Hebrews 6 — Verse 9

But we are perswaded of you, Beloved, better things, and such as accompany Salvation, although we thus speak.

The especial design of the Apostle in this and the following Verses, is to declare his good-will towards the Hebrews, his judgement of their state and condition, the reasons and grounds of that judgement, 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 judgement of them. (3) The reasons of his present declaration of both these, with respect to what he had spoken before to them, namely, that although he had spoke it to 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 to his Son Jesus Christ (Matthew 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 to 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 judgement 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 countrymen, 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 uses 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 countrymen and kinsmen in the flesh, as that he could willingly have died that they might be saved (Romans 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 has respect to 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 countrymen, brethren, and saints of God. And thus,

It is the duty of the dispensers of the Gospel to satisfie their hearers, in and of their love in Jesus Christ to their souls and persons.

2. The Apostle expresseth his judgement concerning these Hebrews, We are perswaded 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 perswaded, Chrysostome insists much on the force of this word. The Apostle, as he observes, does not say we think or we hope, but he was fully perswaded. He lets them know that he was fully satisfied in this matter. And he uses not this word any where in his Epistles, (as he uses it often) but he intends a full and prevalent perswasion. 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 to him which he discourses of (Galatians 1:7, 8). (2) By the evidence of faith when any thing is believed on grounds infallible, namely, the revelation of the mind of God in the Scripture, or the Promises of the Gospel. So he uses this word (Romans 8:34), [in non-Latin alphabet], for I am perswaded that neither death nor life, &c. This he believed, and had an infallible certainty thereof, because God has so promised. So also (2 Timothy 1:12), [in non-Latin alphabet], I know whom I have believed, and am perswaded that he is able to keep that which I have committed to him. He uses the same expression in matter of faith (Romans 14:14). (3) There is a certain perswasion 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 perswasion, that trust or confidence which we have of the good condition of other men. So our Apostle speaks of Timothy and his faith (2 Timothy 1:5), The faith that dwelt in your mother Eunice, [in non-Latin alphabet], and I am perswaded in you also. He was not perswaded 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 (Philippians 1:6), [in non-Latin alphabet], being confident of this very thing, perswaded of it, that he who has begun a good work in you will perform it to the day of Christ. But this perswasion 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 perswasion 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 my self am perswaded of you my brethren, that you are full of goodness. The grounds of this perswasion with respect to the Hebrews, he expresseth in the next Verse, where we shall consider them.

It is our duty to come to the best satisfaction we may in the spiritual condition of them with whom we are to have spiritual communion. There is not any thing of our mutual duties, that the Gospel more presseth, or more supposeth. And it is necessary both to ministers and private Christians. For the former, they are concerned in the advice of the wise man (Proverbs 27:23): Be you diligent to know the state of your 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 to 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 (Numbers 10:31), to be instead of eyes to 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 to their edification, as is the manner of many, will leave them at a great uncertainty how to give up their account. See Hebrews 13:14. Unless a man have some good satisfaction, concerning the spiritual condition of those that are committed to 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 to 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 to what they are persuaded that their spiritual state does 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 a useless formality. In brief, this persuasion principally regulates the whole work of the ministry. He that is a physician to 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 judgement is especially to be exercised. Without that let him be furnished with the greatest store of good medicines, if he gives them out promiscuously to all comers, all that he does 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 Dispenser's 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 to 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 to his whole work, to all the duties of it (2 Timothy 3:16, 17). In nothing but what is regulated hereby are any to be attended to (Isaiah 8:20). (3) His distinct Design lies in the due consideration of the spiritual state and condition of them to whom the Word is to be dispensed. And herein consists the greatest part of the ministerial skill. This is that which secretly differences the constant ministerial Dispensation of the Word, from the occasional exercise of the gifts of any. And this does God make use of, to convey unexpected relief or repose to 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 to 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 does 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 does 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 Corinthians 13). And the greatest evidence of the degeneracy of Christianity in the world, consists in the open loss of this love among 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 to a love towards all mankind, whether friends or enemies, yet that peculiar love which the Gospel so charges 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 to the same spiritual Head. Whatever love there may be on other accounts among any of them which does 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 requires of us in an especial manner towards all men. Yes, he who professes love to the saints, that peculiar love which is required towards them, and does 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 professes 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 to 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 hopes 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 (Philippians 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.

The Lord Christ has 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 to the churches, salutes, esteems, judges 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 to Christ. And whereas our Lord Jesus has commanded that all his disciples should join themselves to, 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 to 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.

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 to whom he does 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 to 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 to 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, yes whole churches upon occasion of trials, distresses, and backslidings 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, yes 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 does in this place. So in like case testified our Savior himself concerning, and to the church of Smyrna: I know your poverty, what you complain of, and are ready to sink under, but you are rich (Revelation 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 accuses 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 testifies his persuasion concerning them to 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 has 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 perswasion we can arrive to concerning the spiritual condition of any, leaves yet room, yes makes way for, Gospel threatenings, warnings, exhortations, and encouragements. There is nothing more common then to charge the ways of some, than that by perswading men of their regeneration and saintship, they render them secure, and the threatenings of the Gospel in an especial manner unuseful to 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 testifie the same perswasion 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 where 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 perswaded of their good spiritual condition, we yet ought to apply to 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 perswasion which men may have of their spiritual condition, or which others may have or declare concerning them, may strengthen their peace, yet it neither does nor ought to incline them to security. You stand by faith, says the Apostle, be not high minded but fear (Romans 11:20). Take the peace and comfort of your 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 perswasion it self is a pernicious mistake. And it is the duty of all professors to give heed diligently lest any such root of bitterness spring up among them and defile them. If once a perswasion of this good condition begins to influence towards security, and a neglect of duty, then ought they to be in the highest jealousie concerning their condition its self. (2) Whatever mens state and condition be under the Gospel, they are still obliged to the means appointed for their edification and preservation. Among all the vain imaginations about religious things vented in these latter days, there is none savours more rankly of sathanical pride, and humane 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. While 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 to 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 to faith and obedience, though we are perswaded 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 to men they have a sense suited to their condition: for instance, the same threatening as applied to unbelievers, tends to beget dread, terror, and fear of wrath in them, to fill them with evidences of God's displeasure. As applied to 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 has ordained for their edification and preservation in faith. The holy intermixture of all these things in the Scripture it self, 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 to 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 to your personal interest in the grace of Christ, I have as yet a good perswasion, although I thus speak. And let others take heed lest they fall into any such apprehension, which will certainly defeat them of the wholsome 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 (Hosea 10:11).

Having considered in general the good perswasion of the Apostle concerning those Hebrews, we may consider in especial, his expression of the things which he was so perswaded 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 perswaded concerning them, [in non-Latin alphabet], better things. There seems to be a comparison included in this expression, and not only an opposition to what was spoken. If so, then there is a supposition of some good things granted to those treated of. This therefore cannot refer to the verses immediately before, which express only their barrenness and destruction, but it must relate to 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 perswaded better things of those to whom he speaks, namely, such things as accompany salvation, such as whoever is made partaker of shall never perish eternally. Or [in non-Latin alphabet] may be put for [in non-Latin alphabet] good things as Chrysostome 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 to others who have no interest in them.

However here is certainly an opposition to what was before affirmed concerning others; and that may be reduced to 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 to them both. If they are opposed to the first, then especial saving grace and fruit-bearing, such as are peculiar to God's elect proceeding from the real sanctification of the Spirit, such as no perishing gifted hypocrites can be partakers of, are intended. If to 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 perswaded 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 salvation; literally, such as have salvation, that is, such as have saving grace in them, and eternal salvation infallibly annexed to 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 whoever these are found, they shall be saved by virtue of the faithfulness of God in the Covenant of Grace. And we may observe hence,

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 among them being not to be taken from their own especial nature, but their use and tendency to 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 to the furtherance of the Gospel and edification of the Church, the true difference between them is to be taken from their usefulness to 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 to 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, [in non-Latin alphabet], (1 Corinthians 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 divides to 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 among the ministers of the Church, as nowadays fill the world with pride and domination, all the danger of a 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 charges the elders and guides of the Church against became their ruin, namely, filthy lucre, and love of domination over the Lord's heritage (1 Peter 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 Timothy 3:6). Afflictions and temptations for the most part, are a needful balance for eminent gifts. This therefore the Scripture has 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 to any thing of good or worth in ourselves (1 Corinthians 4:7). And if we reckon aright those of us whose gifts are inferior to those of other men, provided we use and improve what we have received to 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 to 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. Yes, he who is eminently gifted, if he be not eminently humble has 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 to 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 has 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 labor and fruitfulness ought to be proportioned to 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 showed 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 does 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 administred to all, the same profession of faith is made by all, the same outward duties are attended to, 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 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 perishing condition in the mean time.

There are according to the tenor of the Covenant of Grace, such things bestowed on some persons, as salvation does 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, does infallibly conclude to an indefeasable interest in them all. This did the Apostle assure us in an express annumeration of them (Romans 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 intercedes that this faith may never fail, or be utterly lost (John 17:8, 11, 15, &c.). (3) The power of God is engaged in the preservation of it (2 Peter 1:3; 1 Peter 1:5; Ephesians 1:19, 20). (4) The promises of the covenant are expressly multiplied to this purpose (Jeremiah 31:32, 33; chap. 32:38, 39, 40). And the like may be said of all other saving graces. And on this ground does 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 satisfie 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, while sudden destruction is coming upon them, is openly manifest. See the advice of the Apostle express to this purpose (2 Corinthians 13:8).

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 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 judgement 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 spoke therefore to the whole community indefinitely, leaving the especial application of what he speaks to 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 to 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.