? In the original edition the word is “ sin,’—an evident } misprAa for “ grace,” or some similar word.—Ep, ;
VER. 12, 13.] EPISTLE TO THE HEBREWS, 389
to be no better than a dog, Matt. xv, 27, 28. He doth not only bear his lambs in his arms, the weakest of the flock who have an ap- pearance of life, and of following him in it; but also “ gently leads those that are with young,” Isa. xl 11, who as yet have but newly conceived his grace in their hearts.
And this gives us a stable ground whereon to answer that great objection, which many souls make against their own peace and con- solation. They are convinced of the excellency of Christ, and of the suitableness of his grace and righteousness unto their wants, They are also satisfied in the faithfulness of gospel promises, and the sta- bility of the covenant of grace, with all other principles and grounds of evangelical consolation. But they look on themselves as uncon- cerned in all these things. As far as they know, they have no grace in them; and therefore have no interest in or right unto what is proposed to them. And hereon ensue various entanglements in their minds, keeping them off from sharing in that “ strong consola- tion” which God is abundantly willing that all “the heirs of pro- mise” should receive. The consideration of the properties of the Lord Christ insisted on is exceedingly suited to the removal of this objection out of the way. To confirm this, I shall consider the whole case a little more largely. We may then observe,—
1. That the beginnings of most things are imperceptible, Things at first are rather known by their causes and effects than from any thing discernible in their own beings. As they are gradually in- creased, they give evidence of themselves; as a little fire is known by the smoke it causeth, when itself cannot be seen.
_ 2. That the beginnings of spiritual things in the souls of men are, moreover, very secret and hidden, upon many especial accounts and reasons. Grace in its first communication is a thing new to the soul, which it knows not how to try, examine, or measure. The soul is possibly put by it under some surprise; as was Rebekah when she had conceived twins in her womb. Until such persons seriously con- sult with God by his word, they will be at a great loss about their own state and condition. Again, Satan useth all means possible to darken the mind, that it may not aright apprehend the work of God in it and upon it. His first design is to keep us from grace; if he be cast therein, his reserve is to keep us from consolation. His sleights and methods herein are not now to be insisted on. Hence most of the objections we meet with, from persons under darkness as to gospel comforts and refreshment, may be easily manifested to be his suggestions. Moreover, indwelling corruption doth exceed- ingly endeavour to cloud and darken the work of God’s grace in the soul. And it doth so two ways especially:—(1.) By a more open discovery of itself in all its evil than it did before. Grace is come upon it as its enemy, and that which fights against it, designing its
390 AN EXPOSITION OF THE [CHAP. Iv.
ruin. The very first actings of it lie in a direct opposition to the former rule of sin in the heart, This inbred corruption meeting withal, sometimes it is excited unto rage, and presseth for its own satisfaction with more earnestness than formerly, when it was as it were in the full and quiet possession of the soul. This causeth dark- ness and trouble in the mind, and keeps it off from discerning any thing of the work of God in it. (2.) By a sensible opposition to gospel duties. This it will raise against that spiritual manner of their performance which a gracious soul now aims at, though it was more quiet when only the outward bodily exercise was attended unto. These things surprise beginners in grace, and leave them in the dark as to what is their interest in it.
3. Believers in this state and condition have in themselves many just grounds of fears and jealousies concerning themselves, which they know not how to disentangle themselves from. The many self- deceivings which they either see the example of in others or read of in the Scripture, make them jealous, and that justly, over their own hearts. And whereas they find much hypocrisy in their hearts in other things, they are jealous lest in this also they should deceive themselves. And many other reasonings there are of the same na- ture whereby they are entangled.
Against all these perplexities much relief may be administered from this consideration, that the Lord Christ, “ with whom we have to do,” sees, knows, and approves of the least spark of heavenly fire that is kindled in us by his Spirit; the least seed of faith and grace that is planted in us is under his eye and care, to preserve, water, and cherish it. And this may be pressed in particular instances; as,—
1. He sees and takes notice of the least endeavowrs of grace in the heart against the power of sin, This the soul wherein it is may not be acquainted with, by reason of that pressing sense which it hath from the assaults that sin makes upon it. These so imbitter it that it cannot find out unto its satisfaction the secret lustings and warrings of the Spirit against the flesh; as one that is deeply sen- sible of the weight of his burden, which is ready to overbear him, doth not perceive his own strength whereby he standeth under it. But this lies under the eye of Christ distinctly, and that, so as to give in suitable help and succour unto it in a time of need, as is declared in the next verses.