One Hundred Select Sermons, New Testament · Sermon 50
SERMON L.
Hebr. 2.1.
Therefore we ought to give the more earneſt heed to the things which we have heard, leſt at any time we ſhould let them ſlip.
It falls out in the caſe of the Soul, as it does ſometimes in the condition of the Body; that as there are ſome meats which have need to be given for the ſatisfying of hunger, ſo likewiſe there are others which have need to be given for the furtherance of conviction, for the provoking of the appetite to them, and for the helping of the ſtomach to retain them, and to digeſt them after that they are received: There is need of Sermons not only in a way of Inſtruction and Information in caſe of ignorance; but likewiſe as well of ſtrengthning and confirmation in caſe of knowledg, that we may make the better improvement of what already hath been heard by us. And this is that which we have offered unto us occaſionally from this Text now before us, Therefore we ought to give the more earneſt heed to the things which we have heard, leſt at any time we ſhould let them ſlip.
IN the Text it ſelf we have two General Parts conſiderable of us, Firſt, The poſitive Admonition or Instruction it ſelf. Secondly, The inforcement of the Practiſe or Obſervation of it. The Admonition it ſelf, that we have in thoſe words, We ought to give the more earneſt heed to the things which we have heard: The inforcement or argument which is uſed for the Obſeration of it, is two-fold; the one is antecedent, in the word of Connexion, Therefore; and the other is conſequent in the cloſe and concluſion of the verſe, taken from the danger, which otherwiſe we are ſubject unto, Leſt at any time we ſhould let them ſlip.
We begin with the firſt General, viz. The Admonition or Inſtruction it ſelf, We ought to give the more earneſt heed to the things. Wherein again two particulars more: Firſt, The thing it ſelf ſimply required, and that is attention to the word Preached, We ought to give heed, &c. Secondly, The Comparative illuſtration, or inlargement of it, We ought to give heed more abundantly, or more earnest heed.
Firſt (I ſay) here's the Duty it ſelf in its ſimple Propoſition, attention to the word Preached and heard, We ought to give heed, &c. This is that which every Chriſtian owes to ſuch Diſpenſations as theſe are. Whiles the Lord does afford us his Miniſtry, and the Preaching of his Word and Goſpel amongſt us, we ought to attend, and give good heed hereunto. For the opening of this a little unto us; there's a threefold Attention which is required of us to this purpoſe, Firſt, Before we hear. Secondly, In hearing. Thirdly, After we have heard. Before we hear, to bring us to it. In hearing, to order us at it. After hearing, to make us partakers of the benefits, and comforts, and priviledges which are conveyed by it.
Firſt, I ſay, Before we hear; we are to give heed, that is, to attend upon it, foraſmuch as God does offer and hold forth his Goſpel unto us in the Preaching and Miniſtry of it, it concerns us to attend hereupon with all diligence, that is, to take all good advantages and opportunities which are afforded unto us of hearing ſuch things as theſe are. It is the voice and concluſion of wiſdom, Prov. 8.34. Bleſſed is the man that heareth me, watching daily at my gates, waiting at the poſts of my doors. We ought to take care that we hear, to attend upon: that's the firſt attention.
Secondly, When or whiles we hear, to attend unto: that's another. It is not enough for us to preſent our Bodies in theſe ſervices, no, but we muſt our minds likewiſe; we muſt not only hear a noiſe or ſound in general, but we muſt alſo mark what we hear in particular; as Lydia, it is commended in her, Act. 16.14. Whoſe heart the Lord opened, that ſhe attended unto the things which were ſpoken by Paul: She obſerved what came from him, ſo ſhould we do likewiſe, when we are imployed in ſuch performances as theſe are, which we are now about; we ſhould mind what we are a doing, and take heed of all extravagancy and aberration of ſpirit whatſoever.
Thirdly, After hearing: that's another attention alſo requiſite; and (to ſpeak truly) that which is more eſpecially here intended in this place, We ought to give earnest heed to the things which we have heard; that is, not to ſatisfie our ſelves in this, that we have heard them, but to take care of them afterwards, that we keep and retain them; we are to apply our minds unto them, as the Original word here ſignifies and imports in the proper notion of it.
The things which we have heard, What were they? that is, the bleſſed Truths of ſalvation; the pardon of ſin, and the free merey of God in Chriſt: Theſe are the things which he means, the particulars are not ſet down, but we are to take them under this general expreſſion, whereby he intends the Doctrin of the Goſpel; and that in all the Branches and Parts of it; theſe are the things which we have heard; and theſe are the things which we ought to give heed unto, and that to ſeveral purpoſes and intents, as we may take them in this following Explication.
Firſt, We are to take care that we underſtand them; we have heard them, but that's not all which is required of us; we muſt in ſome manner comprehend them likewiſe: The Goſpel calls for this from us in the hearing of it, Ʋnderstandeſt thou what thou readest? ſays Philip to the Eunuch of Ethiopia, Act. 8.30. when he read a piece of the Goſpel: ſo ſay I here, Underſtandeſt thou what thou heareſt? alſo we muſt be careful to hear with underſtanding, in Matth. 13.19. When any one hears the word of the kingdom, and understands it not, then comes the wicked one, and catcheth away that which was ſown in his heart: this is he which received the ſeed by the way ſide. So then we muſt take heed that we underſtand it: that's one Branch of the Caution here propounded.
Secondly, We muſt alſo believe it; that's another thing which this our heed and carefulneſs muſt extend unto likewiſe; as conceive of it, ſo aſſent unto it. The Goſpel, it calls for this to make it effectual, as we may ſee by the oppoſite miſcarriage, Heb. 4.2. Ʋnto us was the Goſpel preached, as well as unto them: but the word preached did not profit them, becauſe it was not mixed with faith in them that heard it; or becauſe they were not by faith united to it: without faith no proſit at all by the word Preached or heard by us.
Thirdly, Remeber it; take care of that alſo; we muſt lay it up in our memories and minds: Bleſſed are they that hear the word of God, and keep it, Luk. 11.28. Look as it is with meat in the ſtomach, if it be not there kept and retained, it will not do any good as to the nouriſhment of him that receives it; even ſo is it likewiſe with the Word of God in the mind; where it is not in ſome manner remembred, it will not be improved.
Fourthly, Be ingrafted into it; that's the head which is here principally required. We muſt take care that the things which we have heard be wrought and riveted into us, and digeſted in us, and made our own; it is not enough for us to hear the word, nor underſtand it, nor to yield aſſent unto it, nor to remember it in a notional manner; no, but it muſt as it were be incorporated an naturalized into our hearts; our ſouls muſt do with it, as nature does with meat in the ſtomach, ſucking out a ſtrength ſuitable to every part and member of the body; we ſhould never leave thinking of it, till we are changed and transformed into it, and have the proper impreſſions of it faſtned upon our ſouls and ſpirits. This is that which we muſt take care of, and apply our ſelves unto, and which (as I conceive) is chiefly here meant by the Apoſtle, when he here tells us, That we ought to give heed to the things, &c. So to hear them, as to cloſe with them, and to be changed and wrought upon by them. This is to give heed as we ought.
And obſerve, that we ought to do it likewiſe. Take notice of that; it is not a matter of advice only, but a matter of command; it is not arbitrary only, but neceſſary; there's an oportet in it, foreign, We muſt give heed. It is our duty and concernment ſo to do; that which God requires of us, and that which he will call us to an account for, if we neglect to do it, that we may not think our ſelves at liberty in this particular: We ought to give this earneſt heed, that thoſe things which we have heard be imprinted and faſtned upon our hearts.
But how, may ſome ſay, may this be done? what courſe ſhall we take for the effecting and doing of it? Now for this there are four Helps, which do very much conduce hereunto: The firſt is Meditation upon them; that's a good means to faſten them, and to make them to take rooting in us; when we revolve them, and turn them in our minds, when we are often thinking of them; thoſe things which are much in the thoughts, will be much in the affections conſequently, which do follow from them. As on the other ſide take it in evil: What's the reaſon that carnal perſons are many times ſo ill diſpoſed and affected in their carnal way? It is becauſe they have anſwerable muſings, and workings, and meditations in their own minds; they have naughty thoughts and devices, and accordingly have naughty practiſes ſuitable to them; even ſo is it alſo here in Goodneſs: Thoſe that have gracious and holy Meditations, they are in a fair way for holy Affections: Thoſe which are much in thinking of the word, they are likely to have much benefit by it. For this we have an example in the Prophet David, who made the Law and Word of God his continual Meditation, and we ſee what he got by it. It is this ruminating and chewing of the cud, which is moſt beneficial, as it is the third concoction which cauſes nouriſhment. Therefore let us look to that, it is a great means to make us to profit and benefit by the word, this Meditation.
The ſecond is Conference; that's another help likewiſe: as working them in our own thoughts, ſo diſcourſing with others likewiſe about them; that's a good means to imprint them, and to get them written in the tables of our hearts; therefore we find them both joyn'd together, Meditation and Diſcourſe, Deut. 6.6, 7. Theſe words which. I command thee this day, they ſhall be in thine heart; and thou ſhalt teach them diligently unto thy children, and ſhalt talk of them when thou ſittest in thine houſe, and when thou walkeſt by the may when thou lyest down, and when thou riſeſt up. Whiles we ſpeak of theſe things to others, we do hereby the better work them into our ſelves; that's the ſecond.
The third is Prayer, and calling upon God for his bleſſing of them to us: As it is not our meat eating that nouriſhes us, but the bleſſing of God upon it; ſo it is not the word of God heard that profits us any further than as he concurs with it. Therefore we ſhould thus far alſo take heed to the things that we have heard, as to beg the influence of his Spirit upon us, that we may reap benefit by them; we ſhould deſire him to ſet home every Truth moſt effectually upon us, and to give us affections in our ſelves anſwerable to the nature of it; humble ſpirits from Truths of Conviction, and cheerful ſpirits from Truths of Conſolation, and ſetled ſpirits from Truths of Inſtruction; ſtill we ſhould have recourſe to God for his aſſiſtance and bleſſing of us, as before we come to hear, ſo after we have departed from it.
Laſtly, …ractiſe that which we hear and know already; we are never thoroughly ſure of any Doctrine, till we come to this; when it works out into our life, this will work it more into our hearts, and ſo again by reflexion; when we take things only with the ear, and never make any uſe of them, nor draw them out into practiſe, we are from hence but the more hardned againſt them; but when we act them, then we ſuck ſtrength and vertue from them: Therefore, ſays our Saviour, If ye know theſe things, happy are ye, if ye do them, Joh. 13.17. And again Joh. 7.17. If any man do his will, he ſhall know of the Doctrine, whether it be of God or no, &c. Theſe are the helps which tend to the working of theſe things upon our ſouls, which accordingly we ſhould take care of about them. And ſo much for the firſt Particular in this firſt General, viz. the thing it ſelf ſimply required, attention to the things which we heard, &c.
Now the ſecond is the Comparative Illuſtration, in the word more earneſt, foreign, which does qualifie it, and advance it to us; it is not any ordinary attention, which will here ſuffice or ſerve the turn, but ſuch as is more intenſe and abundant, as the word properly ſignifies; and we may ſtate the compariſon according to a threefold reference, which ſeems to be carried in it. Firſt, In reference to other matters of a lower nature; We ought to give more earneſt heed to theſe things which are ſpiritual, and matters of Religion, than to carnal, and matters of the world. Secondly, In reference to other Doctrine, and of a lower diſpenſation; We ought to give more earneſt heed to the Goſpel, and the Doctrine of Chriſt, than to the Law and the Adminiſtrations of Moſes. Thirdly, In reference to our ſelves, and our own carriage and behaviour for time paſt; We ought to give more earneſt heed now to theſe things, than has formerly been done by us. Thus ſhall we ſee how this Caution here holds by way of compariſon.
Firſt, In reference to other matters of a lower nature; We ought to give more earneſt heed to theſe things which are ſpiritual and matters of Religion, than to carnal and matters of the world. This at the firſt hearing will perhaps be thought to be a ſuperfluous admonition, for who is there almoſt that in words will not be ready to profeſs it? and yet when it comes to the practice, who is there that walks anſwerable to it? What heed and earneſt heed do men give to theſe things here below, and in the mean time neglect the great matters of Chriſt and Religion, and the Goſpel, and ſuch things as theſe; now here's a corrective for us, We ought to give the more earneſt heed to the things we have heard.
And that upon this account eſpecially, becauſe indeed they are matters of greater conſequence and importance to us, every wiſe and rational man will frame his heed anſwerable to the object which it is imployed about: now if this be ſo, ſhould not theſe things of Chriſtianity have the greateſt heed and regard from us? For what is there of greater intereſt and concernment than theſe things are? Currite propter animam, tota exaggeratio hoec eſt quod dicitur propter animam, ſays St. Auſtin to this purpoſe; Run for your ſouls, this is the weight of all, that it is ſaid to be for your ſouls. Is it not a mad and fooliſh thing to pamper our bodies, and to neglect our ſpirits, to purſue Temporals, and to deſpiſe Eternals? to graſp earth, and to loſe heaven? Why this is the ſtate and condition of many a wretched perſon in the world. There are many which if they be to ſtrike up a bargain, or to make a purchaſe, or to compaſs any worldly deſign, Oh how wary and cautious will they be! give all the heed that may be here, and to ſuch advice as might further them in it; but as for theſe things of an higher nature, and which concern the welfare of their ſouls for ever, here they are more careleſs and remiſs, give no heed or attention at all; now this compariſon here puts them in mind, We ought to give more earnest heed, &c.
Secondly, In reference to other Doctrines, and of a lower Diſpenſation; We ought to give more earnest heed to the Goſpel and Doctrine of Chriſt, than to the Law, and Adminiſtrations of Moſes. This is another force of this Compariſon; and it ſeems to be very much intended by that which follows in the ſecond and third Verſes. The Apoſtle here prefers the Goſpel before the Law, and would have us to do ſo likewiſe in our attention: We ought to give the more earneſt heed to the things which we have heard; that is, to theſe Evangelical points and truths which we have been acquainted now withal; they do call for ſo much the greater and more accurate heed from us. As for the ground whereupon they do ſo, that we ſhall ſee hereafter, when we come to the Inforcement of his Admonition, as it is ſignified in the word therefore, the particle of Connexion; we may here now only take notice of the thing it ſelf, That this greater and more earneſt heed is required of us, and expected from us to the Goſpel, than to the Law. This is not ſo to be taken, as if hereby we diſparaged the Law, or took from the authority of it, which hath a reſpect due unto it as well as the Goſpel; but foraſmuch as in it we have not God ſo fully manifeſted and laid open and declared to us, as we have in that; here it is (as we ſhall ſee more anon) that greater heed is required unto it.
Thirdly, This Comparative expreſſion it may be carried in reference to themſelves, and their own behaviour as to time now paſt; they had began now a little to decline and to languiſh in their zeal for the Faith, and the profeſſion of the Goſpel; now the Apoſtle would hereby provoke them and excite them, and ſtir them up to better diligence for time to come; We ought to give more earneſt heed, that is, than hitherto, and as yet we have done, to ſuch things as theſe are. According to which Explication the Emphaſis does not lye ſo much in heed, as it does in earneſt; ſome kind of heed they gave to them ſuch as it was, but it was not that which was enough or ſufficient for them to give; he would have them now to mend their pace, to grow hotter and more eager in theſe thing than they had formerly been, and not to be ſo ſluggiſh and remiſs in them as they ſeem'd now to be, which accordingly concerns us all even for our own parts to take to heart. And ſo now I have done with the firſt General part of the Text, which is the Admonition or Inſtruction it ſelf, both abſolutely propounded; as alſo comparatively illuſtrated, We ought to give the more earneſt heed, &c.
The ſecond is the Inforcement of its obſervation by way of Argument; and this is twofold: Firſt, From the equity of it, in the word of connexion, therefore. Secondly, From the danger of the contrary, in the cloſe and concluſion of the verſe, Leſt at any time we ſhould fail, or let them ſlip.
Firſt, Here's an Argument from the equity of it, which relates to what he had ſaid before in the precedent Chapter, wherein he had fully ſet forth the Dignity both of Chriſts Office and Perſon, which the Doctrine of the Goſpel does treat of, and diſcourſe about;upon thoſe promiſes he does infer this concluſion, therefore. To ſpeak diſtinctly of it, there are three ſpecial Arguments which this Exhortation is founded upon, why we ought more abundantly to give heed to this Doctrine of the Goſpel, in compariſon with the Doctr. of the Law.
Firſt, The Authority of the ſpeaker, and miniſter of it, which is Chriſt the Son of God; whereas the other was Angels and men. Thus in v. 2. of this Chap. it is call'd the word ſpoken by Angels, the Law. Whereas the other, to wit, the Goſpel, is ſaid to be firſt of all ſpoken by the Lord, that is, Chriſt himſelf. And again Chap. 1. v. 1, 2. God who at ſundry times, &c. where the Apoſtle lays a very great ſtreſs upon this as to the Miniſtry of the Goſpel, that it is diſpenſt through the hans of Chriſt.
Firſt, For the Dignity of his Perſon, ſo excellent ſimply in himſelf; the more eminent the Perſon is that ſpeaks to us, the more cauſe and reaſon we have to heed the things which are ſpoken for the Perſons ſake, it being a piece of great indignity to ſtop our ears to any one of worth ſpeaking to us: ſuch an one is the Lord Jeſus Chriſt, the Lord of Glory; and therefore ſee that ye refuſe not him that ſpeaketh, as it followeth alſo in Heb. 12.25.
But then ſecondly, There's not only his perſon, but alſo his relation, that's another thing in it which the Apoſtle ſeems to ſtand upon, and is to be refer'd hereunto. There are many eminent perſons conſidered ſimply in themſelves, but all their eminency it is within themſelves, and in the compaſs of thoſe perſons of theirs ſuch as they are; yea, but this perſon now which ſpeaks to us in the Miniſtry of the Goſpel, He is not only eminent for his perſon, but alſo for his relation; for he is the ſon of God himſelf, and ſo much better than the Angels even in that conſideration alſo: For unto which of the Angels ſaid he at any time, Thou art my Son, this day have I begotten thee, &c. Heb. 1.5.
Then thirdly, There is alſo his eſtate; there's a great matter in that likewiſe, we reſpect men much according to that; if a man ſpeak to us, which is a great heir, who has many lands and poſſeſſions, which belong to him we are apt to give heed unto him. Now for this, it is alſo obſervable in Chriſt, who ſpeaks to us in the Goſpel, for he is appointed heir of all things, and hath by inheritance obtained a more excellent name than Angels. The Apoſtle lays a force upon that in the place before cited, which is thereforemuch conſiderable in this buſineſs.
Laſtly, His activity for us; there's much likewiſe in that. We have great cauſe to reſpect a Benefactor, one that has done us great courteſies and favours, when he ſpeaks to us, he ſhould be hearkened to by us. Now this is alſo remarkable in Chriſt, for he hath himſelf purged our ſins, and upon this account (to manifeſt the certainty and and fulneſs of it) is ſet down on the right hand of the Majeſty on high, Heb. 1.3. So then that's the firſt ground of this Attendance implied in this Therefore, viz. the authority of the ſpeaker. The Lord Jeſus Christ himſelf, eminent for his 1. Perſon, 2. for his relation, 3. for his eſtate, 4. for his activity for us.
The ſecond is, the excellency of the things themſelves, which are ſpoken of; that's another thing which calls for attention; yea not only invites it, but commands it. If a man of worth ſhall ſpeak to us yet if he ſhall not ſpeak to us like to himſelf, ſpeak but of ſlight and trivial matters, we regard him not for all that, nor give heed unto him: a ſpeech is commendable not only from the ſpeaker but the matter; and in this the Goſpel carries it likewiſe, Lord to whom ſhall we go? thou haſt the words of eternal life, ſay the Apoſtles, Joh. 6.68. The Goſpel it treats of ſuch points as no other word does beſides, as containing very great and admirable myſteries in it; which we have join'd all together there in one chain, 1 Tim. 3.16. God manifeſted in the fleſh, juſtified in the ſpirit, ſeen of Angel… preached unto the Gentiles, believed on in the world, received up unto glory. What rare and admirable Doctrines and Diſpenſations theſe are! ſuch things as the very Angels deſire to peep into, 1 Pet. 1.12. If we look no further than the height and ſublimity and tranſcendency of the points themſelves, they are ſuch as may well command our heedfulneſs and attention to them, even in that reſpect alone, and nothing beſides with it.
But then thirdly, If we ſhall add to all this the circumſtances attending upon it, as the profitableneſs and advantagiouſneſs of this Doctrine, the intereſt which our ſelves have in it, the ſweetneſs which is in the obſervation of it; this will now ſet it on ſo much the more, and put an edg upon this therefore, indeed, to make it effectual to purpoſe; let points be never ſo excellent conſidered ſimply in their own nature, yet if they have not a tang of ſome profit or benefit in them, there are ſome people which will never regard them. What does a Merchant or Tradeſman care for a diſcourſe of Metaphyſicks? Very fine notions indeed and ſpeculations which tickle the fancy, ye… but they have no gain or profit in them Dic aliquid tandem de tribus capellis; as he ſaid, ſpeak ſomewhat which tends to our advantage. Why this now is the commendation of the Goſpel, that it treats not only of things which are excellent, but of things which are profitable; for it is the miniſtration of righteouſneſs, the Doctrine of Reconciliation, the glad tydings of peace. There is life and immortality which is brought to light by it, as the Apoſtle Paul tells us in 2 Tim. 1.10. Look then as any would give heed when any thing is ſpoken of, which has any profit in it, in the like manner ſhould they give heed to the Goſpel, which is a Doctrine ſo far eſteemed even upon this conſideration.
But then further, there's our own intereſt in it likewiſe, that's ſomewhat more; profit if it belongs not to us, is no ſuch pleaſing theme to hear of; but when our ſelves are concerned in it, this makes us to prick up our ears, and to give attention to it; now this is alſo in the Goſpel, it is our own intereſt; it is that which we men are concerned in more than any other; the Angels have ſhare in it, but by reflection; we men in a more direct and immediate manner; and we Gentiles alſo amongſt the reſt, we ought to give the more heed to it, for that alſo that it is not ſuch a buſineſs as is limited and confined to one ſort of people, the people of the Jews, but extended to all kind of Nations and people whatſoever, which may have comfort and benefit by it.
Then again yet further, poſſibly the ſweetneſs of the obſervation of it; there's a great encouragement in that likewiſe; there's many things which are matters of profit, and which a man alſo has good intereſt in them, and title to them; yea but they are hard to come by; it is not ſo eaſie a matter to reach them, and compaſs them, and attain unto them; yea, but now this is here conſiderable in the Goſpel, that it carries a great deal of eaſineſs and facility with it, eſpecially having the ſtrength of the Spirit going along with it, which does impart and communicate ability for the performance of thoſe things which it commands and requires of us. Therefore it is ſaid, 1 Joh. 5.3. His commandments are not grievous. And again, Mat. 11.30. My yoke is eaſie, and my burden is light. Whereas ſpeaking of the Law, he ſays, It was ſuch a yoke which neither we nor our fathers were able to bear; and ſo was a diſcouragement to thoſe upon whom it was impoſed. And that's the third Argument included in this Connexion, therefore; and ſo much for the firſt branch of the Inforcement.
The ſecond is from the danger of the contrary, Leſt at any time we ſhould let them ſlip, or fail; that is, either loſe the things, or loſe our ſelves; for the words may very well carry either ſenſe and expoſition in them, according to the Original Text, in which they run thus, foreign, Ne quando praeter fluamus. It ſeems to contain a double Metaphor in it: Firſt, From a leaking veſſel which has ſome hole or other made in it, from whence it is uncapable of holding that liquor which is put into it; ſo ſhall we be as to the points of the Goſpel, if we do not give better heed unto them, we ſhall no ſooner hear them than we ſhall let them ſlip from us, like veſſels that run. A careleſs and negligent hearer, he is foreign, a breaking and running veſſel, he is a bag with holes in it, which lets out as faſt as it receives. This is that which we are to take care of, that it be not ſo with us: and ſo according to this ſenſe, theſe words, Lest we ſhould let them ſlip, may not be ſo much a Motive or Argument, as rather indeed a part of the Admonition and Inſtruction it ſelf, which he tenders unto us; and foreign, is here oppoſed to foreign; letting ſlip, is oppoſed to giving heed; we ought not to do this, but that, to give heed to thoſe things which we have heard, and not to let them ſlip. Where again we have two rhings conſiderable: Firſt, The ſuppoſed danger. Secondly, The care which is to be uſed for the avoiding of it: The danger ſuppoſed, that's this, that we are apt and ready to do ſo, without better heed; we are ready to let theſe things ſlip; the care which is to be uſed for the avoiding of it, that is, by taking good heed; we are to take heed leſt we let them ſlip.
Firſt, I ſay here's the ſuppoſed danger; we are apt to do ſo, to let them ſlip; when we have heard any ſuch points as theſe are, to let them go from us; otherwiſe the Apoſtle would not have laid ſuch a ſtrict charge and caution upon us, as conſidering the danger, and accordingly ſets and applies himſelf what he can to the prevention of it in us.
Now the danger lies in theſe reſpects: Firſt, In regard of the ſtate and condition of our own minds themſelves, which are for the moſt part, but very ſlight and ſuperficial retainers: we have but weak and ſlippery memories, and we have but eaſie and ſhallow underſtandings, and we have but hollow and empty hearts for the moſt part in us, and theſe do very quickly let ſlip: Thoſe which have no Grace at all in them, they are hallow quite thorow, a bottle with the ſtopple out of it, a tub full of holes indeed; thoſe which have Grace, and are born again, and have oyl in their veſſels, theſe veſſels of theirs are very chary, and tender, and weak, and imperſect in them, inſomuch as they are ever and anon ready to run out, if there be not the greater care and circumſpection had about them, and looking unto them. So then that's one account of this danger, to wit, from the ſtate and condition of our own minds themſelves.
The ſecond is from the cares, and pleaſures, and profits, and buſineſſes of the world mingling themſelves with us. Theſe are another occaſion of this breaking, or over-flowing: As a veſſel when it has Wine in it, if ye put too much water into it, it will make it run over; or if ye pierce it, then it will run out. This is the notion and condition of theſe worldly matters, they are great piercers, which make holes in the heart, and let out that precious liquor which is put into them; as it is ſaid expreſly, in 1 Tim. 6.10. The love of money is the root of all evil, which while ſome have coveted after, they have erred from the faith, and pierced themſelves thorow with many ſorrows. The love of money, and of the world, it is a piercer, and ſuch as will have ſorrow attend it in thoſe perſons which give themſelves to it. When men ſhall come to ſuch performances as theſe are, which we are now about; and then preſently when they come home to their houſes, fall to their thoughts and diſcourſes of their gain, and profit, and commoditie, and ſuch things as theſe are; how can they chuſe but make holes in their hearts, and let ſlip ſuch kind of Doctrines and Truths as are Preached unto them.
Thirdly, Satan, he ſtands at our elbows, and gives us a jog; that's another cauſe of this danger whereof we now ſpeak: though a cup or veſſel be ſound and whole, no piercing at all of it, yet if it be ſhaken, it may chance to overflow, to ſpill and let out that which is in it: and ſo is it here, as we have it in the parable of the ſower, Mat. 13.19. the place before alledged, ſpeaking of a mindleſs hearer, Then cometh the wicked one, and catcheth the word out of his heart. Thus much for the danger ſuppoſed; we are apt and ready to let ſlip thoſe things which we have heard: That's taken for granted.
Now further, We ought to avoid it, and to take heed of it; to take heed, leſt we let them ſlip. This is that which the Apoſtles Exhortation and Admonition does extend it ſelf to; and that as we may draw it out as to a threefold Inlargement: Firſt, That they ſlip not out of our memories, that we do not forget them. Secondly, That they ſlip not out of our hearts, that we do not deſpiſe them. Thirdly, That they ſlip not out of our practiſe, that we do not prove diſobedient to them, or decline and depart from them. In all theſe reſpects are we to take heed of letting them ſlip.
Firſt, Not out of our memories; we are to look to that, that we be not forgetful hearers, Jam. 1.25. We can remember ſtories, and toys, and fables, ſuch things as thoſe are; what a ſhame is it for us to forget the Points and Doctrines of Religion, which are of ſo much worth and excellency in themſelves, and ſo much benefit alſo to us!
Secondly, Not out of our hearts and affections, let them not ſlip thence; let not theſe grow cold towards them, or loſe the ſavour and impreſſion of them; but let us be careful that they be ſtrongly rooted and faſtned in us there; as it is ſaid of the good ground, Luk. 8.15. that they are ſuch as in an honeſt and good heart, having heard the word, &c.
Thirdly, Not out of our lives and converſations; that we depart not from the practiſe of it: Thus Jam. 1.25. forgetting is oppoſed to doing; he that practiſes not the wor, he forgets it, let him remember it never ſo much in the notion or ſpeculation of it. There's a memory of the heart, as well as a memory of the head; and a forgetfulneſs and ſlipperineſs of the life and converſation, as well as of the mind and underſtanding; therefore here let not ſlip neither.
And take notice of one word more, which is at any time, foreign; there's much in that alſo, as to the continuance and duration of it; there are ſome which perhaps they do not let ſlip theſe things preſently, neither out of their memories nor hearts, nor lives, yea but within a little while they do all. Now the Apoſtle here takes care of this, Leſt at any time we ſhould let them ſlip; not only whiles we are hearing them, but hereafter, for time to come.
And thus much of the firſt Metaphor here ſignified, as it may be taken from a leaking veſſel, which lets ſlip the liquor put into it.
The ſecond is from water which is ſpilt on the ground and cannot be gathered up; and here as the other had reference to the Doctrine, ſo has this likewiſe to the perſons; leſt we our ſelves ſhould fail or flow away; that is, periſh eternally. According to this ſenſe we find the word uſed in that place, 2 Sam. 14.14. For we muſt needs die, and are as water ſpilt on the ground, which cannot be gathered up again. And ſo it notes unto us the puniſhment which is conſequent to careleſs Chriſtians, which do not mind and heed Religion, and the Doctrines and Inſtructions of it, ſo as to practiſe and keep them. They do not only loſe the points and truths, but themſelves with them. And neglecting theſe opportunities of Grace which are here afforded unto them in the Preaching and Miniſtry of the Goſpel, do periſh irrecoverably, there being hereafter no recollecting or gathering up of them.
That's the ſecond Metaphor here included for the opening of this paſſage to us; ſo much for that, and likewiſe of the whole Verſe it ſelf.
FINIS.