I'm continuing reading some of the exhortations from John Owen's massive commentary on Hebrews. I'm not aware that I have done Hebrews 10 25. I did 26 and following. But I wanted to discuss what the forsaken, the assembling of ourselves together is and why we are not to do it. Owen says, the words contain an enforcement of the preceding exhortation and a caution against what is contrary to it, or the neglect of the general duty, which is the principal means to further us in all the things that we are exhorted to, and without which some of them cannot at all be performed. And there is in the words, one, the neglect and evil which they are cautioned against, that is, forsaking the assembling of ourselves. 2. This is exemplified in an instance of some that were guilty of it, as is the manner of some, and 2. by the contrary duty, but exhorting one another. 3. The degree of this duty, so much the more, and 4. The motive to that degree, as you see the day approaching. The end of these assemblies was twofold. The due performance of all solemn, stated, orderly, evangelical worship and prayer, preaching of the words, singing of psalms, and the administration of the sacraments. 2. The exercise of discipline, or the watch of the church over its members, with respect to their walking and conversation, that in all things it be such as becomes the gospel. and give no offense, so as to admonish, exhort, and provoke one another to love and good works, to comfort, establish, and encourage them that were afflicted or persecuted, to relieve the poor, and so on. Such assemblies were constantly observed in the first churches. How they came to be lost is not unknown, though how they may and ought to be revived is difficult. Two things are evident in this. First, that those assemblies, those comings together in one place, were the only way in which the Church as a Church made its profession of subjection to the authority of Christ and the performance of all those duties of sacred worship in which God was to be glorified under the Gospel. Therefore, a voluntary neglect and relinquishment of those assemblies destroys any church state, if it be persisted in. 2. That those assemblies were the life, the food, the nourishment of their souls, without which they could neither attend to the discipline of Christ, nor yield obedience to His commands, nor make profession of His name as they ought, nor enjoy the benefit of evangelical institutions, in which a due observance of them consisted the trial of their faith in the sight of God and man. For as to God, whatever reserves men may have in their minds that they would still continue to believe in Christ though they attended not unto his discipline in these assemblies, he doesn't regard, because in this men do openly prefer their own temporal safety before his glory. And as to men, it is not so much faith itself as a profession of it in those assemblies that they hate, oppose, and persecute. Therefore, believers in all ages have constantly ventured their lives in the observance of them through a thousand difficulties and dangers, esteeming them always aliens from their communion by whom they were neglected. Therefore, secondly, the apostles' charge concerning those assemblies is that we should not forsake them. There is a twofold forsaking of these assemblies, one, that which is total, which is the fruit and evidence of absolute apostasy. Number two, that which is so partially only in lack of diligence and conscientious care and a constant attendance to them according as a rule in their institution require. It is the latter that the apostle here intends, as the word in part signifies, and of the former he speaks in the following verses, and this is usually done on some of these accounts. First, from fear of suffering, these assemblies were those which exposed them to sufferings, as those in which they made their profession visible, and evidenced their subjection to the authority of Christ, in which the unbelieving world is enraged. This in all ages has prevailed on many in the times of trial and persecution. To withdraw themselves from those assemblies and those who have done so are those fearful and unbelieving ones in whom in the first place are excluded from the New Jerusalem, Revelation 21.8. In such a season, all the arguings of flesh and blood will arise in the minds of men, and be promoted with many specious pretenses. Life, liberty, enjoyment in this world, will all put in to be heard. Reserves concerning their state in this frame, with resolutions to return to their duty when the storm is over, Please in arguments that these assemblies are not so necessary, but that God will be merciful to them in this thing. All which in the like false reasonings carry them away to ruin. For notwithstanding all these vain pleas, the rule is peremptory against these persons. Those who, as to their houses, lands, possessions, relations, liberty, life, prefer them before Christ and the duties which they owe to Him and His glory, have no interest in gospel promises, Whatever men pretend that they believe, if they confess them not before men, he will deny them before his Father which is in heaven. 2. Spiritual sloth with the occasions of this life is a cause in many of this sinful neglect. Other things will offer themselves in competition with the diligent attendance to these assemblies. If men do not stir themselves and shake off the weight that lies upon them, They will fall under a woeful neglect as to this and all other important duties. Such persons as are influenced by them will make use of many specious pleas, taken for the most part from their occasions and necessities. These things they will plead with men, and there is no contending with them. But let them go to Christ and plead them immediately to himself, and then ask of themselves how they suppose they are accepted. He requires that we should attend to these assemblies diligently, as a principal way and means of doing that, and observing that which he commands us, the certain and dispensable rule of our obedience to him. Will it be accepted with him if, in a neglect of that, we should say to him, we would have done so indeed, but that one thing or other, this business, this diversion, this or that attendance in our callings, would not allow us so to do? This may indeed fall out sometimes, where the heart is sincere, But then it will be troubled at it, and watch for the future against the like occasions. But where there is frequent and every trivial diversion embraced to a neglect of this duty, the heart is not upright before God. The man draws back in the way to perdition. 3. UNBELIEF WORKING GRADUALLY TOWARDS A FORSAKEN OF ALL PROFESSION This is the first way, for the most part, in which an evil heart of unbelief and departing from the living God evidences itself, which the Apostle on this consideration warns the Hebrews of. I say, by this usually at first evidences itself. It has unquestionably put forth its power before, within, and in the neglect of private duties, but by this at first evidences itself to others. And if discourse from this principle be persisted in, total apostasy lies at the door in which we have multiplied instances. Observation 1. Great diligence is required of us in the due attendance to the assemblies of the Church for the ends of them, as they are instituted and appointed by Jesus Christ. The benefit we receive by them. The danger of their neglect. Sense of the authority of Christ. Concern of its glory in them with a vanity of the pretenses for their neglect. Call aloud for this diligence. Observation 2. The neglect of the authority and love of Christ in the appointment of the means of our edification will always tend to great and ruinous evils. The Apostle exemplifies the sin which he warns them against, and an instance of those who are guilty of it, as a manner of some is. The church of the Hebrews, especially that at Jerusalem, had been exposed to great trials and persecutions, as the Apostle declares, verses 32 and 33. During this date, some of the members of it, even in those early days, began so far to decline from their profession, as not to frequent the assemblies of the church. They were afraid to be taken at a meeting, or that their known persecuting neighbors should take notice of them as they went to or came from their assemblies. And it should seem there were not a few who were fallen into this sinful neglect. For the apostle speaks of it as a thing which was well known among themselves. Again, there were among the Hebrews at that time great disputes about the continuance of the temple worship, with the rites and ceremonies of it, which many were entangled with. And as that error prevailed in their minds, so did they begin gradually to neglect and forsake the worship and duties of the gospel, which ended with many in fatal apostasy. To prevent the effects of these two evils was the principal design of the apostle in writing this epistle, which is filled with cogent arguments against them. This is the later cause of their declension, before intimated, namely unbelief secretly inclining to a departure from the living God. And this is marked here as the ordinary beginning of an entrance into final apostasy, namely that men do forsake the assemblies of the saints. Only observe that it is not an occasional dereliction of them, but that which they accustomed themselves to. It was their manner. It was an ordinary way and manner of walking which they accustomed themselves to. Observation 3. No church order, no outward profession can secure men from apostasy. Persons were guilty of this crime in the first, the best, the purest churches. Observation 4. Perfection. Freedom from offense, scandal, and ruinous evils is not to be expected in any church in this world. 5. Men that begin to decline their duty in church relations ought to be marked in their ways avoided. 6. Forsaken of church assemblies is usually an entrance into apostasy. 2. The apostle illustrates this great evil by the contrary duty. All the duties of these assemblies, especially those which are useful and needful to prevent backsliding and preserve from apostasy, are proposed under this one which is the head and chief of them all. The nature of this mutual exhortation among Christian believers and church societies has been discoursed on chapter 3. Here it is opposed to the evil dehorted from. Forsake not, but exhort one another. Therefore, it is comprehensive of the general nature of all the duties of believers in church societies, and it has a special respect to constancy and perseverance in the profession of the faith, and diligent attendance to the duties of gospel worship, as is evident from the whole context This is the duty of all professors of the gospel, namely, to persuade, to encourage, to exhort one another to constancy in profession, with resolution and fortitude of mind against difficulties, dangers, and oppositions, a duty which a state of persecution will teach them, who don't intend to leave anything of Christ's. And it is never the more inconsiderable, because the practice of it is almost lost out of the world, as we said before. The motive to these duties is, quote, the approach of the day, wherein we have a degree added to the performance of these duties from this motive, so much the more. And number two, the motive itself, which is the approach of the day. And number three, the evidence they had of it. You see, there is from this motive a special degree to be added to the performance of the duties before mentioned. They are such as ought always to be attended to. Albeit this is a season in which it is our duty to double our diligence about them. For this, so much the rather refers distinctly to all the duties before mention being to be repeated. Therefore, although the Word of Christ and His institutions and commands makes duties constantly in their performance necessary to us, Yet there are warnings and works of Christ whose consideration ought to excite us to a peculiar diligence and attendance to them. 1. Such warnings of Christ there are to his church, both by his word and by his providence. For though he speaks not now immediately to them by revelations, yet he speaks to them immediately in his word. All the warnings He has left on record in the Scripture given to His churches in the various conditions in which they were, as for example those in the second and third of the Revelation, are given likewise to all the churches now that are in the same state or condition in which they were. And He does it by His providence and threatenings, efficacious trials and persecutions. 1 Corinthians 11 verses 30 to 32. The principal end of these warnings is to stir us up to more diligence and attendance to the duties of His worship in the assemblies of the Church, as is manifest in all His dealings with the seven Churches, as types of all others. For first, our neglect therein is the cause of that displeasure which His warnings and trials cause us to. For this cause many are weak and sickly, and many sleep. Because you are lukewarm, I will do so and so. Because without a diligent care we cannot pass through trials of any nature, and persecution, and public calamities to His glory in our own safety. For by neglect of these duties all graces will decay, carnal fears will prevail, counsel and help will be wanting, and the soul will be betrayed to numerable dangers and perplexities. Number three, without it, it will not be to the glory of Christ to evidence His presence amongst them in their trials or give deliverance to them. Therefore, we may consider what belongs to this, and so much the rather, what additions to our performance of those duties is required from this motive. First, a recovery of ourselves from outward neglects and attendance upon church assemblies. Such there have been amongst us on various pretenses, which, on renewed warnings we recover not ourselves from, we are in danger of eternal ruin. For so the case is stated in this place. 2. A diligent inquiry into all the duties which belong to the assemblies of believers is comprised here by the Apostle, under the general head of mutual consideration, provocation, and exhortation. that we be not found effective through our ignorance and unacquaintedness with what He does require. 3. Spiritual diligence in stirring up our hearts and minds to sincerity, zeal, and delight in the performance of them, and all laboring after a recovery from our decays and backslidings, which is the design of most of the epistles of Christ of the seven churches. Therefore, Observation 7. When special warnings do not excite us to renew diligence and known duties, Our condition is dangerous as to the continuance of the presence of Christ amongst us. The motive itself is the approach of the day. Concern in which we must inquire what day it is that is intended, and number two, how it did approach, and then how it did evidence itself so to be as they saw it. THE DAY An imminent day. The rule in which we may determine what day is intended is this. It was such a day as was a peculiar motive to the Hebrews, in their present circumstances, to attend diligently to the due performance of gospel duties. It is not such a day, such a motive, as is always common to all, but only to those who are in some measure in the same circumstances with them. Therefore it is neither the day of death personally to them, nor the day of the future judgment absolutely that is intended. For these are common to all equally, and at all times, and are a powerful motive in general to the performance of gospel duties, but not in a special peculiar motive at some time to peculiar diligence. Therefore this day was no other but that fearful and tremendous day, a season for the destruction of Jerusalem, the temple, city, and nation of the Jews, which our Savior had forewarned his disciples of, and which they had in continual expectation. But it may be said, how should the approach of this day, in which all things seem to be dissolved, the church to be scattered, the whole nation to be consumed with blood and fire, be a motive to redouble diligence and attendance to the duties of Christian assemblies. It should now seem rather to have been a time for everyone a shift for himself and his family, than to leave all in uncertainties and to ruin while they looked after those assemblies. Answer number one. Whatever desolations and destructions may be approaching, our best and wisest frame will be to trust God in the discharge of our duty. All other contrivances will prove not only vain and foolish, but destructive to our souls. The day here intended was coming on a city and nation for their neglect and contempt of the gospel. It was a revenge of their murder, unbelief, and obstinacy against Christ. Therefore, if any that made profession of the gospel were now negligent and careless in the known duties of it, they could have no evidence or satisfaction in their own minds that they should not fall in the fire of that day. They who will in any degree partake of men's sins must in some degree or other partake of their plagues. 2. It is impossible that men should go or be carried through a day of public calamity. a destructive day, comfortably and cheerfully without a diligent attendance to those known duties of the gospel. For first, the guilt of this neglect will seize upon them when their trial shall come, and they will wish, when it is too late, that they had kept at a distance from it. Secondly, let men pretend what they will. This decay in those duties argues and evidences a decay in all graces, which they will find weak and unfit to carry them through their trials. which will bring them to an unspeakable loss in their own minds. Thirdly, the Lord Christ requires this from us in a way of testimony to Him that we are found faithful in our adherence to His institutions upon the approach of such a day. For by this do we evidence both the subjection of our souls to Him is also that we value and esteem the privilege of the gospel above all other things. Fourthly, because the duties prescribed and a right discharge of them are the great means for the strengthening and supporting of our souls in that part of the trial which we are to undergo. For such a day as that intended has fire in it. to try every man's work of what sort it is. And every man's grace both is to its sincerity and power. Therefore, all ways and means in which our works may be tried and our graces exercised are required of us in such a season. Therefore, observation eight, approaching judgments ought to influence to special diligence in all evangelical duties. Number two, how did this day approach? It was approaching, coming, drawing nigh, it was in proscincto, gradually coming upon them, warnings of it, dispositions towards it, intimation of its coming were given them every day. This I have before given an account of, and how the drawings nigh of this day were upon them when this epistle was written, and how in a short time it break forth upon them in all its severity. And these things were so evident is that, in the last place, the Apostle takes it for granted that they themselves did see openly and evidently the approaching day. And it did so in these five things, number one, in the accomplishment of the signs of its coming foretold by our Savior. Compare Matthew 24 verse 9 and so on with verses 32 to 34 of this chapter. And besides, all the other signs mentioned by our Savior were entering on their accomplishment. Secondly, in that things were at a great stand as to the progress of the gospel among the Hebrews. At the first preaching of it, multitudes were converted to Christ, and the word continued in efficacy towards them for some season afterwards. But now, as our apostle plainly declares in this epistle, the case was changed among them. The elect attained and the rest were hardened, Romans 11 verse 7. The number of the elect among that people was now gathered in. Few additions were made to the church, not daily nor in multitudes as formerly. And believers knew full well that when their work was all accomplished, God would not leave the people in their obstinacy, but that wrath should come upon them to the uttermost. Thirdly, they saw it approaching and all the causes of it. For the body of the people, having now refused the gospel, were given up to all wickedness and hatred to Christ, an account of which is given at large by the historian of their own nation. 4. The time and season manifested itself to them. For whereas the body of that people were to be cut off and cast off, as the apostle expressly declares in Romans 9 and 11, this could not be done until a sufficient tender of the gospel and of grace by Christ Jesus was first made to them. Notwithstanding all their other wickednesses God would not surprise them with an overturning destruction He had before as types of his dealing with them Worn the old world by Noah and Sodom by lot Before the one was destroyed by water and the other by fire He would also give them their day and make them a sufficient tender of mercy which he had now done towards 40 years in his space Through the ministry of the apostles and other faithful dispensers of the word, the gospel had been proposed to all persons of that nation throughout the world. Romans 10, verses 16 to 20. This being now accomplished, they might evidently see that the day was approaching. Number five, and the preparations for it. For at this time, all things began to be filled with confusion, disorder, tumult, seditions, and slaughters. In the whole nation, being all of them entrances of that woeful day, whose coming was declared in them and by them. Observation 9. If men will shut their eyes against evident signs and tokens of approaching judgments, they will never stir up themselves nor engage into the due performance of present duties. Observation 10. In the approach of great and final judgments, God by His word in providence gives such intimations of their coming as that wise men may discern them. Whoso is wise, he will consider these things, and they shall understand the living kindness of the Lord. The prudent foresees evil and hides himself. How is it that you discern not the signs of the times? Observation 11. To see evidently such a day approaching, and not to be sedulous and diligent in the duties of divine worship, is a token of a backsliding frame tending to final apostasy. This has been an exposition of Hebrews 10.25. by John Owen. Today we are reading a work from Thomas Goodwin, the Puritan, called Apostasy. The danger of a loose, careless, and unfruitful profession, or the danger of men's living under the dispensation and enjoyment of the ordinances of the gospel, namely the preaching of the word, the sacrament of the Lord's Supper, and church communion, if they live in sin, indulge their lusts, or be unfruitful. Two cases resolved how far a regenerate man is capable of sinning against knowledge, and wherein the sin against the Holy Ghost differs from other sins against knowledge. Chapter 1. The text in Hebrews 6, 7, and 8 is explained with some observations from it. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God, but that which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to be burned. My design is to convince men of what great moment and consequence the ordinances of God are to the souls of them that live under the dispensation of them. For a blessing or a curse, according as they are fruitful and obedient under them and improving of them, or amiss and negligent, and by this consideration to move them to all strictness and holiness of conversation. To this end I have taken this text. 1. The Apostle speaks to professors that had long lived under the doctrine and means of salvation, who yet had made but small proficiency. Thus he speaks in the foregoing chapter, verse 12, when as for the time you ought to be teachers, you have need of one to teach you again, which be the first principles. Yea, and they were fallen back to this, as those words imply, to become such as have need of milk, whereupon he exhorts him, chapter 6, 1, to go on to perfection, namely both in knowledge and holiness. 2. And he lays before them the danger the professors are in, if to means of grace of not their due effect. And this danger he sets before them in the example of many that have been enlightened, and fall away, and are never renewed again to repentance. 8. He represents the condition of men under a similitude of the earth, to which he compares men's hearts, when it either proves fruitful or barren. Those hearts that drink in the rain, and bring forth fruit, have a blessing to bring forth more fruit. And on the contrary, that earth, or those hearts that bring forth thorns, upon often drinking in that rain, are rejected, and then cursed. The equity of this proceeding is taken from the same and like law, that by the same reason the fruitful should receive a blessing. By the same, the unfruitful should have a rejection. For so both God and man used to do with the earth in like cases. When man has bestowed his pains to till it, and God, seconding man's labor, has sent his rain upon and it brings forth nothing but thorns, then it comes to pass, and that deservedly, that man rejects it, as the word is, and God curses it, and the inner issue of it is to be burned together with its thorns. I shall now open the particulars of this similitude, and to what the allusion thereof should refer. Here is earth bringing forth the thorns, upon having the rain falling on it, rejected, cursed, and whose end is to be burnt, and the estate of men that fall away compared thereunto. What is there in other scriptures? No one place will help us to understand all these jointly, but some places will give light unto the one, some unto the other. More immediately, Paul had in his eye the parable of our Savior concerning the thorny ground. Matthew 13, 22 and 28. He also that receiveth seed amongst the thorns is he that heareth the word, and the cares of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful. But he that receiveth seed into the good ground is he that heareth the word, and understands it, which also beareth fruit, and brings forth, some an hundredfold, some sixty, some thirty. The thorny ground, the third ground, as it is termed, notes out the highest sort of those temporaries that fall away. Inanswerably, it is the highest sort of those temporaries and the imminent gifts of them. Paul had been speaking of verse 4. For it is impossible that those who were once enlightened and have tasted of the heavenly and were made partakers of the Holy Ghost, and so on. And as Christ there differences a good hearer's heart, the fourth ground, from the thorny ground, that the good earth receives a word, brings forth fruit sixty and a hundredfold. So answerably in this place, the earth that is fruitful is said to be blessed, that is, to bring forth more fruit. But that which does not is cursed and rejected. And again, as in the parable of the thorny ground, this is added, that they bring not forth fruit to perfection. That is, mature, kindly, ripe. Luke 8, 14. So upon this place, interpreters have generally made the like observations. That of the good earth, it is said, it begets fruits, brings them forth as a mature birth. Of the other, the thorny, it is said, it casts him out as abortive. So Grotius. And the different causes of these events in both places is in like manner resolved into the difference of the soil itself. For in all these sorts of grounds, the seed sown is the same, the rain that falls the same, but there are said to be thorns in the one, that is, the roots of lusts remaining unpulled up, and these grow up again after the tops have been cut off. and insensibly draw away the sap, and so their hearts are never regenerated. The other is a good ground or soil where lusts are parted with and the heart changed, 2 Peter 1.14, and made partakers of the divine nature, having escaped the corruption that is in the world through lust. And thus Paul distinguishes of these here, declaring professedly that those that fall away never had true and saving grace. We hope better things of you, and things that accompany salvation, instancing in their labour of love, which the enlightenings and those others had not. Paul's hope of these hearers, that the issue of them would be different from the other, lay in this, that although their standing at a stay, and not thriving, was a shrewd ill sign, yet notwithstanding that, He believed that they should never so apostatize as those others had done, because this apostasy befalls only those that never had honest and changed hearts, nor a work that had salvation in it. But he hopes better things of them, and to have been wrought in them, and things that have salvation annexed to them, as if he had said, When I but call to remembrance the former days, in which, after you were illuminated, you endured a great fight of afflictions, partly whilst you were made a gazing-stock, both by reproaches and afflictions, and partly whilst you became companions of them that were so used. For you had compassion of me in bonds, and took joyfully the spoiling of your goods. knowing in yourselves that ye have in heaven a better and an enduring substance. He knew God would certainly revive them again, but yet in the meantime, to quicken them, he lays before them, and minds them of the example of those that fall away. I shall now add two sorts of observation, in which the one concerns the ground that is cursed, the other the good ground, where true grace, the company and salvation is wrought. 1. First concerning the background that is cursed, observe that in carnal hearts all influences from heaven and means outwardly administered do but nourish self and in the end their lusts. Although by accident, as Paul speaks of the laws causing sin, Romans 7.7, the rain causes briars to grow as well as corn and fruits. And a poisoned plant turns a rain into poison. Thus men turned grace into wantonness and presumption, and the power of men's lust prevailed over all such enlightenings. The thorns did not only overtop, outgrow, and choke the gifts and graces given, but did convert and turn the actings of those gifts into thorns. The rain rots dead oaks in the end, and so do the means these. 2. The God, in rejecting such as are more deeply enlightened, proceeds by degrees, and not until they have off drunken much means. So also the parable of the fig tree holds forth, Luke 13.8. He first stayed two years, then afterwards one year longer, and digged and dunged it. He goes on by degrees, as He deserts it, which is here intimated by being nigh to cursing, that is, by withdrawing his spirit, in comparison unto which he once afforded in drawing nigh to them. Then, number two, he curses with final rejection, if they become such as God has no pleasure in, which he shows by being more strange to them. Yet he does not presently curse them, though they are next door to it, as the word nigh here implies. And as it is elsewhere taken, Luke 21, 80 and 81. Observation three, that in this life also God may curse such men when it is a long while after that they are burnt and cast to hell. That indeed is the end of all. That it may come long after cursing. Thus the fig tree in Matthew 21.19 stood above ground after it was cursed, and thus God swore against the Israelites in the wilderness long afore they died, that ye should not enter into his rest. The second sort of observations are concerning the elect, those that are here supposed to have good hearts, number one, that although they may stand long at a stay and seem to go backward, yet God will not take the like advantage of them in the end. This is evident from this instance here. Many of these Hebrews that still professed were such as, for the time they might have been teachers, and yet they still needed milk, the lowest nourishment. They needed even the first principles to be taught them. Yea, it is added in that twelfth verse that they were become such as needed milk. Even as old men that are decayed come to live most on milk again, their stomachs are so weak, and so are these too decayed in strength and appetite to things holy. These deserved that cursing that was executed upon those others, that by such degrees fell off. But yet the apostle says, We hope better things of you. For God is not unmindful of your labor of love, which they formerly had. They had such a work, which, as he loved, would again revive. And yet he sets this severe dealing of God's with others before them, to quicken them, this being in itself an ill sign in any. and showed they were nigh into cursing, and had best look to it. Solomon committed the same sin against Jeroboam, whom God set up, that Saul did against David, and yet God pardoned the one and cast off the other. And the reason is, because God treats in His dispensations of grace to the one according to the tenor of a covenant of works, but with the other according to the covenant of grace, which Hebrews 13, 9 and 10 is differenced thus. not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant. And I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord. I will put my laws into their mind, and write them in their hearts. And I will be to them a God, and they shall be to me a people. Observation number two. that even to good hearts the blessing of much fruit is not at first or presently vouchsafed, until they have off drunk in the rain, and then a blessing from God comes, as it is said, Hebrews 12, 11, of affliction, that afterwards it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. It is afterwards, not presently, and after having been exercised thereby long. Observation 3. That the heavenly influence by ordinances compared here to the rain is not always violent or sudden, but gentle and sweet. It sends down, as the word here is, signifying a smaller rain that falls softly, wets, and soaks in by degrees. As Moses in Deuteronomy compares the word, Deuteronomy 32.2, my doctrine shall drop as a rain My speech shall distil as it do, In a small rain upon the tender herb, And as it showers upon the grass. And in Isaiah 55.10 The Lord has compared both to the snow and the rain. The snow always falls gently and so soft, That if a man were blind, he would scarce discern its falling. The rain sometimes falls more violently, And the snow lies often long upon the ground, Unmelted as it fell. But then a thaw comes and melts it, It soaks by degrees into the earth, and serves to make it fruitful as well as rain. So ordinances work often not so much by violent, but still, impressions, as they after the habit of the mind, as a diet drink does that of the body, and work not as vomits, purges, or such like violent physic. For impressions that are violent have their violence from the stirring of self in men's hearts, which is an impetuous principle once raised, and not from grace. Chapter 2. That a worthy and suitable living under the ordinances of the gospel brings a blessing, but to contrary a curse on our souls. The danger of those who live under the preaching of the word of God, and indulge their lusts, are unfruitful. The last and main observation is this, that are worthy or unworthy living under the outward ordinances of the gospel, and those dues that accompany them, especially the word of God, is of infinite moment and consequence for blessing or a curse on a men's souls, and therefore men should be wary how they deal with them. I take in both sorts of means, number one, the reign, number two, the labor of the husbandman. And add especially the word for he speaks there especially of the doctrine of salvation. There are those that look for rain immediately and alone from heaven, but they shall never have the benefit of it, if they neglect or despise the means that are needful to make the ground fertile. Paul plants, Apollos waters, God gives the increase. But by their watering and planting, and therefore, they are said to be co-workers with God, 1 Corinthians 3.9. To make the main observation good, I shall go over the instances of all outward ordinances of the gospel, and show the danger of neglect in making due improvement of any of them. 1. In the beginning of the gospel, and the first dawning of it, when the kingdom of heaven was but at hand, John the Baptist came preaching and baptizing. The law and the prophets were until John, but now the gospel is preached, says Christ. Luke 16.16. And one sealed thereof, and but one, namely baptism, was administered together with it. Now see and consider what a more severe warning John gives thereupon, both to the receivers or the rejecters of it. Now bring forth, he says, fruits worthy of repentance. Now nothing will do but fruits worthy. That is suitable, answerable to the profession of repentance, which by so powerful a means and ordinance God called for and required. By fruits worthy is meant that they should behave themselves like to true penitents, as Luke 12 the phrase is, like unto men that wait. The words here in the text, fruits fitting, Help to expound it. Fruits fitting are such that are proportioned to the cost, as when he elsewhere says, Walk worthy of the gospel, because now God will not bear so long as formerly. For now the axe is laid to the root. If before, when you sinned against the dispensation of the law and the institutions of it, God punished with temporal punishments, and did only lop off the branches, and did not smite the root, the spirit, but the outward man, was then perhaps smitten And it may be it was long first too, yet now the axe is laid to the root, that is, as I take it, to men's souls. For he compares the persons of men to trees, and the soul is a fountain of life, as the root is to the body of the tree. In the old law, men were cursed in the field and in the bushel, but now they are cursed in the church at a sacrament or a sermon. And he says, now, to show that God will not stay long with the most of men, ere he strikes their souls with hardness and impenitency. Every word in the present, the axe is laid, not shall be. Every blow, inward check, in motion, tends to ruin if there be not fruitfulness. The unfruitful tree is cut down, is cast into the fire, as elsewhere it is said, he that believeth not is damned already. John 3.18. God takes less time to dispatch men's souls, makes quick work with them, and either hardens or softens them. These threatenings, I take it, are not spoken of Jerusalem's destruction and rooting up of the nation. That was forty years after. But this here is threatened more speedily to the persons he speaks to. Every tree in particular shall be cut down and cast into the fire, even to hell. All this John says of his baptism and the doctrine that accompanied it, to forewarn them that if they took that engagement upon them, they should consider what they did. But then the Pharisees thought with themselves, if your baptism be such an edge tool to cut to the roots, we will not meddle with it, and so avoid the curse you threaten. Hear what he says of them, and let all learn to fear and tremble. Christ says of the Pharisees in Luke 8 that they rejected the counsel of God against themselves, being not baptized of John. This baptism, thus requiring an obligation unto true repentance, and regeneration, those that received it, was called the counsel of God, because it was that which by God's counsel or institution was appointed for their salvation. But seeing that in the end an intent of it as appointed by God it required repentance and fruits worthy of amendment of life, they chose to reject it. They slighted or rejected it. It was against themselves they did this, and to their own ruin. And so their rejecting of it God took more heinously at their hands than others' unfruitfulness and impenitence that received it. 2. Of Christ's ministry that followed upon John's, Luke 3, 16 and 17, it is said, He shall baptize you with the Holy Ghost and with fire, whose fan is in his hand, and he will thoroughly purge his floor, and will gather the weed into his garner, and so on. That fanning there is in this life, for it is of the corn whilst in the floor, if you mark it for it, it be laid up in the garner. And by it is meant the speedy discovery and separation that Christ makes by His Spirit of the spirits of men by spiritual judgments, for neglecting the means, and thereby severing temporary believers from true, leading them forth with the workers of iniquity. Others take this fanning for that discovery which shall be made at the day of judgment. But to me it seems clear to be in this life, whilst the corn is in the floor, as the several degrees of this comparison do show. The first, whereof, is the bringing in the corn into the visible church or outward profession, which in the analogy of this comparison is as the harvest. Answerable is that speech of Christ. The harvest is great, that is, many are to be brought in, but the laborers are few. The regents, saith he, are white to the harvest. This is spoken when men yet stood as corn in the field, not reaped, but ripe for it, and the harvest was to bring them in. The next to this is that fanning here spoken of, and the thrashing and fanning in the floor are the means used after they are come in. Then the third and last thing is to laying them up safe in heaven till the latter day, which is called gathering them into his garner. Now this fanning or severing here in the floor is more expressly intended of temporaries than of men loose or worldly. For it is the chaff whom the fan is said to deal with, not the tares. And the harvest to which the preaching the word is compared calls men out from the world. But this fanning is of the chaff brought in by the harvest, and it is severing it from the corn. So then Christ prepares in this life for the day of judgment. severs, discovers men here, and he does it by the fan in his hand, the spirit accompanying his outward administrations. I shall close this of Christ's ministry with that dreadful prophecy of Malachi, prophesying of the ministry of John the Baptist, that forerunner, and also of Christ that followed. How terribly does he speak of both as of a day of judgment! Who may abide the day of his coming? And who shall stand when he appeareth? For he is like a refiner's fire and a fuller's soap. Malachi 3.2. And in verse 5 he says, I will be a swift witness against the sorcerers, and against the adulterers, and against the false swearers. And in chapter 4 verse 1 he says, Behold the day cometh that shall burn as an oven. And all the proud, yea, and all that do wickedly, shall be stubble. This bright and hot season of the gospel ministry and ordinances concluded the rejecters under a state of hardness and condemnation more than ages before had done. As to hearing the word preached by ministers to the end of the world, Christ in many parables gave great warnings concerning it. But more eminently, in Luke 8.18, take heed therefore how ye hear, for whosoever hath to him shall be given, and whosoever hath not from him shall be taken, even that which he seemeth to have. Compare this with Mark 4.24. Take heed what you hear, with what measure you meet it shall be measured to you, and unto you that hear shall more be given. He had showed in the foregoing parable, as here in the text, the state of the stony and thorny ground hearers and professors, and his conclusion or inference from thence is, Therefore take heed how and what you hear. I may add from the drift and connection, take heed what kind of hearers you be. Number 1. What kind? For of four sorts, but one is good. And therefore be solicitous that you have good and honest hearts, such as the fourth ground had. Number two, take heed what you hear, Mark 4, 24. That is, take heed to give answer while attendance to the weight of the manner, according as it falls out to be delivered, for these are the great things of the law. And he adds a reason, with what measure, and so on. God deals in a proportion. Look what from a sermon one gets and brings again with him to the next. That will cause an increase by the next, else there is danger of a decrease. Take heed how you hear, and Christ's reason in Luke is, to him that has, that is, uses that which he has, received by hearing well, to him shall be given. For so Matthew, speaking of the talents, warns us to interpret it. Whosoever has not, from him shall be taken away what he has. Matthew 25, 28, 29. He that use not his talents is said not to have it, which is thereupon given to others, even what thou shouldest have had, but through careless neglect has missed it. Unto this so grave and solemn a caveat of our Lord and Savior, add to consideration of the dreadful properties and efficacies and operations of the words set before us by the Apostle, on purpose, to make us know and understand of what moment and consequence it is unto us, how we shall have to do therewith. Hebrews 6.12 For the word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is the discoverer of the thoughts and intents of the heart. In the second and third chapters, and beginning of this, he had given abundant warning to take heed of neglecting the word that was preached to them, and to enforce it in this verse, bids them consider what a word they had to do with. It is a living word. It is a quick word and an eternal word. And therefore, as the Apostle says, it is a fearful thing to fall into the hands of the living God. So I say of the living word, it revived the sense of sin when the light of it came into Paul's conscience. Then I die, says he, Romans 7. As some metals will not melt till some other metal be put to them, so nor will sins melt or dissolve into the conscience till the word comes as fire and mingles with them. And when God sets it on work again, then it runs through the soul like hail shot or like quicksilver. It is a living word, also in this respect, that it is eternal. You may think it vanishes with our breath, but it lives forever, and your thoughts will have to do with it forever. 1 Peter 1, 28. The word of God abides forever. And if you ask what word it is, even that says Peter, which we preach to you. What if the word is conveyed and set on in that ordinance of preaching? If it is written in the heart, it goes to heaven with you. If it is neglected, yet the Holy Ghost will bring it to your remembrance, and so it will abide and go to hell with you. You shall repeat sermons enough there, and the sermons will be the doctrine, and all your sins will serve for manner of uses of terror and dread forever. Isaiah 55 His word shall not return empty or in vain. 2. The Apostle adds in Hebrews 4 that the word is mighty in operation, as in its own nature it is all life and spirit. So it is in operation it will exquisitely torture and become an executioner of men in hell. It divides, he says, between the marrow and the bones, which expresses the most exquisite pains. God's wrath and His word do torment men forever in hell. 2 Corinthians 10.6 It hath in a readiness to avenge all disobedience when your obedience is fulfilled. He compares it there to an armory of weapons and instruments of death of all sorts, that are made ready, as the psalmist speaks, and laid up to be brought forth. And the apostle there suggests to men's consideration what mighty effects it will at last have in avenging all disobedience. But what, in the meantime, it has in converting and bringing the godly into obedience, and in subduing their lusts. It is mighty, he says, there, in casting down strongholds and high, towering imaginations. Have you ever seen hurricane winds or earthquakes, as they are in some parts of the world, that overthrow towers to the very foundations, tear up hills by the roots, and throw them into the seas, toss up ships riding at anchor like tennis balls, and hurl them upon the dry land? Or have you ever considered the power of lightning when it breaks the bottles that hold it? Or thunder when it roars in the midst of heaven, blasting every green thing where it lights, and withering them to a deadness in an instant, shivering the mightiest trees to splinters, disheveling and tearing off the bark, drinking up the vital sap? Such and so great, though not so visible to the outward view or present sense, is the power of the Word. The voice of the crier cries all flesh as grass, and instantly the Spirit of the Lord blows upon it, withers all the glory of the world to a believing soul, and every valley is filled, every mountain is brought low. It tears men's hearts rooted in evil, as low as the center of them, from their dearest lusts. It makes their consciences to boil as a pot, and the waves thereof to roar. And then with one word steals them, and calms the winds and the waves, and they obey it, and the heart is pacified. As in hammer it breaks a rock, and as fire it melts the elements with fervent heat, melts and dissolves the most rocky, stony, and stubborn heart to water, and works it to such a softness as fits it to take any impression. Now the apostle from hence argues, as you see, the operations upon the godly in this world. And their conversions, to bring them to obedience. And the same word will be as mighty to revenge when your obedience is fulfilled. The word hath had its full work upon all the saints. Until then, these energies of it upon the hearts of wicked men are suspended. But then it will work as powerfully another way. Yea, more powerfully and avenging, because it will take hold of the whole that is in them, which is nothing but manner for it to work upon. And it will work at once, whereas on the godly it works gently and but by degrees. Look, as strong medicine, if it works not to purging out humors, works out to death and tortures, so in the godly their lusts are purged by the word here, but in the souls of others it works pain and anguish. He shall slay the wicked by the breath of his mouth. This sword which comes out of Christ's mouth, Revelation chapter 1 and chapter 19, will cut, Acts 7.54, to the heart, and divide between the marrow and bones, and will be directed by a skill that gave it, and that knows how to torture exquisitely by it. And who knows what parts are most sensible, and who will apply it to them? The danger of those being in church, fellowship, and communion, yet their lives are inconsistent with such a relation. The fourth ordinance of the gospel is the public censors of the church, consisting of admonition, rebuke, and excommunication. There is a great danger of a man living in lusts, having put himself under the capacity of these, for God is engaged to sooner to bring your sins to light. 1 Timothy 5, 19 and 20. He had given directions to Timothy to deal impartially in church censors, verse 19 and 20, and not to be rash in laying on of hands. And then he concludes of both, verses 24 and 25, some in sins are open aforehand at judgment. a forehand, or go on before to judgment. And some in sins follow after, namely unto judgment. Those that are otherwise cannot be hid. As I take it, it is spoken not of the day of judgment, but of that judgment that is made at receiving in an elder or a member, which was anciently done by laying on of hands. Whoso sins, though they have escaped the cognizance of the Church, yet because they have adventured to take upon themselves great and sacred an office, they cannot be long hid if they repent not and forsake them. And like men are men living under the peril of the censure of the Church, which ye have spoken of in verses 19 and 20, if they will venture to go on to sin and think still to escape the knowledge of man, yet because they live and have put themselves under so great an ordinance, as is the judgment of the church, which he there also speaks of, and fear not that God by His providential discovery may bring them under it. Therefore, if their sins be not such as go before the judgment for a long time through God's patience, yet God will in His providence order it so that their sins shall follow them after or unto judgment. And so the meaning is, that if men have lived long in sin, and escaped the publishing of it to a church which doth profess the exercise of exact discipline, and is accordingly heedful of miscarriages, as it ought to be, God engages himself, if the person repent not, the sooner to give him up to such sins as shall follow after to judgment. So as their iniquity, by reason of this dispensation, will find them out and cannot be hid, And upon the equity of that other coherence, namely the respect to ordination and admission, this rule will, in a proportion, hold of this censor also. Now how dangerous a thing is it to be given up to the censor of the Church? The Apostle tells us when he calls it a delivering up unto Satan. 1 Corinthians 5. Now if any will say we will avoid this danger and keep ourselves out from such a bond, let them consider what follows, 1 Corinthians 5, those without God judges, and will do it sufficiently. I take it those words do insinuate a great privilege that those within a church who live in a subjection to a judgment If they sin, have a comparison of those that live without, be they heathen or Christian professors. For if they be within, God forbears to judge them personally, till that means of the church has been used, which, if neglected, He then falls on both. A man is under a protection, as it were, and God takes not the mantra into his court, because it is under trial in another, which is a means to reclaim him. But those that live without are immediately exposed to God's judging them, who will deal with them accordingly more severely, as whoremongers and adulterers God will judge. So that if any man will stay out to avoid being judged, he falls under a more severe court. Take the last ordinance of a church, namely church contribution and collection for the saints, it being not a civil manner, as giving alms is, but an ordinance. It is a ministration, 2 Corinthians 9.18, and it is reckoned up with prayers and preaching and breaking bread, Acts 2.42. For so I understand that word, which is translated fellowship, and is carried in the translation as if it were the fellowship of the apostles that were there intended. But it is communication, namely of goods, more largely mentioned in the verse after and also in Hebrews 13, 16. Be not forgetful of doing good and communicating it. It is the very same word as also in Romans 15, 26 where it is translated contribution to the saints. I say it is being thus a spiritual ordinance and sacrifice, as all church offerings are, as Hebrews 13, 6, it follows, for with such sacrifices God is well pleased. Therefore, if men deal unworthily herein, they are in danger of having a greater curse hereby, perhaps not upon their estates, but in their spirits. If ye will take an estimate how heinously God takes dealing falsely in this, because it is a manner of worship, You may see it in that first example of a judgment in those primitive times executed on Ananias and Sapphira. And thereby, as you may see how heinously God takes it, so also why it was so. Not that they were bound to have given all their whole estates, verse 4, whilst it remained, was it not thine own? And after it was sold, was it not in thine own power? But they having dedicated the whole in an open appearance to God, to withhold part was a lying, not to man, but to God. It was not in a manner merrily human, because man and man, as a promise that makes a dead is, or as a bargain between man and man, but the Holy Ghost, verse 8, was a person with whom it in that work they dealt, and with whom in all works of that nature we also deal now. And though God inflicts not such extraordinary punishments now upon men's bodies, yet you may from thence gather how much He is displeased at the like as a sin, and in what danger men's spirits are in such cases of a spiritual judgment and curse, which is more usual under the gospel, and which accordingly men shall find at the latter day. Matthew 10.15. He threatens those who should contend the gospel, not with the temporal judgment, but, as if forbearing such under this dispensation, he threatens them with the greater and worse. Sodom and Gomorrah, he says, were punished with visible judgments, though extraordinary. But it should be more tolerable for Sodom and Gomorrah than for these in the day of judgment, till when he may defer it. When therefore thou drawest near to God in this lowest duty of worship, yet because it is an offering to God, Matthew 5.28, ere thou bring thy gift to the altar, reconcile thyself to thy brother. And by like reason, if thou be guilty of, or livest in any sin, reconcile thyself to God. Otherwise even this act of worship will provoke him the more.