VER. 12, 18.] EPISTLE TO THE HEBREWS. 381
whilst the Bridegroom standeth at the door. There is, then, no greater evidence of an unsound heart than to be careless about the beginnings of spiritual decays in any kind. When men once lay up all their spiritual interest in retaining some kind of persuasion that in the end they may come to heaven, and, so they may by any means retain that persuasion, are regardless of exact watchfulness and walk- ing, they are even in a perishing condition. There needs no greater evidence that self is their utmost end, that they have neither care to please God, nor love to Christ, nor delight in the gospel, but, with Balaam, desire only to “die the death of the righteous.” Yet thus is it with them who neglect the first entrances of any cold, care- less frame or temper of heart in gospel duties, They little consider either the power or deceitfulness of sin who are negligent in this matter, and how backsliding will get and firm its ground in the soul after a while, which might with ease have been at first prevented. Let us, therefore, because of the importance of this duty, consider some directions for the preventing of this evil, and some instructions how to discover it in the ways and means of its prevalency:—
Take heed of weariness in and of those ways of God wherein you have been engaged according to his mind. A spontaneous las- situde in the body is esteemed an ill prognostic; some great distem- per usually ensues upon it. So is weariness of any of God’s ways; its hidden cause and consequent, that will in time appear, is some great spiritual distemper. And this our apostle intimates to be the beginning of most men’s apostasy, Heb. x. 36-39. Men, through want of patience to continue in well-doing, grow weary, and ofttimes “ draw back unto perdition.” And there are three things that men are apt to grow weary of in the ways of God, and thereby to enter into spiritual decays:—
1. Of duties. Many duties are burdensome to flesh and blood; that is, nature as weak and frail. All of them are opposite to flesh and blood; that is, nature as corrupt and sinful. In the one sense, nature is ready to faint under them; in the other, to raise up an opposition against them, and that by a secret aversation in the will, with innu- merable corrupt reasonings, excuses, and pretences in the mind. If they prevail to an effectual weariness,—that is, such as shall introduce a relinquishment of them, in part or in whole, as to the matter of them or the manner of their performance,—those in whom they do so will have cause to say, “ We were almost in all evil in the midst of the congregation and assembly,” Prov. v.14, Hence is the cau- tion of our apostle, 2 Thess. iii. 13, “ Brethren, be not weary in well- doing;” and Gal. vi.9. ‘A patient continuance in an even, constant course of well-doing, in a due observance of all gospel duties, will be burdensome and grievous unto you; but faint not, if you intend to come to the blessed end of your course in peace with God.’ Now,
382 AN EXPOSITION OF THE [ CHAP. Iv.
weariness in duty discovers itself by impairing it in the intenseness of our spirits, or constancy of its performance. Where there is a decay in either of these, weariness is at the root; and after weariness ensues contempt, Mal.i.13. And whatever interpretation men may put upon this frame, God calls it a being weary of himself, Isa. xliii. 22; which is the next step to forsaking of him. Wherever, there- fore, this begins to discover itself in the soul, nothing can relieve it but a vigorous shaking off all appearances of it, by a warm, constant application of the mind unto those duties whose neglect it would introduce.
2. Of waiting to receive any particular good or special mercy Jrom God in his ways. God isa good and gracious master. He entertains none into his service but he gives them in hand that which is an abundant recompense for the duties he will require of them. “In keeping of his commands there is great reward,” Ps, xix. 11. Every part of his work carries its own wages along with it. Those who serve him never want enough to make them “rejoice” when they fall into “manifold temptations,” and to “glory in tribulations ;” which are the worst things that do or can befall them on his account. But, moreover, besides the pledges that he gives them in hand, they have also many “ great and precious promises,’ whereby they are justly raised up to the expectation of other and greater things than at present they do enjoy. Whatever mercy or grace by any or all the promises of God they have been made partakers of, there is still more in them all, nay, in every one of them, than they can here come to the actual enjoyment of. Yet are all these things theirs, and they have a right unto them. This makes waiting on God so excellent a grace, so necessary a duty. Now, sometimes this hath respect unto some mercy that a man may in. an especial manner stand in need of. Here he would have his faith expedited, his ex- pectation satisfied, and his waiting have an end put unto it. Ifhe fail herein, it maketh his heart sick, But here lieth the great trial of faith, “He that believeth,” that is, truly and sincerely, “ he will not make haste ;” that is, he will abide in this duty, and not “limit the Holy One” as to times and seasons. If those who are called here- unto wax weary of it, they are in the high road to apostasy. Con- solation, light, and joy, do not come in through the administration of the ordinances answerable to the measures they have themselves given unto or taken of things; strength against a temptation or cor- ruption is not yet received upon prayer or supplication; they are weary of waiting, and so give over. This will end in absolute apos- tasy if not timely prevented. See the cautions of our apostle in this matter, Heb. vi. 11, 12, x. 35, 36.