according to the tenor of the Covenant of Grace in Christ Jesus, true Believers can perish Everlastingly, do say, that either they are not here intended, or if they are, the words are only comminatory, wherein although the consequence in them in a way of arguing be true, namely, that on the supposition laid down, the inference is certain, yet the supposition is not asserted in order unto a certain consequent, whence it should follow that true Believers might so really fall away, and absolutely perish. And these things have been the matter of many contests among learned men.

Again, There have been sundry mistakes in the practical Application of the intention of these words unto the Consciences of men, mostly made by themselves who are concerned. For whereas by reason of sin, they have been surprised with terrors and troubles of Conscience, they have withal in their darkness and distress, supposed themselves to be fallen into the condition here described by our Apostle, and consequently to be irrecoverably lost. And these Apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin, against the Second Table after they have made a Profession of the Gospel, and having their Consciences harrassed with a sense of their Guilt, (as it will fall out where men are not greatly hardened through the deceitfulness of sin) they judge that they are fallen under the sentence denounced in this Scripture against such sinners, as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same Judgment of themselves, because they have fallen from that constant compliance with their Convictions, which formerly led them unto a strict performance of Duties, and this in some course of long continuance. Now whereas it is certain, that the Apostle in this discourse gives no countenance unto the severity of the Novatians, whereby they excluded Offenders everlastingly from the Peace and Communion of the Church, nor to the final Apostasy of true Believers, which he testifieth against in this very Chapter, in compliance with innumerable other Testimonies of Scripture to the same purpose; nor doth he teach anything whereby the Conscience of any sinner, who desires to return to God and to find acceptance with him, should be discouraged or disheartened; we must attend unto the Exposition of the words in the first place, so as not to break in upon the boundaries of other Truths, nor transgress against the Analogy of Faith. And we shall find that this whole discourse compared with other Scriptures, and freed from the prejudices that men have brought unto it, is both remote from administering any just occasion to the mistakes before-mentioned, and is a needful wholesome commination, duly to be considered by all Professors of the Gospel.

In the words we consider, (1) The connection of them unto those foregoing, intimating the occasion of the Introduction of this whole discourse. (2) The subject described in them, or the Persons spoken of, under sundry qualifications, which may be inquired into jointly and severally. (3) What is supposed concerning them. (4) What is affirmed of them on that supposition.

1. The connection of the word sis included in the causal connection; 〈 in non-Latin alphabet 〉 , For. It respects the Introduction of Reason for what had been before discoursed, as also of the limitation which the Apostle added expressly unto his purpose of making a progress in their farther Instruction, if God permit. And he doth not herein express his judgment that they to whom he wrote were such as he describes, for he afterwards declares that he hoped better things concerning them, only it was necessary to give them this caution, that they might take due care not to be such. And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice; he lets them here know the danger that there was in continuing in that slothful condition. For not to proceed in the ways of the Gospel and Obedience thereunto, is an untoward entrance into a total relinquishment of the one and the other. That therefore they might be acquainted with the danger hereof, and be stirred up to avoid that danger, he gives them an account of those who after a Profession of the Gospel, beginning at a non-proficiency under it, do end in Apostasy from it. And we may see, That the severest Comminations are not only useful in the Preaching of the Gospel, but exceeding necessary towards persons that are observed to be slothful in their Profession.

2. The description of the Persons that are the subject spoken of, is given in five Instances of the Evangelical Privileges whereof they were made partakers, notwithstanding all which, and against their obliging efficacy to the contrary, it is supposed that they may wholly desert the Gospel itself. And some things we may observe concerning this description of them in general. As (1) The Apostle designing to express the fearful state and judgment of these Persons, describes them by such things as may fully evidence them to be, as unavoidable, so righteous and equal. Those things must be some evident Privileges and Advantages, whereof they were made partakers by the Gospel. These being despised in their Apostasy, do proclaim their destruction from God to be rightly deserved. (2) That all these Privileges do consist in certain especial operations of the Holy Ghost, which were peculiar unto the Dispensation of the Gospel, such as they neither were, nor could be made partakers of in their Judaism. For the Spirit in this sense, was not received by the works of the Law, but by the hearing of Faith, Gal. 3. 2. And this was a Testimony unto them, that they were delivered from the bondage of the Law, namely, by a participation of that Spirit which was the great Privilege of the Gospel. (3) Here is no express mention of any Covenant Grace or Mercy, in them or towards them, nor of any Duty of Faith or Obedience which they had performed. Nothing of Justification, Sanctification, or Adoption, is expressly assigned unto them. Afterwards when he comes to declare his hopes and persuasion concerning these Hebrews, that they were not such as those whom he had before described, nor such as would so fall away unto perdition, He doth it upon three grounds, whereon they were differenced from them. As (1) That they had such things as did accompany Salvation, that is, such as Salvation is inseparable from. None of these things therefore had he ascribed unto those whom he describeth in this place; for if he had so done, they would not have been unto him an Argument and Evidence of a contrary end, that these should not fall away and perish as well as those. Wherefore he ascribes nothing to these here in the Text, that doth peculiarly accompany Salvation, ver. 9. (2) He describes them by their Duties of Obedience and fruits of Faith. This was their work and labor of Love towards the name of God, ver. 10. And hereby also doth he difference them from those in the Text, concerning whom he supposeth that they may perish eternally; which these fruits of saving Faith and sincere Love cannot do. (3) He adds, that in the Preservation of those there mentioned, the Faithfulness of God was concerned; God is not unrighteous to forget. For they were such (he intended) as were interested in the Covenant of Grace, with respect whereunto alone, there is any engagement on the Faithfulness or Righteousness of God, to preserve men from Apostasy and Ruin; and there is so with an equal respect unto all who are so taken into the Covenant. But of these in the Text, he supposeth no such thing, and thereupon doth not intimate that either the Righteousness or Faithfulness of God were any way engaged for their preservation, but rather the contrary. The whole description therefore refers unto some especial Gospel Privileges, which Professors in those days were promiscuously made partakers of, and what they were in particular we must in the next place inquire.

The first thing in the Description is, that they were 〈 in non-Latin alphabet 〉 , once enlightened, saith the Syriac Translation, as we observed, once baptized; It is very certain that early in the Church, Baptism was called 〈 in non-Latin alphabet 〉 , Illumination; and 〈 in non-Latin alphabet 〉 , to enlighten was used for to Baptize. And the set times wherein they solemnly administered that Ordinance, were called 〈 in non-Latin alphabet 〉 , the days of Light. Hereunto the Syriac Interpreter seems to have had respect. And the word 〈 in non-Latin alphabet 〉 once, may give countenance hereunto. Baptism was once only to be celebrated, according to the constant Faith of the Churches in all Ages. And they called Baptism, Illumination, because it being one Ordinance of the Initiation of Persons into a participation of all the mysteries of the Church, they were thereby translated out of the Kingdom of Darkness into that of Grace and Light. And it seems to give further countenance hereunto, in that Baptism really was the beginning and foundation of a participation of all the other spiritual Privileges that are mentioned afterwards. For it was usual in those times, that upon the baptizing of Persons, the Holy Ghost came upon them, and endowed with extraordinary Gifts peculiar to the days of the Gospel, as we have shown in our consideration of the order between Baptism and Imposition of hands. And this Opinion hath so much of probability in it, having nothing therewithal unsuited to the Analogy of Faith, or design of the place, that I should embrace it, if the word itself as here used, did not require another Interpretation. For it was a good while after the writing of this Epistle, and all other parts of the New Testament, at least an Age or two, if not more, before this word was used mystically to express Baptism. In the whole Scripture it hath another sense, denoting an inward operation of the Spirit, and not the outward Administration of an Ordinance. And it is too much boldness to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the Text forcing us thereunto, as here are not. And for the word 〈 in non-Latin alphabet 〉 , once, it is not to be restrained unto this particular, but refers equally unto all the Instances that follow, signifying no more but that those mentioned were really and truly partakers of them.

〈 in non-Latin alphabet 〉 , is to give Light or Knowledge by teaching; the same with 〈 in non-Latin alphabet 〉 which therefore is so translated ofttimes by the Greeks. As by Aquila, Exod. 4. 12. Psal. 119. 33. Prov. 4. 4. Isa. 27. 11. as Drustus observes. And it is so by the LXX. Judge. 13. 8. 2 Kings 12. 2. chap. 17. 27. Our Apostle useth it for to make manifest, that is, bring to light, 1 Cor. 4. 5. 2 Tim. 1. 10. And the meaning of it, Joh. 1. 9. where we render it lighteth, is to teach. And 〈 in non-Latin alphabet 〉 is Knowledge upon Instruction, 2 Cor. 4. 4. 〈 in non-Latin alphabet 〉 , that the Light of the Gospel should not shine into them; that is, the Knowledge of it, so ver. 6. 〈 in non-Latin alphabet 〉 . The Light of the Knowledge. Wherefore to be enlightened in this place, is to be instructed in the Doctrine of the Gospel, so as to have a spiritual apprehension thereof. And this is so termed on a double account.

1. Of the Object, or the things known and apprehended. For Life and Immortality are brought to light by the Gospel, 2 Tim. 1. 10. Hence it is called Light. The Inheritance of the Saints in Light. And the state which men are thereby brought into, is so called in opposition to the Darkness that is in the world without it, 1 Pet. 2. 9. The world without the Gospel is the Kingdom of Satan; 〈 in non-Latin alphabet 〉 , 1 Joh. 5. 19. The whole of the world, and all that belongs unto it, in distinction and opposition unto the new Creation, is under the Power of the wicked one, the Prince of the Power of Darkness, and so is full of Darkness, it is 〈 in non-Latin alphabet 〉 , 2 Pet. 1. a dark place, wherein ignorance, folly, error, and superstition do dwell and reign. By the Power and Efficacy of this Darkness are men kept at a distance from God, and know not whither they go. This is called walking in Darkness, 1 Joh. 1. 6. whereunto walking in the Light, that is, the Knowledge of God in Christ by the Gospel, is opposed, ver. 7. On this account is our Instruction in the Knowledge of the Gospel called Illumination, because itself is Light.

2. On the account of the Subject, or the Mind itself, whereby the Gospel is apprehended. For the Knowledge which is received thereby, expels that Darkness, Ignorance and Confusion, which the mind before was filled and possessed withal. The Knowledge, I say, of the Doctrine of the Gospel, concerning the Person of Christ, of God's being in him reconciling the world unto himself, of his Offices, Work and Mediation, and the like heads of Divine Revelation, doth set up a spiritual Light in the minds of men, enabling them to discern what before was utterly hid from them, whilst alienated from the Life of God through their Ignorance. Of this Light and Knowledge there are several degrees, according to the means of Instruction which they do enjoy, the capacity they have to receive it, and the diligence they use to that purpose. But a competent measure of the Knowledge of the fundamental and most material Principles or Doctrines of the Gospel is required unto all that may thence be said to be illuminated; that is, freed from the Darkness and Ignorance they once lived in, 2 Pet. 1. 18, 19, 20. This is the first Property whereby the Persons intended are described; they are such as were illuminated by the Instruction they had received in the Doctrine of the Gospel, and the impression made thereby on their minds by the Holy Ghost; for this is a common work of his, and is here so reckoned. And the Apostle would have us know, that

1. It is great Mercy, a great Privilege, to be enlightened with the Doctrine of the Gospel' by the effectual working of the Holy Ghost. But

2. It is such a Privilege as may be lost, and end in the aggravation of the sin, and condemnation of those who were made partakers of it. And

3. Where there is a total neglect of the due improvement of this Privilege and Mercy, the condition of such Persons is hazardous, as inclining towards Apostasy.

Thus much lies open and manifest in the Text. But that we may more particularly discover the nature of this first part of the character of Apostates, for their sakes who may look after their own concernment therein, we may yet a little more distinctly express the nature of that Illumination and Knowledge which is ascribed unto them; and how it is lost in Apostasy, will afterwards appear. And

1. There is a Knowledge of spiritual things, that is purely Natural and Disciplinary, attainable and attained without any especial Aid or Assistance of the Holy Ghost. As this is evident in common experience, so especially among such, as casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual Gifts. Some Knowledge of the Scripture and the things contained in it, is attainable at the same rate of pains and study with that of any other Art or Science.

2. The Illumination intended, being a Gift of the Holy Ghost, differs from, and is exalted above this Knowledge that is purely natural. For it makes nearer approaches unto the Light of spiritual things in their own nature, than the other doth. Notwithstanding the utmost improvement of scientifical notions that are purely natural, the things of the Gospel in their own nature are not only unsuited to the Wills and Affections of Persons endued with them, but are really foolishness unto their minds. And as unto that goodness and excellency which give desireableness unto spiritual things, this knowledge discovers so little of them, that most men hate the things which they profess to believe. But this spiritual Illumination gives the mind some satisfaction with Delight and Joy in the things that are known. By that Beam whereby it shines into Darkness, although it be not fully comprehended, yet it represents the way of the Gospel as a way of Righteousness, 2 Pet. 2. 21. which reflects a peculiar regard of it on the mind.

Moreover the Knowledge that is merely natural, hath little or no power upon the Soul, either to keep it from sin or to constrain it unto Obedience. There is not a more secure and profligate Generation of sinners in the world, than those who are under the sole conduct of it. But the Illumination here intended, is attended with efficacy, doth effectually press in the Conscience and whole Soul, unto an abstinence from sin, and the performance of all known Duties. Hence Persons under the Power of it and its Convictions, do ofttimes walk blamelessly and uprightly in the world, so as not with the other to contribute unto the contempt of Christianity. Besides, there is such an Alliance between spiritual Gifts, that where any one of them doth reside, it hath assuredly other accompanying of it, or one way or other belonging unto its train, as is manifest in this place. Even a single Talent is made up of many pounds. But the Light and Knowledge which is of a mere natural acquirement, is solitary, destitute of the society and countenance of any spiritual Gift whatever. And these things are exemplified unto common observation every day.

3. There is a saving, sanctifying Light and Knowledge, which this spiritual Illumination riseth not up unto. For though it transiently affect the mind with some glances of the Beauty, Glory, and Excellency of spiritual things, yet it doth not give that direct, steady, intuitive insight into them, which is obtained by Grace. See 2 Cor. 3. 18. chap. 4. 4, 6. Neither doth it renew, change, or transform the Soul into a conformity unto the things known, by planting of them in the Will and Affections, as a gracious saving Light doth, 2 Cor. 3. 18. Rom. 6. 17. Rom. 12. 1. These things I judged necessary to be added, to clear the nature of the first character of Apostates.

The second thing asserted in the description of them, is, that they have tasted of the Heavenly Gift; 〈 in non-Latin alphabet 〉 : The doubling of the Article gives Emphasis to the expression. And we must inquire (1) what is meant by the Heavenly Gift. And (2) what by tasting of it.

First, The Gift of God; 〈 in non-Latin alphabet 〉 , is either 〈 in non-Latin alphabet 〉 , donatio, or 〈 in non-Latin alphabet 〉 , donum. Sometimes it is taken for the Grant or giving itself, and sometimes for the thing given. In the first sense it is used, 2 Cor. 9. 15. Thanks be to God, 〈 in non-Latin alphabet 〉 , for his Gift that cannot be declared, that is, fully or sufficiently. Now this Gift was his Grant of a free, charitable and bountiful Spirit to the Corinthians, in ministering unto the poor Saints. The Grant hereof is called God's Gift. So is the Gift of Christ used also, Ephes. 4. 7. according to the measure of the Gift of Christ, that is, according as he is pleased to give and grant of the fruits of the Spirit unto men; see Rom. 5. 15, 17. Ephes. 3. 7. sometimes it is taken for the thing given; properly 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , as Jam. 1. 17. so it is used Joh. 4. 10. If thou knewest the Gift of God, 〈 in non-Latin alphabet 〉 , The Gift of God, that is, the thing given by him, or to be given by him. It is, as many judge, the Person of Christ himself in that place, which is intended. But the context makes it plain, that it is the Holy Ghost; For he is the Living water which the Lord Jesus promiseth in that place to bestow. And so far as I can observe 〈 in non-Latin alphabet 〉 , the Gift, with respect unto God as denoting the thing given, is nowhere used but only to signify the Holy Ghost. And if it be so, the sense of this place is determined, Acts 2. 38. Ye shall receive 〈 in non-Latin alphabet 〉 , the Gift of the Holy Ghost; not that which he gives, but that which he is, Chap. 8. 20. Thou hast thought 〈 in non-Latin alphabet 〉 , that the Gift of God may be purchased with money, that is, the Power of the Holy Ghost in miraculous Operations. So expressly, chap. 10. 45. chap. 11. 17. Elsewhere, 〈 in non-Latin alphabet 〉 , so far as I can observe, when respecting God, doth not signify the thing given, but the grant itself. The Holy Spirit is signally the Gift of God under the New Testament.

And he is said to be 〈 in non-Latin alphabet 〉 , heavenly, or from Heaven. This may have respect unto his work and effect, they are heavenly as opposed to carnal and earthly. But principally it regards his Mission by Christ after his Ascension into Heaven, Acts 2. 33. Being exalted and having received the Promise of the Father, he sent the Spirit. The Promise of him was, that he should be sent from Heaven, or from above, as God is said to be above, which is the same with Heavenly, Deut. 4. 39. 2 Chron. 5. 23. Job 31. 2, 8. Isa. 2. 2, 15. and chap. 45. 8. When he came upon the Lord Christ to anoint him for his work, the Heavens were opened, and he came from above, Matth. 3. 16. so Acts 2. 2. At his first coming on the Apostles, there came a sound from Heaven. Hence he is said to be 〈 in non-Latin alphabet 〉 , that is, to be 〈 in non-Latin alphabet 〉 , sent from Heaven, 1 Pet. 1. 12. Wherefore although he may be said to be Heavenly upon other accounts also, which therefore are not absolutely to be excluded, yet his being sent from Heaven by Christ, after his Ascension thither, and exaltation there, is principally here regarded. He therefore is this 〈 in non-Latin alphabet 〉 , the heavenly Gift here intended, though not absolutely, but with respect to an especial work.

That which riseth up against this Interpretation, is, that the Holy Ghost is expressly mentioned in the next clause, And were made partakers of the Holy Ghost. It is not therefore probable that He should be here also intended.

Answ. (1) It is ordinary to have the same thing twice expressed in various words, to quicken the sense of them; and it is necessary it should be so, when there are divers respects unto the same thing, as there are in this place.

(2) The following clause may be exegetical of this, declaring more fully and plainly what is here intended which is usual also in the Scrptures; so that nothing is cogent from this consideration, to disprove an Interpretation so suited to the sense of the place, and which the constant use of the word makes necessary to be embraced. But,

(3) The Holy Ghost is here mentioned as the great Gift of the Gospel times, as coming down from Heaven, not absolutely, not as unto his Person, but with respect unto an especial work, namely, the change of the whole state of Religious Worship in the Church of God; Whereas we shall see in the next words, he is spoken of only with respect unto external actual operations. But he was the great, the promised Heavenly Gift, to be bestowed under the New Testament, by whom God would institute and ordain a new way, and new Rites of Worship, upon the Revelation of himself and Will in Christ. Unto him was committed the Reformation of all things in the Church, whose time was now come, Chap. 9. 10. The Lord Christ when he ascended into Heaven, left all things standing and continuing in Religious Worship, as they had done from the days of Moses, though he had virtually put an end unto it. And he commanded his Disciples that they should attempt no alteration therein, until the Holy Ghost were sent from Heaven to enable them thereunto, Acts 1. 4, 5. But when he came as the great Gift of God, promised under the New Testament, he removes all the carnal Worship and Ordinances of Moses, and that by the full Revelation of the Accomplishment of all that was signified by them, and appoints the new, holy, spiritual Worship of the Gospel, that was to succeed in their room. The Spirit of God therefore, as bestowed for the introduction of the New Gospel state, in Truth and Worship, is the Heavenly Gift here intended. Thus our Apostle warneth these Hebrews, that they turn not away from him who speaketh from Heaven, chap. 12. 25. that is, Jesus Christ speaking in the Dispensation of the Gospel by the Holy Ghost sent from Heaven. And there is an Antithesis included herein, between the Law and the Gospel; the former being given on Earth, the latter being immediately from Heaven. God in the giving of the Law made use of the Ministry of Angels, and that on the Earth; but he gave the Gospel Church state, by that Spirit which although he worketh on men in Earth, and is said in every Act or Work to be sent from Heaven, yet is he still in Heaven, and always speaketh from thence; as our Savour said of himself, with respect unto his Divine Nature, Joh. 3. 13.

Secondly, We may inquire what it is to taste of this Heavenly Gift. The expression of tasting is metaphorical, and signifies no more but to make a Trial or Experiment; For so we do by tasting, naturally and properly of that which is tendered unto us to eat. We taste such things by the sense given us naturally to discern our food, and then either receive or refuse them as we find occasion. It doth not therefore include eating, much less Digestion and turning into nourishment of what is so tasted. For its nature being only thereby discerned, it may be refused, yea though we like its relish and savor upon some other consideration. Some have observed that to taste is as much as to eat, as 2 Sam. 3. 35. I will not taste bread, or ought else. But the meaning is, I will not so much as taste it, whence it was impossible he should eat it. And when Jonathan says he only tasted a little of the Honey, 1 Sam. 14. 29. it was an excuse and extenuation of what he had done. But it is unquestionably used for some kind of experience of the nature of things, Prov. 31. 18. she tasteth that her merchandize is good, or hath experience of it, from its increase, Psal. 34. 8. O taste and see that the Lord is good; which Peter respects, 1 Epist. 2. 3. If so be that ye have tasted that the Lord is gracious, or found it so by experience. It is therefore properly to make an experiment or trial of anything, whether it be received or refused; and is sometimes opposed to eating and digestion, as Matth. 27. 34. That therefore which is ascribed unto these Persons, is, that they had an experience of the Power of the Holy Ghost, that Gift of God, in the Dispensation of the Gospel, the Revelation of the Truth, and Institution of the spiritual Worship of it; of this state and of the excellency of it, they had made some trial, and had some experience; a Privilege which all men were not made partakers of. And by this taste they were convinced, that it was far more excellent than what they had been before accustomed unto, although now they had a mind to leave the finest Wheat for their old Acorns. Wherefore although tasting contain a Diminution in it, if compared with that spiritual eating and drinking, with that Digestion of Gospel Truths, turning them into nourishment, which are in true Believers; yet absolutely considered it denotes that Apprehension and Experience of the excellency of the Gospel as administered by the Spirit, which is a great Privilege and spiritual Advantage, the contempt whereof will prove an unspeakable Aggravation of the Sin, and the remediless ruin of Apostates. The meaning then of this Character given concerning these Apostates is, that they had some experience of the Power and Efficacy of the Holy Spirit from Heaven, in Gospel Administrations and Worship. For what some say of Faith, it hath here no place; and what others affirm of Christ, and his being the Gift of God, comes in the issue unto what we have proposed. And we may observe, farther to clear the Design of the Apostle in this Commination,

1. That all the Gifts of God under the Gospel are peculiarly Heavenly, Joh. 3. 12. Ephes. 1. 3. and that in opposition, (1) To earthly things, Col. 3. 11, 12. (2) To carnal Ordinances, Heb. 9. 23. let them beware by whom they are despised.

2. The Holy Ghost for the Revelation of the mysteries of the Gospel, and the Institution of the Ordinances of spiritual Worship, is the great Gift of God under the New Testament.

3. There is a Goodness and Excellency in this Heavenly Gift, which may be tasted or experienced in some measure by such as never receive him, in their life, power and efficacy. They may taste, (1) Of the Word in its Truth, not its Power; (2) Of the Worship of the Church in its outward Order, not its inward Beauty; (3) Of the Gifts of the Church, not its Graces.

4. A Rejection of the Gospel, its Truth and Worship, after some experience had of their worth and excellency, is an high Aggravation of Sin, and a certain presage of Destruction.

The Third Property whereby these Persons are described is added in those words, 〈 in non-Latin alphabet 〉 ; and were made partakers of the Holy Ghost. This is placed in the middle or center of the Privileges enumerated, two preceding it, and two following after, as that which is the root and animating Principle of them all. They all are effects of the Holy Ghost, in his Gifts or his Graces, and so do depend on the participation of him. Now men do so partake of the Holy Ghost, as they do receive him. And he may be received either as unto personal Inhabitation, or as unto spiritual Operations. In the first way the world cannot receive him, Joh. 14. 17. where the world is opposed unto true Believers, and therefore these here intended were not in that sense partakers of him. His Operations respect his Gifts. So to partake of him is to have a share, part or portion in what he distributes by way of spiritual Gifts; in answer unto that expression; All these worketh that one and self-same Spirit, dividing unto everyone severally as he will, 1 Cor. 12. 11. So Peter told Simon the Magician, that he had no part in spiritual Gifts, he was not partaker of the Holy Ghost, Acts 8. 21. Wherefore to be partaker of the Holy Ghost, is to have a share in and benefit of his spiritual Operations.

But whereas the other things mentioned are also Gifts or Operations of the Holy Ghost, on what Ground or for what Reason is this mentioned here in particular, that they were made Partakers of him, which if his Operations only be intended, seems to be expressed in the other Instances?

Answ. (1) It is, as we observed before, no unusual thing in the Scripture, to express the same thing under various notions, the more effectually to impress a consideration and sense of it in our mind; especially where an expression hath a singular Emphasis in it, as this hath here used; For it is an exceeding Aggravation of the sins of these Apostates, that in these things they were Partakers of the Holy Ghost.

(2) As was before intimated also, this participation of the Holy Ghost, is placed it may be in the midst of the several parts of this Description, as that whereon they do all depend, and they are all but Instances of it. They were partakers of the Holy Ghost, in that they were once enlightened, and so of the rest.

(3) It expresseth their own personal Interest in these things. They had an interest in the things mentioned not only Objectively, as they were proposed and presented to them in the Church, but Subjectively they themselves in their own Persons were made partakers of them. It is one thing for a man to have a share in, and benefit by the Gifts of the Church, another to be personally himself endowed with them.

(4) To mind them in an especial manner of the Privileges they enjoyed under the Gospel, above what they had in their Judaism. For, whereas then they had not so much as heard that there was an Holy Ghost, that is, a blessed Dispensation of him in spiritual Gifts, Acts 19. 2. now they themselves in their own persons were made Partakers of him, than which there could be no greater Aggravation of their Apostasy: And we may observe in our way, that

The Holy Ghost is present with many as unto powerful Operations, with whom he is not present as to gracious Inhabitation: Or many are made Partakers of him in his spiritual Gifts, who are never made Partakers of him in his saving Graces, Matth. 7. 22, 23.

Fourthly, It is added in the Description, that they had tasted 〈 in non-Latin alphabet 〉 , The Good Word of God. And we must inquire, (1) What is meant by the Word of God. (2) How it is said to be Good; and (3) In what sense they taste of it.

1. 〈 in non-Latin alphabet 〉 is properly, verbum dictum, a word spoken; and although it be sometimes used in another sense by our Apostle, and by him alone, chap. 1. 3. chap. 11. 3. where it denotes the effectual active power of God; yet both the signification of the word, and its principal use elsewhere, denotes words spoken, and when applied unto God, his word as preached and declared. See Rom. 10. 17. Joh. 6. 68. The Word of God, that is, the Word of the Gospel as preached, is that which they thus tasted of. But it may be said, that they enjoyed the Word of God in their state of Judaism; They did so, as to the written word; for unto them were committed the Oracles of God, Rom. 3. 2. But it is the word of God as preached in the Dispensation of the Gospel that is eminently thus called, and concerning which such excellent things are spoken, Rom. 1. 16. Acts 20. 32. Jam. 1. 21.

2. The word is said to be 〈 in non-Latin alphabet 〉 , good, desirable, amiable, as the word here used signifieth. Wherein it is so, we shall see immediately. But whereas the Word of God preached under the Dispensation of the Gospel may be considered two ways; (1) In general, as to the whole system of Truths contained therein; and (2) In especial, for the Declaration made of the Accomplishment of the Promise in sending Jesus Christ for the Redemption of the Church; it is here especially intended in this latter sense. This is emphatically called 〈 in non-Latin alphabet 〉 , 1 Pet. 1. 25. So the Promise of God in particular is called his Good word; Jer. 29. 10. After seventy years I will visit you and perform my good word towards you; as he calls it the Good thing that he had promised, chap. 33. 14. The Gospel is the good tiding of Peace and Salvation by Jesus Christ, Isa. 52. 7.

3. Hereof they are said to taste, as they were before of the Heavenly Gift. The Apostle as it were studiously keeps himself to this expression, on purpose to manifest that he intendeth not those, who by Faith do readily receive food, and live on Jesus Christ, as tendered in the word of the Gospel, Joh. 6. 35, 49, 50, 51, 54, 55. It is, as if he had said, I speak not of those who have received and digested the spiritual Food of their Souls, and turned it into spiritual nourishment, but of such as have so far tasted of it, as that they ought to have desired it as sincere milk, to have grown thereby; But they had received such an experiment of its Divine Truth and Power, as that it had various effects upon them. And for the further Explication of these words, and therein of the Description of the state of these supposed Apostates, we may consider the ensuing Observations, which declare the sense of the words, or what is contained in them.

1. There is a Goodness and Excellency in the Word of God, able to attract and affect the minds of men, who yet never arrive at sincere Obedience unto it.

2. There is an especial Goodness in the Word of the Promise concerning Jesus Christ, and the Declaration of its Accomplishment.

Lastly, It is added, 〈 in non-Latin alphabet 〉 ; And the Powers of the world to come, 〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉 ; the mighty great miraculous Operations and Works of the Holy Ghost. What they were and how they were wrought among these Hebrews, hath been declared in our Exposition on chap. 2. 4. whither I shall refer the Reader; and they are known from the Acts of the Apostles, where sundry Instances of them are recorded. I have also proved on that Chapter, that by the world to come, our Apostle in this Epistle intends the days of the Messiah, that being the usual name of it in the Church at that time, as the new world which God had promised to create. Wherefore these Powers of the world to come, were the Gifts whereby those signs, wonders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the Prophets, that they should be so. See Joel 2. compared with Acts 2. These the Persons spoken of, are supposed to have tasted, for the particle 〈 in non-Latin alphabet 〉 refers to 〈 in non-Latin alphabet 〉 foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the Gospel. Yea, I do judge that themselves in their own persons were Partakers of these Powers in the Gifts of Tongues, and other miraculous Operations, which was the highest Aggravation possible of their Apostasy, and that which peculiarly rendered their recovery impossible. For there is not in the Scripture an impossibility put upon the recovery of any, but such as peculiarly sin against the Holy Ghost; and although that Guilt may be otherwise contracted, yet in none so signally as this of rejecting that Truth which was confirmed by his mighty Operations in them that rejected it, which could not be done without an Ascription of his Divine Power unto the Devil. Yet would I not fix on those extraordinary Gifts exclusively unto those that are ordinary. They also are of the Powers of the world to come. So is everything that belongs to the Erection or Preservation of the New world or the Kingdom of Christ. To the first setting up of a Kingdom, great and mighty Power is required; but being set up, the ordinary Dispensation of Power will preserve it; so is it in this matter. The extraordinary miraculous Gifts of the Spirit were used in the Erection of Christ's Kingdom, but it is continued by ordinary Gifts, which therefore also belong unto the Powers of the world to come.

From the consideration of this Description, in all the parts of it, we may understand what sort of Persons it is, that is intended here by the Apostle. And it appears, yea is evident,

1. That the Persons here intended, are not true and sincere Believers in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final Apostasy. For (1) There is in their full and large Description no mention of Faith or Believing, either expressly, or in terms equivalent. And in no other place in the Scripture are such intended, but they are mentioned by what belongs essentially to their state. And (2) There is not anything ascribed to these persons, that is peculiar to them as such, or discriminative of them, as taken either from their especial Relation unto God in Christ, or any such Property of their own, as is not communicable unto others. For instance, they are not said to be called according to God's purpose, to be born again not of the Will of Man, nor of the Will of Flesh, but of God, not to be justified, or sanctified, or united unto Christ, or to be the Sons of God by Adoption, nor have they any other characteristical note of true Believers ascribed to them. (3) They are in the following Verses compared to the Ground, on which the rain often falls, and beareth nothing but Thorns and Briars. But this is not so with true Believers. For Faith itself is an Herb peculiar to the enclosed Garden of Christ, and meet for him by whom we are dressed. (4) The Apostle afterwards discoursing of true Believers, doth in many particulars distinguish them from such as may be Apostates, which is supposed of the Persons here intended, as was before declared. For (1) He ascribeth unto them in general better things, and such as accompany Salvation, ver. 9. (2) He ascribes a work and labor of Love, as it is true Faith alone which worketh by Love, ver. 10. whereof he speaks not one word concerning these. (3) He asserts their Preservation, (1) On the account of the Righteousness and Faithfulness of God, ver. 11. (2) Of the Immutability of his counsel concerning them, ver. 17, 18. In all these and sundry other Instances doth he put a difference between these Apostates and true Believers. And whereas the Apostle intends to declare the Aggravation of their sin in falling away by the principal Privileges whereof they were made partakers, here is not one word in name or thing of those which he expressly assigns to be the chief privileges of true Believers, Rom. 8. 27, 28, 29, 30.

2. Our next enquiry is more particularly whom he doth intend. And (1) They were such who not long before were converted from Judaism unto Christianity, upon the evidence of the Truth of its Doctrine, and the miraculous Operations wherewith its Dispensation was accompanied. (2) He intends not the common sort of them, but such as had obtained especial Privileges among them. For they had received extraordinary Gifts of the Holy Ghost, as speaking with Tongues or working Miracles. And (3) They had found in themselves and other convincing evidences, that the Kingdom of God and the Messiah, which they called the world to come, was come unto them, and had satisfaction in the Glories of it. (4) Such Persons as these, as they have a work of Light on their minds, so according to the efficacy of their Convictions may have such a change wrought upon their Affections and in their Conversation, as that they may be of great esteem among Professors; and such these here intended might be. Now it must needs be some horrible frame of spirit, some malicious enmity against the Truth and Holiness of Christ and the Gospel, some violent Love of sin and the world, that could turn off such Persons as these from the Faith, and blot out all that Light and Conviction of Truth, which they had received. But the least Grace is a better security for Heaven, than the greatest Gifts and Privileges whatever.

These are the Persons concerning whom our Apostle discourseth, and of whom it is supposed by him, that they may fall away, 〈 in non-Latin alphabet 〉 . The especial nature of the sin here intended is afterwards declared in two Instances or aggravating circumstances. This word expresseth the respect it had to the state and condition of the sinners themselves; they fall away, do that whereby they do so. I think we have well expressed the word, if they shall fall away. Our old Translations render it only, if they shall fall, which expressed not the sense of the word, and was liable to a sense not at all intended. For he doth not say, if they shall fall into sin, this or that or any sin whatever that can be named, suppose the greatest sin imaginable, namely, the denial of Christ in the time of Danger or Persecution. This was that sin (as we intimated before) about which so many contests were raised of old, and so many Canons were multiplied about the ordering of them who had contracted the Guilt thereof. But one example well considered, had been a better guide for them than all their own Arbitrary Rules and Imaginations: When Peter fell into this sin, and yet was renewed again to Repentance, and that speedily. Wherefore we may lay down this in the first place as to the sense of the words; There is no particular sin that any man may fall into occasionally through the Power of Temptation, that can cast the sinner under this Commination, so that it should be impossible to renew him to Repentance. It must therefore (secondly) be a course of sin or sinning that is intended. But there are various degrees herein also, yea there are divers kinds of such courses in sin. A man may so fall into a way of sin, as still to retain in his mind such a Principle of Light and Conviction that may be suitable to his Recovery. To exclude such from all hopes of Repentance, is expressly contrary to Ezek. 18. 21. Isa. 55. 7. yea and the whole sense of the Scripture. Wherefore men after some Conviction and Reformation of Life, may fall into corrupt and wicked courses and make a long abode or continuance in them. Examples hereof we have every day amongst us, although it may be none to parallel that of Manasseh; consider the nature of his Education under his Father Hezekiah, the greatness of his sins, the length of his continuance in them, with his following Recovery, and he is a great Instance in this case. Whilst there is in such persons any seed of Light or Conviction of Truth which is capable of an Excitation or Revival, so as to put forth its Power and Efficacy in their Souls, they cannot be looked on to be in the condition intended, though their case be dangerous.

3. Our Apostle makes a distinction between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Rom. 11. 11. between stumbling and falling, and would not allow that the unbelieving Jews of those days, were come so far as 〈 in non-Latin alphabet 〉 , that is, to fall absolutely, 〈 in non-Latin alphabet 〉 . I say then have they stumbled, that they should fall? God forbid; that is, absolutely and irrecoverably. So therefore doth that word signify in this place. And 〈 in non-Latin alphabet 〉 increaseth the signification, either as to perverseness in the manner of the fall, or as to violence in the fall its self.

From what hath been discoursed it will appear, what falling away it is that the Apostle here intendeth. And,

(1) It is not a falling into this or that actual sin, be it of what nature it will, which may be, and yet not be a falling away.

(2) It is not a falling upon temptation or surprisal, for concerning such fallings we have rules of another kind given us in sundry places, and those exemplified in especial Instances; but it is that which is premeditated, of Deliberation and Choice.

(3) It is not a falling by a Relinquishment or Renunciation of some though very material Principles of Christian Religion by Error or Seduction, as the Corinthians fell, in denying the Resurrection of the dead, and the Galatians by denying Justification by Faith in Christ alone. Wherefore,

(4) It must consist in a total Renunciation of all the constitutent Principles and Doctrines of Christianity, whence it is denominated. Such was the sin of them who relinquished the Gospel to return unto Judaism, as it was then stated, in opposition unto it, and hatred of it. This it was, and not any kind of actual sins, that the Apostle manifestly discourseth concerning.

(5) For the completing of this falling away according to the intention of the Apostle, it is required that this Renunciation be avowed and professed; as, when a man forsaketh the Profession of the Gospel, and falls into Judaism or Mahumatisme, or Gentilism, in Perswasion and Practice. For the Apostle discourseth concerning Faith and Obedience as professed, and so therefore also of their contraries. And this avowment of a Relinquishment of the Gospel hath many provoking Aggravations attending it. And yet whereas some men may in their hearts and minds utterly renounce the Gospel, but upon some outward secular considerations, either dare not or will not profess that inward Renunciation, their falling away is complete and total in the sight of God; and all they do to cover their Apostasy in an external compliance with Christian Religion, is in the sight of God but a mocking of him, and the highest Aggravation of their sin.

This is the falling away intended by the Apostle; A voluntary resolved Relinquishment of, and Apostasy from the Gospel, the Faith, Rule, and Obedience thereof, which cannot be without casting the highest reproach and contumely imaginable upon the Person of Christ himself, as is afterwards expressed.

Concerning these Persons and their thus falling away, two things are to be considered in the Text. (1) What is affirmed of them. (2) The Reason of that Affirmation.

The first is, That it is impossible to renew them again to Repentance. The thing intended is negative; to renew them again to Repentance, this is denied of them; but the modification of that negation, turns the Proposition into an Affirmation; It is impossible so to do.

〈 in non-Latin alphabet 〉 . The Importance of the word is dubious; some think an absolute, and others a moral Impossibility is intended thereby. This latter most fix upon, so that it is a matter rare, difficult, and seldom to be expected, that is intended, and not that which is absolutely impossible. Considerable Reasons and Instances are produced for either Interpretation. But we must look farther into the meaning of it.

All future events depend on God, who alone doth necessarily exist. Other things may be or may not be, as they respect him or his will. And so things that are future may be said to be impossible, or be so, either with respect unto the nature of God, or his Decrees, or his moral Rule, Order and Law. Things are impossible with respect unto the Nature of God, either absolutely as being inconsistent with his Being and Essential Properties; so it is impossible, that God should lie; or on some supposition, so it is impossible, that God should forgive sin without satisfaction, on the supposition of his Law, and the Sanction of it. In this sense the Repentance of these Apostates it may be is not impossible. I say, it may be; It may be there is nothing in it contrary to any Essential Properties of the Nature of God, either directly or reductively. But I will not be positive herein. For the things ascribed unto these Apostates are such, namely, their crucifying the Son of God afresh, and putting him unto open shame, as that I know not but that it may be contrary to the Holiness and Righteousness and Glory of God, as the supreme Ruler of the world, to have anymore Mercy on them than on the Devils themselves, or those that are in Hell. But I will not assert this to be the meaning of the place.

Again, Things possible in themselves, and with respect unto the Nature of God, are rendered impossible by God's Decree and Purpose: He hath absolutely determined, that they shall never be. So it was impossible that Saul and his Posterity should be preserved in the Kingdom of Israel. It was not contrary to the Nature of God, but God had decreed that so it should not be, 1 Sam. 15. 28, 29. But the Decrees of God respecting Persons in particular, and not Qualifications in the first place, they cannot be here intended; because they are free acts of his Will, not revealed neither in particular, nor by virtue of any general Rule, as they are Sovereign, making differences between Persons in the same condition, Rom. 9. 11, 12. What is possible or impossible with respect unto the Nature of God, we may know in some good measure from the certain knowledge we may have of his Being and Essential Properties. But what is so one way or other with respect unto his Decrees or Purposes, which are Sovereign free Acts of his Will, knoweth no man, not the Angels in Heaven, Isa. 40. 13, 14. Rom. 11. 34.

Thirdly, Things are possible or impossible with respect unto the Rule and Order of all things that God hath appointed. When in things of Duty God hath neither expressly commanded them, nor appointed means for the Performance of them, then are we to look upon them as impossible, and then with respect unto us they are so absolutely, and so to be esteemed. And this is the Impossibility here principally intended. It is a thing that God hath neither commanded us to endeavor, nor appointed means to attain it, nor promised to assist us in it. It is therefore that which we have no reason to look after, attempt or expect, as being not possible by any Law, Rule, or Constitution of God.

The Apostle instructs us no farther in the nature of future events, but as our own Duty is concerned in them. It is not for us either to look or hope, or pray for, or endeavor the Renewal of such Persons unto Repentance. God gives Law unto us in these things, not unto himself. It may be possible with God for ought we know, if there be not a contradiction in it unto any of the Holy Properties of his Nature; only he will not have us to expect any such things from him, nor hath he appointed any means for us to endeavor it. What he shall do, we ought thankfully to accept; but our own Duty towards such persons is absolutely at an end. And indeed they put themselves wholly out of our reach.

That which is said to be thus impossible with respect unto these Persons, is 〈 in non-Latin alphabet 〉 , to renew them again to Repentance, 〈 in non-Latin alphabet 〉 in the New Testament with respect unto God, signifies a gracious change of mind on Gospel Principles and Promises, leading the whole Soul into Conversion unto God.

This is the beginning and entrance of our turning unto God, without which, neither the Will nor the Affections will be engaged unto him, nor is it possible for sinners to find acceptance with him.

It is impossible 〈 in non-Latin alphabet 〉 , to renew. The construction of the word is defective, and must be supplied; 〈 in non-Latin alphabet 〉 may be added, to renew themselves; it is not possible they should do so, or 〈 in non-Latin alphabet 〉 , that some should, that any should renew them, and this I judge to be intended. For the impossibility mentioned respects the Duty and Endeavors of others. In vain shall any attempt their recovery by the use of any means whatever. And we must inquire what it is to be Renewed, and what it is to be Renewed again.

Now our 〈 in non-Latin alphabet 〉 , is the Renovation of the Image of God in our natures, whereby we are dedicated again unto him. For as we had lost the Image of God by sin, and were separated from him as things profane, this 〈 in non-Latin alphabet 〉 respects both the Restauration of our Nature, and the Dedication of our Persons to God. And it is twofold.

First, Real and internal in Regeneration and effectual Sanctification. The washing of Regeneration and the renewing of the Holy Ghost, Tit. 3. 5. 1 Thes. 5. 23. But this is not that which is here intended. For this these Apostates never had, and so cannot be said to be renewed again unto it. For no man can be renewed again unto that which he never had.

Secondly, It is outward in the Profession and Pledge of it. Wherefore Renovation in this sense consists in the solemn confession of Faith and Repentance by Jesus Christ, with the seal of Baptism received thereon. For thus it was with all those who were converted unto the Gospel. Upon their Profession of Repentance towards God, and Faith in our Lord Jesus Christ, they received the Baptismal Pledge of an inward Renovation, though really they were not Partakers thereof. But this estate was their 〈 in non-Latin alphabet 〉 , their Renovation. From this state they fell totally, renouncing Him who is the Author of it, his Grace which is the Cause of it, and the Ordinance which is the Pledge thereof.

Hence it appears what it is, 〈 in non-Latin alphabet 〉 , to renew them again. It is to bring them again into this state of Profession by a second Renovation, and a second Baptism as a Pledge thereof. This is determined impossible, and so unwarrantable for any to attempt. And for the most part such persons do openly fall into such Blasphemies against, and engage (if they have power) into such Persecution of the Truth, as that they give themselves sufficient Direction how others should behave themselves towards them. So the ancient Church was satisfied in the case of Julian. This is the sum concerning what is affirmed of these Apostates, namely, that it is impossible to renew them unto Repentance, that is, so to act towards them as to bring them to that Repentance whereby they may be enstated in their former condition.

Hence sundry things may be observed for the clearing the Apostles Design in this Discourse. As,

(1) Here is nothing said concerning the Acceptance or Refusal of any upon Repentance or the Profession thereof after any sin, to be made by the Church, whose Judgment is to be determined by other rules and circumstances. And this perfectly excludes the pretence of the Novatians from any countenance in these words. For whereas they would have drawn their warranty from hence for the utter exclusion from Church Communion of all those who had denied the Faith in times of Persecution, although they expressed a Repentance whose sincerity they could not evince; Those only are intended, who neither do, nor can come to Repentance itself, nor make a Profession of it, with whom the Church had no more to do. It is not said, that men whoever thus fell away, shall not upon their Repentance be admitted into their former state in the Church; But that such is the severity of God against them that he will not again give them Repentance unto Life.

(2) Here is nothing that may be brought in bar against such as having fallen into any great sin, or any course in sinning, and that after Light, Convictions, and Gifts received and exercised, who desire to repent of their sins and endeavor after sincerity therein. Yea such a desire and endeavor exempts any one from the Judgment here threatened.

There is therefore in it that which tends greatly to the encouragement of such sinners. For, whereas it is here declared concerning those who are thus rejected of God, that it is impossible to renew them, or to do anything towards that which shall have a tendency to Repentance; those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain thereunto, have no concernment in this Commination, but evidently have the door of mercy still opened unto them. For it is shut against those who shall never endeavor to turn by Repentance. And although Persons so rejected of God, may fall under Convictions of their sin attended with despair, which is unto them a foresight of their future condition; yet as unto the least attempt after Repentance on the terms of the Gospel, they do never rise up unto it. Wherefore the Impossibility intended of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed unto Repentance, which is contrary unto innumerable of his Promises; but in the giving up such sinners as these are here mentioned, unto that obdurateness and obstinacy in sinning, that blindness of mind, and hardness of heart, as that they neither can nor shall ever sincerely seek after Repentance, nor may any means according to the mind of God be used to bring them thereunto. And the Righteousness of the exercise of this severity is taken from the nature of this sin or what is contained in it, which the Apostle declares in the ensuing Instances.

VERSE 7, 8.

What the Apostle had Doctrinally instructed the Hebrews in before, in these Verses he layeth before them under an apposite similitude. For his Design herein is to represent the condition of all sorts of Persons who profess the Gospel, and live under the Dispensation of its Truths, with the various Events that do befall them. He had before treated directly only of unfruitful and Apostatizing Professors, whom here he represents by unprofitable Ground, and God's dealing with them as men do with such Ground when they have Tilled it in vain. For the Church is a Vine or Vineyard, and God is the Husbandman, Joh. 15. 1. Isa. 5. 1, 2, 3. But here moreover for the greater Illustration of what he affirms concerning such Persons, he compriseth in his similitude the contrary state of sound Believers and fruitful Professors, with the acceptance they have with, and blessing they receive from God. And contraries thus compared do illustrate one another, as also the Design of him who treateth concerning them. We need not therefore engage into a particular Enquiry what it is which the word For, whereby these Verses are annexed and continued unto the precedent, doth peculiarly and immediately respect, concerning which there is some difference among Expositors. Some suppose it is the dealing of God with Apostates before laid down which the Apostle regards, and in these Verses gives an account of the Reason of it, or whence it is they come unto such a woeful End. Others observing that in his whole ensuing Discourse he insists principally if not only on the state of sound Believers and their acceptance with God, suppose he hath immediate respect unto what he hath declared in the beginning of the Chapter, ver. 1, 3. concerning his Design to carry them on unto Perfection. But there is no need that we should restrain his purpose to either of these intentions exclusively unto the other; yea it is contrary to the plain scope of his Discourse so to do. For he compriseth both sorts of Professors and gives a lively representation of their condition, of God's dealing with them, and the Event thereof. The Reason therefore that he gives is not to be confined to either sort exclusively, but extends itself equally to the whole subject treated of.

〈 in non-Latin alphabet 〉

There is not anything materially to be observed concerning these words in any Translations ancient or modern; They all agree unless one or two that openly depart from the Text, and which therefore are of no consideration. Only 〈 in non-Latin alphabet 〉 is by the Syriac rendered 〈 in non-Latin alphabet 〉 propter quos, for whom; all others read per quos, or a quibus, by whom; only ours mark for whom in the Margin, which indeed is the more usual signification of 〈 in non-Latin alphabet 〉 with an Accusative Case. But that is not infrequently put for the Genitive. And although this be not usual in other Authors, yet unquestionable Instances of it may be given, and amongst them that of Demosten. Olint. 1. is eminent. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 And seeth the way whereby (by which) Philip who at first was weak became so great. But into the proper sense of this Expression in this place we must inquire afterwards.

For the Earth which drinketh in the Rain, that cometh oft upon it, and bringeth forth Herbs meet for them by whom it is dressed, receiveth Blessing from God. But that which beareth Thorns and Briars, is rejected, and is nigh unto Cursing, whose End is to be burned.

Some things must be observed concerning this similitude in general, before we inquire into the particular parts of it. (1) The 〈 in non-Latin alphabet 〉 or Application of it, is left included in the 〈 in non-Latin alphabet 〉 , or proposition of the similitude itself, and is not expressed. A Description is given of the Earth by its Culture, Fruit or Barrenness, but nothing is especially added of the things signified hereby, although those are principally intended. And the way of Reasoning herein, as it is compendious, so it is plain and instructive, because the Analogy between the things produced in the similitude, and the things signified, is plain and evident, both in itself and from the whole discourse of the Apostle.

(2) There is a common subject of the whole similitude branched out into distinct parts, with very different Events ascribed unto them. We must therefore consider, both what is that common subject, as also wherein the distinct parts whereinto it is branched, do agree on the one hand, and differ on the other. (1) The common subject is the Earth; of the nature whereof both Branches are equally participant. Originally and naturally they differ not, they are both the Earth. (2) On this common subject in both Branches of it, the Rain equally falls; not upon one more and the other less, not upon one sooner and the other later. (3) It is equally dressed, tilled, or manured by or for the use of some. One part doth not lie neglected, whilst the other is cared for.

In these things there is an Agreement, and all is equal in both Branches of the common subject. But hereon a partition is made or a Distribution of this common subject into two parts or sorts with a double difference between them; and that (1) On their own part, (2) Of God's dealing with them. For (1) The one part brings forth Herbs which are described by their usefulness, they are meet for them by whom they are dressed. The other bare Thorns and Briars, things not only of no use or advantage, but moreover noxious and hurtful. (2) They differ in the consequent, on the part of God, for the first sort receiveth Blessing from God, the other in opposition unto this Blessing from God, (whence we may also learn what is contained therein) is first rejected, then cursed, then burned.

Before I proceed to the particular Explication of the words, Enquiry must be made into the especial Design of the Apostle in them with respect unto these Hebrews. For here is not only a Threatening of what might come to pass, but a particular prediction of what would come to pass, and a Declaration of what was already in part accomplished. For by the Earth he understands in an especial manner the Church and Nation of the Jews. This was God's Vineyard, Isa. 5. 7, 8. Hereunto he sent all his Ministers and last of all his Son, Matth. 21. 35. Jer. 2. 21. And to them he calls, O Earth, Earth, Earth hear the word of the Lord, Jer. 22. 29. Upon this Earth the Rain often fell in the Ministerial Dispensation of the Word unto that Church and People. With respect hereunto Christ says unto them 〈 in non-Latin alphabet 〉 , how often would I have gathered thy Children, Matth. 23. 37. as here the Rain is said to fall 〈 in non-Latin alphabet 〉 , often upon it.

This was the Earth wherein were the Plants of God's especial planting. And these were all now distributed into two parts. (1) Those who Believing and Obeying the Gospel brought forth the fruits of Repentance, Faith and new Obedience. These being effectually wrought upon by the Power of God in the new Creation, our Apostle compares to the Earth in the old Creation, when it was first made by God and blessed of him. Then in the first place it brought forth 〈 in non-Latin alphabet 〉 that is, 〈 in non-Latin alphabet 〉 , as the Lxx. render the word, Herb meet for him that made and blessed it, Gen. 1. 11. And these were still to be continued the Vineyard of God, a Field which he cared for. This was that Gospel Church gathered of the Hebrews which brought forth fruit to the Glory of God, and was blessed of him. This was the Remnant among them according to the Election of Grace, which obtained mercy when the rest were blinded, Rom. 11. 5, 7.

For (2) the remainder of this People, the residue of this Earth, it was made up of two sorts, which are both of them here cast under the same lot and condition. There were obstinate unbelievers on the one hand, who pertinaciously rejected Christ and the Gospel, with Hypocritical Apostates on the other, who having for a season embraced its Profession, fell off again unto their Judaism. All these the Apostle compares unto the Earth when the Covenant of God with the Creation was broken by the sin of man and it was put under the Curse. Hereof it is said 〈 in non-Latin alphabet 〉 , Gen. 3. 18. 〈 in non-Latin alphabet 〉 , as the Lxx renders it, the very words here used by the Apostle, it beareth Thorns and Briars. Such was this Church and People now they had broken and rejected the Covenant of God by their Unbelief, Earth that brought forth Thorns and Briars. The best of them was as a Briar and the most upright of them as a Thorn Hedge, then was the Day of their Prophets nigh, the Day of their Visitation foretold by the Prophets their Watchmen, Micah 7. 4. So God threatened that when he rejected his Vineyard it should bring forth Briars and Thorns, Isa. 5. 6.

And of these unbelieving and Apostate Hebrews of this barren Earth, the Apostle affirmeth three things.

(1) That it was 〈 in non-Latin alphabet 〉 , rejected, or not approved, that is of God. Hereof they boasted, and herein they continued yet to pride themselves, that God owned them, that they were his People, and preferred them above all others. But although God was pleased yet to exercise patience towards them, yet he had pronounced concerning them in general, that they were not his People, that he owned them not. Thorns and Briars were come upon their Altars, so that both their Persons and Worship were rejected of God.

(2) It was nigh unto Cursing. And this Curse which it was now very nigh unto had in it (1) Barrenness; and (2) an unalterable and irrevocable Destination unto Destruction. (1) It had in it Barrenness. For this Church of the Jews made up now of Infidels and Apostates was represented by the Fig-tree cursed by our Savior, Matth. 21. 19. He said unto it, Let no fruit grow on thee henceforward forever, and presently the Fig-tree withered away. After this time the Gospel having been sufficiently tendered unto them, and rejected by them, there was no more of saving Faith, Repentance, or Obedience, nothing that was acceptable unto God, in Holiness or Worship ever found amongst them to this Day. Many Jews were after this converted, but the Church of the Jews never bare anymore Fruits unto God. And (2) they were devoted unto Destruction. The close of the Old Testament, and therein of the immediate solemn Revelation of God unto that Church was, that if they received not the Lord Christ after the coming and Ministry of Elijah, that is, of John the Baptist, that God would come and smite the whole Earth with a Curse, Mal. ult. He would make it a thing anathematized or sacredly devoted unto Destruction, 〈 in non-Latin alphabet 〉 .

When God first brought them into his Land, which was to be the seat of his Ordinances and solemn Worship, the first Town that they came unto was Jericho. This therefore God anathematized or devoted to perpetual Destruction, with a Curse upon him that should attempt its Re-edification, Joh. 6. 17. The whole Land thereby was alienated from its former possessors, and devoted unto another use, and the place itself utterly destroyed. Jerusalem, and consequently the whole Church was now to be made as Jericho; and the Curse denounced was now speedily to be put in Execution, wherein the Land was to be alienated from their Right unto it, and be devoted to Desolation.

(3) The End of all this was that this Earth should be burned. An universal Desolation according to the Prediction of our Savior by Fire and Sword, representing the Eternal Vengeance they were liable unto was to come upon them. This was now approaching, namely, the End of their Church and State in the Destruction of the City, Temple and Nation.

This was the especial Design of the Apostle with respect unto these Hebrews; And he adds this Scheme or Dclineation of the present and approaching Condition of that Apostatized Church, to give Terror unto the Commination that he gave unto unprofitable Professors. But whereas all things unto the very last happened unto them in Types, and the Condition of the Churches of the Gospel is represented in their sin and punishment; and whereas the things reflected on are such as it is the common and constant concernment of all Professors heedfully to consider, I shall open the words in the whole latitude of their signification, as they are peculiarly instructive unto us.

1. The Subject of the proposition in the similitude, is the Earth; and that which is represented thereby, is the Hearts and Minds of all those to whom the Gospel is preached. So it is explained in that Parable of our Savior, wherein he expressed the Word of the Gospel as preached by Seed, and compares the Hearers of it unto several sorts of Ground whereinto that Seed is cast. And the Allusion is wonderful apposite and instructive.

For (1) Seed is the principle of all things living; of all things that having any kind of natural Life, are capable of natural increase, growth, and furit. And whatever they arrive unto, it is but the actuating of the vital seed from whence they do proceed. So is the Word of the Gospel unto all spiritual Life, 1 Pet. 1. 23. And Believers because of their growth, increase, and fruit, from this vital principle or seed of the Word, are called Vines, Plants of God's planting, and the like.

(2) The Earth is the only fit and proper subject for seed to be put into, and alone is capable of the Culture or Husbandry that is to be used about it. God hath made no other matter or subject to receive the seeds of things that may bring forth fruit; no man casts Seed into the Air or Water. It was of the Earth alone that God said, Let it bring forth Grass, the Herb yielding Seed, and the Fruit-tree yielding Fruit after its kind, whose Seed is in itself upon the Earth, Gen. 1. 11, 12. The Earth alone hath a passive power to be made fruitful, it hath that matter in it which being cultivated, disposed, excited, sowed, planted, blessed, may bring forth Fruit. So it is with the Souls of men with respect unto the Seed of the Word. Their Minds, and they alone, are a subject capable of receiving of it, and improving it. They are the only meet Object of Divine Care and Culture. The faculties of our Souls, our Minds, Wills and Affections are meet to entertain the Gospel, and to bring forth the Fruits of it, whereof nothing is found in any other Creatures on the Earth. Hence we are 〈 in non-Latin alphabet 〉 , 1 Cor. 3. 9. God's Husbandry, the Ground or Field that he tilleth. As Christ mystical comprising all Professors is the Vine, and his Father is the Husbandmam, Joh. 15. 1. by whom it is dressed and pruned.

(3) The Earth by and of itself, in the state wherein it is, brings forth nothing that is good or useful. Upon its first Creation it was inlaid and impregnated by the Blessing of God with all Seeds of useful Herbs and Fruits. But after the entrance of Sin, its Womb was cursed with Barrenness as unto its first usefulness, and brings forth nothing of itself but Thorns, Briars, and noxious Weeds, at least those in such abundance as to choke and corrupt all the Remainders of useful Seeds and Plants in it. It is like the Field of the slothful grown over with Thorns, and Nettles cover the face thereof. Especially it is condemned to utter Barrenness, if the Rain fall not on it; whereof afterwards. And such are the Hearts and Minds of men by nature. They are dark, barren, unprofitable, and which without Divine Culture will bring forth no Fruits of Righteousness that are acceptable unto God. All that of themselves they can bring forth are noxious Weeds. Among the Weeds of unmanured Earth some are painted with alluring Colours, but they are but Weeds still; and among the Fruits of unsanctified Minds some may carry a more specious appearance than others; but they are all, spiritually considered, Sins and Vices still. So then the common subject of the similitude is plain and instructive. And we may in our passage observe that,

The Minds of all men by Nature are universally and equally barren with respect unto Fruits of Righteousness and Holiness, meet for and acceptable unto God. They are all as the Earth under the Curse. There is a natural Difference among men as unto their Intellectual Abilities. Some are of a far more piercing and sagacious Understanding, and of a sounder judgment than others. Some have a natural temper and inclination disposing them unto Gentleness, Sobriety and Modesty; when others from their constitution are Morose, Passionate and Perverse.

And hereon some make a good progress in Morality, and usefulness in the world, whist others lay immersed in all vicious Abominations. There are therefore on these and the like Accounts great Differences among men, wherein some are incomparably to be preferred above others. But as to the Fruits of spiritual Holiness and Righteousness all men by nature are equal and alike. For our Nature as unto a principle of living unto God is equally corrupted in all. There are no more Sparks or Relics of Grace in one than another. All spiritual Differences between men are from the Power and Grace of God in the Dispensation of the Word. But we must proceed.

Of this Earth it is said, that it drinks in the Rain that comes often upon it. Something is wanting, something must be done to this Barren Earth to make it fruitful. And this is done by Rain. And that is described, by (1) its Communication or application unto the Earth; it falls upon it; (2) An especial Adjunct thereof in its frequency, it falls often on it. (3) By that Reception which the Earth is naturally fitted and suited to give unto it; it drinketh it in.

The thing itself is Rain. This is that whereby alone the Earth otherwise dry and barren is impregnated and made fruitful. For there is therein a Communication of moisture absolutely requisite to apply the nourishing virtue of the Earth unto the radical principles of all fruits whatever, and therefore before any Rain did fall God caused a vapor to arise which supplied the use of it and watered the Earth, Gen. 2. 6. So the Poet expresseth it,

And 〈 in non-Latin alphabet 〉 is a wetting shower, not a Storm, not a violence of Rain causing an inundation, which tends to Barrenness and Sterility, nor such as is unseasonable and spoils the Fruits of the Earth, but a plentiful shower is intended; for 〈 in non-Latin alphabet 〉 exceeds 〈 in non-Latin alphabet 〉 , as Aristotle observes.

(2) This Rain falls on the Ground. And (3) It is said to fall often or frequenly, iteratis vicibus. The Land of Canaan is commended that it was not like the Land of Egypt where the Seed was sowed and watered with the Foot; but that it was a Land of Hills and Valleys and did drink water of the Rain of Heaven, Deut. 11. 10, 11. And they had commonly two seasons of it, the former whereof they called 〈 in non-Latin alphabet 〉 Joreh, and the latter 〈 in non-Latin alphabet 〉 Malcosh, Deut. 11. 14. The former fell about October in the beginning of their year, when their Seed was cast into the Ground, and the Earth as it were taught thereby (as the Word signifies) to apply itself unto the Seed, and to become fruitful. The other fell about March when their Corn was grown up, filling the Straw and Ear for the Harvest, as the word probably signifies. Hence it is said that Jordan overfloweth all his Banks at the time of Harvest, Josh. 3. 15. 1 Chron. 12. 15. which was occasioned by the falling of Malcosh or this latter Rain. And that this was in the first Month or March, which was the entrance of their Harvest, it is evident from hence, in that immediately after they had passed over Jordan during the swelling of its waters, they kept the Passover at Gilgal on the fourteenth of that first Month, chap. 5. 10. Whilst they had these Rains in their proper seasons, the Land was fruitful; and it was by with-holding of them that God punished them with the Barrenness of the Earth, and Famine thereon ensuing. Besides these, in good seasons, they had many other occasional showers; as mention is made of the showers on the mown Grass. Hence it is here supposed that the Rain falls 〈 in non-Latin alphabet 〉 , often on this Earth.

Again, The Earth is said to drink in the Rain. The Expression is Metaphorical but common. 〈 in non-Latin alphabet 〉 . And the Allusion is taken from living Creatures, who by drinking take in water into their inward parts and bowels. To do thus is peculiar unto the Earth. If the Rain falls upon Rocks or Stones, it runs off from them, it hath no admission into them. But into the Earth it soaks more or less, according as the condition of the Ground is more or less receptive of it. And it is the nature of the Earth as it were to suck in these moistening Rains that fall upon it, until it be even inebriated, Psal. 65. 10. Thou visitest the Earth. and watereth it, thou waterest the Ridges thereof abundantly, thou setlest the Furrows thereof. 〈 in non-Latin alphabet 〉 thou inebriatest or makest drunk the Furrows thereof.

This is the 〈 in non-Latin alphabet 〉 or proposition of the similitude. The 〈 in non-Latin alphabet 〉 is included in it, that is, the Application of it unto the matter in hand. (1) That by the Earth, the Minds and Consciences of men are intended, was before declared; and it is as evident what is meant by the Rain. Yet some suppose that the Gifts of the Holy Ghost before treated of may be designed by the Apostle. For in the communication of them the Holy Spirit is frequently said to be poured out, that is, as Water or Rain. But this Rain is said to fall often on the Earth, (yea upon that Earth which continueth utterly barren) in one shower after another. And this can be no way accommodated unto the Dispensation of the Gifts of the Spirit. For they being once communicated, if they be not exercised and improved, God gives no more showers of them. It is therefore the Administration of the Word that, is intended. And in other places the Doctrine of the Scripture is frequently compared unto Rain and watering, Deut. 32. 2. My Doctrine shall drop as the Rain, my Speech shall distill as the Dew, as the small Rain upon the tender Herb, and as the Showers upon the Grass. And where God denies his Word unto any people, he says, upon them there shall be no Rain, Zech. 14. 17. And hence 〈 in non-Latin alphabet 〉 to drop as the Rain doth is an expression for Prophesying or Preaching, Ezek. 21. 2. Amos 7. 16. the showers whereof are sometimes more soft and gentle, sometimes more earnest and pressing. And those words, 〈 in non-Latin alphabet 〉 Psal. 84. 7. because of the ambiguity of the words, and the proportion that is between the things, are rendered by some, the Rain also filleth the Pools, and by others, the Teachers shall be filled with Blessings. This is that whereby God watereth and refresheth the barren Souls of men; that whereby he communicates unto them all things that may enable them to be fruitful; in brief, not to enlarge on the Allegory, the Word of the Gospel is every way unto the Souls of men, as the Rain to the barren Earth.

2. This Rain is said to fall often on the Earth. And this may be considered either with respect unto the especial concernment of these Hebrews which was laid open before, or unto the ordinary dispensation of the Gospel. In the first way it regards and expresseth the frequent addresses made unto the People of the Jews in the Ministry of the Word for their healing and recovery from those ways of Ruin wherein they were engaged. And so it may include the Ministry of the Prophets, with the close put unto it by that of Christ himself, concerning which see our Exposition on Chap. 1. 1. And concerning this whole Ministry it is, that our Savior so expostulates with them, Matth. 23. 37. How often would I have gathered your Children. And this also he at large represents in the Parable of the Housholder and his Vineyard, with the Servants that he sent unto it, from time to time to seek for fruit, and last of all his Son, Matth. 21. 33, 34, 35, 36. Take it in the latter way for the Dispensation of the word in general, and the manner of it with frequency and urgency is included in this expression. Where the Lord Christ sends the Gospel to be preached, it is his will that it should be so, instantly in season and out of season, that it may come as abundant showers of Rain on the Earth.

3. This Rain is said to be drunk in; the Earth drinketh in the Rain. There is no more intended in this expression, but the outward hearing of the Word, a naked assent unto it. For it is ascribed unto them who continue utterly barren and unhealed, who are therefore left unto Fire and Destruction. But as it is the natural property of the Earth to receive in the Water that is poured on it; so men do in some sense drink in the Doctrine of the Gospel, when the natural faculties of their Souls do apprehend it and assent unto it, though it works not upon them, though it produce no effects in them. There are indeed in the Earth Rocks and Stones on which the Rain makes no impression, but they are considered in common with the rest of the Earth, and there needs no particular exception on their account. Some there are who when the Word is preached unto them, do obstinately refuse and reject it; but the Hearers in common are said to drink it in; and the other sort shall not escape the judgment which is appointed for them. And thus far things are spoken in general, what is common unto both those sorts of Hearers which he afterwards distinctly insists upon.

The Word of the Gospel in the preaching of it being compared unto Rain we may observe that,

The Dispensation of it unto men is an effect of the Sovereign Power and Pleasure of God, as is the giving of Rain unto the Earth. There is nothing in Nature that God assumeth more into his Prerogative than this of giving Rain. The first mention of it in the World, is in these words, The Lord God had not caused it to Rain upon the Earth, Gen. 2. 8. All Rain is from the Lord God, who causeth it to Rain or not to Rain at his pleasure. And the giving of it he pleads as a great pledge of his Providence and Goodness. He left not himself of old without witness, in that he did good and gave Rain from Heaven, Acts 14. 17. Our Savior also makes it an Argument of his Goodness that he causeth his Rain to fall, Matth. 5. 45. And whatever thoughts we have of the commonness of it, and whatever acquaintance men suppose they have with its causes, yet God distinguisheth himself as to his Almighty Power, from all the Idols of the world that none of them can give Rain. He calls his People to say in their Hearts, Let us fear the Lord who giveth Rain, Jer. 5. 24. Are there any among the vanities of the Gentiles that can cause Rain, or can the Heavens give showers, Jer. 14 22. And he exerciseth his Sovereignty in the giving of it, Amos 4. 7, 8. I caused it to Rain upon one City, and not to Rain upon another, one piece was rained upon, and the piece whereupon it rained not withered, so two or three Cities wandered unto one City to drink water. And thus is it absolutely unto the Dispensation of the Gospel to Nations, Cities, Places, Persons; it is God's disposal alone, and he useth a distinguishing Sovereignty therein. He sendeth his Word unto one People and not to another, to one City and not to another, at one time and not at another, and these are those matters of his, whereof he giveth no account. Only some things we may consider which give us a prospect into the Glory of his Wisdom and Grace herein; And this I shall do in two Instances, first in the principle of his Dispensation; secondly in the outward means of it. As

(1) The principal End which he designeth in his disposal of the Dispensation of the Gospel in that great variety wherein we do behold it, is the Conversion, Edification, and Salvation of his Elect. This is that which he aimeth to accomplish thereby, and therefore his Will and Purpose herein is that which gives Rule and Measure unto the actings of his Providence concerning it. Wherever there are any of his Elect to be called, or in what time soever, there and then will he cause the Gospel to be preached; For the purpose of God which is according to Election must stand, whatever Difficulties lie in the way, Rom. 9. 11. And the Election must obtain, Chap. 11. 5, 6. So the Lord Christ prayed that he would take care of all those that he had given unto him, which were his own by Election (thine they were and thou gavest them unto me) and sanctify them by his Word, Joh. 17. 17. In pursuit of his own purpose, and in answer unto that prayer of our Lord Jesus, he will send his Word to find them out wherever they are, that so not one grain of his chosen Israel shall be lost or fall to the Ground. So he appointed our Apostle to stay and Preach at Corinth, notwithstanding the difficulties and oppositions he met withal, because he had much people in that City, Acts 19. 9, 10. They were his People by Eternal Designation, antecedently unto their effectual Vocation, and therefore he will have the Word preached unto them. And in the hard work of his Ministry the same Apostle who knew the End of it, affirms that he endured all things for the Elects sake, 2 Tim. 2. 10. That they might be called and saved was the work he was sent upon. For whom he doth predestinate, them he also calleth, Rom. 8. 30. Predestination is the Rule of effectual Vocation, all and only they are so called by the Word, who are predestinate. So speaks our Savior also, I have other Sheep which are not of this Fold, them also I must bring and they shall hear my Voice, Joh. 10. 16. He had some Sheep in that Fold of the Church of the Jews, to them therefore he preached the Word, that they might be gathered unto him. But he had other Sheep also, even all his Elect among the Gentiles, and saith he, them must I gather also. There is a necessity of it upon the account of the purpose of God concerning them, and they are to be gathered by hearing of his Voice, or the preaching of the Word. In that Sovereignty therefore which God useth in the disposal thereof, causing the Rain of the Doctrine of his Word to fall upon one place and not upon another, at one time and not at another, he hath still this certain End before him; and the actings of his Providence are regulated by the purposes of his Grace. In what place or Nation soever, in what Time or Age soever he hath any of his Elect to be brought forth in the world, he will provide that the Gospel of Peace be preached unto them. I will not say that in every individual place where the Gospel is preached, there are always some of the Elect to be saved. For the Enjoyments of one place may be occasioned by the Work that is to be done in another, wherewith it is in some kind of conjunction: Or the Word may be preached in a place for the sake of some that are there only accidentally. As when Paul first preached at Philippi, Lydia only was converted, who was a stranger in those parts, belonging to the City of Thyatira in Asia, Acts 16. 14, 15. And an whole Country may fare the better for one City, and an whole City for some part of it, as Micah 5. 7. God concealeth this secret Design under promiscuous outward Dispensations. For he obligeth those by whom the Word is preached to declare his mind therein unto all men indefinitely, leaving the effectual work of his Grace in the pursuit of his purpose unto himself; whence they believe who are ordained to Eternal Life, and those are added to the Church that are to be saved, Acts 2. 47. Acts 13. 48. Besides God hath other Ends also in the sending of his Word, though this be the principal. For by it he puts a Restraint unto Sin in the World, gives a visible control to the Kingdom of Satan, and relieves mankind by sending Light into those dark places of the Earth, which are filled with Habitations of Cruelty. And by the Convictions that he brings thereby on the Minds and Consciences of men, he makes way for the manifestation of the Glory of his Justice in their Condemnation. Coming and speaking unto them he leaves them without pretence or excuse, Joh. 15. 22. Yet will I not say that God sends the Word for any continuance for these Ends and Designs only. For a short time he may do so, as our Savior sending forth his Disciples to Preach, supposeth that in some place their message may be totally rejected; and thereon appointeth them to shake off the dust of their feet as a Testimony against them, or their being left without excuse. But these are but secondary and accidental Ends of the Word where it is constantly preached. Wherefore God doth not so send it for their sakes alone. But on the other side, I dare say, that where God doth not by any means nor in any degree send his Word, there are none of his Flect to be saved; for without the Word they can neither be called nor sanctified. And if any of them are in any such place, as whereunto he will not grant his Word, he will by one providence or other, snatch them like Brands out of the Fire, and convey them under the showers of it. And this we find verified by experience every day. The Gospel therefore doth not pass up and down the world by chance, as we know in how great variety it hath visited and left Nations and People, Ages and Times; nor is the disposal of it regulated by the Wisdom and Contrivance of men, whatever their Work and Duty may be in the Dispensation of it; but all this like the falling of the Rain is regulated by the Sovereign Wisdom and Pleasure of God, wherein he hath respect only unto the Purpose of his own Eternal Grace.

2. He doth according to his Sovereign pleasure call and send persons to the Preaching of it, unto those to whom he will grant the Privilege thereof. Every man may not upon his own Head, nor can any man upon his own abilities undertake and discharge that work. This is the Eternal Rule and Law of the Gospel. Whosoever shall call on the name of the Lord shall be saved. But how shall men call on him in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a Preacher? And how shall they Preach except they be sent? Rom. 10. 13, 14, 15. that is, by God himself; for neither doth the Apostle discourse, nor hath he any occasion in that place to discourse concerning the ordinary call of Persons unto an Office in the Church, whereunto the Ministry of the Church itself is required. But he treats of Preaching the Gospel in general unto all or any parts of the world, and of the love and care of God in sending of men unto that purpose, whereby others coming to hear of him may believe in him, call upon his name, and be saved. Hence he compares the Work of God herein unto that of his sending forth Light and natural Instructions unto all the World by the Luminaries of Heaven wherein the Ministry of Men hath no place, verse 18. Wherefore the Preaching of the Gospel depends absolutely on the Sovereign pleasure of God in sending men unto that work; for how should they Preach except they be sent? And he doth send them, first, by endowing them with spiritual Gifts, enabling them unto that Work and Duty. The Gospel is the Ministration of the Spirit; nor is it to be administered but by virtue of the Gifts of the Spirit. These God gives unto them whom he sends by Jesus Christ, Ephes. 4. 7, 8, &c. And these Gifts are a sort of especial, peculiar, yea supernatural Abilities, whereby men are fitted to, and enabled for the Dispensation of the Gospel. It is sad to consider what woeful work they make who undertake this Duty, and yet unfurnished with these Abilities, that is, such who are sent of men, but are not sent of God. They harness themselves with external Order, Ecclesiastical Mission according to some Rules agreed upon among themselves, with some other implements and Ornamental Accoutrements, whereon they undertake to be Preachers of the Gospel, as it were whether God will or no. But these vanities of the Gentiles cannot give Rain, the Preaching of the Gospel as unto its proper Ends, depends on God's sending alone. When they betake themselves to their work, they find themselves at a loss for God's Mission, at least they do so unto whom they pretend to be sent. I speak it not, as though outward order and a due call were not necessary in a Church unto the Office of a Teacher; but only to show that all Order without a concurrence of the Divine Vocation is of no validity nor efficacy. Now the Dispensation of these spiritual Gifts without which the Rain of the Doctrine of the Gospel falleth not, depends solely on the Sovereignty of God. The Spirit divideth unto everyone as he pleaseth, 1 Cor. 12. 11. And it is evident that he doth not herein follow the Rule of any human preparation. For whereas it is most certain, that the improvement of men's intellectual Abilities in Wisdom, Learning, Oratory and the like, are exceedingly subservient unto the use and exercise of these spiritual Gifts, yet it is evident that God doth not always and regularly communicate them unto those who are so prepared; no though they were acquired in a rational way, in order unto the work of the Ministry. For how many may we see so qualified, and yet destitute of all Relish of spiritual Gifts, God preferring before them persons, it may be, behind and beneath them in those Qualifications. As it was whilst all these affairs were transacted in an extraordinary manner at the first planting of the Gospel. He did not choose out eminently, the Philosophers, the Wise, the Learned, the Scribes, the Disputers of this world, to communicate spiritual Gifts unto, but generally fixed on persons of another condition and more ordinary capacity. Some were so that none might think themselves excluded because of their Wisdom and Learning, things excellent in themselves; but many of this sort, as our Apostle informs us, were not called and chosen unto this work. So something in proportion hereunto may yet be observed in the distribution of the ordinary Gifts of the Spirit. At least it is evident that herein God obligeth himself to no Rules of such preparations or qualifications on our part. Nay which is yet farther, he walks not herein, in the steps of his own sanctifying and saving Grace. But as he worketh that Grace in the Hearts of many on whom he bestows not those Gifts which are needful to enable men unto the Dispensation of the Gospel, so he bestows those Gifts on many, unto whom he will not vouchsafe his sanctifying Grace. And these things make evident that Sovereignty which God is pleased to exercise in his sending of persons unto the work of preaching the Gospel, manifesting that the whole of it depends like the giving of Rain, absolutely on his pleasure. And when men exclusively unto this part of God's Call will keep up a Ministry, and so make a preaching of the Gospel, it is but a lifeless Image of the true Dispensation of it.

Secondly, This Communication of Gifts unto men is ordinarily accompanied with a powerful and effectual inclination of the minds of men, to undertake the work and engage in it against those Objections, Discouragements, Oppositions and Difficulties, which present themselves unto them in their undertaking. There is so I say ordinarily, for there are more Instances than one, of those who having the word of Prophecy committed unto them, instead of going to Nineveh, do consult their own Reputation, Ease and Advantage, and so tack about to Tarshish. And there are not a few who hide and napkin up their Talents, which are given them to Trade withal, though represented unto us under one Instance only. But these must one day answer for their Disobedience unto the Heavenly Call. But ordinarily that Inclination and Disposition unto this Work, which accompanies the communication of spiritual Gifts, is prevalent and effectual, so that the minds of men are fortified by it against the Lions that are in the way, or whatever may rise up to deter them from it. So our Apostle affirms that upon the Revelation of Christ unto him, and his Call thereby to Preach the Gospel, immediately he conferred not with Flesh and Blood, but went into Arabia about his Work, Gal. 1. 16, 17. He would not so much as attend or hearken unto Cavils and Exceptions against the Work whereunto he was inclined and disposed, which is the way of a well grounded firm Resolution. And something in proportion hereunto is wrought in the minds of them, who undertake this Work upon an ordinary Call of God. And where this is not, much success is not to be expected in the work of any, nor any great Blessing of God upon it. When men go out hereunto in their own Strength, without a supply of spiritual Gifts, and engage in their Work merely upon external considerations, without this Divine Inclination of their Hearts and Minds, they may seem to cast out Water as out of an Engine by violent compression, they will never be like Clouds to pour forth showers of Rain. This therefore also is from the Lord. Again,

2. God ordereth things in his Sovereign unsearchable Providence, so as that the Gospel shall be sent unto, and in the Administration of it, shall find Admittance in what places, and at what times seems good unto himself, even as he orders the Rain to fall on one place and not on another. We have not Wisdom to search into the Causes, Reasons, and Ends of God's providential Works in the world; and individual persons seldom live to see the issue of those which are on the Wheel in their own days. But we have ground enough in the Scripture to conclude, that the principal works of Divine Providence in the World, and among the Nations of the Earth, do respect the Dispensation of the Gospel, either in the granting of it, or the taking of it away. It were an easy matter to evince by evident Instances that the principal National Revolutions which have been in the Earth, have been all of them subservient unto the counsel and purpose of God in this matter. And there are Examples also manifesting how small occasions he hath turned unto great and signal use herein. But what hath been spoken may suffice to evince who is the Father and Author of this Rain. And how this consideration may be improved unto the exercise of Faith, Prayer and Thankfulness, is manifest.

This Rain is said to fall often upon the Earth, which respects the actual Dispensation of the Word, by them unto whom it is committed. And we may thence observe, That It is the Duty of those unto whom the Dispensation of the Word is committed of God, to be diligent, watchful, instant in their Work, that their Doctrine may as it were continually drop and distill upon their Hearers; that the Rain may fall often on the Earth. So hath God provided that the Ridges of it may be watered abundantly, to make it soft (or dissolve it) with showers and so he blesseth the springing thereof, Psal. 65. 10. In an hot, parching and dry season, one or two showers do but increase the vehemency of the Heat and Drouth, giving matter of new Exhalations which are accompanied with some of the remaining moisture of the Earth. Of no other use is that dead and lazy kind of Preaching wherewith some satisfy themselves and would force others to be contented.

The Apostles when this Work was committed unto them, would not be diverted from a constant Attendance unto it, by any other Duty, much less any other occasion of Life, Acts 6. 4. See what a Charge our Apostle gives unto Timothy to this purpose, 2 Tim. 4. 1, 2, 3. And a great Example hereof we have in the account he gives concerning his own Ministry in Asia, Acts 20. (1) He declares when he began his Work and Ministry, the first day he came into Asia, ver. 18. that is, on the first opportunity; he omitted no season that he could possibly lay hold upon, but engaged into his Work, as his manner was in every place, that he came unto. And (2) in what manner did he teach? He did it (1) publicly in all Assemblies of the Church, and others also where he might have a quiet opportunity of speaking. And (2) privately from house to house, ver. 20. All places were alike to him and all Assemblies small or great, so he might have advantage of communicating unto them the knowledge of God in Christ. And (3) what did he so declare unto them, or instruct them in? It was the whole counsel of God, ver. 27. The Gospel of the Grace of God, ver. 24. all things that were profitable unto them, ver. 20. in sum, Repentance towards God and Faith towards our Lord Jesus Christ, ver. 21. And (4) How did he dispense the Word unto them? It was by a Declaration of the Will of God, ver. 27. by testifying the necessity of Gospel Duties, ver. 21. by constant Warnings and Admonitions to stir men up unto diligence in Obedience, and to caution them of their dangers, ver. 31. And (5) When, or at what season did he thus lay out himself in the discharge of this Duty? He did it night and day, ver. 31. that is, continually upon all occasions and advantages. He was one by whom God watered his Vineyard every moment. And (6) in what outward condition was he, and with what frame of Spirit did he attend his work? He was in many Temptations which befell him by the laying in wait of the Jews, ver. 19. or in continual danger of his Life by the Persecutions they stirred up against him. And as unto himself and the frame of his heart in this work, he carried it on with all humility of Mind and with many Tears, ver. 19, 31. He was not lifted up with conceits of the Glory, Greatness and Power of his Office, of the Authority over all the Churches committed unto him by Christ; but with lowliness of mind, and meekness was as the Servant of them all; with that love, tenderness, compassion and fervency as he could not but testify by many Tears. Here is the great Example for Dispensers of the Gospel. We have not his Grace, we have not his Gifts, we have not his ability or assistance, and so are not able to come up unto him; but yet certainly it is our Duty to follow him though haud passibus aequis, and to conform ourselves unto him according to our Opportunity and Ability. I confess I cannot but admire to think, what some men conceive concerning him or themselves? Can they say that from the first day of their coming into their Dioceses or Dignities, or Parishes or Places, they have thus behaved themselves? Have they so taught, so preached, so warned, and that with Tears, night and day all sorts of persons, whom they suppose themselves to relate unto? Have they made it their work to declare the Mysteries of the Gospel, and the whole counsel of God, and this both publicly and privately, night and day according to their Opportunities? It will be said indeed that these things belonged unto the Duty and Office of the Apostles, but those that succeed them as ordinary Overseers of the Church, may live in another manner, and have other work to do. If they should carry it with that humility of mind as he did, and use entreaties with Tears as he did, and Preach continually as he did, they should have little joy of their Office, and besides they should be even despised of the People. These things therefore they suppose not to belong unto them. Yea but our Apostle gives this whole Account concerning himself unto the ordinary Bishops of the Church of Ephesus, ver. 17, 28. And in the close of it tells them, that he hath shown them all things how they ought to do, ver. 35. And what he apprehended to be the Duty of all to whom the Dispensation of the Word is committed, he manifests in his last solemn charge that he left with his Son Timothy a little before his Death, 2 Tim. 4. 1, 2. I charge thee therefore before God, and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom, Preach the Word, be instant in season, out of season, reprove, rebuke, exhort with all longsuffering and Doctrine; so ver. 5. He did no more himself than what he requires in Timothy according to the proportion of his Abilities. And the Discharge of this work is not to be measured by particular Instances of the frequency of Preaching, but by that purpose, design and frame of Heart which ought to be in Ministers, of laying out themselves to the utmost in the work of the Ministry on all occasions, resolving to spend and to be spent therein. I could easily show on how many accounts frequency and urgency in preaching of the Word, is indispensably required of those unto whom the Work is committed, that therein the Rain may fall oft upon the Earth. But I must not too far digress. The Command of God, the Love and Care of Christ towards his Church, the Ends of God's patience and longsuffering, the future manifestation of his Glory in the Salvation of Belicvers and the Condemnation of those that are disobedient, the Necessities of the Souls of men, the nature and kind of the way whereby God gives spiritual supplies by the Ministry of the Word, the weakness of our natural faculties of the mind in receiving, Heb. 4. 11. Isa. 28. 9, 10. and of the memory in retaining spiritual things, Heb. 2. 1. chap. 12. 5. the weakness of Grace, Rev. 7. 2. requiring continual refreshments, Isa. 27. 3. The frequency and variety of Temptations, interrupting our peace with God, not otherwise to be repelled, 2 Cor. 5. 18, 19. the design of Christ to bring us gradually unto Perfection, might all be pleaded in this case. But the Law of this Duty is in some measure written in the hearts of all faithful Ministers, and those who are otherwise shall bear their own Burdens.

Again, It is common to the whole Earth often to drink in the Rain that falls upon it, though but some parts only of it prove fruitful, as it will appear in the following distribution of them. Whence we may observe, that

Attendance unto the Word preached, hearing of it with some diligence, and giving of it some kind of Reception, make no great difference among men; for this is common unto them who never become fruitful. This is so plainly exemplified by our Savior in the Parable of the several sorts of Ground that receive the Seed of the Word, yet on various occasions lose the power of it, and never come to fruitbearing, that it needs no farther consideration. And I intend not those only who merely hear the Word and no more. Such persons are like Stones, which when the Rain falleth on them it makes no impression into them, they drink it not in at all. It is no otherwise I say with many Hearers, who seem not to have the least sense of what customarily they attend unto. But those are intended in the Text and Proposition who in some measure receive it, and drink it in. They give it an Entrance into their Understandings, where they become Doctrinally acquainted with the Truth of the Gospel. And they give it some entrance into their Affections, whence they are said to receive the Word with joy. And moreover they allow it some influence on their Conversations, as even Herod did who heard the preachings of John the Baptist gladly and did many things thereon. All these things men may do, and yet at length prove to be that part of the Earth which drinks in the Rain, and yet absolutely is barren, and brings forth Thorns and Briars. There is yet wanting the receiving of it in a good and honest Heart, which what it includes, will afterwards appear. And again, we may observe, that

God is pleased to exercise much patience towards those whom he once grants the Mercy and the Privilege of his Word unto. He doth not presently proceed against them for and on their Barrenness, but stays until the Rain hath often fallen upon the Ground. But there is an appointed season and period of time, beyond which he will not wait for them anymore, as we shall see.

The Distribution of this Earth into several parts, with the different Lots and Events of them, is nextly to be considered. The first sort the Apostle describes two ways. (1) By its fruitfulness; (2) By its acceptation with God. And this fruitfulness he farther manifests; (1) From the fruit itself which it bears, it is Herb, or Herbs; (2) From the Nature and Use of that Fruit, it is meet for them by whom it is dressed. (3) The manner of it, it brings it forth. These things we must a little open in their Order, as they be in the Text.

1. 〈 in non-Latin alphabet 〉 , it bringeth forth. 〈 in non-Latin alphabet 〉 . This word properly signifies the bringing forth of a Woman that hath conceived with Child, 〈 in non-Latin alphabet 〉 , Luke 1. 31. And so it is constantly used in the New Testament, and not otherwise but only in this place, and James 1. 15. 〈 in non-Latin alphabet 〉 , in an elegant similitude he compareth the work of Lust in Temptation unto an Adulterous conception in the Womb of the Adulteress, when at length actual sin is brought forth. The Seeds of it are cast into the Mind and Will by Temptation, where after they are warmed, fomented and cherished, Sin that ugly Monster comes forth in the World. So is this Earth said to bring forth, as a Womb that is naturally and kindly impregnated, in its appointed season. And therefore when the Apostle speaks of the other sort, he changeth his Expression for such a word as may suit a deformed and monstrous Production. But the Native power of the Earth being cherished by the Rain that falls on it, brings forth as from a teeming Womb, the Fruits of those Seeds it is possessed withal.

2. It brings forth 〈 in non-Latin alphabet 〉 , Generans herbam; The Rhemists render it Grass, causelessly and amiss. The word signifies such green herbs as are usually produced by careful Culture, Tilling or Dressing; such as are for the proper and immediate use of men, and not of their Cattle. The same with 〈 in non-Latin alphabet 〉 Gen. 1. 11. All sorts of useful green Herbs, whether Medicinal or for Food, or Beauty and Ornament.

3. The nature of this Herbal fruit is, that it is 〈 in non-Latin alphabet 〉 . Some render it by opportuna, and some by accommoda; meet answers both. Those that use the former word, seem to respect the season wherein it brings forth the Fruit. And this is the commendation of it, that it makes no delays but brings forth in its proper time and season, when its Owners and Tillers have just ground and reason to expect and look for it. And it's an especial commendation of anything that beareth Fruit; and what is out of season is despised, Psal 14. The latter word intends the usefulness and profitableness of the Fruit brought forth in what season soever it be. We may comprise both senses, and justly suppose both of them to be intended. The Syriac expresseth it by a general word, 〈 in non-Latin alphabet 〉 which is or may be of use. And the fruits of the Earth, are not profitable unless they are seasonable. So James calls it, 〈 in non-Latin alphabet 〉 , the precious Fruit of the Earth, which the Husbandman waiteth for, until the Earth hath received the former and latter Rain, Jam. 1. 7.

Lastly, These Herbs thus brought forth are meet, 〈 in non-Latin alphabet 〉 , unto them by whom it is Tilled, or even by whom; or by whom it is also Tilled. The particle 〈 in non-Latin alphabet 〉 , is not superfluous or insignificant. It declares an Addition of Culture unto the Rain. For besides the falling of Rain on the Earth, there is likewise need of further Culture that it may be made fruitful or bring forth Herbs seasonably which shall be profitable unto men. For if only the Rain fall upon it, it will bring forth many things indeed; but if it be not tilled withal, for one useful Herb, it will bring forth many Weeds. As he speaks in the case of Husbandry,

The Earth must be Tilled from its nature and the Law of its Creation. And therefore Adam was to have Tilled and Wrought the Ground in the Garden even before the Fall, Gen. 2. 16. And this is the principal concernment of him that intends to live on the Field. The falling of Rain upon the Earth is common unto the whole. That which gives a Field a peculiar Relation unto any, is, that he dresseth and fenceth and tilleth it. Unto these dressers the Herbs that are brought forth are said to be meet; they belong unto them and are useful for them; 〈 in non-Latin alphabet 〉 may be rendered for whom, or by whom. In the first way, the chief Owner of the Ground, the Lord of the Field or Vineyard, is signified. The Ground is Tilled or Manured for his use, and he eats of the Fruits of it. In the latter sense, those who immediately work about the Ground in the Tilling of it are intended. But there is no need to distinguish in this place between Owner and Dresser. For God as he is the great Husbandman is both. He is the Lord of the Vineyard, it is his, and he dresseth and pruneth the Vines that they may bring forth Fruit, Joh. 15.

Thirdly, The Ground thus made fruitful receiveth Blessing of God. And the Blessing of God with respect unto a fruitful Field is twofold. (1) Antecedent, in the communication of Goodness, or fruit-causing virtue unto it. The smell of my Son, is as the smell of a Field which the Lord hath blessed, Gen. 27. 27. A Field that abounds with Blossoms, Flowers and Fruits yielding a sweet Savour, being so made fruitful by the singular blessing of God. But this is not the Blessing here intended. For it is supposed that this Field is already made fruitful, so as to bring forth useful Herbs, and therefore must be antecedently interested in this kind of Blessing, without which nothing can thrive or prosper. Wherefore (2) God's Benediction is taken for a consequent acceptation, or approbation, with care and watchfulness for a farther improvement. The Blessing of God is at large described, Isa. 27. 2, 3. And there are three things included in this Blessing of a fruitful Field. (1) The Owning, Acceptation or Approbation of it. Such a Field God owns, and is not ashamed that it should be looked on as his. And this is opposed to the Rejection of the barren Ground afterwards mentioned; is rejected. (3) The Care, Watchfulness and Diligence that is used about it. God watcheth over such a Field or Vineyard to keep it night and day that none should hurt it, watering it every moment and purging the Branches of its Vines, to make them yet more fruitful; opposed to being nigh unto Cursing, that is wholly neglected or left unto Salt and Barrenness. (3) A final preservation from all Evil, opposed to the burning up of the barren Earth with the Thorns and Briars that grow upon it.

These things being spoken only of the Ground whence the comparison is taken, the application of them though not expressed unto the spiritual things intended is plain and easy. For,

1. The Ground thus dressed, thus bearing Fruit and blessed of God, are true and sound Believers. So our Savior declares it to be in the interpretation of his own Parable to this purpose, Matth. 13. They are such as receive the Word of God in good and honest Hearts, and bring forth Fruits of it in several Degrees. Such as having been Ministerially planted and watered, have an increase wrought in them by the Grace of God, 1 Cor. 3. 6, 7.

2. There is included herein the manner how they bring forth the Fruits intended. And that is, that they bring forth in their lives what was before conceived and cherished in their Hearts. They have the Root in themselves of what they bring forth. So doth the word here used signify, namely, to bring forth the Fruit of an inward Conception. The Doctrine of the Gospel as cast into their Hearts, is not only Rain but Seed also. This is cherished by Grace, as precious Seed, and as from a natural Root or Principle in the Heart, brings forth precious Fruit. And herein consists the difference between the Fruit-bearing of true Believers, and the works of Hypocrites or false Professors. These latter bring forth Fruits like Mushromes, they come up suddenly, have ofttimes a great bulk and goodly appearance, but they are only a forced Excrescency, they have no natural Seed or Root in the Earth. They do not proceed from a living principle of them in their Hearts. The other sort do first conceive, cherish and foment them in their Hearts and Minds, whence they bring them forth as from a genuine and natural principle. This is on either side fully declared by our Savior himself, Luke 6. 43, 44, 45.

3. There are the Herbs or Fruits intended. These are they which elsewhere in the Scripture are called the Fruits of the Spirit, the Fruits of Righteousness, of Holiness and the like. All that we do in compliance with the Will of God, in the course of our Profession and Obedience, is of this kind. All effects of Faith and Love, of Mortification and Sanctification, that are holy in themselves, and useful to others, whereby we express the Truth and Power of that Doctrine of the Gospel which we do profess, are the Fruits and Herbs intended. When our Hearts are made Holy, and our Lives useful by the Gospel, then are we fruitful.

4. These Herbs are said to be meet for them by whom or for whom the Earth is dressed. As it is neither useful nor safe to press similitudes beyond their principal scope and intention, and to bring in every minute circumstance into the comparison; so we must not neglect what is fairly instructive in them, especially if the Application of things one to another, have countenance and guidance given it in other places of the Scripture, as it is in this case. Wherefore to clear the Application of this part of the similitude, we may observe,

1. That God himself is the great Husbandman, Joh. 15. 1. And all Believers are God's Husbandry, 1 Cor. 3. 9. He is so the Husbandman as to be the Sovereign Lord and Owner of this Field or Vineyard, and he puts workmen into it to dress it. This our Saviout sets out at large in his Parable, Matth. 21. 33, &c. Hence he calls his people, his Portion, and the Lot of his Inheritance, Deut. 32. 9. He speaks as though he had given up all the world besides into the possession of others, and kept his people only unto himself. And so he hath, as to the especial blessed Relation which he intendeth.

2. It is God himself who taketh care for the watering and dressing of this Field. He dealeth with it as a man doth with a Field that is his own; This he expresseth, Isa. 5. 2. Matth. 21. 33, 34. The Dispensation of the Word, and the Communication of the Spirit unto the Church, with all other means of Light, Grace, and Growth depend all on his care, and are all supremely from him, as was shown before. To this End he employeth his Servants to work and dress it under him, who are Laborers together with God, 1 Cor. 3. 9. because they are employed by him, do his work, and have the same End with him.

3. This Tilling or Dressing of the Earth which is superadded to the Rain, or the mere Preaching of the Gospel denoted thereby, may be referred unto three Heads. (1) The Ministerial Application of the Word unto the Souls and Consciences of men, in the Dispensation of all the Ordinances of the Gospel. This is the second great End of the Ministry, as the Dispensation of the Word in general, as the Rain, is the first. (2) The Administration of the Censures and Discipline of the Church. This belongs unto the dressing and purging of God's Vineyard, and of singular use it is unto that End, where it is rightly and duly attended unto. And those who under pretence hereof instead of purging the Vineyard endeavor to dig up the Vines, will have little thanks from him for their Diligence and Pains. (3) Afflictions and Trials. By these he purgeth his Vine that it may bring forth yet more Fruit; that is, he trieth, exerciseth, and thereby improveth the Faith and Graces of Believers. 1 Pet. 1. 7. Rom. 5. 3, 4, 5. Jam. 1. 2, 3, 4.

4. God expecteth Fruit from this Field, which is so his own, and which he so careth for. I looked for Grapes, Isa. 5. 2. He sends his Servants to receive the Fruits of it, Matth. 21. 34. Though he stand in no need of us or our Goodness, it extends not to him, we cannot profit him, as a man may profit his Neighbor, nor will he grow rich with our substance, yet he is graciously pleased to esteem of the Fruits of Gospel Obedience, the Fruits of Faith and Love, of Righteousness and Holiness, and by them will he be glorified; Herein is my Father glorified that ye bear much Fruit, Joh. 15. 8. Matth. 5. 16.

5. These Fruits when they are brought forth, God approveth of, accepteth, and farther blesseth them that bear them, which is the last thing in the words. Some think there is no use of these Fruits unless they are meritorious of Grace and Glory. But God's Acceptation of them here, is called his Benediction, his Blessing of them that bring them forth. Now a Blessing cannot be merited; it is an act of Bounty and Authority, and hath the nature of a free Gift, that cannot be deserved. What doth a Field merit of him by whom it is watered and tilled when it bringeth forth Herbs meet for his use; they are all but the Fruits of his own Labor, Cost and Pains. The Field is only the subject that he hath wrought upon, and it is his own. All the Fruits of our Obedience are but the Effects of his Grace in us. We are a subject that he hath graciously pleased to work upon. Only he is pleased in a way of infinite condescension to own in us, what is his own, and to pardon what is ours. Wherefore the Blessing of God on Fruit-bearing Believers, consists in three things. (1) His Approbation and gracious Acceptance of them. So it is said that he had respect unto Abel and his Offering, Gen. 4. 4. He graciously accepted both of his Person and of his Sacrifice, owning and approving of him, when Cain and his were rejected. So he smelt a savor of Rest from the Sacrifice of Noah, Gen. 8. 21. And to testify his being well pleased therewith, he thence took occasion to renew and establish his Covenant with him and his Seed. (2) It is by increasing their fruitfulness; Every Branch in the Vine that beareth Fruit, he purgeth that it may bring forth more Fruit, Joh. 15. 2. He multiplies the Seed that is sown, and increaseth the Fruits of their Righteousness, 2 Cor. 9. 10. This is the constant way of God in his Covenant dealings, with thriving fruitful Christians; he so blesseth them as that their Graces and Fruits shall more and more abound, so as that they shall be flourishing even in Age, and bring forth more Fruit unto the End. (3) He blesseth them in the preparation he hath made for to give them an everlasting Reward. A Reward it is indeed of Grace and Bounty, but it is still a Reward, a recompense of Reward. For although it be no way merited or deserved, and although there be no proportion between our Works, Duties, or Fruits and it, yet because they shall be owned in it, shall not be lost nor forgotten, and God therein testifies his Acceptance of them, it is their Reward.

Where God grants Means, there he expects Fruit. Few men consider what is the state of things with them, whilst the Gospel is preached unto them. Some utterly disregard it any farther than as it is suited unto their carnal Interests and Advantages. For the Gospel is at present so stated in the World, at least many parts of it, that great multitudes make more benefit by a pretence of it or what belongs unto it, and have greater secular Advancements and Advantages thereby, than they could possibly by the utmost of their Diligence and Ability in any other way, honest or dishonest, attain unto. These esteem it according to their worldly interests, and for the most part no otherwise; they are Merchants of Souls, Rev. 18. 11, 12, 13. 2 Pet. 2. 3. Some look upon it as that wherein they are really concerned, and they will both take upon themselves the profession of it, and make use of it in their Consciences as occasion doth require. But few there are who do seriously consider what is the Errand that it comes upon, and what the Work is God hath in hand thereby. In brief, he is by it, watering, manuring, cultivating the Souls of men, that they may bring forth Fruit unto his Praise and Glory. His business by it, is to make men holy, humble, self-denying, righteous, useful, upright, pure in heart and life, to abound in good works, or to be like himself in all things. To effect these Ends, is this holy means suited, and therefore God is justly said to expect these Fruits where he grants this Means. And if these be not found in us, all the Ends of God's Husbandry are lost towards us, which what a doleful issue it will have the next Verse declares. This therefore ought to be always in our minds whilst God is treating with us by the Dispensation of the Gospel. It is Fruit he aims at, it is Fruit he looks for, and if we fail herein, the Advantage of the whole, both as unto our Good and his Glory, is utterly lost, which we must unavoidably account for. For this Fruit God both expecteth, and will require. This is the work and effect of the Gospel, Col. 1. 6. And the Fruit of it is threefold. (1) Of Persons in their Conversion unto God, Rom. 15. 16. (2) Of Real internal Holiness in them or the Fruits of the Spirit, Gal. 5. 22, 23. (3) The outward Fruits of Rigteousness and Charity, 2 Cor. 9. 10. Phil. 1. 11. These God looketh to, Isa. 5. 4. Luke 13. 7. And he will not always bear with a frustration. A good Husbandman will suffer Thorns and other barren Trees to grow in the Field. But if a Vine or Fig-tree be barren in his Garden, he will cut it down and cast it into the Fire. However God will not always continue this Husbandry, Isa. 28. Amos 6. 12.

Duties of Gospel Obedience are Fruits meet for God, things that have a proper and especial tendency unto his Glory. As the precious Fruits of the Earth which the Husbandman waiteth for, are meet for his use, that is, such as supply his wants, satisfy his occasions, answer his labor and charge, nourish and enrich him; So do these Duties of Gospel Obedience, answer all the Ends of God's Glory which he hath designed unto it in the world. Hereby, saith our Savior, is my Father glorified, if ye bring forth much Fruit.

And we must inquire how these Fruits are meet for God. For (1) they are not so, as though he stood in any need of them unto his Glory. Our Goodness extends not unto him, Psal. 16. 2. It doth not so, as though he had need of it, or put any value on it for its own sake. Hence he rejecteth all those multiplied outward Services which men trusted unto, as if they obliged him by them, because without them or their Services he is the Sovereign Possessor of all created Beings and their Effects, Psal. 50. 7, 8, 9, 10, 11, 12. All thoughts hereof are to be rejected; see Job 22. 2, 3. chap. 35. 7, 8. (2) They are not meet for God, as if they perfectly answered his Law. For with respect thereunto, all our Righteousnesses are as filthy Raggs, most unmeet to be presented unto him, Isa. 64. 6. And if he should mark what is amiss in us or them, who should stand, Psal. 130. 3. Much less (3) are they so meet for him, as that by them we should merit anything at his hand. This foolish Presumption is contrary to the very nature of God and Man, with that Relation between them which necessarily ensues on their very Beings. For what can a poor worm of the Earth who is nothing, who hath nothing, who doth nothing that is good, but what it receives wholly from Divine Grace, Favor, and Bounty, merit of him who from his Being and Nature can be under no Obligation thereunto, but what is merely from his own Sovereign pleasure and goodness?

They are therefore no otherwise meet for God but in and through Christ, according to the infinite condescension which he is pleased to exercise in the Covenant of Grace. Therein doth the Lord Christ (1) Make our persons accepted, as was that of Abel through Faith in him, which was the foundation of the Acceptation of his Offering, Gen. 4. 4. Heb. 11. 4. And this is of Grace also; It is to the praise of his glorious Grace wherein he makes us accepted in the Beloved, Ephes. 1. 6. And (2) He bears and takes away the iniquity that cleaves unto them as they proceed from us, which renders them unmeet for God. This was typed out by the plate of God, wherein was inscribed Holiness to the Lord, that was on the forehead of the High Priest. It was that he might bear the Iniquity of the Holy things of the people, Exod. 28. 36, 37, 38. He bare it in the Expiation he made of all sin; and takes it away in the sight of God. And (3) He adds of the Incense of his own Mediation unto them, that they may have a sweet savor in their Offering to God, Rev. 8. 3. On this foundation it is that God hath graciously designed them unto sundry Ends of his Glory, and accepts them accordingly.

For (1) The Will of his Command is fulfilled thereby; and this tends to the Glory of his Rule and Government, Matth. 7. 21. We are to pray that the Will of God may be done on Earth, as it is in Heaven. The Glory that God hath in Heaven from the Ministry of all his holy Angels, consists in this, that they always, with all readiness and cheerfulness do observe his Commands and do his Will, esteeming their doing so to be their Honor and Blessedness. For hereby is the Rule and Authority of God owned, avouched, exalted; a neglect whereof was the Sin and Ruin of the Apostate Angels. In like manner our Fruits of Obedience are the only Acknowledgements that we do or can make to the supreme Authority and Rule of God over us, as the one Law-giver, who hath power to kill and keep alive. The Glory of an Earthly King consists principally in the willing Obedience which his Subjects give unto his Laws. For hereby they expressly acknowledge that they esteem his Laws. wise, just, equal, useful to mankind, and also reverence his Authority. And it is the Glory of God, when the Subjects of his Kingdom, do testify unto all, their willing cheerful Subjection unto all his Laws, as holy, righteous, and good, by the Fruits of their Obedience; as also that it is their principal Honor and Happiness to be engaged in his Service, Joh. 15. 14. Hereby is our Heavenly Father glorified, as he is our great King and Law-giver. (2) There is in the Fruits of Obedience an Expression of the nature, power and efficacy of the Grace of God, whereby also he is glorified, for he doth all things to the praise of the Glory of his Grace, Ephes. 1. 6. In all the actings of Lust and Sin, in the drouth and dust of Barrenness, we represent an Enmity against him, and contrariety unto him, acting over the principle of the first Rebellion and Apostasy from him. These things in their own nature tend greatly to his dishonor, Ezek. 36. 20. But these Fruits of Obedience are all effects of his Grace, wherein he worketh in us to will and to do of his own good pleasure. And hereby are both the power and nature of that Grace, manifested and glorified. The power of it in making fruitful the barren Soils of our Hearts, which as under the Curse, would of themselves bring forth nothing but Thorns and Briars. Wherefore to cause our Hearts to abound in the Fruits of Faith, Love, Meekness, and all holy Evangelical Obedience, is that wherein the power of God's Grace is both manifested and magnified, Isa. 11. 5, 6, 7, 8. And they also declare the nature of God. For they are all of them things good, benign, beautiful, useful to mankind, such as give Peace, Quietness, and Blessedness unto the Souls of them in whom they are, as tend to the Restauration of all things in their proper Order; and unto the relief of the Universe laboring under its confusion and vanity, Phil. 4. 8. Such I say are all the Fruits of holy Obedience in Believers; such is their nature and tendency, whereby they declare what that Grace is from which they do proceed and whose effects they are, Tit. 2. 11, 12. And hereby is God greatly glorified in the world. (3) They are meet for God and tend unto his Glory in that they express and manifest the efficacy of the Mediation of the Lord Christ in the Obedience of his Life, and the Sacrifice of his Death. These he aimed at in them, Tit. 2. 14. Ephes. 5. 25, 26, 27. It is in Jesus Christ that God will be glorified. And this is manifested in the Effects of his Wisdom and Love in his Mediation. For hereby do we declare and show forth 〈 in non-Latin alphabet 〉 , the virtues of him who hath called us, 1 Pet. 2. 9. or the efficacious power of the Mediation of Christ, which these Fruits are the Effects and Products of. We do not only declare the Excellency and Holiness of his Doctrine, which teacheth these things, but also the Power and Efficacy of his Blood and Intercession, which procure them for us and work them in us. God is glorified hereby in that some Return is made unto his Goodness and Love. That a Creature should make any return unto God, answerable or proportionable unto the Effects of his Goodness, Love and Bounty towards it, is utterly impossible. And yet this men ought to take care about and satisfy before they talk of a farther merit. For what can we properly merit at his hands, whose precedent Bounty we come infinitely short of answering or satisfying, in all that we can do? But this of Fruitfulness in Obedience is the way which God hath appointed, whereby we may testify our sense of Divine Love and Goodness, and express our Gratitude. And hereby do our Fruits of Righteousness redound unto the Glory of God. (4) God in and by them doth extend his care, goodness and love unto others. It is his Will and Pleasure that many who belong unto himself in an especial way, and others also among the community of mankind, should sometimes be cast into, and it may be always to be in a condition of wants and straits in this world. To take care of them, to provide for them, to relieve them, so as they also may have an especial sense of his Goodness, and be instrumental in setting forth his Praise, is incumbent on him who is the great provider for all. Now one signal way whereby he will do this, is by the Fruits of Obedience brought forth in others. Their Charity, their Compassion, their Love, their Bounty, shall help and relieve them that are in wants, straits, sorrows, poverty, imprisonment, exile, or the like. And so it is in all other cases; Their meekness, their patience, their sorbearance, which are of these Fruits, shall be useful unto others, under their weaknesses and temptations. Their Zeal, their Labor of Love in teaching and instructing, or preaching the Word, shall be the means of the Conviction and Conversion of others. So doth it please God by these Fruits of Obedience in some, to communicate of his own Goodness and Love, unto the help, relief, succor and redress of others. For those so relieved do, or at least ought, to look on all as coming directly from God. For it is he who not only commands those who are the means of their Conveyance unto them, to do what they do, but he directly works it in them by his Grace, without which, it would not be. And all this redoundeth unto the Glory of God. This our Apostle expresseth at large, 2 Cor. 9. 12, 13, 14, 15. For the Administration of this service (that is, the Charitable and bountiful Contribution of the Corinthians unto the Poor of the Church of Jerusalem) not only supplieth the wants of the Saints themselves, (the thought whereof might give great satisfaction to the minds of men benign and compassionate, namely, that they have been able to relieve others) but it is abundant also by many Thanksgivings unto God; It hath this Effect upon the minds of all that are concerned in it, or do know of it, to cause them to abound in thanks and praise unto God. And he showeth both the Grounds whereon, and the Way whereby this Praise is so returned unto God. For (1) They consider not merely what is done, but the principle from whence it doth proceed. Whilst by the Experience of this Ministration they glorify God for your professed subjection unto the Gospel. This in the first place affects them greatly, that whereas before they had only heard it may be a Report, that you or some of you were converted unto the Faith of the Gospel, they had now by this Ministration, that is, the Relief of Bounty communicated unto them, such an Evidence and Assurance, that with one consent they gave Praise and Glory to God for the Work of his Grace towards them.

And indeed this usually is the first thing which affects the minds of any of the Saints of God in any relief that God is pleased to hand out unto them by the means of others. They admire and bless God in and for his Grace towards them by whose Kindness and Compassion they are relieved. So is God glorified by these Fruits. And the second ground of their Praises was, the liberal Distribution unto themselves, as they found by Experience, and unto all men, as they were informed and believed. The Ministration its self testified their Faith and Obedience unto the Gospel, but the Nature of it, that it was liberal and bountiful, evidenced the sincerity and fruitfulness of their Faith, or the exceeding Grace of God in them, v. 14. they saw hereby that there was not an ordinary or common work only of Grace on these Corinthians engaging them into a Common Profession, and the Duties of it, which yet was a matter of great thankfulness unto God; but that indeed the Grace of God exceedingly abounded in them, which produced these Fruits of it in so plentiful a manner. And with respect hereunto also was Praise peculiarly rendered unto God. Hereunto also the Apostle adds a double way whereby God was glorified distinct from the direct Attribution of Praises unto him. And by their prayer for you, which long after you, for the exceeding Grace of God in you; That is, by both these ways they glorify God, both in their prayers for a supply of Divine Grace and Bounty to them by whom they were relieved, and in their enflamed love towards them, and longing after them, which was occasioned only by their Relief; but the real Cause, Motive, and Object of it, was the exceeding Grace of God in them, which was evidenced thereby. And by both these Duties, God is greatly Glorified. Hence the Apostle concludes the whole with that 〈 in non-Latin alphabet 〉 of triumphant Praises to God, Thanks be to God for his unspeakable Gift. This, saith he, is a Gift that cannot be sufficiently declared amongst men, and therefore God is more to be admired in it. And the Apostle presseth the occasion of their joint thankfulness in a word that may include both the Grace of God given unto the Corinthians enabling them to their Duty, and the Fruit of that Grace in the Bounty conferred on the poor Saints; both of them were the Gift of God, and in both of them was he glorified. And in this regard especially, are the Fruits of our Obedience unto the Gospel, meet for him by whom we are dressed; that is, have an especial tendency unto the Glory of God. Hence is that Caution of the Apostle, Chap. 13. 16. But to do good and communicate, forget not, for with such Sacrifices God is well pleased. Our Prayers and Praises also, as he declares in the Verse foregoing, are Sacrifices unto God, and accepted with him, ver. 15. Our whole Obedience is our reasonable Sacrifice, is a Sacrifice acceptable unto God, Rom. 12. 1. yea but in these Fruits of Benignity, Bounty, Charity, doing good, and Communicating largely and liberally, God is in a peculiar manner well pleased and satisfied, as smelling a savor of Rest through Christ in such Sacrifices.

And I might here justly take occasion at large to press men unto an abundant fruitfulness in this especial kind of Fruit-bearing, but that the nature of our discourse will not admit it.

(6) They are meet for God, because they are as the first-fruits unto him from the Creation. When God took and rescued the Land of Canaan, which he made his own in a peculiar manner, out of the hands of his Adversaries, and gave it unto his own people to possess and inherit, he required of them that on their first Entrance thereunto, they should come and present him with the first of all the Fruits of the Earth, as an acknowledgement of his right to the Land, and his Bounty unto them, Deut. 26. 1, 2, 3, 4, 5, 6, 7, 8. &c. The whole Creation did by sin as it were go out of the possession of God, not of his Right and Power but of his Love and Favor: Satan became the god of this world, and the whole of it lay under the Power of Evil. By Jesus Christ he rescueth it again from its Slavery and Bondage unto Satan. But this he will not do all at once, only he will have some first-fruits offered unto him as an acknowledgement of his Right, and as a pledge of his Entring on the possession of the whole. And God is greatly glorified in the presenting of these first-fruits, at the recovery of the Creation unto himself, which is a certain pledge of vindicating the whole from its present Bondage: And it is Believers that are these Fruits unto God, Jam. 1. 18. Of his own Will begat he us, with the Word of Truth, that we should be a kind of first-fruits of his Creatures. But we are not so, but in our fruitfulness. Thereby it is that there is a Revenue of Glory and Praise returned unto God from this lower part of the Creation, without which it bears nothing but Thorns and Briars in his sight. In these therefore and the like things consists the meetness of our Fruits of Obedience unto God, or his Glory. Again,

Where ever there are any sincere Fruits of Faith and Obedience found in the Hearts and Lives of Professors, God graciously accepts and blesseth them. Nothing is so small, but that if it be sincere he will accept; and nothing so great but he hath an overflowing Reward for it. Nothing shall be lost that is done for God, A Cup of cold water, the least refreshment given unto any for his sake, shall be had in remembrance. All we have and are, is antecedently due to him, so as that there can be no Merit in anything we do. But we must take heed lest whilst we deny the Pride of Merit, we lose not the Comfort of Faith as to Acceptance of our Duties. It is a Fruit of the Mediation of Jesus Christ that we may serve God without fear in Righteousness and Holiness all our days. But if we are always anxious and solicitous about what we do, whether it be accepted with God or no; how do we serve him without fear? This is the worst kind of fear we are obnoxious unto, most dishonorable unto God, and discouraging unto our own Souls, 1 Joh. 4. 18. For how can we dishonor God more than by judging that when we do our utmost in sincerity in the way of his Service, yet he is not well pleased with us, nor doth accept of our Obedience? Is not this to suppose him severe, angry, always displeased, ready to take advantage, one whom nothing will satisfy? Such thoughts are the marks of the wicked Servant in the Parable, Luke 19. 20, 21, 22. where then is that infinite Goodness, Grace, Condescension, Love, Compassion, which are so Essential to his Nature, and which he hath declared himself so to abound in? And if it be so, what use is there of the Mediation and Intercession of Jesus Christ? what benefit in the promises of the Covenant? And what is there remaining that can encourage us in and unto Duties of Obedience? Meerly to perform them because we cannot, we dare not do otherwise, a Servile Compliance with our Conviction, is neither acceptable unto God, nor any ways comfortable unto our own Souls. Who would willingly lead such a life in this world, to be always laboring and endeavoring, without the least satisfaction that what he does will either please them by whom he is set on work, or any way turn to his own account? Yet such a life do men lead who are not persuaded that God graciously accepts of what they sincerely perform. A suspicion to the contrary ariseth up in opposition unto the fundamental principle of all Religion, He that cometh unto God must believe that he is, and that he is the Rewarder of all them that diligently seek him, Heb. 11.

This is the first Principle and Foundation of all Religious Worship, which if it be not well and firmly laid in our hearts, all our supplication will be in vain. Now unless we do believe that he doth accept and bless our Duties, we cannot believe that he is such a Rewarder, or as he expressed it in the Covenant with Abraham, an exceeding great reward. But he hath descended to the lowest instances, of a little Goats hair to the Tabernacle, a Mite into the Treasury, a Cup of water to a Disciple; to assure us that he despiseth not the meanest of our sincere Services. But this must be spoken unto again on ver. 9. and therefore I shall not here farther confirm it.

Some perhaps will say, that their best Fruits are so corrupted, their best Duties so defiled, that they cannot see how they can find Acceptance with so holy a God? Every thing that proceeds from them is so weak and infirm that they fear they shall suffer loss in all. And this very Apprehension deprives them of all that Consolation in the Lord which they might take in a course of holy Obedience. I answer (1) This consideration of the defilements of sin that adhere to the best of our Works or Duties, excludes all Merit whatever, and it is right it should do so. For indeed that cursed Notion of the Merit of good Works, hath been the most pernicious Engine for the ruin of men's Souls, that ever Satan made use of; for on the one hand many have been so swollen and puffed up with it, as that they would not deign in anything to be beholding to the Grace of God, but have thought Heaven and Glory as due to them for their Works, as Hell is to other men for their Sin, or the wages of an Hireling to him for his Labor, which cries to Heaven against the Injustice of them that detain it. Hence a total neglect of Christ hath ensued. Others convinced of the Pride and Folly of this presumption, and notwithstanding the encouragement unto fruitful Obedience which lies in God's gracious Acceptation and Rewarding of our Duties, have been discouraged in their Attendance unto them. It is well therefore where this Notion is utterly discarded by the consideration of the sinful Imperfection of our best Duties: so it is done by the Church, Isa. 64. 6. Rom. 2. 21. (2) This consideration excludes all hopes or expectation of Acceptance with God upon the account of strict Justice. If we consider God only as a Judge pronouncing Sentence concerning us and our Duties according to the Law, neither we nor anything we do can either be accepted with him or approved by him. For as the Psalmist says concerning our Persons, If thou Lord mark what is done amiss, O Lord who can stand! and prays, Enter not into Judgment with thy Servant, O Lord, for in thy sight shall no Flesh living be justified. So it is with respect unto all our Works and Duties of Obedience, not any one of them can endure the Trial of God as judging by the Law, but would appear as a filthy thing. Whilst therefore persons are only under the power of their Convictions, and are not able by Faith to take another view of God and his dealings with them, but by the Law, it is impossible that they should have any comfortable Expectation of the Approbation of their Obedience.

Wherefore that we may be persuaded of the gracious Acceptation of all our Duties, even the least and meanest that we do in sincerity, and with a single Eye to the Glory of God, and that our Labor in the Lord should not be lost, we are always to have two things in the Eye and View of our Faith: (1) The tenor of the Covenant wherein we walk with God; God hath abolished and taken away the Covenant of Works by substituting a new one in the room thereof, and the reason why he did so, was because of a double insufficiency in the Law of that Covenant unto his great end of Glorifying himself in the Salvation of sinners. For (1) It could not expiate and take away sin, which must be done indispensably, or that End could not be obtained: this our Apostle asserts as one reason of it, Rom. 8. 3. and proves at large in this Epistle afterwards. (2) Because it neither did nor could approve of such an Obedience, as poor sanctified sinners were able to yield unto God; for it required Perfection, when the best which they can attain unto in this Life is but Sincerity. What then! do we make void the Law by Faith? doth not God require perfect Righteousness of us? the Righteousness which the Law originally prescribed? yes he doth do, and without it the Curse of the Law will come upon all men whatever. But this also being that which in ourselves we can never attain unto, is provided for in the new Covenant, by the Imputation of the Righteousness of Christ unto them that do believe. So the Apostle expressly states the matter, Rom. 10. 3, 4, 5, 6. On this supposition, God in this Covenant hath provided for the Acceptance of sincere though imperfect Obedience, which the Law had no respect unto. The sum is, That his Acceptance now shall be suited unto the operation of his Grace. He will Crown and reward all the actings of his own Grace in us; whatever Duty therefore is principles by Grace, and done in sincerity, is accepted with God according to the Tenour of this Covenant. This therefore we are always to eye and consider as the bottom of the Acceptance of our imperfect, weak, unworthy Services. (2) Unto the same End is the Mediation of Christ to be considered in an especial manner; without respect unto him, neither we nor anything we do is approved of God. And a double regard is in this matter always to be had unto him and his Mediation; (1) That by one Sacrifice he takes away all that is evil or sinful in our Duties; whatever is of real defilement, disorder, self in them, whereby any guilt might be contracted or is so, he hath born it and taken it as unto its legal, all away. Whatever therefore of guilt doth unavoidably adhere unto or accompanieth our Duties, we may by Faith look upon it as so removed out of the way by the Sacrifice and Mediation of Christ, as that it shall be no hindrance or obstruction to the gracious Acceptation of them. (2) Whereas all that we do, when we have used our utmost endeavors by the Assistance of Grace, and setting aside the consideration of what is evil and sinful from the principle of corrupted Nature remaining in us, is yet so weak and imperfect, and will be so whilst we are but Dust and Ashes dwelling in Tabernacles of Clay, as that we cannot apprehend how the goodness which is in our Obedience should extend its self to God, reach unto the Throne of his Holiness, or be regarded by him, the Merit of our Lord Jesus Christ doth so make way for them, put such a value on them in the sight of God, as that they receive approbation and blessing from him; for in Jesus Christ we are complete, and God makes both us and our Duties accepted in the beloved. The consideration hereof added to the former, may firmly assure the Mind and Conscience of every true Believer concerning the gracious Acceptation of the least of their holy Duties, that are performed in sincerity. And this they have in such a way as (1) To exclude Merit and Boasting; (2) To keep them in an holy Admiration of God's Grace and Condescension: (3) To make them continually thankful for Christ and his Mediation. (4) To yield unto themselves Comfort in their Duties and Encouragement unto them.

VERSE 8.

In the foregoing Verse the Apostle shown 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 and Grace of the Gospel unto other Persons and Nations; a greater blessing and honor 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 other sort of them, namely, of Unbelievers, Apostates from and Opposers of the Gospel: And this he doth in compliance with the Symbolical Action of our Savior in cursing the barren Fig-tree, whereby the same thing was represented, Matth. 21. 19. for it was the Apostate, persecuting, unbelieving Church of the Jews, whose Estate, and what would become of them, which our Savior 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 before 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. 6. 9, 10. as our Apostle declares, Acts 28. 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, making an Application of it unto this sort of men. And (1) He supposeth them to be Earth, as the other sort are: 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 , 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 preached are every way by Nature in the same State and Condition: All the difference between them is made by the Gospel its self. None of them have any reason to boast, nor do they in anything 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 Grace, 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, 〈 in non-Latin alphabet 〉 , Thorns and Briars: See the opening of the words before. In general, I doubt not but all sorts of sins are hereby intended, all unfruitful Works of Righteousness, Rom. 6. 21. Ephes. 5. 11. And the principal reason why they are here compared unto Thorns and Briars, 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. 3. 17, 18. whereunto barrenness or unaptness for better Fruits is added, Gen. 4. 12. from this Curse the Earth of its self and untilled, would bring forth nothing but Thorns and Briars, at least they would be absolutely prevalent in and over all the products of it; so the heart of man by nature is wholly over-run with evil sinful Imaginations, and his Life with vicious sinful Actions, Gen. 6. 5. Rom. 2. 10, 11, 12, 13. (2) Wherefore the bringing forth of Thorns and Briars, 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 He rbs and Fruit, because they are the Fruits of the Spirit; and such Works are compared to, and called Thorns and Briars 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 Briars, 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, Ephes. 5. 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 Briars represented in the Scripture as grieving, piercing and hurtful, and things that are so called by their name, Ezck. 28. 24. Mic. 4. 4. Isa. 7. 25. Such are all the sins of men. All the confusion, disorders, devastations that are in the world, are from them alone. In general therefore it is all sorts of sins, works of darkness, works of the flesh, that are intended by these Thorns and Briars. But yet I presume that the Apostle hath regard unto the sins which the obstinate Jews were then in an especial manner guilty of, and which would be the case 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 Briars which were the Fuel wherein was kindled the Fire of God's indignation unto their Consumption, were their sins against the Gospel.

Either 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 Briars is expressed by 〈 in non-Latin alphabet 〉 . Chrysostom 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 〈 in non-Latin alphabet 〉 , which denotes a natural conception and production of anything in due order, time and season. But this 〈 in non-Latin alphabet 〉 , applied to the