Commentary on Hebrews

§. 49. Of the benefit of Christ's being perfected.

THe blessed effects of Christ's suffering are here added for further satisfaction of the doubt mentioned, § 46. For here is shown that glorious effects •… ded to himself, and to such as believed on him. Therefore it is no wonder 〈◊〉 so excellent a person, and so dear to God as the Son was, should suffer 〈◊〉 he did.

In reference to Christ himself it is here said, that he was made perfect, namely by his sufferings. This point is distinctly handled, Chap. 2. v. 10. §. 97.

The manner of bringing in this effect, and inferring another effect concerning our salvation, by a Participle, thus, being made perfect he became, &c. showeth 〈◊〉 Christ by his fulfilling all that was required for man's redemption, which is implied under this word perfected, wrought out our salvation. It was not only his incarnation, nor his living here on earth, nor his preaching and working miracles, but also his sufferings (even till it came to this, that he said, It is finished, ) whereby he came to be the author of salvation: We may not therefore sever Christ's active and passive obedience; nor think by this or that part of his active obedience, or by this or that part of his suffering to be saved, but rest upon all that he 〈◊〉 and endured, to the making of him perfect. For thus he comes to be the author of salvation.

Two things are comprised under the salvation here intended.

• 1. Final redemption from all misery.
• 2. Perfect fruition of all felicity.

This is the salvation which was Prophesied of before Christ was exhibited, Isa. 62. 11. Zech. 9▪ 9. This is it that was proclaimed upon his coming into the world, L •… k. 1. 69. & 2. 30.

This was it that was confirmed by the Apostles, after Christ was taken out of the world, and by all faithful Ministers age after age, Act. 28. 28. 2 Cor. 6. 2.

Man was implunged into such misery by sin, as if this salvation had not been procured for him, it had been better for him never to have been. In this misery 〈◊〉 was so far held, as all creatures in the world could not help him: but Christ 〈◊〉 him, and had compassion on him, as he had on the Leper, Mar. 1. 41. and on the Widow, Luk. 7. 13. and thereupon saved him.

The necessity and benefit of Christ's Priesthood is hereby demonstrated. By it that salvation is brought unto us, which if we had been without, we had been worse then dogs, and in the case of devils. But by it we are brought into a better estate then that wherein Adam was created.

What matter of rejoy •… ing doth this give unto us! Not only the Mother of Jesus, ( Luk. 1. 47.) and old Zacharias, (Luk, 1. 68.) and old Simeon, (Luk. 2. 28, &c. ) and other sons of men that partake of the benefit of this redemption, much rejoiced and praised God for this salvation; but also the Angels of heaven, Luk. 2. 13, 14. praise God for the same, and that on man's behalf. How did the Israelites rejoice at that salvation which God gave them when they passed thorough the red sea, Exod. 15. 1, &c.? and so upon other deliverances at other times. How much more ought we to be quickened up unto this holy and heavenly duty, to whom this great salvation belongeth?

§. 50. Of the Author of Salvation.

THere is another effect of Christ's sufferings, whereby the scandal of his Cross is taken away, thus expressed, He became the author of salvation.

The Greek word translated author, is not elsewhere to be found in the New Testament▪ Heathen Philosophers attribute it to their gods, whom they make the authors of all the good they have.

In such a sense as Christ is here called the author of salvation, he is styled the 〈◊〉 of salvation, Chap. 2. v. 10. §. 95.

Christ is here called the author of salvation in a double respect.

• 1. In reference to his Father of whom he purchased those whom he saveth, Act. 20. 28. Eph. 1. 14.
• 2. In reference to Satan, whose slaves all mankind were. Him Christ overcame, and delivered them who were in bondage to him, and having rescued t •… em, made them heirs of salvation, Heb. 2. 14. & 1. 14.

• 1. Herein lieth an especial difference betwixt Christ the true Priest, and all other Priests whatsoever. No Priest that ever was before Christ, was author of s •… lvation. If any had been so, Christ needed not have been a Priest.
• 2. This giveth us good ground to look unto Jesus, (Heb. 12. 2.) because he is the author of salvation. We may safely rest and rely upon him for salvation. Incredul •… us persons, who refuse to rest upon Christ; and Idolaters, who rest upon any other, deprive themselves of salvation, and deservedly perish.
• 3. Ascribe all glory for that hope of salvation which ye have, unto Christ: 〈◊〉 they who cried and said, Salvation to our God that sitteth on the Throne, and 〈◊〉 to the Lamb, Rev. 7. 10. The equity hereof is thus set down, Of him, and 〈◊〉 him, and to him are all things: to him be glory forever, Rom. 11. 36.

§. 51. Of eternal Salvation.

OF the salvation here intended, See Chap. 1. verse. 14. §. 159. & Chap. 2. ver. 10. §. 95.

The more to commend this salvation, whereof Christ is the author, it is here said to be eternal. The Greek Adjective is derived from that word which is 〈◊〉 translated •… ver. Of Eternity see the Guide to go to God, or my Explanation of 〈◊〉 Lord's Prayer, §. 224.

Here it is taken for an everlasting continuance, without date or end. In this sense it is here said that salvation is eternal. This is that which is styled, 〈◊〉 eternal, Matth. 25. 46. And an inheritance incorruptible, that fadeth not 〈◊〉 , 1 Pet. 1. 4.

Thus is this salvation set forth to manifest and magnify the greatness of his Majesty, the riches of his mercy, and the worth of his sacrifice that is the 〈◊〉 thereof.

• 1. We have good ground hereupon to prefer this salvation before honor, ease, profit, pleasure, or anything else that this world can afford. For this 〈◊〉 and all things therein are transitory. What shall it then profit a man to gain the whole world, which soon passeth away; and lose salvation which is 〈◊〉 ? Consider how desirous men are of such inheritances of land and houses in 〈◊〉 world, which have no date nor time of expiration; and yet expire they will 〈◊〉 must. There is no worldly inheritance so settled on any, but he must leave it, or 〈◊〉 will leave him: but here is an everlasting inheritance, which shall never decay, •… ver be taken away.
• 2. Well may we patiently endure whatsoever the Lord shall be pleased to lay 〈◊〉 us, because Our light affliction which is but for a moment, worketh for us a far 〈◊〉 exceeding and eternal weight of glory, 2 Cor. 4. 17.

This made Martyrs so patient and joyful in all their sufferings. See more 〈◊〉 Martyrs sufferings, and of their joyful manner of suffering in my Sermon 〈◊〉 A Recovery from Apostasy, on Luk. 15. 31. § 23, 25, 26.

§. 52. Of Obedience a sign of Salvation.

THat it may be known to whom the foresaid salvation belongeth, the 〈◊〉 addeth this description of them, To all them that obey him. The particle 〈◊〉 the Verb translated obey is that from whence the Noun obedience is 〈◊〉 : Whereof see v. 8. §. 48.

Hereby in this place is intended a doing of that which is required. He that requireth that which is to be done, is comprised under this relative Him, 〈◊〉 hath reference to the Son mentioned, v. 8. So that the obedience here set down is 〈◊〉 that which Christ requireth, according to that which was noted of hearing 〈◊〉 voice, Chap 2. v. 7.

By this we may conceive that faith, and other like graces are here 〈◊〉 under this phrase, obey him: for faith is much urged and pressed by Christ, 〈◊〉 3. 18, 36. & 6. 47. Therefore he that believeth not is said to disobey, 〈◊〉 . 3 verse. 18.

This qualification of the persons for whom salvation was purchased, is here 〈◊〉 down as a sign and mark whereby they may have assurance in themselves, 〈◊〉 may give evidence to others that salvation belongeth unto them. For Christ 〈◊〉 set this mark upon his sheep, My sheep hear my voice, and I know them, and 〈◊〉 •… low me, Joh. 10. 27.

Thus it appeareth that none can lay claim to salvation till they obey Christ.

This is a condition annexed to the participation of salvation: it is a way appoin •… for attaining thereunto.

• 1. This discovereth the folly of those who so rest upon what Christ hath done •… dendured for man's salvation, as they regard not Christ's voice, nor hearken to 〈◊〉 which Christ requireth of them. Though the obedience here required be no 〈◊〉 of salvation, yet without it a man cannot attain to salvation.
• 2. Make this a trial of thy spiritual estate: and hereby examine thyself, that 〈◊〉 mayest know thy right to salvation. This showeth that thou art a member of 〈◊〉 body whereof Christ is the Savior, Eph. 5. 23.
• 3. As thou desirest to partake of this benefit of Christ's Priesthood, so take him 〈◊〉 be thy King: and let his will revealed in his Word, be thy rule, and a Law unto 〈◊〉 .

§. 53. Of the extent of Salvation, To all that obey.

AS the foresaid point of obedience was a matter of restraint, excluding all that obeyed not from salvation, so this general particle ALL, is a note of extent 〈◊〉 all of all sorts, of what rank or degree soever they be, so as none at all 〈◊〉 obey shall miss of salvation. He that observes the condition, shall assuredly 〈◊〉 the fruition of that which is promised. God rewardeth every man according to 〈◊〉 , Psal. 62. 12.

• 1. He that propoundeth the condition bindeth himself to perform what is pro •… thereupon.
• 2. Christ is no respecter of persons, Act. 10. 34. What he giveth to any one, he 〈◊〉 give to everyone that is guided by the same spirit.

All of all sorts, great and mean, rich and poor, male and female, or of what 〈◊〉 rank or degree soever they be, that are in the number of those that obey, may 〈◊〉 this ground lay hold on salvation, and rest assuredly to be made partakers thereof.

This may give a good direction to all that are in God's room over others, and 〈◊〉 power to reward, that they do it impartially; and look to the work, not to the person.

§. 54. Of Christ called a Priest after the most excellent Order.

THis verse is added as a conclusion of what the Apostle had said concerning the acts and ends of Christ's Priesthood; which were such as could agree to none of the Priests under the Law: so as he must needs be a Priest after a more excellent order then the order of Aaron. This he had shown before, v. 6. to be the 〈◊〉 of Melchizedek, and thereupon concludeth that he is called of God an High Priest after this order. The Greek word translated called, is a compound; here only used in the New Testament. It signifies a free, open acknowledging one; and 〈◊〉 it were by name calling him.

This act is ascribed to God in this phrase, Called of God; and implieth that God 〈◊〉 Christ unto this excellent Priesthood. As was noted before, §. 24, 27.

Of this phrase, After the order of Melchizedek, See v. 6. §. 30.

§. 55. Of the Resolution of Heb. 5. v. 7, 8, 9, 10.

THe sum of these four verses is, A proof of the excellency of Christ's Priesthood.

Hereof are two parts,

• 1. A confirmation of the point, v. 7, 8, 9.
• 2. A conclusion thereof, v. 10.

The point in general was before declared, v. 5, 6. It is here proved by an •… ction of particulars. The particulars may be brought to two heads.

• 1. The act of Christ's Priesthood, v. 7.
• 2. The ends thereof, v. 8, 9.

The principal act is

• 1. Propounded.
• 2. Illustrated.

About the act four things are propounded.

• 1. The kind thereof, He offered.
• 2. The subject matter which he offered. Hereof are two branches.
  • 1. Prayers.
  • 2. Supplications.
• 3. The manner of offering them up. Hereof are also two branches.
  • 1. With strong crying.
  • 2. With tears.
• 4. The person to whom he offered. This person was God, who is described,
  • 1. By his ability to do what was desired, To him that was able.
  • 2. By the extent of his power in this phrase, To save from death.

The foresaid point is illustrated two ways;

• 1. By the time when it was done.
• 2. By the issue thereof.

The time is described two ways;

• 1. By the brevity of it, implied in this phrase, In the days.
• 2. By the infirmity of Christ's human nature, in this phrase, Of his flesh.

The issue of Christ's prayers is set out,

• 1. By the kind thereof, He was heard.
• 2. By the subject whereabout he was heard, in that he feared.

The ends of Christ's executing his Priesthood are here noted to be two, 〈◊〉 〈◊〉 reference to his Father, v. 8. The other in reference to his Church, v. 9.

In the former we may observe two points:

• 1. The manner of bringing it in by these discretive particles, Though, yet.
• 2. The matter whereof it consists. Hereof are two branches.
  • 1. A Lesson.
  • 2. The means of learning it.

In the lesson are expressed,

• 1. The Scholar, a Son.
• 2. The kind of learning, which was experience.
• 3. The lesson itself, Obedience.

The means of learning the foresaid lesson were sufferings.

In declaring the other end which hath reference to the Church, there is 〈◊〉 ▪

• 1. The ground of it, Christ was made perfect.
• 2. The kind of it. This is
  • 1. Propounded.
  • 2. Amplified.

In propounding the end is manifested,

• 1. The kind of it, Salvation.
• 2. The continuance of it, eternal.

It is amplified,

• 1. By the efficient, in this phrase, He became the author.
• 2. By the persons to whose good it tended: These are manifested,
  • 1. By a restraint, Them that obey him.
  • 2. By an extent of that restraint in this general particle, ALL.

The conclusion is, that Christ is the most excellent Priest.

Concerning this three points are expressed:

• 1. The author of his calling, Called of God.
• 2. The kind of his Function, An High priest.
• 3. The Order after which he was a Priest, After the Order of 〈◊〉 .

§. 56. Of Observations raised out of Heb. 5. 7, 8, 9, 10.

I. CHrists time on earth was but short. Here it is set forth by days. See §. 33.

II. Christ's human nature was a frail nature. It was flesh. See §. 33.

III. Christ's sufferings were only for the time of this life. They were in the days of 〈◊〉 〈◊〉 . See §. 33.

IV. Christ as our Priest offered for us. This is plainly expressed. See §. 34.

V. The gifts which Christ offered up were prayers. This also is plainly expressed. 〈◊〉 § 36.

VI. Christ added supplications to prayers. Of the difference betwixt prayers and 〈◊〉 , See §. 35.

VII. Christ prayers were very ardent. They were strong cryings. See §. 37.

VIII. Christ prayers were mixed with tears. This is here expressed. See §. 37.

IX. Christ's agony was very great. The effects thereof here noted do demonstrate is much. See §. 38.

X. In extraordinary distress, extraordinary prayer is to be made. Christ's distress 〈◊〉 extraordinary, so was his prayer. See §. 39.

XI. Prayer is to be made to God alone. Christ's pattern teacheth thus much. See §. 40.

XII. They who call on God must believe that he is able to help. For this end is God 〈◊〉 described, Who is able, &c. See §. 40.

XIII. God hath power over death. For he can save from death. See. §. 41.

XIV. God can keep such as die from being swallowed up of death. Thus was Christ 〈◊〉 from death. See §. 42.

XV. Christ was offered up to death. Thus much is intended by the mention of death i •… this place. See §. 42.

XVI. Christ prayers were heard. This is expressly set down. See §. 43.

XVII. Christ feared. This is here taken for grant. See §. 44.

XVIII. Christ was delivered from what he feared. This is the meaning of this 〈◊〉 , 〈◊〉 was heard. See §. 44.

XIX. Faith and fear may stand together. Christ prayer was an effect of faith, yet 〈◊〉 . See §. 45.

XX. Christ's sufferings are no matter of offense. These discretive particles, Though, 〈◊〉 , import as much. § 46.

XXI. Christ was the Son of God. This is here intended under this word, A Son. See §. 46.

XXII. The best and dearest to God are subject to sufferings. So was the Son of God. See § 46.

XXIII. Experience is a teacher. This is the learning here intended. See §. 47.

XXIV. Suffering is a kin •… e of obedience. This is the obedience here meant. See §. 48.

XXV. Christ suffered much. This is taken for grant under this phrase, By the thi •… gs which he suffered. See §. 48.

XXVI. Christ was 〈◊〉 by his sufferings. This is here implied under this phrase, 〈◊〉 〈◊〉 〈◊〉 . See §. 49.

XXVII. What Christ •… uffered was for man's salvation Salvation is here laid down 〈◊〉 the end of Christ's sufferings. See §. 49.

XXVIII. Christ is the author of salvation. These are the very words of the text. See § 50

XXIX Salvation purchased by Christ is •… ternall. So is it here styled. See §. 51.

XXX. True obedience is that which is yielded to Christ's Word. This relative HIM ( 〈◊〉 ) hath reference to Christ and his Word. See §. 52.

XXXI. 〈◊〉 but such as they Christ can be saved. Salvation is here appropriated 〈◊〉 〈◊〉 . See §. 52.

XXXII. All that obey Christ shall be saved. The general particle ALL, intends 〈◊〉 much. See §. 53.

XXXIII. Christ was an High priest.

XXXIV. Christ was called of God to be an High priest. These two last Doctrines are in the words of them expressed.

XXXV. Christ was an High-priest after the most excellent Order. This was 〈◊〉 order of Melchizedek. Of these three last Doctrines, See §. 54.

§. 57. Of the many profound mysteries of Christ's Priesthood.

FRom this verse to the end of the sixth Chapter, the Apostle maketh a •… on: which he doth of purpose to stir up the Hebrews more 〈◊〉 to attend to that which he should further deliver about the excellency of 〈◊〉 Priesthood.

This verse is a transition betwixt his former Doctrine, and the following •… sion. It is a perfect transition, looking backward and forward. It looks •… ward to the former Doctrine, by setting down the multitude and difficulty of •… steries concerning Melchizedek, in these two phrases, Many things hard to be •… tered. It looks backward to the digression in declaring their dullness, thus, Ye 〈◊〉 dull of hearing.

This Relative, whom ( of whom) hath reference to Melchizedek, the last 〈◊〉 of the former verse: but so as it intends also Christ and his Priesthood, which 〈◊〉 after the order of Melchizedek.

Of the Greek phrase, thus translated, Of whom we have many things to say, 〈◊〉 Ch. 4. v. 13. §. 79.

Thereby is implied that many mysteries were couched under that kind of •… hood: and the phrase following showeth them to be very difficult.

This phrase, hard to be uttered, or hard by interpretation, to speak, or 〈◊〉 manifesteth a difficulty.

The Greek word is a compound. The simple Verb signifieth to interpret 〈◊〉 the particle added thereto implieth a difficulty. As in this phrase, burdens •… vous to be born, or hard to be born, Luk. 11. 46. and this, hard to be unde •… 〈◊〉 2. Pet. 3. 16.

Hereby we are given to understand, that the doctrine of Christ's 〈◊〉 contains many profound mysteries.

This is evident by sundry mysteries heretofore delivered on Chap 2. v. 17, 18. 〈◊〉 on Chap. 4. v. 15, 16. and on the beginning of this Chapter: but especially by 〈◊〉 which are set down in the seventh, and other Chapters following.

Christ's Priesthood is the main ground of our salvation: most of the 〈◊〉 points of our Christian Religion must be known for attaining the knowledge 〈◊〉 of: as the distinction between Father and Son, and betwixt the two 〈◊〉 〈◊〉 Christ, in both which he was our Priest: God, for works of Authority and •… nity: Man, for works of service, and suffering: the union also of those two •… tures in one Person, because the perfection of all those things, which 〈◊〉 , 〈◊〉 our Priest did, consisted therein: yea the several mysteries contained under 〈◊〉 many Rites of Aaron's Priesthood, and the difference betwixt Aaron's and •… zedechs Priesthood are to be known, as the Apostle himself in the seventh 〈◊〉 expressly showeth.

• 1. This giveth evidence of the singular use and benefit of this Epistle to the 〈◊〉 〈◊〉 . No part of Scripture doth more distinctly, and fully lay forth the 〈◊〉 of Christ's Priesthood then this. What wrong therefore do those to God's 〈◊〉 who impugn the authority of this Epistle? See Ch. 1. §. 1. in the Pro •… m 〈◊〉 before this Epistle.
• 2. It can be no wonder that so many heresies have been in all ages 〈◊〉 about the Priesthood of Christ, in that it is a mystery so profound as it 〈◊〉 . 〈◊〉 of the Popish heresies, especially those that are most fundamental, are 〈◊〉 Christ's Priesthood. For of it there are two parts: The oblation of Christ's 〈◊〉 , and his continual Intercession: Against which are most of their 〈◊〉 resies: as the Sacrifice of the Mass; which they say is a true, real, 〈◊〉 Sacrifice for the quick and dead: their sacrificing Priests: their doctrine of 〈◊〉 〈◊〉 Supererogation, of Intercession of Saints and Angels: most of their errors about 〈◊〉 Sacraments, with many other.
• 3. Hereby we see how necessary it is to be well instructed in the Priesthood of Christ.
• 4. This may stir up Ministers among other mysteries to study and preach this my •… of Christ's Priesthood. And this may also stir up people patiently and diligently to attend unto it.

Of the Papists cavil hence raised about the difficulty of the Scripture, See The 〈◊〉 Armor of God. Treat. 2. Part. 8. on Eph. 6. 17. Of God's word, §. 18, 19, &c.

§. 58. Of men's dullness in hearing.

THe other part of the transition followeth in these words, Seeing ye are dull of hearing, or slow in ears. The Greek word translated dull, properly signifeth slow, or slothful, and so it is translated Heb. 6. 12. The Greek Epithet is 〈◊〉 to an Ass, a slow beast: to an old man, and to water running 〈◊〉 .

The other word translated hearing doth signify ears, for it is of the Plural number, and is translated ears, Mark 7. 35. Acts 17. 20. They who are ready, will •… , and forward to hearken to a thing, are said to be swift to hear, Jam. 5. 19. Contrarily they who are negligent and careless, are said to be slow in their ears, 〈◊〉 in hearing. Hereby we see that their want of knowledge was through their 〈◊〉 default: So as, That dullness of understanding, which men by their own 〈◊〉 bring upon themselves, makes the mysteries of the Word to be more 〈◊〉 , then otherwise they would be. This is the reason that moved Christ to reprove his Disciples for not understanding what he spake, Matth. 15. 16. & and 16. 9. Luke 24. 25. John 3. 10. So the Apostles, 1 Corinth. 3. 1. 2 Pet. 3. 16.

This affords matter of humiliation to all such as understand not the Word, and the mysteries contained therein: For it showeth, that they have been slothful and careless about exercising themselves in God's Word: and thereby they have 〈◊〉 themselves dull in hearing, dull in conceiving.

Let them therefore lay the blame, not upon God's Word, but upon themselves: for take away dullness from men's understanding, and the Scriptures will appear to be much more easy then to many they appear to be.

Of the perspicuity of the Scripture, and of means to find out the sense and meaning thereof, See The whole Armor of God, Treat. 2. Part. 8. on Ephes. 6. 17. §. 3, 7, 18, 21.

This phrase hard to be uttered, shows, that hearers dullness keeps Ministers from a full and clear expressing of the mysteries of the Word. They know not how to speak to their hearers, 1 Cor. 3. 1.

Hereby they are forced to pass over sundry mysteries, or to express them in such low terms as may seem more fit for dull capacities, then for divine mysteries. This further aggravates that fault of dullness in hearing.

§. 59. Of reproving upon just ground.

IN this verse the Apostle gives a particular exemplification of that for which he had in general reproved them in the later part of the former verse: namely, for 〈◊〉 dullness in hearing.

〈◊〉 exemplification is brought in as a proof of his reproof. So much is ma •… by this causal particle FOR. Before which in Greek is set the co •… particle: which is not without emphasis: and may be thus translated, For, Even.

The Apostles exemplification is set out in two Metaphors: One is taken from Catechists, who need to be instructed in the first principles of Christian Religion, v. 12. The other from children who must have plain and easy matters delivered unto them, v. 13, 14.

By this manner of proceeding, in showing the ground of his reproof, we may observe, That reproof must be upon good ground.

If thy brother shall trespass, go and tell him his fault, Matth. 18. 15. This is to be done in private reproof. Them that sin rebuke before all, 1 Tim. 5. 24. This is to be done in public reproof. In the one, and in the other there must be a trespass, 〈◊〉 sin, for which the reproof is. Nicodemus took this for an undeniable principle, which he thus expresseth, Doth our Law judge any man before it hear him, and 〈◊〉 what he doth? Joh. 7. 51.

Hereby the Reprover justifieth his deed, and showeth, that there was need thereof. Thus he maketh his reproof to pierce more deeply, and 〈◊〉 the reproved see his fault, whereby he may be brought to confess and redress it, or at least his mouth will be stopped that he shall not have to oppose against it.

To reprove upon light report or mere suspicion, savoreth too rankly of 〈◊〉 rashness which beseemeth not Christians in such a duty.

§. 60. Of Proficiency answerable to the means afforded.

THis phrase, For the time, implieth that these Hebrews had had the Gospel many years preached unto them: thereby they were called unto the Christian Church, and made scholars in Christ's school: and had Christ's Ministers to be their instructors, and the holy Scriptures their books. This is here noted as an •… vation of their dullness, and implieth, that our proficiency ought to be answerable to our continuance under the Ministry of God's Word. Christ thus 〈◊〉 Philip for failing herein, Have I been so long time with you, and yet, hast thou not 〈◊〉 me, Philip? Joh. 14. 9. Herein Moses aggravateth the sin of the Israelites in the wilderness, who had been there tutored forty years, Yet, saith he, the Lord 〈◊〉 not given you an heart to perceive, and eyes to see, and ears to hear unto this day, Deut. 29. 4.

This also made Jeremiah to complain, That three and twenty years •… there he had spoken to them the Word of the Lord, but they had not hear 〈◊〉 ▪ Ier. 25. 3.

The continuance of means of knowledge among us, is a great aggravation of our people's ignorance. For who among us have not been born and brought 〈◊〉 under the light of the Gospel? Are there any now that were born before Queen Elizab. ths days? But from the beginning of her days, till these our days 〈◊〉 the Gospel been preached in this Land, and I hope will continue to be preached to the worlds end. The truth of God's Word, and mysteries of godliness have 〈◊〉 this time been publicly preached, and strongly maintained against Papists and other Adversaries. A shame therefore it is for people to be dull in hearing the mysteries of the Word. See more hereof, §. 63.

Of Ignorance as it is a sin, See v. 2. §. 10. Of the danger thereof, See Chap. 3. v. 10. §. 112.

§. 61. Of Learners proving Teachers.

BY the continuance of means which these Hebrews had enjoyed, the Apostle 〈◊〉 showeth, that they might have attained to such a measure of knowledge as they might have been able to have instructed others.

The Word translated, Teachers is derived from a Verb that signifieth to 〈◊〉 . It setteth forth such an one as hath been so taught, and thereupon hath so learned, as he is able and fit to teach others. Sometimes it is put for him that hath an office of teaching, Ephes. 4. 11. 1 Cor. 12. 28. Sometimes for him that hath ability to teach, Rom. 2. 20. So it is here taken. So as it will not follow that all who are able to instruct others, should thereupon take upon them the ministerial function, without being called and set apart thereunto. All that have the office of teachers must have the ability of teachers: but all that have the ability need not have the 〈◊〉 .

The word set before this, and translated, Ye ought, signifieth a bounden duty. Of the various acception of this word, See Chap. 2. v. 17. §. 166. Here it showeth, that it became them, and it was their duty so to have improved the means of knowledge that was so long afforded unto them, as they might have been fit to 〈◊〉 taught others. In this respect the Apostle requires aged women, to be 〈◊〉 of good things, Tit. 2. 4. Thus Aquila and Priscilla instructed Apollos, Act. 18. 26.

By such proficiency both God, his Word, and Ministers are much honored: Yea thereby the Church may be much increased, and they themselves made able to 〈◊〉 much good to others, and to themselves.

What now may we judge of them, who do all they can to keep people from knowledge, and to nuzzle them up in ignorance. Hereof see The whole Armor of God, Treat. 2. Part. 8. on Ephes. 6. 17. §. 22, 23, 24. How such are made Satan's 〈◊〉 , See ibid. Treat. 1. Part. 1. on Eph. 6. 12. §. 24.

This may be a spur to such as think they have gone far, if they have attained to the knowledge of some fundamental principles. Are such fit to be Teachers? Where is that fullness of knowledge ( Col. 1. 9) and abundance therein (2 Cor. 8. 7.) which 〈◊〉 required of Christians?

I •… it be the duty of private Christians to be able to instruct others, How 〈◊〉 more of Ministers, Governors of Families, Parents, and such as 〈◊〉 charge over others? What a shame is it for such to be unable to be •… eachers?

It becomes us therefore to give the more earnest heed to the things we hear ( Heb. 2. 1.) So as we may the more profit thereby, and still more and more grow in knowledge, till we come to be able teachers.

§. 62. Of instructing others according to their need.

THis phrase, Ye have need, is brought in as a reason of the Apostles forbearing to handle deep points. They had need of other kind of instructions: So as people are to be instructed according to their need. Ye are not able to bear such and such Doctrines, 1 Cor. 3. 2. I have yet many things to say unto you: but you cannot bear them now (saith Christ to his Disciples, John 16. 12.) It is expressly said of him, That he spake the Word unto them as they were able to bear it, Mark 4. 33. This was the reason why Christ would not press upon his Disciples that 〈◊〉 Discipline of much fasting, while they were but novices. He declareth the equity hereof in two familiar comparisons: One taken from putting a 〈◊〉 of new cloth unto an old garment: The other from putting new wine 〈◊〉 old bottles; which he saith no man will do, Matth. 9. 14, 15, &c. See more §. 66.

The Greek word translated Need, signifieth also use, Ephes. 4. 29. 〈◊〉 3. 14. And Experience teacheth, That things needful do prove useful.

It is therefore an especial point of wisdom in those who have a charge over others, carefully to observe of what they have need.

This Conjunction Again, hath reference to their first entrance into Christ's School, and it intends as much as if he had thus said, As at the beginning when 〈◊〉 first became hearers of the Gospel, ye were ignorant of the mysteries thereof, and had need to be instructed in the first Principles of Christian Religion: So 〈◊〉 ye remain ignorant: and notwithstanding the great means of knowledge afforded unto you, and the long time that you have enjoyed the same, ye are in such a case as you were in the beginning: So that it is needful that we begin all 〈◊〉 again.

Hereby the Apostle gives us to understand, that where need requires it, the same same things are to be taught again, yea and again. To write the same things to you 〈◊〉 for you safe, saith the Apostle, Phil. 3. 1. To this tends the Prophets ingemination, Precept must be upon precept, precept upon precept, line upon line, line 〈◊〉 line, Isa. 28. 10.

Thus we deal with our friends about bodily food. If we observe that by reason of weakness they need to be sed with such sustenance, as they used in their childhood, we will give them the same again. Physicians in deep consumptions use to advise well-grown persons to suck women's breasts.

Should we not be as wise for people's souls, as for their bodies?

§. 63. Of the first principles of the Oracles of God.

THat which these Hebrews had need to be taught again, is thus expressed, 〈◊〉 first principles of the Oracles of God.

The word translated principles, is derived from a Verb that signifieth 〈◊〉 . This is the first evident demonstration of a childes strength: that he can feel 〈◊〉 legs and go. The Metaphor is transferred to Arts, wherein the first things that 〈◊〉 learned are called Principles or Elements. All Arts have their distinct Principles, which, they who desire to learn this or that Art, are first taught. So 〈◊〉 have their Principles, wherein they who desire knowledge of the Christian Religion, are instructed.

These are here said to be the first principles, or word for word, The principl •… of the beginning: such as at the beginning are first taught: and thereupon not •… lie turned, first principles

More distinctly to show what kind of principles he meaneth, he addeth th •… clause, Of the Oracles of God.

The word translated Oracles, is derived from another Noun that signif •… word, or speech. Heathen Authors do put the word here used in the 〈◊〉 number for a divine answer, in English it is styled an Oracle.

The Apostle here to show distinctly what he means, adds this word, Of G •… , (Oracles of God.) So as he means such principles as are made known by God i •… his Word. Therefore the Laws which Moses declared from God are styled 〈◊〉 Act. 7. 38. And the precepts committed to the Jews, Rom. 3. 2. and in general 〈◊〉 whole word of God, 1 Pet. 4. 11.

This is an aggravation of the fault of the Hebrews in that they neglected 〈◊〉 principles of human Arts, but the very Oracles of God himself.

In particular these are called, The Principles of the Doctrine of Christ, Ch •… . 6. §. 3.

In this case to be ever learning, and never able to come to the knowledge of 〈◊〉 truth, is a great shame, 2 Tim. 3. 7.

God himself is hereby much dishonored: His Word and Ministers •… graced.

This nearly concerns such as have been ancient Professors and He •… of God's Word. The Adversaries of our profession will be ready to open 〈◊〉 mouths against such: So as the name of God may be blasphemed there •… , Rom. 2. 24.

Such also may soon be made a prey to every seducer, Ephes. 4. 14.

Take heed therefore how you hear.

§. 64. Of Catechism.

THis p •… ase, Ye have need that one teach you again which be the first principles & •… . i •… is a description of such as were to be instructed in the first principles of 〈◊〉 Christian Religion. Hereby it appeareth, that the Primitive Church, 〈◊〉 in the Apostles days had forms of Catechisms, and a custom of •… zing: As the Jews had the Law for their Catechism, and the abbreviation there •… ▪ Ma •… . 22. 37, 38, 39.

To catechize according to the notation of the Greek Verb, is to instruct, 〈◊〉 that by word of mouth, or by sounding a thing in ones ears.

Among Christians, to catechize is to teach the first principles of Christian Re •… gion: and a Catechism is a brief form of such principles. Such forms there 〈◊〉 〈◊〉 the beginning of the Primitive Church. These and such like phrases import as •… uch: A form of knowledge, (Rom. 2. 20.) A form of Doctrine, (Rom. 6. 17.) A 〈◊〉 •… f sound words, ( •… Tim. 1. 13.) The principles of the Doctrine of Christ, (Heb. •… .) and this phrase in my text, The first principles of the Oracles of God. Thus was 〈◊〉 , (Luk. 1. 4.) and Apollos catechised, Act. 10. 25.

As in the Apostles time, so in succeeding ages, sundry Churches had their dis •… ct Catechisms.

So frequent was the practice of Catechising in ancient times, as they had Minis •… rs s •… t apart for this particular duty to Catechize, called Catechisers: and all 〈◊〉 were admitted to the Church, were from time to time Catechised, and instru •… ed 〈◊〉 the principles of Christian Religion, who from the time of their entrance into the Church, till they were judged •… it to partake of the Sacrament, were called 〈◊〉 , or disciples of the Catechisers.

Many o •… the ancient Councils have made sundry Decrees for Catechising. And many o •… the ancient Fathers have made Treatises thereabouts.

Weighty reasons may be given for the necessity of Catechising.

• 1. By Catechising a good and sure foundation is laid. Now it is necessary that in all building, a good foundation be laid, lest for want of it the building come to 〈◊〉 , Matth. 7. 20, 27.
• 2. By Catechizing people are by degrees made capable of deeper mysteries: as children by learning letters and syllabies, and to spell them, are brought on to 〈◊〉 distinctly. The most intelligent hearers are such as have been well instructed 〈◊〉 the principles of Religion.
• 3. By Catechising such as profess the faith are enabled to render a reason of 〈◊〉 〈◊〉 that is in them, (as is required, 1 Pet. 3. 15.) For a Catechism well compiled, contains the sum and substance of all that a Christian is to bel •… ve.
• 4. By Catechising Pastors may know their people's capacity and understanding: and this is requisice in two respects.
  • 1. That he may the better know whom to admit to the Lord's Table.
  • 2. That he may the better discern how to order his preaching both for matter and manner.
• 5. The fruits of Catechising have ever been observed to be many and great. Thereby have families been made seminaries for the Church. Catechising was one of the most effectual ordinary means of drawing Pagans to embrace the Christian saith. The fruit which Julian the Apostate observed to arise from instructing children in the principles of Christianity, made him put down all places that were used to that end. It hath ever been observed that in this later spring of the 〈◊〉 , the use of Catechising hath been an especial means of drawing people from the darkness of Popery, to the light, of the Gospel. For every Reformed Church hath her Catechism, whereby multitudes have been so grounded in the 〈◊〉 Religion, as nothing could draw them from the same. Hereupon Papists by 〈◊〉 of their Council at Trent, were moved to compile a Catechism of the prin •… o •… their Religion.

〈◊〉 the question be demanded wherein the difference lieth betwixt Catechising and Preaching: I answer, in these particulars especially.

• 1. By Catechising a foundation is laid, Heb. 6. 1. By Preaching the building is 〈◊〉 〈◊〉 reared up, beautified and perfected.
• 2. 〈◊〉 Catechising many and large points are contracted into brief sums: as in •… e ten Commandments, Creed, and Lord's prayer. By Preaching sundry points •… e amplified, enlarged, and sundry ways applied.
• •… . By Catechising weak and ignorant ones are fed, as with milk. By Preaching the strong are further nourished with strong meat. For in Catechising the 〈◊〉 necessary principles are plainly laid down: but in Preaching all sores of 〈◊〉 , the difficult as well as easy, use to be handled; yea and contrary errors 〈◊〉 .
• 4. By Catechising a particular account is taken of the learners▪ which is not so done by Preaching. For Catechising is by question and answer: so as the catechised g •… e an account of their proficiency. But Preaching is only by a Ministers de •… his mind.
• 5. Catechising is for such as are newly entered into the Church: and tha •… 〈◊〉 a time, till they may be fitted for the Sacrament. But Preaching is for all of 〈◊〉 sorts, so long as they live. For though a man had all knowledge, yet is •… ing requisite to work upon their affections; and to bring to their mind and memory such things as they know. Preaching is profitable to all those uses that are mentioned, 2 Tim. 3. 16.

Hereby it is evident that Catechising is to be used as well as Preaching. •… n 〈◊〉 respect,

• 1. They who are in authority to order Church affairs, ought to make order and Laws for Catechising: and be careful to see them put in execution.
• 2. Ministers who have the charge of souls committed unto them, must be 〈◊〉 scionable in laying this foundation where they see just cause. Though they be •… ed, yet they need not be ashamed thereof. It is no shame to lay a foundation: 〈◊〉 a great shame to build without a foundation.
• 3. Parents and governors of families are especially to be conscionable in Catechising their families. This is intended, Deut. 6. 7. and commended by 〈◊〉 himself in Abraham, Gen. 18. 19. This would be a great help to the public •… nistry of the Word. If in families milk were frequently and seasonably •… ven, then might more strong meat be ministered unto them in 〈◊〉 Churches.
• 4. Such as are ignorant ought to suffer this foundation to be laid in their 〈◊〉 and not think much to be Catechised, that so they may better profit by the 〈◊〉 Ministry of the Word.

§. 65. Of grounding principles of Religion on God's Word.

THe addition of these words, Oracles of God, giveth proof that the 〈◊〉 which are taught in Catechisms ought to be grounded on God's Word. 〈◊〉 were the principles in which these Hebrews were instructed. To this purpose 〈◊〉 advice was given, If any man speak, let him speak as the Oracles of God, 1 Pe •… . 4. 11▪ In this sense Catechisticall points are styled The Principles of the Doctrine of 〈◊〉 Heb. 6. 1.

These only are sound (2 Tim. 1. 13.) or wholesome words, even the words of 〈◊〉 Lord Jesus Christ, and the doctrine which is according to godliness, •… 〈◊〉 6. 3.

• 1. This giveth a good direction to such as frame Catechisms, that they be 〈◊〉 to have good warrant out of God's Word for every principle that they set 〈◊〉 It will be useful in this respect, to quote the Scriptures, on which their 〈◊〉 are grounded, in the margin.
• 2. This is a forcible motive to those that have such Catechisms as may 〈◊〉 〈◊〉 styled, The first principles of the Oracles of God, conscionably to use them. M •… sters, Governors of families, Parents, Tutors, School-Masters, and others 〈◊〉 have the charge of souls ought to be the more conscionable in instructing 〈◊〉 〈◊〉 are under them, because they are the Oracles of God, wherein they do 〈◊〉 them: and learners, in that respect ought to be the more diligent in 〈◊〉 them.

§. 66. Of instructing according to learners ability.

THe Apostle the more to aggravate the forementioned fault, setteth it 〈◊〉 familiar comparison taken from those that are fit to be fed with milk or 〈◊〉 meat.

Milk is a food of light digestion, fit for weak stomachs, such as 〈◊〉 have.

Strong meat, as Bread, Mutton, Beef, and such like, is fit for strong 〈◊〉 such as they have, who are somewhat grown in years.

The foresaid first principles are resembled to milk: and deeper mysteries 〈◊〉 strong meat.

By affirming that they had need of milk, he giveth them to understand that 〈◊〉 could no otherwise account of them then of children.

He doth not simply say, They had need, but ye are become such as have need. Hereby he implieth, that God had afforded them sufficient means to be as strong 〈◊〉 : but they had made themselves to be as children. Thus this word is used I am. 2. 4, 11. Yea this very word is used in the verse before this Text, but thus translated, Ye 〈◊〉 . It implieth, that the fault was in themselves: they brought upon themselves that 〈◊〉 fitness, to be fed with strong meat.

This negative, and not of strong meat, is to be taken comparatively; as if he 〈◊〉 said, Ye have need of milk rather then of strong meat: or else the word need 〈◊〉 be taken for fit or meet, thus, Ye are such as milk, not strong meat is sit for: 〈◊〉 as may be fit to have the principles of a Catechism delivered to you: but not (or rather then) deep Doctrines of Divinity. That this is his meaning is clear by 〈◊〉 own exposition of this phrase in the two next verses.

By this comparison it appears, that God's word is to be dispensed according to bearers capacities. See § 62.

The end of dispensing God's Word is to edify, 1 Cor. 14, 12, 26. But this is the 〈◊〉 way to edify people. Children best thrive with milk, and grown men with 〈◊〉 meat Wise School-masters will observe the capacities of their Scholars, and 〈◊〉 instruct them. Should not Ministers much more?

• 1. Contrary to this Direction is an affectation of strong lines (as obscure preaching is called.) Many so preach as none can understand them: it is well if 〈◊〉 can understand themselves. Such were as good be silent: For as good never a 〈◊〉 as never the better. They think they shall be accounted deep Scholars; but 〈◊〉 it must be by such as know not what a Scholar is.
• 2. They transgress the fore-said Direction, who put no difference betwixt A •… ditors and Places: but preach the same things in populous Assemblies and 〈◊〉 -villages, that they do in Universities, or Assemblies of Divines: 〈◊〉 their Sermons with unknown tongues, human testimonies, obscure comparisons, and curious School-points; as if the Doctrine of the sacred Scripture were too plain.
• 3. It will be the wisdom of Ministers to distinguish betwixt persons and places: and carefully to observe what may be fitted for them with whom they 〈◊〉 in present to do; especially for the meaner sort. It is better in this 〈◊〉 to stoop too low, then to soar too high. It is better to feed men with 〈◊〉 , then to choke children with strong meat. Mind not high things, but 〈◊〉 to men of low estate, Rom. 12. 16. Note Paul's example in this case, 1 Cor. 14. 18, 19.

§. 67. Of blaming everyone that deserveth blame.

THe Apostle, to demonstrate the equity of his reproof, amplifieth his former comparison in this, and the other verse following: and showeth what a dis •… it is to stand always in need of milk, v. 13. and what a benefit it is to be capa •… of strong meat, v. 14.

The causal particle, FOR, implieth a confirmation of that which went be •… : namely, that it is a shame to be so ignorant, as to stand in need of learning the first principles of Religion: in that he must needs be unskillful in the word of righteousness.

This point is set down in general terms, thus, Everyone that useth milk, &c.

This general expression everyone, compriseth all of all sorts; as Magistrates, 〈◊〉 , Parents, other Governors, and such as are under them: and also 〈◊〉 men, honorable, wealthy, aged persons, male and female, Professors and 〈◊〉 sorts.

Of the meaning of the Greek word translated useth. See Chap. 2. verse▪ 14. §. 139

Here it is taken for the need wherein one standeth of milk: that is, of being in •… in the first principles. Now no outward estate or condition can excuse such an one, or exempt him from blame: especially after long teaching. Read the Prophets reproofs of such, and you shall find that they spared none, nor Princes, no •… Priests, nor Prophets, nor people.

God is the master of all: all are his Scholars; his instructions are given to all: all are bound to learn them: with whom is no respect of person: to him King and beggar are alike.

How great is their folly, who, to excuse themselves, put the blame on 〈◊〉 Poor and mean men will say, It is a shame for rich and great men to be 〈◊〉 These again will lay the blame upon the meaner sort: as if they had more leisure 〈◊〉 attend upon the means of knowledge: So others in other cases, one puts off to the other. Again, men of great place, much wealth and many years, think they 〈◊〉 a protection: and that though they be ignorant, yet they ought not to be •… ed, or called babes.

For our parts, let us everyone apply that which is here said by the Apostle to 〈◊〉 selves: and if we deserve the blame, lay it upon our own souls: that we may be 〈◊〉 bled and moved to redress that wherein we have formerly failed.

§. 68. Of dullness from want of exercise in God's Word.

THe disgrace and damage of the fore-named ignorant persons, is thus expressed, unskillful in the word of righteousness.

The Greek word translated unskillful is a compound. The simple No •… e •… nifieth endeavor or experience. The Preposition, being privative, 〈◊〉 want of experience. He is as one that hath seldom heard, or at least little 〈◊〉 the Word. He hath not exercised himself therein: He hath learned no 〈◊〉 thereby.

The Apostle by this phrase pointeth at two points:

• 1. Dulness in hearing argueth want of exercise, and experience in 〈◊〉 word.
• 2. Such dullness makes men unable to use God's word aright.

Concerning the former, exercise in any Art and Science, maketh the 〈◊〉 〈◊〉 it easy and familiar to a man; as is evident by daily experience.

But among, and above all other Sciences God's word hath an inward, 〈◊〉 virtue, whereby it sharpeneth the wit of the most simple that exercise 〈◊〉 therein, Prov. 1. 4. It is therefore called quick and powerful, Heb. 4. 12. 〈◊〉 thereby was made wiser then his enemies, then all his teachers, then the ancient, 〈◊〉 119. 98, 99, 100.

Concerning the second point, That dullness in hearing makes men unable to 〈◊〉 God's word aright. This also may be confirmed by experience, as the former: 〈◊〉 he that is not his crafts master can do no good in that science which he doth •… sesse.

Some do here object, That many who read and hear much, still remain d •… ll 〈◊〉 uncapable of the mysteries of the Word: Being ever learning, and never 〈◊〉 to the knowledge of the truth, 2 Tim. 3. 7.

Answ. I may say of such as is said of many that pray, I am. 4. 3. They ask 〈◊〉 They are like the grounds on which corn was sown, and yet brought forth no 〈◊〉 they either understand not the Word, or suffer it not to take root in them, or with 〈◊〉 cares of this world, choke it, Mat. 13. 19, &c.

• 1. This may be a matter of trial, whereby it may be known who have 〈◊〉 themselves aright in the Word: namely, they who understand the Word, and 〈◊〉 capable of the Doctrines that are raised out of it: Who can try the spirits ( 〈◊〉 4. 1.) Who can discern such as make divisions, contrary to wholesome Doctrine ( 〈◊〉 16. 17.) Who are not as children carried about with every wind of Doctrine, 〈◊〉 14. Who are established with grace, Heb. 13. 9.
• 2. This manifesteth the great wrong that many do to themselves by 〈◊〉 and dullness in hearing: they make that Word which is in every respect 〈◊〉 to be useless unto them: they can have no skill therein.

§. 69. Of the word of Righteousness.

THe word that is useless to dull hearers is styled, The word of righteousness. Hereby is meant the Word of God; and that both as it is written and preach •… . This is it that is said to be righteous altogether, Psal. 19. 9.

Thus it is in four especial respects.

• 1. In regard of the author thereof, who saith, All the words of my mouth are in righteousness, Prov. 8. 8.
• 2. In regard of the matter contained therein; which is all manner of righteousness, It declareth all the parts of righteousness, and how a man may be made righteous.
• 3. In regard of the end for which it was written and given to men, which was to make them righteous. It is profitable for instruction in righteousness, that the 〈◊〉 of God may be made perfect, thoroughly furnished unto all good works, 2 Tim. •… . 16, 17.
• 4. In regard of the effect, It doth indeed make a man righteous. For it work •… •… aith whereby he layeth hold on Christ's righteousness, ( Rom. 10. 17.) and also •… epentance, which maketh a man walk in the way of righteousness. The word is 〈◊〉 •… hereby men come to be justified and sanctified, and to grow up in sanctification, till by degrees he come to be perfected, Ephes. 5. 26. James 1. 18. John •… 7. 17▪

• 1. This much aggravateth their fault who do not exercise themselves in this •… ord, but are unskillful therein. It is the word of righteousness which they •… eglect.
• 2. How should this stir us up to give the more earnest heed to this word. What 〈◊〉 can more stir us up? Hereby we shall be directed to put on the breastplate of righteousness, Eph. 6. 14.
• 3. How do they pervert this word who thereby pretend to justify error, falls •… ood, impiety or iniquity▪

§. 70. Of children, wherein it is a grace or disgrace to be like them.

THe Apostle in following the metaphor of using milk, addeth this reason, For •… e is a babe. Babes must be fed with milk.

The Greek word translated, babe, according to the notation of it, signifieth 〈◊〉 that cannot speak: To this purpose saith the Prophet, I cannot speak, for I am •… child, Je •… . 1. 6.

An infant in Latin hath also the same notation. He is not able to give an account of his faith.

This title child or babe, is a word of disgrace to one grown in years. The Apo •… doth here use it for a further aggravation of the forementioned fault of being 〈◊〉 in hearing.

Quist. How can that be a matter of reproach which is required of us: for we are commanded, As new born babes to desire the sincere milk of the word, 1 Pet. 2. 2. and to be as children, Matth. 18. 3.

A •… sw. The same thing in divers respects may be divers, and accordingly, in 〈◊〉 respect be praise-worthy; and in another respect blameworthy. Christ and righteous ones in courage are resembled to a Lion, ( Rev. 5. 5. Prov. 28. 1.) Satan 〈◊〉 , and wicked ones, in cruelty, (1 Pet. 5. 8. Psal. 10. 9.) Christ in his sudden 〈◊〉 is resembled to a thief, ( Rev. 16. 15.) and false teachers in deceit, ( John. 10▪ 8.) Christians in prudence are resembled to a serpent, ( Matth. 10. 16.) and 〈◊〉 ones in venom or poison, ( Psal. 58. 4.) Mans regenerate part in softness 〈◊〉 resembled to flesh, ( Ez •… k. 11. 19.) and the unregenerate part in corruption, ( 〈◊〉 . 3. 6.) The things of the Kingdom of God in communicating their good 〈◊〉 are resembled to leaven, ( Matth. 13. 33.) and false doctrine in infecting, Matth. 16. 6.

To apply this to the point in hand, there are sundry respects wherein it is 〈◊〉 to be as a child or babe: and other respects wherein it is discom •… .

The former respects are these,

• 1. Simplicity, honesty, plainness, truth. These graces are implied to be in children, Isa. 11. 8. We have a Proverb, that, Children will tell truth.
• 2. Humility and meekness: Herein doth Christ set forth children as a pattern, Matth. 18. 4. So doth the Psalmist, Psal. 131. 2. By experience we see that a great man's child scorns not to play with the child of a mean man.
• 3. Freedom from rancor, malice, envy and such like violent and evil passions, 1 Cor. 14. 20.
• 4. Desire of milk whereby they are nourished. A child is seldom quiet 〈◊〉 the breast-milk: that quickly quiets it. Herein we are exhorted to be like 〈◊〉 , 1 Pet. 2. 2.
• 5. Growing and increasing, 1 Pet. 2. 2. Childhood is a growing age: Whe •… men come to man-age they use to stand at a stay.
• 6. Taking notice of their parents, and depending on them. Lambs, 〈◊〉 and other young ones know their own dams, and will quickly find them out i •… •… great Flock or Heard. The Prophet showeth that the Ox and Ass, the most •… tish of bruits know where they are fed, Isa. 1. 3. Your heavenly Father 〈◊〉 that you have need of these and these things, (Matth. 6. 31.) Will you not then 〈◊〉 on him?
• 7. Subjection to their parents will, which is a Law to children, (1 Pet. 1. 14.) and seeking their parents honor, Mal. 1. 6. Christ hath made himself a patter •… herein, Luk. 2. 51.
• 8. Care to imitate their parents, and seeking to be like them, John. 8. 39. 〈◊〉 12. 1 Pet. 1. 16, 17. Eph. 5. 1. Matth. 5. 48.
• 9. Retaining a childelike affection to their parents, and reverencing them, 〈◊〉 they correct them, Heb. 12. 9.
• 10. Returning to them after they have offended them, Luk. 15. 18. That •… ction which a child conceiveth to be in his parents towards him, will be in him towards his parents.

The respects wherein it is discommendable and disgraceful to be as children, are such as these.

• 1. Ignorance and want of capacity, 1 Cor. 14. 20.
• 2. Vanity and delighting in toys; as painted pears, rattles and such like. 〈◊〉 I became a man I put away childish things, 1 Cor. 13. 11.
• 3. Levity, inconstancy, Eph. 4. 14. We say of a child that it is won with a 〈◊〉 , and lost with the shell.
• 4. Disability to manage weighty affairs, Eccl. 10. 16. Isa. 3. 4. Ier. 1. 6.
• 5. Nonproficiency, and a small measure of knowledge, faith, and other graces. In this respect children are here opposed to men well grown: and babes are counted carnal, and opposed to such as are spiritual. This last respect is here especially meant.

§. 71. Of the disgrace of old Babes.

THe Apostle here useth this metaphor of babes in the worst part, as a matter of disgrace: because after sufficient means to have made them strong men, they remained as babes. For they who being long trained up under the Gospel, grow not thereby in knowledge, may well be accounted babes, or young novices, or fresh-men (as they say in Schools) or nibs, or pages. The Apostle calls them 〈◊〉 only babes, but also carnal, 1 Cor. 3. 1.

It is not time and means which bringeth true honor, and makes men highly 〈◊〉 be accounted of: but a good use of that time and means, and progress and proficiency answerable thereunto.

Without these, long standing and much means are but a reproach. In Sc •… oo's such an one is counted a dunce. As the bodies of men have their degrees of gro •… th, so their spirit.

It is growth in knowledge and grace, and ripeness of understanding that ma •… es a Christian to be accounted strong and spiritual.

Among other motives to provoke every hearer, to improve to the best 〈◊〉 〈◊〉 that he can, the time and means which God doth afford to him, this is one, to avoid the reproach of an old babe.

These two Epithets, old, and babe, do not well agree. Oldnesse or antiquity is a matter of glory and dignity. The younger are to reverence them. But for old persons to be children or babes, doth not only take away their honor, but also bring a reproach upon them. A young babe is no disgrace, but an old babe is.

The Philosopher observed this to be a matter of infamy: and he puts no more difference betwixt a child in years, then in understanding.

• 1. The babes of whom we speak may happily be deprived of such means as they shall never get again.
• 2. They may be made more uncapable of receiving benefit by such means.
• 3. Upon conceit that it is a shame for them to be instructed in the first principles, they may reject those means.
• 4. Their ignorance may not be suspected, and thereupon means not afforded to them.

Thus we see what a disgrace and damage it is to be an old babe, yet what Congregation is there wherein there be not many such?

Some lay the blame hereof upon their Minister; and I cannot deny but that there may be a fault in some Ministers, by not attending their Flock as they should: yet that doth not wholly excuse the dull hearer, Ezek. 3. 18.

But the fault is not in every Minister: witness the Ministers whom God afforded to these Hebrews. Where there have been the best Ministers, most painful, most faithful, yea and prudent also in bringing forth both milk and strong •… eat, and that in due season there have been old babes.

§. 72. Of men of full age to whom strong meat belongeth.

AS the damage of non-proficiency in Christ's School was set down in the former verse: so here the advantage of good proficiency.

The Conjunction of opposition BUT, showeth that a different, yea and a contrary matter is here added. For contraries laid together, do each of them appear more fully in their own colors. On this ground the wise man doth frequently oppose contraries, Prov. 10. 1, 2, &c.

Strong meat is here opposed to milk: not as directly contrary thereunto, but differing in some circumstances: For the same matter may be milk and strong meat. Milk in the plain and easy manner of delivering it: Strong meat in collecting deep and profound mysteries out of it. As, to show that there is a God, and but one God, yet distinguished into three persons, may be milk: But to show how the persons are distinguished, by inward operations in relation to themselves, and by outward operations in reference to creatures, may prove strong meat. So to declare that Jesus Christ is both God and man, and our Savior, may be milk: but distinctly to demonstrate what works are proper to each 〈◊〉 , and what are works of authority; what works of Ministry may be strong meat. They are not curious School-points, nor Philosophical discourses, nor R •… etoricall affections which the Apostle counteth strong meat; for such he pro •… against, 1 Cor. 2. 6. Col. 2. 8. But great and deep mysteries of the word: especially such as are not in direct terms expressed in the word: but such as by just and necessary consequence are drawn out of the same, whereof we have an instance, Heb. 7. 3.

The persons for whom strong meat is, are said to be of full age: or as it is in Greek, perfect.

A person is said to be perfect two ways.

• 1. Simply, when he is so complete, as nothing more, in that kind wherein he is said to be perfect, need to be added. Thus is the word used in this phrase unto a perfect man, Ephes. 4. 13. and in this, That we may present every man perfect, Col. 1. 28.
• 2. Comparatively, in reference to such as have not attained to such a degree as they, who are accounted perfect have.

Thus saith the Apostle, we speak wisdom among them that are perfect, 1 Cor. 26. and, Let us as many as be perfect be thus minded, Phil. 3. 15.

Here it is comparatively taken in reference to babes: So as it implieth grown men: such as have well profited by the Word, and attained to a great measure of knowledge and grace. When any are past childhood and youth, we say, he is 〈◊〉 age. In this respect our English translateth the word perfect, thus, of full age▪ Nonage, and full-age are opposites. Yet he that is counted to be of full age 〈◊〉 further grow both in years and stature. Therefore no absolute perfection can •… e here meant: nor such a state as should make men cease to learn. For whilst we live in this world, we know but in part, 1 Cor. 13. 9. In this sense this very word is translated men, in opposition to children, thus, Be not children in understanding, but is understanding be men.

The right that these persons have to strong meat, is in our English thus expressed, Belongeth to them, &c. In the Greek this right is comprised under the Gen •… case, thus, Is of the perfect: or, Is of them that are of full age.

Thus Christ styleth the bread that belongeth to children, Children's bread, or 〈◊〉 bread of children, Mat. 15. 26. That which is due to them: That whereunto they have had a good right: and thus our English hath well expounded it in this phrase, belongeth to them.

§. 73. Of Ministers ability to preach the deep Mysteries of the Word.

IN that strong meat belongeth to them that are of full age, by just and necessary consequence it followeth, That Ministers must be able to feed with strong mea •… . They must be able to preach the deeper mysteries of the Gospel, as well as the easier principles. For that which belongeth to any must be given to him. The Lord sets it down as the part of a faithful Steward, to give the household their 〈◊〉 of meat (Luke 12. 42.) That which in kind and quantity belongeth unto th •… . They who are not able themselves to understand deep mysteries, cannot reveal th •… to others. Nothing gives that which it hath not.

That a Minister must be able to declare deep mysteries, is evident by this qualification, which the Apostle requires of him, apt to teach, 1 Tim. 3. 2. and by this duty of rightly dividing the Word. The Apostle takes his metaphor from the Priests, who divided the Sacrifice, and laid every part in order according to the prescript of the Law.

• 1. The conceit which many have concerning the sufficiency of a Minister, by this appears to be a plain deceit: namely, that it is enough to have knowledge of the principles of Religion: if at least he have a free and ready speech, and a forward and zealous spirit: So as he can thunder out God's judgments against sinners, and pithily exhort to piety and virtue. I deny not but that these are needful and commendable: but this very Text showeth, that they are not sufficient.

  If it be said, That they may be sufficient for Country Congregations.

  I answer, That it is hard that there should be a Congregation of Christians, where no strong ones are. If no spiritual growth were required of Christians, but that they might always be babes, such might be sufficient Ministers. B •… all ought to grow, till they come to be strong and perfect. Will any acco •… him a sufficient School-master to train up Scholars for the University, •… ho himself can only read? Are not Ministers master-builders, and shall it be sufficient for them only to work some plain work, or to square out timber? Pharaoh would have men of activity to be rulers over his cattle (Gen. 47. 6.) and shall not choice men be feeders of the Lord's flock? It is recorded as an aggravation of Jereboam's sin, That Priests were made of the lowest of the 〈◊〉 . 1 Kin, 13. 33.

  This then may be an aggravation of the sin of our times, that prentices, ser •… men, trades-men, and others like them, who have no learning, nor are able 〈◊〉 strong meat to them that are of full age, do notwithstanding usurp the mi •… function.

• 2. Parents and others that intend to have children, or others under them to be 〈◊〉 of the Word, ought to take care about training them up in Schools and •… sities where they may learn the deepest mysteries.
• 3. Such Scholars as intend the Ministry must endeavor to prepare them •… thereto by Arts, Tongues, diligent study, much reading, and other helps, thereby they may be enabled to give strong meat to such as are of full age, 〈◊〉 ▪ 2. 15.
• •… . They that have the power of Ordination must be careful that they 〈◊〉 none but such, 1 Timothy 5. 22.

§. 74. Of delivering deep mysteries to fit Auditors.

THat which is directly intended in these words, Strong meat belongeth to them that are of full age, is this, Where there are fit auditors, deep mysteries may, 〈◊〉 •… st be delivered. We speak wisdom among them that are perfect, saith the Apo •… ▪ 1 Cor. 2. 6. By wisdom he meaneth the mysteries of the Gospel. That Paul 〈◊〉 , is evident by this phrase, In which (namely, in Paul's Epistles) are some things 〈◊〉 to be understood, 2 Pet. 3. 16.

By this means may men grow more and more in knowledge, till they come 〈◊〉 a perfect man, Ephes 4. 13. But so long as here we live we cannot attain to 〈◊〉 perfection: Therefore it is necessary that we have strong meat to bring us •… nto.

It will hereupon be a Ministers wisdom to be thoroughly acquainted with his people, 〈◊〉 to observe the Assembly where he preacheth, that he may answerably or •… r his matter. As there may be a fault in delivering too deep points to some, so 〈◊〉 in delivering too plain points to others. There is a mean betwixt extremes. 〈◊〉 our Assemblies are mixed with weak and strong, as occasion is offered, 〈◊〉 mysteries may be opened, and controversies touched, and Objections answer •… ▪ yet so perspicuously as the meanest may receive some profit.

§. 75. Of the advantage of good Proficients.

THat it might be the better known, who are of full age in Christ's family, the Apostle describes them in these words, Even those who by reason of 〈◊〉 , &c.

That Noun which we translate use, the Latins translate habitum, and our Eng •… thence taketh this word, habit. An habit according to the Greek, Latin and 〈◊〉 notation, signifieth an inward qualification which a man hath, or a ready 〈◊〉 , or able readiness in a man to do this or that. Of a Scholar who is prompt 〈◊〉 •… eady on any occasion to make verses, we say, he hath an habit of versifying. So 〈◊〉 other things.

As 〈◊〉 is ordinarily gotten by diligent and frequent use of that whereof he hath 〈◊〉 : thereupon not unfitly it is here translated, use.

〈◊〉 •… tural matters, three things are requisite for attaining an habit.

• 1. A free inclination and disposition of a man's nature to a thing.
• 2. Good instruction and teaching, whereby nature is helped.
• 3. 〈◊〉 use and exercise, whereby life and vigor is added to the two former; 〈◊〉 to nature and instruction.

〈◊〉 an habit is gotten by degrees.

〈◊〉 spiritual matters, which are things of the Spirit of God, and supernatural, 〈◊〉 〈◊〉 •… o natural inclination or disposition, Gen. 6. 5. John 3. 6. Ephes. 2. 1. By 〈◊〉 savor the things of the flesh, and are wholly inclined thereto. All 〈◊〉 •… sposition which is in any to spiritual matters, is infused into them 〈◊〉 〈◊〉 holy Spirit, They that are after the Spirit, savor the things of the Spirit, 〈◊〉 8. •… .

The fore-mentioned infusion is ordinarily by the use of means, public 〈◊〉 private, as reading, and hearing the Word preached, partaking of the •… ments, holy Conference, Meditation and Prayer. Hereby Grace is 〈◊〉 , and increased; and by much exercise thorough God's blessing an holy habit is •… btained.

This habit being obtained, maketh a man able readily to inform the judgeme •… t, resolve the conscience, and direct the practice of men.

This habit makes men more and more exercise the means; and as exercise 〈◊〉 an habit, so an habit puts on men to exercise the more.

Hereupon the Apostle addeth these following words, Have their senses •… cised.

The Greek word translated senses, properly signifieth those organs or i •… struments, wherein and whereby the senses do exercise their several •… aculties, 〈◊〉 ears, eyes, &c. Here metonymically they are put for the senses themselves: 〈◊〉 more principally and especially for the faculties of understanding, conceiving, •… ing and discerning, as the words following do demonstrate.

This effect exercised, in Greek, is derived from a root that signifieth 〈◊〉 For among the Grecians they who strived to excel in bodily exercises and 〈◊〉 , did use to strip themselves naked, that they might be the more free, ready and •… ble to do what they undertook.

In common use it is taken for a diligent exerci •… ing ones self to this or that. 〈◊〉 they attain to an ability to this or that.

That whereunto they are here said to be exercised, is thus expressed, to 〈◊〉 The Greek word is a Noun, and implieth a judging, or putting difference 〈◊〉 things, as 1 Cor. 12. 10. This doth here set forth both the end, which 〈◊〉 who exerciseth himself, aimeth at: And also the effect that 〈◊〉 thereupon. For by exercise he is enabled to discern and put difference 〈◊〉 things.

The general heads whereunto he referreth the things to be discerned are 〈◊〉 ▪ Good and evil: under these all contraries of like kind are comprised, as tr •… e 〈◊〉 false, lawful and unlawful, expedient and inexpedient: So as hereby is 〈◊〉 the benefit of that habit, and exercise before-mentioned. For thus men are 〈◊〉 able to discern betwixt things that differ, and so to resolve themselves and others, 〈◊〉 to choose the better, and leave the worse.

This Description is noted as a reason, to show why strong meat belongeth 〈◊〉 them that are of full age: even because they can well use it: and they can well 〈◊〉 such false glosses, and undue consequences drawn from deep mysteries, as 〈◊〉 •… ceive and seduce babes.

Thus it appears, that good exercising ourselves in God's Word, works 〈◊〉 〈◊〉 habit of knowledge and wisdom, as may make us able readily to judge betwixt 〈◊〉 that differ. As a Scholar exercised in versifying will readily distinguish 〈◊〉 true and false verse: so Logicians in Syllogisms: so Musicians in music: so •… lers in jewels.

Thus they who are well exercised in God's Word will quickly in matters of •… meant discern what is true or false: and in matters of conscience, what lawful 〈◊〉 law •… ull, meet or unmeet. This is it that the Apostle prays for in the behalf of •… stians, Rom. 16. 17. Phil. 1. 9, 10. This is it also whereunto they are exho •… ted, 1 〈◊〉 ▪ 5. 21. 1 John 4. 5.

• 1. There is a latent virtue in God's Word, which worketh in, and upon 〈◊〉 exercise themselves therein.
• 2. God's blessing doth accompany that divine exercise, and makes it 〈◊〉 the foresaid end.

Hereby we may gain assurance to ourselves, and give evidence to others 〈◊〉 we have been good proficience in Christ's School; and that we are not bab •… s, 〈◊〉 of full age.

§. 76. Of the Resolution of Heb. 5. 11, 12, 13.

THe Sum of these four last verses, is, A Taxation of Non-proficience.

Hereabout two points are to be observed,

• 1. A Transition from the main Doctrine to a Digression.
• 2. An Intimation of their fault for which they are taxed.

Of the Transition there are two parts,

• 1. What he intended.
• 2. What hindered him from that which he intended.

That which he intended was to set out the excellency of Christ's Priesthood, and that in two branches,

• 1. The multiplicity of mysteries couched therein, Of whom we have many things to say.
• 2. The profundity of them, And hard to be uttered.

That which hindered him was their dullness in hearing.

The Taxation of their Non-proficiency is set down in two metaphors. One of such as were to be catechized, v. 12. The other of children, v. 13, 14.

In the first he declares,

• 1. What they might have been.
• 2. What they were.

The former sets out that measure of proficiency which they should have attained to, They ought to be teachers. And the ground thereof, which was their long coninuance in Christ's School, in this phrase, When for the time.

Their present condition is, that they were as persons to be catechized.

This is aggravated by their need thereof, Ye have need. And by their former Instructions, implied in this word, Again.

Their former catechizing is described,

• 1. By the ground-work thereof, First Principles.
• 2. By the excellency of them, Oracles of God.

The other metaphor taken from children, is,

• 1. Propounded.
• 2. Proved.

In the Proposition is set down,

• 1. What they needed, Milk: This is aggravated by their own default, in this phrase, Are become.
• 2. Of what they were not capable, Strong meat.

In the proof there is a difference betwixt Non-proficiency and good proficiency. Concerning the former there is set down the damage of Non-proficiency.

This is,

• 1. Propounded.
• 2. Confirmed.

In the Proposition there is,

• 1. A Description of the Persons.
• 2. A Declaration of the Damage.

The Persons are described,

• 1. By their generality, Everyone.
• 2. By their kind of nourishment, that useth milk.

The Damage is propounded in this phrase, Is unskillful. And aggravated by the subject matter wherein he is unskillful, The word of righteousness.

The Confirmation of their Damage is by a disgraceful condition, A babe. In setting down the advantage of good proficiency is manifested,

• 1. The Privilege.
• 2. The Reason thereof.

About the Privilege is shown,

• 1. What they are, Of full age.
• 2. What belongeth to them, Strong meat.

The Reason is taken from their habit, and amplified by the effect following.

The Effect is,

• 1. Propounded, They have their senses exercised.
• 2. Amplified by the subject matter, wherein is expressed,
  • 1. The End, To discern.
  • 2. The Object, Good and evil.

§. 77. Of Observations collected out of Heb. 5. 11, 12, 13, 14.

I. IT is useful to add uses to doctrine. The Apostles disgression consists of uses.

II. Reproof is a warrantable use. This is the first use which the Apostle here •… keth in this his digression. See §. 59, 67.

III. Reproof must be on just ground. Here the Apostle laid down the 〈◊〉 〈◊〉 his reproof. See §. 59.

IV. Hearers dullness makes mysteries hard to be understood. This made the 〈◊〉 about M •… lchizedech to be hard to these Hebrews. See §. 58.

V. Proficiency must be answerable to means afforded. Because these Hebrews •… ted not according to the time in which they enjoyed the Gospel, they are 〈◊〉 See §. 60.

VI. Learners by continuance may prove teachers. This is plainly implied. See §▪ 〈◊〉 ▪

VII. Instructions must be ordered according to hearers need. So doth the 〈◊〉 here. See §. 62.

VIII. The same things may be taught again. This is implied under this phrase, 〈◊〉 one teach you again. See § 62, 66.

IX. There are fundamental principles of Religion. These are here called first •… ciples. See §. 63.

X. Fundamental principles must be grounded on God's word. They must be 〈◊〉 of God. See §. 63, 65.

XI. Catechizing is needful. This is to teach first principles. See §. 64.

XII. Dulness of hearing ariseth from men's selves. This phrase, Ye are 〈◊〉 , •… tendeth as much. See §. 66.

XIII. Dulness in hearing argueth want of exercise in God's word,

XIV. Dulness in hearing makes men unfit to reap benefit by God's word.

These two last Doctrines arise out of the meaning of this word 〈◊〉 . See §. 68.

XV. God's word is a word of righteousness. So it is here expressly called. See §. 〈◊〉 ▪

XVI. First principles are as milk.

XVII. Deep mysteries are as strong meat. Both these resemblances are here 〈◊〉 〈◊〉 this sense. See §. 66, 72.

XVIII. It is a great disgrace to be an old babe. This is here set down as a 〈◊〉 See §. 71.

XIX. Ministers must be able to instruct in deep mysteries. This follows by •… quence from that strong meat which is due to men of full age. See §. 73.

XX. Deep mysteries are to be delivered to intelligent, hearers. Such mysteries 〈◊〉 •… long unto them. See §. 74.

XXI. Good proficience are accounted men of full age. So they are here called 〈◊〉 §. 75.

XXII. Men of full age have a discerning gift. They are here said to discern 〈◊〉 §. 75.

XXIII. Things most to be discerned are good and evil. These here are made the special object of discerning. See §. 75.

XXIV. Exercise in God's word works an habit of discerning. The word here •… slated [ use ] intends as much. See §. 75.

§. 1. Of the Analysis of HEB. Chap. VI.

I N this Chapter the Apostle prosecuteth his digression which he began, Chap. 5. v. 11.

The first part of his digression was reprehensory, in the four last verses of the fifth Chapter.

The other part is exhortatory, throughout this whole Chapter.

He exhorteth unto two Christian duties.

• 1. To Progress in the Christian course, from the beginning, to verse 11.
• 2. To Perseverance therein, from verse 11. to the end.

His exhortation to Progress is,

1. Briefly propounded, v. 1. Secondly, largely amplified.

In the amplification are set down,

• 1. The distinct heads of those first principles from which they must proceed, or wherein they must grow. These are six in number, v. 1, 2.
• 2. A motive to enforce that progress.

Betwixt those heads and the motive, there is a transition, v. 3.

The motive is taken from the danger of not proceeding. This is first propounded, secondly illustrated.

The danger propounded is Apostasy: which he sets out two ways.

• 1. By the steps whereon men ascend, before they fall, which are five. v. 4, 5.
• 2. By the fearful downfall of Apostates. This is
  • 1. Affirmed.
  • 2. Confirmed.

That which is affirmed, is an impossibility of recovery, v. 4, 6.

The Confirmation is taken from an utter rejecting of the only means of recovery, v. 6.

The Illustration is set forth by a comparison of ground moistened with rain, v. 6, 7.

Betwixt the fearful downfall of Apostates, and the other part of the exhortation to perseverance, the Apostle inserteth a sweet insinuation, whereby he testifieth

• 1. His good persuasion of them, v. 9.
• 2. The ground of that persuasion, v. 10.

The second part of the Apostles exhortation, is to Perseverance.

This is,

• 1. Propounded, v. 11.
• 2. Proved by sundry arguments.

• 1. By their own former practice, implied under this phrase, the same diligence, v. 11.
• 2. By the pattern of such Saints as were before them, v. 12.
• 3. By the recompense of reward. This is
  • 1. Generally hinted, in this phrase, Inherit the promises, v. 12.
  • 2. Distinctly confirmed in Abraham's example, v. 13.

The confirmation is by God's oath. About which the Apostle noteth,

• 1. The Object of it, God himself. v. 13.
• 2. The Form of it, v. 14.
• 3. The Issue of it, v. 15.
• 4. The Reason why God swore. This is set out two ways.
  • 1. Comparatively, by men's confirming matters, v. 16.
  • 2. Simply, v. 17, 18.

In the simple consideration, two reasons of God's oath are rendered. One in reference to God himself, which was to manifest his immutable counsel, v. 17.

The other in reference to men: wherein two points are expressed.

• 1. The Benefit arising from God's oath, Strong consolation.
• 2. The Persons that partake thereof, v. 18.

The last argument which the Apostle useth to incite them unto Perseverance, is the certainty of their Hope. This is

• 1. Set out by a fit resemblance, namely an anchor.
• 2. It is amplified by the place, where that anchor is settled.

This place is described,

• 1. By a type, the veil, v. 19.
• 2. By Christ's abode there.

For illustration of this last point, the Apostle sets out Christ two ways.

• 1. In his entrance thither, as a forerunner.
• 2. In his abode there, as a Priest. Thus he falleth upon the main point, from which he had digressed, namely, the Order of Christ's Priest-hood. v. 20.

§. 2. Of adding exhortation to reproof.

THe Apostle here beginneth the second branch of his digression: which is in g •… nerall, an exhortation to the duties which they had neglected.

The first particle is a note of inference, Therefore, it hath reference to his former reproof, and showeth that as faults be reproved, so remedies are to be prescribed.

This was usual with the Prophets, as, ( Isa. 1. 16.) with Christ 〈◊〉 ( John. 6. 27.) and with the Apostles. Gal. 5. 1.

• 1. The end of reproof is reformation: even as the end of Potions and Pil •… i health, a Cor. 2. 7.
• 2. Thus it will appear that reproofs are not in malice to disgrace, but in love to am •… nd; and that reprovers aim thereat.

This is a good direction for such as are in place to reprove. This also is a •… tive to such as are reproved, patiently to take reproof: and to endeavor to •… dress the faults reproved. Thus will reproof prove to be as good Physic.

§. 3. Of staying still upon the first principles.

THis word, leaving, both in Greek and other languages, implieth 〈◊〉 things.

• 1. Utterly to forsake a thing upon dislike. Thus those hypocrites that assayed to tempt Christ, but could not ensnare him, left him, and went their way, Matth. 〈◊〉 . •… 2. In this sense, saith Christ, to his Disciples, concerning blind leaders, 〈◊〉 them alone, or leave them, Math. 15. 14.
• 2. To go further off from a thing, without any dislike of it. In which 〈◊〉 , saith Christ, leave thy gift, Math. 5. 24. he would not have him abide by his gift, while his brother remained offended with him; but rather go from 〈◊〉 gift to his brother. Thus runners in a race leave the place where the race 〈◊〉 , and make speed to the Goale where it ends.

Thus Grammar Scholars leave their Accidence. The meaning then of this phrase is, that they should not always stay, and abide in learning the first principles: but go on forward in learning more and more the Doctrine of Christ. 〈◊〉 the Apostle expoundeth himself in these words following, Let us go on.

That which good Christians must so leave, is in our English styled, The 〈◊〉 of the Doctrine of Christ: in Greek the word of the beginning of Christ: which •… tendeth the beginning of the Doctrine of Christ: which is that word whereby we are at first brought to know Christ, and to believe in him. This is the 〈◊〉 same, which before, he called, the first principles of the oracles of God, whereof 〈◊〉 Chap. 5. v. 12. §. 63. 65.

The main dri •… t of the Apostles intendment lieth in this word, beginning, or pri •… ciples. For the Word, or Doctrine of Christ, generally taken, containeth all the mysteries of godliness: not the deepest excepted. In this extent Christ's word is to be left by none: no not by the strongest.

It is a proud conceit for any to think that they are above, or beyond the Scripture: which is the word of Christ.

〈◊〉 •… re they, saith Christ, which testify of me, Joh. 5. 39.

These are the things, in which the A •… ostle would have Timothy to 〈◊〉 , 〈◊〉 he had known the holy Scriptures from a child, 2 Tim. 3. 14, 15.

He terms it the word of Christ, because Christ was the subject matter thereof. For Christ is the object of a Christians faith: and that which above all he most desires to be instructed in, 1 Cor. 2. 2.

But that which the Apostle especially intendeth is, that Christians must not all •… ayes be learning the first principles. That which he further mentioneth, of not l •… ying again the foundation, tendeth to the same purpose: for a wise builder will not always be spending his time, pains, and cost upon the foundation only. If any should so do, all that behold him, will mock him, saying, This man began to 〈◊〉 , and was not able to finish, Luk. 14. 28, 29, 30.

Such are those, who being trained up in a religious family, or under a pious Ministry, and taught the principles of religion, have no care to learn anymore.

This incomparable privilege that they live where the word, and doctrine of Christ is taught, even the word of their salvation, doth much aggravate their carelessness. See more hereof, Chap. 5. v. 12. §. 63. and v. 13. §. 71.

This phrase, principles of the Doctrine of Christ, gives us to understand, that the Church then had her Catechism. See Chap. 5. v. 12. §. 64.

§. 4. Of going on in learning Christ.

THe word translated, Let us go on, is of the passive voice, thus, let us be carried: but it implieth a voluntary act, yet such an one as is performed with some earnestness, and diligence. It is the word that is used of those that penned the Scriptures, They were moved (or carried) by the Holy Ghost, 2 Pet. 1. 21. They faithfully, and diligently did what the Spirit moved them to do. In that a voluntary act on our part is here required, it is in our English, not impertinently translated, Let us 〈◊〉 .

That whereunto we must proceed, is here said to be Perfection. Perfection is taken simply, for that which is every way absolute, so as nothing need be added thereunto. In this sense the Apostle saith of charity, that it is the bond of perfection. It being here thus taken, the going on here required implieth a faithful and constant endeavor after perfection. Thus Christ requireth us to be perfect, even as 〈◊〉 Father which is in heaven is perfect, Matth. 5. 48.

Perfection is also taken comparatively, in reference to the first beginning of things. Thus in relation to the first principles, it implieth deeper mysteries: so as, going on to perfection is a proceeding further and further in learning the deep mysteries concerning Christ. Hereof see more, Chap. 5. v. 14. §. 72.

Both the foresaid acceptions tend to the same intent, namely that there ought to be a continual progress in understanding the mysteries of godliness. Saints are in this respect resembled to growing cedars, (Psal. 92. 12.) and to the increasing light of the Sun (Prov. 4. 18.) and to the increasing waters, that came out of the Sanctuary, ( Ezek. 47. 3. &c.) and to the growing Corn (Mar. 4. 28.) and mustard Seed, and Leaven (Matth. 13. 32, 33.) and to the rising up of a building, (Eph. 2. 21.) yea also to runners in a race, 1 Cor. 9. 24.

Frequent are the exhortations of Scripture to this kind of proceeding, Phil. 3. 16. Epo. 4. 15. 1 Pet. 2. •… . •… Pet. 3. 18. The metaphors also of walking, and 〈◊〉 frequently used in Scripture tend thereunto.

Of necessity there must be a going on, because that measure, and degree which is appointed unto us, Eph. 4. 13. cannot be attained till death. Besides, the greater measure of grace that we here attain unto, the greater degree of glory we shall hereafter attain unto. Matth. 25. 29.

This much concerns those who have well begun, to take heed that they stand not at a stay, but still go on. Herein lieth a main difference betwixt the upright and hypocrites. The former are never satisfied, but still desire more and more. The latter are contented with a mere show. Among good husbands, he is almost counted a prodigal, who only keeps his own. Remember the doom of him that improved not his talent, Matth. 25. 30. See more in the Saints Sacrifice, on Psal. 116. v. 9. §. 61.

§. 5. Of endeavoring after perfection.

THe object, whereat Christians should aim in their continual progress, is perfection: which whether it be taken simply, for an absolute perfection: or comparatively, for an increase in measure, tends in general to the same scope: namely, that no stint must satisfy a Christian: he must not content himself with a medioc •… ity: but still proceed as far as possibly he can. We are hereupon exhorted, to seek 〈◊〉 we may excel, 1 Cor. 14. 12. To be rich in good works, 1 Tim. 6. 18. To abound 〈◊〉 the work of the Lord, 1 Cor. 15. 58. Yea more and more to abound in knowledge and in all judgment, Phil. 1. 9. To abound in hope, Rom. 15. 13. and in faith, and 〈◊〉 diligence: and in love, 2 Cor. 8. 7. and to be filled with the Spirit. Eph. 5. 18. and to be perfect, 1 Cor. 13. 11.

The patterns that are set before us, do prove as much: for the choicest •… thies of God in all former ages are set before us, as examples for us to follow, He •… . Chap. 11. We are commanded to take the Prophets for an example, who were •… ed with an extraordinary spirit, I am. 5. 10. and an Apostle requires us to 〈◊〉 him, as he followed Christ, 1 Cor. 11. 1. And, as if the best patterns on earth were not sufficient, we are enjoined to pray, to do God's will on earth, as it is in 〈◊〉 , Mat. 6. 10. and, as if the patterns of all mere creatures were not sufficient, it is required that that mind be in us which was also in Christ Jesus, Phil. 2. 9. yea, yet •… there, we are exhorted to be followers of God, Eph. 5. 1. and to be perfect as he 〈◊〉 , Mat. 5. 48.

Such is the excellency, such the commodity, such the sweetness of Christian knowledge and grace, as a man ought never to be satisfied therewith.

How corrupt is the treasure of the men of this world, who account an earnest •… suance after those things, to be more then needs? yea not only needless, but •… ness, as Festus said to Paul, Act. 26. 24.

Let this add a spur to those who are most forward, still to press on further: 〈◊〉 to do as the Apostle professeth of himself, Phil. 3. 13. &c.

Of propounding a perfect pattern, and aiming at more then we can attain to. See The guide to go to God, or my explanation of the Lord's prayer, on 3. Petit. §. 68, 69.

§. 6. Of building upon a foundation well laid.

THis phrase, not laying again the foundation, is metaphorical. In effect it 〈◊〉 down the same thing which was intended under this phrase, leaving the •… ciples. §. 3. Only by this metaphor the point is more fully and plainly declared For he resembleth principles to a foundation. If only a foundation be laid, and 〈◊〉 more, no benefit will redound to the builder, but rather loss of labor: there is no fit house to dwell in. We can be no fit house, or temple, as is intended 〈◊〉 should be, ( Heb. 3. 6. Eph: 2. 21. 1 Cor. 3. 16.) if we stick only in principles.

What a foundation, in the proper signification of the word, is, hath 〈◊〉 shown. Chap. 1. v. 10. §. 131.

A foundation is both the beginning of a greater building ( Luk. 14. 29, 3 •… ) and also the ground-work, whereupon the rest of the building is erected, 〈◊〉 whereby it is upheld, Eph. 2. 20, 21.

It is therefore needful that it be very solid, and substantial; for it must 〈◊〉 long as the building: and it useth to be but once laid.

By the way here note an undue cavil of the Rhemists, against reading the Scripture, and for traditions, raised out of this place, which is this, we see hereby 〈◊〉 there was ever a necessary instruction and belief had by word of mouth and 〈◊〉 , before men came to the Scriptures.

To grant there was such a kind of instruction, I deny that it was 〈◊〉 by tradition without the word of God. I deny also that it was before 〈◊〉 came to the Scriptures; for all of all sorts had liberty to read 〈◊〉 Scriptures. As for the points which by word of mouth were taught them 〈◊〉 were catechised, they were no other then the Doctrine of the Prophets and •… postles: as also the higher and deeper mysteries were. For milk, and 〈◊〉 meat may for matter be of the same Doctrine, but the difference betwixt them 〈◊〉 〈◊〉 the manner of delivering it. For that instruction which was brought into easy 〈◊〉 familiar principles, and by word of mouth delivered to babes, was taken out of 〈◊〉 Scripture: as the several heads following show. See more hereof. 〈◊〉 . •… v. 14. §.

The participle, laying, joined with this noun, foundation, addeth further emphasis. It signifieth to cast, or lay down: and from thence is derived another Greek word, which also signifieth, a foundation, as is shown, Chap. 4. v. 3. §. 29.

This conjunction, again, giveth hint of a total apostasy; as if they were in danger to fall from all their former principles: so as a new foundation must be laid, or else there could be no further going on. This danger is more fully manifested v. 6.

In this caution, not laying again the foundation, each word is observable.

• 1. For erecting a good edifice there must be a foundation: the first principles must be taught them who would be well instructed in the Christian faith. See Chap. 5. v. 12. §. 64.
• 2. A foundation must be well laid, surely, and soundly. The notation of this word, laying, intends as much. This Christ distinctly observeth Luk. 6. 48. This phrase, As a wise master builder I have laid the foundation (1 Cor. 3. 10.) showeth that the Apostle was very circumspect about laying the foundation. Now there is no such way to lay the foundation of Religion soundly, as to ground it on God's word. S •… e Chap. 5. v. 12. §. 65.
• 3. Laying a foundation intendeth a further building. For a foundation is but the beginning of an edifice. The negative particle, not, imports thus much: for by forbidding to lay a foundation, he stirs them up to diligence in building up the house. So as more must be learned then the first principles. See §. 4.
• 4. The inserting this word, again, gives us to understand, that a foundation useth to be but once laid. A Christian once well instructed must not stand in need to be taught the first principles again. Such an one in disgrace is called a babe. See Chap. 5. §. 71.

§. 7. Of the six principles of the Apostles Catechism.

THe manner of joining the particular principles following with this general word, foundation, showeth that they are as so many stones of that foundation. They are joined with this note of the genitive case, OF. This phrase, The Foundation of 〈◊〉 Stones (1 Kings 7. 10.) showeth, that those stones made up the foundation.

The number of principles here set down is diversely taken by different expositors. I leave others to their own opinion. I suppose that the most proper distribution will be into six heads.

• 1. Repentance from dead works: which manifesteth the natural man's misery.
• 2. Faith towards God: which declareth the way of freeing man from misery, and bringing him to happiness.
• 3. The Doctrine of Baptismes: which pointeth at the outward means of working faith, and repentance, and of revealing and sealing up unto us God's mercy: which are the Word, and Sacraments.
• 4. Imposition of hands: which hinteth the order, and discipline of the Church.
• 5. Resurrection from the dead; namely of our bodies.
• 6. The eternal judgment: and that of all sorts, good, and evil: the one to receive the sentence of everlasting life: the other the doom of eternal death.

These are the heads of that Catechism which the Church had in the Apostles time, and was to be learned of such as were to be admitted into the Church.

§. 8. Of repentance from dead works.

THe first of the foresaid principles is thus expressed, Repentance from dead works. By dead works are meant all manner of sins: which are so styled in regard of their cause, condition, and consequence.

• 1. The cause of sin is privative: the want of that spirit which is the life of the soul: as the want of life is the cause of putrefaction. Men that are without that spirit are said to be dead in sin. They must needs be dead works, which come from dead men. Eph. 2. 1.
• 2 The condition of sin is to be noisome and stinking in God's nostrils, as dead carrion, Psal. 38. 5.
• 3. The consequence of sin is death: and that of body, and soul, temporal and eternal, Rom. 5. 12. and 6. 23.

Repentance implieth a turning from those works. The several notations of the word in all the three learned languages imply a turning. The Hebrew noun is derived from a verb, that signifieth to turn, and is used, Ezek. 33. 11. The Greek word, according to the notation of it, signifieth a change of the mind, 〈◊〉 change of counsel. So the Latin word also.

〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 componuntur ex prepositione 〈 in non-Latin alphabet 〉 , quod significat post, Act. 15. 13

Prior vox 〈 in non-Latin alphabet 〉 componitur ex 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , men's, Tit. 1. 15. seu intellect •… , Phil. 4. 7. Inde 〈 in non-Latin alphabet 〉 , intelligo, confidero, Matth. 24. 15. 〈 in non-Latin alphabet 〉 , post, vel i •… erum considero: ut ii solent quos hujus vel illius facti poenitet. Est igitur 〈 in non-Latin alphabet 〉 , posterior cogitatio, qualis suit in Prodigo Luc. 15. 17. 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 (convert •… , vel convertor) tanquam Synonyma, conjunguntur, Act. 3. 19. & 26. 20.

〈 in non-Latin alphabet 〉 componitur ex 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , cura est. Est impersonale. Inde 〈 in non-Latin alphabet 〉 poenite •… . Impersonale. Est enim poenitentia posterior cura. Solemus nos p •… itere alicujus facti, cum animum id attentius expendentes cura & solicitudo subit.

Hinc 〈 in non-Latin alphabet 〉 poenitentia ducor.

〈 in non-Latin alphabet 〉 exponitur apud alios authors mutatio consilij, sed nunquam legit •… •… novo Testamento.

Alij componunt 〈 in non-Latin alphabet 〉 ex 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , meditor, 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor, ut senior filius, Matth. 21. 29.

In general, repentance implieth a reformation of the whole man. It presupposeth knowledge, sense, sorrow, and acknowledgement of sin: but yet these m •… e not up repentance. For they may all be where there is no true repentance. I •… das had them all: yet was he not reformed. He retained a murderous mind: fo •… he murdered himself.

Reformation makes a new man. A man turns from what he was, to what he was not. This the Apostle thus expresseth, to turn them from darkness to light, and from the power of Satan unto God, Act. 26. 18.

From this ground there are made two parts of repentance.

• 1. Mortification, whereby we die to sin. Sin is like the Egyptian darkness, which extinguished all lights: it is like thorns in the ground which soak out all the life thereof. Sin therefore must be first mortified.
• 2. Vivification, which is a living in righteousness. If grace be not planted in the soul, it will be like the ground which will send forth weeds of itself.

The soresaid reformation is of the whole man. For the mind seeth a necess •… y thereof; the will pursueth it: the heart puts to an holy zeal, and the outward parts help to accomplish it.

Therefore repentance consisteth not simply in sins leaving a man: for a prodigal when he hath spent all may cease to be prodigal; and an old adulterer, when his strength is ceased, may forbear his adulterous acts: but in these, and others like them, though the act be forborne, the inordinate desire may remain.

Nor doth repentance consist in leaving some sins only: So did Herod, Mar. 6. •… . Nor in turning from one sin to another: as from profaneness to superstition; so did they whom the Pharisees made Proselytes, Matth. 23. 15.

Nor in a mere ceasing to do things unlawful, so may such as are idle on the Sabbath day.

The special principles that are comprised under this first head, have reference either to the expression of dead works, or of repentance from them. They are such as these.

• 1. Man by nature is dead in sin ( Eph. 2. 1. Tit. 1. 16.) though he live a n •… rall life, 1 Tim. 5. 6.
• 2. All the acts of a natural man are dead works. His thoughts, words, and deeds, though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men.
• 3. The end of all a natural man doth is death, Rom. 6. 16.
• 4. There is a necessity of man's being freed; for there must be repentance from de •… works. He were better not be then not be freed. Repentance is necessary for freedom from dead works, Luk. 13. 3, 5. for this end, knowledge, sense, sorrow, desire, resolution, and endeavor to forbear dead works, are requisite.

Under this first head is comprised whatsoever is meet to be taught in a Cate •… hisme, of the law, rigor, and curse thereof: of sin, the kinds, and issue thereof: of death, and the several sorts of it: of all man's misery and impotency: of repentance, of the nature, necessity and benefit thereof: of means, and motives to at •… in it, and signs to know it.

§. 9. Of principles concerning God.

THe second principle is this, Faith towards God. By virtue of this principle, they were instructed in two great points. One concerning God. The other concerning Faith.

God is here to be considered essentially, in regard of his divine nature, or personally, in reference to the three distinct persons, Father, Son, Holy-Ghost.

In the former respect, they were taught what God is: what his divine properties: what his works.

In the latter respect they were taught the distinction betwixt the three persons: and that in regard of order, and kind of works, (which are to beget, to be begotten, and to proceed) and also in their distinct manner of working, the Father by the Son, and Holy-Ghost: the Son from the Father by the Holy-Ghost: the Holy-Ghost, from the Father, and the Son.

Concerning the Father, they were taught that he is the primary fountain of all good: that he sent his Son to save the world, John. 3. 17. that he gave the come •… orter which is the Holy-Ghost. John. 14. 16, 26.

Concerning the Son, they were instructed in his two distinct natures, and the union of them in one person, which was God manifest in the flesh. 1 Tim. 3. 16. and in his three offices, which were, King, Priest, and Prophet.

A King to gather, preserve, and protect his Church. A Priest to make satisfaction for our sins by offering himself up a Sacrifice; and being risen from the dead, to make intercession for us, by entering into the most holy place, and there presenting himself to his Father for us.

A Prophet to make known his Fathers will to us; and to enlighten our understandings, so as we may conceive it.

Concerning the Holy-Ghost they were instructed that he was true God, a distinct person, and the Spririt of Sanctification.

§. 10. Of principles concerning Faith.

THe reason why Christians were at first instructed in principles concerning God, was, that they might believe on him. Therefore this principle is thus set down, Faith towards God.

The Greek preposition translated, towards, properly signifieth, TO, and it is oft used in the same sense, that the preposition is which we translate, ON, John. 1. 12. So is the preposition here used in this Text, oft translated by our English, as Act. 9. 42. and 22. 19. Rom. 4. 5. 24.

Thus do most interpreters here translate it, Faith on God. The faith then here meant, is a justifying faith: about which they who are Catechised might be instructed in these, and such like principles.

God is to be believed on.

Faith in God is the means to free us out of our natural, miserable condition.

They might also be further instructed in the nature of Faith, and in the distinct kinds thereof: and how a justifying Faith differeth from other kinds of Faith: and what are the grounds of Faith, and what the fruits thereof: how it is wrought, and how it worketh; what are the signs, and evidences thereof; and concerning the benefits thereof, how thereby we have a right to the things of this world, yea and a right to all that Christ did, and endured, to purchase man's salvation: and thereupon a right to salvation itself.

Of Faith, see more in the whole Armor of God, Treat. 2. Part. 6. on Eph. 6. 16. §. 1. &c.

§. 11. Of principles about God's word.

THis is the third principle, the Doctrine of Baptismes. Some make these two distinct principles: comprising one under this word Doctrine: The other under this word Baptismes. Whether they be made two distinct principles, or only 〈◊〉 , it is without question, that both the foresaid points of Doctrine, and 〈◊〉 〈◊〉 included: and were both taught: as repentance, and dead works in the first principle: and God, and Faith in the second.

The Greek noun translated Doctrine is derived from a verb that 〈◊〉 to teach. It pointeth at God's word in the holy Scriptures, whereby God i •… structeth us in his will. But more particularly the Gospel may be here intended▪ For the Gospel is the most proper means of working Faith. Rom. 1. 16, 17. 〈◊〉 the Gospel is in special manner the Doctrine of Baptism: that Doctrine whic •… first taught Baptism, and whereof Baptism is a seal.

About this Doctrine, or word, they might be instructed in these particulars. 〈◊〉 it is a Doctrine of divine authority, even the word of God himself. That it is the ground, and rule of all things to be believed, and practiced about Salvation. 〈◊〉 it instructeth us in all the ordinances of God: and declareth both what are 〈◊〉 ordinances, and also how they ought to be observed. That it instructeth us in 〈◊〉 manner of duties to be performed to God, or our neighbor. That it is the 〈◊〉 true light that can direct us in the way to Salvation. That it is the ordinary 〈◊〉 to breed, and increase grace. That by preaching it is made most powerful. 〈◊〉 it containeth the covenant, whereof the Sacraments are seals.

Of God's word, see more in the whole Armor of God. Treat. 2. Part▪ •… . 〈◊〉 Eph. 6. 17. §. 1. &c.

§. 12. Of the reasons of Baptismes in the plural number.

BAptisme is added to the foresaid Doctrine, because the first Preacher of the Gospel did preach Baptism; and upon his preaching it, people 〈◊〉 themselves to that Ordinance, Mar. 1. 4, 5. and because Baptism is a seal of 〈◊〉 Gospel: and from time to time all that have embraced the Gospel, have 〈◊〉 baptized.

The plural number is here used, thus, of Baptismes, whereabout sundry 〈◊〉 are given, such as these.

1. To put a difference betwixt the Baptism of John, and the Baptism of Christ, for some affirm that they were two distinct Baptismes, and that many that were baptized with John's Baptism were rebaptised with the Baptism of Christ, Act. 19. 5.

Answ. This is a great error: John's Baptism, and Christ's were the same. For John Preached the same Doctrine that Christ, and his Apostles did, and with 〈◊〉 same Baptism confirmed it. Christ himself was Bapti •… ed with John's 〈◊〉 ▪ He did thereupon confirm, and sanctify that Baptism: which ratification, 〈◊〉 sanctification, that Baptism which the Christian Church now useth, would 〈◊〉 , if John's Baptism were not the same with Christ's. Besides, the Apostle acknowledgeth but one Baptism. Eph. 4. 5. We cannot therefore imagine that there 〈◊〉 two distinct and different Baptismes taught in the Apostles time. As for 〈◊〉 which is alleged about rebaptising those which were before baptized by 〈◊〉 , it is a manifest mistake of Scripture. For that Baptism which is mentioned 〈◊〉 . •… 9. 5. was not a rebaptising of those who were baptized before, but a declaration of the ground, why they were at first baptized by John in the name of the Lord 〈◊〉 : namely, because John taught them, that they should believe on Christ Jesus: so as this phras •… , When they heard this, (Act. 19. 5.) hath reference to those who 〈◊〉 〈◊〉 Preach, and not to those Disciples with whom Paul then conferred.

It is again objected that John professeth that he Baptized with water, but Christ with the Holy Ghost, Matth. 3. 11.

Answ. John speaks of himself as a Minister, who only could use the outward element: and of Christ as of God the Author of Baptism: who could also give the Holy Ghost. Peter, Paul, and other Ministers of the Gospel, may say as John did, We Baptize with water, for it is all that a mere man can do.

2. Others say, that the Apostle hath respect in using this plural number, Baptis •… es, to the legal washings which were among the Jews, and are called, Baptismes. For this word in the plural number is but three times more used throughout the New Testament, and in everyone of them applied to legal washings, as Heb. 9. 10. 〈◊〉 . 7. 4.

Answ. All those legal washings were either abolished by the coming of the Messiah, or else they were but superstitious rites invented and used by men: so as it was not probable that the Church then would instruct such, as were to be her members, therein.

3. Others suppose that the two parts of Baptism, inward and outward ( John. 3. 5.) are called Baptism.

Answ. This reason must warily be taken: for howsoever the inward, and outward washing may be distinguished, and so respectively called Baptismes: yet are they not to be severed: they are but two parts of one, and the same Sacrament: and both of them indeed make but one Baptism.

4. Others think that the Apostle hath reference to a threefold Baptism: one of water, another of the Spirit, a third of blood, which they say Martyrdom is. For this they allege, 1 John. 5. 8. and compare together, John. 3. 5. and Matth. •… 0. 2 •… . this is the reason ordinarily rendered by Popish expositors. But they mistake the meaning of this word blood, mentioned John. 5. 8. it is not the blood of Martyrs, but the blood of Christ, which the Apostle there meaneth.

5. Some of our best expositors are of opinion, that this plural number, Baptis •… es, is here used in reference to the many persons which were Baptized together, and to the several set times, when Baptism was administered: which reason is confirmed by that name, which in our ancient Ecclesiastical Authors, is given to the days wherein Baptism was solemnly administered; for they were called days of Baptismes.

6. Baptism may here Synecdochically be put for both Sacraments; and to show that the Lord's Supper is included under the Sacrament of Baptism, the plural number, Baptismes, is used.

§. 13. Of principles about Sacraments.

WE cannot imagine that the Sacrament of the Lord's Supper was clean left out of the Catechism used in the primitive Church. This therefore will be the fittest place to observe the principles about a Sacrament in general: and in particular about Baptism, and the Lord's Supper. Wherefore about a Sacrament there might be delivered such principles as these.

Christ instituted Sacraments in his Church. A Sacrament was a Seal of God's Cov •… nant. There were two parts of a Sacrament: the outward sign; and inward grace. A Sacrament was of use to ratify God's promise, and to strengthen our faith.

It was of singular use in regard of our dullness to conceive, and backwardness to believe. The resemblance betwixt the sign, and the thing signified was of use to help our understanding in the mysteries set out in a Sacrament. There are only two Sacraments of the New Testament. One a Sacrament of regeneration. The other a Sacrament of spiritual nourishment.

§. 14. Of principles about Baptism.

BAptisme is a Sacrament of regeneration. The outward sign in Baptism is water. The inward thing, or substance thereof, is the blood of Christ. The pouring, or sprinkling of water upon the party baptized setteth out the inward cleansing of the Holy Ghost. The form of Baptism is, In the name of the Father, and of the Son, and of the Holy-Ghost. Baptism is to be administered by a Minister of the word. They who profess the true faith are to be Baptized. The children also of such are to be Baptized. By Baptism we are engrafted into Christ's mystical body. Baptism setteth out both our dying to sin, and also our rising to righteousness. Baptism is but once to be administered. The force, and efficacy of Baptism lasteth as long as a man liveth.

Of Baptism, See more in Domest: Duties, on Eph. 5. 26. Treat. 1. §. 40. &c.

§. 15. Of principles about the Lord's Supper.

THe Lord's Supper is a Sacrament of spiritual nourishment. It is added to Baptism, to show the spiritual growth of such as are new born. There are two outward signs thereof, bread, and wine. These set out the body, and blood of Christ. The bread showeth that Christ's body is spiritual nourishment: 〈◊〉 wine that his blood is spiritual refreshing. Those two elements show, that C •… is sufficient nourishment. The bread and wine at the Lord's Table, differ from other bread, and wine, in use only, not in substance. The form of that Sacram •… consisteth in the Sacramental union betwixt the signs, and things signified. A Minister of the word must administer that Sacrament. They who have been baptized, and are fit, and worthy may partake thereof. The Minister is to bless 〈◊〉 elements, to break the bread, to pour out the wine, and to give them to the p •… ple. The people are to take the elements, and to eat the one, and drink the 〈◊〉 . The body of Christ is eaten, and his blood drunk spiritually by faith. This Sacr •… meant is oft to be received, in regard of the weakness of our faith, and repen •… , which need oft to be renewed; and that Christ might oft be remembered.

§. 16. Of Imposition of Hands.

THe fourth principle is thus set down, Of Imposition of Hands. This 〈◊〉 been an ancient right in the Church of God: no other so long continued. •… cob when he blessed the Sons of Joseph, laid his hands upon them. Gen. 48. 14. Under the Law it was usual to lay hands on the Sacrifices that were offered up. 〈◊〉 . 4. 15. and 16. 21. Num. 8. 12.

But because we have to do with the time of the Gospel, and with a rite 〈◊〉 used, we will pass over the times of the law, and show about this rite of 〈◊〉 of Hands.

• 1. By what persons.
• 2. In what cases.
• 3. To what ends.
• 4. 〈◊〉 what exercises, it was used.

• 1. They were public persons that used it, as Christ. ( Mar. 10. 16. Luk. 4. •… 0) his Apostles ( Act. 8. 17.) other public Ministers, and Elders. 1 Tim. 4. 14▪ 〈◊〉 5. 22.
• 2. It was used in extraordinary, and ordinary cases. The extraordinary 〈◊〉 spiritual, or temporal. Spiritual extraordinary cases wherein Imposition 〈◊〉 hands was used, were the giving of extraordinary gifts, oft expressed under 〈◊〉 title, the Holy Ghost, Act. 8. 17, 19. and 19. 6. extraordinary temporal cases were 〈◊〉 extraordinary manner of restoring health, and other like miracles. Luk. 4. 〈◊〉 Mar. 6. 5. Act. 28. 8. Ordinary cases wherein Imposition of Hands was used were

• 1. Blessing children: Mar. 10. 16.
• 2. Setting men apart to a public function: as Ministers of the word, 1 〈◊〉 . 〈◊〉 . 22. and Deacons. Act. 6. 6.
• 3. Deputing men to some special work, Act. 13. 3.
• 4. Confirming such as had been instructed in the principles of Religion.

This last particular is not expressly set down in Scripture: but gathered out o •… it by the ancient orthodox Fathers: and with a joint consent acknowledged by 〈◊〉 Divines: not Papists only, but Protestants also. It hath indeed been much abu •… by Papists with their manifold superstitio •… s additions, and vain opinions the •… bout; which hath been, I suppose, one cause of Protestants much neglecting it.

Imposition of hands for confirming him on whom hands were laid, was of old used in two cases.

• 1. When one of age, having been well instructed in the principles of Christian religion, was brought to the Church to be Baptized.
• 2. When such as had been Baptized in their infancy, and afterwards well instructed in the foresaid principles, were judged fit to be made partakers of the Lord's Table.

§. 17. Of laying on of hands at Ordination.

THis rite of laying hands on them that were to be set apart to the Ministry, is most expressly set down in God's word. For Timothy was set apart by laying on 〈◊〉 the hands of the Presbytery, 1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite, where he saith, Lay hands suddenly on no man, 1 Tim. 5. 22.

Such as under the Gospel are to be set apart for ordinary Ministers, are Pastors, and Teachers. Men's abilities to these functions are to be tried: and good Testimony given of their orthodox judgment, and pious conversation: and in a public assembly on a day of fasting, and prayer, they are, after some exhortation, and direction concerning the Ministerial function; and prayer made for God's blessing on them, they are to be set apart to the Ministerial function, by this rite of imposition of hands.

This rite was used, to show that the blessing which they desired, and the ability which was given, or was further to be expected, was from above: and for obtaining thereof, prayer used to be joined with imposition of hands, Act. 6. 6. and 13. 3 and 20. 8.

Of ordaining Ministers, see more Chap. 3. v. 2. §. 35.

§. 18. Of principles about Prayer, and Thanksgiving.

BEcause Prayer was joined with imposition of hands, and lifting up of hands is a rite proper to Prayer, and put for Prayer (1 Tim. 2. 8.) I suppose this to be a fit place to bring in that head of our Christian Religion: which was questionless one branch of that ancient Catechism.

Principles about Prayer may be such as these.

Prayer is a bounden duty. It is to be made only to God; and in the name of Jesus Christ. It is to proceed from the heart: and to be made with reverence, and and in faith. It is a means of obtaining all needful blessings. All things that tend to God's glory, our own, or brothers good, whether temporal, or spiritual, may be sought of God by Prayer.

To this head also may Thanksgiving be referred. Christians ought to be as conscionable in giving thanks, as in making Prayers. Hereby they shall testify their zeal of God's glory, as well as they testify their desire of their own good.

Thanks must be given to God; and that for all things; and at all times, and in all places, publicly, and privately: ever in the name, and thorough the mediation of Jesus Christ.

Of Prayer, and Thanksgiving, see more in the Whole Armor of God. Treat. 3. Part. 1. on Eph. 6. 18. §. 1. &c.

§. 19. Of principles about Death.

THe fifth principle is thus set down, And of the resurrection of the dead. Of this principle there are two heads. One concerning the dead: the other concerning their resurrection.

About the dead, there might be these principles. No man ever yet remained alive on earth forever. It is appointed unto men once to die. Heb. 9. 27. only one exception is recorded, which was Enochs, of whom it is said, that God took him, Gen. 5. 24. which phrase the Apostle thus expoundeth, Enoch was translated that he should not see Death. Heb. 11. 5. as for Elijah, who went up by a whirlwind int •… heaven. (2 King. 2. 11.) it is not expressly said that he died not. Though in his body he were taken up from the earth, yet might his soul only be carried into heaven. Yet I will not deny, but that he also might be exempted from Death. But if this be granted, there are only two, that we read of, exempted from this common condition: and one or two exceptions, especially they being extraordinary, do not infringe a general rule. [This rule must not be extended to such as shall be living at the moment of Christ's coming to judgment: for in reference to them, thus saith the Apostle, We shall not all sleep, 1 Cor. 15. 51. and again, we which are alive shall be caught up together in the clouds, with them that are raised from the dead, 1 Thess. 4. 17.] Death is only of the body: which the soul leaveth, and thereupon it remaineth dead: the soul itself is immortal, Eccles. 12. 7. man's body was not at first made mortal: for Death came by sin, Rom. 5. 12. yet by Christ is the sting of Death pulled out, 1 Cor. 15. 55. and the nature of it is altered. For at first it was denounced as an entrance to hell, Gen. 2. 17. Luk. 16. 22, 23. by Christ it is ma •… a sweet sleep, 1 Thes. 4. 13. and the entrance into heaven, 2 Cor. 5. 1. Phil. 1. •… 3. it is to believers, a putting off the rags of mortality, 1. Cor. 15. 53, 54. it is a full abolition of sin, Rom. 6. 7. and they rest from all labors, and troubles, Rev. 14. 13

§. 20. Of principles about Resurrection.

THe bodies of men are not like the bodies of beasts, which ever remain in the earth, but they shall be raised. Which the Apostle proveth by many argume •… ▪ 1 Cor. 15. 12, &c. They shall be raised by the power of Christ's voice, John. 5. •… . and that at the last, and great day, Matth. 13. 49. all at once in a moment, 1 C •… . 15. 52. even the very same bodies that they had on earth, Job. 19. 27. not the substance, but the quality only of the bodies shall be changed, 1 Cor. 15. 43, 44. B •… ing raised, each body shall be united to his own soul, and that forever, not to be separated again. As for men's souls, they never die: but immediately upon their separation from the body, they go to those places, where, after the day of Judgment, their bodies shall be with them, Luk. 16. 23. they that are living at the day of judgment shall be changed, 1 Cor. 15. 51. and suddenly caught up to judgment only the dead shall first rise, and then the quick shall be taken up with th •… , 1 Thes. 4. 15, 17. of Christ's Resurrection, see Chap. 13. v. 20. §. 164.

§. 21. Of principles concerning the last Judgment.

THe sixth, and last principle is thus expressed, and of eternal Judgment.

This principle noteth out two points.

• 1. The matter itself, Judgment.
• 2. The continuance thereof, Eternal.

About the matter itself, these particulars following are observable.

There shall be a day of Judgment. All men shall be judged. Jesus Christ in his human nature shall be the visible Judge. ( Act. 17. 31.) He will judge all men according to their works, Matth. 16. 27. every work shall be brought to Judgment: whether it be open, or secret: whether it be good, or evil, Eccles. 1 •… . 1 •… . men shall give an account for every idle word, Matth. 12. 36. all shall not recei •… the same sentence. The righteous shall receive a blessed sentence of life; the wicked a fearful doom of condemnation, Matth. 25. 34, &c. There is a set day for this Judgment. Act. 17. 31. but it is unknown to men, and Angels, that men might always watch, Mar. 13. 32, 33. but it shall not come till the number of God's 〈◊〉 shall be fulfilled, Rev. 6. 11.

The continuance of the day of Judgment, under this word Eternal (which is to be taken of the time following, that shall never have an end) hath respect to 〈◊〉 reward of the righteous, and of the wicked.

The righteous shall be taken with Christ into the highest heaven, where they •… all enjoy such glory, and happiness, as the tongue of man cannot express, nor heart of man conceive. It shall never be altered, but be everlasting, and therefore called eternal life, Matth. 25. 46.—

The wicked shall be cast down into hell fire prepared for the devil, and his angels, where they shall be tormented in soul, and body, which torment shall be endless, and remediless, and therefore called eternal fire, Iud. v. 7. Many more principles, especially such as may be counted strong meat, might have been reckoned up. But the principles intended by the Apostle, are such as may be comprised under the metaphor of Milk. In that respect we have reckoned up no more. Yet these which are reckoned up do evidently demonstrate, that the six principles, named by the Apostle, are such as may comprise a complete Catechism, even all the fundamentals of Religion.

§. 22. Of the resolution of Heb. 6. 1, 2.

THe sum of these two verses is an exhortation to progress in the Christian Religion. Hereabout are two points.

• 1. An inference. Therefore.
• 2. The substance.

The substance is set down two ways.

• 1. Negatively.
• 2. Affirmatively.

The Negative declares from what we must proceed.

The Affirmative, to what.

The Negative is, 1. Propounded. 2. Repeated.

In the Proposition there is,

• 1. An act required, leaving.
• 2. The object to be left. Herein is shown,
  • 1. The kind of object, the principles of the Doctrine.
  • 2. The Author thereof, Christ.

The Affirmative also noteth,

• 1. An act to be done, Let us go on.
• 2. The mark to be aimed at, unto perfection.

In the repetition of the negative, another act is inhibited, not laying again. And another object is specified: and that is

• 1. Generally set down in a Metaphor, the foundation.
• 2. Particularly exemplified in six heads.

The first declares a duty, of repentance, and the subject thereof, from dead works.

The second manifesteth a grace, of faith, and the object thereof, towards God.

The third hinteth two special means of grace, Doctrine and Baptismes.

The fourth pointeth at an ancient rite, laying on of hands.

The fifth reveals a special privilege, resurrection, and the persons to be made partakers thereof, the dead.

The sixth declareth the last act of Christ as Mediator, judgment, and the continuance or the issue thereof, eternal.

§. 23. Of the Doctrines raised out of Heb. 6. 1, 2.

I. TO reproof instruction must be added. This Chapter contains many instructions, which the Apostle adds to his reproof, in the latter end of the former Chapter. See §. 2.

II. Christians must not always stick in first principles. This is the meaning of this word, leaving. See §. 3.

III. The principles taught in Christ's Church must be the Doctrine of Christ. This is here expressly set down. See §. 3.

IIII. Christians must daily grow in grace. This is to go on. See §. 4.

V. Perfection must be a Christians aim. This is it whereunto he must go o •… . See §. 5.

VI. A foundation of Religion must be laid. This is implied under the Metaphor of a foundation here used. See §. 6.

VII. The foundation must be but once laid. It is here forbidden to be laid again. See §. 6.

VIII. The primitive Church had a set Catechism. The distinct principles here set down import as much. See §. 7.

IX. The natural man's works are all dead. So here they are said to be. See §. 8.

X. Repentance is necessary. It's here set down as the first principle. See §. 8.

XI. God is to be known. For this end mention is here made of God. See §. 9.

XII. Faith is a true grace. It is therefore here expressly required. See §. 10

XIII. Faith is to be fixed on God. This is the meaning of this phrase, towards God See §. 10.

XIIII. God's word is the Churches Doctrine; It is that wherein the members of the Church are to be instructed. See §. 11.

XV. Baptism is the Churches privilege. It is here reckoned among the pri •… ledges which belong to the Church. See §. 14.

XVI. There is an inward and outward Baptism. This may be one reason of using the plural number, Baptismes. See §. 12.

XVII. Baptism is common to many. This may be another reason of the plural number. See §. 12.

XVIII. Imposition of hands is an evangelical rite. It is one of the principles of the Christians Catechism. See §. 16.

XIX. Ministers may be set apart by imposition of hands. Hereabout was this 〈◊〉 used in the Apostles time, See §. 17.

XX. Our bodies are subject to death. This is here taken for granted. See §. 19.

XXI. Our dead bodies shall be raised. The resurrection here mentioned is of our bodies. See §. 20.

XXII. There shall be a general judgment. This also is here taken for gra •… See §. 21.

XXIII. The sentence at the last judgment will be inalterable. In this respect it 〈◊〉 styled eternal judgment. See §. 21.

§. 24. Of the sense of these words, And this will we do.

THe Apostle to his exhortation made to the Hebrews, that they would go 〈◊〉 persection, by this copulative particle AND, addeth a promise of his OWN endeavor, to do what in him lieth, for helping them on in that progress.

The relative THIS, hath reference to that general point, which he intended about leaving principles, and going on to persection.

There▪ about he maketh this promise, We will do, namely that which belonged to a Minister, to help on people's going to perfection: which was, not to lay the foundation again, but to open deeper mysteries: as he doth in the seventh, and other Chapters following.

In setting down the promise, he useth the plural number, We will do.

• 1. In reference to other Ministers. For there were other Ministers of this Church, besides the Apostle himself; who were all of the same mind: as the Apostle testifeth of himself and Titus, thus, Walked we not in the same Spirit? 2 Cor. 12. 18.
• 2. To set forth the disposition of other Ministers in his own example: as where he saith, We Ambassadors for Christ, as though God did beseech you by us, we pray▪ 〈◊〉
• 3. In relation to the endeavor of them to whom he wrote. For being persuaded, that they would make progress according to that Doctrine, which should be delivered to them by him, he saith, this will we do. I in Doctrine, and you in pro •… iency will go on to perfection. Thus he includes them with himself, where he saith in the plural number, and first person, Let us go on, verse. 1.

Thus it appears, that it was not an ambitious, episcopal humor, in which he here useth this plural number, as they who in their edicts thus begin, We Gregory, We Pius.

By expressing his mind in the future tense, he declareth his purpose before hand: which is a lawful and useful course. Other faithful Ministers in all ages have so done: yea, and Christ himself, especially about the time of his departure, as John. 14. 3, 13, 16, 18, 21, 23. all God's promises are such professions.

Such professions before hand do much support the spirits of them to whom they are made: and make them expect the accomplishment of what is professed: yea this is an holy tie and bond to him that maketh the profession, to be faithful in performing the same.

This may be a good pattern, for such as intend good to others, freely to profess their intent before hand, and that with a faithful resolution to perform what they profess.

§. 25. Of the Ministry of the Word, a means of going on to Perfection.

THe foresaid Apostolical promise is both a means to lead on people forward to Perfection: and also a motive to stir up people to endeavor after it. That it is a means is evident, by this effect of making people to grow, attributed to the Ministry of the Word. In this respect saith an Apostle, desire the Word that you may grow thereby, 1 Pet. 2. •… , and I commend you to the Word, which is able to build you up. Act. •… 0. 32.

God hath sanctified the Ministry of the Word, both for our spiritual birth, and also for our spiritual growth: to begin, and to perfect grace in us: in which respect Ministers are styled Planters, and Waterers, 1 Cor. 3. 6. Fathers, and instructors 1 Cor. 4. 15.

Such Ministers as having well instructed their people in the first principles of Religion, do there set down their staff, and go no further: though they may seem to have gone far, yet come far short of that which becomes a faithful Minister. Should a parent that had well trained up his child in the childhood, and youth thereof, then leave it, and take no care of fitting it unto some good calling, he would be counted both improvident, and unnatural; much more Ministers, that do not what they can to perfect their people. This was the end why Christ gave Pastors, and Teachers, Eph. 4. 11, 12, 13.

§. 26. Of Ministers helping their people to attain Perfection.

AS the Apostles promise was a means of drawing on his people to Perfection, so it was a motive to incite them so to do. For a Ministers pattern in doing his duty, is a forcible inducement unto people, for them to do their duty. Hereupon saith the Apostle, Brethren, be followers together of me, &c. Phil. 3. 17.

Men are much moved by the example of their guides. A generous mind will count it a great disgrace to be a slothful hearer of a diligent Preacher, and to remain ignorant, under a well instructing Minister.

This should stir up us Ministers still to be going on in laying forth all the mysteries of Godliness, that thereby we may draw on our people, nearer, and nearer to Perfection.

This is the rather to be done, because it is a singular help to people's progress: which Ministers must endeavor every way they can. As they incite their people to perform duty, so they must direct them how to do it. Where the Apostle exhorteth to covet earnestly the best gifts, he further addeth, And yet sh •… w I unto you a more excellent way, 1 Cor. 12. 31. See Chap. 3. v. 13. §. 142.

Thus there may be hope that a Ministers labor shall not be in vain. Exhortation is of good use to work upon affection; But directory Doctrine so worketh upon the understanding, as a man's affection is thereby well ordered, and directed.

They much fail in their Ministerial function, who are earnest in exhortation, and reproof: but scanty in directing the people. They are like a foolish rider, who letteth go the reins of his bridle, and whips, and spurs on his horse; so as the horse may carry him much further out of the way then he was before. Many cry out against ignorance, and non-proficiency: and earnestly exhort to knowledge, and good progress in grace: they complain that their people care not how they present themselves to the Lord's Table: yet do not such Ministers perform their duty in instructing their people, and building them up from one degree of grace to another.

For our parts, as we desire to be accounted faithful (as Moses was, Num. 12. 7.) and would be pure from the blood of all men, let us not shun to declare unto our people 〈◊〉 the counsel of God, (Act. 20. 26, 27.) but upon the good foundation which we have laid, build gold, silver, and precious stones, 1 Cor. 3. 11, 1 •… . This is the way to bring people to Perfection.

§. 27. Of subjecting our purposes to God's Will.

THe Apostles foresaid promise is thus limited, If God permit. The conditional Particle, IF, implieth such a limitation, as makes him subject his purpose to the guiding providence of God: as if he had said, I fully purpose what I promise; but yet with this caution, if God suffer me to do what I intend: by which pa •… we see that our purposes must be submitted to God's permittance. This is thus expressly commanded, Ye ought to say, If the Lord will, (I am. 4. 15.) and this had been the practice of God's Saints. When David had a purpose to bring the Ark of God into a settled place, he thus expresseth his purpose, If it be of the Lord our G •… , 1 Chro: 13. 2. and Saint Paul thus, I will return again unto you, if God will, Act. 18. •… 1. and again, I will come to you shortly, if the Lord will, (1 Cor. 4. 19.) and I 〈◊〉 tarry a while with you, if the Lord will.

This submission giveth evidence of that knowledge which we have of the overruling providence of God, of our faith therein, and respect thereto. For though there may be a preparation in the heart of man, yet the answer of the tongue is fr •… the Lord. And though a man's heart deviseth his way, yet the Lord directeth his 〈◊〉 ▪ Prov. 16. 1, 9. So as a man's purposes, and promises will be all in vain with •… this permission.

They are impious, and blasphemous thoughts, and speeches of men, who think or say, they will do this or that, whether God will or no. An Heathen Poet who noteth out this speech of Ajax, He that is nobody may with the help of the G •… ▪ much prevail: But I am confident to get this done without them, withal observeth, that divine vengeance followed him. How much more is that Pope of Rome to be condemned, who being forbidden by his Physician, to eat of a 〈◊〉 which he liked exceeding well, but was hurtful to his health, blasphemously said, Bring me my dish in despite of God. Such speeches argue atheistical minds.

They go too far in this point of Atheism, who peremptorily promise, vow, and bind themselves to do such things as are against the mind, and will of God. As those Jews who bound themselves under a curse to kill Paul, Act. 23. 12.

It becomes us, who are instructed in the over-ruling providence of God, to have always in our heart, and as occasion is given, to manifest in our words, our submission of all our intents to the divine providence: that so we may rest content, if at any time we be crossed in our intent. Well may we know what we woe •… ld have fall out: but God doth best know what should fall out, and what is best so to do. Let us not therefore be too eager in pursuing our own purposes. This caution being interposed, may keep us from breach of promise, when matters fall 〈◊〉 otherwise then we have promised.

§. 28. Of the efficacy of man's Ministry, depending on God's blessing.

THe Greek verb, which here setteth out God's permitting act, is a compound of a simple verb that signifieth to turn: and a preposition that signifieth 〈◊〉 He that permits a thing, to testify his permission, will turn to him, and grant his desire.

The same simple verb joined with another preposition, that signifieth, From, 〈◊〉 •… ndeth the contrary, namely, to turn from one, and that in dislike in what he desired. Thus is it used, 2 Tim. 3. 5.

The word of this Text implieth God's approving of a thing, and such a permitting as he adds his helping hand thereunto. For God doth not barely suffer good things to be so, and so done; but he hath his hand in ordering, and disposing them, and thereby brings them to a good issue. Well therefore doth the Apostle, in reference to the efficacy of his Ministry, add this caution, If God 〈◊〉 : For man's Ministry is so far effectual, as God adds his blessing thereunto. I •… ate planted (saith the Apostle) Apollo watered, but God gave the increase, 1 Cor. 3. 6. In this respect also he saith, God hath made us able Ministers of the New Testa •… ent, 2 Cor. 3. 5. To this purpose may that in general be applied, both to the efficacy of man's Ministry, and also to the profit of people's hearing, which a Prophet thus expresseth, I am the Lord thy God, which teacheth thee to profit, which leadeth thee, by the way that thou shouldest go, Isa. 48. 17.

All means are voluntarily appointed by God; subordinate to his providence, and ordered thereby, as the lower wheels in a Clock by the great one.

This is a great encouragement with diligence, good conscience, and in faith to use the means, which are warranted by God: and in the use of them to call on God, and to depend on him for a blessing.

§. 29. Of the resolution, and Observations of Heb. 6. 3.

THe sum of this verse is a Ministers duty.

In it two points are observable.

• 1. The connection of this verse with the two former, by this copulative particle, AND.
• 2. A Declaration of the duty itself. Hereabout is set down
  • 1. The Ministers intention.
  • 2. The limitation thereof. In setting down the intention, the matter, and manner are both observable.

The matter setteth out an act, Do. And the object thereof, THIS.

The manner is manifested in two circumstances.

• 1. The plural number. WEE.
• 2. The time future. WILL.

The limitation is

• 1. generally propounded, in this conditional particle, IF;
• 2. Particularly expressed, in this phrase, God permit.

Doctrines.
• I Ministers must endeavor to effect what they exhort their people to. This ariseth from the connection of this verse with the former, by this copulative, AND. See. §. 24.
• II. Ministers must direct their people, in what they incite them to. By this word, 〈◊〉 , he intendeth his preaching, or writing, which is a means to direct them. See §. 26.
• III. Ministers must lead on their people to perfection. This relative THIS hath reference to that point. See §. 25.

• IIII. Ministers must judge others in good things to be of their mind.

  The plural number WE includeth other Ministers. See §. 24.

• V. Good purposes may be before hand professed. This the Apostle here doth by a woe •… of the future tense, we will do. See §. 24.
• VI. Men's purposes must be submitted to God's providence. This conditional particle IF, as here used, intends as much. See §. 27.
• VII. God's blessing makes men's Ministry effectual. Thus much is intended under this phrase,