ercise. Now, this habit or use respects all the ways and means that are appointed for our increase in the knowledge of the mysteries of the gospel. For hereby the mind being accustomed unto the senses of the word of God, is enabled to make a right judgment of what is proposed unto it. The observations further clearing the sense of the words, wherewith we shall close our exposition of this chapter, are these that ensue.

Obs. 1. The word of the gospel, in the dispensation of it, is food provided for the souls of men.-A supposition hereof runs through this whole discourse of the apostle, and hath been occasionally spoken unto before. But it being that which leads and determines the sense of this verse also, as to what is instructive in it, it must be touched on again. There is a new spiritual life wrought in all that believe, the life by virtue whereof they live unto God. The only outward means used by God in the communication of this life unto us, is the word of the gospel, 1 Pet. i. 23. James i. 18. Of this life God takes the care, and preserves it. It is the new creature, that in us which is born of God, by virtue whereof we are admitted into his family. And God will not bring forth, and then suffer that which is born of him to be starved. Now every thing is increased and maintained by the same means whereby it is ingenerated or begun. Wherefore the provision that God makes for this new creature, the food he prepareth for it, is his word, 1 Pet. ii. 1, 2, 3. Hereon the preservation of our spiritual life, our growth, increase and strength, doth absolutely depend. Hence, whereever God will have a church, there he will preserve his word; and where he absolutely takes that away, he hath no more family, no more church. So when the woman, through the persecution of the dragon, was driven into the wilderness, into an obscure distressed condition, yet God took care that there she should be fed, Rev. xii. 6. She was never utterly deprived of the food of the word. It is true, the provision which he makes hereof, is sometimes more plentiful, and sometimes more strait; yet will he never suffer it to be so removed from any that are his, but that a diligent hand shall find bread enough. And without farther enlargement, we may learn hence sundry things.

1. No judgment is so to be feared and deprecated, as a deprivation of the dispensation of the word. No judgment is like famine. 66 They that are slain with the sword, are better than they that he slain with hunger; for these pine away, stricken through for want of the fruits of the field," Lam. iv. 9. And no famine like that of the word, which God threateneth as the sorest of his judgments, Amos viii. 11. This is as much to be dreaded above the other, as the soul is to be preferred before

the body, and spiritual life above natural. To be deprived of the food of our souls, is of all distresses the most dreadful. And we may do well to consider, that when Egypt was in the midst of its plenty, which no doubt was sufficiently abused, it was then that their consuming famine was at the door.

2. No temporal mercy is so liable to abuse, as fulness of bread. This, joined with pride and idleness, which usually accompany it in the world, produced the sins of Sodom, Ezek. xvi. 49. So is it with the fulness of this spiritual food. Spiritual pride, and spiritual sloth, are apt to grow up with it, to corrupt and abuse it. It requires much wisdom and heedfulness to manage ourselves aright under the plentiful dispensation of the word, such as at this time we enjoy. Some apparently are proud and delicate, waxing wanton under their enjoyment, so that wholesome food is despised by them, nothing will serve them but some poisonous dainties of fond and foolish imaginations. And some are slothful, thinking all pains and charge too much that they take, or are at, about the word. The curiosity and sloth of these days bode no good. I am almost persuaded, that the generality of the Egyptians derided Joseph, when they saw him make such diligent and vast preparations in the years of plenty, when for so long time together the earth brought forth by handfuls. If they did not think his labour altogether needless, why did they not do in like manner? why did they make no provision for themselves, which afterwards they so smarted for? Learn therefore of him, as well as you are able, to lay in provisions of this spiritual food in a time of plenty, that you may have some stores for your use in an evil day that may be approaching.

3. They who by any means endeavour to obstruct the dispensation of the word, do their endeavour to famish the souls of men. They keep their food from them, without which they cannot live. Whether this be done by negligence, ignorance, or disability in those who take upon themselves to be God's stewards, but have none of his provision under their disposal; or whether it be done out of a real hatred to the word; the cruelty is dreadful, and the crime will be avenged. The people will curse him who hoardeth corn in a time of dearth; and God will curse them who at any time detain from others the bread of life.

4. The word is to be esteemed, valued, and sought after, as our daily food. Negligence and carelessness about the food of our souls, is too great an evidence that there is no principle of life in us. Think not too much of your pains.

Obs. II. Whereas the word is food, it is evident that it will not profit our souls until it be eaten and digested.-It is calleé

here re, nourishment,' which food is not as it is prepared, but as it is received. When manna was gathered and laid up, and not eaten, it stank and bred worms. We see that some take great pains to come and hear the word. This is but the gathering of manna. What do you with it afterwards? If it lie by you, it will be of no use. But what is required unto this eating and digestion, was, as I remember, before declared.

Obs. III. It is an evidence of a thriving and healthy state of soul, to have an appetite unto the deepest mysteries of the gospel, or most solid doctrines of truth, and to be able profitably to digest them.-This is the substance of the character which the apostle here gives of such persons; and he blames these Hebrews that such they were not, and therefore such we ought all to be who live under circumstances and advantages like to theirs. This is the property of a thriving soul, of a good proficient in the school of Christ. He is naturally inclined to desire the declaration of the most weighty and substantial truths of the gospel: in them is he peculiarly delighted, and by them is he profited; whereas, if you take others beyond milk or first principles, ordinarily they are at a loss, and very little benefited by any provision you can make for them. But yet sometimes it falls out in these things spiritual, as it doth in things natural. Some persons under sicknesses and distempers, having their appetite corrupted, and their taste vitiated, do greatly desire, and impetuously long after strong food, which is no way meet for them, and which, when they have eaten it, doth but increase their indisposition, and heighten their distemper. So some altogether unmeet for the right understanding, and due improvement of the deep mysteries of the gospel, yet out of pride and curiosity do neglect and despise the things which are suited unto their edification, and desire nothing, delight in nothing but what is above them, and indeed beyond their reach. That we may not be deceived, nor deceive ourselves herein, I shall give some differences between this property of sound thriving and healthy souls, desiring, delighting in, and profiting by the strong meat of gospel mysteries, and the inordinate longing of spiritually sick and distempered minds, after those things which are not meet for them.

1. The desires and appetite of the former are kept always within the bounds of what is written, and plainly revealed in the word; for we have shewed that the deepest mysteries have the plainest revelations. Offer them any thing that is not plainly attested by the word, and they turn from it as poison. They have learned in all things to think soberly, according to the analogy of faith, Rom. xii. 6. They would be wise, but VOL. IV.

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unto sobriety, and not above what is written. But for the other sort, if any thing be new, curious, seemingly mystical, removed from the common sense and apprehensions of Christians, without any due consideration whether it be a truth of God or not; that is it which they run greedily after, and catch at the empty cloud. Their principal business is, to "intrude themselves into the things which they have not seen, being vainly puffed up in their fleshly minds," Col. ii. 18.

2. The former sort, upon the declaration and discovery of any deep important mysteries of the gospel, are greatly taken up with a holy admiration and reverence of God, whose these things are. So our apostle having, in the ninth, tenth, and eleventh chapters of his Epistle to the Romans, treated of the deep mysteries of electing grace, and the effects of it, he shuts up his whole discourse in an admiration of God, and an ascription of glory unto him, ch. xi. 33-36. So is it with all holy and humble souls, upon their instruction in, and view they have of the mysteries of the gospel, in that marvellous light where into they are translated. The other sort satisfy themselves in their own speculation, without being much affected with the greatness or glory of God, in the things they imagine them

selves to know.

3. The former sort do find real food and nourishment in this strong meat, so that their faith is strengthened, their love increased, and holiness promoted in their souls by them. They find by experience, that such things do not only sound in their ears, or float in their minds in the notion of them, but that really and truly their faith feeds upon them, and their whole souls being affected with them, they are encouraged and directed by them in the course of their obedience. Others, whose desires proceed from the distempers of pride and curiosity, find none of those things; and so their itching ears are suited, and their inquisitive minds satisfied, they regard them not. Hence it is hard to see one of these notional persons, either fruitful or useful; neither can they bear those parts of the yoke of Christ, which would make necessary the constant exercise of faith and love.

4. The former sort are always more and more humbled, the latter more and more puffed up, by what they attain to. But I must not farther enlarge on these things. There yet remain two observations more, with the naming whereof, we shall shut up our discourses on this chapter.

Obs. IV. The assiduous exercise of our minds about spiritual things, in a spiritual manner, is the only means to make us to profit in hearing of the word.-When our spiritual senses are exercised by reason of constant use, they are in a readiness to

receive, embrace, and improve what is tendered unto them. Without this, we shall be dull and slow in hearing, the vice here so severely reproved.

Obs. V. The spiritual sense of believers, well exercised in the word, is the best and most undeceiving help in judging of what is good or evil, what is true or false, that is proposed unto them.

PRINTED BY J. RITCHIE,
EDINBURGH.

END OF VOLUME IV.