VER. 12-14.] EPISTLE TO THE HEBREWS. 14
sesses their minds with the things of this world (whence he is here peculiarly called “the god of this world”), that they are kept in a stupid and brutish ignorance of spiritual things. And this keeps them off from believing. These are a few of the many instances that might be given of the immediate causes of their privative un- belief, which consists in the rejecting or not receiving the truths of the gospel, when they are proposed in a due manner unto the minds of men.
And this fully clears the holiness and righteousness of God in his judgments against final and impenitent unbelievers to whom the gospel is preached; for as that ¢mpotency which is in them na- turally is culpable,—and it is no excuse for them for not believing because of themselves they could not so do, seeing it is by their own default that they are brought into that condition,—so every one in his own person who believeth not doth, by a voluntary act of his will, reject the gospel, and that on such corrupt principles as none can deny to be his sin.
(2dly.) There is an unbelief that consists in a rejection of the truth of the gospel after that it hath been admitted, acknowledged, and professed. Some, after they have been convinced of the truth, and made profession of it, yet, through the temptations of the world, the corruption of their own hearts, love of sin, or fear of persecu- tion, do suffer their convictions to wear off, or do cast them out, and reject the faith they have owned. Hereof is frequent mention made in the gospel, and no less frequent caution given against it. And this in general is the highest aggravation of this sin. For although the former kind of privative unbelief will certainly prove destructive to them that continue in it, and it may be said that this can do no more, yet this hath two great evils attending it that the other hath no concernment in.
The first is, the difficulty that there is in being recovered out of this condition. He who hath already withstood the efficacy of the only remedy for his distempers, who hath rejected and despised it, what can cure him? This he who never received the gospel, be he never so bad or sinful, is not obnoxious unto. He hath not as yet, as it were, made a trial of what it is; and is free from that contempt cast upon it which is done by the other, who declares that he hath made trial of it, and valueth it not. This, on many reasons, renders his recovery difficult, almost impossible.
Again, There is a degree of this unbelief which puts a soul abso- lutely into an irrecoverable condition in this world. For wherein- soever the formality of the sin against the Holy Ghost that shall not be pardoned doth consist, yet this is the matter of it, and with- out which it is impossible that any one should be guilty of that sin. There must be a renunciation of truth known and professed, or the
112 AN EXPOSITION OF THE [CHAP. IIL
guilt of that sin cannot be contracted. Now this, be they never so wicked, they are free from who never received, admitted, or pro- fessed the truth. The sin against the Holy Ghost is a sin peculiar unto them who have made profession. And from this ariseth an especial aggravation of their punishment at the last day. So the apostle Peter determines this matter: “It had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them,” 2 Epist. iu. 21.
Again, This unbelief in rejecting the gospel is either notional and practical, or practical only. [1st.] If it be notional it will also be practical. If men once reject their profession of the truth of the gospel, quenching their light into it and understanding of it, their practice of sin will be answerable thereunto. Renegadoes from the gospel are the greatest villains in the world. Neither do men vo- luntarily renounce the light, but to give themselves up to the deeds of darkness.
[2dly.] It may be practical only. So is it in them who “ profess that they know God, but in works deny him, being abominable, and disobedient, and unto every good work reprobate,” Tit. i, 16,— men who walk in some kind of profession, yet “their end is destruc-. tion,” and that because “their god is their belly, and their glory is their shame, who mind earthly things,’ Phil, ii. 19. The corrup- tions of such men do absolutely prevail over their convictions, and the power of sin in their wills and affections casts off all influencing light from their minds or understandings. Such men as these, al- though they do not in words deny the truth of the gospel, yet they yield no obedience unto it. They neither expect any good from its promises, nor fear any great evil from its threatenings, which for- merly had made some more effectual impressions upon them. And this is the condition of unspeakable multitudes in the world.
Now, the unbelief here intended by the apostle is this privative unbelief, consisting in the rejection of the truth of the gospel after it hath been received and professed. And this also may be con- sidered two ways:—[lst.] Initially, as to some degrees of it; [2dly.] As it may be finished and completed. Of these our apostle treateth severally and distinctly. Of the former in this place, and Heb. iv. 11-13, chap. xii. 15, 16; of the latter, chap. vi. 4-6, chap. x. 26, 27. The first consists in any declension of heart from Christ and the gospel. ‘This may be in various degrees and on several accounts. The latter is a total renunciation of the gospel, of which we spake before. It is the former that the apostle here intends, and therein a prevention of the latter: and therefore concerning it we must consider two things:—[1s¢.] Wherein it consists, or what are the ways of its entrance into and prevailing upon the minds of men.