[8dly.] It works by and consists in a growing diffidence of the promises and threatenings of the gospel. The great work and duty of faith is to influence the soul unto universal obedience and an abstinence from all sin, out of a regard unto the promises and threatenings of God. So our apostle directs in 2 Cor. vii. 1. And when the efficacy of this influence begins to wear off and decay, it is from the prevalency of unbelief. And there are many ways whereby it works and produceth this effect, to take off the soul from a due regard to the promises and threatenings of the gospel. A sense, liking, love of, and satisfaction in present things, with carnal wisdom, arising from an observation of strange promiscuous events in the world, give a principal contribution hereunto; but these things are not here to be insisted on.
And these things have been spoken to discover the nature and the work of that unbelief, which the apostle here warns and cautions
VER. 12-14.| EPISTLE TO THE HEBREWS. 123
all professors concerning; and we have especially considered it as to its entrance towards a departure from God. And hence we may observe that,—
Obs. IV. The root of all backsliding, of all apostasy, whether it be notional or practical, gradual or total, lies in unbelief.
I have dwelt long already on this matter of unbelief; and I had reason so to do, for this is the hinge on which the discourses of the apostle in this chapter and the next do turn. The nature of it, with its causes, ways and means of prevalency, with its danger and means of prevention, are the things which he lays before them. But I shall confine my discourse within due bounds, and therefore speak unto this proposition only with reference unto that influence which unbelief hath on the heart to render it evil: “Take heed, lest there be in you an evil heart of unbelief,’—xapd/a sovnpd, “ cor malum.” This is the only place in the New Testament where a disapproved heart hath this adjunct of “ evil,” “an evil heart.” It is in other places termed oxanpés, “hard,” and deravénros, “ impe- nitent,”’ Rom. ii. 5, but here only “evil.” In the Old Testament it is sometimes said to be ¥1, “evil,” as Jer. iii. 17, vii. 24, xi 8, xvi. 12, xviii 12. This the LXX. renders by xovnpés,—that is, “ ma- lus,” “ perversus,” “ scelestus,’ “improbus;” one that is “ wicked” and “flagitious.” The original of the word would denote one that is industriously wicked; for it is from vw, by rovéw, “to labour dili- gently and with industry, though conflicting with difficulties.” Hence the devil, because he is industriously and maliciously wicked, is called 6 sovypés, “the wicked one:” “ When any one heareth the word of the kingdom, and understandeth it not, then cometh 6 wovnpés, —“ the wicked one,” Matt. xii. 19. So are we taught to pray, Pioas juts dad rod rovnypod, Matt. vi. 13, “ Deliver” (or “ rescue” “us from that evil one.” And it is said, that “the whole world lieth éy +0) xovnp®,” 1 John v. 19,—“ under the power of that wicked one.” When, therefore, any heart is said to be sovgpé, an evil, wicked, flagitious frame is intended.
Our present inquiry is only how the heart is gradually brought under this denomination by the power and efficacy of unbelief, and that with especial respect unto that particular sin of departing from God. And this is done several ways:—
[1st.] Unbelief sets all the corrupt lusts and affections of the heart at liberty to act according to their own perverse nature and inclina- tion. The heart of man is by nature evil; all the thoughts and imaginations of it are “ only evil continually,” Gen. vi. 5. It is full of all “corrupt affections,” which act themselves and influence men in all they do. The gospel cometh in a direct opposition unto these lusts and corrupt affections, both in the root and in the fruit of them; for “the grace of God that bringeth salvation hath appeared
124 AN EXPOSITION OF THE (CHAP. IIT.
unto us, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world,” Tit. ii. 11,12. There is no greater duty that it chargeth our souls withal than the mortification, crucifying, and destruction of them, and this indispensably, if we intend to be made partakers of the promises of it, Col. ili, 5-8; Rom. viii. 13. Moreover, it is the first proper work of that faith whereby we believe the gospel, in and upon our own souls, to cleanse them from these lusts and affections. It is the work of faith to purify the heart, being the great means or instrument whereby God is pleased to effect it: “ Purifying our hearts by faith,” Acts xv. 9. For, receiving the promises, it teacheth, persuadeth, and enableth us to “cleanse ourselves from all unclean- nesses of the flesh and spirit, perfecting holiness in the fear of God,” 2 Cor. vii. 1. Now, these two, faith and the gospel, make up our profession,—the one being that wherewith or whereby we profess, the other that which we do profess. And they both concur in this design, namely, the purifying of the heart. So far as these prevail upon us or in us, that work is successful. And where there is no weakening of the lusts of the heart, no restraint laid upon them, no resistance made unto them, there is no profession at all, there is nothing of faith or gospel that takes place; for “they that are Christ’s have crucified the flesh with the affections and lusts,” Gal. v. 24, They have done so actually in some measure or degree. All, then, who have taken upon them the profession of the gospel in reality, although it be only upon the account of light and convic- tion, have restrained and have curbed them, and taken upon themselves a law of resistance unto them. Hence all of them pro- ceed so far at least as to. “ escape the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ,” 2 Pet. ii. 20. Those who attain not hereunto are in no sense to be esteemed such as profess the gospel. But now whenever unbelief be- ginneth to influence the heart towards the frame described, it sets in the first place these corrupt lusts and affections at liberty to act them- selves according to their own nature. And this it doth two ways:—