Verse 8

But that which beareth thorns and briars, is rejected, and is nigh to cursing, whose end is to be burned.

In the foregoing verse the Apostle shewed how it would be and fall out with that part of the Judaical Church which embraced the Gospel, and brought forth the fruits of faith and obedience. God would accept of them, own them, preserve and bless them; and this blessing of God consisted in four things: (1) In his gracious acceptance of them in Christ and the approbation of their obedience, ver. 9. (2) In delivering them from that dreadful curse and judgement which not long after consumed the whole remainder of that people. (3) In making use of multitudes of them to be the means of communicating the knowledge and grace of the Gospel to other persons and nations; a greater blessing and honor than which, they could not in this world be made partakers of. (4) In their eternal salvation. This being laid down, he proceeds in his parable to declare the state and condition of the other sort of them, namely, of unbelievers, apostates from and opposers of the Gospel: and this he does in compliance with the symbolical action of our Savior in cursing the barren fig-tree, whereby the same thing was represented (Matthew 21:19), for it was the apostate, persecuting, unbelieving Church of the Jews, whose estate, and what would become of them, which our Savior intended to expose in that fig-tree. He had now almost finished his ministry among them; and seeing they brought no fruit thereon, he intimates that the curse was coming on them, whose principal effect would be perpetual barrenness. They would not before bear any fruit, and they shall not hereafter, being hardened by the just judgement of God to their everlasting ruin. So was fulfilled what was long before foretold (Isaiah 6:9, 10), as our Apostle declares (Acts 28:26, 27). In answer hereunto, our Apostle in this verse gives this account of their barrenness, and description of their end through God's cursing and destroying of them. And herein also the estate and condition of all apostates, unfruitful professors, hypocrites and unbelievers, to whom the Gospel has been dispensed, is declared and expressed.

And, as it was necessary to his design, the Apostle pursues his former similitude, making an application of it to this sort of men. And (1) He supposes them to be earth, as the other sort are: [in non-Latin alphabet], that is, [in non-Latin alphabet], that earth, that part of the earth. So it is, and no more, it is neither better nor worse, than that which proves fruitful and is blessed. All men to whom the Gospel is preached are every way by nature in the same state and condition: all the difference between them is made by the Gospel itself. None of them have any reason to boast, nor do they in any thing make themselves differ from others. (2) It is supposed that the rain falls often on this ground also. Those who live unprofitably under the means of grace, have oft-times the preaching of the Word as plentifully, and as long continued to them, as they that are most thriving and fruitful in obedience. And herein lies no small evidence that these things will be called over again another day, to the glory of God's grace and righteousness. On these suppositions two things are considerable in what is ascribed to this earth: (1) What it brings forth: (2) How.

First it brings forth, [in non-Latin alphabet], thorns and briars: see the opening of the words before. In general, I doubt not but all sorts of sins are hereby intended, all unfruitful works of righteousness (Romans 6:21; Ephesians 5:11). And the principal reason why they are here compared to thorns and briars, is with respect to the curse that came on the earth by sin. Cursed be the ground, thorns and thistles shall it bring forth to you (Genesis 3:17, 18), whereunto barrenness or unaptness for better fruits is added (Genesis 4:12). From this curse the earth of itself and untilled, would bring forth nothing but thorns and briars, at least they would be absolutely prevalent in and over all the products of it; so the heart of man by nature is wholly over-run with evil sinful imaginations, and his life with vicious sinful actions (Genesis 6:5; Romans 2:10, 11, 12, 13). (2) Therefore the bringing forth of thorns and briars, is abounding in such actings and works as proceed from the principle of corrupted nature under the curse. In opposition hereunto, all good actions, all acts of faith and obedience, are called herbs and fruit, because they are the fruits of the Spirit; and such works are compared to, and called thorns and briars from a community of properties with them. For (1) They are in their kind unprofitable, things of no use, but meet to be cast out, that room may be made for better. When a man has a field overgrown with thorns and briars, he finds he has no benefit by them: therefore he resolves to dig them up or burn them. Of such and no other use, are the sins of men in the world. All the works of darkness are unfruitful (Ephesians 5:11). The world is no way benefited by them, never was any man the better for his own or another man's sin. (2) Because, they are hurtful and noxious, choaking and hindering good fruits, that otherwise would thrive in the field. So are thorns and briars represented in the Scripture as grieving, piercing and hurtful, and things that are so called by their name (Ezekiel 28:24; Micah 4:4; Isaiah 7:25). Such are all the sins of men. All the confusion, disorders, devastations that are in the world, are from them alone. In general therefore it is all sorts of sins, works of darkness, works of the flesh, that are intended by these thorns and briars. But yet I presume that the Apostle has regard to the sins which the obstinate Jews were then in an especial manner guilty of, and which would be the case of their sudden destruction. Now those as it appeareth from this whole Epistle and matter of fact in the story, were unbelief, impenitency and apostasy. The thorns and briars which were the fuel wherein was kindled the fire of God's indignation to their consumption, were their sins against the Gospel.

Either they would not give their assent to its truth, or would not amend their lives according to its doctrine, or would not abide with constancy in its profession. These are the especial sins, which cast those Hebrews, and will cast all that are like to them, into the condition of danger and perdition here described.

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

First it is [in non-Latin alphabet]. That is said to be [in non-Latin alphabet], whereof trial has been made, whether by the application of suitable means to it, it will be made useful to any certain end, [in non-Latin alphabet] is to try, to make an experiment what any thing is, and of what use; especially it is applied to the trial that is made of gold and silver by fire. [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 Corinthians 3:13, 14, 15). And hence the Lord Christ in the trial of his Church, is compared to a refiner with fire (Matthew 3:2), so faith is tried (1 Peter 1:7). And it is the word which our Apostle uses when he enjoins us to try and search ourselves as to our sincerity in faith and obedience (2 Corinthians 13:5; Galatians 6:4), as also to make a due enquiry into the true nature of spiritual things (Romans 12:2; Ephesians 5:10), not contenting ourselves with a bare notion of them, but endeavouring 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 (Romans 5:4; 2 Corinthians 2:9; Philippians 2:22), as [in non-Latin alphabet] by Peter (1 Peter 1:7). Hence is [in non-Latin alphabet], one that upon trial is approved, found sound, and therefore is accepted (1 Corinthians 11:19; 2 Corinthians 10:15; 2 Timothy 2:15; James 1:12). [in non-Latin alphabet] (Romans 14:18): accepted with God, and approved with men. Hence [in non-Latin alphabet] is one rejected, disproved upon trial, reprobate (1 Corinthians 9:27; 2 Corinthians 13:5, 6; Titus 1:16). The whole is expressed (Jeremiah 6:29, 30): the bellows are burnt, the lead is consumed of the fire, the founder melts in vain, reprobate silver shall men call them, because the Lord has 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 endeavours to make it successful; such a piece of ground the husbandman leaves caring for, he will lay out no more charge about it, nor take any more pains with it, for he finds in trial that it is incurable.

Secondly, it is said to be, [in non-Latin alphabet], nigh to a curse. The husbandman does 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 does, so as to declare his resolution to lay it waste, and so to cast it out of the bounds of his possession; and he does it three ways: (1) by gathering out of it all the good plants and herbs that yet remain in it, by transplanting them into a better soil; (2) by casting down its fences, and laying it waste, that all the beasts of the field shall lodge in it and prey upon it; (3) by withholding all means of doing it good, by watering or manuring of it. And hereby it becomes like to the barren wilderness as it lies under the curse, which no man cares for; it is nigh to that condition wherein it shall not be known that it was ever owned by him or did ever belong to his possession. So is it to cursing. For as blessing of any thing is an addition of good, so cursing implies the taking off all kindness and all effects thereof, and therewithal the devoting of it to destruction.

Lastly, it is added, [in non-Latin alphabet], whose end is to burning, or to be burned. Fire makes a total and dreadful destruction of all combustible things whereunto it is applied. From there 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 expresses it in his Georgicks.

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

But it is a burning of another kind that is here intended, and this is an act of positive indignation. He will not only show his dissatisfaction 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 eternal destruction of all unbelievers, both by fire of several kinds.

Thus therefore the Apostle declares, that God the great husbandman and owner of the vineyard, would deal with the impenitent and incredulous Hebrews.

First, He tried them, and that for a 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. Therefore 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 countrymen in other places, that God would speedily so deal with them (Acts 11:40, 41, 46; chapter 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 tilled. And this he did about the writing of this Epistle; for immediately hereon he began utterly to forsake them who were obstinate in their Judaism, and all those who apostatized thereunto from Christianity. And thus also in proportion he deals with all other unprofitable hearers and apostates. There is a time after which he casts them out of his care, will feed them no more; provide no more that they be rained on or dressed; and if they do any more enjoy the Word, it is by accident, for the sake of some who are approved, but they shall receive no advantage by it, seeing they are no longer God's husbandry.

Secondly, on this rejection of them, they were nigh to 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 to all those ways and means whereby it might be hastened and infallibly overtake them. For (1) he gathered all the good plants from among 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 (Revelation 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 to them. (3) He granted them no more use of means for their conversion. Thenceforwards they fell into all manner of sins, confusions, disorders, tumults, which occasioned their ruin. After the same manner will God deal with any other people whom he rejects for their rejection of the Gospel. And the world has 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 (Matthew 4:1). But yet this, like the destruction of Sodom, was but an emblem of the future judgement. 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 (John 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.

While the Gospel is preached to men, they are under their great trial for eternity. The application that is made to 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 (Hebrews 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 any more. Men do but deceive themselves in their reserve of a purgatory when they are gone out of this world. If they are cast under their trial here, so they must abide to eternity. And we may do well to consider these things distinctly because our 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 (Daniel 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 judgement. Nothing interposes to alter our state and condition between death and judgement. 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 to 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 to 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 to him, what do you? 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 to us and give us a second trial thereon.

5. That the especial way of this trial does 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 to any, God tells 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 does it accordingly. And although the season of this trial be determined with God, yet it is to 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 does oft-times remove the candlesticks while they continue alive in the world among whom it was once fixed: and (3) there is a time when a period is put to the efficacy of the Word for the conversion of some, although the outward dispensation be continued to them (Isaiah 6:9, 10, 11). Therefore the present season and present enjoyment of the Gospel are our duty to consider and improve: for what is the work that therein God has 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 has therein undertaken us as his vineyard, as his husbandry, and causes the rain to fall upon us, and has done so often and long; and who almost does 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 remembered that it is their trial for eternity? And they know not how soon it may be over. If we lose this season, we are gone for ever. It is therefore our wisdom to know whether our fruitfulness in faith, repentance and obedience, does answer the rain and dressing we have had by the dispensation of the Word. The axe is laid at the root of the tree, if we bring not forth good fruit, we shall ere long be 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 to, or by sloth and negligence, as we can have no evidence of our being approved of God, so it is high time to recover ourselves, by new diligence and holy endeavours, or we may be cast in our trial. But where the latter is, where men bring no fruit meet for repentance, what can they expect but to be finally and totally rejected of God. Whereas therefore we have been long most of us under this trial, it is assuredly high time that we call ourselves to a strict account, with respect to it. And if upon enquiry we find ourselves at a loss which sort of ground we do belong to, 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 every one 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 (Matthew 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 does so. It may be it does not so openly and visibly for a season, but all things will tend thereunto, and at last it will discover itself. Yes, 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. To these Noah had been a preacher of righteousness (2 Peter 2:5). In his ministry did the Spirit of Christ strive with them, until God affirmed it should do so no more (Genesis 6:3), but they were disobedient and barren (1 Peter 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, to 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.

Therefore (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 has a great efficacy with many to this end, at least for a season. But neither will mere conviction from the law, always give bounds to the lusts of men.

Therefore (3) the Gospel comes with a different design from them both. The utmost of their aim and work is but to restrain sin, but the Gospel comes to convert the sinner. Their work is to set a dam before the streams of sin, that of the Gospel is to dry up the spring. But if this also as it is in this case be rejected and despised, what remains to set any bounds to 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 has 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 Mahumetans, than among professed Christians; or persons who being unprofitable under the Gospel do thereby tacitely 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 to its own state and condition. When the field that has 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 has broken up the flood-gates of Atheism and let in a deluge of profaneness on the world. No sinners like to barren Christians. Heathens would blush, and Infidels stand astonished, at the things they practise in the light of the sun. There was sleeping in the bed of uncleanness and drunkenness among the Heathens. But our Apostle who well enough knew their course, affirms of them, that they who sleep, sleep in the night, and they who are drunken, are drunken in the night (1 Thessalonians 5:7). They did their shameful things in darkness and in secret (Ephesians 5:11, 12). But alas! among Christians who have directly and wilfully despised the healing power and virtue of the Gospel; these are works of the day, proclaimed as in Sodom, and the perpetration of them is the business of men's lives. If you would see the greatest representation of Hell upon the earth, go into an apostate church, or to persons that have had the Word preached to them, or have heard of it sufficiently for their conviction, but are not healed. The face of all things in Christianity at this day is on this account dreadful and terrible, and bespeaks desolation to lye at the door: the ground whereunto the waters of the Sanctuary do come, and it is not healed, is left to salt and barrenness for ever. (2) It is a righteous thing with God judicially to give up such persons to all manner of filthy sins and wickedness, that it may be an aggravation of their condemnation at the last day. It 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 (Romans 1:24, 26, 28). And shall not we think that he will, that he does 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 to any of the sons of men? It may be asked, how does God thus judicially give up persons despising the Gospel to their own hearts' lusts to do the things that are not convenient? I answer he does 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, says he, they are blind leaders of the blind (Matthew 15:14). Reprove them not, help them not, hinder them not, let them alone to take their own course. So says God, of Israel now given up to sin and ruin, Ephraim is joined to idols, let him alone (Hosea 4:14; Ezekiel 29:13). And it is the same judgment which he denounces against unprofitable hearers of the Gospel (Revelation 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 to themselves, as there is a time when God will so leave Gospel despisers, that he will lay no more restraint upon them, but withhold the influence of all consideration that should give them any effectual check or control; it were not to be conceived, what an outrage and excess of sin, the cursed corrupted nature of man will run out into, but that the world is filled with the fruits and tokens of it. And God does righteously thus withdraw himself more absolutely from Gospel despisers, than he does from Pagans and Infidels, whom by various actings of his providence he keeps within bounds of sinning subservient to 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 (Romans 11:8): God has 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 loathes, and they abhor him also, as he speaks (2 Corinthians 11:8), so that he will have no more to do with them, yet he does 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 (Romans 1:18). Both these in their own nature are suited to awaken men, to bring them to a due consideration of themselves, and so to restrain them from sin. But as to this sort of persons, God sends a spirit of slumber upon them, that nothing shall rouse them up, or awaken them from their sins. Though it thunder over their heads, and the tempest of judgment falls so near them, as if they were personally concerned, yet do they cry peace, peace. When the Word is preached to them, or they hear by any means the curse of the law, yet they bless themselves as those who are altogether unconcerned in it, God gives them up to all ways and means whereby they may be fortified in their security. Love of sin, contempt and scorn of them by whom the Word of God is declared, or the judgments of God are dreaded, carnal confidence carrying towards Atheism, the society of other presumptuous sinners, strengthening their hands in their abominations; a present supply for their lusts, in the pleasant things of this world, I mean 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 (Isaiah 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, to their eternal ruin. Now when God does thus deal with men who will not, and because they will not be healed and reformed by the preaching of the Gospel, can any thing else ensue but that they will give up themselves to all wickedness and filthiness with delight and greediness? And this wrath seems to be come upon multitudes in the world to the utmost. So the Apostle describes this condition in the Jews when they were under it (1 Thessalonians 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 to the Gentiles that they might be saved, to fill up their sins alway, for the wrath is come upon them to the uttermost. And they are even blind themselves who see not this to be the condition of many in the world at this day. (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 to 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 enquire diligently whether there be not growing in their own hearts and ways any such sins as are usually consequent to 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 to their immortal souls. For whatever issue of things God may have provided in the purpose of his grace, the danger to us is inexpressible. And there neither is nor can be to any, the least evidence, token, or hope that God designs them any relief, while themselves are careless and negligent in the use of means for their own deliverance. It may therefore be enquired 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 to 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 among 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 to such a way, but it is an effect of his displeasure against their barrenness. He declares therein that he does 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 (chapter 3:11; chapter 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 has so much light and conviction as to make profession of religion in any way, but that he will and does 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 (Isaiah 43:22, 23). And it argues much hypocrisy in them. The principal character of a 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 thriftlessness. And hereof negligence in private duties is the greatest evidence. Men also may know when those sins are consequences of their barrenness, and to be reckoned among the thorns and 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 thorough watering of their minds and consciences from the Word, will enable them to cast off their snares and to recover themselves to a due performance of their duties. But if these things proceed from God's dereliction of them because of their barrenness, whatever they may think and resolve, their recovery will not be so facile. God will make them sensible how foolish and evil a thing it is to forsake him under the means of fruitful obedience. They may think like 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 to them at any time. They will find their wills and affections so entangled and engaged, that without a fresh supply of grace, scarce less than that administered in their first conversion, they cannot be delivered. So is it with all lusts, sins, and negligences that are 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 does 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 to the dispensation of the Gospel. For instance, suppose a man to satisfy himself that he has the graces of faith and prayer, and the like, but yet cannot find that he has 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 has 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, while 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 does thus proceed with them, (1) In compliance with his own patience, goodness, and long-suffering, whereby they ought to be lead to repentance. This is the natural tendency of the goodness and patience of God towards sinners though it be often abused (Romans 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 to the Divine Being, is the occasion of security in sinning and atheism to ungodly men (Ecclesiastes 8:11, 12, 13; 2 Peter 3:3, 4). And a great temptation it is ofttimes to them that are godly (Habakkuk 1:12, 13; Jeremiah 12:1, 2; Psalm 73:11, 12, 13, 14, 15, 16, 21, 22). Therefore to direct our minds to 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 Peter 3:20). And this one example God will have to be a sufficient warning to all ungodly sinners, of the certainty and severity of his future judgement, so that no men have just reason to be secure in their sin (2 Peter 3:5, 6, 7). And therefore he has 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 (Genesis 8:21, 22). While the earth remains 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 judgements 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 judgement hereof, he will not leave to the best of men, he would not do so to Elijah himself (2 Chronicles 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 (Revelation 6:9, 10, 11). The thing which they desired was suited to the holiness, righteousness, and faithfulness of God, and wherein he had designed to glorify himself in his appointed season (Revelation 19:1, 2, 3). But the time of it seemed long to them; therefore to glorify God herein is a fruit of faith (Revelation 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 to all our interest in this world, and all the desires of nature. (2) Because the apprehension is most true and infallible that the righteousness, holiness and faithfulness of God, will be exceedingly glorified in the destruction of apostate, provoking and ungodly sinners; and this will be in particular in the ruin of Babylon and its whole interest in the world. And this may make our desires inordinate, if not regulated by faith. It is therefore an eminent act of faith to give glory to God in the exercise of his patience towards apostate, barren professors, and that which alone can in these latter days of the world give rest and peace to our own souls.

(2) God will do so to evince the righteousness of his judgements, 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 endures all things from the world that he may be justified in his sayings and may overcome when he is judged (Romans 3:4). That is, not only that all he does shall be righteous and holy, which is necessary from his own essential righteousness, from where he will not, from where he cannot do evil; but his works shall be so wrought, so accomplished, as that the righteousness of them shall be eminent and pleadable by his people against all sayings and reflections of ungodly men. Especially every thing shall be plain and visibly righteous that he does in this way towards barren unprofitable churches which he has 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 to all, even to themselves. So he does as to his dealing with the Church of the Jews when it was grown utterly barren (Isaiah 5:1, 2, 3, 4, 5, 6, 7). So did our Lord Jesus Christ in his parable, compel the wicked Jews to subscribe to the righteousness of God in that miserable destruction which was coming on themselves (Matthew 21:33, 34, 35, 36, 37, 38, 39, 40). And this God does principally by his gradual procedure with them. His precedent warnings and first degrees of judgements spiritual or temporal, shall bear witness to the righteousness of their total ruin. Men at present through their blindness, hardness of heart, love of sin, do not it may be take notice of God's dealing with them, and are therefore apt to complain when they are surprised with the fatal evil. But the day will come, when their consciences shall be awakened to a dreadful remembrance of all the warnings God gave them, and how slowly he proceeded in his judgements; when their mouths shall be stopped, and their faces filled with confusion.

Gods dealings with barren Apostates being principally in spiritual judgements, the issue whereof is the total removal of the Gospel from them, he will not do it at once, because others may be yet mixed among them to whom he will have the means of grace continued. This Abraham laid down in temporal judgements as an unquestionable maxim of divine right, That God would not destroy the righteous with the wicked (Genesis 18:23, 25), which rule yet by the way, is confined to that kind of destruction which was to be a standing token, and pledge of the last final judgement, 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 Gods procedure in all judgements 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, while there are among them a people also that are really fruitful to his glory; it cannot be, but that in an ordinary course of his providence they must suffer with the rest, and that before God has 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 to all other seasons of the Church (Romans 11:2, 3, 4, 5). And we are taught in that example, that when the patience of God towards a highly provoking people, seems to interfere with his threatening and the ordinary course of his providence, to believe that there are yet among them many whose hearts are sincere for God, though for many reasons they are unknown to us. And this should stir us up to continual prayers for the whole world. When the long-suffering of God is abused by the most, and turned into an increase of their security, yet he has a blessed end in it, towards his own among them (1 Peter 3:3, 4, 9). And this was the state of Gods 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 to them. And this he did because there was a remnant among them according to the election of grace, which were to obtain while the rest were hardened, as our Apostle declares (Romans 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 among them, whom through that patience and long-suffering he intended to bring to repentance and the acknowledgement of the truth.

Further to clear up this whole matter, it may be enquired what are those degrees in spiritual judgements whereby God does ordinarily proceed against barren professors, which are here intimated in general. And (1) In such cases God does usually restrain the influence of mens 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 to 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 to them. Whereas formerly under their convictions, every thing they knew of the mind of God or the Gospel pressed on them to endeavour after some conformity to it, now it has 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 judgement of God also upon them for their sins. For he withholdeth all the working of his Spirit in and by that light which alone renders it effectual. His Spirit shall not strive any more therein, and then it is easy for them to rebel against the light they have, as he speaks (Job 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 Gods displeasure upon them: See Hosea 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 backsliding. As men neglect their exercise, so God deprives them of them, and makes that very neglect a means of executing this judgement 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 to and scorn of them by whom they are reclaimed. And in these two things consists the first act of Gods judgement 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. First, God having evidenced his rejection of them, he gives them up to the temptation of the world, and the society of ungodly men, whereunto they are engaged by their pleasures or profit. Men gather them, says our Savior (John 15:6). Their lusts being let loose from under the power of their light and convictions, especially their love to 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 to their most prevalent lusts shall on all occasions be presented to them, whereby they shall be further ensnared. Second, God casts them out of the hearts and prayers of his people. This of all other things they least value, yes 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 (Jeremiah 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 has designed to ruin for their sins. And we may observe, that our Apostle himself who a long time laboured with unspeakable zeal and most fervent supplications to God for the incredulous Hebrews, as he expresseth himself (Romans 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 Thessalonians 2:14, 15, 16). And this sets them forward in their way towards the fatal curse. Third, the curse itself ensues, which consists in three things. For, first, God takes off their natural restraints from sin. The rebukes of a natural conscience, fear, shame, and the like afflictive affections, shall have no more power on them. So he dealt with them that sinned against the light of nature (Romans 1:26, 27), and they became like those described (Ephesians 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 to open sinning in the face of the sun. Second, God judicially hardens them; which contains the life and power of the curse here intended; for hereby are men secured to their final destruction and burning. Third, oftentimes God signifies this curse in the world, by wholly casting out such persons from any interest in the dispensation of the Word. He does either utterly take away the preaching of the Gospel from them, or give them up to the conduct of those who under a pretence thereof, shall cause them to err with lies and delusions, which further seals them up to their future ruin (2 Thessalonians 2:11, 12). And these are some of the ways whereby God dealeth with barren ground, with fruitless and provoking professors, even while they are in this world. It is true these judgements being spiritual, and they being now become wholly carnal, they are for the most part little sensible of them. God indeed does 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 for ever, will be their portion.