Hence is the word of Christ said to dwell or inhabit in us: Col. iii. 16, “ Let the word of Christ dwell in you richly in all wisdom.” This inhabitation of the word, whereby it makes its residence and abode in the souls of men, is from this spiritual incorporation or mix-
VER. 1, 2.] EPISTLE TO THE HEBREWS. 251
ing with faith. Without this it may have various effects upon the mind and conscience, but it comes to no abiding habitation. With some it casts its beams and rays for a season into their minds, gasves, but is not “received” nor “comprehended,” John i. 5; and therefore ovx abydfe, it “doth not enlighten them,” though it shines unto them, 2 Cor. iv. 4. It comes and departs almost like lightning, which rather amazeth than guideth. With some it makes a tran- sient impression upon the affections; so that they hear it and admit of its dispensation with joy and some present satisfaction, Matt. xiii. 20. But it is but like the stroke of a skilful hand upon the strings of a musical instrument, that makes a pleasant sound for the pre- sent, which insensibly sinks and decays until a new stroke be given; it hath no abode or residence in itself or the strings.) No more hath the word that strikes on the affections only, and, causing a various motion and sound in joy, or sorrow, or delight, vanisheth and departeth. With some it lays hold on their consciences, and presseth them unto a reformation of their conversation, or course in this world, until they do many things gladly, Mark vi. 20; but this is by an efficacious impression from without. The word doth not abide, inhabit, or dwell in any, but where it hath a subsistence given unto it in the soul by its incorporation with faith, in the manner described.
This, then, is savingly and profitably to believe. And thus is it with very few of the many that make profession so todo. It is but in one sort of ground where the seed incorporates so with the earth as to take root and to bring forth fruit. Many pretend to believe, few believe indeed, few mix the word preached with faith; which should give us all a godly jealousy over our hearts in this matter, that we be not deceived.
(2.) It is therefore worth our inquiry how, or by what means, faith is assisted and strengthened in this work of mixing the word with itself, that it may be useful and profitable unto them that hear it. For although it is in and of the nature of faith thus to do, yet of it- self it doth but begin this work, or lay the foundation of it, there are certain ways and means whereby it is carried on andincreased. And among these,—
[1.] Constant meditation, wherein itself is exercised, and its acts multiplied. Constant fixing the mind by spiritual meditation on its proper object, is a principal means whereby faith mixeth it with itself. This is xarorrpiZeobus, to behold steadfastly the glory of God in Jesus Christ, expressed in the gospel as in a glass, 2 Cor. ili, 185 for the meditation of faith is an intuition into the things that are believed, which works the assimilation mentioned, or our being “changed into the same image,” which is but another expression of the incorporation insisted on. As when a man hath an idea or
252 . AN EXPOSITION OF THE [CHAP. Iv.
projection of any thing in his mind that he will produce or effect, he casteth the image framed in his mind upon his work, that it shall exactly answer it in all things; so, on the other side, when a man doth diligently contemplate on that which is without him, it begets an idea of it in his mind, or casts it into the same image. And this meditation which faith worketh by, for to complete the mixture or composition intended, is to be fixed, intuitive, constant, looking into the nature of the things believed. James tells us, that “he who is a mere hearer of the word is like a man considering his natural face in a glass, who goeth away, and immediately forgetteth what manner of man he was,” chap. i. 23, 24, It is so with a man that takes but a slight view of himself; so is it with men that use a slight and per- functory consideration of the word. But saith he, ‘O rapaxtbas sic vouov rérer0v,— He that diligently bows down, and inquires into the law of liberty,” or the word (that is, by the meditation and inquiry mentioned), “that man is blessed in all his ways.” So doth that word signify, 1 Pet. i. 12, where alone again it is used in this moral sense, of diligent inquiry, it signifying properly “to bow down.” This is that which we aim at. The soul by faith meditating on the word of promise, and the subject-matter of Christ and his righteousness, Christ is thereby formed in it, Gal. iv. 19, and the word itself is in- separably mixed with faith, so as to subsist with it in the soul, and to produce therein its proper effects. This is to be “ spiritually minded ;” and gpovew raé d&vw, Col. ili. 2, to “mind the things that are above,” as those which yield the best relish and savour to the soul; which being constant will assert a mixture, incorporation, and mutual conformity between the mind and the object of it.