towards them," it did not profit them;" and them to fail of their end by it, "they entered not into the rest of God." And with the consideration hereof, doth the apostle press the Hebrews, and s with them. And it is of great weight. The same promise being left to us as to them, and this being the way whereby they "came short of it," we have reason to be watchful against the like miscarriages in ourselves. The truths doctrinally declared in this lat ter part of the verse may be comprized in the ensuing observations.

Obs. IV. God hath graciously ordered the word of the gospel to be preached to men, whereon depends their welfare or their ruin.-To them and to us was the word preached. And this is a great effect of the love, care, grace and goodness of God, towards them and us. The word is like the sun in the firmament. Thereunto is it compared at large, Psal. xix. It hath virtually in it all spiritual light and heat. But the preaching of the word is as the motion and beams of the sun, which actually and effectually communicate to all creatures that light and heat which is virtually in the sun itself.

The explanation of this similitude is expressly insisted on by our apostle, Rom. x. 18. And because of this application doth the apostle make that alteration in the expression. For whereas in the psalm it is said, "their line is gone forth into all the earth," with respect, in the first place and literally, to the line or orderly course of the sun and other celestial bodies; he renders that word by poyos, their sound,' voice or speaking, respecting the mystical sense of the place, and application of the words to the preaching of the gospel, which was principally intended in them. And this is the true reason of that variety which many critics have troubled themselves and others about to little purpose. What then the motion and beams of the sun are to the world natural, that is the preaching of the gospel to the spiritual world, to all who intend to live to God here, or to enjoy him hereafter. Of old the preaching of the gospel was by many wise men, or those that thought or boasted themselves so to be, esteemed folly, 1 Cor. i. that is, a thing needless and useless. And the wiser any one would have himself esteemed to be, the more vehemently would he condemn preaching, for folly. But notwithstanding all their pride, scorn and opposition, it proved the "foolishness of God which was wiser than all their wisdom;" that is, what God chose to compass his end by, which seemed to them foolishness, but was indeed the "wisdom and power of God." And it is that which the eternal welfare or ruin of men depends on: as the apostle in this place declares, and as the Scriptures testify every where. And this may direct us, to make a right judgment both of that contempt and neglect of it, which are found amongst many who ought to have other thoughts about it; the whole work is by some

despised and decried, and few there are who labour in it with diligence as they ought. But they shall all bear their own judgment.

Obs. V. The sole cause of the promise being ineffectual to salvation in and towards them to whom it is preached, is in themselves and their own unbelief.-This the apostle expressly asserts. It is granted that "the word did not profit them." But what was the reason of it? was it weak or insufficient of itself? was it like the law, that made nothing perfect? that could not take away sin, nor justify the souls of men? No, but the sole cause hereof was, that it was not "mixed with faith." God hath not appointed it to save men whether they will or not: nor is the word of promise a means suited to any such end or purpose. It is enough, that it is every way sufficient to the end whereunto of God it is designed. If men believe it not, if they refuse the application of it to themselves, no wonder if they perish in their sins.

Óbs. VI. There is a failing, temporary faith, with respect to the promises of God, which will not advantage them in whom it is. It is known how often the people of old professed that they did believe, and that they would obey accordingly; but, saith the apostle, notwithstanding all their pretensions and professions, notwithstanding all the convictions they had of the truth of the word, and the resolutions they had of yielding obedience, wherein their temporary faith did consist, yet they perished in their sins, because the "word was not mixed with faith in them," that is, truly and really believed.

Obs. VII. The great mystery of useful and profitable believing, consists in the mixing or incorporating of truth and faith in the souls or minds of believers.-This being a truth of much importance, I shall a little insist on the explanation and improvement of it; and that in the ensuing observations.

1. There is a great respect, relation and union, between the faculties of the soul, and their proper objects, as they act themselves. Thus truth, as truth, is the proper object of the understanding. Hence, as it can assent unto nothing but under the notion and apprehension of truth, so what is indeed true, being duly proposed unto it, it embraceth and cleaveth unto necessarily and unavoidably. For truth and the understanding are as it were of the same nature, and being orderly brought together do absolutely incorporate. Truth being received into the understanding, doth no way affect it, nor alter it, but only strengthen, improve, enlarge, direct and confirm it, in its proper actings. Only it implants a type and figure of itself upon the mind. And hence those things or adjuncts that belong unto one of these, are often ascribed unto the other. So we say, such a doctrine or proposition is certain, from that certainty which is an

affection of the mind; and our apprehension of any thing to be true, from the truth of that which we do apprehend. This is that which we call knowledge, which is the relation, or rather the union that is between the mind and truth, or the things that the mind apprehends as true. And where this is not, when men have only fluctuating conceptions about things, their minds are filled with opinions, they have no true knowledge of any thing.

2. The truth of the gospel, of the promise now under especial consideration, is peculiar, divine, supernatural; and therefore, for the receiving of it, God requireth in us, and bestoweth upon us, a peculiar, divine, supernatural habit, by which our minds may be enabled to receive it. This is FAITH, which is "not of ourselves: it is the gift of God." As the mind acts naturally by its reason to receive truths that are natural and suited to its capacity; so it acts spiritually and supernaturally by faith, to receive truths spiritual and supernatural. Herewith are these truths to be mixed and incorporated. Believing doth not consist in a mere assent to the truth of the things proposed to be believed, but in such a reception of them, as gives them a real subsistence and inbeing in the soul by faith. We shall make things more fully to appear, and the better explain it, if we shew, 1. How this is expressed in the Scripture, with respect to the nature, acts, and effects of faith. 2. By what means it comes to pass, that faith and the promise do so incorporate.

First, For faith itself; it is by our apostle said to be peevwv útoctacis, ch. xi. 1. "the substance of things hoped for." Now the μsva here," the things hoped for," are so termed with respect unto their goodness, and their futurition, in which respects they are the objects of hope. But they are proposed unto faith, and respected by it, as true and real. And as such it is the votar, or substance of them. Not absolutely and physically, but morally, and in respect of use. It brings them into, makes them present with, and gives them a subsistence, as to their use, efficacy and comfort, in the soul. This effect of faith is so far of the nature of it, that the apostle makes use of it principally in that description which he gives us of it. Now, this giving a subsistence in the mind to the things believed, that they shall really operate and produce their immediate effects therein, of love, joy and obedience, is that spiritual mixture and incorporation whereof we speak. And here lies the main difference between saving faith, and the temporary persuasion of convinced persons. This latter gives no such subsistence unto the things believed in the minds of men, as that they should produce their proper effects therein. Those in whom it is, believe the promise, yet not so, as that thereby the things promis

ed should have such an existence in their minds, as to produce in them, and upon them, their proper effects. It may be said of them, as it is of the law in another sense, they have the shadow of good things to come, but not the very image of the things." There is not a real reflection of the things they profess to believe, made upon their minds. For instance, the death of Christ, or Christ crucified, is proposed unto our faith in the gospel. The genuine proper effect hereof, is to destroy, to cru cify, or mortify sin in us. But where this is apprehended by a temporary faith only, this effect will not at all be produced in the soul. Sin will not be mortified, but rather secretly encouraged; for it is natural unto men of corrupt minds to conclude, that they may "continue in sin, because grace doth abound!" On the other side, where faith gives the subsistence mentioned unto the death of Christ in the soul, it will undoubtedly be the death of sin, Rom. vi. 3-14.

Secondly, Faith in its acting towards, and on the promise, is also said to receive it. By it we receive the word, that is, it takes it into the soul' and incorporates it with itself. There is more herein than a mere assent to the truth of what is proposed and apprehended. And sometimes we are said by it to receive the word itself, and sometimes to receive the things themselves which are the subject-matter of it. So are we in the first way said to "receive the ingrafted word" with meekness, James i. 21. to "receive the promises," Heb. xi. 13: "Having received the word," 1 Thess. i. 6. ii. 13. In the latter way, to "receive Christ himself," John i. 12. and the atonement made by him, Rom. v. 11. which are the principal subjects of the gospel. And herein lies the life of faith; so that it is the proper descrip tion of an unbeliever, that he doth not receive the things of the Spirit of God," 1 Cor. ii. 14. And unbelief is, the not "receiving of Christ," John i. 11. There may be a tender made of a thing, which is not received: A man may think well of that which is tendered unto him, and yet not receive it. But what a man doth receive duly, and for himself, it becomes properly his own. This work of faith then, in receiving the wordof promise with Christ, and the atonement made by him therein, consists in its giving unto them a real admittance into the soul, to abide there as in their proper place; which is the mixture here intended by the apostle.

Thirdly, Hence and hereon the word becomes an ingrafted word, James i. 21. "Wherefore, lay apart all filthiness and superfluity of naughtiness, and receive with meekness the ingrafted word, which is able to save your souls." The exhorta tion is unto reality and growth in believing. To this end the word is proposed, as that which is to be brought into the soul. And to that purpose room is to be made for it, by the casting

out of such things as are apt to possess the mind, and leave no admittance for the word. Now the ῥυπαρια and περίσσεια κακίας, "filth and superfluity of evil," here intended, are those corrupt carnal lusts which by nature possess the minds of men, and render them enmity against God, Rom. viii. 7. These are so fixed in the mind, so incorporated with it, that from them it is denominated fleshly and carnal. And they are to be put away, cast out, separated from the mind, unrooted and rejected, that the word may be brought in and received. And how is that to be received? As a word that is to be pros, implanted or ingrafted into the mind. Now, we all know that by ingrafting there becomes an incorporation, a mixture of the natures of the stock and graft into one common principle of fruit-bearing. So is the word received by faith, that being mixed with faith, both of them become one common principle of our obedience. And on this account doth our Saviour compare the word of the gospel unto seed, Matt. xiii. Now, seed brings forth no fruit or increase, unless, falling into the earth, it incorporate with the fructifying virtue thereof. And with respect hereunto is it said, that God" writes his law in our hearts," Jer. xxxi. 32. As our apostle expounds it, 2 Cor. iii. 3. "The word of the gospel is by the Spirit of the living God, written not in tables of stone, but in the fleshly tables of the heart." So is it ingrafted, when it is as really by the help of faith communicated unto, and implanted on the heart, as written words are in their engraving on tables of stone.

Fourthly, The effect of this ingrafting of the word, which belongs also to this spiritual incorporation, is the casting of the soul into the mould, type, image or figure of the doctrine of it, as our apostle expresseth it, Rom. vi. 17. "Ye have obeyed from the heart, εις όν παρεδόθητε τυπον διδαχης, that form of doc trine that you have been delivered up unto," that you have been cast into. This is that transformation of mind, which we are exhorted to look after, in the renovation that it receives by believing, Rom. xii. 2. As the scion, being grafted or inoculated into the stock, turns and changes the natural juice of the stock into another kind of fructifying nutriment than it had before; so the word being by its mixture with faith ingrafted into the soul, it changeth the natural operation of it, to the production of spiritual effects, which before it had no virtue for. And it transforms also the whole mind, according to the allusion, Rom. vi. 17. into a new shape, as wax is changed by the impression of a seal into the likeness of it.

Fifthly, The expression of faith by eating and drinking, which is frequent in Scripture, as before intimated, gives farther light into the spiritual incorporation that we inquire after. Thus the word is said to be food, strong meat and milk, suited to the VOL. IV.

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