gifts in the church, as they have different gifts, so they have some of them better gifts than others, some as to the especial kinds of gifts, but mostly as to the degrees of their usefulness unto their proper end. Hence our apostle, having reckoned up the various and manifold gifts of the Spirit, adds this advice to the Corinthians upon the consideration of them, ζηλουτε δε τα χα BIOμATA TO Xesitleva, 1 Cor. xii. 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 and promotion, of those preferments and dignities amongst the ministers of the church, as now-adays fill the world with pride and domination, all the danger of a hurtful elation of mind in one above another, was from the eminence of gifts which some had received above others. And it cannot be denied, but that the abuse hereof laid the foundation of all that swelling secular pride, and cursed domination or lordly rule, which afterwards pestered the church. The two things which the apostle Peter in one place cautions and chargeth the elders and guides of the church against, became their ruin, namely, filthy lucre, and love of domination over the Lord's heritage, 1 Pet. v. 2, 3. And indeed it is a very hard and difficult matter, for men totally to suppress those insinuations of a good conceit of themselves, and preferring themselves before others, which gifts singular in their use and kind will suggest. Neither will it be effected without a constant exercise of grace. For this cause the apostle would not have a novice called to the ministry, or public exercise of spiritual gifts, namely, lest he be puffed up with pride, and fall into the condemnation of the devil, 1 Tim. iii. 6. Afflictions and temptations, for the most part, are a needful balance for eminent gifts. This therefore the Scripture hath provided against, both warning us that knowledge, which is the matter of all spiritual gifts, will puff up, and forbidding us to boast in them, because they are things which are freely bestowed on us, with、

out respect unto any thing of good or worth in ourselves, 1 Cor. iv. 7. And if we reckon aright those of us whose gifts are inferior unto those of other men, provided we use and improve what we have received unto the best advantage we are able, have no reason to envy them whose gifts outshine ours. For if they are gracious, they have work enough cut out for them to keep them watchful over themselves unto humility, where yet it is to be feared that things do not always so well succeed, but that by sinful surprisals of self-elating imaginations, there is work made for repentance and trouble. Yea he who is eminently gifted, if he be not eminently humble, hath but an unquiet life within doors. And if such a person be not truly gracious, he is in the ready way to fall into the condemnation of the devil. Such a person is a prey to every temptation, and will also seduce himself into all evil.

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

3. A fruitfulness proportionable unto the excellence of their gifts. He who had received five talents, was not only obliged to trade with them, but to get five talents more. The increase of one or two talents would not have served his turn. To whom much is given, of him not somewhat, but much is required. The hiding of many talents is a sin whereof there is no instance in the Scripture: it is a sin that hath a greatness in it not to be supposed; and those who may be concerned in it, ought to tremble with the apprehensions of it. Our Lord is coming, and, alas! there is none of us who have traded with his talents as we ought to have done. We hope that in his infinite mercy and compassion he will spare and pardon, and accept of that little which we have endeavoured after in sincerity; but in the mean time we ought always to consider that labour and fruitfulness ought to be proportioned unto what we have received. But yet these are not the better things here directly intended. For from them, or any thing that is in the best of them, no such conclusion can be made as that here by our apostle, seeing he had shewed 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 offences 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 church's book, may not yet have them written in the Lamb's book. There are yet better things than gifts, profession, participation of ordinances, and whatever is of the like nature. And the use hereof in one word is to warn all sorts of persons, that they rest not in, that they take not up with an interest in, or participation of the privileges of the church, with a common profession, which may give them a name to live; seeing they may be dead or in a perishing condition in the mean time.

Obs. VI. There are, according to the tenor of the covenant of grace, such things bestowed on some persons, as salvation doth infallibly accompany and ensue upon-better things, and such as have salvation accompanying of them. This assertion is founded on the nature of the covenant of grace in the first covenant it was not so. The best things bestowed by virtue of it might perish, and did so. Many excellent things were bestowed on us when we were created in the image of God. But they were all such things as we might lose, and did lose, and thereby came short of that glory of God, which we were created for. But in the covenant of grace, there is such a disposal and concatenation of spiritual things, that a real participation of some of them, doth infallibly conclude unto an indefeasable interest in them all. Of this did the apostle assure us in an express enumeration of them, Rom. viii. 29, 30. For instance, there is a saving faith of this nature. For, 1. It is an effect of God's immutable purpose of election. If that therefore cannot be changed, this cannot utterly fail and be lost. Whom he predestinates them he calls; that is, to saving faith by Jesus Christ. Faith is of God's elect, and they only believe truly, who are ordained to eternal life. 2. The Lord Christ intercedeth that this faith may never fail, or be utterly lost, John xvii. S. 11. 15. &c. 3. The power of God is engaged in the preservation of it, 2 Pet. i. 3. I Pet. i. 5. Ephes. i. 19, 20. 4. The promises of the covenant are expressly multiplied unto this purpose, Jer. xxxi. 32, 33. xxxii. 38-40. 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."

Obs. VII. 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. xiii. 5.

We may yet farther observe how variously the apostle treats these Hebrews. Sometimes he styles 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 to 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 apostle's 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.

VER. 10).—Ου γαρ αδικος ο Θεός, επιλαθέσθαι τε έργω ύμων, και τη κοπός της αγαπης ής ενεδείξασθε εις το όνομα αυτό, διακονήσαντες τοις άγιοις, και διακονώντες.

The Syriac renders adxes by wy, perversus, iniquus: it omitteth on also, as doth the vulgar Latin, but expresseth sayaemphatically, 111, and that your love.' Other ma terial differences among translators there is not.

VER. 10.-For God is not unrighteous to forget your work, and

the labour of that love which you have (evidently) shewed 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 endeavour 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 which it is said that God will not forget, 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 af fix 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, Maldonat, de Tena, and others of them on the place.

1. How foreign these discourses are to the text and context, is evident to every impartial considerer of it. They are only chimeras hatched out of the proud imaginations of the merit of their works, that these men's minds are prepossessed withal.