Commentary on Hebrews

§. 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, God permit. See §. 28.

§. 30. Of declaring before hand the utmost danger.

IN these three verses a strong reason is rendered to press the Hebrews on 〈◊〉 in their progress of Religion. This causal particle, FOR, implieth as much.

It may have reference either to the Apostles promise, v. 3. or to his exhortati •… , v. 1. Both tend to the same end: for his promise is to help them on in that where 〈◊〉 he exhorted them. Applyed to his exhortation, it implieth thus much, be yo •… careful to go on unto perfection, lest you fall into the fearful estate of Apo •… Applyed to his promise, it implieth that he would not fail to do his best 〈◊〉 to help them on to perfection, lest they should fall backward so far as to pro •… ▪ postates.

The reason then is taken from the danger which they may fall into, who, 〈◊〉 well begun, go not on forward, till they come to perfection. That da •… ger 〈◊〉 out in the estate of Apostates; which is a most desperate estate.

The Apostles argument may be thus framed.

Whatsoever may bring professors unto Apostasy is carefully to be avoided.

But negligence in going on unto perfection, may bring professors unto Apo •… . Therefore such negligence is to be avoided.

To enforce this argument the further, he describeth the woeful estate of Apostates: and that in such a manner, as the very hearing thereof may well woe •… 〈◊〉 men Belshazzar's passion, Dan. 5. 6.

By this it is evident that the utmost danger, where into professors may fall, 〈◊〉 be laid before them. This did God, when he said to man, In the day that 〈◊〉 •… est of such a tree, thou shalt surely die, Gen. 2. 17. so did Moses in those 〈◊〉 curses that he denounced against God's people for their transgressions, Lev. 〈◊〉 〈◊〉 Deut. 28. 15. This was usual with the Prophets ( Isai. 5. 5. Hos. 1. 9.) with the 〈◊〉 ▪ runner of Christ ( Mat. 3. 10.) with Christ himself ( Mat. 23. 35.) Rev. 25. 〈◊〉 3. 16.) and with his Apostles, Rom. 11. 21.

This may be an especial means to make men circumspect in avoiding all thi •… which may bring us into that danger. Sea-faring men, that are before hand 〈◊〉 such and such quick-sands, Rocks, Pirates, or other like dangers, will, as 〈◊〉 〈◊〉 they can, avoid them all. Of the great need wherein we do stand of circum •… on in avoiding spiritual dangers, and particularly in doing all we can to p •… Apostasy. See Chap. 3. v. 12. §. 122.

• 1. This is a good warrant, yea, and a motive also for Ministers prudently to •… serve the danger whereunto people are subject, and plainly to declare as much •… to them. Cry aloud, spare not, &c. saith the Lord to a Prophet in such a case ( 〈◊〉 58. 1.) If Ministers in this case hold their peace, their people may fall into that •… ger, and the blood of people be required at the Ministers hand, Ezek. 3. 18.
• 2. This should make people patient in hearing such kind of doctrine: and 〈◊〉 think and say, as many use to do, our Preachers are more terrible then God: 〈◊〉 God were not more merciful then they, we should all be damned. To remove 〈◊〉 scandal, let these considerations be duly observed.
  • 1. As Prophets and Apostles of old denounced such judgments as God's Sp •… suggested to them, so we their successors denounce such as they have 〈◊〉 •… corded for all ages.
  • 2. This is but an ancient cavil, which was made against God's own Proph •… 〈◊〉 Jeremiah they said, he is mad, Jer. 29. 26. and of Paul, he was beside •… self, Acts 26. 24. yea Jeremiah was further charged that he sought 〈◊〉 welfare of the people, but the hurt, Ier. 38. 4. and that the Lord had not sent him, Ier. 43. 2.
  • 3. Such Preachers as are counted Boanerges, sons of thunder ( Mark. 3. 17.) may be most earnest with God for their people's good. Instance Moses. Exod. 32. 32. who more grieved for the people's running on to destruction then Jeremiah, Jer. 4. 19. and 9. 1. who more earnestly called upon God for them, Ier. 14. 7, 8. who more expostulated the people's case with God, Ier. 12. 1.
  • 4. Ministers declaration of danger before hand, may be a means of preventing the danger: witness the case of Nineveh. Jonah. 3. 10. and this is the end which good Ministers do aim at. He that wisheth another's destruction, will hold his peace, and not make known the danger whereunto he is subject.

§. 31. Of Five Steps on which Apostates may ascend towards Salvation.

IN setting forth the danger, whereunto Professors are subject, the Apostle showeth how far such as fall, may ascend upon the ladder to Salvation; and withal how far they may fall from thence.

There are Five Steps, each higher then other, whereon he that falleth clean away, may ascend. Some refer those Five Steps to the forementioned principles of the Doctrine of Christ: as,

• 1. Illumination, to repentance from dead works. For till a man be enlightened, he cannot know his natural, miserable condition: but being enlightened, he well discemeth the same: so as he is brought to think of repentance from dead works.
• 2. The taste of the heavenly gift, to saith towards God. For faith is an heavenly gift: and the means whereby we partake of such gifts as come from God, who is in heaven.
• 3. Participation of the holy Ghost, to the Doctrine of Baptismes: for they who having heard the word were Baptized, had gifts of the Holy Ghost bestowed upon them, as a Seal of God's accepting them Acts 2. 38.
• 4. A taste of the good word of God, to the laying on of hands: for they, who haing given evidence of their faith, were Baptized, were further by imposition of hands confirmed. Thus the Gospel, which is here called the good word of God, was of use to build them up further, 1 Pet. 2. 2. Acts 20. 32.
• 5. A taste of the powers of the world to come, to resurrection of the dead, and eternal judgment: which are the two last principles: and they are the very beginning of that full happiness and glory, whereof here we have a taste.

By this comparing of these things together, some light is brought to a more full opening of them.

We will further proceed in handling the foresaid five steps distinctly by themselves.

§. 32. Of the illumination of Hypocrites.

THe first step is thus expressed, once enlightened. The Greek word translated enlightened is Metaphoricall. The noun whence it is derived, signifieth, light. The active verb, to give light, Luk 11. 36. Metaphorically to give knowledge or understanding. Thus it is attributed to Christ, John. 1. 9. The passive signifieth to be endued with knowledge, or understanding. Eph. 1. 18. So it is here taken.

Illumination then is a work of the Holy Ghost, whereby man's mind is made capable of understanding the things of God, and able to discern divine mysteries. In one word the grace or gift of a mind enlightened, is knowledge: not such knowledge as heathen had, who by the heavens and other works of God might somewhat conceive many invisible things of God, Rom. 1. 20. Psal. 19. 1. but such as the word of God revealed concerning the mysteries of godliness. This is that knowledge whereof Christ speaketh, Luk. 12. 47. and his Apostle, 2 Pet. 2. 21.

This knowledge may make men acknowledge, profess, maintain, and instruct others in the mysteries of Godliness, though they themselves be but hypocrites, and reprobates. Judas did all these: for he was ordained an Apostle, (Luk. 6. 13, 16.) and therein so carried himself, as none of the other Apostles could judge of him amiss, till Christ manifested his hypocrisy.

This kind of illumination is here said to be, once, in two especial respects,

• 1. Because there was a time, when they were not enlightened; forthey were, 〈◊〉 darkness, Eph. 5. 8. By nature men are blind in regard of spiritual matt •… , 2 Pet. 1. 9. Rev. 3. 17. That desire which man had to know more th •… God would have him know, ( Gen. 3. 5, 7.) brake his eye-strings: so 〈◊〉 man is not now capable of understanding the things of God, 1 Cor. 2. 14.

  Though the word be a bright light, yet to a natural man, it is but as the brightsun to a blindman. He must be enlightened before he can understand the mysteries of Godliness.

• 2. Because, if after they are enlightened, they grow blind again, th •… is no recovery of their illumination. In such a sense the faith i •… said to be, once delivered unto the Saints Jude v. 3. In this sense also Ch •… is said to be once offered up. And we are said, once to die, Heb. 9. 27, 〈◊〉 Therefore, it had been better for them not to have known the way of righteous •… ▪ 2 Pet. 2. 21.

This gift of illumination is fitly set in the first place, because the Spirit firstwodeth this gift in a man. For it is the ground of all other spiritual 〈◊〉 Though it be not sufficient, yet is it of absolute necessity: a gift to be •… boured after, 2 Pet. 1. 5. Prov. 4. 5. Yea we must seek to be filled 〈◊〉 knowledge. (Col. 1. 9.) and to abound therein, 2 Cor. 8. 7.

Quest. Wherein lieth the difference betwixt this knowledge, and the knowledge of them that are effectually called, which doth not thus vanish away?

Answ.

• 1. The knowledge of hypocrites is only a general knowledge of the word, and the mysteries thereof, that they are all true, but it is not an experi •… knowledge of them in themselves. The power, wisdom, mercy, and other 〈◊〉 attributes of God are not experimentally known in themselves: nor the 〈◊〉 o •… Christ's death: nor the misery of man, nor other like points. But this experimental knowledge is in those that are effectually called. Eph. 1. 18, 19. Phil. 3. 1▪ Rom. 7. 24.
• 2. It swimmeth only in the brain of hypocrites: it diveth not into their heart▪ 〈◊〉 make them fear, and love God, and trust in him: to make them carry themselves according to that which they know of God's word, of God, and of themselves▪ 〈◊〉 the knowledge of them, who are effectually called, doth so affect them, as it is acompanied with other saving graces. This knowledge is said to be life eternal John. 17. 3.
• 3. The knowledge which hypocrites have, is as a wind that puffeth them 〈◊〉 1 Cor. 8. 1. it makes them cast their eyes on their own parts, and to be too 〈◊〉 conceited therein, John. 9. 40. Rev. 3. 17. but the knowledge of them that are effectually called, maketh them abhor themselves, Job. 42. 6.

This as it may be a trial of our knowledge, whether we may rest in it or no •… so it may be an admonition unto such as know much, not to be proud thereof, in 〈◊〉 it may be no other gift then that which an hypocrite, and reprobate may have, 〈◊〉 which may aggravate thy damnation, Luk. 12. 47. Use all thy good means 〈◊〉 canst to get that eye salve of the Spirit, whereunto Christ adviseth, Rev. 1. 18. which may sharpen thy eye-light, and make thee fully, and distinctly know the word of Salvation, and the mysteries thereof to thy eternal happiness.

§. 33. Of tasting the heavenly Gift.

THe second step whereon hypocrites may ascend towards salvation, is thus 〈◊〉 down, and have tasted of the heavenly Gift.

Of the meaning of this word, tasted, See Chap. 2. v. 9. §. 79.

Tasting is properly an effect of that sense which we call Taste.

It is here Metaphorically taken. Applyed to the Soul, it intendeth two things.

• 1. The beginning of true sound grace. For by taste, the sweetness, and goodness of a thing is discerned: and an appetite after it provoked: yea and much comfort received thereby, 1 Sam. 14. 29. In this sense it is said, O taste, and see that the Lord is good, Psal. 34. 8.
• 2. A shallow apprehension of the good, and benefit of a thing. For by tasting only, and not eating, some sweet smack, and relish may be in a man's mouth: but 〈◊〉 , or no nourishment received thereby. By this kind of taste, the benefit of a things is lost. A man may starve, though after this manner he taste the most nourishing meat that can be. In this sense this Metaphor is here twice used. Once in this verse, and again in the next verse.

In the former sense tasting is a preparation to eating, and it is opposed to an utter 〈◊〉 , and rejection of a thing; and implies a participation thereof.

In this sense Christ saith of those that refused to come, None of them shall taste of 〈◊〉 Supper (Luk. 14. 24.) that is, none of them shall any way partake thereof.

In the latter sense, tasting is opposed to eating, and implieth no true, and real participation of a thing; As they who being at a Feast, do only taste of that which is set before them, lose the benefit of that meat.

To follow this Metaphor: Christ is set before all that are in the Church, as dainty, wholesome meat.

They who are effectually called, being as guests bidden to the Table, do by a true justifying faith so eat, and digest this spiritual meat, as they are refreshed, nourished, strengthened, and preserved thereby unto everlasting life. But they who a •… e only outwardly called, do only see, touch, and taste, how comfortable and profitable a meat it is: yet in that they eat not thereof, the sweet taste in time vanisheth without any good, or benefit thereby.

By tasting faith is here meant. For faith is that gift, whereby we do in any kind receive, or apply Christ.

Of the nature of faith in general, and of the different kinds thereof. See, The W •… de Armor of God. Treat. 2. Part. 6. on Eph. 6. 16. §. 11, 12, &c.

Hypocriticall and temporary faith is set out by tasting only, as opposed to eating; and this is the faith here meant. But justifying, and saving Faith is set forth by tasting, as it implieth participation of a thing. This cannot be here meant, because this kind of faith never falleth away.

The object of this faith is here styled, The heavenly Gift. Hereby Christ himself is meant, together with all those blessings, which in him, and with him are received. Eph. 1. 3.

Christ is called a Gift, because he is given to us of God, John. 3. 16. and 4. 10. so are all manner of spiritual graces; they are given of God. In this respect they are to be sought of God: and those means are to be used for partaking thereof, which God hath appointed, and sanctified. And the praise, and glory of this Gift is to be ascribed to God, by those that are made partakers thereof, Rom. 11. 35, 36.

This Gift is called, heavenly.

• 1. In general, by reason of the excellency thereof: for excellent things are styled heavenly. See Chap. 3. v. 1. §. 15.
• 2. In a particular reference to the prime author, who is above in heaven ( I am. 1. 17.) And to the kind of Gift, which is sent down from heaven ( Col. 3. 1.) and worketh in us an heavenly disposition, Phil. 3. 20. Col. 3. 2. and also is a means to bring us to heaven, 2 Thos. 2. 12.

The description of the object of Faith doth,

• 1. Aggravate the wretched disposition of Apostates, who content themselves with a bare taste of such an heavenly Gift.
• 2. It putteth us on more earnestly to seek after this Gift: and not to rest till we •… nd that we are truly and really made partakers thereof.
• 3. It should make us careful in proving our faith, whether it be a true justifying faith, or merely hypocritical, and temporal. Hereof see, The Whole Armor of God on Eph. 6. 16. §. 12, 35. &c.

§. 34. Of being made partakers of the Holy Ghost.

THe third step whereupon Apostates are here said to ascend, is in these word •… , 〈◊〉 were made partakers of the Holy-Ghost.

Of the meaning of this word partakers. See Chap. 3. v. 1. §. 17.

Of this title Holy-Ghost. See Chap. •… . v. 4. §. 35.

The Holy Ghost is here metonymically put for the gifts and operations of 〈◊〉 Spirit of God, which he worketh in men. In this sense this title Holy-Gho •… t is f •… equently used, as Act. 8. 15. and 19. 6. This is evident by joining of the gil •… s •… selves to the Spirit; thus, The Spirit of wisdom, the Spirit of counsel, the 〈◊〉 knowledge, &c. Isa. 11. 2. So the Spirit of Faith, 2 Cor. 4. 13.

They properly are said to be made partakers of the Holy-Ghost, in whom the •… fying Spirit hath wrought special spiritual Gifts, such as are above nature; 〈◊〉 such as cannot be attained either by the instinct of nature, or by any help of 〈◊〉 , without an especial work of the Holy-Ghost. Such were those moral 〈◊〉 which were wrought in him, of whom it is said, Jesus loved him, Mark 10. 2 •… , 〈◊〉 . such was that counsel wherewith Achitophel was endued, 2 Sam. 16. 23. and 〈◊〉 •… bility which Saul had to govern the Kingdom. 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy, and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge, Matth. 7. 22, 23. and that▪ obedience which 〈◊〉 yielded to John's Ministry, Mark. 6. 20. and that rejoicing which the Jews h •… d 〈◊〉 that light which John held forth, John. 5. 35.

Quest. Can hypocrites, and reprobates partake of the gifts of the sanctifying 〈◊〉 ?

Answ. Yes, they may partake of such gifts as the sanctifying Spirit 〈◊〉 , though not of his sanctifying gifts. They are said to be made 〈◊〉 of the Holy-Ghost, because that Spirit which sanctifieth others, doth work 〈◊〉 gifts in them: and because many of those gifts which arewrought in them, 〈◊〉 in others to be sanctifying gifts: as knowledge, wisdom, faith, repentance, 〈◊〉 God, temperance, and such like.

The difference betwixt that participation of the Holy-Ghost, which they 〈◊〉 are effectually called, and they, who are only formally called, have, lieth in 〈◊〉 things especially.

• 1. In the kind of them. For the former are altered, and renewed in their 〈◊〉 . In this sense saith David, Create in me a clean heart O God: and renew a right Spirit within me, Psal. 51. 10. The other are only restrained; As Saul, and 〈◊〉 were.

  This difference is herein discerned, in that they who are effectually called, 〈◊〉 wrought upon throughout, as David who is said to have a perfect heart: but the other in some respects only, as Abijam 1 Kin. 15. 3. and Herod, Mar. 6. 20.

• 2. In the use of them. Renewing gifts are for the good of the parties themselves, even their own Salvation. Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others; in which respect the Apostle saith that they are given to pr •… fit 〈◊〉 , 1 Cor. 12. 7. such was Ahithophel's prudence. 2 Sam. 16. 23. These gifts are, as the Lanthorn in the Admiralls Ship, for the good of the whole Navy.
• 3. In the continuance of them. Renewing gifts are permanent, they never 〈◊〉 , Rom. 11. 29.

The other are like the corn sown in stony ground, which endureth but for a while, 〈◊〉 . 13. 21. If they continue the whole time of a man's life, yet then they clean fall away. For