This whole chapter is a continuation of the digression which the apostle had occasionally entered into in the 11th verse of the preceding chapter.

For upon the consideration of the greatness of the mystery and difficulty of the doctrine which he designed to instruct these Hebrews in, and his fear of their disability or unpreparedness (at least of some) to receive it in a due manner unto their edification, he engageth into a new discourse, filled up with reasons and arguments to excite them unto a diligent attendance.

And this he so doth, as in the very last words of this chapter to return, by an artificial connection of his discourse, unto what he had asserted in the 10th verse of that foregoing.

There are four general parts of this chapter: — 1. The proposition of what he intended to do, or discourse concerning; with an opposition thereunto of what was by him to be omitted, verses 1- 3. 2. An excitation of the Hebrews unto singular diligence in attending unto the most perfect doctrines of Christianity, and making a progress in the knowledge of Christ. And this he doth from the consideration of the greatness of the sin and the inevitableness of the destruction of apostates.

For this sort of persons do commonly arise from among such as, having received the truth, and made a profession thereof, do not diligently endeavor a progress towards perfection, according to their duty, verses 4- 8. 3. A lenifying of the severity of this commination in respect of its application unto these Hebrews. For he expresseth his hope that it did not so belong unto them, or that the sin condemned should not be found in them, nor the punishment threatened fall on them. But the warning itself contained in the commination was, as he shows, good, wholesome, and seasonable. And of this his hope and judgment concerning the Hebrews he expresseth his grounds, taken from the righteousness of God, their own faith and love; which he prays they may persevere in, verses 9-12. 4. An encouragement unto faith and perseverance, from the example of Abraham, who first received the promises; from the nature of the promises themselves, and their confirmation by the oath of God, with the assistance we may have by our hope in Christ thereunto, verses 13-20; which last discourse he issueth in the principal matter he intended to insist upon, whereunto he now returns again, having digressed necessarily into those exhortations and arguings from the first proposal of it in the 11th verse of the foregoing chapter.

In the first part of the chapter, comprised in the first three verses, there are three things considerable: — 1. A general proposition of the apostle’s resolution to proceed unto the more perfect doctrines of the gospel, as also of his passing over the first principles of Christianity, verse 1. 2. An amplification of this proposition, by an enumeration of those doctrines which he thought meet at present to pass by the handling of, verses 1, 2. 3. A renovation of his resolution to pursue his proposition, with a submission to the will and good pleasure of God as to the execution of his purpose; the expression whereof the present state of these Hebrews peculiarly called him unto, verse 3.

VERSE 1.

Dio< ajfe>ntev togou , ejpi< ththat ferw>meqa Dio> . “ideo,” “quapropter,” “propterea;” a wherefore.” jAfe>ntev , “intermittentes,” Ari., Vulg. Lat., Rhem., “intermitting:” as though the apostle laid these things aside only for the present, with a resolution to take them up again in this epistle; but neither doth the word signify any such thing nor doth he so do. “Relinquentes,” Bez., “leaving.” Syr., qwBv]n, , “emittamus,” or “demittamus;” “dismissing,” properly. Togou . Arias, “sermonem initii Christi.” Vulg., “inchoationis Christi.” “The word of the beginning of Christ,” as the Rhemists; very obscurely in Latin, and in our language. Erasm., “omisso qui in Christo rudes inchoat sermone;” “the word that entereth those that are unskilful,” or, “beginners in Christ.” So also Beza. We, “the principles of the doctrine of Christ.” Syr., “the beginning of the word of Christ,” for “the word of the beginning of Christ.” The word of, or that which concerns the principles of the doctrine of Christ. jEpi< ththat ferw>meqa . Ferw>meqa , “feramur,” “let us be carried on.” Syr., “ ajeani , “let us come to.” Arab., “let us lift up ourselves.” Rhem., “let us proceed.”

Ours, “let us go on unto perfection.”

Ver. 1. — Wherefore, leaving the doctrine of the beginning of Christ, let us be carried on to perfection.

Dio> , “wherefore.” This illative manifests that there is a dependence in what ensues on what was discoursed of before. That which follows may be either an inference from it, or be the effect of a resolution occasioned by it. “Wherefore;” — that is either, ‘This duty will hence follow;’ or, ‘Seeing it is so, I am thus resolved to do.’ And this connection is variously apprehended, on the account of the ambiguity of the expression in the plural number and first person. jAfe>ntev ...... ferw>meqa, — “We leaving, let us go on.” For in this kind of expression there is a rhetorical communication; and the apostle either assumes the Hebrews unto himself as to his work, or joins himself with them as to their duty. For if the words be taken the first way, they declare his resolution in teaching; if in the latter, their duty in learning.

First, And if we take the words in the first way, as expressing the apostle’s resolution as to his own work, the inference seems to have an immediate dependence on the hth verse of the preceding chapter, passing by the discourse of the following verses as a digression, to be as it were included in a parenthesis: ‘“ Of whom we have many things to say, and hard to be uttered, seeing you are dull in hearing;” I shall therefore, for your future instruction, “leave the principles of the doctrine of Christ,” and go on unto more sublime mysteries, or the wisdom that we speak among them that are perfect.’ For although he had blamed them for their dulness and backwardness in learning, yet he doth not declare them, at least not all of them, to be such as were uncapable of these mysteries, so as that he ought not to communicate them unto them. This is the meaning of the words, if the apostle assume the Hebrews unto himself, and if it be his work that is intended.

Secondly, If in the latter way the apostle join himself unto the Hebrews, and it is their duty which is intended, namely, that they should not always dwell on the first principles or lessons of Christianity, but press on unto perfection, then, — 1. This illative, dio> , seems to have respect unto the time, in the first place, which these Hebrews had enjoyed under the means of growth in the knowledge of Christ; on the account whereof he affirms that it might be justly expected concerning them that they should be teachers of others. ‘“Therefore,” saith he, or on the consideration hereof, ‘it is just and equal that you should go on towards perfection;’ which that they would do, he expresseth his hopes concerning them, verse 9. 2. It respects also that negligence, and sloth, and backwardness to learn, which he had reproved in them. As if he had said, ‘Seeing, therefore, you have hitherto been so careless in the improvement of the means which you have enjoyed, — which hath been no small fault or evil in you, but that which hath tended greatly to your disadvantage, — now at last stir up yourselves unto your duty, and go on to perfection.’

We need not precisely to determine this connection, so as to exclude either intention; yea, it may be the apostle, having respect unto the preceding discourse, and considering thereon both the present condition of the Hebrews, as also the necessity that there was of instructing them in the mystery of the priesthood of Christ, — without the knowledge whereof they could not be freed from their entanglements unto the Aaronical priesthood and ceremonies, which were yet in use and exercise among them, — doth intend in this inference from thence both his own duty and theirs; that he should proceed unto their further instruction, and that they should stir up themselves to learn and profit accordingly. This, the duty of his office and care of them, and this their advantage and edification, required; for this alone was the great means and expedient to bring them off in a due manner, and upon right grounds, from that compliance with Judaism which God would now no longer connive at, nor tolerate the practice of, as that which was inconsistent with the nature and design of the gospel. And it is apparent, that before the writing of this epistle, they were not sufficiently convinced that there was an absolute end put unto all Mosaical institutions; for notwithstanding their profession of the gospel, they still thought it their duty to abide in the observation of them. But now the apostle designs their instruction in that mystery which particularly evinceth their inconsistency with faith in our Lord Jesus Christ, and obedience unto him. jAfe>ntev , “omittentes,” “relinquentes;” we, “leaving.” jAfi>hmi , is sometimes “dimitto,” to “dismiss,” to “discharge,” or “let go;” sometimes “omitto,” “missum facio,” to “omit,” to “pass by.” And it is used with respect unto speech of things that have been already mentioned. Tou>twn ajfe>menoi tw~n lo>gwn , in Lucian, “omitting these discourses,” — laying aside further speech concerning these things. So is it here used by our apostle. But the signification of the word is to be limited unto the present occasion; for consider the things here spoken of absolutely, and they are never to be left, either by teachers or hearers. There is a necessity that teachers should often insist on the rudiments or first principles of religion; and this not only with respect unto them who are continually to be trained up in knowledge from their infancy, or unto such as may be newly converted, but also they are occasionally to be inculcated on the minds of those who have made a farther progress in knowledge. And this course we find our apostle to have steered in all his epistles. Nor are any hearers so to leave these principles as to forget them, or not duly to make use of them. Cast aside a constant regard unto them in their proper place, and no progress can be made in knowledge, no more than a building can be carried on when the foundation is taken away. But respect is had on both sides unto the present occasion. ‘Let us not always dwell upon the teaching and learning of these things, but “omitting” them for a season, as things that you are, or might be, well acquainted withal, let us proceed unto what is further necessary for you.’

Obs.I. It is the duty of ministers of the gospel to take care, not only that their doctrine they preach be true, but also that it be seasonable with respect unto the state and condition of their hearers.

Herein consists no small part of that wisdom which is required in the dispensation of the word. Truths unseasonable are like showers in harvest.

It is “a word spoken in season” that is beautiful and useful, Proverbs 25:11; yea, “every thing is beautiful in its own time,” and not else, Ecclesiastes 3:11. And two things are especially to be considered by him who would order his doctrine aright, that his words may be fit, meet, and seasonable: 1. The condition of his hearers, as to their present knowledge and capacity.

Suppose them to be persons, as the apostle speaks, of “full age,” such as can receive and digest “strong meat,” — that have already attained some good acquaintance with the mysteries of the gospel. In preaching unto such an auditory, if men, through want of ability to do otherwise, or want of wisdom to know when they ought to do otherwise, shall constantly treat of first principles, or things common and obvious, it will not only be unuseful unto their edification, but also at length make them weary of the ordinance itself. And there will be no better effect on the other side, where the hearers being mostly weak, the more abstruse mysteries of truth are insisted on, without a prudent accommodation of matters suited unto their capacity. It is, therefore, the duty of stewards in the house of God to give unto his household their proper portion. This is the blessed advice our apostle gives to Timothy, 2 Timothy 2:15: “Study to show thyself approved unto God, a workman that needeth not to be ashamed, ofrqotomou~nta togon th~v ajlhqei>av ,” — “rightly cutting out the word of truth.” This is that whereby a minister may evince himself to be “a workman that needeth not to be ashamed:” — if as, when the beasts that were sacrificed were cut into pieces, the priest according to the law disposed of the parts of them, unto the altar, himself, and them that brought them, that each in the division might have his proper and legal portion; so he give out a due and proper part unto his hearers, he is an approved workman. Others cast all things into confusion and disorder; which will at length redound unto their own shame. Now, whereas in all churches, auditories, or congregations, there is so great a variety of hearers, with respect unto their present attainments, knowledge, and capacities, so that it is impossible that any one should always, or indeed very frequently, accommodate his matter and way of instruction to them all; it were greatly to be desired that there might be, as there was in the primitive church, a distribution made of hearers into several orders or ranks, according as their age or means of knowledge do sort them, that so the edification of all might be distinctly provided for. So would it be, if it were the work of some separately to instruct those who yet stand in need to be taught the first principles of the oracles of God, and of others to build up towards perfection those who have already made some progress in the knowledge of the gospel; or the same work may be done by the same persons at several seasons. Nor doth any thing hinder but that those who are strong may be occasionally present at the instructions of the weak, and the latter at the teachings of the former, both to their great advantage. In the meantime, until this can be attained, it is the duty and wisdom of a minister to apply himself, in the doctrine he preacheth, and the manner of his delivery, unto the more general state of his hearers, as by him it is apprehended or known. And as it will be a trouble unto him who esteems it his duty to go forward in the declaration of the mysteries of the gospel, to fear that many stay behind, as being unable to receive and digest the food he hath provided; so it should be a shame to them who can make no provision but of things trite, ordinary, and common, when many, perhaps, among their hearers are capable of feeding on better or more solid provision. Again, — 2. The circumstances of the present time are duly to be considered by them who would preach doctrine that should be seasonable unto their hearers; and these are many, not here to be particularly insisted on. But those especially of known public temptations, of prevalent errors and heresies, of especial opposition and hatred unto any important truths, are always to be regarded; for I could easily manifest that the apostle in his epistles hath continually an especial respect unto them all. Neither was a due consideration hereof ever more necessary than it is in the days wherein we live. And other things may be added of the like nature unto this purpose.

Again, — Obs. II. Some important doctrines of truth may, in the preaching of the gospel, be omitted for a season, but none must ever be forgotten or neglected. — So deals the apostle in this place, and light hath been. sufficiently given us hereinto by what hath already been discoursed.

That which is passed over here he calls togou “sermonem de Christo initiantem;” “sermo exordii Christi;” “sermo quo instituuntur rudes in Christo.” We say, “the principles of the doctrine of Christ,” I fear somewhat improperly; for “the principles of the doctrine of Christ” indefinitely must include all, at least the most principal, of those which are so. JO lo>gov , “the word;” that is, the word preached. So oJ lo>gov is frequently used, 1 Corinthians 1:18. And the name “Christ” is not taken here personally, neither efficiently, as though “of Christ,” should be ‘whereof Christ is the author,’ nor objectively concerning Christ; but it is taken metonymically for the doctrine of the gospel, and the profession of that religion which was taught by him. So that “the word of Christ” is no more but the doctrine of the gospel as preached and taught. Th~v ajrch~v containeth a limitation of this doctrine with respect unto some parts of it; that is, those which men usually and ordinarily were first instructed in, and which, from their own nature, it was necessary that so they should be.

These are here called “the word of the beginning of Christ.” And what these doctrines are, the apostle declares particularly in the end of this verse, and in the next, where we shall inquire into them. They are the same with “the first principles of the oracles of God,” whereof mention was made before. Having declared what for the present he would omit and pass by, although there was some appearance of a necessity to the contrary, the apostle expresseth what his present design in general was, and what was the end which therein he aimed at. Now this was, that, not being retarded by the repetition or re-inculcation of the things which he would therefore omit, they might (he in teaching, they in learning) “go on to perfection.”

And two things must be considered: — 1. The end intended; 2. The manner of pressing towards it.

The end is teleio>thv , “perfection;” that is, such a knowledge of the mysterious and sublime doctrines of the gospel as those who were completely initiated and thoroughly instructed were partakers of. Of this he says, Sofi>an lalou~men ejn telei>oiv , 1 Corinthians 2:6; — “We speak wisdom among the perfect;” or, ‘declare the deep mysteries of the gospel, “the wisdom of God in a mystery,” unto them that are capable of them.’ It is, then, a perfection that the apostle aims at; but such as comes under a double limitation: — 1. From the nature of the thing itself. It is only an intellectual perfection, a perfection of the mind in knowledge, that is intended. And this may be where there is not a moral, gracious, sinless perfection. Yea, men may have great light in their minds, whilst their wills and affections are very much depraved, and their lives unreformed. 2. It is a comparative, and not an absolute perfection. An absolute perfection, in the comprehension of the whole mystery of God in Christ, is not by us attainable in this life. The apostle denies it concerning himself, Philippians 3:12. But such a degree and measure as God is pleased to communicate to believers in the ordinary use of means, is that which is intended. See Ephesians 4:12,13. Take, therefore, the perfection here aimed at objectively, and it is the more sublime mysteries of the gospel which it expresseth; take it subjectively, it is such a clear perception of them, especially of those which concern the person and offices of Christ, and particularly his priesthood, as grown believers do usually attain unto.

The manner of arriving at this end he expresseth by ferw>meqa . And in this word is the rhetorical communication mentioned. For either he ascribes that unto himself with them which belonged only unto them; or that unto them which belonged only unto him; or what belonged unto them both, but in a different way, — namely, unto him in teaching, unto them in learning. “Let us be carried on.” The word is emphatical, intimating such a kind of progress as a ship makes when it is under sail. “Let us be carried on;” that is, with the full bent of our minds and affections, with the utmost endeavors of our whole souls. ‘We have abode long enough by the shore; let us now hoist our sails and launch forth into the deep.’ And we may hence learn, that, — Obs. III. It is a necessary duty of the dispensers of the gospel to excite their hearers, by all pressing considerations, to make a progress in the knowledge of the truth. Thus dealeth our apostle with these Hebrews.

He would not have them always stand at the porch, but enter into the sanctuary, and behold the hidden glories of the house of God.

Elsewhere he complains of those who are “always learning,” — that is, in the way of it, under the means of it; but yet, by reason of their negligence and carelessness in the application of their minds unto them, do “never come eijv ejpi>gnwsin ,” 2 Timothy 3:7, — to a clear knowledge and acknowledgment of the truth. And in the same spirit he complains of his Corinthians for their want of proficiency in spiritual things, so that he was forced in his dealing with them to dwell still on the rudiments of religion, 1 Corinthians 3:1,2. In all his epistles he is continually, as it were, pressing this on the churches, that they should labor to “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ;” and that they might do so, was the principal matter of his prayers for them, Ephesians 3:14-19, 1:1 5-19; Colossians 2:1,2. And they are utter strangers to his spirit and example who are careless in this matter, especially such as persuade and even compel others so to be. Wherefore this duty is necessary unto dispensers of the gospel on sundry accounts: — 1. Because their hearers do greatly need the exercise of it. They are apt to be slothful and weary; many begin to run well, but are quickly ready to faint. There is no reckoning up the occasions hereof, they are so many and various. Weariness of the flesh; self-conceit of having attained what is sufficient, perhaps more than others; curiosity and itching ears, in attending unto novelties; dislike of that holiness and fruitfulness of life which an increase of knowledge openly tends unto; misspending on the one hand, or covetousness of time for the occasions of life on the other; any prevailing corruption of mind or affections; the difficulty that is in coming to the knowledge of the truth in a due manner, making the sluggard cry, “There is a lion in the streets;” with other things innumerable, are ready and able to retard, hinder, and discourage men in their progress. And if there be none to excite, warn, and admonish them; to discover the variety of the pretences whereby men in this matter deceive themselves; to lay open the snares and dangers which hereby they cast themselves into; to mind them of the excellency of the things of the gospel and the knowledge of them, which are proposed before them; it cannot be but that by these means their spiritual condition will be prejudiced, if not their souls ruined. Yea, sometimes men are so captivated under the power of these temptations and seductions, and are furnished with such pleas in the de-fence of their own sloth and negligence, as that they must be dealt wisely and gently withal in admonitions concerning them, lest they be provoked or discouraged. Hence our apostle having dealt effectually with these Hebrews about these things, shuts up his discourse with that blessed expression of love and condescension towards them, Hebrews 13:22, “I beseech you, brethren, suffer the word of exhortation, — ajne>cesqe :” ‘So bear with it, as that which, however it may be contrary to your present inclinations, yet proceeds out of tender love to your souls, and hath no other end but your spiritual advantage.’ Neither ought this to abate herein the endeavors of faithful ministers, but only give them further occasion to stir up and exercise their prudence and diligence. 2. The advantages which professors have by a progress in the knowledge of spiritual things, make it a necessary duty to stir them up and lead them on therein, unto them who are obliged in all things to watch for the good of their souls. And these advantages also present themselves in so much variety, that they cannot be here recounted. Mention may be made of some few in a way of instance; as, (1.) Hereon, in a way of an effectual means, depends the security of men from seduction into heresies, noisome and noxious errors. Of what sort are they whom we see seduced every day? Are they not persons who either are brutishly ignorant of the very nature of Christian religion, and the first principles of it, — with which sort the Papists fill the rolls of their converts; or such as have obtained a little superficiary knowledge, and confidence therein, without ever laying a firm foundation, or carrying on an orderly superstruction thereon in wisdom and obedience, — which sort of men fill up the assemblies of the Quakers? The foundation of God standeth sure at all times, — God knoweth who are his; and he will so preserve his elect as to render their total seduction impossible. But in an ordinary way, it will be very difficult in such a time as this, — when seducers abound, false doctrines are divulged and speciously obtruded, wherein there are so many wolves abroad in sheep’s clothing, and so great an opposition is on all hands made to the truth of the gospel, — for any to hold out firm and unshaken unto the end, if their minds be not inlaid and fortified with a sound, well grounded knowledge of the mysteries of the gospel. It is the teaching of the Spirit, the unction of the Holy One, whereby we know all necessary truths, that must preserve us in such a season,1 John 2:27. (2.) Proportionable unto our growth in knowledge will be our increase in holiness and obedience. If this at any time fall out otherwise, it is from the sins and wickedness of the persons in whom it is; in the nature of the things themselves, they thus depend on one another. See Ephesians 4:21-24; Romans 12:2. That “ignorance is the mother of devotion,” is a maxim that came from hell to fetch the souls of men, and has carried back multitudes with it; where let it abide. Now the reason why the improvement of knowledge doth tend unto the improvement of holiness and obedience, is because faith acts itself on Christ only in and by the things which we know, whereby spiritual strength is derived unto us, and we are enabled unto them. (3.) Usefulness in the church, unto our families, and amongst all men, depends hereon. This needs no other confirmation than what the experience of every man will suggest unto him. And if I should design to go over but the principal advantages which we attain, or may do so, in the growth of spiritual light and knowledge, there is not any thing wherein our faith or obedience is concerned; nothing that belongs unto our graces, duties, or communion with God, in them or by them; nothing wherein we are concerned in temptations, afflictions, or consolation, but might be justly called in to give testimony thereunto. If, therefore, the ministers of the gospel have any care for, or any love unto the souls of their hearers; if they understand any thing of the nature of the office and work which they have taken on themselves, or the account they must one day give of the discharge of it; they cannot but esteem it among the most necessary duties incumbent on them, to excite, provoke, persuade, and carry on, those who are under their charge towards the perfection before described.

There is therefore nothing, in the whole combination against Christ and the. gospel which is found in the Papacy, of a more pernicious nature and tendency than is the design of keeping the people in ignorance. So far are they from promoting the knowledge of Christ in the members of their communion, that they endeavor by all means to obstruct it; for, not to mention their numerous errors and heresies, every one whereof is a diversion from the truth, and a hinderance from coming to an acquaintance with it, they do directly keep from them the use of those means whereby alone its knowledge may be attained. What else means their prohibition of the people from reading the Scripture in a language they understand? The most expeditious course for the rendering of all streams unuseful, is by stopping of the fountain. And whereas all means of the increase of knowledge are but emanations from the Scripture, the prohibition of the use thereof doth effectually evacuate them all. Was this spirit in our apostle? had he this design? It is evident to all how openly and frequently he expresseth himself to the contrary. And to his example ought we to conform ourselves. Whatever other occasion of writing he had, the principal subject of his epistles is constantly the increase of light and knowledge in the churches, which he knew to be so necessary for them.

We may therefore add, — Obs. IV. The case of that people is deplorable and dangerous whose teachers are not able to carry them on in the knowledge of the mysteries of the gospel. The key of knowledge may be taken away by ignorance as well as malice. And so it is with many. And when knowledge is perished from their lips who should preserve it, the people must perish for want of that knowledge, Hosea 4:6; Matthew 15:14.

Obs. V. In our progress towards an increase in knowledge, we ought to go on with diligence and the full bent of our wills and affections.

I intend hereby to express the sense of ferw>meqa . It is of a passive signification, denoting the effect, “Let us be acted, carried on;” but it includes the active use of means for the producing that effect. And the duties on our part intended may be reduced unto these heads, — 1. Diligence in an application unto the use of the best means for this end, Hosea 6:3. Those that would be carried on towards perfection must not be careless, or regardless of opportunities of instruction, nor be detained from them by sloth or vanity, nor diverted by the businesses and occasions of this world. Both industry in their pursuit, and choice in the preferring of them before secular advantages and avocations, are required hereunto. 2. Intension of mind in the attending unto them. Such persons are neither to be careless of them nor careless under them. There are who will take no small pains to enjoy the means of instruction, and will scarce miss an opportunity that they can reach unto; but when they have so done, there they sit down and rest. It is a shame, to consider how little they stir up their minds and understandings to conceive aright and apprehend the things wherein they are instructed. So do they continue to hear from day to day, and from year to year, but are not carried on one step towards perfection. If both heart and head be not set at work, and the utmost endeavors of our minds improved, in searching, weighing, pondering, learning, treasuring up the truths that we are taught by any means of divine appointment, we shall never make the progress intended. 3. There is required hereunto, that our wills and affections be sincerely inclined unto and fixed on the things themselves that we are taught. These are the principal wings or sails of our souls, whereby we are, or may be, carried on in our voyage. Without this all that we do will amount to nothing, or that which is no better. To love the truth, the things proposed unto us in the doctrine of it; to delight in them; to find a goodness, desirableness, excellency, and suitableness unto the condition of our souls in them; and therefore to adhere and cleave unto them; is that which will make us prosper in our progress. He that knows but a little and loves much, will quickly know and love more. And he that hath much knowledge but little love, will find that he labors in the fire for the increase of the one or other. When, in the diligent use of means, our wills and affections do adhere and cleave with delight unto the things wherein we are instructed, then are we in our right course; then if the holy gales of the Spirit of God do breathe on us, are we in a blessed tendency towards perfection. Thessalonians 2:10. 4. The diligent practice of what we know is no less necessary unto the duty pressed on us. This is the next and immediate end of all teaching and all learning. This is that which renders our knowledge our happiness: “If ye know these things, happy are ye if ye do them.” Doing what we know is the great key to give us an entrance into knowing what we do not. If we do the will of God, we shall know of his word, John 7:17. And, — 5. All these are to be managed with a certain design and prospect towards this end, of growing in grace and knowledge, and that until we arrive at the measure of our perfection appointed unto us in Jesus Christ. In these ways, and by these means, we may attain the effect directly expressed, of being carried on in the increase of spiritual light and knowledge, and not without them.

VERSES 1, 2.

In the remainder of the first verse and the next that follows, the apostle declares in particular instances what were the things and doctrines which he called in general before, “the beginning of the doctrine of Christ,” whose further handling he thought meet at present to omit.

The Syriac translation proposeth these words in the way of an interrogation, “Will you again lay another foundation?” and the Ethiopic, omitting the first clause, in the way of a precept, “Attend therefore again to the foundation, that you dispute not concerning repentance from dead works, in the faith of God.” But neither the text nor scope of the apostle will bear either of these interpretations.

Ver. 1,2.— Mh< pa>lin zeme>lion katazallo>menoi metanoi>av ajpo< nekrw~n e]rgwn , kai< pi>stewv ejpi< Qeosew>v te ceirw~n , ajnasta>sew>v te nekrw~n , kai< kriou .

Syr., bWTam;l] wau , “an numquid rursum?”, or “whether again?” All others, “non rursum,” “non iterum.” Arab., “nee amplius,” “not again;” not any more. Qeme>lion katazallo>menoi . Syr., ˆWmir]mæ at;yrij\aæ aT;s]atæv, , “will you lay another foundation ?” That term of “another,” is both needless, because of “again” that went before, and corrupts the sense, as though a foundation different from what was formerly laid were intended.

Besides, that is made an expostulation with the Hebrews which is indeed expressive of the apostle’s intention, “fundamentum jacientes,” “laying the foundation.” Metanoi>av ajpo< nekrw~n e]rgwn . Syr., “unto repentance from dead works;” and so in all the following instances. There is no difference among translators about the rest of the words. Only the Ethiopic reads “baptism,” in the singular number, as the Syriac doth, and placeth “doctrine” distinctly by way of apposition: “baptism, doctrine, and the imposition of hands.” jAnasta.sew>v te nekrw~n , the Syriac renders by an Hebraism, atey]mæ tyBe ˆmed] at;m]y;q] , “the resurrection that is from the house of the dead;” that is, the grave, the common dwellingplace of the dead: as also, kri>matov aijwni>ou by µlæ[;l]Dæ an;yd , “the judgment which is for ever; the sentence whereof is eternally irrevocable, and whose execution endures always. f1 Ver. 1, 2. — Not laying again the foundation of repentance from dead works, and of faith towards God, of baptisms, doctrine, and the laying on of hands, of the resurrection of the dead, and eternal judgment.

There are two things in these words added concerning “the doctrine of the principles of Christ,” or “the first doctrines of Christianity:” 1. Their general nature with respect to the whole truth of the gospel, metaphorically expressed; they are the “foundation.” 2. Their nature in particular is declared in sundry instances; not that all of them are mentioned, but these instances are chosen out to show of what kind they are. In the first, two things are proposed: 1. The expression of the thing itself intended, which is “the foundation.” 2. The apostle’s design with respect unto it, “not laying it again.”\parFIRST, Mh< pa>lin zeme>lion katazallo>menoi . Qeme>liov is, as was said, in this matter metaphorical, including an allusion unto an architect and his building. First he lays the foundation; and he is a most foolish builder who either doth not so, or who rests therein, or who is always setting it up and pulling it down, without making a progress. Indeed, that foundation which is all the building, which hath not an edifice erected on it, is no foundation; for that which is materially so, becomes so formally only with respect unto the building upon it. And those who receive the doctrines of Christ here called the “foundation,” if they build not on them, they will prove none unto them, whatever they are in themselves.

There are two properties of a foundation: — 1. That it is that which is first laid in every building. This the natural order of every building requires. 2. It is that which bears the whole weight of the superstructure; the whole, and all the parts of it, being laid upon it, and firmly united unto it. With respect unto the one or other of these properties, or both, are the doctrines intended called the “foundation.” But in the latter sense they cannot be so.

It is Christ himself, and he only, who is so the foundation as to bear the weight and to support the whole building of the church of God. Isaiah 28:16; Matthew 16:18; 1 Corinthians 3:10,11; Ephesians 2:20-22; 1 Peter 2:4,5. He is so personally, the life and being of the church consisting in its spiritual union unto his person, 1 Corinthians 12:12; and doctrinally, in that all truth is resolved into what is taught concerning him, 1 Corinthians 3:10,13. Wherefore it is in allusion unto a foundation with respect unto its first property, namely, that it is first laid in the building, that these doctrines are called “the foundation” (so the Jews term the general principles of their profession hrwt ydwsy , “the foundations of the law,” or the principal doctrines taught therein), — the first doctrines which are necessary to be received and professed at men’s first entrance into Christianity. And the apostle intends the same things by the threefold expression which he maketh use of: — 1. Stiocei~a th~v ajrch~v logi>wn tou~ Qeou~, Hebrews 5:12, — “the first principles of the oracles of God:” 2. JO th~v ajrch~v tou~ Cristou~ lo>gov: and, 3. Qeme>loiv , Hebrews 6:1; — “the beginning of the doctrine of Christ,” and “the foundation.”

Concerning these things he says, Mh< pa>lin katazallo>menoi, “not laying it again.” His saying that he would not lay it again, doth not infer that he himself had laid it before amongst them, but only that it was so laid before by some or other. For it was not by him that they received their first instruction, nor doth he mention any such thing in the whole epistle; whereas he frequently pleads it unto those churches which were planted by himself, 1 Corinthians 3:5,6,10, 4:15. And it is known from the story that his ministry was not used in their first conversion. But he knew that they had faithful instructors, who would not leave them unacquainted with these necessary things; and that they would not have been initiated by baptism, or admitted into the church, without a profession of them.

Besides, they were such as in general they owned in their former churchstate.

He might, therefore, well say that he would not lay this foundation again.’These things,’ saith he, ‘you have already been instructed in by others, and therefore I will not (as also on other considerations) go over them again.’ Wherefore let the hearers of the gospel carefully look to it, that they learn those things whereof they have had sufficient instruction; for if any evil ensue from their ignorance of them, they must themselves answer for it. Such ignorance is their sin, as well as their disadvantage.

Preachers may take it for granted, that what they have sedulously and sufficiently instructed their hearers in, they have also received and learned, because it is through their sinful negligence if they have not so done. And they are not bound always to wait on some in their negligences, to the disadvantage of others. SECONDLY, The apostle declares in particular what were those doctrinal principles, which he had in general so described, which were taught unto them who were first initiated into Christianity, and which he will not now again insist upon. “Repentance from dead works,” etc.

We must first consider the order of these words, and then their sense, or the things themselves intended. Some here reckon up six principles, some make them seven, some but four, and by some they are reduced unto three.

The first two are plain and distinct, “Repentance from dead works,” and “faith towards God.” The next that follow are disputed as to their coherence and sense: Baptismw~n didach~v ejpiqe>sew>v te ceirw~n . Some read these words with a note of distinction between them, Baptismw~n , didach~v , both the genitive cases being regulated by zeme>lion, “The foundation of baptisms, and of doctrine;” which are put together by apposition, not depending one upon another, Didach> is “the preaching of the word.” And this was one of the first things wherein believers were to be instructed, — namely, that they were to abide ejn th~| didach~| , Acts 2:42; in a constant attendance unto the doctrine of the gospel, when preached unto them. And as I shall not assert this exposition, so I dare not positively reject it, as not seeing any reason cogent to that purpose. But another sense is more probable.

Take the words in conjunction, so as that one of them should depend on and be regulated by the other, and then, 1. We may consider them in their order as they lie in the original:

Baptismw~n didach~v ejpiqe>sew>v te ceirw~n (supposing the first to be regulated by zeme>liov, and both the latter by it), — “The baptisms of doctrine and imposition of hands.” There were two things peculiar to the gospel, — the doctrine of it, and the extraordinary gifts of the Holy Ghost.

Doctrine is compared to and called baptism, Deuteronomy 32:2; hence the people were said to be “baptized unto Moses,” when they were initiated into his doctrines, 1 Corinthians 10:1,2. The baptism of John was his doctrine, Acts 19:3. And the baptism of Christ was the doctrine of Christ, wherewith he was to “sprinkle many nations,” Isaiah 52:15.

This is the first baptism of the gospel, even its doctrine. The other was the communication of the gifts of the Holy Ghost, Acts 1:5. That this, and this alone, is intended by “the laying on of hands,” I shall prove fully afterwards. And then the sense would be, ‘The foundation of gospel baptisms, — namely, preaching, and the gifts of the Holy Ghost.’ And I know but one argument against this sense, — namely, that it is new and singular. To avoid this, 2. The order of the words must be inverted in their exposition. Not the “baptisms of doctrine,” but the “doctrine of baptisms,” must be intended.

But then two things must be observed: — (1.) That baptismw~n , “baptisms,” is not immediately regulated by zeme>lion , the “foundation;’’ and so “baptisms” are not asserted absolutely to be a foundation, as is “repentance from dead works,” but only the doctrine about it is so. (2.) It cannot be readily conceived why didach> , “doctrine,” should be prefixed unto “baptisms” alone, and not to “repentance” and “faith,” the doctrines whereof also are intended; for it is not the grace of repentance and faith, but the doctrine concerning them, which the apostle hath respect to. There is, therefore, some peculiar reason why “doctrine” should be thus peculiarly prefixed unto “baptisms and the laying on of hands,” and not to the other things mentioned; for that “imposition of hands” is placed in the same order with “baptisms,” the conjunctive particle doth manifest, ejpiqe>sew>v . The following instances are plain, only some would reduce them unto one principle, — namely, the resurrection of all unto judgment.

There is, therefore, in these words nothing peculiar nor difficult, but only what concerns “baptisms,” and “the imposition of hands,” the “doctrine” whereof is specified. Now, I cannot discover any just reason hereof, unless it be, that by “baptisms,” and “the imposition of hands,” the apostle intendeth none of those rudiments of Christian religion wherein men were to be first instructed, but those rites whereof they were made partakers who were so instructed. As if the apostle had said, ‘These principles of the doctrine of Christ, — namely, repentance, faith, the resurrection, and judgment, are those doctrines wherein they are to be instructed who are to be baptized, and to have hands laid on them.’ According to this sense, the words are to be read as in a parenthesis: “Not laying again the foundation of repentance from dead works, and of faith towards God, (namely, the doctrine of baptisms, and of the imposition of hands,) of the resurrection from the dead, and eternal judgment.” When men began to attend unto the gospel, and thereon to give up their names to the church, there were certain doctrines that they were thoroughly to be instructed in, before they were admitted unto baptism; see Galatians 6:6. These being the catechetical rudiments of Christian religion, are called here didach< baptismw~n ejpiqe>sew>v te ceirw~n , or the doctrines that were to be taught in order unto the administration of those rites.

Taking this for the design of the apostle in the words, as is most probable, there are four instances given of those principal rudiments of Christian religion, wherein all men were to be instructed before they were admitted unto baptism, who came thereunto in their own personal right, having not been made partakers thereof by their covenant right, through the profession of their parents, in their infancy. In these were persons to be fully instructed before their solemn initiation; the doctrine concerning them being thence called the “doctrine of baptisms, and of the imposition of hands,” because previously necessary unto the administration of these rites. There is a difficulty, I confess, that this exposition is pressed with, from the use of the word in the plural number, baptismw~n , “of baptisms;” but this equally concerns all other expositions, and shall be spoken unto in its proper place. And this I take to be the sense of the words which the design of the place and manner of expression lead us unto. But yet, because sundry learned men are otherwise minded, I shall so explain the words as that their meaning may be apprehended, supposing distinct heads of doctrine to be contained in them.

Our next work is to consider the particular instances in their order. And the first is, metanoi>av ajpo< nekrw~n e]rgwn “repentance from dead works.” This was taught in the first place unto all those who would give up themselves to the discipline of Christ and the gospel. And in the teaching hereof, both the nature and necessity of the duty were regarded.

And in the nature of it two things were declared, and are to be considered: 1. What are “dead works;” and, 2. What is “repentance from them.” 1. This expression of “dead works” is peculiar unto our apostle, and unto this epistle. It is nowhere used but in this place and Hebrews 9:14. And he useth it in answer unto what he elsewhere declares concerning men’s being dead in sin by nature, Ephesians 2:1,5; Colossians 2:13. That which he there ascribes unto their persons, here he attributeth unto their works. These Peter calls men’s “old sins,” namely, which they lived in before their conversion: 2 Peter 1:9, an Dh>qhn lazwlai aujtou~ aJmartiw~n , — “Forgetting that he was purged from his old sins.” He hath respect unto what is here intended.

They were, before their initiation, instructed in the necessity of forsaking the sins wherein, they lived before their conversion, which he calls their “old” or “former sins;” which he hath also respect unto, 1 Peter 4:3, “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries’’ The necessity of repentance from these and the like sins was taught them, and which they made profession of, before they were admitted unto baptism, wherein they received a token of their being purged from them. And a relapse into those sins which men had openly professed their repentance and relinquishment of, was ever esteemed dangerous, and by some absolutely pernicious; whereon great contests in the church did ensue. For the controversy was not, whether men falling into any sin, yea, any open or known sin, after baptism, might repent, — which none was ever so foolishly proud as to deny, — but the question was about men’s open falling again into those sins, suppose idolatry, which they had made a public profession of their repentance from before their baptism. And it came at last to this, not whether such men might savingly repent, obtain pardon of their sins, and be saved; but whether the church had power to admit them a second time to a public profession of their repentance of those sins, and so take them again into full communion. For some pleaded, that the profession of repentance for those sins, and the renunciation of them, being indispensably necessary antecedently unto baptism in them that were adult, — the obligation not to live in them at all being on them who were baptized in their infancy, — baptism alone was the only pledge the church could give of the remission of such sins; and therefore, where men fell again into those sins, seeing baptism was not to be repeated, they were to be left unto the mercy of God, — the church could receive them no more. But whereas the numbers were very great of those who in time of persecution fell back into idolatry, who yet afterwards returned and professed their repentance, the major part, who always are for the many, agreed that they were to be received, and reflected with no small severity on those that were otherwise minded. But whereas both parties in this difference ran into extremes, the event was pernicious on both sides, — the one in the issue losing the truth and peace, the other the purity of the church.

The sins of unregenerate persons, whereof repentance was to be expressed before baptism, are called “dead works,” in respect of their nature and their end. For, (1.) As to their nature, they proceed from a principle under the power of spiritual death; they are the works of persons “dead in trespasses and sins.” All the moral actings of such persons, with respect unto a supernatural end, are dead works, being not enlivened by a vital principle of spiritual life. And it is necessary that a person be spiritually living before his works will be so. Our walking in holy obedience is called “the life of God,” Ephesians 4:18; that is, the life which God requires, which by his especial grace he worketh in us, whose acts have him for their object and their end. Where this life is not, persons are dead; and so are their works, even all that they do with respect unto the living God. And they are called so, (2.) With respect unto their end; they are “mortua,” because “mortifera,” — “dead, because deadly;” they procure death, and end in death. “Sin, when it is finished, bringeth truth death,” James 1:15. They proceed from death spiritual, and end in death eternal. On the same account are they called “unfruitful works of darkness,” Ephesians 5:11. They proceed from a principle of spiritual darkness, and end in darkness everlasting. We may, therefore, know what was taught them concerning these dead works, namely, their nature and their merit. And this includes the whole doctrine of the law, with conviction of sin thereby. They were taught that they were sinners by nature, “dead in sins,” and thence “children of wrath,” Ephesians 2:1-3; that in that estate the law of God condemned both them and their works, denouncing death and eternal destruction against them. And in this sense, with respect unto the law of God, these dead works do comprise their whole course in this world, as they did their best as well as their worst. But yet there is no doubt an especial respect unto those great outward enormities which they lived in during their Judaism, even after the manner of the Gentiles. For such the apostle Peter, writing unto these Hebrews, describes their conversation to have been, 1 Peter 4:3, as we showed before. And from thence he describes what a blessed deliverance they had by the gospel, 1 Peter 1:18-21. And when he declares the apostasy of some to their former courses, he shows it to be like the returning of a dog to his vomit, after they had escaped them that live in error, and the pollutions that are in the world through lust,2 Peter 5:18-22.

These were the works which converts were taught to abandon, and a profession of repentance for them was required of all before their initiation into Christian religion, or before they were received into the church. For it was not then as now, that any one might be admitted into the society of the faithful, and yet continue to live in open sins unrepented of. 2. That which is required, and which they were taught, with respect unto these dead works, is me>ta>noia , “repentance.” “Repentance from dead works” is the first thing required of them who take upon them the profession of the gospel, and consequently the first principle of the doctrine of Christ, as it is here placed by the apostle. Without this, whatever is attempted or attained therein is only a dishonor to Christ and a disappointment unto men. This is the method of preaching, confirmed by the example and command of Christ himself: “Repent, and believe the gospel,” Matthew 4:17; Mark 1:15. And almost all the sermons that we find, not only of John the Baptist in a way of preparation for the declaration of the gospel, as Matthew 3:2, but of the apostles also, in pressing the actual reception of it on the Jews and Gentiles, have this as their first principle, namely, the necessity of repentance, Acts 2:38, 3:19, 14:15. Thence, in the preaching of the gospel it is said, that “God commandeth all men everywhere to repent,” Acts 17:30. And when the Gentiles had received the gospel, the church at Jerusalem glorified God, saying, “Then hath God also to the Gentiles granted repentance unto life,” Acts 11:18. Again, this is expressed as the first issue of grace and mercy from God towards men by Jesus Christ, which is therefore first to be proposed unto them: “Him hath God exalted to be a Prince and a Savior, for to give repentance unto Israel,” Acts 5:31. And because it is the first, it is put synecdochically for the whole work of God’s grace by Christ: “God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities,” Acts 3:26. It is therefore evident, that this was the first doctrinal principle, as to their own duty, which was pressed on and fixed in the minds of men on their first instruction in the gospel.

And in the testimonies produced, both the causes of it and its general nature are expressed. For, (1.) Its supreme original cause is the good-will, grace, and bounty of God.

He grants and gives it to whom he pleaseth, of his own good pleasure, Acts 11:18. (2.) It is immediately collated on the souls of men by Jesus Christ, as a fruit of his death, and an effect of that “all power in heaven and in earth” which was bestowed on him by the Father. “He giveth repentance unto Israel,” Acts 5:31. The sovereign disposal of it is from the will of the Father; and the actual collation of it is an effect of the grace of the Son.

And, (3.) The nature of it is expressed in the conversion of the Gentiles: it is “unto life,” Acts 11:18. The repentance required of men in the first preaching of the gospel, and the necessity whereof was pressed on them, was “unto life;” that is, such as had saving conversion unto God accompanying of it. This kind of repentance is required unto our initiation in the gospel-state. Not an empty profession of any kind of repentance, but real conversion unto God, is required of such persons.

But, moreover, we must consider this meta>noia, or “repentance,” in its own nature, at least in general, that we may the better understand this first principle of catechetical doctrine. In this sense it respects, — (1.) The mind and judgment; (2.) The will and affections; and, (3.) The life or conversation of men. (1.) It respects the mind and judgment, according to the notation of the word, which signifies a change of mind, or an after-consideration and judgment. Men, whilst they live in dead works, under the power of sin, do never make a right judgment concerning either their nature, their guilt, or their end. Hence are they so often called to remember and consider things aright, to deal about them with the reason of men; and for want thereof are said to be foolish, brutish, sottish, and to have no understanding. The mind is practically deceived about them. There are degrees in this deceit, but all sinners are actually more or less deceived. No men, whilst the natural principle of conscience remains in them, can cast off all the convictions of sin, Romans 2:14,15; and that it is “the judgment of God that those who commit such things are worthy of death,” Romans 1:32. But yet some there are who so far despise these convictions as to give up themselves unto all sin with delight and greediness. See Ephesians 4:17-19. Practically they call good evil, and evil good; and do judge either that there is not that evil in sin which is pretended, or, however, that it is better to enjoy “the pleasures of it for a season,” than to relinquish or forego it on other considerations. Others there are who have some further sense of those dead works. In particular they judge them evil, but they are so entangled in them as that they see not the greatness of that evil, nor do make such a judgment concerning it as whereon a relinquishment of them should necessarily ensue. Unto these two heads, in various degrees, may all impenitent sinners be reduced. They are such as, despising their convictions, go on in an unbridled course of licentiousness, as not judging the voice, language, and mind of them worth inquiring into. Others do in some measure attend unto them, but yet practically they refuse them, and embrace motives unto sin, turning the scale on that side as occasion, opportunities, and temptations do occur. Wherefore, the first thing in this repentance is a thorough change of the mind and judgment concerning these dead works. The mind, by the light and conviction of saving truth, determines clearly and steadily concerning the true nature of sin, and its demerit, that it is an evil thing and bitter to have forsaken God thereby.

Casting out all prejudices, laying aside all pleas, excuses, and palliations, it finally concludes sin, — that is, all and every sin, every thing that hath the nature of sin, — to be universally evil; evil in itself, evil to the sinner, evil in its present effects and future consequents, evil in every kind, shamefully evil, incomparably evil, yea, the only evil, or all that is evil in the world. And this judgment it makes with respect unto the nature and law of God, to its own primitive and present depraved condition, unto present duty and future judgment. This is the first thing required unto repentance, and where this is not, there is nothing of it. (2.) It respects the will and affections. It is our turning unto God; our turning from him being in the bent and inclination of our wills and affections unto sin. The change of the will, or the taking away of the will of sinning, is the principal part of repentance. It is with respect unto our wills that we are said to be “dead in sin,” and “alienated from the life of God.” And by this change of the will do we become “dead to sin,” Romans 6:2; that is, whatever remainder of lust and corruption there may be in us, yet the will of sinning is taken away. And for the affections, it works that change in the soul, as that quite contrary affections shall be substituted and set at work with respect unto the same object. There are “pleasures” in sin, and also it hath its “wages.” With respect unto these, those that live in dead works both delight in sin, and have complacency in the accomplishment of it. These are the affections which the soul exerciseth about sin committed, or to be committed. Instead of them, repentance, by which they are utterly banished, sets at work sorrow, grief, abhorrency, self-detestation, revenge, and the like afflictive passions of the mind Nothing stirs but they affect the soul with respect unto sin. (3.) It respects the course of life or conversation. It is a repentance from dead works; that is, in the relinquishment of them. Without this no profession of repentance is of any worth or use. To profess a repentance of sin, and to live in sin, is to mock God, deride his law, and deceive our own souls. This is that change which alone doth or can evidence the other internal changes of the mind, will, and affections, to be real and sincere, Proverbs 28:13. Whatever without this is pretended, is false and hypocritical; like the repentance of Judah, “not with the whole heart, but feignedly,” Jeremiah 3:10, — rq,v,B] . There was a lie in it; for their works answered not their words. Neither is there any mention of repentance in the Scripture wherein this change, in an actual relinquishment of dead works, is not expressly required. And hereunto three things are necessary: — [1.] A full purpose of heart for the relinquishment of every sin. This is “cleaving unto the Lord with purpose of heart,” Acts 11:23; Psalm 17:3. To manifest the stability and steadfastness which is required herein, David confirmed it with an oath, <19B9106> Psalm 119:106. Every thing that will either live or thrive must have a root, on which it grows and whence it springs. Other things may occasionally bud and put forth, but they wither immediately. And such is a relinquishment of sin from occasional resolutions. Upon some smart of conviction, from danger, sickness, trouble, fear, affliction, there blooms in the minds of many a sudden resolution to forsake sin; and as suddenly for the most part it fades again.

True repentance forms a steady and unshaken resolution in the heart, which respects the forsaking of all sin, and at all times and occasions. [2.] Constant endeavors to actuate and fulfill this purpose. And these endeavors respect all the means, causes, occasions, temptations, leading unto sin, that they may be avoided, opposed, and deliverance obtained from them; as also all means, advantages, and furtherance of those graces and duties which are opposed to these dead works, that they may be improved. A heartless, inactive purpose, is that which many take up withal, and ruin their souls by. Where, therefore, there is not a sedulous endeavor, by watchfulness and diligence, in the constant use of all means to avoid all dead works, in all their concerns, from their first rise and principle to their finishing or consummation, there is no true repentance from them. [3.] An actual relinquishment of all sins in the course of our walking before God. And hereunto is required, 1st. Not an absolute freedom from all sin; for there is no man living who doeth good, and sinneth not. 2dly. No absolute and precise deliverance even from great sins, whereinto the soul may be surprised by the power of temptations. Examples to the contrary abound in the Scripture. But yet such sins, when any one is overtaken with them, ought, (1st.) To put the sinner upon a severe inquiry whether his repentance were sincere and saving; for where it is, usually the soul is preserved from such falls, 2 Peter 1:10. And, (2dly.) Put him upon the renewing his repentance, with the same care, diligence, sorrow, and humiliation, as at the first. But, 1st. It is required that this property of repentance be prevalent against the common sins of the world, men’s “old sins,” which they lived in before their conversion. Those sins which are expressly declared in the gospel to be inconsistent with the profession, ends, and glory of it, it wholly excludes, 1 Corinthians 6:9,10; 2 Corinthians 7:10; 1 John 3:14,15. And, 2dly. Against a course in any sin or sins, either spiritual or fleshly, internal or external, 1 John 3:9; Romans 6:2. 3dly. For the most part, against all outward sins in the course of our conversation in the world; in which things our sincerity or perfection is exercised. And these things were necessary to be touched on, to manifest the nature of this first principle wherein men are to be instructed.

Obs. I. There is no interest in Christ or Christian religion to be obtained without “repentance from dead works;” nor any orderly entrance into a gospel church-state without a credible profession thereof.

This was one of the first things that were preached unto sinners, as was before declared; and without a compliance herewith they were not further to be treated with. For, — 1. The Lord Christ came not only to save men from their sins, but to turn them from their sins, — to turn them from their sins, that they may be saved from them. When he comes out of Sion as a Redeemer, a Deliverer, a Savior, he “turns away ungodliness from Jacob;” that is, he turns Jacob from ungodliness, Romans 11:26, — namely, by repentance. This was one principal end of the birth, life, death, and exaltation of Christ. His work in all these was to make peace and reconciliation between God and man. Hereunto belongeth the slaying, destruction, or removal of the enmity that was between them. This, with respect unto God, was done by the atonement he made, the sacrifice he offered, and the price of redemption that he paid, 2 Corinthians 5:21. But the whole work is not hereby completed. The enmity on our part also must be taken away, or reconciliation will not be finished. Now, we were “enemies in our mind by wicked works,” Colossians 1:21; and thereby “alienated from the life of God,” Ephesians 4:18. The removal hereof consists in this repentance; for that is our turning unto God upon the terms of peace tendered unto us.

They, therefore, do but deceive their own souls who trust unto peace with God on the mediation of Christ, but are not at peace with God in their own souls by repentance; for the one is not without the other. As he who is at peace with God on his own part by repentance, shall never fail of peace from God by the atonement, — for he that so lays hold on his arm and strength, that he may have peace, shall be sure to obtain it, Isaiah 27:5, — so without this, whatever notions men may have of reconciliation with God, they will find him in the issue as “devouring fire,” or “everlasting burnings.” All doctrines, notions, or persuasions that tend to alleviate the necessity of that personal repentance which was before described, or would substitute any outward penance, or corporeal, pecuniary, penal satisfaction in the room thereof, axe pernicious to the souls of men. And there is nothing so much to be dreaded or abhorred as a pretense taken unto sin, unto any sin without repentance, from the grace or doctrine of the gospel. “Shall we continue in sin,” saith our apostle, “that grace may abound? God forbid.” Those who do so, and thereby “turn the grace of God into lasciviousness,” are among the number of them “whose damnation sleepeth not.” 2. That any person living in sin without repentance, should have an interest in Christ or Christian religion, is inconsistent with the glory of God and the honor of Jesus Christ, and would render the gospel, if taught therein, a doctrine fit to be rejected by all men. For where is the glory of the righteousness or holiness of God, if impenitent sinners may be accepted with him? Besides that it is contrary unto the whole declaration of himself, that he “will not acquit the guilty,” that he will not justify the wicked, nor accept the ungodly, it hath an absolute inconsistency with the especial righteousness of his nature, and which he exerciseth as the supreme rector and judge of all, that any such persons should approach before him, or stand in his sight, Psalm 5:4-6; Romans 1:32. And for the Lord Jesus Christ, it would plainly make him the “minister of sin;” — the thought whereof our apostle so detests, Galatians 2:17. Nay, a supposition hereof would make the coming of Christ to be the greatest means of letting in and increasing sin on the world, that ever was since the fall of Adam. And the gospel must then be looked on as a doctrine meet to be abandoned by all wise and sober persons, as that which would tend unavoidably to the debauching of mankind and the ruin of human society.

For whereas it doth openly and avowedly propose and declare the pardon and remission of sin, of all sorts of sin, to all sorts of persons that shall believe and obey it; if it did this without annexing unto its promise the condition of repentance, never was there, nor can there be, so great an encouragement unto all sorts of sin and wickedness. There is much to that purpose in the doctrines of purgatory, penances, and satisfactions; whereby men are taught that they may come off from their sins at a cheaper rate than eternal ruin, without that repentance which is necessary.

But this is nothing in comparison to the mischief which the gospel would produce, if it did not require “repentance from dead works.” For besides those innumerable advantages that otherwise it hath to evidence itself to be from God, whereas these other pretences are such as wise and considering men may easily look through their daubing, and see their ground of falsehood, the gospel doth certainly propose its pardon freely, “without money, and without price;” and so, on this supposition, would lay the reins absolutely free on the neck of sin and wickedness: whereas those other fancies are burdened and charged with such inconveniencies as may lay some curb upon them in easy and carnal minds. Wherefore, I say, on such a false and cursed supposition, it would be the interest of wise and sober men to oppose and reject the gospel, as the most effectual means of overflowing the world with sin and ungodliness. But it doth not more fully condemn idolatry, or that the devil is to be worshipped, than it doth any such notion or apprehension. It cannot be denied but that some men may, and it is justly to be feared that some men do, abuse the doctrine of the gospel to countenance themselves in a vain expectation of mercy and pardon, whilst they willingly live in a course of sin. But as this, in their management, is the principal means of their ruin, so, in the righteous judgment of God, it will be the greatest aggravation of their condemnation.

And whereas some have charged the preachers of gospel grace as those who thereby give countenance unto this presumption, it is an accusation that hath more of the hatred of grace in it than of the love of holiness. For none do nor can press the relinquishment of sin and repentance of it upon such assured grounds, and with such cogent arguments, as those by whom the grace of Jesus Christ in the gospel is fully opened and declared.

From what hath been discoursed, we may inquire after our own interest in this great and necessary duty; to assist us wherein I shall yet add some further directions; as,— Repentance is twofold: first, Initial; secondly, Continued in our whole course; and our inquiry is to be after our interest in both of them. The former is that whose general nature we have before described, which is the door of entrance into a gospel-state, or a condition of acceptance with God in and through Christ. And concerning it we may observe sundry things: — 1. That as to the properties of it, it is, — (1.) Solemn; a duty that in all its circumstances is to be fixed and stated. It is not to be mixed only with other duties, but we are to set ourselves on purpose and engage ourselves singularly unto it. I will not say this is so essential unto it, that he can in no sense be said sincerely to have repented who hath not separately and distinctly been exercised herein for some season; yet I will say, that the repentance of such a one will scarce be ever well cleared up unto his own soul. When the Spirit of grace is poured out on men, they shall “mourn apart,” Zechariah 12:12-14; that is, they shall peculiarly and solemnly separate themselves to the right discharge of this duty between God and their souls. And those who have hitherto neglected it, or failed herein, may be advised solemnly to address themselves unto it, whatever hopes they may have that they have been carried through it already. There is no loss of time, grace, nor comfort, in the solemn renovation of initial repentance. (2.) Universal, as to the object of it. It respects all sin and every sin, every crooked path, and every step therein. It absolutely excludes all reserves for any sin. To profess repentance, and yet with an express reserve for any sin, approacheth very near the great sin of lying to the Holy Ghost. It is like Ananias his keeping back part of the price when the whole was devoted. And these soul-destroying reserves, which absolutely overthrow the whole nature of repentance, commonly arise from one of these pretences or occasions: — [1.] That the sin reserved is small, and of no great importance. It is a little one. But true repentance respects the nature of sin, which is in every sin equally, the least as well as the greatest. The least reserve for vanity, pride, conformity to the world, inordinate desires or affections, utterly overthrows the truth of repentance, and all the benefits of it. [2.] That it is so useful as that, at least at present, it cannot be parted withal. So Naaman would reserve his bowing before the king in the house of Rimmon, because his honors and preferments depended thereon. So it is with many in their course of life or trading in the world; some advantages by crooked ways seem as useful to them as their right hand, which they cannot as yet cut off and cast from them. This, therefore, they have a secret reserve for; though it may not be express, yet it is real and effectual But he who in this case will not part with a right eye, or a right hand, must be content to go with them both into hell-fire. [3.] Secrecy. That which is hidden from every eye may be left behind.

Some sweet morsel of this kind may yet be rolled under the tongue. But this is an evidence of the grossest hypocrisy, and the highest contempt of God, who seeth in secret. [4.] Uncertainty of some things whether they are sins or no. It may be some think such neglects of duty, such compliances with the world, are not sins; and whereas themselves have not so full a conviction of their being sinful as they have of other sins which are notorious and against the light of nature, only they have just reason to fear they are evil, — this they wilt break through, and indulge themselves in them. But this also impeacheth the truth of repentance. Where it is sincere, it engageth the soul against “all appearance of evil.” And one that is truly humbled hath no more certain rule in his walking, than not to do what he hath just cause to doubt whether it be lawful or no.

True repentance, therefore, is universal, and inconsistent with all these reserves. 2. Unto the same end, that we may be acquainted with our own interest in this initiating repentance, we must consider the season when it is wrought.

And this is,— (1.) Upon the first communication of gospel light unto us by the Holy Ghost. Christ sends him to “convince us of sin, and of righteousness, and of judgment,” John 16:8. And if upon the first participation of light and conviction by the Holy Ghost, this repentance is not wrought in us, it is to be feared that we have missed our season. And so it falls out with many. They receive light and convictions, but use them unto other ends.

They put them, it may be, upon a profession, and a relinquishment of some ways and parties of men, but further they use them not. Their first proper end is to work our own souls unto saving repentance; and if we miss their first impressions, their power and efficacy for that end is hardly recoverable. (2.) It never fails on the first saving view of Jesus Christ as crucified, Zechariah 12:10. It is impossible that any one should have a saving view of Christ crucified, and not be savingly humbled for sin. And there is no one single trial of our faith in Christ whether it be genuine or no, that is more natural than this: What have been the effects of it as to humiliation and repentance? Where these ensue not upon what we account our believing, there we have not had a saving view of Christ crucified. 3. Whereas we call this repentance initial, we must consider that it differs not in nature and kind from that which we ought to be exercised in whilst we are in this world; whereof afterwards. That which we intend thereby, is the use of repentance in our first admission into an interest in a gospelstate.

And with respect hereunto its duration may be considered; concerning which we may observe, — (1.) That with some, especially in extraordinary cases, this work and duty may be over in a day, as to its initiating use and efficacy. So was it with many primitive converts, who at the same time were savingly humbled and comforted by the promises of the gospel, Acts 2:37-42, 16:31-34. Now, although in such persons the things we have ascribed unto this repentance are not wrought formally and distinctly, yet are they all wrought virtually and radically, and do act themselves on all future occasions. (2.) Some are held longer unto this duty as it is initiating. Not only did Paul continue three days and nights under his sore distress without relief, but others are kept days, and weeks, and months ofttimes, in the discharge of this duty, before they have a refreshing entrance given them thereby into an estate of spiritual rest in the gospel. There is, therefore, no measure of time to be allotted unto the solemn attendance unto this duty, but only this, that none faint under it, wax weary of it, or give it over, before there be thereby administered unto them an entrance into the kingdom of God.

And these considerations of the nature of repentance from dead works as it is initiating, may give us some direction in that necessary inquiry concerning our own personal interest in it.

Now there are several ways whereby men miss their duty with respect unto this first principle, and thereby ruin their souls eternally: — 1. Some utterly despise it. Such are the presumptuous sinners mentioned, Deuteronomy 29:19,20. As they disregard the curse of the law, so they do also the promise of the gospel, as unto any repentance or relinquishment of sin with respect unto them. Such folly and brutish foolishness possesseth the minds of multitudes, that they will have some expectation of benefit by the gospel, and will give it an outward compliance, but will not touch on the very first thing which it indispensably requireth of all that intend any concernment in it. It were easy to open and aggravate this deplorable folly; but I must not stay on these things. 2. Some will repent in their dead works, but not from them. That is, upon convictions, afflictions, dangers, they will be troubled for their sins, make confession of them, be grieved that they have contracted such guilt and dangers, with resolutions to forego them; but yet they will abide in their sins and dead works still. So Pharaoh more than once repented him in his sins, but never had repentance from them. And so it was expressly with the Israelites themselves, Psalm 78:34-37. And this kind of repentance ruins not fewer souls than the former total contempt of it. There are not a few unto whom this kind of repentance stands in the same stead all their days, as confession and absolution do to the Papists; it gives them present ease, that they may return to their former sins. 3. Some repent from dead works in some sense, but they repent not of them. They will come, through the power of their convictions, to a relinquishment of many of their old sins, as Herod did upon the preaching of John Baptist, but are never truly and savingly humbled for sin absolutely. Their lives are changed, but their hearts are not renewed. And their renunciation of sin is always partial; whereof before. There are many other ways whereby men deceive their souls in this matter, which I must not now insist upon. Secondly, This repentance, in the nature and kind of it, is a duty to be continued in the whole course of our lives. It ceaseth as unto those especial acts which belong unto our initiation into a gospel-state; but it abides as to our orderly preservation therein. There must be no end of repentance until there is a full end of sin. All tears will not be wiped from our eyes until all sin is perfectly removed from our souls. Now repentance, in this sense, may be considered two ways: — 1. As it is a stated, constant duty of the gospel; 2. As it is occasional: — 1. As it is stated, it is our humble, mournful walking with God, under a sense of sin, continually manifesting itself in our natures and infirmities.

And the acts of this repentance in us are of two sorts: — (1.) Direct and immediate; (2.) Consequential and dependent, The former may be referred unto two heads: — [1.] Confession; [2.] Humiliation. These a truly penitent soul will be continually exercised in. He whose heart is so lifted up, on any pretense, as not to abide in the constant exercise of these acts of repentance, is one whom the soul of God hath no delight in. The other, which are immediate acts of faith, but inseparable from these, are, [1.] Supplications for the pardon of sin; [2.] Diligent watchfulness against sin. It is evident how great a share of our walking with God consists in these things, which yet I must not enlarge upon. 2. This continued repentance is occasional, when it is heightened unto a singular solemnity. And these occasions may be referred unto three heads: — (1.) A personal surprisal into any great actual sin. Such an occasion is not to be passed over with the ordinary actings of repentance. David, upon his fall, brings his renewed repentance into that solemnity, as if it had been his first conversion to God. On that account he deduceth his personal sins from the sin of his nature, Psalm 51:5, besides many other circumstances whereby he gave it an extraordinary solemnity. So Peter, upon the denial of his Master, “wept bitterly;” which, with his following humiliation and the renovation of his faith, our Savior calls his conversion, Luke 22:32, — a new conversion of him who was before really converted. There is nothing more dangerous unto our spiritual state, than to pass by particular instances of sin with the general duties of repentance. (2.) The sin or sins of the family or church whereunto we are related, calls unto us to give a solemnity unto this duty, 2 Corinthians 7:11. The church having failed in the business of the incestuous offender, when they were convinced by the apostle of their sinful miscarriage therein, most solemnly renewed their repentance towards God. (3.) Afflictions and sore trials call for this duty, as we may see in the issue of all things between God and Job, Job 42:6.

And lastly, we may observe, that this repentance is a grace of the Spirit of Christ, a gospel grace; and therefore, whatever unpleasantness there may be in its exercise unto the flesh, it is sweet, refreshing, satisfactory, and secretly pleasant, unto the inner man. Let us not be deterred from abiding and abounding in this duty. It is not a morose, tetrical, severe selfmaceration, but a humble, gracious, mournful walking with God, wherein the soul finds rest, sweetness, joy, and peace, being rendered thereby compliant with the will of God, and benign, useful, kind, compassionate, towards men, as might be declared.

The necessity of a profession of this repentance from dead works in order unto an admission into the society of the church, that an evidence be given of the power and efficacy of the doctrine of Christ in the souls of men, that his disciples may be visibly separated by their own profession from the world that lies in evil, and be fitted for communion among themselves in love, hath been elsewhere spoken unto.

The second instance of the doctrinal foundation supposed to be laid among the Hebrews, is “of faith towards God.” And this principle, with that foregoing, are coupled together by the conjunctive particle kai> , — “of repentance and of faith.” Neither ought they to be, nor can they be severed. Where the one is, there is the other; and where either is not, there is neither, whatever be pretended. He repenteth not who hath not faith towards God; and he hath no faith towards God who repenteth not. And in this expression, where repentance is first placed, and faith in God afterwards, only the distinction that is between them, but neither an order of nature in the things themselves, nor a necessary order in the teaching of them, is intended. For in order of nature “faith towards God” must precede “repentance from dead works” No man can use any argument to prevail with others unto repentance, but it must be taken from the word of the law or the gospel, the precepts, promises, and threatenings of them. If there be no faith towards God with respect unto these things, whence should repentance from dead works arise, or how can the necessity of it be demonstrated? Besides, that the order of nature among the things themselves is not here intended is evident from hence, in that the very last principles mentioned, concerning “the resurrection from the dead and eternal judgment,” are the principal motives and arguments unto the very first of them, or the necessity of repentance, as our apostle declares fully, Acts 17:30,31. But there is some kind of order between these things with respect unto profession intended. For no man can or ought to be esteemed to make a due profession of faith towards God, who does not first declare his repentance from dead works. Nor can any other have the comfort of faith in God, but such as have in themselves some evidence of the sincerity of their repentance.

Wherefore, omitting any further consideration of the order of these things, we must inquire what is here intended by “faith in God.” Now this cannot be faith in the most general notion of it; because it is reckoned as a principle of the doctrine of Christ, but faith in God absolutely taken is a duty of the law of nature. Upon an acknowledgment of the being of God, it is thereby required that we believe in him as the first eternal truth; that we submit unto him and trust in him, as the sovereign Lord, the judge and rewarder of all. And a defect herein was the beginning of Adam’s transgression. Wherefore faith in this sense cannot be called a principle of the doctrine of Christ, which wholly consists in supernatural revelations.

Nor can it be so termed with respect unto the Jews in particular. For in their Judaism they were sufficiently taught faith in God, and needed not to have been instructed therein as a part of the doctrine of Christ. And there is a distinction put by our Savior himself between that faith in God which they had, and the peculiar faith in himself which he required: John 14:1, “Ye believe in God, believe also in me.” Besides, where these two, repentance and faith, are elsewhere joined together, as they are frequently, it is an especial sort of faith in God that is intended. See Luke 24:46,47; Acts 19:4, 20:21.

It is therefore faith in God as accomplishing the promise unto Abraham in sending Jesus Christ, and granting pardon or remission of sins by him, that is intended. The whole is expressed by, “Repent ye, and believe the gospel,” Mark 1:15; that is, the tidings of the accomplishment of the promise made to the fathers for the deliverance of us from all our sins by Jesus Christ. This is that which was pressed on the Hebrews by Peter in his first sermon unto them, Acts 2:38,39, 3:25, 26. Hence these two principles are expressed, by “repentance toward God, and faith toward our Lord Jesus Christ,” Acts 20:21. As repentance is here described by the “terminus a quo,” — it is “repentance from dead works;” so there it is described by its “terminus ad quem,” — it is “repentance toward God,” in our turning unto him. For those who live in their lusts and sins, do it not only against the command of God, but also they place them, as to their affections and expectation of satisfaction, in the stead of God. And this faith in God is there called, by way of explication, “faith toward our Lord Jesus Christ;” that is, as him in whose giving and sending the truth of God was fulfilled, and by whom we believe in God, 1 Peter 1:21. This, therefore, is the faith in God here intended; namely, that whereby we believe the accomplishment of his promise, in sending his Son Jesus Christ to die for us, and to save us from our sins. And this the Lord Christ testified unto in his own personal ministry. Hence our apostle says, that “he was the minister of the circumcision for the truth of God, to confirm the promises made unto the fathers,” Romans 15:8. And this he testified unto them, John 8:24, “I said therefore unto you, that ye shall die in your sins; for if ye believe not that I am he, ye shall die in your sins:” and that because they rejected the promise of God made unto the fathers concerning him, which was the only foundation of salvation. And this was the first thing that ordinarily our apostle preached in his dispensation of the gospel: 1 Corinthians 15:3, “For I delivered unto you first of all, ...... how that Christ died for our sins according to the Scriptures.” He taught the thing itself, and the relation it had unto the promise of God recorded in the Scripture. That this is the faith in God here intended, I prove by these reasons: — 1. Because this indeed was that faith in particular which, in the first preaching of the gospel unto these Hebrews, they were taught and instructed in. And therefore with respect unto it our apostle says, that he would not lay again the foundation. The first calling of the church among them was by the sermons of Peter and the rest of the apostles, Acts 2-4. Now consult those sermons, and you shall find the principal thing insisted on in them was the accomplishment of the promises made to Abraham and David, which they exhorted them to believe. This, therefore, was that faith in God which was first taught them, and which our apostle hath respect unto. 2. Because it was the want of this faith which proved the ruin of that church. As in the wilderness, the unbelief which they perished for respected the faithfulness of God in the accomplishment of his promise with respect to the land Canaan; so the unbelief which the body of the people now perished for, dying in their sins and for them, respected the accomplishment of the great promise of sending Jesus Christ: which things the apostle compares at large, Hebrews 3. This, then, was that which he here minds the Hebrews of, as the principal foundation of that profession of the gospel which they had taken on them. And we may observe, that, — Obs. II. Faith in God as to the accomplishing of the great promise, in sending his Son Jesus Christ to save us from our sins, is the great fundamental principle of our interest in and profession of the gospel.

Faith in God under this formal consideration, not only that he hath sent and given Jesus Christ his Son, but that he did it in the accomplishment of his promise, is required of us. For whereas he hath chosen to glorify all the properties of his nature in the person and mediation of Christ, he doth not only declare his grace in giving him, but also his truth in sending him according unto his word. And this was that which holy persons of old did glorify God in an especial manner upon the account of, Luke 1:54,55, 68-75. And there is nothing in the gospel that God himself, our Lord Jesus Christ, and the holy apostles, do more insist upon than this, that God hath fulfilled his promise in sending his Son into the world. On this one thing depend all religion, the truth of the Bible, and all our salvation. If it be not evident that God hath accomplished his promise, the whole Bible may pass for a fable; for it is all built on this supposition, that God gave and hath accomplished it; the first being the foundation of the Old Testament, and the latter of the New. And there are sundry things that signalize our faith in God with respect hereunto; as,— 1. This promise of sending Jesus Christ was the first express engagement that God ever made of his faithfulness and veracity unto any creatures. He is essentially faithful and true; but he had not engaged himself to act according unto those properties, in his dealing with us in a way of love and grace, calling for trust and confidence in us, before he gave the promise concerning Christ, Genesis 3:15. This, therefore, was the spring and measure of all other subsequent promises. They are all of them but new assurances thereof; mad according as it fares with that, so it must do with all the rest. God gave out this promise as that whereon he would depend the honor and glory of his fidelity in all other promises that he should make. As we find him true or failing herein, so he expects our faith and trust in all his other promises should be. Hence this was the first and immediate object of faith in man after the fall.

The first thing proposed unto him, was to believe in God with respect unto his faithfulness in the future accomplishment of this promise; and faith concerning its actual accomplishment is the first thing required of us Besides, this promise hung longest on the file before its accomplishment.

There was not less than four thousand years between its giving and its performance. And many things happened during that season, whereby both itself, and faith in God thereon, were greatly signalized. For, (1.) More and greater objections against the truth of it, more temptations against it, were raised and managed, than against all other promises whatever. This long suspension of its fulfilling gave such advantages to Satan in his opposition unto it, that he prevailed against every expectation but that of faith tried and more precious than gold. And the saints themselves had a great exercise in the disappointments which many of them fell into as to the time of its accomplishment. It is not unlikely that most of them looked for it in their own days; great, therefore, were the trials of all sorts about it. (2.) It was all that the true church of God had to live upon during that long season, the sole foundation of its faith, obedience, and consolation. It is true, in progress of time, God added other promises, precepts, and institutions, for the direction and instruction of the church; but they were all built on this one promise, and all resolved into it. This gave life and signification unto them, — therewith were they to stand or fall. (3.) This was that the world broke off from God upon, and by rejecting it, fell into all confusion and misery. The promise being given unto Adam, was indefinitely given to mankind. And it was suited unto the reparation of their lost condition, yea, their investiture into a better state. And this increased the wrath and malice of Satan. He saw that if they applied themselves to the faith hereof, his former success against them was utterly frustrated. Wherefore he again attempts them, to turn them off from the relief provided against the misery he had cast them into. And as to the generality of mankind, he prevailed in his attempt. By a relinquishment of this promise, not believing of it, not retaining it in their minds, they fell into a second apostasy from God. And what disorder, darkness, confusion, yea, what a hell of horror and misery they cast themselves into, is known. And this consideration greatly signalizes faith in God with respect to this promise. (4.) The whole church of the Jews, rejecting the accomplishment of this promise, utterly perished thereon. This was the sin which that church died for; and that, indeed, which is the foundation of the ruin of all unbelievers who perish under the dispensation of the gospel.

It will be said, it may be, that this promise being now actually accomplished, and that taken for granted, we have not the like concern in it as they had who lived before the said accomplishment. But there is a mistake herein. No man believes aright that the Son of God is come in the flesh, but he who believes that he came in the accomplishment of the promise of God, unto the glory of his truth and faithfulness. And it is from hence that we know aright both the occasion, original, cause, and end of his coming; which whoso considereth not, his pretended faith is in vain. 2. This is the greatest promise that God ever gave to the children of men; and therefore faith in him with respect hereunto is both necessary unto us, and greatly tends unto his glory. Indeed all the concernments of God’s glory in the church, and our eternal welfare, are wrapped up herein. But I must not enlarge hereon.

Obs. III. Only we must add, that the consideration of the accomplishment of this promise is a great encouragement and supportment unto faith with respect unto all other promises of God. — Never was any kept so long in abeyance, the state of the church and design of God requiring it. None ever had such opposition made to its accomplishment. Never was any more likely to be defeated by the unbelief of men; all faith in it being at length renounced by Jews and Gentiles, — which, if any thing, or had it been suspended on any condition, might have disappointed its event. And shall we think that God will leave any other of his promises unaccomplished? that he will not in due time engage his omnipotent power and infinite wisdom in the discharge of his truth and faithfulness? Hath he sent his Son after four thousand years’ expectation, and will he not in due time destroy antichrist, call again the Jews, set up the kingdom of Christ gloriously in the world, and finally save the souls of all that sincerely believe?

This great instance of divine fidelity leaves no room for the objections of unbelief as unto any other promises under the same assurance.

The third principle, according to the order and sense of the words laid down before, is the “resurrection of the dead.” And this was a fundamental principle of the Judaical church, indeed of all religions properly so called in the world. The twelfth article of the creed of the present Jews is, jyçm ymy , — “The days of the Messiah;” that is, the time will come when God will send the Messiah, and restore all things by him. This under the old testament respected that faith in God which we before discoursed concerning. But the present Jews, notwithstanding this profession, have no interest herein. For not to believe the accomplishment of a promise when it is fulfilled, as also sufficiently revealed and testified unto to be fulfilled, is to reject all faith in God concerning that promise. But this they still retain an appearance and profession o1 And their thirteenth article is, µytm tyyjt , “The revivification” or “resurrection from the dead.” And the faith hereof being explained and confirmed in the gospel, as also sealed by the great seal of the resurrection of Christ, it was ever esteemed as a chief principle of Christianity, and that whose admittance is indispensably necessary unto all religion whatever. And I shall first briefly show how it is a fundamental principle of all religion, and then evidence its especial relation unto that taught by Jesus Christ, or declare how it is a fundamental principle of the gospel. And as to the first, it is evident that without its acknowledgment all religion whatever would be abolished; for if it be once supposed or granted that men were made only for a frail mortal life in this world, that they have no other continuance assigned to their being but what is common to them with the beasts that perish, there would be no more religion amongst them than there is among the beasts themselves. For as they would never be able to solve the difficulties of present temporary dispensations of providence, which will not be reduced unto any such known visible rule of righteousness, abstracting from the completement of them hereafter, as of themselves to give a firm apprehension of a divine, holy, righteous Power in the government of the universe; so, take away all consideration of future rewards and punishments, which are equally asserted in this and the ensuing principle, and the lusts of men would quickly obliterate all those notions of a Deity, as also of good and evil in their practice, which should preserve them from atheism and bestiality. Neither do we ever see any man giving himself up to the unbelief of these things, but that immediately he casts off all consideration of any public or private good, but what is centred in himself and the satisfaction of his lusts.

But it will be asked, whether the belief of the immortality of the soul be not sufficient to secure religion, without the addition of this article of the resurrection? This, indeed, some among the ancient heathens had faint apprehensions of, without any guess at the resurrection of the body. And some of them also who were most steady in that persuasion had some thoughts also of such a restoration of all things as wherein the bodies of men should have their share. But as their thoughts of these things were fluctuating and uncertain, so was all their religion also; and so it must be on this principle. For there can be no reconciliation of the doctrine of future rewards and punishments, to be righteously administered, unto a supposition of the separate everlasting subsistence of the soul only; that is, eternal judgment cannot be on satisfactory grounds believed without an antecedent acknowledgment of the resurrection of the dead. For what justice is it, that the whole of blessedness or misery should fall on the soul only, where the body hath had a great share in the procurement of the one or the other? or that whereas both concur unto the doing of good or evil, the soul only should be rewarded or punished; especially considering what influence the body hath into all that is evil, how the satisfaction of the flesh is the great inducement unto sin on the one hand, and what it often undergoeth and suffereth for that which is good on the other? Shall we think that God gave bodies to the holy martyrs only to endure inexpressible tortures and miseries to death for the sake of Christ, and then to perish for ever? And this manifesteth the great degeneracy the Jewish church was now fallen into; for a great number of them were apostatized into the atheism of denying the resurrection of the dead. And so confident were they in their infidelity, as that they would needs argue and dispute with our Savior about it; by whom they were confounded, but, after the manner of obstinate infidels, not converted, Matthew 22:23,24, etc.

This was the principal heresy of the Sadducees; which drew along with it those other foolish opinions of denying angels and spirits, or the subsistence of the souls of men in a separate condition, Acts 23:8. For they concluded well enough, that the continuance of the souls of men would answer no design of providence or justice, if their bodies were not raised again. And whereas God had now given the most illustrious testimony unto this truth in the resurrection of Christ himself, the Sadducees became the most inveterate enemies unto him and opposers of him; for they not only acted against him, and those who professed to believe in him, from that infidelity which was common unto them with most of their countrymen, but also because their peculiar heresy was everted and condemned thereby. And it is usual with men of corrupt minds to prefer such peculiar errors above all other concerns of religion whatever, and to have their lusts inflamed by them into the utmost intemperance. They, therefore, were the first stirrers up and fiercest pursuers of the primitive persecutions: Acts 4:1,2, “The Sadducees came upon the apostles, being grieved that they taught the people, and preached through Jesus the resurrection from the dead.”

The overthrow of their private heresy was that which enraged them: Acts 5:17,18, “Then the high priest rose up, and all that were with him (which is the sect of the Sadducees), and were filled with indignation, and laid their hands on the apostles, and put them in the common prison.”

And an alike rage were the Pharisees put into about their ceremonies, wherein they placed their especial interest and glory. And our apostle did wisely make an advantage of this difference about the resurrection between those two great sects, to divide them in their counsels and actings, who were before agreed on his destruction on the common account of his preaching Jesus Christ, Acts 23:6-9.

This principle, therefore, both upon the account of its importance in itself, as also of the opposition made unto it among the Jews by the Sadducees, the apostles took care to settle and establish in the first place; as those truths are in an especial manner to be confirmed which are at any time peculiarly opposed. And they had reason thus to do, for all they had to preach unto the world turned on this hinge, that Christ was raised from the dead, whereon our resurrection doth unavoidably follow; so that they confessed that without an eviction and acknowledgment hereof all their preaching was in vain, and all their faith who believed therein was so also, 1 Corinthians 15:12-14. This, therefore, was always one of the first principles which our apostle insisted on in the preaching of the gospel; a signal instance whereof we have in his discourse at his first coming unto Athens. First, he reproved their sins and idolatries, declaring that God by him called them to repentance from those dead works; then he taught them faith in that God who so called them by Jesus Christ: confirming the necessity of both by the doctrine of the resurrection from the dead and future judgment, Acts 17:18-31. He seems, therefore, here directly and summarily to lay down those principles in the order in which he constantly preached them in his first declaration of the gospel. And this was necessary to be spoken concerning the nature and necessity of this principle. jAna>stasiv nekrw~n , “the resurrection of the dead.” It is usually expressed by ajna>stasiv , the “resurrection” only, Mark 12:18; Luke 20:27,33; John 11:24; Matthew 22:23,28. For by this single expression the whole was sufficiently known and apprehended. And so we commonly call it “the resurrection,” without any addition. Sometimes it is termed ajna>stasiv ejk nekrw~n, Acts 4:2, the “resurrection from the dead;” that is, from the state of the dead. Our apostle hath a peculiar expression, Hebrews 11:35, ]Elazon ejx ajnasta>sewv tou— “They received their dead from the resurrection;” that is, by virtue thereof, they being raised to life again. And sometimes it is distinguished with respect unto its consequents in different persons, the good and the bad. The resurrection of the former is called ajna>stasiv zwh~v , John 5:29, the “resurrection of life;” that is, which is unto life eternal, — the means of entrance into it. This is called ajna>stasiv dikai>wn , the “resurrection of the just,” Luke 14:14. And so µytm tyyjt , the “life of the dead,” or the “resurrection of the dead,” was used to express the whole blessed estate which ensues thereon to believers: “If by any means I might attain eijv thstasin tw~n nekrw~n ,” — “the resurrection of the dead,” Philippians 3:11. This is ajnazi>wsiv , “a living again;” as it is said of the Lord Christ distinctly, j jAne>sth kai< ajne>zhsen , Romans 14:9, — “He rose and lived again,” or he arose to life. With respect unto wicked men it is called ajna>stasiv kri>sewv , — the “resurrection of judgment,” or unto judgment, John 5:99. Some shall be raised again to have judgment pronounced against them, to be sentenced unto punishment: “Reserve the unjust unto the day of judgment to be punished,” 2 Peter 2:9. And both these are put together, Daniel 12:2, “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”

This truth being of so great importance as that nothing in religion can subsist without it, the apostles very diligently confirmed it in the first churches; and for the same cause it was early assaulted by Satan, and denied and opposed by many. And this was done two ways: — 1. By an open denial of any such thing: 1 Corinthians 15:12, “How say some among you that there is no resurrection of the dead?” They wholly denied it, as a thing improbable and impossible, as is evident from the whole ensuing disputation of the apostle on that subject. 2. Others there were, who, not daring to oppose themselves directly unto a principle so generally received in the church, would still allow the expression, but put an allegorical exposition upon it, whereby they plainly overthrew the thing intended. They said, “The resurrection is past already,” 2 Timothy 2:18. It is generally thought that these men, Hymeneus and Philetus, placed the resurrection in conversion, or reformation of life, as the Marcionites did afterwards. What some imagine about the Gnostics is vain. And that the reviving of a new light in us is the resurrection intended in the Scripture, some begin to mutter among ourselves; but, that as death is a separation or sejunction of the soul and the body, so the resurrection is a reunion of them in and unto life, the Scripture is too express for any one to deny and not virtually to reject it wholly. And it may be observed, that our apostle in both these cases doth not only condemn these errors as false, but declares positively that their admission overthrows the faith, and renders the preaching of the gospel vain and useless.

Now this resurrection of the dead is the restoration, by the power of God, of the same numerical body which died, in all the essential and integral parts of it, rendering it, in a reunion of or with the soul, immortal, or of an eternal duration, in blessedness or misery. And, — Obs. IV. The doctrine of the resurrection is a fundamental principle of the gospel, the faith whereof is indispensably necessary unto the obedience and consolation of all that profess it.

I call it a principle of the gospel, not because it was absolutely first revealed threin. It was made known under the old testament, and was virtually included in the first promise. In the faith of it the patriarchs lived and died; and it is testified unto in the psalms and prophets. With respect hereunto did the ancients confess that they were “strangers and pilgrims on the earth,” seeking another city and country, wherein they should live with God for ever. They desired and looked for “an heavenly country,” wherein their persons should dwell, Hebrews 11:16. And this was with relation to God’s covenant with them: wherein, as it follows, “God was not ashamed to be called their God,” — that is, their God in covenant; which relation could never be broken. And therefore our Savior proves the resurrection from thence, because if the dead rise not again, the covenant- relation between God and his people must cease, Matthew 22:31,32.

Hence also did they take especial care about their dead bodies and their burial, not merely out of respect unto natural order and decency, but to express their faith of the resurrection. So our apostle says, that “by faith Joseph gave commandment concerning his bones,” Hebrews 11:22; and their disposal into a burying-place is rehearsed by Stephen as one fruit of their faith, Acts 7:15,16. Job gives testimony unto his faith herein, Job 19:25,26. So doth David also, Psalm 16:9,10, and in sundry other places. And Isaiah is express to the same purpose, Isaiah 26:19, “Thy dead shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.” This God proposeth for the comfort of the prophet, and all those who were either persecuted or stain in those days for righteousness’ sake. Their resurrection is both directly and emphatically expressed. And whereas some would wrest the words to signify no more but the deliverance and exaltation of those who were in great distress, yet they must acknowledge that it is expressed in allusion to the resurrection of the dead; which is therefore asserted in the words, and was believed in the church. The same also is taught in Ezekiel’s vision of the vivification of dry bones, Ezekiel 37; which, although it declared the restoration of Israel from their distressed condition, yet it did so with allusion to the resurrection at the last day, without a supposition of the faith whereof the vision had not been instructive. And many other testimonies to the same purpose might be insisted on. I do not, therefore, reckon this a principle of the doctrine of the gospel, absolutely and exclusively unto the revelations of the Old Testament, but on three other reasons: — 1. Because it is most clearly, evidently, and fully taught and declared threin.

It was, as sundry other important truths, made known under the old testament sparingly and obscurely. But “life and immortality,” with this great means of them both, were “brought to light by the gospel,” Timothy 1:10; all things concerning them being made plain, clear, and evident. 2. Because of that solemn confirmation, and pledge of it which was given in the resurrection of Christ from the dead. This was wanting under the old testament, and therefore the faith of men might ofttimes be greatly shaken about it. For whereas death seized on all men, and that penally, in the execution of the sentence of the law, — whence they were for fear of it obnoxious to bondage all their days, Hebrews 2:14,15, — they had not received any pledge or instance of a recovery from its power, or the taking off that sentence and penalty. But Christ dying for us, and that directly under the sentence and curse of the law, yet conquering both death and law, being raised again, the pains or bonds of death being loosed, hath given a full confirmation and absolute assurance of our resurrection. And thus it is said, that “he brought life and immortality to light” by “abolishing of death,” 2 Timothy 1:10; that is, the power of it, that it should not hold us for ever under its dominion, 1 Corinthians 15:54-57. 3. Because it hath a peculiar influence into our obedience under the gospel.

Under the old testament the church had sundry motives unto obedience taken from temporal things, namely, prosperity and peace in the land of Canaan, with deliverance out of troubles and distresses. Promises hereof made unto them the Scripture abounds withal, and thereon presseth them unto obedience and diligence in the worship of God. But we are now left unto promises of invisible and eternal things, which cannot be fully enjoyed but by virtue of the resurrection from the dead. And therefore these promises are made unspeakably more clear and evident, as also the things promised unto us, than they were unto them: and so our motives and encouragements unto obedience are unspeakably advanced above theirs. This may well, therefore, be esteemed as an especial principle of the doctrine of the gospel. And, — (1.) It is an animating principle of gospel obedience, because we are assured thereby that nothing we do therein shall be lost. In general the apostle proposeth this as our great encouragement, that “God is not unrighteous to forget our work and labor of love,” Hebrews 6:10; and shows us the especial way whereby it shall be remembered. Nothing is more fatal unto any endeavors, than an apprehension that men do in them spend their strength in vain, and their labor for nought. This makes the hands of men weak, their knees feeble, and their hearts fearful. Nor can any thing deliver us from a slothful despondency but an assurance that the fruit of our endeavors shall be called over again. And this is given us alone by the faith of the resurrection of the dead, when they shall awake again and sing who dwell in the dust; and then shall “the righteous be had in everlasting remembrance.” Let no man fear the loss of his work, unless it be such as the fire will consume; when it will be to his advantage to suffer that loss, and to have it so consumed. Not a good thought, word, or work, but shall have a new life given unto it, and have as it were a share in the resurrection. (2.) We are assured hereby that such things shall not only be remembered, but also rewarded. It is unto the righteous, as we have observed, not only a “resurrection from the dead,” but a “resurrection unto life,” that is, eternal, as their reward. And this is that which either doth or ought to give life and diligence unto our obedience. So Moses, in what he did and suffered for Christ, had “respect unto the recompence of reward,” Hebrews 11:26. God hath put the declaration hereof into the foundation of all our obedience in the covenant: “I am thy exceeding great reward,” Genesis 15:1 And at the close of it, the Lord Jesus doth not think it enough to declare that he will come himself, but also, that “his reward is with him,” Revelation 22:12. Some have foolishly supposed that this reward from God must needs infer merit in ourselves, whereas “eternal life is the gift of God through Jesus Christ,” and not the wages of our works, as death is of sin, Romans 6:23. It is such a reward as is absolutely a free gift, a gift of grace; “and if by grace, then it is no more of works, otherwise grace is no more grace; but if it be of works, then it is no more grace, otherwise work is no more work,” Romans 11:6.

The same thing cannot be of works and grace also, of our own merit and of the free gift of God. And others, it is to be feared, under a mistaken pretense of grace, do keep off themselves from a due respect unto this gracious reward, which the Lord Christ hath appointed as the blessed issue and end of our obedience. But hereby they deprive themselves of one great motive and encouragement thereunto, especially of an endeavor that their obedience may be such, and the fruits of it so abound, that the Lord Christ may be signally glorified in giving out a gracious reward unto them at the last day. For whereas he hath designed, in his own grace and bounty, to give us such a glorious reward, and intendeth by the operation of his Spirit, to make us fit to receive it, or “meet for the inheritance of the saints in light,” Colossians 1:12, our principal respect unto this reward is, that we may receive it with an advantage of glory and honor unto our Lord Jesus. And the consideration hereof, which is conveyed unto us through the faith of the resurrection, is a chief animating principle of our obedience. (3.) It hath the same respect unto our consolation : “For if in this life only we have hope in Christ, we are of all men most miserable,” 1 Corinthians 15:19; that is, if we regard only outward things in this world, reproaches, scornings, revilings, troubles, persecutions, have been the lot of most of them who so hoped in Christ. ‘But is this all which we shall have from him, or by him?’ Probably as to outward things it will prove so to most of us in this world, if it come not to greater extremities: “Then are we of all men most miserable.” But stay a while; these things will be all called over again at the resurrection (and that is time enough), and all things be put into another posture. See 2 Thessalonians 1:6-10. We have, therefore, no reason to despond for what may befall us in this life, nor at what distress this flesh we carry about us may be put unto. We are, it may be, sometimes ready to faint, or to think much of the pains we put ourselves unto in religious duties, especially when our bodies, being weak and crazy, would willingly be spared, or of what we may endure and undergo; but the day is coming that will recompense and make up all. This very flesh, which we now thus employ under its weaknesses in a constant course of the most difficult duties, shall be raised out of the dust, purified from all its infirmities, freed from all its weaknesses, made incorruptible and immortal, to enjoy rest and glory unto eternity. And we may comfort ourselves with these words, 1 Thessalonians 4:18.

The fourth principle mentioned is kri>ma aijw>nion . This is the immediate consequent of the resurrection of the dead. Men shall not be raised again to live another life in this world, and as it were therein to make a new adventure; but it is to give an account of what is past, and to “receive what they have done in the body, whether it be good or evil.” And because there are no outward, visible transactions between God and the souls of men after their departure out of this world, nor any alteration to be made as to their eternal state and condition, this judgment is spoken of as that which immediately succeeds death itself: Hebrews 9:27, “It is appointed unto all men once to die, but after this the judgment.” This judgment is sure, and there is nothing between death and it that it takes notice of. But as to some, there may be a very long space of time between the one and the other; neither shall judgment be administered until after the resurrection from the dead, and by means thereof. And when all the race of mankind appointed thereunto have lived and died according to their allotted seasons, then shall judgment ensue on them all. Kri>ma is commonly used for a “condemnatory sentence.” There fore some think that it is only the judgment of wicked and ungodly men that is intended. And indeed the day of judgment is most frequently spoken of in the Scripture with respect thereunto. See 2 Thessalonians 1:7-10, Jude 1:14,15, 2 Peter 2:9.

And this is partly because the remembrance of it is suited to put an awe upon the fierceness, pride, and rage, of the spirits of men, rushing into sin as the horse into the battle; and partly that it might be a relief unto the godly under all, either their persecutions from their cruelty, or temptations from their prosperity. But in reality the judgment is genera1, and all men, both good and bad, must stand in their lot therein: “We shall all stand before the judgment-seat of Christ; for it is written, As I live, saith the Lord, every knee shall bow to me,” Romans 14:10,11. And this is that which is here intended. As the resurrection of the dead that precedes belongs to all, so doth the judgment that follows. And this our apostle expresseth by kri>siv , a word of the same original and signification with kri>ma .

This kri>ma , or “judgment,” is said to be aijw>noin . µymlw[ ˆyd is the eleventh fundamental article of the present Jewish creed. Two of the Targums, as a supplement of that speech, which they suppose defective, wyjia; lb,h,Ala, ˆyiqæ rm,aYOwæ , Genesis 4:8, “And Cain said to his brother Abel,” add a disputation between the brothers about eternal judgment, with rewards and punishments; which they suppose Cain to have denied, and Abel to have asserted. And as there is no doubt but that it was one principal article of the faith of the church before the flood, so it is probable that it was much opposed and derided by that corrupt, violent, and wicked generation which afterwards perished in their sins. Hence Enoch’s prophecy and preaching among them was to confirm the faith of the church therein, Jude 1:14,15. And probably the “hard speeches” which are specified as those which God would severely avenge, were their contemptuous mockings and despisings of God’s coming to judgment; as Peter plainly intimates, 2 Peter 3:3-5. This seems to be the great controversy which the church before the flood had with that ungodly generation, namely, whether there were a future judgment or no; in the contempt whereof the world fell into all profligacy of abominable wickednesses. And as God gave testimony to the truth in the prophecy of Enoch, so he visibly determined the whole matter on the side of the church in the flood, which was an open pledge of eternal judgment. And hence these words, “The Lord cometh,” became the appeal of the church in all ages, 1 Corinthians 16:22. Aijw>noin respects not the duration of this judgment, but its end and effect. For it shall not be of a perpetual duration and continuance; which to fancy is both absurd in nature and inconsistent with the proper end of it, — which is, to deliver men over unto their everlasting lot and portion. And it is both curious, needless, and unwarrantable, to inquire of what continuance it shall be, seeing God hath given no revelation thereof. Neither is the mind of man capable of making any tolerable conjecture concerning the process of the infinite wisdom of Christ in this matter. Neither do we know, as to time or continuance, what will be necessary therein, to the conviction and confusion of impenitent sinners, or as to the demonstration of his own righteousness and glory. It may be esteemed an easy, but will be found our safest wisdom, to silence even our thoughts and inquiries in all things of this nature, where we cannot trace the express footsteps of divine revelation. And this judgment is called “eternal,” — 1. In opposition to the temporal judgments which are or have been passed on men in this world, which will be all then called over again and revised.

Especially it is so with respect unto a threefold judgment: — (1.) That which passed upon the Lord Christ himself, when he was condemned as a malefactor and blasphemer. He never suffered that sentence to take place quietly in the world, but from the first he sent his Spirit to argue, reason, and plead his cause in the world, John 16:8-11.

This he ever did, and ever will maintain, by his church. Yet there is no absolute determination of the case. But when this day shall come, then shall he condemn every tongue that was against him in judgment, and all his adversaries shall be confounded. (2.) All those condemnatory sentences, whether unto death or other punishments, which almost in all ages have been given against his disciples or true believers. With the thoughts and prospect hereof did they always relieve themselves under false judgments and cruel executions. For they have had “trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment; they have been stoned and sawn asunder, tempted and slain with the sword; they have wandered about in sheep-skins and goatskins, being destitute, afflicted, tormented; not accepting deliverance,” (upon the world’s terms,) “that they might obtain a better resurrection;” as Hebrews 11:35-37. In all these things they “possessed their souls in patience,” following the example of their Master, “committing themselves unto Him that judgeth righteously,” 1 Peter 2:23. (3.) The false sentences which, under their provocations, professors have passed on one another. See 1 Corinthians 4:3-5. 2. Because it is “judicium inevitabile,” an “unavoidable sentence,” which all men must stand or fall by; for “it is appointed unto all men once to die, and after that is the judgment.” This judgment is no more avoidable unto any man than death itself, from which the experience of some thousands of years leaves unto men no hope of escape. 3. Because in it and by it an unchangeable determination of all men’s estate and condition is made for eternity, — the judgment which disposeth of men unalterably into their eternal estate, whether of blessedness or of misery.

Two things must be yet further spoken unto, to clear this great principle of our faith: first, the general nature of this eternal judgment; and then the evidences we have of its truth and certainty. First, The general concerns of this eternal judgment are all of them plainly expressed in the Scriptures, which declare the nature of it: — 1. As to its time, there is a determined and unalterable day fixed for it: “God hath appointed a day wherein he will judge the world in righteousness,” Acts 17:31. And this time is commonly called “the day of judgment,” Matthew 10:15, 11:22, 24, 12:36; Mark 6:11; Peter 2:9; 1 John 4:17. And this day being fixed in the foreknowledge and determinate counsel of God, can no more be either hastened or deferred than God himself can be changed. Until this appointed time comes, whatever falls out, he will satisfy his wisdom and glory in his ordinary government of the world, interwoven with some occasional extraordinary judgments; and therein he calls all his own people to be satisfied. For this precise time, the knowledge of it is among the principal secrets of his sovereignty, which he hath, for reasons suited to his infinite wisdom, laid up in his own eternal bosom. Hence is that of our Savior, “Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son,” (that is, in and by the human nature,) “but the Father,” Mark 13:32; which is the highest expression of an unrevealable divine secret. God hath not only not revealed it, but he hath decreed not to reveal it. All inquiries about it are not only sinfully curious, but foolish and impious. Then it is certain, when all things foretold in the Scripture are accomplished, when the obedience of all the elect is completed, and the measure allotted unto the wickedness of the world in the patience of God is filled up; then, and not before, the end shall be. In the meantime, when we see a man old, weak, diseased, nature being decayed and infirmities abounding, we may judge that his death is not far off, though we know not when he will die: so, seeing the world come to that state and condition, so weakened and decayed as unto its principal end that it is scarce any longer able to bear the weight of its own wickedness, nor supply the sinful lusts of its inhabitants; seeing all sorts of sins, new and old, heard and unheard of, perpetrated everywhere in the light of the sun, and countenanced with atheistical security; as also, considering that the gospel seems to have finished its work where it is preached, with all sorts of signs of the like nature, — we may safely conclude that the end of all things is approaching. 2. There is the judge, which is Jesus Christ. Originally and absolutely this is the judgment of God, of him who made the world; and therefore is it often said that God shall judge the world, Deuteronomy 32:35,36; Ecclesiastes 12:14. “God, the judge of all,” Hebrews 12:23. But the actual administration of it is committed unto Jesus Christ alone, to be exercised visibly in his human nature, Romans 14:10; Daniel 7:13; Matthew 16:27, 19:28; John 5:22-27; Acts 17:31; 2 Corinthians 5:10; 1 Thessalonians 4:16; 2 Thessalonians 1:7, and many other places. And herein, in the same individual person, he shall act the properties of both his natures. For as he shall visibly and gloriously appear in his human nature exalted to the supreme place of judicature, and invested with sovereign power and authority over all flesh, Daniel 7:13; Matthew 24:30; 1 Thessalonians 4:16; Romans 14:10; so he shall act the power and omniscience of his deity in upholding the whole state of the creation in judgment, and in the discovery of the hearts and comprehension of the thoughts, words, and actions of all the children of men, from the beginning of the world unto the end thereof. And herein, as all the holy angels shall accompany him, and attend upon him, as ministers, assistants, and witnesses unto his righteous judgments, Matthew 25:31; Luke 9:26; Jude 1:14,15; Daniel 7:10; so also in the judgment of fallen angels and the reprobate world, the saints, acquitted, justified, glorified in the first place, shall concur with him in this judgment, by applauding his righteousness and holiness with their unanimous suffrage, Isaiah 3:14; Matthew 19:28; 1 Corinthians 6:2,3. For, — 3. As to the outward manner of this judgment, it shall be with solemnity and great glory, 2 Thessalonians 1:7-10; Jude 1:14,15; Daniel 7:9,10; Revelation 20:11,12. And this shall be partly for the demonstration of the glory and honor of Jesus Christ, who hath been so despised, reproached, persecuted in the world; and partly to fill the hearts of sinners with dread and terror, as Revelation 6:15-17, where this judgment is represented. And the order of this judgment will be, — (1.) That all the elect shall first be acquitted and pronounced blessed; for they join in with the Lord Christ in the judgment of the world, which they could not do if themselves were not first freed and exalted. (2.) The devil and his angels shall be judged, and that on three general heads: — [1.] Of their original apostasy; [2.] Of the death of Christ; [3.] Of persecution. (3.) The world of wicked men; probably, [1.] Hypocrites in the church; [2.] All others without. For, — 4. The -persons to be judged are, (1.) Fallen angels, 1 Corinthians 6:3; 2 Peter 2:4; Jude 1:6; Matthew 25:41. (2.) All men, universally, without exception, Isaiah 45:23; Romans 14:9,10; Matthew 25:31,32. In especial, [1.] All the godly, all such as have believed and obeyed the gospel, shall be judged, Luke 21:36; Romans 14:12; 2 Timothy 4:8: whether all their sins shall be then called over and made known unto others, seeing they are known to Him who is more in himself and unto us than all the world besides, I question. [2.] All the ungodly and impenitent sinners, Deuteronomy 32:35; 2 Peter 2:9; Jude 1:15. 5. The rule whereby all men shall be judged is the law of their obedience made known unto them. As, (1.) The Gentiles before the coming of Christ shall be judged by the law of nature, which all of them openly transgressed, Romans 2:12-14. (2.) The Jews of the same time by the law, and the light into redemption from sin superadded thereunto; that is, by the rule, doctrine, precepts, and promises, of the law and prophets. (3.) The gospel unto all men unto whom it hath been offered or preached, Romans 2:16. The rule of judgment at the last day neither is nor shall be any other but what is preached every day in the dispensation of the gospel. No man shall be able to complain of a surprisal, or pretend ignorance of the law whereby he is to be judged. The sentence of it is proposed unto them continually. In the word of the gospel is the eternal condition of all the sons of men positively determined and declared. And all these things are at large insisted on by others. Secondly, The evidence which God hath given concerning this future judgment, whereon the certainty of it as to us doth depend, may also be considered; and, — 1. God hath planted a presumption and sense of it on the minds and hearts of men by nature, from whence it is absolutely and eternally inseparable.

Conscience is nothing but that judgment which men do make, and which they cannot but make, of their moral actions with reference unto the supreme future judgment of God. Hence the apostle treating of this future judgment, Romans 2:12-16, diverts to show what evidence all mankind had in the meantime that such a judgment there should be, verses 14, 15; and this he declares to consist in their own unavoidable thoughts concerning their own actions, good or evil. This in the meanwhile accused them, and forced them to own a judgment to come. Yea, this is the proper language of conscience unto sinners on all occasions. And so effectual was this evidence on the minds of the heathen, that they generally consented into a persuasion, that by ore or other, somewhere or other, a future judgment would be exercised with respect unto things done in this world.

Fabulous inventions and traditions they mixed in abundance with this conviction, as Romans 1:21; but yet this made up the principal notions whereby a reverence unto a divine Being was preserved in their minds.

And those who were wise and sober among them thought it sufficient to brand a person as impious and wicked, to deny an unseen judgment of men’s actions out of this world; wherewith Cato reproached Caesar in the business of Catiline. This sense being that which keeps mankind within some tolerable bounds in sin, the psalmist prays that it may be increased in them, Psalm 10:13. See Genesis 20:11. 2. The working of reason on the consideration of the state of all things in this world, complies with the innate principles and dictates of conscience in this testimony. We suppose those concerning whom we treat do own the being of God, and his providence in the government of the world.

Others deserve not the least of our consideration. Now those who are under the power of that acknowledgment and persuasion must and do believe that God is infinitely just and righteous, infinitely wise and holy, and that he cannot otherwise be. But yet when they come to consider how these divine properties are exerted in the providential government of the world, which all ages, persons, and places, must of necessity be subject unto and disposed by, they are at a loss. The final impunity of flagitious sinners in this world; the unrelieved oppressions, afflictions, and miseries of the best; the prosperity of wicked, devilish designs; the defeating and overthrow of holy, just, righteous undertakings and endeavors; promiscuous accidents to all sorts of persons, however differenced by piety or impiety; the prosperous course of men proud and blasphemous, who oppose God in principles and conversation as far as they are able; the secret, undiscovered murders of martyrs and innocents in inquisitions and dungeons; the extreme confusion that seems to be in all things here below; with other things of the like kind innumerable, are ready to gravel and perplex the minds of men in this matter. They have greatly exercised the thoughts even of the saints of God, and tried their faith, as is evident, Psalm 78:4-17; Jeremiah 12:1,2; Habakkuk 1:3,4,13; Job 21:5-8, etc. And the consideration hereof turned some of the wisest heathens unto atheism or outrageous blasphemies at their dying hours. But in this state even reason, rightly exerted, will lead men to conclude, that, upon the supposition of a divine Being and providence, it must needs be that all these things shall be called over again, and then receive a final decision and determination, whereof in this world they are not capable. And among the heathens there were proverbial speeches, which they uttered on occasion of great distresses, which signified no less; as, “Est profecto Deus qui haec videt.” For, — (1.) Upon a due examination it will quickly appear, that the moral actions of men with respect unto God, in the way of sin and obedience, are such as that it is utterly impossible that judgment should be finally exercised towards them in things visible and temporal, or that in this world they should receive “a just recompence of reward.” For whereas they have an aspect unto men’s utmost end, which is eternal, they cannot be justly or rightly stated but under punishments and rewards eternal, Romans 1:32; 2 Thessalonians 1:6. Seeing, therefore, no full judgment can possibly pass upon the sins of men in this world, because all that can befall them is infinitely short of their demerit, even reason itself cannot but be satisfied that God, in his infinite wisdom and sovereignty, should put off the whole judgment unto that day, wherein all penalties shall be equalled to their crimes, and rewards unto obedience. So when our apostle reasoned before Felix about “righteousness and temperance,” knowing how unavailable his arguments would be without it against the contrary sin and evil, from the impunity and prosperity of such sinners in the world, to make them effectual he adds the consideration of the “judgment to come,” Acts 24:25. Here reason may relieve itself in the midst of all cross occurrences of providence, and such as are not only contrary to our desires, but directly opposite unto our judgments as to what is suitable to infinite justice and wisdom. The final determination of things is not made here; nor is it possible it should so be, on the ground now assigned. (2.) Should God take men off from a respect unto future eternal judgment, and constantly dispense rewards and punishments in this world, according unto what the wisest of men can apprehend just and equal (which, if any thing, must satisfy, without a regard to eternal judgment), as it would be most unequal and unrighteous, so it might be an occasion of greater wickedness than the world is yet pestered withal. Unrighteous and unequal it must be unavoidably, because the judgment supposed must pass according unto what men are able to discern and judge upon; that is, outward actions only. Now this were unrighteous in God, who sees and knows the heart, and knows that actions have their good and evil, if not solely, yet principally, from their respect thereunto. “TheLORD is a God of knowledge, and by him actions are weighed,” said Hannah, when Eli judged her drunk, but God saw that she prayed, 1 Samuel 2:3. There is nothing more evident than that it is inconsistent with and destructive of all divine perfections, that God should pass a decretory sentence on the actions of men according to what appears unto us to be just and equal.

This, therefore, God declines, namely, to judge according to a rule that we can comprehend, Isaiah 11:3, Romans 2:2. But, — (3.) Suppose that God should in this world distribute rewards and punishments constantly according to what he sees in the hearts and inward dispositions of the minds of men, it is no less evident that it would fill all men with unspeakable confusion, and prevail with them to judge that indeed there is no certain rule of judgment, no unmovable bounds and limits of good and evil; seeing it would be absolutely impossible that by them the judgments of God should be reduced unto any such rules or bounds, the reasons of them being altogether unknown. This the Scripture plainly owns, Psalm 77:19, 36:6. Wherefore, — (4.) Should God visibly and constantly have dispensed rewards and punishments in this world according to the rule of men’s knowledge, comprehension, and judgment, — which alone hath an appearance of being satisfactory, — it would have been a principle, or at least the occasion, of a worse kind of atheism than any yet the earth hath been pestered withal.

For it could not have been but that the most would have made the judgment of man the only rule of all that they did, which God must be obliged to comply withal, or be unrighteous; which is absolutely to dethrone him, and leave him only to he the executioner of the wills and reasons of men. But from all these, and the like perplexities, reason itself may quietly take sanctuary in submission unto sovereign Wisdom as to present dispensations, in a satisfaction that it is not only suitable unto, but necessary on the account of divine justice, that there should be a future eternal judgment, to pass according to truth upon all the ways and actions of men. And hereby doth God keep up in the hearts of men a testimony unto this great principle of our profession. Therefore, when our apostle reasoned before Felix concerning such duties and sins as were discoverable by the light of nature, namely, righteousness and temperance, — with respect to both which he was openly and flagitiously guilty, — he adds this principle concerning judgment to come; the truth whereof the conscience and reason of the wretch himself could not but comply withal, Acts 24:25. 3. God hath given testimony hereunto in all the extraordinary judgments which he hath executed since the foundation of the world. It is not for nothing that he doth sometimes, that he doth so frequently, go out of or beside the common beaten tracks and paths of providence. He doth it to intimate unto the world, that things are not always to pass at their present rate, but are one day to be called to another account. In great.judgments “the wrath of God is revealed from heaven against the ungodliness of men,” Romans 1:1 8; and an intimation is given of what he will further do hereafter. For as “he leaves not himself without witness” in respect of his goodness and patience, “in that he doeth good, and giveth rain from heaven, and fruitful seasons; filling men’s hearts with food and gladness,” Acts 14:17; so he gives testimony to his righteousness and holiness in the judgments that he executes, Psalm 9:16. For whereas goodness and mercy are the works wherein God is as it were delighted, he gives testimony unto them, together with his patience and long-suffering, in the ordinary course of his dispensations; but judgment in severity he calls “his strange work,” that which he proceeds not unto but on great provocations, Isaiah 28:21, — he satisfieth his holy wisdom with some extraordinary necessary instances of it. And thus he hath himself singled out some particular instances, which he gave on purpose that they might be as pledges of the future judgment, and hath given us a rule in them how we are to judge of all his extraordinary acts of the same kind. Such was the flood whereby the world was destroyed in the days of Noah; which Peter affirms expressly was a type to shadow out the severity of God in the last final judgment, 2 Peter 2:5, 3:5-7. Of the like nature was his “turning the cities of Sodom and Gomorrah into ashes, condemning them with an overthrow, making them an ensample unto those that after should live ungodly,” 2 Peter 2:6. He made them a terrifying example, “that others should hear, and fear, and do no more so presumptuously.” But now, whereas God hath not, in the space of four thousand years, brought any such judgment on any other places or persons, if this example had respect only unto this world, it must needs have lost all its force and efficacy upon the minds of sinners. Wherefore it did nearly respect the judgment to come, God giving therein an instance what obstinate and profligate sinners are to look for at that great day. Wherefore Jude says expressly, they are “set forth for an example, suffering the vengeance of eternal fire,” verse 7.

And this is the language of all God’s extraordinary judgments either on persons or places in the world. Let men’s sins be what they will, God can endure in his long-suffering the sins of one as well as another, among “the vessels of wrath” that are “fitted for destruction,” and so he doth ordinarily, or for the most part; but yet he will sometimes reach out his hand from heaven in an extraordinary instance of vengeance, on purpose that men may know that things shall not for ever be passed over in such a promiscuous manner, but that he hath “appointed another day wherein he will judge the world in righteousness.” And for this reason such signal judgments as are evidences of the future eternal judgment of God, are in the Scripture expressed in words that seem to declare that judgment itself, rather than the types of it, Isaiah 34:4; Revelation 6:13,14; Daniel 7:9,10; Matthew 24:29,30. But, — 4. God hath not absolutely intrusted the evidence and preservation of this important truth, which is the foundation of all religion, unto the remainders of innate light in the minds and consciences of men, which may be variously obscured, until it be almost utterly extinguished; nor yet unto the exercise of reason on the consideration of the present administration of providence in this world, which is ofttimes corrupted, depraved, and rendered useless; nor yet unto the influence which extraordinary judgments may have upon the minds of men, which some fortify themselves against by their obstinacy in sin and security; but he hath abundantly testified unto it by express revelation from the beginning of the world, now recorded in his word, by which all men must be tried, whether they will or no. It may not be doubted but that Adam was acquainted with this truth immediately from God himself. He was so, indeed, in the commination given against sin at first, especially as it was explained in the curse after he had actually sinned. And this was that which was taught him in the threatening, and which his eyes were open to see clearly after his fall, when he immediately became afraid of God as his judge, Genesis 3:10. Nor can it be doubted but that he communicated the knowledge of it unto his posterity. But whereas they quickly, in that profligacy in all wickedness which they gave themselves unto, had, together with all other sacred truths, lost the remembrance of it, or, at least, practically despised and scoffed at the instruction which they had received therein, God knowing the necessity of it, either to restrain them in their flagitious courses, or to give them a warning that might leave them without excuse, makes a new express revelation of it unto Enoch, and by him to mankind: Jude 1:14,15, “For Enoch, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of his saints, to execute judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him.”

And this is the second new revelation that is recorded before the flood.

There were two revelations that were the foundation of the church; the one concerning future judgment, in the threatening; the other concerning the recovery and restoration of mankind, in the promise. Both seem to have been equally neglected by that cursed generation. But God solemnly revived them both; the first by Enoch, the latter by Noah, who was the “preacher of righteousness,” 2 Peter 2:5, in whom the Spirit of Christ preached unto them who are now in prison, 1 Peter 3:19,20. And this old prophecy was revived by the Holy Ghost, partly that we might know that God from the beginning of the world gave public testimony unto and warning of his future eternal judgment; and partly to acquaint us that in the latter days men would break out into an excess and outrage in sin and wickedness, like that of those before the flood, wherein it would be necessary that they should be restrained, or terrified, or warned, by preaching unto them this truth of the judgment to come. After this the testimonies given unto it in the scriptures both of the 01d and New Testaments do so abound, and are so obvious to all, that it is no way needful particularly to produce them.

This principle being thus cleared and confirmed, it may not be amiss to show what practical improvement it doth require. And, — Obs. V. It is manifest that there is no duty in religion that is not, or ought not to be, influenced by the consideration of it.

I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself: — 1. Ministers of the gospel ought to dwell greatly on the consideration of it, as it is represented in its terror and glory, that they may be excited and stirred up to deal effectually with the souls of men, that they fall not under the vengeance of that day. So our apostle affirms that it was with himself; for having asserted the truth and certainty hereof in these words, “For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done,” he adds thereunto, “Knowing therefore the terror of the Lord, we persuade men,” 2 Corinthians 5:10,11; — ‘Duly considering what will be the state of things with all men in that day, how dreadful the Lord Christ will be therein unto impenitent sinners, and what “a fearful thing it is to fall into the hands of the living God,” I use all diligence to prevail with men to get such an interest in the peace and reconciliation tendered in the gospel, that they may be accounted worthy to stand in that day.’ See Colossians 1:28. And without a continual due apprehension hereof, it cannot be but that men will grow cold, and dead, and formal in their ministry. If the judgment-seat of Jesus Christ be not continually in our eye, whatever other motives we may have unto diligence in our work, we shall have little regard to the souls of men, whether they live or die in their sins: without which, whatever we do is of no acceptance with God. 2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments, and those evils wherewith it is usually accompanied. So it is made use of by our blessed Savior, Luke 21:34-36; and so by our apostle, 1 Thessalonians 5:2-8. And this also is expressed in the type of it, or the flood in the days of Noah; — nothing in it was more terrible unto men than that they were surprised in the midst of their enjoyments and employments, Matthew 24:38,39. 3. It is in like manner frequently applied unto the consolation o/believers, under the troubles, difficulties, and persecutions, which in this life they undergo, 2 Thessalonians 1:6-10: even the terror and the glory of it, with the vengeance which shall be executed in it, are proposed as the matter of highest consolation unto believers; as indeed they are, on many accounts not here to be insisted on. See Isaiah 35:3,4; Luke 21:28,31; Revelation 19:1-7. And therefore are we required to look for, long for, and, what lies in us, hasten to this day of the Lord, when, on all accounts, our joy shall be full, 2 Timothy 4:8; Revelation 22:20. 4. It is in like manner everywhere applied to the terror of ungodly and impenitent sinners, 1 Thessalonians 5:2,3; 2 Thessalonians 1:6-9; Jude 1:14,15, and in many other places not to be numbered.

And unto these ends, in an especial manner, is the consideration of it to be by us improved.

These, therefore, (that we may return to the text,) are those fundamental principles of Christian religion which the apostle calls “the doctrine of baptisms and the laying on of hands.” This is a summary of that doctrine wherein they were to be instructed who were to be baptized, and to have imposition of hands thereon.

But there occurs no small difficulty from the use of the word “baptisms,” in the plural number; for it is not anywhere else in the Scripture so used, when the baptism of the gospel is intended, and the Jewish washings are often so expressed. The Syriac interpreter, which is our most ancient translation, renders it in the singular number, “baptism;” but because there is a full agreement in all original copies, and the ancient expositions also concur therein, none have yet adventured to leave the original, and follow that translation, but all generally who have commented on the place have considered how the word may be understood and explained. And herein they have fallen into such various conjectures as I shall not spend time in the consideration and refutation of, but content myself with the naming of them, that the reader may use his own judgment about them. Some, therefore, suppose that mention is made of “baptisms” because of the baptism of John and Christ, which, as they judge, were not only distinct but different. But the Jews were indifferently baptized by the one or the other, and it was but one ordinance unto them. Some, because of the many baptisms or washings among the Jews, into the room of all which the mystery of our baptism doth succeed. But this of all other conjectures is the least probable; and if any respect could be had thereunto, it would have been necessary to have mentioned “baptism” in the singular number.

Some think respect is had unto the several sorts of gospel baptism, which are usually referred unto three heads, “fluminis,” “fiaminis,” “sanguinis,” — of the water by external washing, of the Spirit by internal purifying, of afflictions unto blood by both. And thus the apostle should not only intend the baptism of water, but also the whole spiritual cleansing of the soul and conscience, which was required of men at their initiation into Christian religion, called ejperw>thma suneidh>sewv ajgaqh~v , 1 Peter 3:21; with a purpose to seal their confession with their blood if called thereunto, and therein being baptized with the baptism wherewith the Lord Christ in his sufferings was baptized, Matthew 20:23. And this hath in it much of probability, and which, next unto what I have fixed on, I should embrace. Some suppose regard may be had unto the stated times of baptism, which were fixed and observed in the primitive church, when they baptized persons publicly but twice or thrice in the year. But it is certain that this custom was not then introduced. Some betake themselves unto an enallage of number; which, indeed, is not unusual, but there is nothing here in the text to give countenance unto a supposition of it.

Wherefore the most general interpretation of the words and meaning of the apostle is, that although baptism be but one and the same, never to be repeated or reiterated on the same subject, nor is there any other baptism or washing of the same kind, yet because the subjects of it, or those who were baptized, were many, every one of them being made partakers of the same baptism in special, that of them all is called “baptisms,” or the baptism of the many.

All persons who began to attend unto the gospel were diligently instructed in the fore-mentioned principles, with others of an alike nature (for they are mentioned only as instances), before they were admitted unto a participation of this ordinance, with imposition of hands that ensued thereon; these, therefore, are called the “doctrine of baptisms,” or the catechetical fundamental truths wherein those to be baptized were instructed, as being the things whereof they were to make a solemn profession.

But if we shall follow the other interpretation, and suppose that this “doctrine of baptisms” is an expression of a distinct principle by itself, then cannot the word by any means be restrained unto the baptism by water only. For although this be an important head of Christian doctrine, namely, the declaration, use, and end of our sacramental initiation into Christ and the profession of the gospel, yet no reason can be given why that should be called “baptisms,” seeing it hath respect only to the thing itself, and not to the persons who are made partakers of it.

Admit, therefore, of this sense, that it is the doctrine concerning baptisms which is intended, and then the whole of what is taught, or the substance of it, concerning the sanctification and purification of the souls of men in their insition into and union with Christ, outwardly expressed in the sign of baptism, and wrought inwardly by the Spirit and grace of God, through the efficacy of the doctrine of the gospel, in opposition to all the legal and carnal washings among the Jews, is intended hereby. So the Lord Christ “loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word,” Ephesians 5:25,26.

And indeed the doctrine hereof is among the rudiments of Christian religion.

But I yet adhere to the former exposition, and that also because unto “baptisms,” “imposition of hands,” whose nature we must nextly inquire into, is added.

Some suppose that by this imposition of hands that rite in the church which was afterward called “confirmation,” is intended. For whereas there were two sorts of persons that were baptized, namely, those that were adult at their first hearing of the gospel, and the infant children of believers, who were admitted to be members of the church; the first sort were instructed in the principles mentioned before they were admitted unto baptism, by the profession whereof they laid the foundation of their own personal right thereunto; but the other, being received as a part and branches of a family whereupon the blessing of Abraham was come, and to whom the promise of the covenant was extended, being thereon baptized in their infancy, were to be instructed in them as they grew up unto years of understanding. Afterwards, when they were established in the knowledge of these necessary truths, and had resolved on personal obedience unto the gospel, they were offered unto the fellowship of the faithful. And hereon, giving the same account of their faith and repentance which others had done before they were baptized, they were admitted into the communion of the church, the elders thereof laying their hands on them in token of their acceptation, and praying for their confirmation in the faith. Hence the same doctrines became previously necessary unto both these rites; — before baptism to them that were adult; and towards them who were baptized in infancy, before the imposition of hands. And I do acknowledge that this was the state of things in the apostolical churches, and that it ought to be so in all others. Persons baptized in their infancy ought to be instructed in the fundamental principles of religion, and make profession of their own faith and repentance, before they are admitted into the society of the church. But that in those first days of the first churches, persons were ordinarily after baptism admitted into their societies by imposition of hands, is nowhere intimated in the Scripture. And the whole business of confirmation is of a much later date, so that it cannot be here intended. For it must have respect unto, and express somewhat that was then in common use.

Now there is mention in the Scripture of a fourfold imposition of hands used by the Lord Christ and his apostles. The first was peculiar unto his own person, in the way of authoritative benediction. Thus, when he owned little children to belong to his covenant and kingdom, “he put his hands on them, and blessed them,” Mark 10:16. But this was peculiar to himself, who had all blessings in his power; and hereof this is the only instance. Secondly, This rite was used in the healing of diseases. They laid their hands on sick, weak, and impotent people, healing them in a miraculous manner, Luke 4:40; Mark 16:18; Acts 28:8. This was the sign of the communication of healing virtue from the Lord Christ by their ministry. Thirdly, Imposition of hands was used in the setting apart of persons to the office and work of the ministry, 1 Timothy 4:14, 5:02; Acts 6:6. The rite herein was derived from the Old Testament, Numbers 8:10; the whole congregation laid their hands on the Levites in their consecration. And it was of old of common use among the Jews in the dedication of their rulers, rabbis, or teachers, being called by them µydy hkyms . Fourthly, It was used by the apostles in the collation of the supernatural spiritual gifts of the Holy Ghost unto them who were baptized, Acts 8:17, 19:6. In no other duties of religion was this rite made use of, as to any mention that is made thereof in the New Testament, or records concerning the practice of the primitive churches.

The first of these, as we observed, was only a personal action of our Lord Jesus Christ, and that in one single instance; so not here intended. The second was extraordinary also, and that wherein the generality of Christians were not concerned; nor can any reason be given why the mention of a thing extraordinary, occasional, and temporary, should be here inserted. The third was a rite of standing use in the church, and that wherein church-order is much concerned. But as to the use of it, one sort of persons only was concerned threin. And no just reason can be given why the apostle, from the doctrine of the first intrants of Christian religion, should proceed to the ordination of ministers, omitting all other rites of the church, especially that of the supper of the Lord, wherein so great a part of the worship of the church consisted. Besides, there is no ground to give a probability that the apostle should insert the observation of this rite, or the doctrine concerning it, in the same order and under the same necessity with those great fundamentals of faith, repentance, the resurrection, and eternal judgment.

Wherefore the imposition of hands in the last sense mentioned is that which most probably is intended by our apostle. For, 1. Adhering to our first interpretation as the most solid and firm, the “imposition of hands” intended, is a description of the persons that were to be instructed in the other fundamental principles, but is no principle itself. And this is not applicable unto any other of the uses of this rite.

For, 2. This “laying on of hands” did commonly, if not constantly in those days, accompany or immediately follow baptism, Acts 8:13-17, 19:6.

And a thing this was of singular present use, wherein the glory of the gospel and its propagation were highly concerned. This was the state of things in the world: When, upon the preaching of the gospel, any were converted unto Christ, and upon their profession of faith and repentance were baptized, the apostles present (or if near unto them, they came on that purpose) laid their hands on them, whereon they received the Holy Ghost in a supernatural communication of evangelical gifts. And this, next to the preaching of the word, was the great means which the Lord Christ made use of in the propagation of the gospel. By the word he wrought internally, on the minds and consciences of men; and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached, by what in an extraordinary manner was objected to their external senses. And this was not confined unto a few ministers of the word, and the like, but, as it appears from sundry places of Scripture, was common almost unto all believers that were baptized, Galatians 3:5; Corinthians 14:3. In the verse following mention is made of those who were made “partakers of the Holy Ghost,” — that is, of his miraculous gifts and operations, which were communicated by this imposition of hands; which therefore refers unto the same. After these times this rite was made use of on other occasions of the church, in imitation, no doubt, of this extraordinary action of the apostles; but there is no mention of it in the Scripture, nor was it in use in those days, and therefore cannot be here intended. And this is the most genuine interpretation of this place. Those mentioned were “the principles of the doctrine of Christ;” wherein, among others of the same importance, they were to be well instructed who were to be baptized, and thereon to have hands laid on them, whereby the extraordinary gifts of the Holy Ghost were communicated unto them.

But we shall allow a room also for that other exposition of the words which is more generally received, and in the exclusion whereof, because it complies with the analogy of faith, I dare not be peremptory. And this is, that “the doctrine of laying on of hands” maketh one distinct principle of Christianity by itself. But then the thing signified is principally intended, namely, the communication of the Holy Ghost unto believers in his gifts and graces, ordinary and extraordinary, whereof this rite was the external sign. And as this was peculiar to the gospel, so it contained the principal verification of it. And this it did sundry ways: — 1. Because the promises of the Lord Christ for the sending of him were eminently and visibly accomplished. It is known that when he was leaving the world he filled his disciples with an expectation of his sending the Holy Ghost unto them; and he did not only propose this promise as their great supportment during his absence, but also suspended on its accomplishment all the duty which he required from them in the office he had called them unto. Therefore he commanded them to abide quietly at Jerusalem, without any public engagement into their work, until they had received the promise of the Spirit, Acts 1:4,8. And when this was done, it gave a full and glorious testimony, not only unto his truth in what he had told them in this world, but also unto his present exaltation and acceptation with God, as Peter declares, Acts 2:33. 2. His gifts themselves were such, many of them, as consisted in miraculous operations, whereby God himself gave immediate testimony to the truth of the gospel: Hebrews 2:4, “God himself bearing witness,” (to the preachers of it,) “both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost.” This made the doctrine concerning them of unconceivable importance unto believers of those days, as that whereby their faith and profession were eminently justified in the face of the world. 3. This dispensation of the Holy Ghost was peculiar to the times of the gospel, and was in itself a sufficient proof of the cessation of all legal ordinances. For it was the principal prophecy and promise under the old testament, that in the days of the Messiah the Holy Ghost should be so poured out, as I have at large elsewhere declared. And it was to be a consequent of his glorification, John 7:38,39. Hence, by the argument of their receiving the Spirit, our apostle proves to the Galatians their freedom from the law, Galatians 3:2. Wherefore, 4. The doctrine concerning this dispensation of the Spirit was peculiar to the gospel, and so might be esteemed an especial principle of its doctrine.

For although the church of the Jews believed in the Holy Ghost as one person in the Trinity, after their obscure manner of apprehension, yet they were strangers unto this dispensation of him in his gifts, though promised under the old testament, because not to be accomplished but under the new. Yea, John the Baptist, who in light into the mystery of the gospel outwent all the prophets that were before him, yet had not the knowledge hereof communicated unto him. For those who were only baptized with his baptism, and initiated thereby into the doctrine of repentance for the forgiveness of sins, “had not so much as heard whether there were any Holy Ghost;” that is, as unto this dispensation of him, Acts 19:2,3. Hereupon our apostle, instructing them in the doctrine of the gospel, made use of this rite of the imposition of hands; whereon “the Holy Ghost came on them, and they spake with tongues, and prophesied,” verse 6. This, therefore, being so great and important a concern of the gospel, and this being the rite appointed to represent it by, the doctrine concerning it, — namely, the promise of Christ to send the Holy Ghost, with the nature, use, and end of the gifts which he wrought in believers, — is expressed, and reckoned among the first principles of Christian religion.

But the reader is at liberty to follow whether of these interpretations he pleaseth. And from the whole of what hath been discoursed we may take the ensuing observations: — Obs. VI. Persons to be admitted into the church, and unto a participation of all the holy ordinances thereof, had need be well instructed in the important principles of the gospel. — We have here the rule of the apostle, and example of the primitive churches, for the ground of this doctrine. And it is necessary that such persons should be so instructed on their own part, as also on the part of the church itself. On their own part, because without it the ordinances themselves will be of little use unto them; for what benefit can any receive from that whose nature and properties he is unacquainted withal? And neither the nature nor use of the ordinances of the church can be understood without a previous comprehension of the fundamental principles of the gospel, as might be easily demonstrated. And it is so on the part of the church; for the neglect hereof was the chiefest occasion of the degeneracy of most churches in the world. By this means were the societies of them filled with ignorant, and consequently profane persons, by whom all their administrations were defiled, and themselves corrupted, as I have showed elsewhere. When once the care and diligence of the first churches, in the instruction of those whom they admitted into their communion, were laid aside, and an empty form taken up in the room of sedulous teaching, the churches themselves hastened into a fatal apostasy.

Obs. VII. It is not the outward sign, but the inward grace, that is principally to be considered in those ordinances or observances of the church which visibly consist in rites and ceremonies, or have them accompanying of them. — As in the rite of imposition of hands, the dispensation of the Holy Ghost was principally to be considered.

VERSE 3.

Kai< tou~to poih>somen , ejanper ejpitre>ph| oJ Qeo>v . f2 And this will we do, if so be that God permit.

These words contain two things: — 1. The resolution of the apostle as to the matter and occasion before him: “And this will we do.” 2. A limitation of that resolution by an express submission to the will and pleasure of God: “If so be that God permit.”

As to the sense of the first, it is plain that the apostle in theforegoing verses had proposed or mentioned two things of very diverse natures. The first whereof is, “going on to perfection;” and the other, the “laying again of the foundation,” verse 1. Hence it is doubted and inquired whether of these it be that the apostle hath respect unto in these words, “And this will we do.” “This will we do;” that is either, “We will go on to perfection,” which was exhorted unto, verse 1, and so is the more remote antecedent; or “This will we do, laying again the foundation,” which is the next antecedent, whereunto tou~to seems to relate. And this sundry expositors adhere unto.

But there are some things which make it evident that respect is had herein to the former and more remote antecedent, namely, “going on to perfection.” And they are, first, what the apostle saith, and then what he doth. 1. In what he saith, his manner of expressing these things is considerable; for as to the latter, he twice intimates his intention to omit their further handling: “Therefore leaving,” or at present omitting, “the principles of the doctrine of Christ;” and, “not laying again the foundation,’’ verse 1.

Hereunto if we refer these words, “And this will we do, if God permit,” they rather signify the present leaving of them than their further handling; and he not only declares his resolution to omit them, but also gives a sufficient reason why he would do so. And this is expressed in the last verses of the chapter foregoing. They had already had both time and means sufficient for their instruction in these principles: so that to inculcate them on those by whom they were learned and received was needless; and for those who had either not received them or rejected them, it was to no purpose further to treat with them about these things; which he confirms with a severe reason and dreadful consideration, verses 4-8. But things are otherwise expressed concerning the other antecedent. He speaks of it positively as that which was in his purpose and design. ‘“Let us,” saith he, “go on to perfection,” I in teaching, you in learning; “and this will we do, if God permit.”’ 2. His intention is no less evident from what he doth in this epistle. There is, indeed, in this chapter and the last chapter of it, mention made about repentance, faith, patience, obedience, the worship of God, and the like; but not as principles of doctrine, to be laid as a foundation, but as graces to be practiced in the course of their edification. But the main business he undertakes, and the work which he pursues, is the carrying on of these Hebrews to perfection by the declaration of the most sublime mysteries of the gospel, especially that which is among the chiefest of them, namely, the priesthood of Christ, and the prefiguration of it by that of Melchisedec. The whole series of this discourse depends on Hebrews 5:10,11. Having declared unto them that he had many things to instruct them in concerning the priesthood of Christ, as shadowed out in the person and office of Melchisedec, he lets them know that he had also sundry discouragements in his design; which yet were not such but that he would break through them and pursue his intention. Only, to make his way as smooth and plain as conveniently he could, he deals with them a while about the removal of those hinderances which lay in his way on their part, and then returneth directly to his first proposal, and the handling of it, in the last verse of this chapter. This, therefore, is the sense of these words: ‘For the reasons before insisted on, and afterwards to be added, I will proceed unto the declaration of the principal mysteries of the gospel, especially those which concern the priesthood of Christ; and thereby raise up the building of your faith and profession upon the foundation that hath been laid; whereby, through the grace of God, you may be carried on to perfection, and become skillful in the word of righteousness.’

Obs. I. No discouragements should deter the ministers of the gospel from proceeding in the declaration of the mysteries of Christ, whose dispensation is committed unto them, when they are called thereunto. — Among the various discouragements they meet withal, the least is not what ariseth from the dulness of them that hear. This our apostle had now in his eye in a particular manner, yet resolved to break through the consideration of it in the discharge of his duty. So it is with many still. Neither is any thing more irksome and grievous unto faithful preachers, than the incapacity of their hearers to receive gospel mysteries through their own negligence and sloth. But in this condition they have here an example for their guidance and direction.

And these things lie plain therein: 1. That they use all means, by warnings, persuasions, encouragements, and threatenings, to stir up their people out of their slothful, careless frame and temper. So doth our apostle with the Hebrews in this chapter, leaving nothing unsaid that might excite them unto diligence and a due improvement. of the means of knowledge which they enjoyed. So will they do with them that “watch for their souls as those who must give an account;” and ministers of another sort have no concern in these matters. 2. As occasion offers itself, to proceed in their work. And that, — (1.) Because there are among their hearers some concerning whom they are “persuaded of better things, and such as accompany salvation,” as our apostle speaks, verse 9, whose edification is not to be neglected for the sinful sloth and ignorance of others. (2.) God is pleased sometimes to convey saving light to the minds of men, before very dark and ignorant, in and by the dispensation of the deepest mysteries of the gospel, without such preparatory instruction in the more obvious principles of it as is ordinarily required. Not knowing, therefore, by what ways or means, how or when, God will work upon the souls of men, it is their duty to proceed in the declaration of the whole counsel of God committed unto them, and leave the success of all unto Him by whom they are employed.

Secondly, The limitation of this resolution is expressed in those words, j jEa>nper ejpitre>ph| oJ Qeo>v, — “If God permit.” There may be a threefold occasion of these words, or a respect unto three things in the will of God, and consequently a threefold ‘exposition of them. For, — 1. Respect may be had merely and solely unto the unknown sovereign will and pleasure of God, and so no more is intended but that general limitation and expression of our absolute dependence on him, which we ought to bound all our resolutions withal. This our nature, and the nature of all our affairs, as they are in the hand of God, and at his disposal, do require of us. And therefore also it is expressly enjoined us, as a duty to be continually minded in all we undertake or do, James 4:13-15. If this be intended (as it is also, if not only), then it is as if he had said, ‘If He in whose hand are my life, and breath, and all my ways, whose I am, whom I serve, and to whose disposal I willingly submit myself in all things, see good, and be pleased to continue my life, opportunity, his assistance, and all other things necessary to this work, I will proceed with my design and purpose to acquaint you with and instruct you in the great mysteries of the priesthood and sacrifice of Christ.’ See 1 Corinthians 16:7. 2. Respect may be had unto the condition of the Hebrews, whose sloth and negligence in hearing the word he hath now under reproof, and the will or purpose of God concerning them. For he seems to intimate unto them that there may be some fear lest God should be so provoked by their former miscarriages as that he would not afford them the means of further instruction. For this is a thing which God often threatens, and which falls out oftener than we are aware of, yea, most nations of the earth are examples of this severity of God. So a word of the stone importance is used unto this purpose, as to the turning away of the gospel from any persons or people, Acts 16:7, “They assayed to go into Bithynia, but the Spirit suffered them not,” — he permitted it not; which is the same with forbidding them to preach the word in Asia, verse 6. And so the sense of the expression amounts to this, ‘If God, whom I fear you have much provoked by your negligence and contempt of his word, will yet exercise patience and long-suffering towards you, and not east you out of his care by forbidding me to proceed in my design, or depriving me of my opportunity, — if God hinder me not by reason of your unworthiness, but be graciously pleased to be with me in my designed work.’ 3. There is a mei>wsiv in the words, wherein a further respect unto the will of God is included rather than expressed. For it is not a mere naked permission in God that the apostle intends, as if he should have said, ‘If God let me alone, and, as it were, wink at what I am doing.’ But there is a supposition in it of the continuance of God’s gracious assistance and especial presence with him; without which he frequently declared that he could neither undertake nor accomplish any thing that lay before him. God can, in the beginning or middle of an epistle or a sermon, take us off when he pleaseth, if he do but withdraw his assistance from us. And all these respects unto the will of God are not only consistent, so as that the closing with one excludeth not another, but they are all of them plainly included in the apostle’s intention, and are necessary to be taken in unto the right understanding of his words.

Obs. II. As it is our duty to submit ourselves in all our undertakings unto the will of God, so especially in those wherein his glory is immediately concerned. — In general we have a rule given us as to the most ordinary occasions of life, James 4:13-15. Not to do it, is to disavow our dependence on God; a fruit of carnal wisdom and security which God greatly abhorreth. Neither is there any thing which will so fill our lives with disappointment and vexation; for in vain shall any man, be his condition at present what it will, seek for rest or peace in any thing but the will of God. But especially is this required of us in those things wherein the glory of God himself is immediately concerned. Such are those here, with respect whereunto our apostle makes this deference unto the sovereign pleasure of God, “This will we do, if God permit,” — namely, the things which concern the instruction and edification of the church, which regard the glory of God in an especial manner. For, — 1. All these things are under the especial care of God, and are ordered by peculiar wisdom. Not to submit ourselves absolutely in these things unto him, is to take his own things out of his hand, and to exalt our wisdom against his, as though we knew better what belonged unto his affairs than himself. 2. We come not to have any concernment in the things of God but upon his call, and hold it at his pleasure. That is the rise and tenor of our ministry in the church, whatever it be. And is it not just and equal that we should wholly submit in our work unto his will, and rest in his pleasure? It may be we have many things in our view that are desirable unto us, many things we would think meet to engage our endeavors in, as supposing them to have a great tendency to the glory of God, in all which he hath determined contrary to our desires and aims. All our satisfaction lies in, and all our duty is to be bounded by, this submission.

Obs. III. Let them who are intrusted with means of light, knowledge, and grace, improve them with diligence, lest, upon their neglect, God suffer not his ministers further to instruct them VERSES 4-6. [Adu>naton ga>r tountav , geusame>nouv te th~v dwrea~v th~vejpourani>ou , kai< meto>couv genhqe>ntav Pneu>matov aJgi>ou , kai< kalonouv Qeou~ rJh~ma , duna>meiv te me>llontov aijw~nov , kai< parapeso>ntav , pa>lin ajnakaini>zein eijv meta>noian , ajnastaurou~ntav ejautoi~v tozontav . jAdu>naton ga>r , “impossibile enim;” that is, “est,” — “it is impossible.”

Syr., ˆyjiK]v]m, al; aL;a, , “but they cannot.” This respects the power of the persons themselves, and not the event of things; it may be not improperly as to the sense. Beza and Erasmus, “fieri non potest,”” it cannot be.” The same with “impossibile;” but the use of the word ajdu>naton in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to retain the same word as in our translation, “for it is impossible.”

Tountav . Syr, Wtjen] at;ydiWm[\mæl] ˆbæz] ad;j\D; ˆWnh; , “those who one time” (or “once”) “descended unto baptism;” of which interpretation we must speak afterwards. All others, “qui semel fuerint illuminati,” “who were once illuminated.” Only the Ethiopic follows the Syriac. Some read “illustrati,” to the same purpose.

Geusame>nouv te th~v dwrea~v th~v ejpourani>ou . Vulg. Lat., “gustaverant etiam donum coeleste;” “etiam” for “et” Others express the article by the pronoun, by reason of its reduplication: “Et gustaverint donum illud coeleste,” “and have tasted of that heavenly gift.” Syr., “the gift that is from heaven.” And this the emphasis in the original seems to require. “And have tasted of that heavenly gift.”

Kai, meto>couv genhqe>ntav Pveu>matov aJgi>ou . “Et participes facti sunt Spiritus Sancti,” Vulg. Lat.; “and are made partakers of the Holy Ghost.”

All others, “facti fuerint,” “have been made partakers of the Holy Ghost.”

Syr., aj;Wr av;d]WqD] , “the Spirit of holiness.”

Kai< kalonouv Qeou~ rJh~ma . Vulg. Lat., “et gustaverunt nihilominus bonum Dei verbum.” Rhem., “have moreover tasted the good word of God.” But “moreover” doth not express “nihilominus;” [it must be rendered] “and have notwithstanding,” which hath no place here.

Kalo Duna>meiv te me>llontov aijw~nov . “Virtutesque seculi futuri.” Syr., al;y]jæ , “vir-tutem,” “the power.” Vulg., “seculi venturi.” We cannot in our language distinguish between “futurum” and “venturum,” and so render it, “the world to come.”

Kai< parapeso>ntav . Vulg., “et prolapsi sunt.” Rhem., “and are fullen.”

Others, “si prolabantur;” which the sense requires, — “if they fall,” that is, “away,” as our translation, properly. Syr., ˆWfj]n, bWtD] , “that sin again;” somewhat dangerously, for it is one kind of sinning only that is included and expressed.

Pa>lin ajnakaini>zein eijv meta>noian. Vulg, “rursus renovari ad poenitentmm, “to be renewed again to repentance,” rendering the active verb passively. So Beza also, “ut denuo renoventur ad resipiscentiam;” “that they should again be renewed to repentance.” The word is active as rendered by ours, “to renew them again to repentance.”

Anastaurou~ntav eJautoi~v tozontav . Vulg., “et ostentui habentes.” Rhem., “and making him a mockery.” Eras., “ludibrio habentes.” Beza, “ignominim exponentes.” One of late, “ad exemplum Judaeorum excruciant;” “torment him as did the Jews.” f3 Ver. 4-6 . — For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they fall away [for any ] to renew them again to repentance; seeing they crucify again to themselves the Son of God, and put him unto open shame [or treat him ignominiously ].

That this passage in our apostle’s discourse hath been looked upon as accompanied with great difficulties is known to all; and many have the differences been about its interpretation. For, both doctrinally and practically, sundry have here stumbled and miscarried. It is almost generally agreed upon, that from these words, and the colorable but indeed perverse interpretation and application made of them by some in the primitive times, occasioned by the then present circumstances of things, to be mentioned afterwards, the Latin church was so backward in receiving the epistle itself, that it had not absolutely prevailed therein in the days of Jerome, as we have elsewhere declared. Wherefore it is necessary that we should a little inquire into the occasion of the great contests which have been in the church, almost in all ages, about the sense of this place.

It is known that the primitive church, according to its duty, was carefully watchful about the holiness and upright walking of all that were admitted into the society and fellowship of it. Hence, upon every known and visible failing, they required an open repentance from the offenders before they would admit them unto a participation of the sacred mysteries. But upon flagitious and scandalous crimes, such as murder, adultery, or idolatry, in many churches they would never admit those who had been guilty of them into their communion any more. Their greatest and most signal trial was with respect unto them who, through fear of death, complied with the Gentiles in their idolatrous worship in the time of persecution. For they had fixed no certain general rules whereby they Should unanimously proceed, but every church exercised severity or lenity, according as they saw cause, upon the circumstances of particular instances. Hence Cyprian, in his banishment, would not positively determine concerning those of the church in Carthage who had so sinned and fallen, but deferred his thoughts until his return; when he resolved to advise with the whole church, and settle all things according to the counsel that should be agreed on amongst them. Yea, many of his epistles are on this subject peculiarly; and in them all, if compared together, it is evident that there was no rule agreed upon herein; nor was he himself resolved in his own mind, though strictly on all occasions opposing Novatianus; wherein it had been well if his arguments had answered his zeal. Before this, the church of Rome was esteemed in particular more remiss in their discipline, and more free than other churches in their re-admission unto communion of notorious offenders.

Hence Tertullian, in his book de Poenitentia, reflects on Zephyrinus, the bishop of Rome, that he had admitted adulterers unto repentance, and thereby unto the communion of the church. But that church proceeding in her lenity, and every day enlarging her charity, Novatus and Novatianus taking offense thereat, advanced an opinion on the contrary extreme. For they denied all hope of church pardon, or of a return unto ecclesiastical communion, unto them who had fallen into open sin after baptism; and, in especial, peremptorily excluded all persons whatsoever who had outwardly complied with idolatrous worship in time of persecution, without respect unto any distinguishing circumstances. Yea, they seem to have excluded them from all expectation of forgiveness from God himself.

But their followers, terrified with the uncharitableness and horror of this persuasion, tempered it so far as that, leaving all persons absolutely to the mercy of God upon their repentance, they only denied such as we mentioned before a re-admission into church communion, as Acesius speaks expressly in Socrates, lib. 1. cap. 7. Now this opinion they endeavored to confirm, as from the nature and use of baptism, which was not to be reiterated, whereon they judged that no pardon was to be granted unto them who fell into those sins which they lived in before, and were cleansed from at their baptism; so principally from this place of our apostle, wherein they thought their whole opinion was taught and confirmed. And so usually doth it fall out, very unhappily, with men who think they see some peculiar opinion or persuasion in some singular text of Scripture, and will not bring their interpretations of it unto the analogy of faith, whereby they might see how contrary it is to the whole design and current of the word in other places. But the church of Rome, on the other side, though judging rightly, from other directions given in the Scripture, that the Novatians transgressed the rule of charity and gospel discipline in their severities, yet, as it should seem, and is very probable, knew not how to answer the objection from this place of our apostle: therefore did they rather choose for a season to suspend their assent unto the authority of the whole epistle, than to prejudice the church by its admission. And well was it that some learned men afterward, by their sober interpretations of the words, plainly evinced that no countenance was given in them unto the errors of the Novatians; for without this it is much to be feared that some would have preferred their interest in their present controversy before the authority of it: which would, in the issue, have proved ruinous to the truth itself; for the epistle, being designed of God unto the common edification of the church, would at length have prevailed, whatever sense men, through their prejudices and ignorance, should put upon any passages of it. But this controversy is long since buried; the generality of the churches in the world being sufficiently remote from that which was truly the mistake of the Novatians, yea, the most of them do bear peaceably in their communion, without the least exercise of gospel discipline towards them, such persons as concerning whom the dispute was of old whether they should ever in this world be admitted into the communion of the church, although upon their open and professed repentance. We shall not, therefore, at present need to labor in this controversy.

But the sense of these words hath been the subject of great contests on other occasions also. For some do suppose and contend that they are real and true believers who are deciphered by the apostle, and that their character is given us in and by sundry inseparable adjuncts and properties of such persons. Hence they conclude that such believers may totally and finally fall from grace, and perish eternally. Yea, it is evident that this hypothesis, of the final apostasy of true believers, is that which influenceth their minds and judgments to suppose that such are here intended. Wherefore others, who will not admit that, according to the tenor of the covenant of grace in Christ Jesus, true believers can perish everlastingly, do say, that either they are not here intended, or if they are, the words are only comminatory, wherein although the consequence in them in a way of arguing be true, — namely, that on the supposition laid down, the inference is certain, — yet the supposition is not asserted in order unto a certain consequent, whence it should follow that true believers might so really fall away and absolutely perish. And these things have been the matter of many contests among learned men.

Again; there have been sundry mistakes in the practical application of the intention of these words unto the consciences of men, mostly made by themselves who are concerned. For whereas, by reason of sin, they have been surprised with terrors and troubles of conscience, they have withal, in their darkness and distress, supposed themselves to be fallen into the condition here described by our apostle, and consequently to be irrecoverably lost. And these apprehensions usually befall men on two occasions. For some having been overtaken with some great actual sin against the second table, after they have made a profession of the gospel, and having their consciences harassed with a sense of their guilt (as it will fall out where men are not greatly hardened through the deceitfulness of sin), they judge that they are fallen under the sentence denounced in this scripture against such sinners as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same judgment of themselves, because they have fallen from that constant compliance with their convictions which formerly led them unto a strict performance of duties, and this in some course of long continuance.

Now, whereas it is certain that the apostle in this discourse gives no countenance unto the severity of the Novatians, whereby they excluded offenders everlastingly from the peace and communion of the church; nor to the final apostasy of true believers, which he testifieth against in this very chapter, in compliance with innumerable other testimonies of Scripture to the same purpose; nor doth he teach any thing whereby the conscience of any sinner who desires to return to God, and to find acceptance with him, should be discouraged or disheartened; we must attend unto the exposition of the words in the first place, so as not to break in upon the boundaries of other truths, nor transgress against the analogy of faith. And we shall find that this whole discourse, compared with other scriptures, and freed from the prejudices that men have brought unto it, is both remote from administering any just occasion to the mistakes before-mentioned, and is a needful, wholesome commination, duly to be considered by all professors of the gospel.

In the words we consider, — 1. The connection of them unto those foregoing, intimating the occasion of the introduction of this whole discourse. 2. The subject described in them, or the persons spoken of, under sundry qualifications, which may be inquired into jointly and severally. 3. What is supposed concerning them. 4. What is affirmed of them on that supposition. FIRST, The connection of the words is included in the causal conjunction, gaapostle added expressly unto his purpose of making a progress in their further instruction, “If God permit.” And he doth not herein express his judgment that they to whom he wrote were such as he describes, for he afterwards declares that he “hoped better things concerning them;” only it was necessary to give them this caution, that they might take due care not to be such. And whereas he had manifested theft they were slow as to the making of a progress in knowledge and a suitable practice, he lets them here know the danger that there was in continuing in that slothful condition. For not to proceed in the ways of the gospel, and obedience thereunto, is an untoward entrance into a total relinquishment of the one and the other. That therefore they might be acquainted with the danger hereof, and be stirred up to avoid that danger, he gives them an account of those who, after a profession of the gospel, beginning at a non-proficiency under it, do end in apostasy from it. And we may see, that the severest comminations are not only useful in the preaching of the gospel, but exceeding necessary towards persons that are observed to be slothful in their profession. SECONDLY, The description of the persons that are the subject spoken of is given in five instances of the evangelical privileges whereof they were made partakers; notwithstanding all which, and against their obliging efficacy to the contrary, it is supposed that they may wholly desert the gospel itself. And some things we may observe concerning this description of them in general; as, — 1. The apostle, designing to express the fearful state and judgment of these persons, describes them by such things as may fully evidence it to be, as unavoidable, so righteous and equal. Those things must be some evident privileges and advantages, whereof they were made partakers by the gospel. These being despised in their apostasy, do proclaim their destruction from God to be rightly deserved. 2. That all these privileges do consist in certain especial operations of the Holy Ghost, which were peculiar unto the dispensation of the gospel, such as they neither were nor could be made partakers of in their Judaism.

For the Spirit,” in this sense, was not “received by the works of the law, but by the hearing of faith,” Galatians 2:2; and this was a testimony unto them that they were delivered from the bondage of the law, namely, by a participation of that Spirit which was the great privilege of the gospel. 3. Here is no express mention of any covenant grace or mercy in them or towards them, nor of any duty of faith or obedience which they had performed. Nothing of justification, sanctification, or adoption, is expressly assigned unto them. Afterwards, when he comes to declare his hope and persuasion concerning these Hebrews, that they were not such as those whom he had before described, nor such as would so fall away unto perdition, he doth it upon three grounds, whereon they were differenced from them: as, — (1.) That they had such things as did “accompany salvation;” that is, such as salvation is inseparable from. None of these things, therefore, had he ascribed unto those whom he describeth in this place; for if he had so done, they would not have been unto him an argument and evidence of a contrary end, that these should not fall away and perish as well as those.

Wherefore he ascribes nothing to these here in the text that doth peculiarly “accompany salvation,” verse 9. (2.) He describes them by their duties of obedience and fruits of faith. This was their “work and labor of love” towards the name of God, verse 10.

And hereby, also, doth he difference them from these in the text, concerning whom he supposeth that they may perish eternally, which these fruits of saving faith and sincere love cannot do. (3.) He adds, that in the preservation of those there mentioned the faithfulness of God was concerned: “God is not unrighteous to forget.” For they were such he intended as were interested in the covenant of grace, with respect whereunto alone there is any engagement on the faithfulness or righteousness of God to preserve men from apostasy and ruin; and there is so with an equal respect unto all who are so taken into the covenant. But of these in the text he supposeth no such thing; and thereupon doth not intimate that either the righteousness or faithfulness of God was any way engaged for their preservation, but rather the contrary.

The whole description, therefore, refers unto some especial gospel privileges, which professors in those days were promiscuously made partakers of; and what they were in particular we must in the next place inquire: — 1. The first thing in the description is, that they were a[pax fwtisze>ntev , “once enlightened;” saith the Syriac translation, as we observed, “once baptized.” It is very certain that, early in the church, baptism was called fwtismo>v , “illumination;” and fwti>zein , “to enlighten,” was used for “to baptize.’’ And the set times wherein they solemnly administered that ordinance were called hJme>rai tw~n fwtw~n , “the days of light.” Hereunto the Syriac interpreter seems to have had respect. And the word a[pax , “once,” may give countenance hereunto. Baptism was once only to be celebrated, according to the constant faith of the churches in all ages. And they called baptism “illumination,” because it being one ordinance of the initiation of persons into a participation of all the mysteries of the church, they were thereby translated out of the kingdom of darkness into that of grace and light. And it seems to give further countenance hereunto, in that baptism really was the beginning and foundation of a participation of all the other spiritual privileges that are mentioned afterwards. For it was usual in those times, that upon the baptizing of persons, the Holy Ghost came upon them, and endowed them with extraordinary gifts, peculiar to the days of the gospel, as we have showed in our consideration of the order between “baptism” and “imposition of hands.” And this opinion hath so much of probability in it, having nothing therewithal unsuited to the analogy of faith or design of the place, that I should embrace it, if the word itself, as here used, did not require another interpretation. For it was a good while after the writing of this epistle, and all other parts of the New Testament, at least an age or two, if not more, before this word was used mystically to express baptism. In the whole Scripture it hath another sense, denoting an inward operation of the Spirit, and not the outward administration of an ordinance. And it is too much boldness, to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the text forcing us thereunto, as here are not. And for the word a[pax , “once,” it is not to be restrained unto this particular, but refers equally unto all the instances that follow, signifying no more but that those mentioned were really and truly partakers of them.

Fwti>zomai, is “to give light or knowledge by teaching;” — the same with hr,wOh , which, therefore, is so translated ofttimes by the Greeks; as by Aquila, Exodus 4:12; <19B933> Psalm 119:33; Proverbs 4:4; Isaiah 27:11, as Drusius observes. And it is so by the LXX., Judges 13:8; 2 Kings 12:2, 17:27. Our apostle useth it for “to make manifest;’’ that is, “bring to light,” 1 Corinthians 4:5, 2 Timothy 1:10. And the meaning of it, John 1:9, where we render it “lighteth,” is to teach. And fwtismo>v is “knowledge upon instruction:” 2 Corinthians 4:4, Eijv to< mh< aujga>sai aujtoi~v toou , — “That the light of the gospel should not shine into them;” that is, the knowledge of it. So verse 6, Prosewv , — “The light of the knowledge.” Wherefore to be “enlightened,” in this place, is to be instructed in the doctrine of the gospel, so as to have a spiritual apprehension thereof. And this is so termed on a double account: — (1.) Of the object, or the things known and apprehended. For “life and immortality are brought to light by the gospel,” 2 Timothy 1:10. Hence it is called “light;” “the inheritance of the saints in light.” And the state which men are thereby brought into is so called in opposition to the darkness that is in the world without it, 1 Peter 2:9. The world without the gospel is the kingdom of Satan:

JO ko>smov o[lov ejn tw~| ponhrw~| kei~tai , 1 John 5:19. The whole of the world, and all that belongs unto it, in distinction and opposition unto the new creation, is under the power of the wicked one, the prince of the power of darkness, and so is full of darkness. It is to>pov aujcmhro>v , Peter 1:19; — “a dark place,” wherein ignorance, folly, error, and superstition do dwell and reign. By the power and efficacy of this darkness are men kept at a distance from God, and know not whither they go. This is called “walking in darkness,” 1 John 1:6; whereunto “walking in the light,” that is, the knowledge of God in Christ by the gospel, is opposed, verse 7. On this account is our instruction in the knowledge of the gospel called “illumination,” because itself is light. (2.) On the account of the subject, or the mind itself, whereby the gospel is apprehended. For the knowledge which is received thereby expels that darkness, ignorance, and confusion, which the mind before was filled and possessed withal. The knowledge, I say, of the doctrine of the gospel, concerning the person of Christ, of God’s being in him reconciling the world unto himself, of his offices, work, and mediation, and the like heads of divine revelation, doth set up a spiritual light in the minds of men, enabling them to discern what before was utterly hid from them, whilst “alienated from the life of God through their ignorance.” Of this light and knowledge there are several degrees, according to the means of instruction which they do enjoy, the capacity they have to receive it, and the diligence they use to that purpose. But a competent measure of the knowledge of the fundamental and most material principles or doctrines of the gospel is required unto all that may thence be said to be illuminated; that is, freed from the darkness and ignorance they once lived in, 2 Peter 1:19-21.

This is the first property whereby the persons intended are described; they are such as were “illuminated” by the instruction they had received in the doctrine of the gospel, and the impression made thereby on their minds by the Holy Ghost; for this is a common work of his, and is here so reckoned. And the apostle would have us know that, — Obs. I. It is a great mercy, a great privilege, to be enlightened with the doctrine of the gospel, by the effectual working of the Holy Ghost.

But, — Obs. II. It is such a privilege as may be lost, and end in the aggravation of the sin, and condemnation of those who were made partakers of it.

And, — Obs. III. Where there is a total neglect of the due improvement of this privilege and mercy, the condition of such persons is hazardous, as inclining towards apostasy.

Thus much lies open and manifest in the text. But that we may more particularly discover the nature of this first part of the character of apostates, for their sakes who may look after their own concernment therein, we may yet a little more distinctly express the nature of that illumination and knowledge which is ascribed unto them; and how it is lost in apostasy will afterwards appear. And, — (1.) There is a knowledge of spiritual things that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost. As this is evident in common experience, so especially among such as, casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual gifts. Some knowledge of the Scripture, and the things contained in it, is attainable at the same rate of pains and study with that of any other art or science. (2.) The illumination intended, being a gift of the Holy Ghost, differs from, and is exalted above this knowledge that is purely natural; for it makes nearer approaches unto the light of spiritual things in their own nature than the other doth. Notwithstanding the utmost improvement of scientifical notions that are purely rural, the things of the gospel, in their own nature, are not only unsuited to the wills and affections of persons endued with them, but are really foolishness unto their minds. And as unto that goodness and excellency which give desirableness unto spiritual things, this knowledge discovers so little of them, that most men hate the things which they profess to believe. But this spiritual illumination gives the mind some satisfaction, with delight and joy, in the things that are known. By that beam whereby it shines into darkness, although it be not fully comprehended, yet it represents the way of the gospel as a way of righteousness, 2 Peter 2:21, which reflects peculiar regard of it on the mind.

Moreover, the knowledge that is merely natural hath little or no power upon the soul, either to keep it from sin or to constrain it unto obedience.

There is not a more secure and profligate generation of sinners in the world than those who are under the sole conduct of it. But the illumination here intended is attended with efficacy, and doth effectually press in the conscience and whole soul unto an abstinence from sin, and the performance of all known duties. Hence persons under the power of it and its convictions do ofttimes walk blamelessly and uprightly in the world, so as not with the other to contribute unto the contempt of Christianity.

Besides, there is such an alliance between spiritual gifts, that where any one of them doth reside, it hath assuredly others accompanying of it, or one way or other belonging unto its train, as is manifest in this place. Even a single talent is made up of many pounds. But the light and knowledge which is of a mere natural acquirement is solitary, destitute of the society and countenance of any spiritual gift whatever. And these things are exemplified unto common observation every day. (3.) There is a saving, sanctifying light and knowledge, which this spiritual illumination riseth not up unto; for though it transiently affects the mind with some glances of the beauty, glory, and excellency of spiritual things, yet it cloth not give that direct, steady, intuitive insight into them which is obtained by grace. See 2 Corinthians 2:18, 4:4, 6. Neither doth it renew, change, or transform the soul into a conformity unto the things known, by planting of them in the will and affections, as a gracious saving light doth, 2 Corinthians 2:18; Romans 6:17, 12:2.

These things I judged necessary to be added, to clear the nature of the first character of apostates. 2. The second thing asserted in the description of them is, that they have “tasted of the heavenly gift,” — geusame>nouv te th~v dwrea~v th~v ejpourani>ou. The doubling of the article. gives emphasis to the expression. And we must quire, (1.) What is meant by the “heavenly gift;” and, (2.) What. by “tasting of it.” (1.) The “gift of God,” dwrea> , is either do>siv , “donatio,” or dw>rhma , “donum.” Sometimes it is taken for the grant or giving itself, and sometimes for the thing given. In the first sense it is used, 2 Corinthians 9:15, Thanks be to God, ejpi< th~| ajnekdihgh>tw| aujtou~ dwrea~| ,” — “for his gift that cannot be declared;” that is, fully or sufficiently. Now this gift was his grant of a free, charitable, and bountiful spirit to the Corinthians, in ministering unto the poor saints. The grant hereof is called God’s gift.

So is the gift of Christ used also, Ephesians 4:7, “According to the measure of the gift of Christ;” that is, according as he is pleased to give and grant of the fruits of the Spirit unto men. See Romans 5:15-17; Ephesians 2:7. Sometimes it is taken for the thing given, properly dw~ron or dw>rhma , as James 1:17. So is used, John 4:10, “If thou knewest the gift of God, thn tou~ Qeou~ :” — “the gift of God;” that is, the thing given by him, or to be given by him. It is, as many judge, the person of Christ himself in that place which is intended. But the context makes plain that it is the Holy Ghost; for he is the “living water” which the Lord Jesus promiseth in that place to bestow. And so far as I can observe, dwrea> , “the gift,” with respect unto God, as denoting the thing given, is nowhere used but only to signify the Holy Ghost. And if it be so, the sense of this place is determined, Acts 2:38, “Ye shall receive,” thou Pneugift of the Holy Ghost;” not that which he gives, but that which he is. Acts 8:20, “Thou hast thought dwreagift of God may be purchased with money;” that is, the power of the Holy Ghost in miraculous operations. So expressly, Acts 10:45, 11:17. Elsewhere dwrea> , so far as I can observe, when respecting God, doth not signify the thing given, but the grant itself. The Holy Spirit is signally “the gift of God” under the new testament.

And he is said to be ejpoura>niov, “heavenly,” or from heaven. This may have respect unto his work and effect, — they are heavenly as opposed to carnal and earthly. But principally it regards his mission by Christ after his ascension into heaven, Acts 2:33. Being exalted, and having received the promise of the Father, he sent the Spirit. The promise of him was, that he should be sent “from heaven,” or “from above;” as God is saint to be “above,” which is the same with “heavenly,” Deuteronomy 4:39; Chronicles 6:23; Job 31:28; Isaiah 32:15, 24:18. When he came upon the Lord Christ, to anoint him for his work, “the heavens were opened,” and he came from above, Matthew 2:16. So, Acts 2:2, at his first coming on the apostles, “there came a sound from heaven.” Hence he is said to be ajpostaleiniov , “sent from heaven,” 1 Peter 1:12. Wherefore, although he may be said to be heavenly upon other accounts also, which therefore are not absolutely to be excluded, yet his being sent from heaven by Christ, after his ascension thither, and exaltation there, is principally here regarded. He, therefore, is this hJ dwrea< hJ ejpoura>niov, the “heavenly gift” here intended, though not absolutely, but with respect to an especial work.

That which riseth up against this interpretation is, that the Holy Ghost is expressly mentioned in the next clause, “And were made partakers of the Holy Ghost.” It is not therefore probable that he should be here also intended. Ans. [1.] It is ordinary to have the same thing twice expressed in various words, to quicken the sense of them; and it is necessary it should be so when there are divers respects unto the same thing, as there are in this place. [2.] The following clause may be exegetical of this, declaring more fully and plainly what is here intended, which is usual also in the Scriptures; so that nothing is cogent from this consideration to disprove an interpretation so suited to the sense of the place, and which the constant use of the word makes necessary to be embraced. But, — [3.] The Holy Ghost is here mentioned as the great gift of the gospel times, as coming down from heaven, not absolutely, not as unto his person, but with respect unto an especial work, namely, the change of the whole state of religious worship in the church of God; whereas we shall see in the next words he is. spoken of only with respect unto external, actual operations.

But he was the great, the promised heavenly gift, to be bestowed under the new testament, by whom God would institute and ordain a new way, and new rites of worship, upon the revelation of himself and will in Christ.

Unto him was committed the reformation of all things in the church, whose time was now come, Hebrews 9:10. The Lord Christ, when he ascended into heaven, left all things standing and continuing in religious worship as they had done from the days of Moses, though he had virtually put an end unto it [the Mosaical dispensation.] And he commanded his disciples that they should attempt no alteration therein until the Holy Ghost were sent from heaven to enable them thereunto, Acts 1:4,5. But when he came, as the great gift of God promised under the new testament, he removes all the carnal worship and ordinances of Moses, and that by the full revelation of the accomplishment of all that was signified by them, and appoints the new, holy, spiritual worship of the gospel, that was to succeed in their room. The Spirit of God, therefore, as bestowed for the introduction of the new gospel-state, in truth and worship, is “the heavenly gift” here intended. Thus our apostle warneth these Hebrews that they “turn not away from him who speaketh from heaven,” Hebrews 12:25; that is, Jesus Christ speaking in the dispensation of the gospel by “the Holy Ghost sent from heaven.” And there is an antithesis included herein between the law and the gospel; the former being given on earth, the latter being immediately from heaven. God in the giving of the law made use of the ministry of angels, and that on the earth; but he gave the gospel church-state by that Spirit which, although he worketh in men on the earth, and is said in every act or work to be sent from heaven, yet is still in heaven, and always speaketh from thence, as our Savior said of himself, with respect unto his divine nature, John 3:13. (2.) We may inquire what it is to “taste” of this heavenly gift. The expression of tasting is metaphorical, and signifies no more but to make a trial or experiment; for so we do by tasting, naturally and properly, of that which is tendered unto us to eat. We taste such things by the sense given us naturally to discern our food; and then either receive or refuse them, as we find occasion. It doth not, therefore, include eating, much less digestion and turning into nourishment of what is so tasted; for its nature being only thereby discerned, it may be refused, yea, though we like its relish and savor, upon some other consideration. Some have observed, that to taste is as much as to eat; as 2 Samuel 2:35, “I will not taste bread, or ought else.” But the meaning is, ‘I will not so much as taste it;’ whence it was impossible he should eat it. And when Jonathan says he only tasted a little of the honey, 1 Samuel 14:29, it was an excuse and extenuation of what he had done. But it is unquestionably used for some kind of experience of the nature of things: Proverbs 31:18, “She tasteth that her merchandise is good;” or hath experience of it, from its increase. Psalm 34:8, “O taste and see that theLORD is good:” which Peter respects, 1 Epistle 2:3, “If so be that ye have tasted that the Lord is gracious,” or found it so by experience. It is therefore properly to make an experiment or trial of any thing, whether it be received or refused; and is sometimes opposed to eating and digestion, as Matthew 27:34. That, therefore, which is ascribed unto these persons, is, that they had an experience of the power of the Holy Ghost, that gift of God, in the dispensation of the gospel, the revelation of the truth, and institution of the spiritual worship of it; of this state, and of the excellency of it, they had made some trial, and had some experience; — a privilege which all men were not made partakers of. And by this taste they were convinced that it was far more excellent than what they had been before accustomed unto; although now they had a mind to leave the finest wheat for their old acorns. Wherefore, although tasting contains a diminution in it, if compared with that spiritual eating and drinking, with that digestion of gospel truths, turning them into nourishment, which are in true believers; yet, absolutely considered, it denotes that apprehension and experience of the excellency of the gospel as administered by the Spirit, which is a great privilege and spiritual advantage, the contempt whereof will prove an unspeakable aggravation of the sin, and the remediless ruin of apostates.

The meaning, then, of this character given concerning these apostates is, that they had some experience of the power and efficacy of the Holy Spirit from heaven, in gospel administrations and worship. For what some say of faith, it hath here no place; and what others affirm of Christ, and his being the gift of God, comes in the issue unto what we have proposed.

And we may observe, further to clear the design of the apostle in this commination, that, — Obs. I. All the gifts of God under the gospel are peculiarly heavenly, John 3:12, Ephesians 1:3; and that in opposition, — (1.) To earthly things, Colossians 3:1,2; (2.) To carnal ordinances, Hebrews 9:23. Let them beware by whom they are despised.

Obs. II. The Holy Ghost, for the revelation of the mysteries of the gospel, and the institution of the ordinances of spiritual worship, is the great “gift of God” under the new testament.

Obs. III. There is a goodness and excellency in this heavenly gift, which may be tasted or experienced in some measure by such as never receive them, in their life, power, and efficacy. They may taste, — (1.) Of the word in its truth, not its power; (2.) Of the worship of the church in its outward order, not its inward beauty; (3.) Of the gifts of the church, not its graces.

Obs. IV. A rejection of the gospel, its truth and worship, after some experience had of their worth and excellency, is a high aggravation of sin, and a certain presage of destruction. 3. The third property whereby these persons are described is addedin these words, Kai< meto>couv genhqe>ntav Pneu>matov ajgi>ou , — “And were made partakers of the Holy Ghost.” This is placed in the middle or center of the privileges enumerated, two preceding it, and two following after, as that which is the root and animating principle of them all. They all are effects of the Holy Ghost, in his gifts or his graces, and so do depend on the participation of him. Now men do so partake of the Holy Ghost as they do receive him. And he may be received either as unto personal inhabitation or as unto spiritual operations. In the first way “the world cannot receive him,” John 14:17; where “the world” is opposed unto true believers, and therefore those here intended were not in that sense partakers of him. His operations respect his gifts. So to partake of him is to have a share, part, or portion, in what he distributes by way of spiritual gifts; in answer unto that expression, “All these worketh that one and the self-same Spirit, dividing unto every man severally as he will,” 1 Corinthians 12:11.

So Peter told Simon the magician, that he had no part in spiritual gifts, he was not partaker of the Holy Ghost, Acts 8:21. Wherefore to be “partaker of the Holy Ghost,” is to have a share in and benefit of his spiritual operations.

But whereas the other things mentioned are also gifts or operations of the Holy Ghost, on what ground or for what reason is this mentioned here in particular, that they were made partakers of him, which if his operations only be intended, seems to be expressed in the other instances? Ans. (1.) It is, as we observed before, no unusual thing in the Scripture to express the same thing under various notions, the more effectually to impress a consideration and sense of it on our mind, especially where an expression hath a singular emphasis in it, as this hath here used; for it is an exceeding aggravation of the sins of those apostates, that in these things they were partakers of the Holy Ghost. (2.) As was before intimated, also, this participation of the Holy Ghost is placed, it may be, in the midst of the several parts of this description, as that whereon they do all depend, and they are all but instances of it. They were “partakers of the Holy Ghost,” in that they were “once enlightened;” and so of the rest. (3.) It expresseth their own personal interest in these things. They had an interest in the things mentioned not only objectively, as they were proposed and presented to them in the church, but subjectively, — they themselves in their own persons were made partakers of them. It is one thing for a man to have a share in and benefit by the gifts of the church, another to be personally himself endowed with them. (4.) To mind them in an especial manner of the privileges they enjoyed under the gospel, above what they had in their Judaism; for whereas then they had not so much as heard that there was a Holy Ghost, — that is, a blessed dispensation of him in spiritual gifts, Acts 19:2, — now they themselves in their own persons were made partakers of him; than which there could be no greater aggravation of their apostasy. And we may observe in our way, that, — Obs. The Holy Ghost is present with many as unto powerful operations, with whom he is not present as to gracious inhabitation; or, many are made partakers of him in his spiritual gifts who are never made partakers of him in his saving graces, Matthew 7:92, 23. 4. It is added, fourthly, in the description, that they had “tasted kaloGod.” \ KaloGod;” (2.) How it is said to be “good;” and, (3.) In what sense they “tasted” of it. (1.) JRh~ma is properly “verbum dictum,” “a word spoken;” and although it be sometimes used in another sense by our apostle, and by him alone, — Hebrews 1:3, 11:3, where it denotes the effectual active power of God, — yet both the signification of the word and its principal use elsewhere denote words spoken; and when applied unto God, his word as preached and declared. See Romans 10:17, John 6:68. The word of God, that is, the word of the gospel as preached, is that which they thus tasted of. But it may be said, that they enjoyed the word of God in their state of Judaism. They did so, as to the written word; for “unto them were committed the oracles of God,” Romans 3:2; but it is the word of God as preached in the dispensation of the gospel that is eminently thus called, and concerning which such excellent things are spoken, Romans 1:16; Acts 20:32; James 1:21. (2.) The word is said to be kalo>n , “good,” desirable, amiable, as the word here used signifieth. Wherein it is so we shall see immediately. But whereas the word of God preached under the dispensation of the gospel may be considered two ways: — [1.] In general, as to the whole system of truths contained therein; and [2.] In especial, for the declaration made of the accomplishment of the promise in sending Jesus Christ for the redemption of the church, — it is here especially intended in this latter sense. This is emphatically called rJh~ma , 1 Peter 1:25. So the promise of God in particular is called his “good word:” Jeremiah 29:10, “After seventy years be accomplished at Babylon I will visit you, and perform my good word toward you;” as he calls it “the good thing which he had promised,” Jeremiah 33:14.

The gospel is the “good tidings of peace and salvation”by Jesus Christ, Isaiah 52:7. (3.) Hereof they are said to “taste,” as they were before of the heavenly gift. The apostle as it were studiously keeps himself to this expression, on purpose to manifest that he intendeth not those who by faith do really receive, feed, and live on Jesus Christ, as tendered in the word of the gospel, John 6:35, 49-51, 54-56. It is as if he had said, ‘I speak not of those who have received and digested the spiritual food of their souls, and turned it into spiritual nourishment; but of such as have so far tasted of it, as that they ought to have desired it as “sincere milk, to have grown thereby.”’ But they had received such an experiment of its divine truth and power, as that it had various effects upon them. And for the further explication of these words, and therein of the description of the state of these supposed apostates, we may consider the ensuing observations, which declare the sense of the words, or what is contained in them: — Obs. I. There is a goodness and excellency in the word of God, able to attract and affect the minds of men, who yet never arrive at sincere obedience unto it.

Obs. II. There is an especial goodness in the word of the promise concerning Jesus Christ, and the declaration of its accomplishment. f5 5. Lastly, It is added, Duna>meiv te me>llontov aijw~nov , — “And the powers of the world to come.” Duna>meiv are twOrWbG] , or twOal;p]ni ; the mighty, great, miraculous operations and works of the Holy Ghost. What they were, and how they were wrought among these Hebrews, hath been declared in our exposition on Hebrews 2:4, whither I shall refer the reader; and they are known from the Acts of the Apostles, where sundry instances of them are recorded. I have also proved on that chapter, that by “the world to come,” our apostle in this epistle intends the days of the Messiah, that being the usual name of it in the church at that time, as the new world which God had promised to create. Wherefore these “powers of the world to come,” were the gifts whereby those signs, wonders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the prophets that they should be so. <290201> See Joel 2, compared with Acts 2. These the persons spoken of are supposed to have “tasted;” for the particle te refers to geusame>nouv foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the gospel. Yea, I do judge that themselves in their own persons were partakers of these powers, in the gifts of tongues and other miraculous operations; which was the highest aggravation possible of their apostasy, and that which peculiarly rendered their recovery impossible. For there is not in the Scripture an impossibility put upon the recovery of any but such as peculiarly sin against the Holy Ghost: and although that guilt may be otherwise contracted, yet in none so signally as this, of rejecting that truth which was confirmed by his mighty operations in them that rejected it; which could not be done without an ascription of his divine power unto the devil.

Yet would I not fix on those extraordinary gifts exclusively unto those that are ordinary. They also are of the powers of the world to come. So is every thing that belongs to the erection or preservation of the new world or the kingdom of Christ. To the first setting up of a kingdom, great and mighty power is required; but being set up, the ordinary dispensation of power will preserve it. So is it in this matter. The extraordinary, miraculous gifts of the Spirit were used in the erection of Christ’s kingdom, but it is continued by ordinary gifts; which, therefore, also belong unto the powers of the world to come. THIRDLY, From the consideration of this description, in all the parts of it, we may understand what sort of persons it is that is intended here by the apostle. And it appears, yea is evident, — 1. That the persons here intended are not true and sincere believers, in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy. For, (1.) There is in their full and largo description no mention of faith, or believing, either expressly or in terms equivalent; and in no other place in the Scripture are such intended, but they are mentioned by what belongs essentially to their state. And, (2.) There is not any thing ascribed to these persons that is peculiar to them as such, or discriminative of them, as taken either from their especial relation unto God in Christ, or any such property of their own as is not communicable unto others. For instance, they are not said to be called according to God’s purpose; to be born again, not of man, nor of the will of flesh, but of God; nor to be justified, or sanctified, or united unto Christ, or to be the sons of God by adoption; nor have they any other characteristical note of true believers ascribed to them. (3.) They are in the following verses compared to the ground on which the rain often falls, and beareth nothing but thorns and briers. But this is not so with true believers. For faith itself is an herb peculiar to the enclosed garden of Christ, and meet for him by whom we are dressed. (4.) The apostle afterwards discoursing of true believers, doth in many particulars distinguish them from such as may be apostates; which is supposed of the persons here intended, as was before clared. For, [1.] He ascribeth unto them in general “better things, and such as accompany salvation,” verse 9. [2.] He ascribes a “work and labor of love,” as it is true faith alone which worketh by love, verse 10; whereof he speaks not one word concerning these. [3.] He asserts their preservation; — 1st, On the account of the righteousness and faithfulness of God, verse 10; 2dly, Of the immutability of his counsel concerning them, verse 17, 18.

In all these and sundry other instances doth he put a difference between these apostates and true believers. And whereas the apostle intends to declare the aggravation of their sin in falling away by the principal privileges whereof they were made partakers, here is not one word, in name or thing, of those which he expressly assigns to be the chief privileges of true believers, Romans 8:27-30. 2. Our next inquiry is more particularly whom he doth intend. And, (1.) They were such who not long before were converted from Judaism unto Christianity, upon the evidence of the truth of its doctrine, and the miraculous operations wherewith its dispensation was accompanied. (2.) He intends not the common sort of them, but such as had obtained especial privileges among them. For they had received extraordinary gifts of the Holy Ghost, as speaking with tongues or working miracles. And, (3.) They had found in themselves and others convincing evidences that the kingdom of God and the Messiah, which they called “the world to come,” was come unto them; and had satisfaction in the glories of it. (4.) Such persons as these, as they have a work of light on their minds, so, according to the efficacy of their convictions, they may have such a change wrought upon their affections and in their conversation, as that they may be of great esteem among professors; and such those here intended might be. Now it must needs be some horrible frame of spirit, some malicious enmity against the truth and holiness of Christ and the gospel, some violent love of sin and the world, that could turn off such persons as these from the faith, and blot out all that light and conviction of truth which they had received. But the least grace is a better security for heaven than the greatest gifts and privileges whatever.

These are the persons concerning whom our apostle discourseth, and of whom it is supposed by him that they may “fall away,” — kai< parapeso>ntav. The especial nature of the \ Kai< parapeso>ntav .\ sin here intended is afterwards declared in two instances or aggravating circumstances. This word expresseth the respect it had to the state and condition of the sinners themselves; they fall away, do that whereby they do so. I think we have well expressed the word, “If they shall fall away.”

Our old translations render it only, “If they shall fall:” which expressed not the sense of the word, and was liable to a sense not at all intended; for he doth not say, “If they shall fall into sin,” — this, or that, or any sin whatever that can be named, suppose the greatest sin imaginable, namely, the denial of Christ in the time of danger or persecution. This was that sin (as we intimated before) about which so many contests were raised of old, and so many canons were multiplied about the ordering of them who had contracted the guilt thereof. But one example well considered had been a better guide for them than all their own arbitrary rules and imaginations, — when Peter fell into this sin, and yet was “renewed again to repentance,” and that speedily. Wherefore we may lay down this in the first place, as to the sense of the words: There is no particular sin that any man may fall into occasionally, through the power of temptation, that can cast the sinner under this commination, so that it should be impossible to renew him to repentance. It must, therefore, secondly, be a course of sin or sinning that is intended. But there are various degrees herein also, yea, there are divers kinds of such courses in sin. A man may so fall into a way of sin as still to retain in his mind such a principle of light and conviction that may be suitable to his recovery. To exclude such from all hopes of repentance is expressly contrary to Ezekiel 18:21, Isaiah 55:7, yea, and the whole sense of the Scripture. Wherefore men, after some conviction and reformation of life, may fall into corrupt and wicked courses, and make a long abode or continuance in them. Examples hereof we have every day amongst us, although it may be none to parallel that of Manasseh. Consider the nature of his education under his father Hezekiah, the greatness of his sins, the length of his continuance in them, with his following recovery, and he is a great instance in this case. Whilst there is in such persons any seed of light or conviction of truth which is capable of an excitation or revival, so as to put forth its power and efficacy in their souls, they cannot be looked on to be in the condition intended, though their case be dangerous. 3. Our apostle makes a distinction between ptai>w and pi>ptw , Romans 11:11, — between “stumbling” and “falling;” and would not allow that the unbelieving Jews of those days were come so far as pi>ptein , — that is, to fall absolutely: Le>gw ou+n? Mh< e]ptaisan i[na pe>swsi ; mh< ge>noito ,— “I say then, Have they stumbled that they should fall? God forbid;” that is, absolutely and irrecoverably. So, therefore, doth that word signify in this place. And parapi>ptw increaseth the signification, either as to perverseness in the manner of the fall, or as to violence in the fall itself.

From what hath been discoursed, it will appear what falling away it is that the apostle here intendeth. And, — (1.) It is not a falling into this or that actual sin, be it of what nature it will; which may be, and yet not be a falling away. (2.) It is not a falling upon temptation or surprisal; for concerning such fallings we have rules of another kind given us in sundry places, and those exemplified in especial instances: but it is that which is premeditated, of deliberation and choice. (3.) It is not a falling by a relinquishment or renunciation some, though very material principles of Christian religion, by error or seduction; as the Corinthians fell, in denying the resurrection of the dead; and the Galatians, by denying justification by faith in Christ alone. Wherefore, — (4.) It must consist in a total renunciation of all the constituent principles and doctrines of Christianity, whence it is denominated. Such was the sin of them who relinquished the gospel to return unto Judaism, as it was then stated, in opposition unto it, and hatred of it. This it was, and not any kind of actual sins, that the apostle manifestly discourseth concerning. (5.) For the completing of this falling away according to the intention of the apostle, it is required that this renunciation be avowed and professed; as when a man forsaketh the profession of the gospel and falls into Judaism, or Mohammedanism, or Gentilism, in persuasion and practice.

For the apostle discourseth concerning faith and obedience as professed; and so, therefore, also of their contraries And this avowment of a relinquishment of the gospel hath many provoking aggravations attending it. And yet whereas some men may in their hearts and minds utterly renounce the gospel, but, upon some outward, secular considerations, either dare not or will not profess that inward renunciation, their falling away is complete and total in the sight of God; and all they do to cover their apostasy in an external compliance with Christian religion, is in the sight of God but a mocking of him, and the highest aggravation of their sin.

This is the falling away intended by the apostle: — a voluntary, resolved relinquishment of and apostasy from the gospel, the faith, rule, and obedience thereof; which cannot be without casting the highest reproach and contumely imaginable upon the person of Christ himself, as is afterwards expressed. FOURTHLY, Concerning these persons, and their thus falling away, two things are to be considered in the text: 1. What is affirmed of them. 2. The reason of that affirmation. 1. The first is, That “it is impossible to renew them again to repentance.”

The thing intended is negative; — to “renew them again to repentance,” this is denied of them. But the modification of that negation turns the proposition into an affirmation: “It is impossible so to do.” jAdu>naton ga>r. The importance of this word is dubious; some think an absolute, and others a moral impossibility is intended thereby. This latter most fix upon; so that it is a matter rare, difficulty, and seldom to be expected, that is intended, and not that which is absolutely impossible.

Considerable reasons and instances are produced for either interpretation.

But we must look further into the meaning of it.

All future events depend on God, who alone doth necessarily exist. Other things may be, or may not be, as they respect him or his will. And so things that are future may be said to be impossible, or be so, either with respect unto the nature of God, or his decrees, or his moral rule, order, and law. (1.) Things are impossible with respect unto the nature of God, either absolutely, as being consistent with his being and essential properties: so it is impossible that God should lie: or, on some supposition, so it is impossible that God should forgive sin without satisfaction, on the supposition of his law and the sanction of it. In this sense the repentance of these apostates, it may be, is not impossible. I say, it may be; it may be there is nothing in it contrary to any essential properties of the nature of God, either directly or reductively. But I will not be positive herein. For the things ascribed unto these apostates are such, — namely, their “crucifying the Son of God afresh, and putting him to open shame,” — as that I know not but that it may be contrary to the holiness, and righteousness, and glory of God, as the supreme ruler of the world, to have any more mercy on them than on the devils themselves, or those that are in hell. But I will not assert this to be the meaning of the place. (2.) Again; things possible in themselves, and with respect unto the nature of God, are rendered impossible by God’s decree and purpose: he hath absolutely determined that they shall never be. So it was impossible that Saul and his posterity should be preserved in the kingdom of Israel. It was not contrary to the nature of God, but God had decreed that so it should not be, 1 Samuel 15:28,29. But, the decrees of God respecting persons in particular, and not qualifications in the first place, they cannot be here intended; because they are free acts of his will, not revealed, neither in particular nor by virtue of any general rule, as they are sovereign, making differences between persons in the same condition, Romans 9:11,12.

What is possible or impossible with respect unto the nature of God, we may know in some good measure from the certain knowledge we may have of his being and essential properties; but what is so one way or other with respect unto his decrees or purposes, which are sovereign, free acts of his will, knoweth no man, no, not the angels in heaven, Isaiah 40:13,14; Romans 11:34. (3.) Things are possible or impossible with respect unto the rule and order of all things that God hath appointed. When in things of duty God hath neither expressly commanded them, nor appointed means for the performance of them, then are we to look upon them as impossible; and then, with respect unto us, they are so absolutely, and so to be esteemed.

And this is the impossibility here principally intended. It is a thing that God hath neither commanded us to endeavor, nor appointed means to attain it, nor promised to assist us in it. It is therefore that which we have no reason to look after, attempt, or expect, as being not possible by any law, rule, or constitution of God.

The apostle instructs us no further in the nature of future events but as our own duty is concerned in them. It is not for us either to look, or hope, or pray for, or endeavor the renewal of such persons unto repentance. God gives law unto us in these things, not unto himself. It may be possible with God, for aught we know, if there be not a contradiction in it unto any of the holy properties of his nature; only he will not have us to expect any such thing from him, nor hath he appointed any means for us to endeavor it. What he shall do we ought thankfully to accept; but our own duty towards such persons is absolutely at an end. And, indeed, they put themselves wholly out of our reach.

That which is said to be thus impossible with respect unto these persons is, pa>lin ajnakainizein eijv meta>noian , “to renew them again to repentance,” Meta>noia in the New Testament with respect unto God, signifies “a gracious change of mind,” on gospel principles and promises, leading the whole soul into conversion unto God.

This is the beginning and entrance of our turning unto God, without which neither the will nor the affections will be engaged unto him, nor is it possible for sinners to find acceptance with him. “It is impossible ajnakaini>zein ,” “to renew.” The construction of the word is defective, and must be supplied. \ j jAvakaini>zien .\ Se> — ‘may be added, “to renew themselves,” — it is not possible they should do so; or tina>v , that some should, that any should renew them: and this I judge to be intended. For the impossibility mentioned respects the duty and endeavors of others. In vain shall any attempt their recovery by the use of any means whatever. And we must inquire what it is to be renewed, and what it is to be renewed again.

Now our ajnakainismo>v is the renovation of the image of God in our natures, whereby we are dedicated again unto him. For as we had lost the image of God by sin, and were separated from him by things profane, this ajnakainismo>v respects both the restoration of our nature and the dedication of our persons to God. And it is twofold: — (1.) Real and internal, in regeneration and effectual sanctification, “The washing of regeneration and the renewing of the Holy Ghost:” Titus 2:5; 1 Thessalonians 5:23. But this is not that which is here intended. For this these apostates never had, and so cannot be said to be “renewed again” unto it; for no man can be renewed again unto that which he never had. (2.) It is outward in the profession and pledge of it. Wherefore renovation in this sense consists in the solemn confession of faith and repentance by Jesus Christ, with the seal of baptism received thereon; for thus it was with all those who were converted unto the gospel. Upon their profession of repentance towards God, and faith in our Lord Jesus Christ, they received the baptismal pledge of an inward renovation, though really they were not partakers thereof. But this estate was their ajnakainismo>v , their “renovation.” From this state they fell totally, renouncing Him who is the author of it, his grace which is the cause of it, and the ordinance which is the pledge thereof.

Hence it appears what it is pa>lin ajnakaini>zein , “to renew them again.”

It is to bring them again into this state of profession by a second renovation, and a second baptism as a pledge thereof. This is determined to be impossible, and so unwarrantable for any to attempt. And for the most part such persons do openly fall into such blasphemies against, and engage (if they have power) into such persecution of the truth, as that they give themselves sufficient direction how others should behave themselves towards them. So the ancient church was satisfied in the case of Julian. This is the sum concerning what is affirmed of these apostates, namely, that “it is impossible to renew them unto repentance;” that is, so to act towards them as to bring them to that repentance whereby they may be instated in their former condition.

Hence sundry things may be observed for the clearing of the apostle’s design in this discourse; as, — (1.) Here is nothing said concerning the acceptance or refuel of any upon repentance or the profession thereof after any sin, to be made by the church, whose judgment is to be determined by other rules and circumstances. And this perfectly excludes the pretense of the Novatians from any countenance in these words. For whereas they would have drawn their warranty from hence for the utter exclusion from church communion of all those who had denied the faith in times of persecution, although they expressed a repentance whose sincerity they could not evince. Those only are intended who neither do nor can come to repentance itself, nor make a profession of it; with whom the church had no more to do. It is not said, that men who ever thus fell away shall not, upon their repentance, be admitted into their former state in the church; but that such is the severity of God against them that he will not again give them repentance unto life. (2.) Here is nothing that may be brought in bar against such as, having fallen into any great sin, or any course in sinning, and that after light, convictions, and gifts received and exercised, desire to repent of their sins, and endeavor after sincerity therein; yea, such a desire and endeavor exempt any one from the judgment here threatened.

There is therefore in it that which tends greatly to the encouragement of such sinners. For whereas it is here declared, concerning those who are thus rejected of God, that “it is impossible to review them,” or to do any thing towards that which shall have a tendency to repentance, those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain thereunto, have no concernment in this commination, but evidently have the door of mercy still open unto them; for it is shut only against those who shall never endeavor to turn by repentance. And although persons so rejected of God may fall under convictions of their sin attended with despair, — which is unto them a foresight of their future condition, — yet as unto the least attempt after repentance on the terms of the gospel, they do never rise up unto it.

Wherefore the impossibility intended, of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed unto repentance, — which is contrary unto innumerable of his promises, — but in the giving up such sinners as those are here mentioned unto that obdurateness and obstinacy in sinning, that blindness of mind and hardness of heart, as that they neither can nor shall ever sincerely seek after repentance; nor may any means, according to the mind of God, be used to bring them thereunto. And the righteousness of the exercise of this severity is taken from the nature of this sin, or what is contained in it, which the apostle declares in the ensuing instances. f6 VERSES 7, What the apostle had doctrinally instructed the Hebrews in before, in these verses he layeth before them under an apposite similitude. For his design herein is to represent the condition of all sorts of persons who profess the gospel, and live under the dispensation of its truths, with the various events that do befall them. He had before treated directly only of unfruitful and apostatizing professors, whom here he represents by unprofitable ground, and God’s dealing with them as men do with such ground when they have tilled it in vain. For the church is a vine or vineyard, and God is the husbandman, John 15:1; Isaiah 5:1-7. But here, moreover, for the greater illustration of what he affirms concerning such persons, he compriseth in his similitude the contrary state of sound believers and fruitful professors, with the acceptance they have with, and blessing they receive from God. And contraries thus compared do illustrate one another, as also the design of him who treateth concerning them. We need not, therefore, engage into a particular inquiry what it is which the word “for,” whereby these verses are annexed and continued unto the precedent, doth peculiarly and immediately respect, concerning which there is some difference among expositors. Some suppose it is the dealing of God with apostates, before laid down, which the apostle regards, and in these verses gives an account of the reason of it, or whence it is they come unto such a woful end. Others, observing that in his whole ensuing discourse he insists principally, if not only, on the state of sound believers and their acceptance with God, suppose he hath immediate respect unto what he had declared in the beginning of the chapter, verses 1-3, concerning his design to carry them on unto perfection. But there is no need that we should restrain his purpose to either of these intentions exclusively unto the other; yea, it is contrary to the plain scope of his discourse so to do. For he compriseth both sorts of professors, and gives a lively representation of their condition, of God’s dealing with them, and the event thereof. The reason, therefore, that he gives is not to be confined to either sort exclusively, but extends itself equally to the whole subject treated of.

Ver. 7, 8. — Gh~ gakiv ejrco>menon uJetoktousa bota>nhn eu]qeton ejkei>noiv di j ou[v kai< gewrgei~tai metalamza>nei eujlogi>av ajpo< tou~ Qeou~? ejkfe>rousa de< ajka>nqav kai< trizo>louv ajdo>kimov kai< kata>rav ejggulov eijv kau~sin .

There is not any firing materially to be observed concerning these words in any translations, ancient or modern. They all agree, unless one or two that openly depart from the text; and which, therefore, are of no consideration.

Only di j ou[v is by the Syriac rendered ˆWht]l;wfm,D] , “propter quos,” “for whom;” all others read “per quos,” or “a quibus, “ by whom;” only ours mark “for whom” in the margin, which indeed is the more usual signification of dia> with an accusative case. But that is not infrequently put for the genitive. And although this be not usual in other authors, yet unquestionable instances of it may be given, and amongst them that of Demosthen. Olynth. 1 cap. 6 is eminent: Kai< zewri~ topon , di j o[n me>gav ge>gonen ajsqenhlippov , “And seeth the way whereby (by which) Philip, who at first was weak became so great.” But into the proper sense of this expression in this place we must inquire afterwards.

Ver. 7, 8. — For the earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

Some things must be observed concerning this similitude in general before we inquire into the particulars of it. 1. The ajpi>dosiv , or application of it, is left included in the pro>tasiv, or proposition of the similitude itself, and is not expressed. A description is given of the earth, by its culture, fruit, or barrenness; but nothing is especially added of the things signified hereby, although those are principally intended. And the way of reasoning herein, as it is compendious, so it is plain and instructive, because the analogy between the things produced in the similitude and the things signified is plain and evident, both in itself and from the whole discourse of the apostle. 2. There is a common subject of the whole similitude, branched out into distinct parts, with very different events ascribed unto them. We must therefore consider both what is that common subject, as also wherein the distinct parts whereinto it is branched do agree on the one hand and differ on the other. (1.) The common subject is “the earth,” of the nature whereof both branches are equally participant. Originally and naturally they differ not, they are both the earth. (2.) On this common subject, in both branches of it, the rain equally falls; not upon one more and the other less, not upon one sooner and the other later. (3.) It is equally dressed, tilled, or manured, by or for the use of sortie; one part doth not lie neglected whilst the other is cared for.

In these things there is an agreement, and all is equal in both branches of the common subject. But hereon a partition is made, or a distribution of this common subject into two parts or sorts, with a double difference between them; and that, (1.) On their parts; (2.) Of God’s dealing with them. For, (1.) The one part brings forth “herbs;” which are described by their usefulness, they are “meet for them by whom it is dressed.”’ The other beareth “thorns and briers,” — things not only of no use or advantage, but moreover noxious and hurtful. (2.) They differ in the consequent, on the part of God: for the first sort “receiveth blessing from God;” the other, in opposition unto this blessing from God (whence we may also learn what is contained therein), is first “rejected,” then “cursed,” then “burned.”

Before I proceed to the particular explication of the words, inquiry must be made into the especial design of the apostle in them with respect unto these Hebrews. For here is not only a threatening of what might come to pass, but a particular prediction of what would come to pass, and a declaration of what was already in part accomplished. For by the “earth” he understands in an especial manner the church and nation of the Jews.

This was God’s vineyard, Isaiah 5:7. Hereunto he sent all his ministers, and last of all his Son, Matthew 21:35-37; Jeremiah 2:21. And to them he calls, “O earth, earth, earth, hear the word of theLORD,” Jeremiah 22:29. Upon this earth the rain often fell, in the ministerial dispensation of the word unto that church and people. With respect; hereunto Christ says unto them, posa>kiv , “how often would I have gathered thy children,” Matthew 23:37; as here the rain is said to fall polla>kiv , often upon it.

This was the earth wherein were the plants of God’s especial planting.

And these were all now distributed into two parts. 1. Those who, believing and obeying the gospel, brought forth the fruits of repentance, faith, and new obedience. These being effectually wrought upon by the power of God in the new creation, our apostle compares to the earth in the old creation, when it was first made by God and blessed of him. Then, in the first place, it brought forth av,D, ; that is, bo>ta>nhn , as the LXX. render the word, — “ herb” meet for Him that made and blessed it, Genesis 1:11. And these were still to be continued the vineyard of God, a field which he cared for. This was that gospel church gathered of the Hebrews, which brought forth fruit to the glory of God, and was blessed of him.

This was the remnant among them according to the election of grace, which obtained mercy when the rest were blinded, Romans 11:5,7. 2. For the remainder of this people, the residue of this earth, it was made up of two sorts, which are both of them here cast under the same lot and condition. There were obstinate unbelievers on the one hand, who pertinaciously rejected Christ and the