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warnings God gave them, and how slowly he proceeded in his judgments; when their mouths shall be stopped and their faces filled with confusion. Again, God's dealings with barren apostates, being principally in spiritual judgments, the issue whereof is the total removal of the gospel from them, he will not do it at once, because others, to whom he will have the means of grace continued, may be yet mixed among them though unknown to us. See Romans xi, 2—5.

$27. Farther to clear up this whole matter, it may be inquired, what are those degrees in spiritual judg ments whereby God doth ordinarily proceed against barren professors, which are here intimated in general? And,

1. In such cases God doth usually restrain the influences of mens' light upon their own consciences and affections. Their light and knowledge may notionally remain with them, but they are not at all affected with what they know, or guided by it in their practice, There is a time when light and knowledge, not improved, lose all their efficacy. God suffers such an interposition to be made between it and their consciences, by the actings of pride and various lusts, that it is of no valuable use to them. Whereas formerly, what they knew of the gospel excited an endeavor after some conformity to it; now it only floats in their fancies, and glances on their memories without effect. Of this we have but too many specimens every day.

2. God deprives them of all the gifts which they formerly received. "Gifts" are an ability for the due exercise of gospel knowledge in duties of a public concern. Of these, persons may be made partakers, who yet prove first barren, and then apostates. But God will not suffer gifts to be long retained under a course of backsliding. As men neglect their exercise, so

God makes that very negligence a means of executing this judgment upon them. The talent that was but laid up in a napkin is taken away.

3. God having evidenced his rejection of them, he gives them up to the temptation of the world, and the society of ungodly men, whereunto they are engaged by their pleasures or profit. Their lusts being let loose, especially their love of the world, from under the power of their light and convictions, they cast themselves into the society of profane and wicked men. Among them they "wax worse and worse" every day, and learn in an especial manner to hate, despise, and blaspheme the good ways of God, which before they had known and professed.

4. God casts them out of the hearts and prayers of his people. This of all other things they least value; yea, they despise it: but it is one of the greatest effects of God's severity towards them. So he commanded his prophets not to pray for the people when his heart would not be towards them, Jer. vii, 16, chap. xi, 14, chap. xiv, 11. And in like cases, though not by express command, yet by his secret providence, he takes off the hearts of his people from them whom he hath designed to ruin for their sins. And we may observe, that our apostle himself, who a long time labored with unspeakable zeal and most fervent supplications to God for the incredulous Hebrews, Rom. ix, 2, 3, chap. x, 11. At length speaks of them as those whom he no more regarded, but looked on as express enemies of Christ, Thes. ii, 15, 16. And this sets them forward in their way towards the fatal curse.

5. The curse itself ensues; God takes off their natural restraints from sin; the rebukes of natural conscience, fear, shame and the like afflictive affections, shall have no more power on them; he judicially hardens them,

which contains the life and power of the curse here intended; for hereby are men secured to their final destruction and burning. Oftentimes God signifies this curse by wholly casting out such persons from any interest in the dispensation of the word. But suppose they should be able to carry it out stoutly in this world, so that themselves should neither much feel, nor others much observe, the curse of God upon them, yet the day is hastening wherein actual everlasting burning will be their portion.

VERSES 9-12.

But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous, to forget your work and labor of love, which ye have shewed towards his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end, that ye be not slothful, but followers of them who through faith and patience inherit the promises.

$1. The apostle's design. 2, 3. (I.) The text explained. 4. The work of faith. 65-9, Labor of love. $10. The shewing of faith and love. $11. by ministering to the saints. $12--18. The apostle's exhortation. $19-58. (II.) Observations.

§1. EXPOSITORS generally agree in pointing out from these verses, an instance of the apostle's great wisdom and prudence in his dealing with these Hebrews. His design in general is two-fold.

First, to mollify the severity of the preceding commination and prediction, that it might not have an effect on their minds beyond his intention. If men are disheartened in the way wherein they are engaged, by those on whose guidance they depend, and to whose judgment they are to submit, it makes them to despond, and to give over all thoughts of a cheerful progress.

Secondly, he maketh use of this discourse for a transition to the second part of his design; and this was to propose to them who were true believers, such encouragements and grounds of consolation, as might confirm them in their faith and obedience, which are the subjects of the remaining part of this chapter. Wherefore, as to make way for the severe threatenings which he hath used, it was necessary for him to describe the persons to whom they did in an especial manner belong; so it was no less requisite that he should describe those also to whom the ensuing promises and consolations pertain, as in these verses.

§2. (I.) "Beloved, we are persuaded better things of you, and things that accompany salvation." (AyaTylo,) "Beloved;" it is an expression of most entire af fection. 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 among the Gentiles. To root this evil surmise out of their minds, he frequently employs affectionate compellations. compellations. And notwithstanding all the provocations and injuries he had received from them, he gave them, on all occasions, the highest demonstration of his most intense affection; never opposing or severely reflecting on them, but when they opposed the gospel and its genuine liberty. Again, He hath respect to his preceding severe expressions, as appears from the close of this verse"though we thus speak;" as if he had said, "Notwith-, standing this severe admonition, which, all circumstances considered, I have been forced to use; yet my heart stands no otherwise affected towards you, but as towards my countrymen, my brethren, and the saints of God." (HETEμLE) We are persuaded; CHRYSOSTOM insists much on the force of this word. The

apostle, as he observes, doth not say we think, or wè hope, but he was "fully persuaded." There is a certain persuasion of mind that is founded on moral arguments, such as may bring a man to a full satisfaction in his mind, but yet so, that it is possible he may be deceived. Of this nature is that persuasion we have of the good condition of other men. So our apostle speaks of Timothy and his faith, 2 Tim. i, 5, "The faith that dwelt in thy mother Eunice, (TETEsopar de) and I am persuaded in thee also." His persuasion here concerning the Hebrews was of this kind; he had satisfactory reasons for it, which prevailed against all contrary objections. In like manner he speaks of the Romans, chap. v, 14, "And I myself am persuaded of you, my brethren, that ye are full of goodness." The grounds of this persuasion, with respect to the Hebrews, he expresseth in the next verse; where we shall consider them.

He was persuaded concerning them (тä upeilova) better things; "such things as accompany salvation;" such as, whosoever is made partaker of them shall never perish eternally. 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, who were barren and destitute of all saving grace, and fruits, and who should in the end be destroyed. "I am persuaded it will go betier with you, than with such apostates." He was persuaded that these Hebrews were not barren, but such as brought forth the saving fruits of the Spirit of grace.

For if these things, it is added, (και εχόμενα σωτηρίας) and such as accompany salvation; literally, such as

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