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opportunities and abilities, yet without this persuasion they will want the quickening form and soul of them, which is a design to place our love in them ultimately on Jesus Christ.

Obs. III. We may, as occasions require, publicly testify that good persuasion which we have concerning the spiritual condition of others, and that unto themselves.-Our apostle here acquaints these Hebrews with his good persuasion concerning them; and likewise in all his Epistles he still declares his hopes and confidence of their blessed interest in Christ, to whom he wrote; and spares not to give them all the titles which really belong only to elect believers. Now, as this is not to be done lightly, not in a way of flattering compliance, 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 backslidings among them, may so be cast down and despond, as to be discouraged in their du ties and progress. In this case, it is not only lawful, but expedient, yea necessary, that we should testify to them that good persuasion which we have concerning their state and condition, with the grounds thereof, as the apostle doth in this place. So in like case testified our Saviour himself concerning, and unto the church of Smyrna: "I know thy poverty," what thou complainest of, and art ready to sink under, "but thou art rich," Rev. ii. 9. 2. It may and ought to be done for their just vindication. The disciples and churches of Christ may be falsely accused and charged, and yet it may be, with so much probability, or at least appearance of evil, as that they may greatly suffer in their just reputation, whereby the holy name of the Lord Christ is also dishonoured. He who falsely accuseth all the brethren before God continually, wants not instruments to fix calumnies upon them among men here below. In such a case, it is our indispensable duty to testify our good persuasion concerning them, be they persons or churches who are so traduced. And if we do it not, we have a copartnership in the guilt of their enemies' false accusations. 3. When we have any necessary duty to discharge towards them, which this testification of our persuasion concerning them may render more effectual, or prevent it having another end than what we aim at, or remove any prejudice out of its way. This was the very case wherein the apostle testifieth his persuasion concerning them unto these Hebrews. His design was to admonish them of some faults, sins and miscarriages, that had already been among them; and moreover to charge them with a care about apostasy from the gospel, which the way wherein some of them

were, seemed to have a tendency to. But lest this his dealing with them, which had an appearance of much severity, should have begotten prejudices in their minds against his person and ministry on the one hand, or too much dejected and cast them down on the other, he secures his procedure on both sides with this testification of his confidence concerning their spiritual condition, thereby at once assuring them of his love, and evidencing the necessity of his admonition. And herein hath he, in the example of the wisdom bestowed on him for this end, given us an inviolable rule of our proceeding in like cases.

Obs. IV. The best persuasion we can arrive unto concerning the spiritual condition of any, leaves yet room, yea makes way for gospel threatenings, warnings, exhortations, and encouragements. There is nothing more common than to charge the ways of some, than that by persuading men of their regeneration and saintship, they render them secure, and the threatenings of the gospel in an especial manner unuseful unto them. Neither is there any question but that this, as all other ways of God and his grace, may be abused. But those who manage the charge in general, may do well to fix it in the first place on the apostles. For there is not any of them, but testify the same persuasion concerning all them to whom they wrote, and there is no doubt but that their way of preaching and writing was the same. But yet this hindered them not from the use of all sorts of evangelical comminations, exhortations and encouragements, from whence we are to take our example and warrant for the same practice. This therefore lies evident in their procedure, which is our instruction and rule, namely, that looking on men as believers, or being persuaded of their good spiritual condition, we yet ought to apply unto them all the means appointed by Christ for the begetting, increase and continuance of 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. xi. 20. Take the peace and comfort of thy faith, but be neither proud nor secure. Where there is any such effect hereof towards a Laodicean security, there is a just ground to suspect, that the persuasion itself is a pernicious mistake. And it is the duty of all professors, to give heed diligently, lest any such root of bitterness spring up amongst them and defile them. If once a persuasion of this good condition begins to influence towards security, and a neglect of duty, then ought they to be in the highest jealousy concerning their condition itself. 2. Whatever men's state and condition be under the gospel,

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they are still obliged unto the means appointed for their edifi cation and preservation. Amongst all the vain imaginations about religious things, vented in these latter days, there is none savours more rankly of Satanical pride and human folly, than that of such a state of perfection attainable in this life, wherein, as it is phrased, men should be above ordinances, that is, should be vainly puffed up in their fleshly minds, above the authority, and wisdom, and truth of God. Whilst we are in the way under the conduct of the gospel, we need all the advantages it affords in our progress. Of this sort are all the threatenings, promises, exhortations, encouragements contained in it. And the proper use 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 baulk or wave the delivery and pressing of any evangelical warning, or the severest threatening contained in the gospel, much less, encouragements and motives unto faith and obedience, though we are persuaded they both believe and obey. For, as it is not impossible but that both they and we may be mistaken in their condition, and that the severest menaces may be their proper portion in the world; so, be their condition what it will, all these things have not only their proper use towards them, but are necessary for them in their several kinds. For although they, every one of them as singly laid down, are of the same signification in themselves, yet in their application unto men, they have a sense suited unto their condition: for instance, the same threatening as applied unto unbelievers, tends to beget dread, terror, and fear of wrath in them, to fill them with evidences of God's displeasure. As applied unto 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 inter

mixture of all these things in the Scripture itself, is to be our rule, and not any imagination of our own.

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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. x. 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. Ta xgurlova, better things:" 2. εχόμενα σωτηρίας, • such as accompany salvation.'

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1. He was persuaded concerning them, Ta gulova, 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 Ta glove may be put for ra xenora, 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

VOL. V.

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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 things 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, xx sxus

σωτηρίας,

Tngias, such as accompany salvation; literally, such as have salvation, that is, such as have saving grace in them, and eternal salvation infallibly annexed unto them. Things that are not bestowed on any, such as are not wrought in any but those that shall be saved; that is, in brief, true faith and sincere obedience. For in whomsoever these are found, they shall be saved by virtue of the faithfulness of God in the covenant of grace. And we may observe hence,

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

For although there all the same general The difference there

First, Spiritual gifts are of one kind. are several sorts of them, yet they have nature, they are all gifts and no more. fore 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

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