Exposition of Hebrews 6-10
First it is 〈 in non-Latin alphabet 〉 . That is said to be 〈 in non-Latin alphabet 〉 , whereof Trial hath been made, whether by the Application of suitable means unto it, it will be made useful unto any certain end, 〈 in non-Latin alphabet 〉 is to try, to make an Experiment what anything is, and of what use; especially it is applied to the trial that is made of Gold and Silver by Fire. 〈 in non-Latin alphabet 〉 , Isocrat. We try Gold in the Fire; that is, whether it be true and pure. Fire is the great trier and discoverer of Metals, of what sort they are, 1 Cor. 3. 13, 14, 15. And hence the Lord Christ in the trial of his Church, is compared to a Refiner with Fire, Matth. 3. 2. so Faith is tried, 1 Pet. 1. 7. And it is the word which our Apostle useth when he enjoins us to try and search ourselves as unto our sincerity in Faith and Obedience, 2 Cor. 13. 5. Gal. 6. 4. as also to make a due enquiry into the true nature of spiritual things, Rom. 12. 2. Ephes. 5. 10. not contenting ourselves with a bare notion of them, but endeavoring after an Experience of their power in our own Hearts. 〈 in non-Latin alphabet 〉 is often used by our Apostle for an Experience upon trial, Rom. 5. 4. 2 Cor. 2. 9. Phil. 2. 22. as 〈 in non-Latin alphabet 〉 by Peter, 1 Epist. 1. 7. Hence is 〈 in non-Latin alphabet 〉 , one that upon trial is approved, found sound, and therefore is accepted, 1 Cor. 11. 19. 2 Cor. 10. 15. 2 Tim. 2. 15. Jam. 1. 12. 〈 in non-Latin alphabet 〉 , Rom. 14. 18. Accepted with God, and approved with men. Hence 〈 in non-Latin alphabet 〉 is one rejected, disproved upon trial, reprobate, 1 Cor. 9. 27. 2 Cor. 13. 5, 6. Tit. 1. 16. The whole is expressed, Jer. 6. 29, 30. The Bellows are burnt, the Lead is consumed of the Fire, the Founder melteth in vain, Reprobate Silver shall men call them, because the Lord hath rejected them. All means were used to try to the utmost whether they were any true sincere metal in them. After all they were found 〈 in non-Latin alphabet 〉 , refuse Silver, mere dross, which was therefore rejected as of no use. This ground therefore is supposed to have had a trial made of it, and all proper means to have been used, for to make it fruitful; but whereas nothing succeeded, it is to be 〈 in non-Latin alphabet 〉 , rejected, disapproved, laid aside as to any further endeavors to make it successful; such a piece of Ground the Husbandman leaves caring for, he will lay out no more charge about it, nor take anymore pains with it, for he finds in trial that it is incurable.
Secondly, It is said to be, 〈 in non-Latin alphabet 〉 , nigh unto a Curse. The Husbandman doth not presently destroy such a piece of Ground, but neglecting of it, lets it lie, further to discover its own barrenness and unprofitableness. But this he doth, so as to declare his resolution to lay it wast, and so to cast it out of the bounds of his possession; and he doth it three ways: (1) By gathering out of it all the good Plants and Herbs that yet remain in it, by transplanting them into a better Soil. (2) By casting down its Fences, and laying it wast, that all the Beasts of the Field shall lodge in it and prey upon it. (3) By with-holding all means of doing it good, by watering or manuring of it. And hereby it becomes like to the barren Wilderness as it lies under the Curse, which no man careth for; It is nigh to that condition wherein it shall not be known that it was ever owned by him or did ever belong unto his possession. So is it unto Cursing. For as Blessing of anything is an Addition of good, so Cursing implies the taking off all kindness and all effects thereof, and therewithal the devoting of it unto Destruction.
Lastly, It is added, 〈 in non-Latin alphabet 〉 , whose End is unto burning, or to be burned, Fire makes a total and dreadful Destruction of all combustible things whereunto it is applied. Thence such Desolations are said to be Firing or Burning by what means soever they are effected. Things are consumed as if they were burned up with Fire. There is a burning of Ground which is used to make it fruitful, as the Poet expresseth it in his Georgicks,
But it is a burning of another kind that is here intended, and this is an act of positive Indignation. He will not only show his dissatisfaction in such barren Ground, by a neglect of it, but his Vengeance in its Destruction. And it is thus expressed, to intimate both the temporal destruction of the obstinate Jews, and the External destruction of all Unbelievers, both by Fire of several kinds.
Thus therefore the Apostle declares, that God the great Husbandman and Owner of the Vineyard, would deal with the impenitent and incredulous Hebrews.
First, He tried them, and that for a long season, by the Preaching of the Gospel. The Rain fell oft upon them, and that for the space now of 36 years or thereabouts. God did as it were Essay by outward means to make them fruitful, to bring them to Faith, Repentance and Obedience; but after this long trial, it appeared that they multiplied, as it were, under his hand the Thorns and Briars of their Unbelief, and all sorts of provoking sins. Wherefore God rejects them, declares that his Soul had no pleasure in them, that he would be at no further cost about them. And twice did our Apostle mind his Country-men in other places, that God would speedily so deal with them, Acts 11. 40, 41, 46. chap. 28. 25, 26, 27, 28. as our Savior had often threatened them, that the Kingdom of God should be taken from them, they should no longer enjoy the means of saving Knowledge or Repentance. God laid them aside as a Field no longer fit to be Till'd. And this he did about the writing of this Epistle; for immediately hereon he began utterly to forsake them who were obstinate in their Judaism, and all those who Apostatized thereunto from Christianity. And thus also in proportion he deals with all other unprofitable Hearers and Apostates. There is a time after which he casts them out of his Care, will feed them no more; provide no more that they be rained on or dressed; And if they do anymore enjoy the Word, it is by accident, for the sake of some who are approved, but they shall receive no Advantage by it, seeing they are no longer God's Husbandry.
Secondly, On this rejection of them, they were nigh unto Cursing; that is, they were so ordered and disposed of, as that the destroying Curse of God's Might came upon them; God had now Anathematized them, or devoted them to Destruction; and hereupon he gave them up unto all those ways and means whereby it might be hastened and infallibly overtake them. For (1) He gathered all the good Plants from amongst them; he called out and separated from them, all true Believers, and planted them in the Christian Church; so he deals with all Apostate Churches before their utter Destruction, Rev. 18. 4. (2) He took away their Fences, casting them out of his Protection, insomuch that when they were destroyed, the General of the Roman Army acknowledged that God had infatuated them, that their impregnable Holds and Forts were of no use unto them. (3) He granted them no more use of means for their Conversion. Thenceforwards they fell into all manner of sins, confusions, disorders, tumults, which ocasioned their Ruin. After the same manner will God deal with any other people whom he rejects for their rejection of the Gospel. And the World hath no small reason to tremble at the Apprehension of such a condition at this day.
Thirdly, In the End, this whole barren Earth was burned up: In the first place, this respects the Destruction of Jerusalem which ensued not long after, when Temple and City, and People and Country were all devoured by Fire and Sword, Matth. 4. 1. But yet this, like the Destruction of Sodom, was but an Emblem of the future Judgment. Hypocrites, Unbelievers, Apostates are to have another End, than what they fall into in this World. An End they shall have, wherein their Eternal condition shall be immutably stated. And this End is that they must have, to the Fire, the Fire prepared for the Devil and his Angels, they shall be gathered together and burned with a Fire that shall never be quenched, Joh. 15. 3, 4. And this final Destruction of all unprofitable Hearers, Unbelievers and Apostates, is that which is principally intended in the words. And we must not let this wholesome Admonition pass without some Observations from it.
Whilst the Gospel is preached unto men, they are under their great trial for Eternity. The Application that is made unto them is for an Experiment how they will prove. If they acquit themselves in Faith and Obedience, they receive the Blessing of Eternal Life from God. If they prove barren and unprofitable, they are rejected of God and cursed by him. Nor shall they ever have any other Trial, nor shall ever any other Experiment be made of them, Heb. 10. Their Season of the enjoyment of the Gospel is their day; When that is past the Night comes on them wherein they cannot work. When these Bellows are burnt, and the Lead is consumed, the Founder Founding in vain, men are rejected as Reprobate Silver, never to be tried anymore. Men do but deceive themselves in their reserve of a Purgatory when they are gone out of this world. If they are cast under their Trial here, so they must abide to Eternity. And we may do well to consider these things distinctly because our concernment in them, is very great. To this purpose observe,
1. That we are all made for an Eternal State and Condition in blessedness or woe. Men may live like Beasts, and therefore wish that they might die like them also; But we are all made with another design, and must all of us stand in our Eternal Lot at the end of the days, Dan. 12. 13.
2. That the unchangeable determination of our Eternal state depends on what we do in this Life. There is neither Wisdom, nor Knowledge, Duty, nor Obedience in the Grave whither we are going. As the Tree falls, so it must lie; It is appointed for all men once to die and after that is the Judgment. Nothing interposeth to alter our state and condition between Death and Judgment. The contrivance of Purgatory when we are gone hence, was an Invention of Satan to delude the Souls of men with hopes of relief, when all means and ways of it were past and irrecoverable.
3. The Trial of our future state is made by the Preaching of the Gospel unto us; and our compliance with it, or rejection of it. This is that which the Text declares on the one hand and the other; the barren Ground is rejected on this Trial.
4. It was a Fruit of Infinite Grace, Condescension and Mercy to grant a new Trial unto Sinners, under the Curse we had all cast ourselves into. There God might have left us. So he dealt with the sinning Angels whom he spared not. And had he dealt so with all mankind, who could say unto him, what dost thou? And it is that which we must all answer for, namely, that when we were lost and fallen under the Sentence of the Holy and Righteous Law, God would propose any terms of Peace and Reconciliation unto us and give us a second Trial thereon.
5. That the especial way of this Trial doth most eminently set out this Grace and Mercy. A way it is full of infinite Wisdom, Goodness, Love, Mercy and Grace. Such as wherein all the Divine Perfections will be Eternally glorified, whether it be accepted or refused.
6. When the Gospel is preached unto any, God telleth sinners, that although they have destroyed themselves and are ready every moment to sink into Eternal Misery, yet he will out of infinite Grace and Compassion try them once more, and that by the holy terms of the Gospel. And in the preaching of the Word he doth it accordingly. And although the season of this Trial be determined with God, yet it is unto us uncertain on many Accounts: for (1) the continuance of our Lives, during which alone we are capable of enjoying it, is so; (2) We see that the Preaching of the Gospel is so also. The Lord Christ doth ofttimes remove the Candlesticks whilst they continue alive in the world among whom it was once fixed: And (3) there is a time when a Period is put unto the Efficacy of the Word for the Conversion of some, although the outward Dispensation be continued unto them, Isa. 6. 9, 10, 11. Wherefore the present season and present enjoyment of the Gospel are our Duty to consider and improve: for what is the work that therein God hath in hand towards us? Is it not to give us our Trial in the use of means as to what shall be our future condition? He hath therein undertaken us as his Vineyard, as his Husbandry, and causeth the Rain to fall upon us, and hath done so often and long; And who almost doth consider aright how great his concernment is herein? would men be so careless, negligent, formal, slothful, as they are for the most part, under the hearing of the Word, if they duly remember'd that it is their Trial for Eternity? and they know not how soon it may be over. If we lose this season, we are gone forever. It is therefore our Wisdom to know whether our fruitfulness in Faith, Repentance and Obedience, do answer the Rain and Dressing we have had by the Dispensation of the Word. The Axe is laid at the Root of the Tree, if we bring not forth good Fruit, we shall e're long be hewed down and cast into the Fire. It is true, there is none of us do answer as we ought the Love and Care of God towards us herein, nor can we so do; When we have done our utmost, we are but unprofitable Servants. But there is a wide difference between a defect in degrees of Obedience, and the neglect of the whole. Where the first is, we ought to walk humbly in the sense of it, and labor after more Perfection. And if this defect be great and notable, such as is occasioned by our Lusts indulged unto, or by sloth and negligence, as we can have no evidence of our being approved of God, so it is high time to recover ourselves, by new diligence and holy endeavors, or we may be cast in our Trial. But where the latter is, where men bring no Fruit meet for Repentance, what can they expect but to be finally and totally rejected of God. Whereas therefore we have been long most of us under this Trial, it is assuredly high time that we call ourselves unto a strict account, with respect unto it. And if upon enquiry we find ourselves at a loss which sort of Ground we do belong unto, because of our barrenness and leanness, unless we are hardened by the deceitfulness of sin, we will give ourselves no rest until we have better Evidences of our Fruitbearing. We may do well to remember, that though the Earth on which the Rain falls, is here distributed by the Apostle into two sorts like Jeremiah 's Figs, very good, and the very bad, to one of which everyone at last must be joined, yet as to present Effects and Appearances, the Ground whereunto the Seed of the Gospel is cast, is distributed by our Savior into four sorts, whereof one only brings forth Fruit meet for him by whom it is dressed, Matth. 13. There are several ways whereby we may miscarry under our Trial, one only whereby we may be accepted, namely, Fruitfulness of Heart and Life.
Barrenness under the Dispensation of the Gospel is always accompanied with an increase of sin. The Ground which brings not forth Herbs, meet for them by whom it is dressed, thrusts forth Thorns and Briars. Let it be observed that spiritual barrenness never goes alone. Abounding in sin will accompany it, and doth so. It may be it doth not so openly and visibly for a season, but all things will tend thereunto, and at last it will discover itself. Yea there are no sinners like them, nor sin like theirs, by whom the means of Grace are rejected, or not improved. The first Generation of great provoking sinners, were those of the old World before the Flood. Unto these Noah had been a Preacher of Righteousness, 2 Pet. 2. 5. In his Ministry did the Spirit of Christ strive with them, until God affirmed it should do so no more, Gen. 6. 3. but they were disobedient and barren, 1 Pet. 3. 19, 20. And this issued in those provoking sins, which God could not bear withal but brought the Flood upon the world of ungodly. The next was these Hebrews, unto whom the Gospel had been preached; And they proved a Generation no less wicked than that before the Flood, insomuch as their own Historian affirms that he verily believed, that if the Romans had not come and destroyed them, God would have poured Fire and Brimstone on them from Heaven as he did upon Sodom. And the third Generation of the same kind are the Apostate Christian Churches, whose condition and state is described in the Revelation. This is the issue of Barrenness, under God's Culture and Watering, and it will be so; For,
(1) When men have rejected the last means of their spiritual healing, and restraint of sin, what can be expected from them but an outrage in sinning? There are three ways whereby God puts a restraint upon sin. The first is by the light of a natural Conscience. This is born with men in the principle of it, and grows into exercise, in the improvement of Reason. And where the natural workings of it are not prevented and suffocated by the horrible example of Parents and Relations living in Cursing, Lying, and all manner of Profaneness, it is very useful in Youth to restrain persons from sundry sins. It is so I say, until Corruptions getting strength, and Temptations abounding, Custom in sinning takes away the Edge of it, and weakens it in its Operation.
Wherefore (2) when this Restraint is broken through, God sets up the Hedge of the Law before the minds of men to deter them from sin. And this also hath a great Efficacy with many unto this End, at least for a season. But neither will mere Conviction from the Law, always give Bounds unto the Lusts of men.
Wherefore (3) the Gospel comes with a different design from them both. The utmost of their Aim and Work is but to restrain sin, but the Gospel comes to Convert the sinner; Their work is to set a damm before the Streams of sin, that of the Gospel is to dry up the Spring. But if this also as it is in this case be rejected and despised, what remains to set any Bounds unto the Lusts of men? They will find themselves at liberty to act their own inclinations to the utmost, as having cast off all regard to God in all the ways whereby he hath revealed himself. Hence you may find more honesty, and uprightness, a more conscientious abstinence from sin, wrongs, and injuries, more effects of Moral Virtue among Heathens and Mohammedans, than among professed Christians; or persons who being unprofitable under the Gospel do thereby tacitly reject it. No Fields in the world are fuller of Thorns and Briars, than those of People, Nations, Churches, who profess themselves to be Christians and are not: Suppose two Fields equally barren, let one of them be tilled and dressed, and the other be let alone, left unto its own state and condition. When the Field that hath been tilled shall be forsaken for its barrenness, trash of all sorts incomparably above that which was never tilled will rise up in it. This is that which at this day is such a scandal to Christianity, which hath broken up the Flood-gates of Atheism and let in a Deluge of Profaneness on the world. No sinners like unto barren-Christians. Heathens would blush, and Infidels stand astonished, at the things they practice in the Light of the Sun. There was sleeping in the Bed of Uncleanness and Drunkenness among the Heathens. But our Apostle who well enough knew their course, affirms of them, That they who sleep, sleep in the Night, and they who are drunken, are drunken in the Night, 1 Thes. 5. 7. They did their shameful things in darkness and in secret, Ephes. 5. 11, 12. But alas! among Christians who have directly and willfully despised the healing power and virtue of the Gospel; these are works of the day, proclaimed as in Sodom, and the perpetration of them is the business of men's Lives. If you would see the greatest Representation of Hell upon the Earth, go into an Apostate Church, or to persons that have had the Word preached unto them, or have heard of it sufficiently for their Conviction, but are not healed. The Face of all things in Christianity at this day is on this account dreadful and terrible, and bespeaks Desolation to lie at the door: the ground whereunto the waters of the Sanctuary do come, and it is not healed, is left unto Salt and Barrenness forever. (2) It is a Righteous thing with God Judicially to give up such persons unto all manner of filthy sins and wickedness, that it may be an Aggravation of their Condemnation at the last day. It is the way of God to do so when more inferior manifestation of himself, his Word and Will are rejected, or not improved. So he dealt with the Gentiles for their abuse of the Light of Nature, with the Revelation made of him by the works of Creation and Providence, Rom. 1. 24, 26, 28. And shall not we think that he will, that he doth so deal with persons upon their unprofitableness under, and rejection of the highest and most glorious Revelation of himself, that ever he did make, or ever will in this world unto any of the Sons of men? It may be asked, how doth God thus Judicially give up persons despising the Gospel unto their own Hearts Lusts to do the things that are not convenient? I answer he doth it, (1) By leaving them wholly to themselves, taking off all effectual restraint from them, so spake our blessed Savior of the Pharisees, Let them alone, saith he, they are blind leaders of the blind, Matth. 15. 14. Reprove them not, help them not, hinder them not, let them alone to take their own course; so saith God, of Israel now given up to sin and ruin, Ephraim is joined to Idols, let him alone, Hos. 4. 14. Ezek. 29. 13. And it is the same Judgment which he denounceth against unprofitable Hearers of the Gospel, Rev. 22. 11. He which is unjust let him be unjust still, and he which is filthy let him be filthy still; go on now in your sins and filthiness without restraint. Now when men are thus left unto themselves, as there is a time when God will so leave Gospel despisers, that he will lay no more restraint upon them, but with-hold the influence of all consideration that should give them any effectual check or control; It were not to be conceived, what an outrage and excess of sin, the cursed corrupted nature of man will run out into, but that the world is filled with the fruits and tokens of it. And God doth Righteously thus withdraw himself more absolutely from Gospel despisers, than he doth from Pagans and Infidels, whom by various actings of his Providence he keeps within bounds of sinning subservient unto his holy Ends. (2) God pours out upon such persons a spirit of slumber, or gives them up to a profound security, so as that they take notice of nothing in the Works or Word of God that should stir them up to amendment, or restrain them from sin. So he dealt with these unbelieving Jews, Rom. 11. 8. God hath given them a Spirit of slumber, Eyes that they should not see. Although it be so come to pass, that many there are, whom God's Soul loatheth, and they abhor him also, as he speaks, 2 Cor. 11. 8. so that he will have no more to do with them, yet he doth and will continue his Word in the world, and the Works of his Providence in the Government thereof. Now as in the Word there are several warnings, and dreadful threatenings against sinners, so in the Works of God there are Judgments full of Evidences of God's displeasure against sin, Rom. 1. 18. Both these in their own Nature are suited to awaken men, to bring them to a due consideration of themselves, and so to restrain them from sin. But as to this sort of persons, God sends a Spirit of slumber upon them, that nothing shall rouse them up, or awaken them from their sins. Though it Thunder over their Heads, and the Tempest of Judgment falls so near them, as if they were personally concerned, yet do they cry peace, peace. When the Word is preached to them, or they hear by any means the Curse of the Law, yet they bless themselves as those who are altogether unconcerned in it, God gives them up unto all ways and means whereby they may be fortified in their Security. Love of sin, Contempt and Scorn of them by whom the Word of God is declared, or the Judgments of God are dreaded, carnal confidence carrying towards Atheism, the Society of other presumptuous sinners, strengthening their hands in their Abominations; a present supply for their Lusts, in the pleasant things of this world, I mean which are so to the Flesh, shall all of them contribute to their Security.
(3) God absolutely and irrecoverably gives them up to extreme obstinacy, to final hardness and impenitency, Isa. 6. 8, 9, 10. This is no place to treat of the nature of Divine Induration. It is enough to observe at present, that where provoking sinners do fall under it, they are totally blinded and hardened in sin, unto their Eternal Ruin. Now when God doth thus deal with men who will not, and because they will not be healed and reformed by the Preaching of the Gospel, can anything else ensue but that they will give up themselves unto all wickedness and filthiness with delight and greediness? And this wrath seems to be come upon multitudes in the world unto the utmost. So the Apostle describes this condition in the Jews when they were under it, 1 Thes. 2. 15, 16. Who both killed the Lord Jesus, and their own Prophets, and have persecuted us, and they please not God, and are contrary to all men, forbidding us to speak unto the Gentiles that they might be saved, to fill up their sins always, for the wrath is come upon them to the uttermost. And they are even blind themselves who see not this to be the condition of many in the world at this day. (3) There are especial sins that are peculiar to this sort of barren Persons, and so also Aggravations of sins that others contract not the Guilt of. Now this state and condition, at least the utmost and highest Danger of it, is so written on the Foreheads of most that are called Christians in the world, that there is no need of making any Application of it unto them. And although it be not for us to know times and seasons, or to set bounds and limits to the Patience of Christ, yet have we just reason to dread the speedy breaking forth of his severity in Judgment Spiritual or Temporal, upon most Nations and Churches that are called by his Name. But the Duty it is of those who make profession of the Gospel, in a peculiar manner to inquire diligentl, ywhether there be not growing in their own Hearts and Ways any such sins as are usually consequent unto Barrenness under the Word. If it prove so upon search, they may justly fear that God is beginning to revenge upon them the neglect of the Gospel, and unprofitableness under it. There are Degrees of this sin and its consequents, as we shall show afterwards, that the Evidences and Effects of God's displeasure against it are progressive and gradual also. From some of these the sinner is recoverable by Grace, from some of them he is not, at least ordinarily, but is inevitably bound over to the Judgment of the great day. But the last Degree is such as men ought to tremble at, who have the least care for, or love unto their immortal Souls. For whatever issue of things God may have provided in the purpose of his Grace, the Danger unto us is inexpressible. And there neither is nor can be unto any, the least Evidence, Token, or Hope that God designs them any Relief, whilst themselves are careless and negligent in the use of means for their own deliverance. It may therefore be inquired by what sort of sins this condition may be known in more strict Professors than the common sort of Christians in the world, and how their Barrenness under the Gospel may be discovered thereby, as the Cause by its Effects and inseparable consequents. I shall therefore name some of those sins and ways with respect whereunto such Persons ought to be exceeding jealous over themselves. As (1) An Indulgence unto some secret, pleasant, or profitable Lust or Sin, with an Allowance of themselves therein. That this may befall such persons, we have too open Evidence in the frequent Eruptions and Discoveries of such Evils in sundry of them. Some through a long continuance in a course of the practice of private sins, are either surprised into such Acts and Works of it as are made public whether they will or no, being hardened in them do turn off to their avowed Practice. Some under Terrors of mind from God, fierce Reflections of Conscience, especially in great Afflictions and Probabilities of Death, do voluntarily acknowledge the secret Evils of their Hearts and Lives. And some by strange and unexpected Providences, God brings to Light, discovering the hidden works of Darkness wherein men have taken delight. Such things therefore there may be amongst them who make a more than ordinary Profession in the world. For there are or may be Hypocrites among them, Vessels in the House of God of Wood and Stone. And some who are sincere and upright may yet be long captivated under the power of their Corruptions and Temptations. And for the sake of such it is principally that this warning is designed. Take heed lest there be in any of you a growing secret Lust or Sin wherein you indulge yourselves, or which you approve. If there be so, it may be there is more in it than you are aware of; nor will your delivery from it be so easy as you may imagine. God seldom gives up men unto such a way, but it is an Effect of his displeasure against their Barrenness. He declares therein that he doth not approve of their Profession. Take heed lest it prove an Entrance into the dreadful Judgment ensuing. Whatever therefore it be, let it not seem small in your Eyes. There is more Evil in the least allowed sin of a Professor, I mean that is willingly continued in, than in the loud and great provocations of open sinners. For besides other Aggravations, it includes a mocking of God. And this very Caution I now insist upon, is frequently pressed on all Professors by our Apostle in this very Epistle, chap. 3. 11. chap. 12. 15, 16. (2) Constant neglect of private secret Duties. This also may be justly feared lest it be an Effect of the same cause. Now by this Neglect I mean not that which is Universal. For it is sure, hard to meet with any one who hath so much Light and Conviction as to make Profession of Religion in any way, but that he will and doth pray and perform other secret Duties at one time or another. Even the worst of men will do so in Afflictions, Fears, Dangers, with Surprisals and the like. Nor do I intend interruptions of Duties upon unjustifiable occasions, which though a sin which men ought greatly to be humbled for, and which discovers a superfluity of Naughtiness yet remaining in them, yet is it not of so destructive a Nature as that which we treat about. I intend therefore such an Omission of Duties as is general; where men do seldom or never perform them but when they are excited and pressed by outward Accidents or Occasions. That this may befall Professors the Prophet declares, Isa. 43. 22, 23. And it argues much Hypocrisy in them. The principal Character of an Hypocrite being, that he will not pray always. Nor can there be any greater Evidence of a personal barrenness than this Neglect. A man may have a Ministerial fruitfulness and a Personal barrenness, so he may have a Family usefulness and a Personal thriftlesness. And hereof Negligence in private Duties is the greatest Evidence. Men also may know when those sins are consequences of their Barrenness, and to be reckoned among the Thorns and Briars intended in the Text. They may do it I say by the difficulty they will meet withal in their Recovery, if it be so. Have their failings and negligence been occasional, merely from the Impression of present Temptations, a through watering of their Minds and Consciences from the Word, will enable them to cast off their snares and to recover themselves unto a due performance of their Duties. But if these things proceed from God's Dereliction of them because of their barrenness, whatever they may think and resolve, their Recovery will not be so facile. God will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful Obedience. They may think like Sampson, to go forth and do as at other times. But they will quickly find their Locks cut, and their Spiritual strength so decayed, as that they have no power for what they thought would prove so easy unto them at any time. They will find their Wills and Affections so entangled and engaged, that without a fresh supply of Grace, scarce less than that administered in their first Conversion, they cannot be delivered. So is it with all Lusts, Sins, and Negligences that are consequences of a provoking barrenness under the Gospel. (3) A total want of some Graces both in their principle and exercise, is a great Evidence of such a Condition. Where there is any true saving Grace, there is the Root and Principle of all. Some Graces may be more tried and exercised than others, and so be made more evident and conspicuous; For the occasions of their Exercise may much more frequently occur. But yet where there is any true Grace, at least where it is kept unrusty, vigorous and active as it ought to be in all profiting hearers of the Word; there every Grace of the Spirit is so far kept alive as to be in some readiness for exercise when occasion and opportunity do occur. But if in any there are some Graces that are totally wanting, that no occasion doth excite or draw forth to Exercise, they have just reason to fear that either those Graces which they seem to have are not genuine and saving, but mere common Effects of Illumination; or that if they are true they are under a dangerous declension on the Account of their unanswerableness unto the Dispensation of the Gospel. For instance, suppose a man to satisfy himself that he hath the Graces of Faith and Prayer, and the like, but yet cannot find that he hath any grain of true Zeal for the Glory of God, nor any readiness for Works of Charity with an Eye to God's Glory, and Love to his Commands; he hath great reason to fear lest his other Graces are false and perishing; or at least that he is signally fallen under the sin of barrenness: for in common Grace, one single Grace may appear very evident and win great honor to the Profession of them in whom it is, whilst there is a total want of all or many others; but in saving Grace it is not so; For though different Graces may exceedingly differ in their Exercise, yet all of them are equal in their Root and Principle. By these and the like considerations may Professors try their own concernment in this Commination.
Ordinarily God proceeds to the rejection and destruction of barren Professors by degrees; although they are seldom sensible of it until they fall irrecoverably into ruin. This ground here is first disapproved or rejected, then it is nigh to Cursing, the Curse ensues; after which it is burned. And God doth thus proceed with them, (1) In compliance with his own Patience, Goodness, and longsuffering, whereby they ought to be lead unto Repentance. This is the natural tendency of the goodness and patience of God towards sinners though it be often abused, Rom. 2. 4, 5. let men and their sin be what they will, God will not deal otherwise with them, than as becomes his own goodness and patience. And this is that Property of God, without a due Conception whereof we can never understand aright his Righteousness in the Government of the world. Ignorance of the Nature of it and how Essential it is unto the Divine Being, is the occasion of Security in sinning and Atheism unto ungodly men, Ecclesiast. 8. 11, 12, 13. 2 Pet. 3. 3, 4. And a great Temptation it is ofttimes unto them that are godly, Habb. 1. 12, 13. Jer. 12. 1, 2. Psal. 73. 11, 12, 13, 14, 15, 16, 21, 22. Wherefore to direct our minds unto a due posture herein we may consider (1) That the Patience of God never came to a general issue with mankind but once since the Creation, and that was in the Flood, 1 Pet. 3. 20. And this one Example God will have to be a sufficient warning unto all ungodly sinners, of the certainty and severity of his future Judgment, so that no men have just Reason to be secure in their sin, 2 Pet. 3. 5, 6, 7. and therefore he hath engaged himself by promise, that he will no more deal so with mankind, be their sins what they will, until the Consummation of all things shall come, Gen. 8. 21, 22. While the Earth remaineth there shall be no more such a Curse. But there is a limited time contained therein. The Earth itself shall at length cease, and then he will execute his Judgments fully on the world of Ungodly sinners. Blessed be God for that public record of his Purpose and Patience, without which, his continuance of mankind in the world would be matter of Astonishment. (2) The Patience of God shall not come to an Issue with any Apostate Church or Nation until he himself declares and determines that all due means have been used for their Recovery. And the Judgment hereof, he will not leave unto the best of men, he would not do so unto Elijab himself, 2 Chron. 36. 15, 16, 17. (3) It is a difficult, glorious and great Fruit or Effect of Faith, not to repine at, but to glorify God in his Patience towards a wicked, provoking Generation of sinners. Even the Souls of the Saints in Heaven seem to express a little too much haste in this matter, Rev. 6. 9, 10, 11. The thing which they desired was suited unto the Holiness, Righteousness, and Faithfulness of God, and wherein he had designed to Glorify himself in his appointed season, Rev. 19. 1, 2, 3. but the time of it seemed long unto them; wherefore to Glorify God herein is a Fruit of Faith, Rev. 13. 10. The Faith and Patience of the Saints is most eminent in waiting quietly until the time of the Destruction of the Enemies of the Church be fully come. And it is so (1) Because it is accompanied with self-denial, as unto all our interest in this world, and all the desires of Nature. (2) Because the Apprehension is most true and infallible that the Righteousness, Holiness and Faithfulness of God, will be exceedingly glorified in the Destruction of Apostate, provoking and ungodly sinners; and this will be in particular in the Ruin of Babylon and its whole interest in the world. And this may make our desires inordinate, if not regulated by Faith. It is therefore an eminent act of Faith to give Glory unto God in the exercise of his Patience towards Apostate, barren Professors, and that which alone can in these latter days of the world give Rest and Peace unto our own Souls.
(2) God will do so to evince the Righteousness of his Judgments, both in the Hearts and Consciences of them who shall be finally destroyed, whose End is to be burned; as also of all others who shall wisely consider of his ways. God endureth all things from the world that he may be justified in his sayings and may overcome when he is judged, Rom. 3. 4. that is, not only that all he doth shall be Righteous and Holy, which is necessary from his own Essential Righteousness, whence he will not, whence he cannot do Evil; but his Works shall be so wrought, so accomplished, as that the Righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men. Especially everything shall be plain and visibly Righteous that he doth in this way towards barren unprofitable Churches which he hath formerly owned and blessed. In his dealing with them, he will leave no color of calling his Goodness and Faithfulness into question, but will as it were refer the Righteousness of his proceedings unto all, even unto themselves. So he doth as to his dealing with the Church of the Jews when it was grown utterly barren, Isa. 5. 1, 2, 3, 4, 5, 6, 7. So did our Lord Jesus Christ in his Parable, compel the wicked Jews to subscribe unto the Righteousness of God in that miserable destruction which was coming on themselves, Matth. 21. 33, 34, 35, 36, 37, 38, 39, 40. And this God doth principally by his gradual procedure with them. His precedent warnings and first degrees of Judgments Spiritual or Temporal, shall bear witness unto the Righteousness of their total ruin. Men at present through their blindness, hardness of heart, love of sin, do not it may be take notice of God's dealing with them, and are therefore apt to complain when they are surprised with the fatal Evil. But the day will come, when their Consciences shall be awakened unto a dreadful Remembrance of all the warnings God gave them, and how slowly he proceeded in his Judgments; when their Mouths shall be stop'd, and their Faces filled with Confusion.
(3) God's dealings with barren Apostates being principally in spiritual Judgments, the issue whereof is the total removal of the Gospel from them, he will not do it at once, because others may be yet mixed among them unto whom he will have the means of Grace continued. This Abraham laid down in temporal Judgments as an unquestionable maxim of Divine Right, That God would not destroy the Righteous with the wicked, Gen. 18. 23, 25. which Rule yet by the way, is consined unto that kind of destruction which was to be a standing token, and pledge of the last final Judgment, and the Damnation of all ungodly men. For in other cases it will admit of some extraordinary exception, but this is the general way of God's procedure in all Judgments Spiritual and Temporal. Now if when men openly manifest their barrenness, and daily bring forth Thorns and Briars, if God should immediately remove the Word, whilst there are amongst them a People also that are really fruitful unto his Glory; it cannot be, but that in an ordinary course of his Providence they must suffer with the rest, and that before God hath fulfilled the whole works of his Grace towards them.
This was that wherewith he satisfied and quieted the mind of Elijah when in a transport of Zeal, he complains of the horrible Apostasy of the Church of Israel, making, as the Apostle speaks, intercession against them; and applieth it unto all other seasons of the Church, Rom. 11. 2, 3, 4, 5. And we are taught in that example, that when the Patience of God towards an highly provoking people, seems to interfere with his threatening and the ordinary course of his Providence, to believe that there are yet among them many whose hearts are sincere for God, though for many reasons they are unknown to us. And this should stir us up unto continual prayers for the whole world. When the longsuffering of God is abused by the most, and turned into an increase of their security, yet he hath a blessed End in it, towards his own among them, 1 Pet. 3. 3, 4, 9. And this was the state of God's present Dispensation towards those Hebrews. The most of them were obstinate Unbelievers, and many of them barren Apostates. But yet God continued for a while to exercise Patience towards them, and to tender the Gospel unto them. And this he did because there was a Remnant amongst them according to the Election of Grace, which were to obtain whilst the rest were hardened, as our Apostle declares, Rom. 11. And this Patience of God, the hardened wretches despised and scoffed at. But yet still God went on in his way and method, because of those amongst them, whom through that patience and longsuffering he intended to bring to Repentance and the acknowledgement of the Truth.
Further to clear up this whole matter, it may be inquired what are those Degrees in Spiritual Judgments whereby God doth ordinarily proceed against barren Professors, which are here intimated in general. And (1) In such cases God doth usually restrain the Influence of men's Light upon their own Consciences and Affections. Their Light and Knowledge which they have attained may in their Notions remain with them, but they are not at all affected with what they know, or guided by it as unto their practice. There is a time when Light and Knowledge not improved, do lose all their efficacy. God suffers such an interposition to be made between it and their Consciences by the acting and pride of their Lusts, that it is of no use unto them. Whereas formerly under their Convictions, everything they knew of the Mind of God or the Gospel pressed on them to endeavor after some conformity unto it, now it hath no power upon them, but only flotes in their Fancies and Memories. And this we see accomplished every day. Men under a barren Apostatizing state, do yet retain some of their Light and Notions of Truth, which they are sensible of no power from, nor have any use of, unless it be to enable them to be the greater scoffers and deriders of others. Now although this comes to pass through their own sin and lusts as the immediate cause of it, yet it is a Spiritual Judgment of God also upon them for their sins. For he with-holdeth all the working of his Spirit in and by that Light which alone renders it effectual. His Spirit shall not strive anymore therein, and then it is easy for them to rebel against the Light they have, as he speaks Job 24. 13. And let all men hence take heed, when they begin to find, that their Light and Convictions from the Word have not the same Power with them and Efficacy upon them as formerly they have had. For it is greatly to be feared lest it be a beginning of God's displeasure upon them: See Hos. 9. 12.
(2) God deprives them of all the Gifts which formerly they received. Gifts are an Ability for the due Exercise of Gospel Light and Knowledge in the Duties of a public concern. These they may be made partakers of, who yet prove barren and Apostates. But God will not suffer them to be long retained under a course of Backsiding. As men neglect their Exercise, so God deprives them of them, and makes that very neglect a means of Executing this Judgment on them. The Talent that was but laid up in a Napkin was taken away. And this we see exemplified both in whole Churches and in particular Persons. They lose, or are deprived of the Gifts which they had, or were among them, and are commonly filled with Enmity unto and scorn of them by whom they are reclaimed. And in these two things consists the first Act of God's Judgment in the Rejection of the barren Ground. Hereby he evidenceth that it is 〈 in non-Latin alphabet 〉 , and such as he will regard no more.
The next is, that they make Approaches towards the Curse, and this is done two ways: (1) God having evidenced his Rejection of them, he gives them up unto the Temptation of the world, and the Society of ungodly men, whereunto they are engaged by their pleasures or profit. Men gather them, saith our Savior, Joh. 15. 6. Their Lusts being let loose from under the Power of their Light and Convictions, especially their Love unto the world, they cast themselves into the Society of profane and wicked men. Among them they wax worse and worse every day, and learn in an especial manner to hate, despise, and blaspheme the good ways of God, which before they had known, owned and professed. And God will so order things in his Providence, as that Temptations suited unto their most prevalent Lusts shall on all occasions be presented unto them, whereby they shall be further ensnared. (2) God casts them out of the Hearts and Prayers of his People. This of all other things they least value, yea they most despise. But it is one of the greatest Effects of God's Severity towards them. So he commanded his Prophets not to pray for the People when his heart would not to be towards them, Jer. 7. 16. chap. 11. 14. chap. 14. 11. And in like cases, though not by express Command yet by his secret Providence he takes off the Hearts of his People from them whom he hath designed to ruin for their sins. And we may observe, that our Apostle himself who a long time labored with unspeakable Zeal and most fervent supplications to God for the Incredulous Hebrews, as he expresseth himself, Rom. 9. 2, 3. chap. 10. 11. at length speaks of them as those whom he no more regarded, but looked on as Enemies of Christ only, 1 Thes. 2. 14, 15, 16. And this sets them forward in their way towards the fatal Curse. (3) The Curse itself ensues, which consists in three things; For (1) God takes off their Natural restraints from sin. The rebukes of a Natural Conscience, fear, shame, and the like Afflictive Affections, shall have no more power on them. So he dealt with them that sinned against the Light of Na 〈…〉 e, Rom. 1. 26, 27. and they became like those described Ephes. 4. 18, 19. No men are so visibly under God's Curse as those who having broken through the Bonds of Nature, Modesty, Fear, and Shame, do give up themselves unto open sinning in the face of the Sun. (2) God Judicially bardens them; which contains the Life and Power of the Curse here intended; for hereby are men secured unto their final destruction and burning. (3) Oft-times God signifies this Curse in the world, by wholly casting out such persons from any Interest in the Dispensation of the Word. He doth either utterly take away the Preaching of the Gospel from them, or give them up unto the conduct of those who under a pretence thereof, shall cause them to err with Lies and Delusions, which further seals them up unto their future ruin, 2 Thes. 2. 11, 12. And these are some of the ways whereby God dealeth with barren Ground, with fruitless and provoking Professors, even whilst they are in this world. It is true these Judgments being Spiritual, and they being now become wholly Carnal, they are for the most part little sensible of them. God indeed doth sometimes cause the Dread and Terror of his Wrath so to fall upon the Consciences of some of them, as that in this world they are made a spectacle of Divine Vengeance. But for the most part being filled with their Lusts and Sins, and Pleasures, they carry it out bravingly to the End. Howbeit few of them escape such reflections on themselves as makes them sometimes to shrink and groan. But suppose they should be able to carry it out stoutly in this world, so that themselves should neither much feel, nor others much observe the Curse of God upon them here, yet the day is hastening wherein actual Burning and that forever, will be their Portion.
VERSES 9, 10, 11, 12.
Expositors generally agree in giving these Verses as an Instance of the great Wisdom and Prudence used by the Apostle in his dealing with these Hebrews. Chrysostom in especial insists upon it, making observations unto that purpose on all the considerable passages on the Context. What is really of that nature will occur unto us, and shall be observed in our Progress. His Design in general is twofold. First, To mollify the Severity of the preceding Commination and Prediction contained therein, that it might not have an Effect on their minds beyond his Intention. He knew that all Circumstances considered, it was necessary for him to make use of it. But withal he was careful that none of them who were sincere should be terrified or discouraged. For if men are disanimated in the way wherein they are engaged by those on whose guidance they depend, and unto whose Judgment they are to submit, it makes them despond and give over thoughts of a cheerful progress. Wherefore in all cases our Apostle was exceeding careful, not in anything to make heavy or sorrowful the hearts of his Disciples, unless it were in case of extreme Necessity. Hence is his Apology or Excuse as it were, to the Corinthians for having put them to sorrow by some severe reproofs in his former Letter to them, 2 Cor. 2. 1, 2. But I determined this with myself, that I would not come again unto you in heaviness. For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me. He lets them know, that whatever sorrow he had put them to, it was so unto himself, no less than unto them, seeing they were the chiefest causes of his Joy and Gladness. And thus dealeth he in this place with the Hebrews. Lest they should be amazed with the terror of the preceding Commination, and the Prediction therein contained, of the inevitable and dreadful ruin of slothful Apostates and Hypocrites, he lets them know that he did no way therein determine or pass a Judgment on them, their state and condition. But having far other thoughts and hopes concerning them, and the End of their Profession, he yet judged it necessary to excite them unto that Diligence which some among them had neglected to use, by declaring the miserable End of those who always abide unfruitful under, or do Apostatize from the profession of the Gospel. Herein doth he steer a direct and equal course between the Extreams in Admonition. For he neither useth so much lenity as to enervate his Reproof and Warning; nor so much severity as to discourage or provoke those who are warned by him. In a word, he layeth weight upon things and spareth persons, the contrary whereunto is the bane of all Spiritual Admonition. Secondly, He maketh use of this Discourse for a Transition unto the second part of his Design. And this was to propose unto them who were true Believers, such encouragements and grounds of Consolation, as might confirm and establish them in their Faith and Obedience, which are the subjects of the remaining part of this Chapter. Wherefore as to make way for the severe Threatenings which he hath used, it was necessary for him to describe the persons unto whom they did in an especial manner belong, so it was no less requisite that he should describe those also unto whom the ensuing Promises and Consolations do pertain, which he doth in these Verses.
VERSE 9.
〈 in non-Latin alphabet 〉 , Persuasi sumus, confidimus; Bez. persuasimus nobis, we are persuaded. 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 My Brethren, Vul. Dilectissimi. Rhem. We confidently trust of you my best beloved. 〈 in non-Latin alphabet 〉 , Meliora, Syr. 〈 in non-Latin alphabet 〉 ea quae sunt bona, pulchra, The things that are good or comely; 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 and such as draw near to Life, that is, Eternal. Vul. lat. Et viciniora Saluti: Rhem. and nearer to Salvation: others generally, Et cum salute conjuncta: Ours, and such as accompany Salvation; very properly.
VERSE 9.
The especial design of the Apostle in this and the following Verses, is to declare his good-will towards the Hebrews, his Judgment of their state and condition, the Reasons and Grounds of that Judgment, with the proper use and End of the Commination before laid down, that neither that might be neglected, nor themselves discouraged. This Verse contains, (1) An Expression of his Love and goodwill towards them. (2) His Judgment of them. (3) The Reasons of his present declaration of both these, with respect unto what he had spoken before unto them, namely, that although he had spoke it unto them, he did not speak it of them.
1. His Love and good-will he testifies in his Compellation, 〈 in non-Latin alphabet 〉 , Beloved. It is an Expression of most entire Affection, and is never used in the Gospel but to express the Love of God the Father unto his Son Jesus Christ, Matth. 3. 17. chap. 12. 18. chap. 17. 5. Mark 1. 11. chap. 9. 7. chap. 12. 16. Luke 3. 22. chap. 9. 35. chap. 20. 13. By the Apostles in their Epistles it is frequently applied unto Believers, especially by Paul, in all those written by him: we might therefore pass it over, as that word which it was usual with him to express his sincere Affections by towards all Saints. But there seems to be a twofold reason of its especial Introduction in this place, both of them respected in the Wisdom of our Apostle. (1) Perhaps, these Hebrews were ready enough to entertain Jealousies concerning him, that he had not that Affection for them which he had for others. For he had now spent a long time with and among the Gentiles for their Conversion and Edification. Among them he had planted very many Churches, and that in one Point contrary to the Judgment of most of these Hebrews, namely, in a Liberty from the Law and the Ceremonies of Moses. In this long converse and work, they might suspect that he had lost his natural Love to his Country-men, as is usual in such cases, and as he was much accused to have done. To root this evil surmise out of their minds, as he useth frequently other affectionate Compellations in this Epistle, so he here calls them his Beloved, than which he had used no Expression of greater Endearment towards any of his Gentile Converts. And notwithstanding all the Provocations and Injuries he had received from them, he gave on all occasions the highest Demonstration of the most intense Affection towards them; never opposing them nor reflecting on them with any severity, but only then and wherein they opposed the Gospel, and the Liberty thereof. This Affection was such for them as his Country-men and Kinsmen in the Flesh, as that he could willingly have died that they might be saved, Rom. 9. 2, 3. And for this he prayed continually, chap. 10. 1. And the Addition of Love that was made in him upon their Conversion cannot be expressed. (2) He hath respect unto his preceding severe Expressions, as is plain from the close of this Verse, though we thus speak. As if he had said, Notwithstanding this severe Admonition, which I have upon the consideration of all Circumstances been forced to use, yet my Heart stands no otherwise affected towards you, but as towards my Country-men, Brethren, and Saints of God. And thus,
It is the Duty of the Dispensers of the Gospel to satisfy their Hearers, in and of their Love in Jesus Christ to their Souls and Persons.
2. The Apostle expresseth his Judgment concerning these Hebrews, We are persuaded better things of you, and such as accompany Salvation; wherein we have (1) The Act of his mind in this matter, 〈 in non-Latin alphabet 〉 , we are persuaded, Chrysostom insists much on the force of this word. The Apostle, as he observes, doth not say we think or we hope, but he was fully persuaded. He lets them know that he was fully satisfied in this matter. And he useth not this word anywhere in his Epistles, (as he useth it often) but he intends a full and prevalent persuasion. Now this a man may have in spiritual things on three grounds. (1) By especial Revelation; so he was certain of the truth of the Gospel that was revealed unto him which he discourseth of, Gal. 1. 7, 8. (2) By the Evidence of Faith when anything is believed on grounds infallible, namely, the Revelation of the mind of God in the Scripture, or the Promises of the Gospel. So he useth this word, Rom. 8. 34. 〈 in non-Latin alphabet 〉 , for I am persuaded that neither Death nor Life, &c. This he believed, and had an infallible certainty thereof, because God hath so promised. So also, 2 Tim. 1. 12. 〈 in non-Latin alphabet 〉 , I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him. He useth the same Expression in matter of Faith, Rom. 14. 14. (3) There is a certain persuasion of mind, that is founded on moral Arguments, such as may bring a man to a full satisfaction in his mind, but yet so, as it is possible he may be deceived. Of this Nature is that persuasion, that Trust or Confidence which we have of the good condition of other men. So our Apostle speaks of Timothy and his Faith, 2 Tim. 1. 5. The Faith that dwelt in thy Mother Eunice, 〈 in non-Latin alphabet 〉 , and I am persuaded in thee also. He was not persuaded of any sincere Faith in Timothy by especial Revelation, nor was it the object of his Faith from any express word of Scripture, but he was satisfied in it upon such unquestionable Grounds and Motives as left no room for doubt about it. Some urge to the same purpose, Phil. 1. 6. 〈 in non-Latin alphabet 〉 , being confident of this very thing, persuaded of it, that he who hath begun a good work in you will perform it to the day of Christ. But this persuasion being built on a supposition that a good work was begun in them, was an act of Faith Infallible, built on the Promises of God, and the unchangeableness of his Covenant. His persuasion here concerning the Hebrews was of this latter kind, even that which he had satisfactory reasons and grounds for, which prevailed against all contrary Objections. In like manner he speaks of the Romans, chap. 5. v. 14. 〈 in non-Latin alphabet 〉 , And I myself am persuaded of you my Brethren, that ye are full of Goodness. The Grounds of this persuasion with respect unto the Hebrews, he expresseth in the next Verse, where we shall consider them.
It is our Duty to come unto the best satisfaction we may in the Spiritual Condition of them with whom we are to have Spiritual Communion. There is not anything of our mutual Duties, that the Gospel more presseth, or more supposeth. And it is necessary both unto Ministers and private Christians. For the former, they are concerned in the Advice of the Wise man, Prov. 27. 23. Be thou diligent to know the state of thy Flock. They are not only to provide good pasture, and feeding for them, but they must know their State and Condition, that what they provide for them may be suitable and seasonable. And unto this End there were at first some in the Church, who had the immediate inspection of the state and walking of the members of it, and were thereby enabled, as Moses said to his Father in Law, Numb. 10. 31. to be instead of Eyes unto the Teachers to look into the condition of all sorts of persons. Nor can they without it discharge any one Duty of their Office in a due manner. For Ministers to walk towards their people at peradventure, and to fight uncertainly as men beating the Air, without an Acquaintance with their state, and especial consideration of their condition, and what therein is suited unto their Edification, as is the manner of many, will leave them at a great uncertainty how to give up their account. See Heb. 13. 14. Unless a man have some good satisfaction, concerning the Spiritual condition of those that are committed unto his charge, he can never approve himself among them, A workman that needeth not to be ashamed, rightly dividing the Word of Truth, to give unto all their proportion. And the work of the Ministry is not by any means more evacuated and rendered ineffectual, than when men have not a certain design to deal with their Hearers according unto what they are persuaded that their Spiritual state doth require. How shall they Instruct, How shall they warn, How shall they comfort any, but on a supposition of an Acquaintance with the state and condition wherein they are? A general preaching at random without a special scope directed by the persuasion mentioned, turns the whole work for the most part both in Preachers and Hearers into an useless formality. In brief, this persuasion principally regulates the whole work of the Ministry. He that is a Physician unto the bodies of men, must acquaint himself with the especial state and condition of his Patients, as also of their distempers, wherein his Skill and Judgment is especially to be exercised. Without that let him be furnished with the greatest store of good Medicines, if he gives them out promiscuously unto all comers, all that he doth will be of little use. It may be his Medicines being safe, they will do no harm; And it is as probable they will do as little good. Nor will it be otherwise with the Physicians of Souls in the like case.
Four things are required to make the Dispensation of the Word proper and profitable. A good Spring, a safe Rule, a distinct Design, and enlivening Affections. The first is the Dispensers own Light and Experience. He is to see in his work with his own Eyes, and not those of other men. And when he is by own Light as a Scribe unto the Kingdom of God, it is out of the good treasure of his own Heart, that he is to bring forth good things, new, and old. (2) His safe Rule is the infallible word of Truth. This must be the Touchstone of his Light and Experience. And it is suited unto his whole work, unto all the Duties of it, 2 Tim. 3. 16, 17. In nothing but what is regulated hereby are any to be attended unto, Isa. 8. 20. (3) His distinct Design lies in the due consideration of the Spiritual state and condition of them unto whom the Word is to be dispensed. And herein consists the greatest part of the Ministerial skill. This is that which secretly differenceth the constant Ministerial Dispensation of the Word, from the occasional exercise of the gifts of any. And this doth God make use of, to convey unexpected relief or repose unto the Souls of men wherewith they are surprised and affected. If we have not this scope continually before us, we may run apace, but never know whether we are in or out of the way. (4) The enlivening Affections that ought to accompany the Dispensation of the Word, are Zeal for the Glory of God, and Compassion for the Souls of men. But these things must not here be insisted on. And for private Christians among themselves, their mutual Duties are referred unto Love, and the Fruits of it. That special Love which ought to be among the Disciples of Christ, as such, takes up in the Description, Injunctions and Directions of it, a great part of the Writings of the New Testament. Nothing doth the Lord Christ himself, nor his Apostles so urge upon them as this of mutual love. Upon the right discharge of this Duty he frequently declares that his honor in them and by them in this world doth principally depend. And whatever we have besides this, our Apostle declares that it is nothing, or of no use in the Church of God, 1 Cor. 13. And the greatest Evidence of the Degeneracy of Christianity in the world, consists in the open loss of this Love amongst those who make profession thereof. Now this Love is founded in our persuasion concerning the Spiritual state and condition of each other. I mean, that especial mutual Love is so, which ought to be among the Disciples of Christ as such. For although we are on other grounds, obliged unto a Love towards all mankind, whether Friends or Enemies, yet that peculiar Love which the Gospel so chargeth on the Disciples of Christ is an effect of, and built upon their common and mutual Interest in Christ. They are to love one another as Members of the same mystical Body, and united unto the same Spiritual Head. Whatever Love there may be on other accounts among any of them which doth not arise from this Spring and Fountain, it is not that Gospel Love which ought to be among Believers. And how can this be in us, unless we have a good persuasion concerning our mutual Interest and In-being in Christ? God forbid that any should press that peculiar intense Love, that ought to be among the Members of the Body of Christ, to take off, or derogate from that general Love and usefulness which not only the Law of our Creation, but the Gospel also requireth of us in an especial manner towards all men. Yea he who professeth Love unto the Saints, that peculiar Love which is required towards them, and doth not exercise Love in general towards all men, much more if he make the pretence of Brotherly Love, the ground of alienating his Affection from the residue of mankind, can have no assurance that the Love he so professeth is sincere, incorrupt, genuine, and without dissimulation. But this special Love is the special Duty of us all, if we believe the Gospel, and without which foundation well laid, we can rightly discharge no other mutual Duty whatever. Now this, as is evident, we cannot have, unless we have a persuasion of the only ground of this Love, which is our mutual Relation unto Jesus Christ. And to act this Love aright as to its object as grounded on this persuasion, take heed of evil surmises, these are the bane of Evangelical Love, though some seem to make them their Duties. Those concerning whom we hear that they make profession of Faith and Obedience towards our Lord Jesus Christ, and know not that they any way contradict their Profession by wicked works, we are obliged to bear the same Love towards, as if we knew them sincere. For Charity hopeth all things, namely, that are good, if we have no certain evidence to the contrary. And thus in general we may have this persuasion concerning all that in every place call upon the name of our Lord Jesus Christ, their Lord and ours. We have no obligation indeed hereunto, towards such as visibly and evidently walk unworthy of that high Calling whereby we are called. For concerning such our Apostle assures us, that whatever they profess, they are Enemies of the Cross of Christ, whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earthly things, Phil. 3. 18, 19. It is a dishonor, a reproach to Christ and the Gospel that we should persuade ourselves that they are his Disciples, and Members of his mystical Body, whom we see to walk after the manner of the world, and to have their Conversation in the Lusts of the Flesh. These we are still to Love as those who once had, (and are yet capable of the renovation of) the Image of God upon them. But they proclaim themselves destitute of all those qualifications which are the formal object and reason of this peculiar Love.
(2) The Lord Christ hath by his Institution secured us as to a certain rule of this persuasion and love by the disposal of his Disciples into Church Societies upon such grounds as are a sufficient warranty for it. Thus our Apostle in all his Epistles unto the Churches, Salutes, Esteems, Judgeth them all to be Saints and called in Christ Jesus. For although some of them might not be so really, and in the sight of God, yet his persuasion, and his Love being directed according to the Rule, were acceptable unto Christ. And whereas our Lord Jesus hath commanded that all his Disciples should join themselves unto, and walk in such Societies, were there not great confusion brought into the world in and about Gospel institutions, we should not be at a loss about this persuasion and love; for we should be obliged unto them towards all that are called Christians, until they had openly declared themselves to be Enemies of the Cross of Christ. But we are yet suffering under the confusion of a fatal Apostasy, which God in his good time will deliver his Churches from.
(3) As we cannot direct our Love aright without this persuasion, no more can we exercise any of the Duties or Fruits of it in a due manner. The Fruits of mutual love among Christians are either in things Spiritual which concern Edification, or in things Temporal which concern outward Relief. Of the first sort, are Admonition, Exhortation, Instructions, and Consolations mutually administered. Now how can any man order or make use of these in a right manner unless he have some directive persuasion of the Spiritual condition of them unto whom he doth administer? It is true he may sometimes be therein mistaken, yet it is far better so to be, than never to consider what is meet and requisite with respect thereunto. And as for the Fruits of the same Love in outward things, although they ought to be brought forth in the temporal supplies of all according to our Opportunities and Abilities, yet without this persuasion they will want the quickening form and soul of them, which is a design to place our love in them ultimately on Jesus Christ.
We may as occasions require publicly testify that good persuasion which we have concerning the Spiritual condition of others, and that unto themselves. Our Apostle here acquaints these Hebrews with his good persuasion concerning them; and likewise in all his Epistles he still declares his hopes and confidence of their blessed Interest in Christ, unto whom he wrote; and spares not to give them all the Titles which really belong only to Elect Believers. Now as this is not to be done lightly, not in a way of flattering Compliance, not but upon just and firm grounds from Scripture, least of all to give Countenance unto any to continue in an evil way or practice; yet in three cases it is warrantable and requisite, (1) When it is done for their due encouragement. Gracious persons through their Temptations, Fears, and sense of sin, yea whole Churches upon occasion of Trials, Distresses, and Back-slidings among them, may so be cast down and despond, as to be discouraged in their Duties and Progress. In this case it is not only lawful but expedient, yea necessary that we should testify unto them that good persuasion which we have concerning their state and condition with the grounds thereof, as the Apostle doth in this place. So in like case testified our Savior himself concerning, and unto the Church of Smyrna; I know thy Poverty, what thou complainest of, and art ready to sink under, but thou art rich, Rev. 2. (2) It may and ought to be done for their Just Vindication. The Disciples and Churches of Christ may be falsely accused and charged, and yet it may be with so much probability or at least appearance of evil, as that they may greatly suffer in their Just Reputation, whereby the holy Name of the Lord Christ is also dishonored. He who falsely accuseth all the Brethren before God continually, wants not Instruments to fix Calumnies upon them among men here below. In such a case it is our indispensible Duty to testify our good persuasion concerning them, be they Persons or Churches who are so traduced. And if we do it not, we have a Copartnership in the guilt of their Enemies false Accusations. (3) When we have any necessary Duty to discharge towards them, which this testification of our persuasion concerning them may render more effectual, or prevent it having another end, than what we aim at, or remove any prejudice out of its way. This was the very case wherein the Apostle testifieth his persuasion concerning them unto these Hebrews. His design was to admonish them of some faults, sins and miscarriages, that had already been among them; and moreover to charge them with a Care about Apostafie from the Gospel, which the way wherein some of them were, seemed to have a tendency unto. But lest this his dealing with them which had an appearance of much severity, should have begotten prejudices in their minds against his Person and Ministry on the one hand, or too much dejected and cast them down on the other, he secures his procedure on both sides with this testification of his confidence concerning their Spiritual condition, thereby at once assuring them of his Love, and evidencing the Necessity of his Admonition. And herein hath he in the Example of the Wisdom bestowed on him for this End, given us an inviolable Rule of our proceeding in like cases.
The best persuasion we can arrive unto concerning the Spiritual condition of any, leaves yet room, yea makes way for, Gospel Threatenings, Warnings, Exhortations, and Encouragements. There is nothing more common then to charge the ways of some, than that by persuading men of their Regeneration and Saintship, they render them secure, and the threatenings of the Gospel in an especial manner unuseful unto them. Neither is there any question but that this, as all other ways of God, and his Grace, may be abused. But those who manage the Charge in general may do well to fix it in the first place on the Apostles. For there is not any of them, but testify the same persuasion concerning all them to whom they wrote, and there is no doubt but that their way of Preaching and Writing was the same. But yet this hindered them not from the use of all sorts of Evangelical Comminations, Exhortations and Encouragements, from whence we are to take our Example and Warranty for the same practice. This therefore lies evident in their procedure which is our Instruction and Rule, namely, that looking on men as Believers, or being persuaded of their good Spiritual condition, we yet ought to apply unto them all the means appointed by Christ for the begetting, increase and continuance of Grace in them. And the reasons hereof are evident, for (1) Although that persuasion which men may have of their Spiritual condition, or which others may have or declare concerning them, may strengthen their peace, yet it neither doth nor ought to incline them unto security. Thou standest by Faith, saith the Apostle, be not high minded but fear, Rom. 11. 20. Take the peace and comfort of thy Faith, but be neither proud nor secure. Where there is any such effect hereof towards a Laodicean security, there is a just ground to suspect that the persuasion itself is a pernicious mistake. And it is the Duty of all Professors to give heed diligently lest any such root of bitterness spring up amongst them and desile them. If once a persuasion of this good condition begins to influence towards Security, and a neglect of Duty, then ought they to be in the highest Jealousy concerning their condition its self. (2) Whatever men's state and condition be under the Gospel, they are still obliged unto the means appointed for their Edification and preservation. Amongst all the vain Imaginations about Religious things vented in these latter days, there is none savors more rankly of Sathanical Pride, and Human folly, than that of such a state of Perfection attainable in this Life, wherein as it is phrased, men should be above Ordinances, that is, should be vainly pussed up in their fleshly minds, above the Authority, and Wisdom and Truth of God. Whilst we are in the way under the conduct of the Gospel, we need all the Advantages it affords in our progress. Of this sort are all the Threatenings, Promises, Exhortations, Encouragements contained in it. And the proper use of Gospel Threatenings in particular, such as that here insisted on by our Apostle, I have declared at large on the first and second Verses of the fourth Chapter, and shall not here again insist thereon.
It followeth hence: (1) That whatever be the state and condition of them unto whom we dispense the Word, or whatever we may conceive it to be, that we are not with respect thereunto to balk or wave the delivery and pressing of any Evangelical warning, or the severest Threatening contained in the Gospel, much less Encouragements and Motives unto Faith and Obedience, though we are persuaded they both believe and obey. For as it is not impossible but that both they and we may be mistaken in their condition, and that the severest Menaces may be their proper portion in the World; so be their condition what it will, all these things have not only their proper use towards them, but are necessary for them in their several kinds. For although they everyone of them as singly laid down, are of the same signification in themselves, yet in their Application unto men they have a sense suited unto their condition: for Instance; The same Threatening as applied unto Unbelievers, tends to beget Dread, Terror, and fear of Wrath in them, to fill them with Evidences of God's displeasure. As applied unto Believers it tends only to fill them with Reverential Fear of God, Care to avoid the sin threatened, and to excite diligence in the use of means for its avoidance. All of them are good for all. As therefore if we should always in the Dispensation of the Word insist on the Threatenings of the Law and Gospel, whose Denunciation multitudes do certainly stand in need of, we might weaken and discourage those whom God would not have to be discouraged: So on the other hand if out of an Apprehension that our People or Congregations are made up of Believers, we should continually insist on the Promises of the Gospel, with the like Springs of Consolation, seldom or never pressing on them the Threatenings and severe Menaces thereof, we should certainly defraud them of a blessed means which God hath ordained for their Edification and Preservation in Faith. The holy intermixture of all these things in the Scripture itself, is to be our Rule and not any Imagination of our own.
(2) That others should not think themselves severely dealt with, when they are pressed on and urged with the severest Threatenings of the Gospel. Let them not say or think in their Hearts, this Preacher looks upon us as persons Unregenerate, or Hypocrites, perhaps out of ill-will unto us. It is certain that on such occasions, men are apt to give place to such surmises. For an Apprehension thereof, is the reason why the Apostle maketh as it were this Apology for the use of the severe foregoing Commination. As if he had said, Do not you entertain any hard thoughts or evil surmises concerning me or my dealing with you in this matter. There are other reasons of my thus dealing with you; for as unto your personal interest in the Grace of Christ, I have as yet a good persuasion, although I thus speak. And let others take heed lest they fall into any such apprehension, which will certainly defeat them of the wholesome Fruit of the Word. Sharp Frosts are needful to make the Ground fruitful, as well as the clearest Sun-shine. And if a Tree be not sometimes pressed on by the Wind, it will never well firm its Roots in the Ground. Sharp Reproofs, and earnestness in pressing Gospel Comminations are sometimes as needful for the best of us, as the Administration of the richest and most precious Promises, Hos. 10. 11.
Having considered in general the good persuasion of the Apostle concerning those Hebrews, we may consider in especial, his Expression of the things which he was so persuaded to be in them; And this is double, (1) 〈 in non-Latin alphabet 〉 , better things; (2) 〈 in non-Latin alphabet 〉 , such as accompany Salvation.
(1) He was persuaded concerning them, 〈 in non-Latin alphabet 〉 , Better things. There seems to be a comparison included in this expression, and not only an opposition unto what was spoken. If so, then there is a supposition of some good things granted unto those treated of. This therefore cannot refer unto the Verses immediately before, which express only their Barrenness and Destruction, but it must relate unto ver. 4, 5, 6. where the Spiritual Gifts collated on them are enumerated. They are Good things in themselves, but yet such Good things as may perish and they also on whom they are bestowed. Those who enjoy them may yet be barren Ground, and so cursed and burned. But the Apostle is persuaded better things of those to whom he speaks, namely, such things as accompany Salvation, such as whosoever is made partaker of shall never perish Eternally. Or 〈 in non-Latin alphabet 〉 may be put for 〈 in non-Latin alphabet 〉 Good things as Chrysostom supposeth. But yet neither is there any need of supposing an impropriety in the expression. For it is usual to express excellent things in words of the comparative Degree, although no comparison be included; especially when they are made mention of with respect unto others who have no interest in them.
However here is certainly an opposition unto what was before affirmed concerning others; And that may be reduced unto two Heads. (1) That they were barren and destitute of all saving Grace and Fruits. (2) That they should in the End be destroyed. These better things must be opposed to the one, or other of these, or unto them both. If they are opposed unto the first, then especial saving Grace and Fruit-bearing, such as are peculiar unto God's Elect proceeding from the real Sanctification of the Spirit, such as no perishing gifted Hypocrites can be partakers of, are intended. If unto this latter, then those better thing respect not their Qualification but their Condition; that is, freedom from the Curse and Wrath of God, and from perishing under them. I am persuaded it will go better with you, than with such Apostates. It may be both are included: but the first is certainly intended, namely, that these Hebrews were not barren but such as brought forth the saving Fruits of the Spirit of Grace.
For of these things it is added, 〈 in non-Latin alphabet 〉 . Such as accompany Solvation; literally, such as have Salvation, that is, such as have saving Grace in them, and Eternal Salvation infallibly annexed unto them. Things that are not bestowed on any, such as are not wrought in any but those that shall be saved. That is, in brief, true Faith and sincere Obedience. For in whosoever these are found, they shall be saved by virtue of the Faithfulness of God in the Covenant of Grace. And we may observe hence,
(1) That among Professors of the Gospel some are Partakers of better things than others. They were all Professors concerning whom the Apostle discourseth in this and the preceding Verses. And yet notwithstanding any Good things that some might have had, or might be supposed to have had, others of them had better things than they. And this Difference may be observed, first in the Degrees, and secondly in the Kinds of the things intended. Spiritual Gifts are of one kind. For although there are several sorts of them, yet they have all the same general nature, they are all Gifts and no more. The difference therefore that is amongst them being not to be taken from their own especial nature, but their use and tendency unto the common end of them all, I take it only to be gradual. For instance, to speak with Tongues and to Prophesy, are two Gifts of different sorts; But whereas they are both Gifts of the Spirit, and are designed unto the furtherance of the Gospel and Edification of the Church, the true Difference between them is to be taken from their usefulness unto this End. Those therefore who have only Gifts in the Church, as they have different Gifts, so they have some of them Better Gifts than others, some as to the especial kinds of Gifts, but mostly as to the Degrees of their usefulness unto their proper End. Hence our Apostle having reckoned up the various and manifold Gifts of the Spirit, adds this Advice unto the Corinthians upon the consideration of them, 〈 in non-Latin alphabet 〉 , 1 Cor. 12. 31. Covet earnestly the best Gifts. Those that tend most to the Edification of the Church. Thus ever it was, and ever it will be in the Church of God, some have had, and some have better Gifts than others. And as the whole Church is hence to learn to acquiesce in, and submit to the Sovereignty of the Spirit of God, who divideth unto every man severally as he will; so those who have received these better and differing Gifts either in their especial Nature or Degrees of usefulness, have some Duties singularly incumbent on them, and whose discharge will be required at their hands. As (1) To walk humbly with a constant care, that a sense of their Gifts and Abilities do not in their minds puff them up, fill them with conceits of themselves as though they were somewhat, and so make them exalt themselves above their Brethren. In the Apostolical and Primitive Church, when there was nothing of that secular Grandeur, Promotion, Preferments, Dignities amongst the Ministers of the Church, as now a days fill the world with Pride and Domination, all the Danger of an hurtful Elation of mind in one above another, was from the eminency of Gifts which some had received above others. And it cannot be denied but that the abuse hereof laid the foundation of all that swelling secular Pride, and cursed Domination or Lordly Rule which afterwards pestered the Church. The two things which the Apostle Peter in one place cautions and chargeth the Elders and Guides of the Church against became their Ruin, namely, filthy Lucre, and Love of Domination over the Lord's Heritage, 1 Pet. 5. 2, 3. And indeed it is a very hard and difficult matter for men totally to suppress those insinuations of a good conceit of themselves, and preferring themselves before others, which Gifts singular in their use and kind will suggest. Neither will it be effected without a constant exercise of Grace. For this cause the Apostle would not have a Novice called to the Ministry or public exercise of Spiritual Gifts, namely, lest he be puffed up with Pride and fall into the Condemnation of the Devil, 1 Tim. 3. 6. Afflictions and Temptations for the most part, are a needful Ballance for eminent Gifts. This therefore the Scripture hath provided against, both warning us, that knowledge, which is the matter of all spiritual Gifts, will puff up, and forbidding us to boast in them, because they are things which are freely bestowed on us, without respect unto anything of good or worth in ourselves, 1 Cor. 4. 7. And if we reckon aright those of us whose Gifts are inferior unto those of other men, provided we use and improve what we have received unto the best advantage we are able, have no reason to envy them whose Gifts out-shine ours. For if they are gracious, they have work enough cut out for them to keep them watchful over themselves unto Humility, where yet it is to be feared that things do not always so well succeed, but that by sinful surprises of self elating Imaginations, there is work made for Repentance and Trouble. Yea he who is eminently gifted, if he be not eminently humble hath but an unquiet life within doors. And if such a Person be not truly gracious, he is in the ready way to fall into the condemnation of the Devil. Such a Person is a prey to every Temptation, and will also seduce himself into all evil.
(2) It is required of such persons as to be humble, so in an especial manner to be thankful. The things whereof they are partakers are Gifts, and not to be thankful for Gifts, is the most proper ingratitude.
(3) A Fruitfulness proportionable unto the excellency of their Gifts. He who had received five Talents was not only obliged to Trade with them, but to get five Talents more. The increase of one or two Talents would not have served his turn. To whom much is given, of him not somewhat, but much is required. The hiding of many Talents is a sin whereof there is no Instance in the Scripture; it is a sin that hath a greatness in it not to be supposed; and those who may be concerned in it, ought to tremble with the Apprehensions of it. Our Lord is coming, and alas there is none of us who have traded with his Talents as we ought to have done. We hope that in his infinite mercy and compassion he will spare and pardon, and accept of that little which we have endeavored after in sincerity; but in the mean time we ought always to consider that labor and fruitfulness ought to be proportioned unto what we have received. But yet these are not the Better things here directly intended. For from them, or anything that is in the best of them, no such conclusion can be made as that here by our Apostle, seeing he had shown before, that they might all perish and be lost.
Secondly, There are Spiritual things which differ in their whole kind and nature from other things, and are better than they as to their Essence and Being. Such is all saving Grace, with all the Fruits of it. I shall not now stay to prove that true saving Grace differs specifically from all common Grace however advanced in its exercise by the company and help of Spiritual Gifts, much less to wrangle about what doth formally constitute a specifical difference between things. But this I say plainly, which I can prove assuredly, that true Gospel Faith and sincere Obedience are better things than the most glorious Hypocrite or most reformed unregenerate Person was ever made partaker of. In the visible professing Church all things outwardly seem to be equal. There are the same Ordinances administered unto all, the same Profession of Faith is made by all, the same outward Duties are attended unto, and scandalous offenses are by all avoided. But yet things are not internally equal. Many are called but few are chosen; In a great House there are Vessels of Wood and Stone, as well as of Gold and Silver. All that eat outwardly in Ordinances of the Bread of Life, do not feed on the hidden Manna. All that have their names enrolled in the Churches Book may not yet have them written in the Lambs Book. There are yet better things than Gifts, Profession, Participation of Ordinances and whatever is of the like nature. And the use hereof in one word is to warn all sorts of Persons, that they rest not in, that they take not up with an Interest in, or Participation of the Privileges of the Church, with a common Profession, which may give them a name to live; seeing they may be dead or in a perithing condition in the mean time.
There are according to the Tenour of the Covenant of Grace, such things bestowed on some persons, as Salvation doth infallibly accompany and ensue upon. Better things and such as have Salvation accompanying of them. This Assertion is founded on the nature of the Covenant of Grace, in the first Covenant it was not so. The best things bestowed by virtue of it, might perish and did so. Many excellent things were bestowed on us when we were created in the Image of God. But they were all such things as we might lose, and did lose, and thereby came short of that Glory of God, which we were created for. But in the Covenant of Grace, there is such a disposal and concatenation of Spiritual things, that a real participation of some of them, doth infallibly conclude unto an indefeazable Interest in them all. This did the Apostle assure us in an express annumeration of them, Rom. 8. 29, 30. For instance, there is a saving Faith of this nature. For (1) It is an effect of God's immutable purpose of Election. If that therefore cannot be changed, this cannot utterly fail and be lost. Whom he predestinates them he calls, that is, to saving Faith by Jesus Christ. Faith is of God's Elect, and they only believe truly who are ordained to Eternal Life. (2) The Lord Christ intercedeth that this Faith may never fail, or be utterly lost, Joh. 17. 8, 11, 15. &c. (3) The Power of God is engaged in the preservation of it, 2 Pet. 1. 3. 1 Pet. 1. 5. Ephes. 1. 19, 20. (4) The Promises of the Covenant are expressly multiplied unto this purpose, Jer. 31. 32, 33. chap. 32. 38, 39, 40. And the like may be said of all other saving Graces. And on this Ground doth the Apostle call those better things that these Hebrews were made partakers of, such as accompany Salvation.
It is the Duty of all Professors strictly to examine themselves concerning their Participation of those better things which accompany Salvation. Their condition is deplorable who under an outward Profession do satisfy themselves with those common Gifts, Graces, and Duties, which are separable from Salvation. Yet that it is so with many in the world who thereon cry Peace, Peace, whilst sudden Destruction is coming upon them, is openly manifest. See the Advice of the Apostle express to this purpose, 2 Cor. 13. 8.
We may yet farther observe how variously the Apostle treats these Hebrews. Sometimes he stiles them Holy Brethren, affirming them to be Partakers of the Heavenly Calling; so also that they had those better things in them which accompany Salvation. Sometimes he tells them that they were dull and slothful, and had need be taught again what are the Principles of the Oracles of God; and sets before them the final Destruction of Apostates to ingenerate a fear and apprehension of the Terror of the Lord in them. Now this variety in the Apostles treating of them proceeds not from present Commotions, not from any Rhetorical Artifice, but from a regular and steady Judgment concerning the condition of the whole Church. For (1) There were indeed several sorts of Professors among them answering the several Descriptions he gives of them. He spake therefore to the whole community indefinitely, leaving the especial Application of what he speaks unto themselves in particular, according as their different conditions did require. And this is the only safe and prudent way for Ministers to deal with their Flocks. For when any conceive themselves by other circumstances to be singled out for Reproof and Threatening, they commonly draw forth disadvantage to themselves thereby. (2) The best of the Hearers of the Gospel may have much to be blamed in them, although their sincerity in general ought to be highly approved. (3) Severe Threatenings in the Dispensation of the Gospel, are usually proposed unto them, who yet are not absolutely liable to the Penalty threatened. They do not predict what will come to pass, but warn what is to be avoided.
VERSE 10.
The Syriac renders 〈 in non-Latin alphabet 〉 by 〈 in non-Latin alphabet 〉 perversus, iniquus, it omitteth 〈 in non-Latin alphabet 〉 also as doth the vulgar Latin, but expresseth 〈 in non-Latin alphabet 〉 emphatically, 〈 in non-Latin alphabet 〉 and that your Love. Other material differences among Translators there is not.
For God is not unrighteous to forget your work and the labor of that Love which you have (evidently) shown towards his name, in that you have ministered to the Saints and do minister.
The Expositors of the Roman Church do greatly perplex themselves and others in their Comments on this Text. They generally agree in an endeavor from hence to prove the merit of works against Protestants, because the Council of Trent applies this Text to that purpose. And none are more confident herein than our Rhemists, who after their usual Reproaches of Protestants, affirm, That good works are meritorious and the very cause of Salvation, so that God should be unjust if he rendered not Heaven for the same. But they are greatly divided among themselves about the state of the persons and kind of the Works here intended. Some contend that the Apostle speaks to, and of such as were fallen out of a state of Justification into a state of deadly sin. And the works of which it is said that God will not forget them, are those which they wrought in that estate from whence they were now supposed to be fallen. For on the account of those former works, God will spare them and not destroy them. And although there be no present merit in these works, whilst those who wrought them are in a state of deadly sin, yet when they shall be recovered by Penance, these works which were before mortified by their falling from Grace, and so became of no use as to present merit, shall recover their former meritorious virtue, as if they had never been forfeited by deadly sin. This therefore is the sense which these persons would affix unto these words. Where any have been in a state of Justification, and have wrought good works therein, meritorious of Eternal Life, if they fall into deadly sin, they immediately lose all the merit and benefit of those works. But notwithstanding God in his Righteousness keeps the Remembrance of these works, so that when such sinners return again by Penance into their first estate, these works shall revive into a condition of merit. This sense is opposed by others. For they think those mentioned are justified persons, and the Apostle expresseth the merit of their present works, with respect unto the Righteousness of God. The Reader who desires to see such Chaff tossed up and down, may find these things debated in Aquinas, Adamus, Estius, A Lapide, Ribera, Maldonado, de Tena, and others of them on the place.
How Foreign these Discourses are to the Text and Context is evident to every impartial considerer of it. They are only Chimera's hatched out of the proud Imaginations of the merit of their works that these men's minds are prepossessed withal. For (1) Our Apostle treats of those whom he supposeth and judgeth to be in a present good Spiritual Condition. For with respect thereunto he ascribeth unto them things that accompany Salvation, and prescribeth no other Duty unto them for the actual enjoyment of it, but only those of Faith and Love and Ministration unto the Saints, which at present he commendeth in them. What they did formerly that he affirms them to continue in the performance of, You have ministered and you do minister. (2) The Apostle expressly distinguisheth them concerning whom he now speaks, from those who were now fallen off from the Profession of the Gospel, or that state of Justification which the Romanists suppose. (3) He doth not direct these persons to seek after a Recovery out of the Condition wherein they were, but encourageth them unto a continuance therein, and to show the same Diligence unto that purpose, as formerly, to the End, ver. 12. Nothing therefore is more fond than to suppose that anything is here taught concerning the mortification of good works as to their merit by deadly sin, and their recovery thereof by Penance, a fiction which these men dream of to no purpose.
2ly. Neither is countenance given unto the other Imagination in general concerning the merit of works in these words. For (1) The Design of the Apostle is only to let them know that their Labor in the work of the Lord, that their Obedience unto the Gospel should not be lost or be in vain. And hereof he gives them assurance from the Nature of God with whom they had to do, with respect unto that Covenant whereinto he takes them that do believe. They had been sedulous in the discharge of the great Duty of ministering unto the Saints, in particular upon the account of the Name of Jesus Christ that was upon them. These Duties had been attended with trouble, danger and charge. And it was needful to confirm them in a persuasion that they should not-be lost. This they might be two ways. (1) If themselves should fall away and not persist in their course unto the end. (2) If God should overlook, or forget as it were all that they had done. Against both these Apprehensions the Apostle secures them. From the first in that the works mentioned having been truly gracious works, proceeding from Faith and Love, they evidence their Persons to be in that state of Grace wherein they should be effectually preserved unto the End, by virtue of God's Faithfulness in Covenant, which he further pursues towards the end of the Chapter. Nor secondly, had they the least reason to doubt of their future Reward. For who was it that called them to these Duties, and on what account? Is it not God and that according unto the Tenour of the Covenant of Grace? and hath he not therein promised to accept their Persons and their Duties by Jesus Christ? If now he should not do so, would he not be unrighteous, must he not deny himself, and not remember his Promise? Wherefore the Righteousness of God here intended in his Faithfulness in the Promises of the Covenant. And he is not said to be Righteous in rewarding or not rewarding, but in not forgetting. He is not unrighteous to forget. Now to forget anything doth not reflect immediately on distributive Justice, but upon Fidelity in making good of some engagement. But not to engage into Disputations in this place, let men acknowledge that the new Covenant is a Covenant of Grace, that the Constitution of a Reward unto the Obedience required therein is of Grace, that this Obedience is not accepted on its own account, but of the Mediation of Christ, that all men's good works will not make a Compensation for one sin; that we are to place our Trust and Confidence in Christ alone for Life and Salvation, because he is the End of the Law for Righteousness unto them that do believe; and let them please themselves for a while, in the fancy of the merit of their works, at least of the high and necessary place which they hold in their Justification before God; after all their wrangling Disputes it will be Christ and Grace alone that they will betake themselves unto, or their case will be deplorable. These things I have premised that we may have no cause to divert unto them, in the ensuing Exposition of the words.
The Apostle in this Verse gives an account of the Grounds of his Perswasion concerning these Hebrews, expressed in the Verse foregoing. And these he declares unto them partly for Encouragement, and partly that they might be satisfied in his Sincerity, and that he did not give them fair words to entice or allure them by. And the reasons he gives to this purpose may be reduced unto two Heads.
1. The Observation which he had made concerning their Faith and Love, with the Fruits of them.
2. The Faithfulness of God in Covenant, whereon the final preservation of all true Believers doth depend.
These are the Grounds of that persuasion concerning their state and condition which he expressed in the foregoing words. Hence that persuasion of his was of a mixed nature, and had something in it of a Divine Faith, and somewhat only of a moral certainty. As he drew his conclusion from, or built his persuasion on God's Faithfulness or Righteousness, so there was in it an infallible Assurance of Faith that could not deceive him. For what we believe concerning God as he hath revealed himself, is infallible. But as his Perswasion had respect unto the Faith, Love and Obedience which he had observed in them, so it was only a moral Assurance, and such as in its own nature might fail. For God only is 〈 in non-Latin alphabet 〉 ; and we who judge by the outward evidences of invisible things may be deceived. The Proposition from God's Faithfulness is of infallible Truth; the Application of it unto these Hebrews of moral Evidence only. Such a Perswasion we may have in this case, which is prevalent against all Objections, a certain Rule for the performance of all Duties on our parts towards others; and such had the Apostle concerning these Hebrews.
That which in the first place he confirms his Perswasion with is, 〈 in non-Latin alphabet 〉 , their work. God is not unrighteous to forget your work. It is not any singular work, but a course in working which he intends. And what that work is, is declared in that parallel place of the same Apostle, 1 Thes. 1. 3. 〈 in non-Latin alphabet 〉 ; the same expressions with those in this place, which may be reckoned unto the multitude of other Instances of Coincidences of expressions in this and the other Epistles of the same Writer, all peculiar unto himself, arguing him to be the Author of this also. Remembering your Work of Faith and Labor of Love. The Work here intended is the Work of Faith; The whole Work of Obedience to God, whereof Faith is the principle, and that which moves us thereunto. Hence it is called the Obedience of Faith, Rom. 1. 5.
And this Obedience of Faith according to the Gospel is called there, 〈 in non-Latin alphabet 〉 , their work. (1) Because it was their chief employment, their Calling lay in it. They did not attend unto it occasionally, or when they had nothing else to do, as is the manner of some. Religion was their business, and Gospel Obedience their daily work. This was their whole, even to fear God and keep his Commandments, as it is expressed under the Old Testament. (2) Because there is work and labor in it, or great pains to be taken about it. For hereunto our Apostle in the next Verse requires their diligence, ver. 11. as Peter doth all diligence, 2 Epist. 1. 11. And we may observe in our way,
That Faith, if it be a living Faith, will be a working Faith. It is the work of Faith which the Apostle here commends. This case is so stated by James that it needs no farther confirmation, Chap. 2. 20. Wilt thou know, or knowest thou not, O vain man, that Faith without works is dead? He is a most vain man who thinks otherwise, who hopes for any Benefit by that Faith which doth not work by Love. Satan hath no greater design in the world than to abuse Gospel Truths. When the Doctrine of free Justification by Faith, through the Imputation of the Righteousness of Christ, was first fully revealed and declared, his great Design then was to persuade men that there was no need of Obedience, and so they could attain any manner of persuasion of the Truth of the Gospel, or make profession thereof, they might live in sin as they pleased, and neglect all good Works and Duties of Obedience. And although this be now condemned by all, yet indeed is it no more but what upon the matter most do practice according unto. For they suppose that by being of this or that Religion, Papists or Protestants, or the like, they shall be saved whatever their ways and works are. So Papists, for Instance, are indeed the greatest Solifidians in the world. For to own the Faith of the Church, is enough with them to secure the Salvation of any. This Abomination having been early started was seasonably suppressed by the writing of James and John. For the former directly and plainly lays open the Vanity of this pretence, declaring, that that Faith which they professed and boasted of, was not the Faith whereby any should be justified before God, nor of the same kind with it. For this Faith is living, operative, and fruitful, and evidenceth itself unto all by its Works and Fruits. Whereas that Faith whereof vain men living in their sins did boast, was so far from being a Grace of the Spirit of God, that it was no other but what was in the Devils themselves, and which they could not rid themselves of if they would. The latter without expressing the occasion of it, spends his Epistle in, declaring the necessity of Love and Obedience, or keeping the Commandments of Christ. Wherefore the enemy of our Salvation being defeated in this Attempt, he betook himself unto the other extreme; contending that the works of Faith had the same place in our Justification with Faith itself. And why should they not? are not Faith and they equally Acts of Obedience in us? are not Faith and they equally required by the Gospel? why may they not be supposed to have an equal influence into our Justification? at least in the same kind, though Faith on some considerations may have the pre-eminence? I say these things are speciously pleaded; but in short the Design is not to advance works into an Equality with Faith, but to advance them into the room of Christ and his Righteousness. For when we say, we are justified by Faith only, we do not say that Faith is our Righteousness, but as it apprehends the Righteousness of Christ, as he is the End of the Law for Righteousness unto them that do believe. And this is the use that God hath designed Faith unto, and which in its own nature it is suited for. But bring in the works of Obedience into the same place, and they are of no use but to be imputed unto us for Righteousness, and so to possess the place of Christ and his Righteousness in our Justification unto their Exclusion. But all this trouble might have been spared, if men had not been too ready and prone to receive Impressions from the crafty actings of Satan against the purity and simplicity of the Gospel. For nothing is more evidently expressed and taught therein than are these two things. (1) That we are justified freely by Faith through the Redemption that is in the Blood of Christ, and so the Imputation of his Righteousness unto us. (2) That the Faith which hath this effect, which is of this use, is living, operative, fruitful, and will evidence itself by works in Obedience unto the Commands of God. And this is that which here we contend for, namely, that a living Faith will be a working Faith. And he is a vain man that deceives himself with anything else in the room thereof. And yet this is the course of multitudes. But yet men do not deceive themselves herein notionally but practically. I never yet met with any man in my life who professed it as his Judgment, that so he believed aright, he might live as he pleased, follow his Lusts and neglect all good Works or holy Duties of Obedience. For this implies a contradiction. So to believe, is so far from believing aright, as that it contains in it a total Rejection of the Gospel. But practically we see that the generality of men content themselves with that knowledge they have of Religion, and that Faith which they suppose they have in Christ, without once endeavoring after amendment of life or fruitfulness in good works. Now this is not from any conclusions they draw from any Doctrines which they profess to believe, but from the power of Darkness and the deceitfulness of Sin that ruleth in them. And it is no otherwise among them who are taught to believe that they are justified by their works. For there is not a race of greater and more flagitious sinners, than (for the most part) are the men of that Perswasion. Only for their Relief, their Leaders have provided them with a Commutation of some other things instead of their good works which shall do the deed for them, as Penances, Pardons, Purgatory, Confessions, Pilgrimages, and the like. But be men's Perswasion what it will, right or wrong, where sin is predominant they will be wicked, and whatever be the Object of their Faith, if it be not living in the subject, it cannot work, nor be fruitful.
We ought to look on Obedience as our work; which will admit neither of sloth nor negligence. Here lies the occasion of the ruin of the Souls of men who profels the Gospel. The Duties of Profession are a thing of course unto them, and that which lies without the compass of their principal work and business in the world. This makes their Profession serve to no other end, but to make them secure in a perishing condition. Now that our Obedience may indeed be our work, it is required, (1) That the carrying of it on, the attendance unto it, and furtherance of it in order unto the Glory of God, be our principal design in the world. That is a man's 〈 in non-Latin alphabet 〉 , his proper work which is so. God severely threateneth those which walk with him at peradventures, Levite. 26. 21. 〈 in non-Latin alphabet 〉 if you shall walk with me fortuito, at hap hazard, that is, without making it your principal design, and using your utmost diligence and care to proceed in it in a right manner; 〈 in non-Latin alphabet 〉 ver. 24. then will even I myself walk with you at all adventures; though I continue with you, as one walking with you in my outward Ordinances and Institutions; yet will I have no regard unto you, as to do you any good, yea I will sorely punish you notwithstanding the Appearance of our walking together, as it follows in the place. Yet is this the course of many who please themselves in their condition. They walk with God in outward appearance by the performance of Duties in their Times, Course, and Order; but they walk at all Adventures, as unto any especial design of their minds about it. Barnabas exhorted the Disciples at Antioch, that with purpose of Heart they would cleave unto the Lord, Acts 11. 23. 〈 in non-Latin alphabet 〉 , that is, with a firm Resolution to abide in, and pursue the Obedience they were called unto. So Paul tells Timothy, that he knew his Doctrine, manner of life and purpose, 2 Tim. 3. 10. namely, how his principal aim, design and resolution was to abide in and carry on his course of Faith and Obedience. And then is anything the object of our purpose and principal design; (1) When we subordinate all other things and occasions unto it, that they may not justle nor enterfere, nor stand in competition with it, when to us, to live is Christ, or he is the chief end of our life. When men do usually and ordinarily suffer other things to divert them from Duties of Obedience in their season, Obedience is not their principal design. (2) When it possesseth the chiefest place in our valuation and esteem. And this it doth absolutely where we attain that frame, that whilst the work of Faith and Obedience thrives in our Hearts and Lives, we are not much moved with whatever else befalls us in this world. This was the frame of our Apostle, Acts 21. 13. Phil. 3. 7, 8. But because of the weakness, and engagement of our natural affections unto the lawful comforts of this Life, some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our Obedience goes on, which we ought all to aim at; yet we must say, that if there be any sincerity in making our Obedience the principal design of our lives, there will be a constant preference of it unto all other things. As when a man hath many particular losses, he may be allowed to be sensible of them, yet if he have that still remaining wherein his main stock and wealth doth consist, he will not only be relieved or refreshed but satisfied therewith. But if a man who pretends much unto a great Stock and Trade in another Country, gives up all for lost upon some damages he receiveth at home in his House or Shop, it is plain he hath no great confidence in the other Treasure that he pretended unto. No more have men any especial Interest in the work of Obedience, which whilst they suppose it to be safe, do yet lose all their comforts in the loss of other things. (3) When anything is the object of our chief design, the principal contrivances of our minds will be concerning it. And this makes the great difference in Profession and Duties. Men may multiply Duties in a course of them, and yet their Spirits not be engaged in and about them as their business. Consider how most men are conversant about their secular affairs: They do not only do the things that are to be done, but they beat as we say their Heads and Minds about them. And it is observed that however industrious in their way many men may be, yet if they have not a good contrivance and projection about their Affairs, they seldom prosper in them. It is so also in things Spiritual. The Fear of the Lord is our Wisdom; it is our Wisdom to keep his Commandments and walk in his ways. Now the principal work of Wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained. And where this is not exercised, there Obedience is not our work. How Temptations may be avoided, how Corruptions may be subdued, how Graces may be increased and strengthened, how Opportunities may be improved, how Duties may be performed to the Glory of God, how Spiritual Life may be strengthened, Peace with God maintained, and Acquaintance with Jesus Christ increased, are the daily thoughts and contrivances of him who makes Obedience his work. (2) Actual Diligence and Watchfulness is required in our Obedience, if we do make it our work. And (3) A due consideration of what doth and will rise up in opposition unto it, or unto us in it, which things being commonly spoken unto I shall not here enlarge upon them.
The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labor of Love, 〈 in non-Latin alphabet 〉 . For the words express a distinct Grace and its excrcise, and are, not exegetical of the preceding expressions. It is not your work, that is, your Labor of Love. But this Labor of Love is distinguished from their work in general, as an eminent part or instance of it. This the copulative Conjunction after 〈 in non-Latin alphabet 〉 evinceth. 〈 in non-Latin alphabet 〉 ; of your work, that is, of Obedience in general, the work of Faith, and of your Labor of Love, namely, in particular and eminently, 〈 in non-Latin alphabet 〉 , as we observed, is passed by in some Translations, but without cause; The original Copies are uniform in it, and the parallel place doth expressly require it, 1 Thes. 1. 3.
There is in the remaining part of this Verse, which depends on these words;
- 1. What the Apostle ascribes unto these Hebrews, which is the Labor of Love.
- 2. The way whereby they evidenced this Labor of Love; they shown it.
- 3. The object of it, and that is the Saints.
- 4. The formal reason and principal motive unto it, which is the name of God; for his names sake.
- 5. The way of its exercise; it was by ministration, both past and present, in that you have ministered and do minister.
In the first of these the Apostle observes the Grace itself, and its exercise, their Love and its Labor.
This Grace or Duty being excellent and rare, and its exercise in Labor being highly necessary and greatly neglected, and both in conjunction being a principal Evidence of a good Spiritual condition, of an Interest in those Better things which accompany Salvation, I shall a little divert unto the especial consideration of them.
〈 in non-Latin alphabet 〉 , Love is the second great Duty of the Life of God, which is brought to light by the Gospel. It is Faith that gives Glory to God on high, and Love that brings Peace on the Earth, wherein the Angels comprised the substance of our Deliverance by Jesus Christ, Luke 2. 14. Neither is there anything of it in the whole world but what is derived from the Gospel.
All things were at first made in a state of Love. That Rectitude, Order, Peace and Harmony which was in the whole Creation was an Impression from, and an Expression of the Love of God. And our Love towards him was the Bond of that Perfection, and the Stability of that State and Condition. The whole Beauty of the Creation below consisted in this, namely, in man's loving God above all, and all other things in him and for him, according as they did participate of and express his Glory and Properties. This represented that Love which was in God towards all his Creatures, which he testified by declaring them to be all very good.
When man by sin had broken the first link of this Chain of Love, when thereby we lost the Love of God to us, and renounced our own Love unto him, all things fell into disorder and confusion in the whole Creation; all things were filled with mutual Enmity and Hatred. The first Instance of mutual Love among the Creatures was that between Angels and Men, as those which were in the nearest Alliance, and made for the same End of the Glory of God. For as the Angels rejoiced in the whole Creation of God, when those morning Stars sang together, and all the Sons of God shouted for joy, Job 38. 7. so man being the most capable object of their Love, was their especial Delight. And man being made to love God above all, and all other things in him and for him, his principal Love must be fixed on those who had the most of the Image, and made the most glorious Representation of God. But the Bond of Love being dissolved, mutual Enmity succeeded in the room thereof. And the first Act of Angelical Obedience we read of, was their keeping man from a return into Eden, and eating of the Tree of Life, Gen. 3. 24. and men could look on them only as flaming Swords, ready to execute the wrath of God and the Curse upon him. And this state would have continued unto Eternity, had not God gathered all things again into one, both which are in Heaven and which are in Earth, even in Christ Jesus, Ephes. 1. to. There could never more have been any Love, nor any Duties of Love between Angels and Men, had not God restored all things by Jesus Christ. This is the only foundation of the whole Ministry of Angels in Love, Heb. 1. 14. For men themselves, mutual Enmity and hatred possessed them. And he who first acted in that frame and spirit which came upon them was a murderer, and slew his Brother. And this the Apostle proposeth as the Instance and Example of that Hatred and Enmity which is among men under the Curse, 1 Joh. 3. 11, 12. And there is no greater Evidence of any persons being uninterested in the Restauration of all things by Christ, than the want of that Love which was again introduced thereby. So the Apostle describing the condition of men in their unregenerate condition, affirms that they live in malice and envy, hateful, and hating one another, Tit. 3. 3. There ensued also an Enmity between man and all the Creation here below. The sin of man had brought all things into a Condition of Vanity and Bondage, which they groan to be delivered from, Rom. 8. 20, 21, 22. And the Earth the common Mother of them all, as it were to revenge itself on men, brings forth nothing but Thorns and Thistles, Gen. 3. 18. and yields not her strength to his labor, Gen. 4. 12. Hence is all that vanity, vexation, and sore travail which the life of man is filled withal. After the entrance of this disorder and confusion, there was nothing of true original Love in the world, nor was it by any means attainable. For it all arose from the Love of God, and was animated by our Love unto him. But now all things were filled with Tokens and Evidences of the Anger, Displeasure, and Curse of God for sin. And men were wholly alienated from the Life of God. No new Spring or Life can be given unto Love, but by a new discovery, that God was Love, and had a Love for us. For so the Apostle tells us, Herein is Love, not that we loved God but that he loved us, and sent his Son to be the Propitiation of our sins, 1 Joh. 4. 10. But if God so loved us, we ought also to love one another, ver. 11. No Love could there be, until a fresh Revelation was made that God is Love; for the first which he had made in the Creation was utterly lost. And this was done by Jesus Christ.
There was some step made unto that confusion which ensued on the loss of this universal Love by the first Promise; without which, the whole lower Creation would have been an Hell, and nothing else. This was the spring of all that Love which was in the Old Testament, because it was a new discovery that there was yet Love in God towards fallen mankind. And whatever in the world may pretend thereunto, yet if it proceed not from the new Revelation and Discovery that God is Love, it is nothing of that Divine Love which is required of us. And this is only in Christ; In him alone the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the Benignity and Love of God unto mankind appeared, Tit. 3. 4. And here is a foundation laid and a spring opened of a Love far more excellent than that which our Nature was furnished and adorned withal in the first Creation. For the Love of God being the cause and fountain of ours, which is a compliance with the manifestation of it, the more eminently the Love of God is manifested, the more eminent is that Love which is the fruit thereof. And God's Love is far more gloriously displayed in Christ than it was in all the works of his hands. In him alone we know not only that God hath Love, but that he is Love; that he hath Love for sinners, and that such a Love, as in the spring, means, and effects of it, is every way ineffable and incomprehensible.
The whole of what I intend is expressed by the Apostle John, 1 Epist. cap. 4. ver. 7, 8, 9, 10, 11, 12. Beloved let us love one another, for love is of God, and everyone that loveth is born of God, and knoweth God; He that loveth not, knoweth not God, for God is Love. In this was manifested the Love of God towards us, because that God sent his only begotten Son into the world, that we might live through him. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our sins; Beloved, if God so loved us, we ought also to love one another; No man hath seen God at any time, if we love one another, God dwelleth in us and his Love is perfected in us.
All that we have before affirmed and much more, is here declared by the Apostle. It is God's being Love himself which is the Eternal Spring of all Love in us. Neither could we have anything of it, or interest in it, without some glorious effect and manifestation of the Love of God, which he also gave in sending his Son to be a Propitiation for our sins. And the Love which proceeds from hence, hath all the glorious Properties here ascribed unto it. Wherefore there is no such way and means whereby we may express the distinguishing Light, Grace and Power of the Gospel, no such Evidence of the reality of our Interest in God, as Love, or in the Love of God by Christ, as by and in our own Love to him and his.
The Mystical Body of Christ is the second great mystery of the Gospel. The first is his Person, that great mystery of Godliness God manifest in the Flesh. In this mystical Body we have Communion with the Head, and with all the Members; with the Head by Faith, and with the Members by Love. Neither will the first complete our Interest in that Body without the latter. Hence are they frequently conjoined by our Apostle, not only as those which are necessary unto, but as those which Essentially constitute the Union of the whole mystical Body and Communion therein, Gal. 5. 6. Ephes. 6. 23. 1 Thes. 1. 3. 1 Tim. 1. 14. chap. 1. 11. 2 Tim. 1. 13. chap. 2. 22. Wherefore without Love we do no more belong to the Body of Christ, than without Faith itself. And in one place he so transposeth them in his expression to manifest their inseparable connection and use unto the Union and Communion of the whole Body, as that it requires some care in their distribution unto their peculiar objects, Philem. 5. Hearing of thy Love and Faith which thou hast towards the Lord Jesus, and towards all Saints. Both these Graces are spoken of as if they were exercised in the same manner towards both their Objects, Christ and the Saints. But although Christ be the Object of our Love also, and not of our Faith only, yet are not the Saints so the Object of our Love, as to be the Object of our Faith also. We believe a Communion with them, but place not our Trust in them. There is therefore a variation in the Prepositions prefixed unto the respective Objects of these Graces. 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 ; And this directs us unto a distribution of these Graces in their Operations unto their distinct Objects, Faith towards the Lord Jesus and Love to the Saints. But they are so mixed here to declare the infallible connection that is between them, in the constitution of the mystical Body of Christ. This therefore is the form, life, and soul of all mutual Duties between the Members of Christ's mystical Body. Whatever passeth between them in outward works wherein they may be useful and beneficial unto one another, if it spring not from this principle of Love, if it be not quickened and animated thereby, there is nothing of Evangelical Communion in it.
Whereas therefore this Grace and Duty is the peculiar Effect and Glory of the Gospel, the form and life of the mystical Body of Christ, the pledge and evidence of our Interest in those better things which accompany Salvation, I shall briefly declare the nature of it, and show the reason of the necessity of its diligent exercise.
Mutual love among Believers, is a fruit of the Spirit of Holiness, and effect of Faith, whereby being knit together in the Bond of entire Spiritual Affection, on the account of their joint Interest in Christ, and participation of the same new, divine, spiritual Nature from God, do value, delight, and rejoice in one another, and are mutually helpful in a constant discharge of all those Duties, whereby their eternal, spiritual and temporal Good may be promoted.
1. It is a fruit of the Spirit of Holiness, of the Spirit of Christ, Gal. 5. 22. It is no more of ourselves than Faith is, it is the Gift of God. Natural Affections are in-laid in the constitution of our Beings. Carnal Affections are grown inseparable from our nature as corrupted. Both excited by various Objects, Relations, Occasions, and Interest, do exert themselves in many outward effects of Love. But this Love hath no root in ourselves until it be planted in us by the Holy Ghost. And as it is so, it is the principal part of the Renovation of our natures into the Image of God, who is Love. This Love is of God; And everyone that loveth is born of God, 1 Joh. 4. 7. You are taught of God to love one another.
2. It is an effect of Faith. Faith worketh by Love, Gal. 5. 6. Hence as we observed before, Love to the Saints is so frequently added unto Faith in our Lord Jesus Christ, as the effect and pledge of it. And although it proceeds in general from Faith as it respects the Commands and Promises of God, yet it derives immediately from Faith as acted on the Lord Jesus Christ. For he being the Head of the whole mystical Body, it is Faith in him that acts itself by Love towards all the Members. Holding him the Head by Faith, the whole Body edifies itself in Love, Ephes. 4. 15, 18. And the more sincere, active and firm our Faith in Christ is, the more abundant will our Love be towards all his Saints. For Faith in Christ doth first excite Love unto him, from whom, as it were, it descends unto all that it finds of him in any others. And our Love of the Saints, is but the Love of Christ represented and exhibited unto us in them. The Papists tell us that Love or Charity is the form or life of Faith, without which it is dead. It is so far true, that according to the Apostle James, where it is not, there Faith is dead. Not that it is the life of Faith, but that Faith wherever it is living will work by Love. Faith therefore is the life, the quickening, animating principle of Love, and not on the contrary. And that Love which proceedeth not from, which is not the effect of, which is not enlivened by Faith, is not that which the Gospel requireth.
3. Believers are knit together in an entire Affection. This is that Cement whereby the whole mystical Body of Christ is fitly joined together and compacted, Ephes. 4. 16. This mutual adherence is by the uniting, cementing efflux of Love. It is but an Image of the Body, or a dead carcass that men set up, where they would make a Bond for Professors of Christianity, consisting of outward Order, Rules, and Methods of Duties. A Church without it, is an heap of dead stones, and not living stones fitly compacted and built up a Temple unto God. Break this Bond of Perfection, and all spiritual Church Order ceaseth; for what remains is carnal and worldly. There may be Churches constituted in an outward human Order, on supposed prudential Principles of Union, and external Duties of Communion, which may continue in their Order, such as it is, where there is no Spiritual Evangelical Love in exercise among the Members of them. But where Churches have no other Order, nor Bond of Communion but what is appointed by Christ, wherever this Love faileth, their whole Order will dissolve.
4. This mutual Love among Believers, springs from and is animated by their mutual Interest in Christ, with their Participation of the same Divine Nature thereby. It is from their Union in Christ the Head, that all the Members of the Body do mutually contribute what they derive from him unto the edification of the whole, in the exercise of Love. Hereby are they all brought into the nearest Relation to one another, which is the most effectual motive and powerful attractive unto Love. For as the Lord Christ saith of everyone that doth the will of God, the same is my Brother and Sister, and Mother, Matth. 12. 18. he is dearly beloved by him, as standing in the nearest Relation unto him; so are all Believers by virtue of their common Interest in Christ their Head, as Brothers, Sisters, and Mothers to each other; as Members of the same Body which is yet nearer, whence the most intense Affection must arise. And they have thereby the same new spiritual nature in them all. In Love natural, he that doth most love and prize himself, commonly doth least love and prize others. And the reason is, because he loves not himself for anything which is common unto him with others, but his self-love is the ordering and centring of all things unto his own satisfaction. But with this Spiritual Love he that Loves himself most, that is, doth most prize and value the Image of God in himself, doth most Love others in whom it is. And we may know whether we cherish and improve Grace in our own Hearts, by that Love which we have unto them in whom it doth manifest itself. 1 Joh. 5. 1.
5. This Love in the first place acts itself by valuation, esteem, and delight. So the Psalmist affirms, that all his delight was in the Saints and in the excellent in the Earth, Psal. 16. 3. The Apostle carries this unto the height in that Instance, wherein we ought to lay down our lives for the Brethren, 1 Joh. 3. 16. For whereas Life is comprehensive of all that is dear or useful unto us in this world, what we ought if called thereunto to part with our lives for, we value and esteem above them all. It is true, the cases wherein this is actually required in us, do not frequently occur; And they are such alone wherein the Glory and Interest of Christ are in an especial manner concerned. But such a Love as will always dispose, and when we are called enable us unto this Duty, is required to be in us if we are Disciples of Christ. So are we to prize and value them, as at least to be ready to share with them in all their conditions. For,
6. This Love acts itself by all means, in all ways and Duties whereby the Eternal, Spiritual and Temporal good of others may be promoted. And it would require a long discourse to go over but the principal Heads of those Ways and Duties which are required unto this End. Something will be spoken afterwards to that purpose. At present I have aimed only at such a Description of this Love, as may distinguish it from that cold, formal pretence of it in some outward Duties, which the most satisfy themselves withal.
This is that Love which the Gospel so earnestly commendeth unto, and so indispensibly requireth in all the Disciples of Christ. This with its exercise and effects, its Labor and Fruits, is the Glory, Life and Honor of our Profession, without which no other Duties are accepted with God.
And the reason is manifest from what hath been spoken why the Apostle giveth this as a ground of his good Perswasion concerning these Hebrews, as that they had an especial Interest in those Better things from which Salvation is inseparable. For if this Love in general be so a Grace of the Gospel, if it so spring and arise from the Love of God in Christ, as that there neither ever was, nor can be the least of it in the world which is not an Emanation from that Love; and if in its especial nature it so particularly relates unto the Spirit of Christ, and our Union with him, it must needs be among the principal Evidences of a good spiritual condition. And the same will yet farther appear if we consider the grounds whereon it is enforced in the Gospel, which are principally these that follow.
1. As the Head of all other considerations the Lord Christ expresseth it as that which was to be the great Evidence unto the world of the Truth and Power of the Gospel, as also of his own being sent of God, Joh. 17. 21. That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me. It is true there is another especial principle of the Union of Believers as they are one in God and Christ. This is that one Spirit whereby they are all united unto him as their mystical Head. But this alone is not here intended, as being that which the world can no way discern, nor consequently be convinced by. He intends therefore their Unity among themselves, the Life and Spirit and Bond whereof is this Love, as hath been declared. There is no other kind of Unity which may be among Christians, that carrieth the least conviction with it, of the Divine Mission, Truth and Power of Christ. For they may be all carnal, from carnal Principles, and for carnal Ends, wherein the world can see nothing extraordinary, as having many such Unities of its own. Herein therefore doth the Testimony consist which we give to the world, that Jesus Christ was sent of God. And if we fail herein, we do what we can to harden the world in its impenitency and unbelief. To see Believers live in Love according to the nature, and acting the Duties of it before mentioned, was in ancient times a great means of the Conviction of the world concerning the Truth and Power of the Gospel, and will be so again when God shall afresh pour down abundantly that Spirit of Light and Love which we pray for. And in some measure it doth so at present. For whosoever shall consider the true Church of Christ aright, will find the Evidences of a Divine Power in this matter. For it doth and ever did consist of all sorts of persons in all Nations and Languages whatever. High and low, rich and poor, Jews, Greeks, Barbarians, Scythians, men of all Interests, Humours, Oppositions, dividing Circumstances, at distances as far as the East from the West, do constitute this Body, this Society. Yet is there among all these, known to each other or unknown, an ineffable Love ready to work and exercise itself on all occasions in all the ways before insisted on. And this can be from no other Principle but the Spirit and Divine Power of God, giving Testimony thereby unto the Lord Christ whose Disciples they are.
2. Our Right unto, our Privilege in, and Evidence of our being the Disciples of Christ, depends on our mutual Love, Joh. 14. 34, 35. A new Commandment I give unto you, that you love one another, as I have loved you, that ye also love one another. By this shall all men know that you are my Disciples if you have love one to another. This especial Commandment of Christ concerning mutual love among his Disciples is here and elsewhere called a new Commandment. When mankind by sin fell off from the love of God, and out of it, from loving him and being loved of him, they fell into all manner of discord and enmity among themselves, living in malice and envy, hateful and hating one another, Tit. 3. 3. And from the same root still springs all contention. From whence come Wars and Fightings, come they not hence, even from your Lusts, Jam. 4. 1. In the former Revelations of the Will of God as in the Law, there was mutual Love commanded, Envy, Hatred, and Revenge being forbidden. But yet there was a great defect and weakness in this matter, partly in the obscurity of the Law, partly out of some forbearances which God was pleased to exercise towards that carnal people by reason of the hardness of their hearts; and partly out of their darkness that they did not understand the Spirituality and Holiness of the Commands. But the principal Imperfection of the Law in this matter was, that it gave no Example of that Love which is necessary to restore us into that condition of the Love of God and one another which we fell from. This was reserved for Christ that in all things he might have the pre-eminence. Until he set us the example of it in his inexpressible Love to us which is so frequently proposed unto our imitation, we could not know what kind of Love it was wherewith we ought to love one another. So saith he here, That you love one another as I have loved you; see Joh. 3. 16. Hence the Commandment of Love becomes a new Commandment; not only because it was newly revived by Christ in an especial manner, when the Doctrine of the Duties of it was cast under Pharisaical corruptions, Matth. 5. and the practice of it in the wickedness of the world, nor only because it was more plainly and clearly given by him than it had been under the Law, or only because he had revealed the Love of God unto us; but principally because it was now founded, established, and animated by the Example of the Love of Christ himself, which gave it a new life and nature, making it a new Commandment. And the first Observation of it is the first Evidence of the Renovation of all things by Jesus Christ. He came to restore and renew all things; but the work whereby he doth it, is for the most part secret and invisible in the Souls of men. What Evidence and Token of this great work is there given unto the World? It is principally this, the bringing forth of the practice of that Love, which is in a manner the fulfilling of that Original Law of our Creation which we broke and from which we fell. For so he adds, By this shall all men know that you are my Disciples, if you have Love one for another, The great Example which I have set you being that of Love, the new Commandment which I have given you being that of Love; the design I have to accomplish in and by you being the Renovation of Love, how shall or can men otherwise know you to be my Disciples but by your mutual love? Without this therefore we can no way evidence ourselves to be the Disciples of Christ. And this one consideration is of more weight with me, than a thousand wrangling Disputes that would furiously drive men into such outward forms and compliances which they call Love.
3. This mutual Love is that wherein the Communion of Saints doth consist. How great a thing that Communion is, appears from the place which the acknowledgement of it hath always had in the ancient Creeds of the Church. I do not say this Communion doth consist solely therein. There belongs unto it a common participation of the same sanctifying Spirit, and a common Interest in the same spiritual Head Christ Jesus, as to its principles, and common participation of the same Ordinances as to its exercise. But herein doth this Communion among themselves principally consist. That it hath no concernment in an outward compliance with certain Rites and Ceremonies that are invented not for the life of Unity, but for a show of Uniformity, I suppose all men are well enough satisfied. But this is the Order of the Communion of Saints. The foundation of it is laid in a joint participation of the same quickening Spirit, and Union with Christ thereby. It is acted and exercised by Love arising from this Spring; and it is expressed in our joint participation of the same Ordinances of Worship. Hence it is apparent that where this Love is not, there is no Communion of Saints nor anything belonging thereunto. For our participation together in the same Ordinances is no part thereof, unless the influence of our Original Communion in the participation of the same Spirit, be conveyed thereunto by Love, by which alone it is acted. This the Apostle fully expresseth; Ephes. 4. 15, 16. But speaking the Truth in Love we may grow up into him in all things which is the Head even Christ; from whom the whole Body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body unto the edifying of itself in Love. There is not a more eminent description of the Communion of Saints, especially as united in Church Order, in the whole Scripture. And we see that it begins and ends in Love, and so is carried on from first unto last. The Spring and Fountain of it lies in our Relation unto, and Union with Christ the Head. And we are said to grow up into him in all things, when we expressly derive all from him, and direct all to him, when in the increase of every Grace, our Union with him is more express and confirmed, and our likeness with, nearness to him is enlarged. From him as from the Head, the whole Body and every Member thereof, hath all those spiritual supplies, whereby their Union with him is expressed, and their Communion among themselves is acted and carried on. For the Union and Communion of the Church doth not consist in things of outward Order, and supposed Decency, but in the fit joining and compacting of all the Members in the same Body, by an effectual communication of spiritual Supplies from Christ the Head which do naturally cast every part of the Body into that place and use which is designed unto them. But what do the Saints themselves as Members of this Body? why every joint, every principal person on the account of Gifts, Grace, or Office, yea every part, every member, contributes to the Edification of the whole, and the increase of Grace in it, which is the end of all this Communion. But how is this done, how is their part acted? saith the Apostle, it is done by Love. The foundation of it lies in their speaking the Truth in Love, 〈 in non-Latin alphabet 〉 , holding, believing, professing the Truth, so as to exercise mutual Love thereby. In whatsoever we manage the Truth, in all that we have to do in the Profession of it, in speaking, preaching, conference, instruction, it is all to be managed in Love to the whole Body, or we had as good let it alone. And the End of all is Edification in Love; that is, either by Love, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , which is frequent; or in Love, seeing in the increase or enlargement thereof doth our Edification principally consist. For as Love edifieth, 1 Cor. 8. 1. is the principal means of the Edification of the Church; so it is itself in its increase a principal part of Edification. A Church abounding in Love, is a Church well built up in its Faith. And this also farther evinceth the necessity of this Duty and Grace. The Communion of Saints in anything else without this is a deceitful figment.
4. Without this Love we are of no use in the Church of God. Some men seem to be very useful by their Gifts, and I wish that none do pride themselves in them, or bear themselves high upon them. For of themselves they are apt to puff us up. But the very Truth is, that without this Love, and the constant exercise of it, they are of little or no use unto the true spiritual Edification of the Church. This our Apostle doth not only plainly affirm, but also so largely argue, as we need not further insist upon it, 1 Cor. 13. For he doth not only compare the most excellent Gifts of the Spirit with it, preferring it above them all; but also declares that without it, no man by virtue of those Gifts is of any better use in the Church, than a little sounding Brass, or a tinkling Cymbal, ver. 1, 2, 3. Wherefore we may consider,
5. That whatever Grace any man seem to have, whatever Profession he make, of whatever use he appear to be, if he have not this Love, if he live not in the exercise of it, he hath indeed no Grace in Truth, nor any real Interest in the Benefits of the Gospel. Faith where it is sincere worketh by Love, Gal. 4. and that which doth not so is vain, dead, and useless, Jam. 2. 14, 15, 16. If we love one another, we are born of God, and know God; if we do not, we know not God, whatever we pretend, for God is Love, 1 Joh. 4. 7, 8. And many other considerations of the like nature might be called over, from whence it is manifest what ground the Apostle had to lay so great weight as he doth on that Love which he hath observed among the Hebrews.
I cannot pass by this subject wholly without a little farther pressing the necessity of the obtaining and due exercise of this Grace. I know not how it comes to pass, but so it is, that men are harrassed continually about want of Love, with Writings keen and invective, yet little Fruits do we see to come thereof. And the plain reason of it is, because the Love which men so contend for, is confined to that practice in, and of Ecclesiastical Communion, whose measures they have fixed to themselves. If you will do thus and thus, go in such or such ways, so or so far, leave off such ways of Fellowship in the Gospel as you have embraced and think according unto the mind of God, then you have Love, else you have none at all. How little either Unity or Love hath been promoted by such Principles and Practices, is now evident; yea how much Divisions, Animosities, and mutual Alienations of minds and affections have been increased by them. For my part I should be sorry that any man living should out-go me in earnest desires that all the people of God were agreed and united, as in Faith and Love, so also in the same way of Worship, in all things; However I know my desires unto that End are sincere. But that there can be no Love, or no due exercise of it, until that be accomplished, I am not persuaded, I do not believe; yea I judge that if ever it be, it will rather be the effect and fruit of Love; than the cause of it. Let us therefore all lay hold on the present season, and not lose the exercise of Love whilst we contend about it. I know no way wherein I judge that any who fear God in the world do walk at this day, that is in and of itself inconsistent with Gospel Love, or a real Obstruction to the exercise of it. If any such there be, it is really to be abhorred. And the more semblance there is of such an Evil in any opinion, way, or practice, the more it is to be suspected. But to charge this upon the gathering of Professors of the Gospel and Obedience unto Christ, into particular Congregations, or especial Societies for Church Administrations, hath an appearance at least of Envy, Ill-will, and Ignorance. For none of the Institutions of Christ, such as this is, can either directly or by any just consequences, obstruct that Love which he requireth of his Disciples, and which indeed they are all suited to promote. And this of particular Churches is an effect of the Wisdom of Christ providing a way for the constant and due exercise of that Love towards some which is to be extended unto all as opportunities are offered. And those who would persuade us to forsake these Assemblies, and to break up their Societies, that returning into the larger Communion of the many, we may have and exercise Love, do but persuade us to cast away our Food that we may be strong, and to throw away our Clothes that we may be warm.
Let us therefore not wait for other seasons, nor think any outward thing previously necessary unto the due discharge of this great Duty of the Gospel. We are in our way, let us go about our work. And I shall only at present give a few Cautions against the common hindrances of it, because it must yet be spoken unto again immediately.
1. Take heed of a froward natural temper. Wherever this is predominant, it either weakens Love, or sullies the Glory of its exercise. Some good persons have naturally so much of the Nabal in them, that a man scarce knows how to converse with them. They mingle all the sweet fruits of Love with so much harshness and sowrness, as makes them ungrateful unto those who most need them. I think it is a mistake, that Grace only subdues our sinful corruptions; it will if cared for and used as it ought, cure our natural Dispositions, so far as any evil, or occasion of evil is as it were incorporated with them. If it maketh not the froward, meek, the angry, patient, the peevish and morose, sweet and compliant, how doth it make the Leopard lie down with the Kid, and the Wolf dwell with the Lamb, Isa. 11. 6. And it is not enough considered how great a Luster is put upon the exercise of Love, when it is accompanied with a natural condescension, compliance and benignity.
2. Watch against the disadvantages of an outward condition. Those of high degree are usually encompassed with so many circumstances of distance, that they know not how to break through them unto that familiarity of Love that ought to be among Believers. But as the Gospel on all civil or secular accounts leaves unto men all their Advantages of Birth, Education, Offices, Power, manner of converse, free and entire, so with respect unto things purely Spiritual it lays all level among Believers. In Jesus Christ there is neither Jew nor Greek, Barbarian nor Scythian, bond nor free, but all are one in Christ, and it is the new Creature alone that makes the difference. Hence in all affairs of the Church we are forbid to have any respect unto the outward state and condition of men, Jam. 2. 1, 2, 3, 4, 5. We all serve the same common Lord and Master, who when he was rich, for our sakes became poor. And if we for his sake lay not aside the consideration of all our Riches with that distance of mind and conversation from the poorest Saints, his Disciples. I speak not now of the laying out of men's wealth for the use of the poor, but of lowliness of mind in condescending unto a Brotherly Communion in Love with the meanest of them. Let therefore the greatest know, that there is no Duty of Spiritual Love that unbecomes them. And if their state and condition keep them from that Communion of Love which is required of all Believers, it is their Snare and Temptation. If they converse not familiarly with the lowest of them as they have occasion, if they visit them not when it is requisite, if they bear them not in their Hearts and Minds as their especial Church Relation requires, they sin against the Law of this holy Love.
3. Watch against provocations. Whilst we and others are encompassed with the Body of our Infirmities, we shall meet with what we may be prone so to esteem. Where men are apt to turn every Infirmity, every failing, every neglect, and it may be every mistake, into a provocation and to take offense thereat, never expect anything of Love from such Persons. For as their frame is a fruit of pride, and self-conceit, so it is diametrically opposite unto all the principal actings of Love described by our Apostle, 1 Cor. 13. 4, 5, 6, 7.
4. Take heed of resting satisfied in the outward Duties of Love, without the inward workings of it, as also in an apprehension of inward Affections without outward Fruits. Men may have a Conviction that all the outward Duties of Love, in warning, admonishing, comforting, relieving with outward supplies are to be attended unto, and may accordingly be exercised in them, and yet exercise little real Love in them all. Hence our Apostle supposeth that a man may give all his Goods to feed the poor, and yet have no Charity, 1 Cor. 13. 2. All Fruit partakes of the nature of the Root. If the good we do in these kinds proceed only from Conviction of Duty, and not from fervent Love, they will prove but Hay and Stubble that will burn in their Trial.
Secondly, With this Love as an eminent Adjunct of it, the Apostle expresseth . the labor of it, the labor of Love, 〈 in non-Latin alphabet 〉 ; laboriosa charitas; laborious Love, saith Beza. Laboris ex charitate suscepti, Eras. the labor undergone on the account of Love, that is, in the exercise of it. 〈 in non-Latin alphabet 〉 is such a kind of labor as is attended with much difficulty and trouble, a painful labor. A lazy Love like that described by the Apostle, Jam. 2. 15, 16. and which most men satisfy themselves withal, is no evidence of a saving Faith. But we are here taught, that Love if it be true is laborious and diligent: or, Great and difficult labor is required unto Love in its due exercise. It is not unto Love itself absolutely but unto its exercise that this labor is required; yet this exercise is such as is inseparable from the Grace itself. And this is necessary upon the account of the Difficulties that lie in its way, and the Oppositions that it meets withal. These make a work laborious and painful. Faith and Love are generally looked on as easy and common things; But it is by them who have them not. As they are the only Springs of all Obedience towards God, and Usefulness towards men, so they meet with the greatest oppositions from within and from without. I shall name some few of those which are most effectual, and least taken notice of. As,
1. Self-love; This is diametrically opposed unto it. Self-love is the making a man's self his own Centre, the beginning and ending of all that he doth. It makes men grudge every drop of good that falls besides themselves; and whoever is under the power of it, will not willingly and cheerfully do that for another, which he thinks he can do for himself. This is the measure of self; whatever is added unto it, it doth not satisfy; it would still have more: and whatever goeth from it, on one account or other it is too much, it doth not please. Unless this be in some good measure subdued, mortified, and cast out, there can be no exercise of Love. And hereunto labor is required. For man being turned off from God is wholly turned into himself. And without an holy violence unto all our Affections as naturally depraved, we can never be freed from an inclination to center all in self. And these things are directly contradictory. Self-love, and Love of the Saints, are like two Buckets, proportionably unto the rising of the one, the other goeth down. Look unto what degree soever we arise in self-love, whatever else we do, and whatever our works may be, to the same proportion do we sink in Christian Love.
2. Evil surmises rise up with no small efficacy against the exercise of Love. And they are apt on various accounts to insinuate themselves into the minds of men when they are called unto the discharge of this Duty. One thing or other from this depraved Affection which our nature is obnoxious unto, shall be suggested to weaken our hearts and hands in what we are about. And it requires no small spiritual labor to cast out all such surmises, and to give up ourselves to the conduct of that Charity which suffereth long and is kind, which beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13.
3. Distrust of God's Promises as to supplies for ourselves. Men are afraid that if they should enlarge themselves in a way of Bounty towards others, which is one Duty of Love, they may in time be brought even to want themselves, at least, as unto that proportion of supplies which they judge necessary. It were endless to recount the sacred Promises which give assurance of the contrary. Nor can any one Instance in the whole world be produced unto this purpose. But these are looked upon as good words by the most, but are not really believed. Yea men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy, whilst they believe not those which are annexed unto Duty. For he who believeth not any Promises of the Gospel, believeth none. Faith doth as equally respect all God's Promises, as Obedience doth all his Commands. And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience, That largeness in Charity is the best and safest way of thriving in this world.
4. Where the Objects of this exercise of Love are multiplied, Weariness is apt to befall us, and insensibly to take us off from the whole. The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty; and the corruption of our Hearts with self-love useth the consideration of them, to make us weary of all. Men would be glad to see an end of the trouble and charge of their Love, when that only is true which is endless. Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work, but show the same diligence unto the full assurance of hope unto the end. See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions, it is a sign that what we have done already, did not spring from the proper Root of Faith and Love. What is done in the strength of Nature and Conviction, howsoever vigorous it may be for a season, in process of time will decay and give out. And this is the reason why so many fail in the course of their Profession. All Springs of Obedience that lie in Convictions and the improvement of natural Abilities under them, will at one time or other fade and dry up. And where we find ourselves to faint or decay in any Duties, our first enquiry should be after the nature of their spring and principle. Only the Spirit of God is living water that never fails. So the Prophet tells us, that even the Youths shall faint and be weary, and the Young men shall utterly fail, Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties, yet if they have nothing but their own strength, the Ability of nature under Convictions to trust unto, they will and shall faint and utterly fail. For that such are intended is manifest from the opposition in the next words; But they that wait upon the Lord shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint, ver. 31. If our Strength and Duties be derived by Faith from God, the more we engage in them, the more it will be increased. The way of the Lord is strength to the upright, Prov. 10. 29. Where we are upright in the way of God, the very way itself will supply us with new strength continually. And we shall go from strength unto strength, Psal. 84. 7. from one strengthening Duty unto another, and not be weary. But hereunto diligence and labor also is required.
From these and the like considerations it is that the Apostle here mentioneth the industrious labor of Love that was in the Hebrews, as an evidence of their saving Faith and Sincerity.
The next thing expressed in these words is the Evidence they gave of this labor of Love, and the means whereby the Apostle came to know it. They shown it, 〈 in non-Latin alphabet 〉 , ye have shown or manifested it. The same word that James useth in the same case, 〈 in non-Latin alphabet 〉 , chap. 2. 18. show me thy Faith by thy works, declare it, make it manifest. And a man may show a thing two ways: (1) By the doing of it. (2) By declaring what he hath done. He that works visibly in his calling shows his work by what he doth. And he who works in secret may declare it as he hath occasion. It is in the first sense that the Hebrews shown their labor of Love, and that James requires us to show our Faith and Works. The things themselves are intended which cannot but be manifest in their due performance. To show the labor of Love is to labor in the Duties of it, as that it shall be evident. Yet this self-evidencing power of the works of Love, is a peculiar property of those that are some way eminent. When we abound in them, and when the Duties of them are above the ordinary sort and rate, then are we said to show them, that is, they become conspicuous and eminent. To that purpose is the command of our Savior, Matth. 5. 16. Let your light so shine before men that they may see your good works and glorify your Father which is in Heaven. Not only let it shine, but let it so shine, which respects the measure and degree of our Obedience; and herein are we required so to abound that our works may be evident unto all. If they will take no notice of them for their good, if they will revile us and reproach us for our good works, as though they were evil works, which is the way of the world towards most Duties of Gospel Obedience, they themselves must answer for their Blindness; our Duty it is so to abound in them, as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are, or turn their faces from them out of dislike of what we do. Nothing is to be done by us that it may be seen; but what may be seen is to be done that God may be glorified. Wherefore these Hebrews shown the work of Faith, and the labor of Love, by a diligent attendance unto, and an abundant performance of the one and the other.
3. The End, or Reason, or Cause of their performance of these Duties, which gives them spirit and life, rendering them truly Christian and acceptable unto God, is added, 〈 in non-Latin alphabet 〉 , towards his name. Some would have 〈 in non-Latin alphabet 〉 , to be put for 〈 in non-Latin alphabet 〉 , in his name; which also may bear the sense here intended. But towards his name is more emphatical. And we may observe (1) That in this place it respects not the whole work of these Hebrews, the work of Faith before mentioned, but it is peculiarly annexed unto the labor of Love, The labor of Love towards his name. (2) That it was the Saints that were the immediate object of that Love; as is declared in the words ensuing, in that you have ministered to the Saints and do minister. Wherefore it is a Love unto the Saints on the account of the name of God that is intended. And this Love unto the Saints is towards the name of God on three accounts: (1) Objectively: Because the name of God is upon them; They are the Family that is called after his name. Of him the whole Family of them in Heaven and Earth is named, Ephes. 3. 15. They are the Family of God, or Household of God, chap. 2. 19. The Saints of the most high, Dan. 7. 27. The Name of God is upon them, and therefore what is done unto them is done towards the Name of God whether it be good or evil. (2) Formally; because their Relation unto God is the Reason why they labored in Love towards them. This is that which gives this Love its especial nature, when it is exercised towards any, merely on the account of their Relation unto God, because they are his, because his name is called on them. (3) Efficiently; The Name of God is his Authority and Will; God requires this labor of Love of us; it is his Will and Command; and therefore whatever we do in the discharge of it, we do it towards his Name, that is, with a due reverence of, and regard unto his Will and Authority. The whole therefore of this Duty rightly performed begins and ends with the name of God. Hence we may observe; That,
It is a due regard unto the Name of God that gives Life, Spirituality and Acceptance unto all the Duties of Love which we perform towards others. Great things have been done in the world, with a great appearance of Love, which yet have been all lost as to the Glory of God, and the spiritual Advantage of them by whom they have been done. Some have been lost from a principle of Superstition, some from a design of Merit, some from vain Glory or a desire of Reputation, by being seen of men. And many other ways there are whereby men may lose the benefit of what they have wrought. Now whereas this labor of Love is a Duty which hath so many difficulties attending it as we have before declared, it is of the highest concernment unto us to take care that what we do therein be not lost. Unless it be done with respect unto the Command of God, and so be a part of the Obedience of Faith, unless it be influenced with a regard of their Relation unto God, and his peculiar concernment in them towards whom our Love is exercised, it will not endure the Trial, when the Fire of it shall consume all Hay and Stubble. What we do in this kind is so to be done as that the Lord Christ may own it as done unto himself in the first place.
Again, There is the Object of this Love in its exercise, and they are 〈 in non-Latin alphabet 〉 , the Saints. And they are considered either as to their general condition and qualification, which is expressed, they are Saints; or as unto their particular state and circumstances, they are such as stand in need to be ministered unto.
1. They are Saints. There is nothing more evident than that all true Believers, and all those who upon their Profession are presumed so to be, are in the New Testament styled Saints. For 〈 in non-Latin alphabet 〉 are the same with 〈 in non-Latin alphabet 〉 , Rom. 1. 7. 〈 in non-Latin alphabet 〉 , Heb. 2. 〈 in non-Latin alphabet 〉 , 1 Cor. 1. 2. Saints are the same with called and sanctified in Jesus Christ. Every Believer is sanctified; and everyone who is not sanctified, is no true Believer; so that Believers and Saints are the same. But the Atheism of this Age hath made it a Reproach among many once to use the name; and with some this Appellation is restrained unto such as are canonized or deified by themselves. Chrysostom is express to our purpose on this place. 〈 in non-Latin alphabet 〉 . Hearing these things, I beseech you let us minister unto the Saints. For every Believer, in as much as he is a Believer, is a Saint. Although he be a secular person (which he mentions in opposition to their Imagination who confined Saintship unto Monks) he is a Saint; which he proves by Testimonies that they are sanctified. These Saints therefore were the Disciples of Christ, Professors of the Gospel, presumed in Charity to be true Believers and therefore real Saints.
2. They are supposed to be in such an outward condition as to stand in need of being administered unto; they were in some kind of wants or distresses. And such was in an especial manner the condition of the Saints at that time among the Hebrews. Their Poverty was such as that our Apostle in many places, perhaps in all where the Gospel had success, made collations for them. And as he pressed the Gentile Believers unto a contribution unto this purpose, with weighty Arguments, Rom. 15. 25, 26, 27. so he looked on his Duty herein of so great importance that he earnestly requests that his discharge of it might be accepted with God and by the poor Saints themselves, ver. 30, 31. And where any Churches had largely ministered in this kind, he rejoiceth in it, as that which would tend unto the unspeakable advancement of the Glory of God's Grace, 2 Cor. 9. 11, 12, 13, 14, 15. And this Duty was the Apostle most careful in, as that wherein he gave a Testimony unto the change of the Church Estate of the Old Testament. All the Jews before all the world over did send their Oblations in things dedicated, Silver and Gold, unto the Temple. And if they made any Proselytes among the Gentiles, the first thing they did was to cause them to acknowledge their Obedience by sending Gifts to the Treasury of the Temple; and that this was done from all parts of the Roman Empire was known and complained of. Wherefore our Apostle declares that the Old Church state was now changed, and that the believing Saints were become the only Temple of God. And therefore from all those whom he made Proselytes of, or won to the Faith of Christ, he calleth a Benevolence for that Temple or the poor Saints in Judea. This therefore was an eminent Duty in that place and at that season. For this Poverty and these Exigencies they were cast under on many accounts. For at that time they were under great Oppressions, and Devastations by the Covetousness and Rapine of their Rulers, or the Roman Governors of them. And the whole Nation was every day vexed by seditious persons and prevailing multitudes of Robbers. And these things were common unto them with others. But moreover, they were exposed in particular for the profession of the Gospel unto great persecution, wherein in an especial manner their Goods were spoiled, and their persons brought under various distressing Calamities, as our Apostle declares, chap. 10. 32, 33, 34. Besides generally those who gave up their names unto Christ were of the lower sort of the people, the poor among them receiving the Gospel. All these things declare their wants to have been great, besides other incidents of life that might befall them unto their distress. These were they unto whom the Hebrews ministered, whose condition put an eminency on that Duty.
But it may be said, That if this were their state, how could any of them, or how could the Church in general thus labor in Love, by administering unto the wants of others, when they themselves were even overwhelmed with their own? I answer, (1) We do not I fear sufficiently understand what was the frame and spirit of those first Believers; and out of how very little of their own they would administer unto the greater necessities of others, that there might be no lack in the Body. So the Apostle tells us that in the Church of Macedonia, when they were under Trials, Afflictions, Persecutions, their deep Poverty abounded with the Riches of Liberality, 2 Cor. 5. 2. In their own great Poverty and under Persecution they contributed largely unto the necessity of others. For us who are apt to think that there are so many things necessary that we may minister unto the poor Saints, as so much wealth at least, so much provision for our own Families, peace and some kind of quietness in what we enjoy, it is no wonder if we cannot so easily understand what is affirmed of that labor of Love which was among the Primitive Believers. They gave freely and liberally out of their Poverty and amidst their Troubles, we can scarce part with superfluities in Peace. (2) It is not improbable but that there might be some in the Church who escaping the common calamities of the most, were able to contribute bountifully to the necessity of others; and their discharge of Duty is reckoned by the Apostle unto the whole Church, whilst in the rest there was a willing mind, whence they were judged and accepted according to what they had, and not according to what they had not. And those who have Ability in any Church should do well to consider the Honor and Reputation of the whole Church in the sight of God and man depends much on their Diligence and Bounty in the discharge of this Duty. Hence is that peculiar direction of our Apostle unto