Lastly. The reason of the foregoing assertion is added;—‘ Seeing you are slothful, slow, or dull in hearing,’ νωϑροι tare axoaic. NwSpor, —This word is nowhere used in the New Testament, but here, and ch. vii. 12, where we render it, ‘slothful.” NwSpoc¢ est, qui non facilé potest ὠθεισϑαι, ‘ one that is not easily stirred or moved, heavy, slothful, inactive, dull,’ opposed to him that is diligent in his business; as Prov. xxii. 29. Tate axoarc. Axon is used both for ‘the ear, the faculty of hearing, the act of hearing, and things heard.’ Wherefore, ‘ slothful in hearing,’ whereby the apostle declares the fault of these Hebrews, is a metaphorical expression. You are, saith he, in hearing of the word, like slothful persons who do no work, accomplish no en deavours, attain no good end, because of their earthly, dull, inactive constitutions and inclinations. The conditions and qualities of such persons, Solomon paints to the life; Prov. xii. 27, xv. 19, xviil. 9, xix. 24, xxi. 25, xxil. 13, xxiv. 30, xxvi. 13—15. He abounds in the veproof of it, as being one of the most pernicious vices that our nature is subject to. And in the reproach that Christ will cast upon unfaithful ministers at the last day, there is nothing greater than that they were slothful, Matt. xxv. 26. Unto such persons, therefore, the apostle compares these Hebrews, not absolutely, but as to this one duty of hearmg. The gospel, as preached, he calls, Aoyov τῆς akone, ‘the word of hearing,’ ch. iv. 2, the word that is communicated unto men by hearing, which they so receive, Rom. x. 17, which ought to be heard and diligently attended unto. This duty the Scripture expresseth by προσεχειν, Acts xvi. 14, which is ‘diligently to hearken and attend, so as to cleave unto the things heard.’ A neglect hereof the apostle chargeth the Hebrews withal. You stir not up, saith he, the faculties of your souls, your minds, and understandings, to conceive aright, and comprehend the things that are spoken unto you; you attend not unto them according to their importance, and your concernment in them; you do not treasure them up in your hearts, consciences, and- memories, but let them slip out and forget them; for the apostle intends all faults aud negligences that concur unto unprofitable hearing. It is not a natural imbecility of mind that he blames in them, nor such a weakness of understanding as they might be obnox- ious unto, for want of improvement by education, nor a want of learning and subtilty to search into things deep and difficult. For these, although they are all defects and hindrances in hearing, yet are they not crimes. But it is a moral negligence and inadvertency, a want of the discharge of their duty according to their ability in attending unto the means of their instruction, that he chargeth them withal. The natural dulness of our minds in receiving spiritual things is, it may be, included; but it is our depraved affections, casting us on a neglect of our duty, that is condemned. And there are sundry things wherein we are hereby instructed. As,
Obs. I. There are revealed in the Scripture sundry deep and mysterious truths, which require a peculiar diligence in our attendance unto their declaration, that we may rightly understand them, or receive them in a due manner.—To evince this proposition, I shall lay down and confirm the ensuing observations.
2. The doctrines concerning these things are not dark and obscure, but clear, evident, and perspicuous. We may safely grant, that what is not clearly delivered in the Scripture, is of no indispensable necessity to be known and believed. And there are reasons innumerable, why God would not leave any important truth under an obscure revelation. And none pretend they are so, but those who first reject the things revealed; then all things spoken of them seem dark and obscure to them. There are two practices about these things that are equally pernicious. 1. A pretence of things mysterious, that are not clearly revealed. This the apostle calls a curious prying or intruding into things which we have not seen; they who do so, are ‘vainly puffed up by their fleshly mind,’ Col. 11. 18, and which he cautioneth us against, Rom. xu. 3. The mysteries that are clearly revealed in the Scripture, as to the doctrine of them, are sufficient to exercise the utmost of our sober inquiries, and humble speculations. To create heavenly mysteries, like the pretended Areopagite, in our own imaginations, to squeeze them out of single letters, words, or expressions, like the cabalistical Jews, to vent our own fancies for mysteries, or to cover plain and sober truths with raw and uncouth terms, that they may put on the vizard of being mysterious, is to forsake the word, and to give up ourselves to the conduct of our own imaginations. 2. A neglect and contempt of clear open revelations, because the things revealed are mysterious. And as this is the foundation of the most outrageous errors that at this day infest Christian religion, as in the Socinians and others, so it is that poison which secretly influenceth many amongst ourselves, to an open contempt of the most important truths of the gospel. They will not indeed declare them to be false, but they judge it meet that they should be let alone where they are, as things not by us to be understood.
3. The depths and mystery of the things intended, lie in themselves and their own nature. They are effects of divine wisdom, yea, the greatest which ever God will either work or declare. Hence the doctrine of them is called ‘his wisdom,’ 1 Cor. 11. 7, ‘his manifold wisdom,’ Eph. "1. 10, as having put the most eminent characters of infinite wisdom upon them. We can see other things by the light of the sun, better than we can see the sun itself; not because the sun is less visible and discernible in itself, but because our visive faculty is too weak to bear its resplendent light. So is it with these mysterious things: they are great, glorious, true, evident in themselves; but our understandings are weak, and unable fully to comprehend them.
4. The principal of these mysteries concern the person, offices, and grace of our Lord Jesus Christ. So as to his person, it is declared by our apostle, 1 Tim. ui. 16; as to his work and office, Phil. ii. 7—10; and as to his grace, Eph. iii. 8—11. And therefore,
5. Of all things which we are to learn in the dispensation of the word, these are we with most diligence to attend unto, Phil. iii. 8—10, as those wherein the glory of God, and our own obedience, are most concerned. Some suppose that we should wholly content ourselves with the plain lessons of morality, without any farther diligent inquiry into these mysteries; which is at once to reject, if not the whole, yet the principal part of the gospel, and that, without which, what remains will not be available. Sad indeed would be the condition of the church of God, if preachers and hearers should agree in the neelect and contempt of the mysteries of the gospel. These, I say, are the things which our utmost diligence in reading, hearing, and meditating on the word, im prayer and holy supplications for light and wisdom, that we may know them, and grow in the knowledge of them, is indispensably required of us.
Obs. II. It is necessary for the ministers of the gospel sometimes to insist on the most abstruse and difficult truths, that are revealed for our edification.—The apostle doth not only insist upon the sacerdotal office of Christ, the nature and exercise of it in his own person, but he judgeth it necessary to explain the mystical prefiguration of it in the priesthood of Melchisedec. Why might not that have been omitted, seeing he expressly acknowledgeth that the things concerning it were hard and difficult in the sense before explained, and the doctrine which he proposed in general, might be declared and taught without it? Is not this a needless curiosity, and such as tended rather to the amusing and perplexing of his disciples, than to their edification? No, saith he, there may be curiosity in the manner, but there can be none in the matter, when we declare and expound only what is revealed in the Scripture. It was not in vain that the Holy Ghost recorded these things concerning the person and office of Melchisedec. The faith and obedience of ‘the church, are concerned in the due understanding of them, and therefore this explanation is not to be neelected: Wherefore, to clear and direct our duty in this matter, we may consider, 1. That it ought to be the design of every faithful minister in the course of his ministry, to withhold nothing from those committed unto his charge, that belongs unto their edification, as do all things that are written in the Scripture, but to declare unto them the whole counsel of God, so far as he himself hath attained, Acts xx. 20,27. To give times and seasons unto especial truths, doctrines, expositions, is committed unto his own prudence by him, by whom he is made an overseer to feed the church of God. But his design in general is, to keep back nothing that is profitable, as is the sense of all the Scripture, even in its most abstruse and difficult passages, 2 Tim. 11. 16. 2. That his duty is as much as in him lieth, to carry on his hearers unto perfection, ch. vi. 1. For the ministry itself being given to the church for the perfecting of the saints, Eph. iv. 12, 13, or for the bringing of them all unto a perfect man in Christ Jesus, every one who is faithful in that office, ought to make it his design and work. And hereunto doth their growth in light and knowledge, and that of the most mysterious truths, in an especial manner, belong. And whereas some, through the blessing of God on their holy diligence and endeavours, do thrive and grow in light and knowledge above others, they are not to be clogged in their progress, by being bound up always unto the lines and measures of them, who, it may be, are retarded through their own sloth and negligence. This we shall afterwards have occasion to speak unto. But, 3. Whereas the greatest part of our congregations, it may be, frequently are such as stand in need of milk, and are not skilful, as yet, in the word οὖ. righteousness; it is our duty also to insist on those plainer truths which are suited unto their edification. 4. Those who are called by the state of their flocks, to engage sometimes in the exposition of abstruse and mysterious passages of Scripture, may do well to observe the ensuing rules, all which may be evidently gathered from the way and manner of our apostle’s treating concerning Melchisedec and his office. 1. That their interpretations be openly and evidently conformable to the analogy of faith. To search after new opinions in, or to found new or peculiar doctrines on, abstruse and mystical passages of Scripture, is a pestilent curiosity. 2. That the exposition of them be necessary from present circumstances, which are principally two. First. That the things contained in them, do belong unto some important truth, which is plainly declared for the substance of it in other places, although from them it may receive light and illustration. Thus, our apostle doth not designedly, and on set purpose for its own sake, choose out that abstruse and mysterious passage about Melchisedec. But, whereas he was engaged in the declaration of the priesthood of Christ, he taketh in the consideration thereof, as that which did belong thereunto, and which would add light and argument to the truth he had in hand. And herein consists the greatest wisdom in the treating of such places; namely, when we can reduce them to that proper head and seat of doctrine in other places, whereunto they do belong, which is our sure guide in their interpretation. To choose out such places for our subjects, to speak on separately, and to make them the sole basis of our discourse, may have somewhat of an unwarrantable curlosity, Secondly. When they offer themselves in the course of our work or ministry, where God gives light into the sense of the Holy Ghost in them, they are not to be waved, as we would be esteemed faithful in our work. 3. Always to remember, that what is so abstrusely expressed, is so on purpose, for the exercise as of our faith, humility, and subjection of mind unto the authority of the Holy Ghost speaking in the Scripture; so of our diligence and dependence on him for instruction, which calls for an especial frame of spirit in the work we undertake. 4. That the difficulty and necessity of treating concerning such things, be intimated unto them who are to be instructed, that so they may be prepared to attend with diligence, and judge with sobriety of what is delivered. So deals our apostle with the Hebrews, on this occasion in this place. Under a due observance of these rules, it will be necessary sometimes for ministers of the gospel, to insist on the most abstruse and difficult truths that are revealed in the Scripture, and that, because their doing so is necessary unto the edification of the church.
Obs. III. There is a glorious light and evidence in all divine truths, but by reason of our darkness and weakness, we are not always able to comprehend them. Our want of that acquaintance with them, which it is our duty to have, and which is needful unto our edification, is from ourselves alone, and for the most part, from our sinful neglect of what is required thereunto.
Obs. ν. Many who receive the word at first with some readiness, do yet afterwards make but slow progress either in knowledge or grace. This, the apostle here chargeth on the Hebrews, which we must further afterwards consider.
Obs. V. It is men’s slothfulness in hearing, that is the sole cause of their not improving the means of grace, or not thriving under the dispensation of the word. Or, all our miscarriages, with respect unto the gospel, are to be resolved into our own sloth, negligence, and depraved affections. For it is not any one particular vice, fault, or miscarriage in hearing, that the apostle intendeth and reproveth; but the want in general of such an attendance to the word, as to be edified thereby, proceeding from corrupt affection and neglect of duty. And whereas, this is a sin of so perilous a nature, as to deprive us of all benefit by the gospel, it will be necessary to give a summary account τοῦ the duty of hearing the word in a due manner, so to discover those defects and faults which constitute this sloth that we are thus warned of. Unto hearing, therefore, as intended and enjoined in the gospel, belong all things required on our part, to make the word useful, and to give it its proper effects upon oursouls. ‘ Faith cometh by hearing,’ Rom. x. 17. Whatever is required of us, that we may believe and obey the word, it belongs in general to this duty of hearing; and from a neglect of any thing material thereunto, we are denominated vw soo Tae akoac, and do contract the guilt of the vice here reproved. Three things in this sense do concur to the duty intended. 1. What is preparatory thereunto 2. Actual hearing or attendance on the word preached. 3. What is afterwards required to render our hearing useful and effectual. Which I shall speak unto, in one or two instances under each head.
First. We may consider what is necessary hereunto in way of preparation, that we be not slothful hearers. There is a preparation due unto the right sanctification of the name of God in any obedience in general, which I do not now intend, and I have spoken unto it else- where. Prayer, meditation, anda due reverence and regard to the authority and especial presence of God, with faith exercised on_ his promises, are necessary hereunto. These things, therefore, I here suppose, and shall only give one or two instances, of what peculiarly respects the duty of hearing, peculiarly in way of preparation. Scarce any sort of persons fall under such fatal miscarriages in this great concern of souls, as those whose hearts are inordinately influenced by the love, business, and cares of this world. For, besides that the matter of them, which being earthly, is diametrically opposite unto that of the word, which is heavenly, doth alienate and keep the mind at a distance from the proposals and reasonings of it; there are so many secret colourable pretences, whereby these things will insinuate themselves into the thoughts and affections so disposed, as that there is no contending against them, where they are habitually fixed. Wherefore, the Scripture doth not draw up so heavy a charge, against any one cause or occasion of unprofitable hearing, as it doth against these cares and love of the world. Where men are over diligent in and about these things, they do but certainly deceive themselves, if on any supposition they judge that they are not slothful in hearing. Either before, or under, or after this duty, they will discover them.
‘is idolatry,’ Col. 111. 5. And the covetous hearts of men, do never worship the idol of this world with so much solemnity and devotion, as when they set it up in the ordinances of God, as under the preaching of the word; for then, they actually erect it in the room of God himself. Nay, they doit with a contempt of God, as flattering him with their outward appearance, which he despiseth, and giving up their inward affections to their endeared idol. And this is done, not only when the thoughts and affections of men are actually engaged and exercised about earthly things, during the dispensation of the word, but when their minds, through a love unto them and fulness of them, are previously indisposed unto that frame and temper, which the nature of this duty doth require. Unless, therefore, these cares and businesses of the world are effectually cast out, and our hearts be duly exonerated of them, we shall be νωϑροι ταῖς ἀκοαῖς, and fall under the guilt of the sin here reproved.
2. Antecedent unto hearing, and in way of preparation for it, there is required in us, a desire after the word, ‘ that we may grow thereby,’ 1 Pet. ii. ὦ. The end which we propose unto ourselves in hearing, hath a great influence into the regulation of the whole duty. Some after notions; some, to please themselves; some, out of custom; some for company; and many know not why, or for no end atall. It is no wonder if such persons be slothful in, and unprofitable under hearing. Wherefore, in order unto a right discharge of this duty, it is required of us, that we consider what is our condition or stature in Christ; how short we come of that measure in faith, knowledge, light, and love, which we ought and hope to attain unto. To supply us with this growth and increase, the preaching of the word is appointed of God, as food for our souls. And we shall never receive it aright, unless we desire it and long for it to this end and purpose. When we know our weakness, imbecility, and manifold defects, and come to the word to obtain supplies of strength suited unto our condition, we are in the way of thriving under it. And as for them who have not this desire and appetite, who understand not a suitableness between the word and their spiritual condition, answerable to that of food to his natural state who is hungry, and desires growth and strength, they will be dull in hearing, as to all the blessed and beneficial ends of it. 3. Itis required of us to free our minds, what lies in us, from being prepossessed with such corrupt affections as are apt to repel the word, and deny it an entrance into our hearts. Intus existens prohibet alienum; when the mind is filled with things of another nature, there is no room whereinto the seed of the word may have admission. And these things are of two sorts. First. Corrupt lusts or sins indulged. The ejection of these is enjoined us, James i. 21, ‘ Lay apart all filthiness, and superfluity of naughtiness, and receive with meekness the ingrafted word.’ If the one be not done, the other will not. If filthiness and a superfluity of naughtiness be not cast away and thrust from us, the word will not be received, at least not with meekness. We must put away πάσαν pu- παριαν, all ‘ filthiness;? pumapia, sordes, belongs first to the body, as ῥυπος doth, 1 Pet. ii. 2!. And from the αποϑεσις ῥυπου there mentioned, ‘ the doing away the filth of the body,’ by the washing of washing of water, is this ἀποϑέμενοι πάσαν ῥυπαριαν, which, as applied unto the mind, answers unto the spiritual part of baptism, in the cleansing of the soul from spiritual filth and corruption, see Isa. iv. 4. Και περισσειαν κακιας, ‘and the superfluity of naughtiness. ’It should seem that some naughtiness may remain, only the superfluity of it must be cast away: no, but all naughtiness in the mind is as superfluous humour in the body, which corrupts and destroys it. It is the corrupting, depraving power and efficacy of prevailing lusts in the mind which is intended; and this is to be laid apart if we intend to receive tov: ἐμφυτον Aoyov, the ingrafted, implanted word; that is, the word of the gospel, which was not designed of God to be written in tables of stone, but in the “ fleshly tables of our hearts, 2 Cor. iil. 3. Hence is that great promise of taking away the heart of stone, figured by the tables of stone, wherein the law was written, and giving a heart of flesh, wherein the word of the gospel should be written and engrafted; see this text farther interpreted, 1 Pet. ii. 2. He therefore that comes with his mind filled and prepossessed with noisome lusts, as they are all, will be dull and slothful in hearing, seeing his heart will be sure to wander after its idols. For men’s minds filled with their lusts, are like Ezekiel’s chambers of imagery, which are full of all manner of representations pourtrayed on the wall; which way soever they turned their eyes, they had idolatrous objects to entertain them, Heb, viii. 10, 12. Such pictures do the corrupt imaginations of sensual, earthly persons fill their minds withal, that every thought has an object ready for its entertainment, effectually diverting the soul from the entertainment of the ingrafted word. Without this, we may receive it as a notional word, asa truth in our understandings,
Secondly. Cares and businesses of the world having "prepossessed the mind, produce in it the same indisposition in hearing. God himself giveth this reason why a professing people profited not by the dispensation of the word; namely, because their ‘ hearts went after their covetousness,’ Ezek. xxxiii. 31. The prophet preached, and the people sat diligently before him as his hearers, but their minds being prepossessed with the love of the world, the word was unto them as wind, and of no use. Partly, it was kept out by the exercise of their minds about other things, and what was received was quickly choked, which is the proper effect of the cares of this world, Matt. xin. 22.
Secondly. In the act or duty of hearing itself, there are sundry things required of them who would not incur the guilt of the crime reproved. As,
First. A due reverence of the word for its own sake. Spiritual reverence is our humble religious respect of any thing, on the account of its authority and holiness. So is it due unto every thing that God hath put his name upon, and to nothing else. Whereas, therefore, God hath magnified his word above all his name, Ps. exxxviii. 2, or every other ordinance whereby he reveals himself to us, reverence is due to his word, in an especial manner. So is this duty expressed in the instance of the Thessalonians, 1 Thess. ii. 13, ‘When ye received the word of God, which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh in you that believe.’ The apostle commendeth their receiving of the word when preached unto them, from the manner of their attention unto it, with that respect and reverence which was due unto its relation to God, which also had a great influence into its efficacy on them. Ye have received λογον axone παρ᾽ ἧμων, Θεου, verbum auditus. yw 127, ‘the word of hearing;’ because preaching and hearing, was the constant way that God had appointed for the communication and receiving of the gospel, the word itself was so denominated. To despise them, therefore, is formally to despise the gospel. And this word they are said to receive παρ᾽ ἥμων, ‘of us;’ that.is, as instruments of its promulgation and declaration. On this account he sometimes calls it ‘our word,’,and ‘ our gospel;’ that word and gospel of God which we have preached; as it is added Θεου, ‘of God;’ not concerning God, but whereof God is the author, and which he hath appointed to be so preached and dispensed in his own name, 2 Cor. v. 18, 19. This, therefore, they attended unto not as the word of men, but according to the truth, as the word of God. The opposition may be either unto the original of the word, or unto the dispensation of it. If unto the original, then the sense is, not as unto a word that was devised or invented by men; as Peter declares that in the preaching of the gospel they did ‘ not follow cunningly devised fables,’ 2 Pet. 1. 16, Yet, this seems not here to be intended, though it may be included. But the opposition is unto the administrators or preachers of it. As if he had said, in your attention to the word, you did not consider it merely as dispensed by us, but ascended in your minds to him whose word originally it is, by whom it was appointed, and in whose name it was preached unto you. And this gives us the just nature of that reverence which is required of us in hearing; namely, a humble respect unto the authority and holiness of the word, impressed upon it by him whose word it is.
It may be objected that this reverence is due only to the word as written, which is purely and wholly the word of God, but not unto it as preached by men, wherein there is, and must needs be a mixture of human infirmities. Hence some have been charged with arrogancy for expressing those words of the apostle in their prayers, that ‘ the word preached by them might be received, not as the word of man, but as it is indeed the word of God.’ Answ. First. It is true, we have this ‘treasure in earthen vessels, that the excellency of the power may be of God, and not of men,’ 2 Cor. iv. 7. The ministry whereby the word is conveyed unto us, is but a vessel, and ministers are but earthen vessels, frail, weak, brittle, and it may be, sometimes defiled. But still, in and by them the word of God is a treasure, a heavenly treasure, enriching our souls. Secondly. We may consider how7far the _word, as preached, is the pure word of God; and so having his name upon it, is the object of our reverence. And 1, It is his originally, it proceeds from him, and not from the invention of men, as was shown before. 2. It is his word materially. The same things are preached that are declared in the Scripture, only they are explained and accommodated unto our understanding and use, which is needful for us. 3. The preaching of it is the ordinance of God, which his name is upon, in the same kind as on his word, and therein an especial reverence and respect unto the name and authority of God is due thereunto. 4. By virtue of this institution of God, the word preached, which is in itself only materially the word of God, becomes formally so; for it is the application of the word of God unto our souls, by virtue of his command and appointment. Wherefore, there is the same reverence due to God in the word as preached, as in the word as written; and a eculiar advantage attends it beyond reading of the word, because God hath himself ordained it for our benefit.
It may be farther objected, that we find by experience, that the preachers of it will sometimes intermix their own infirmities, and it may be, mistakes in judgment, with their preaching of the word. And this must needs abate of the regard which is proposed as our duty. Answ. First. God hath been pleased to ordain, that the word should be dispensed unto us, by weak, sinful men like ourselves, whence it unavoidably follows, that they may, and probably sometimes will, mix some of their infirmities with their work. To except, therefore, against this disposition of things, is to except against the wisdom of God, and that especial order which he hath designed unto his own glory, 2 Cor. iv. 7. Secondly. In a pipe which conveys water into a house, there may be such a flaw as will sometimes give entrance unto some dust or dirt to intermix itself with the water: will you therefore reject the water itself, and say, that if you may not have it, just as it riseth out of the fountain, you will not regard it, when you live far from the fountain itself, and can have no water but such as is conveyed in pipes, liable to such flaws and defects. Your business is to separate the defilement, and use the water, unless you intend to perish with thirst. Thirdly. That such a thing may fall out, and that it doth ever so, gives us an opportunity of exercising sundry graces, and the performance of sundry duties whereby it turns to our advantage. For, 1. Here lies the proper exercise of our spiritual understanding in the gospel, whereby we are enabled to try all things, and hold fast that which is good. To this end, our apostle requires that we should have senses exercised to try and discern both good and evil. Hereby, according to our duty, we separate the chaff from the wheat; and no small exercise of grace and spiritual light to the great improvement of them, doth consist herein. 2. Tenderness towards men in the infirmities which we discern in their work, proceeding either from weakness or temptation. 3. The consideration hereof ought to keep us in a constant dependence on, and prayer unto, the Lord Christ, for the communication of his Spirit unto us, to lead us according to his promise into all truth; which is the great reserve he hath given us in this matter. And hence follows,
Secondly. An immediate subjection of soul and conscience to whatever is delivered in the dispensation of the word. A readiness hereunto Cornelius declared, when he was to hear Peter preach, Acts x. 33, ‘Now are we all here present before thee, to hear all things that are commanded thee of God;’ that is, so to hear, as to give up our souls in obedience to the word, because of the authority of God, whose word it is. And when we are not in this frame, we shall be unprofitable hearers. For the immediate end of our hearing is practice. And the Scripture doth so fully testify hereunto, that in sundry places it positively declares that no kind of hearing, whatever appearance of zeal or diligence it may be accompanied withal, which does not issue in practical obedience, 1s in the least to be esteemed of. But I intend not at present this practice, which is in order of nature consequential to the hearing of the word, but that practical subjection of the soul and conscience to the word which alone will make way for it. For even that practice or obedience which proceeds not from hence, 15 faulty and corrupt, as having certainly, a false foundation or a wrong end. Herein then lies the great wisdom of faith in hearing, namely, in delivering up the soul and conscience to the commanding authority of God in the word, Rom. vi. 17. And hereunto among other things it is required, First. That the heart hath no approved reserve for any lust or corruption, whose life it would save from the sword of the word. Secondly. That it be afraid of no duty, on the account of the difficulties and dangers with which it may be attended. For where these things are, the heart will close itself against the influences of God’s authority in his word. 3. A diligent watchfulness against distractions and diversions, especially such as are growing to be habitual from temptations or sloth. This is much spoken to by others, and therefore is here dismissed without farther consideration. And where we are negligent in these things, or any of them, we shall be found dull in hearing.
Thirdly. There are duties also belonging hereunto which are consequential to actual hearing; the discharge of which is required to free us from the guilt of the evil reproved. As 1. A due examination of what is new or doubtful in the things delivered to us. When the gospel itself was first preached, and so was new to them to whom it was delivered, the Bereans are commended for examining by the Scriptures which they had before received, the doctrines which were delivered to them, Acts xvii. 11. And in case of things doubtful, we are commanded ‘to try all things, and hold fast that which is good,’ 1 Thess. v. 21, as also to try the spirits, 1 John iv. 1, or what is taught under pretence of any spiritual gift whatever. Not that any thing is spoken to encourage that cavilling humour which so abounds in some, as that they will be excepting and disputing against every thing that is delivered in the dispensation of the word, if not absolutely suited to their sentiments and conceptions, or because they think they could otherwise, and it may be better, have expressed what they have heard; which kind of persons well may be reckoned amongst the worst sort of unprofitable hearers, and such as are most remote from subjecting their consciences to the authority of God in his word, as they ought. We may therefore give some rules in this matter; as, First. Some things there are, which are such fundamental principles of our profession, that they ought to be so far from being exposed to a doubting examination, that they are part of that rule whereby all other doctrines are to be tried and examined, as those also by whom they are taught, 2 John 9—11. And Secondly. Other doctrines also there are, so evidently deduced from the Scripture, and so manifest in their own light, carrying the open conviction of their truth along with them, as that they ought not at any time to be made the matter of a doubtful trial. Only what is delivered concerning them may be compared with the Scriptures, to their farther illustration and confirmation. Thirdly. Neither ought what is delivered by any faithful approved minister of the gospel, whose way, and course, and doctrine, and zeal for the truth hath been known, be lightly called into question; nor without manifest evidence of some failing or mistake, be made the matter of doubtful disputations. For whereas every man is obnoxious to error, and some we have found, after a long course of their profession of the truth, to fall actually into such as are perilous to the souls of men, if not pernicious; it is not meet that any thing which they teach, should on just occasion be exempt from a sober trial, and examination. So whereas such ministers of the gospel as those mentioned, have the word of truth committed unto them by Christ himself, and have his promise of direction in the discharge of their duty, whilst they behave themselves as stewards and dispensers of the mysteries of God, what they declare in his name is not lightly to be solicited with every needless scruple. Wherefore this duty, which in some eases and seasons is of so great importance, may in other cases, and at other seasons, be less necessary; yea, a pretence of it may be greatly abused to the ruin of all profitable hearing. When errors and false teachers abound, and when by our best attendance to the rule, we cannot avoid the hearing of them sometimes; or when things new, uncouth, or carrying an appearance of opposition to the analogy of faith, or those doctrines of the gospel wherein we have been before instructed and settled, are imposed on us, it is necessary we should stand on our guard, and bring what is taught to a due examination. But where there is a settled approved ministry, and the things delivered evidence in a good manner their own consonancy to the Scripture and analogy of faith, a disposition and inclination under pretence of trying and examining what is delivered, to except against it, and dispute about it, is the bane of all profitable hearing.
2. Let us be sure to learn what we are learning. The apostle complains of some who are ‘always learning, but never come to the knowledge of the truth,’ 2 Tim. iii. 7. Of this sort are many still amongst us. And hence it is, that after they have been long under the means of instruction in sound truth and knowledge, they are ready to hearken after, and greedily embrace any fancy that is contrary thereunto. The reason hereof is, because they did not learn what they were so long in learning. To learn any truth as we ought, is to Jearn it in its proper principles, true nature, and peculiar use; to learn it in the respect it hath to, and the place it holds in the system of gospel-truths; so to learn it, as to get an experience of its usefulness. and necessity to a life of holy obedience. Unless we thus learn what we hear, in its compass and circumstances, it will not prove an ingrafted word to us, and we shall lose the things which we seem to have wrought. Our duty herein may be reduced to heads. 1. That we learn doctrinally what respect every truth hath to Christ the centre of them all. 2. Practically what influence they have to our obedience and holiness. 3. A diligent heedfulness to retain the things which we have heard, is also required hereunto. But this hath been sufficiently spoken to ch. iv. 1, where it is expressly enjoined us. The like also may be said concerning meditation and holy conference, whereof see ch. iii. 12. 4. A diligent care to avoid partiality in obedience to what we hear. All men, it is hoped, design to obey in some things, most in most things, but few in all. God blamed the priests of old that they were partial in the law, Mal.ii. 9. Hither they taught not men the whole law, and therein the whole of their duty, but reserved such things from them, as if known and practised might turn to their own disadvantage, for they had learned in those days to eat up, and so to live on the sin of the people, Hos. iv. 8, or they taught them according as they knew they would be pleased to hear, therein accepting their persons, as the words seem to import. And for this God says he would ‘ make them contemptible and base before all the people.’ It shall be no otherwise with them who are partial in their obedience. Such are persons who will do so much as consists in their own judgment with their interests, societies, inclinations, and the liberty they have fancied to themselves. For we are fallen into such days wherein some professors do judge it a great freedom and liberty to be exempted from obedience to sundry commands of Christ, and those such as they cannot but know to be so. Alas, for the pride and folly of the heart of man! to serve sin, to serve vanity and unbelief, which are the things alone that keep us off from an universal compliance with all the commands of the gospel, and submission to all the institutions of Christ, shall be accounted liberty and freedom, when it is a part of the vilest bondage in the world. What are such persons afraid of? Is it that they shall engage themselves too far in the way towards heaven, so as that they cannot retreat when they would? Is it that they shall have toc many helps against their corruptions and temptations, and for the furtherance of their faith and obedience? Or is it lest they should give over themselves wholly to Christ, and not be at liberty, when a better master comes, to lay a claim to a share in them? How great is the misery of such poor souls! This is the generation of perishing professors in our days. Out of them proceed Quakers, worldlings, and at last scoffers. This is the field wherein all apostasy visibly grows. Those that are openly profane cannot apostatize or fall away; what should they fall from? Christ is pleased to secure his churches in some good measure, so as that we have not frequent instances in them of this fatal miscarriage. But from among the number of professors who will walk at large, and are partial in their obedience, we have multitudes of examples continually. Let not such persons think they shall profit under the dispensation of the word, for they will at last be found to have been slothful in hearing, and that in one of the worst instances of that sin. Where there is a neglect of these things, which are all necessary and required to profitable hearing, it cannot be but that men will be νωϑροι ταῖς axoae, and fall deservedly under the rebuke here given by the apostle to the Hebrews, as we see multitudes to do every day. And whereas all this proceedeth from the sinful and wilful carelessness of men, about their own eternal concerns, it is evident that all want of a due progress and improvement under the means of grace, must be resolved into their own sloth and depraved affections.
Obs. VI. It is a grievous matter to the dispensers of the gospel to _ find their hearers unapt to learn and thrive under their ministry through their negligence and sloth. The apostle complaineth of it here as that which was a cause of sorrow and trouble to him. And so is it to all faithful ministers whose lot it is to have such hearers. As for others who are themselves negligent or slothful in their own work, it cannot be but that they will be regardless of the state of their flock.
Ver. 12, 13, 14.—Tue three ensuing verses, as they all treat of the same matter with that foregoing, so they have all the same design in themselves, and cannot be severed in their exposition. The reasons of the reproof entered on in the 11th verse, are here expressed, and the crime reproved is laden with sundry aggravations. And these aggravations are taken from such circumstances of the persons, and such consequents and effects of their fault, as make evident that the reproof given was both just and necessary.
Ka yap οφειλοντες εἰναι. Etenim debentes esse, Arias. Etenim cum deberetis esse, Vulg. Etenim cum debeatis, Eras. Vos enim quos oportuit, Beza. All to the same purpose. ‘ For when you ought,’ or rather, ‘for when as you ought to be.’ ὙΠ pan, Syr. Debitores estis enim. The word denotes a debt of any kind, in things real or moral; whatever is due from us, or justly required of us, is so expressed. Διδασκαλοι. Magistri, Vulg. Lat. Rhem. ‘ Masters.’ Doctores, Eras. Bez. Syr. 2m, ‘ Teachers,’ instructers of others.
Awa τὸν xoovov. Vulg. Lat. Propter tempus. Rhem. ‘ For your time,’ supplying ‘ your,’ needlessly. Pro temporis ratione, Bez. Eras. ‘considering the time,’ ‘ for the time,’ is proper in our language. The Syriac paraphraseth this expression, sxpd>ya prod N27 Dun, Seeing you have had time in,’ or ‘ under institution,’ discipline, instruction, doctrine; for the time wherein you have been taught and instructed. Arab. ‘ For the length of the time,’ which is intended but not expressed. One of late, jamdudum, ‘ now long ago.’ You have been so long since taught, that you might have been teachers long ago.
Παλιν, Rursum. Syr. 2: 71 Nwr, ‘ but now again.’ Contra, ‘on the other side.’ Whereas you ought to have been teachers, on the other side.
Απειρος Aoyou ‘ δικαιίοσυνης. Expers est sermonis justitie, Vulg. Rhem. ‘is unskilful of the word of justice.’? Rudis est, is unskilful in, or rather hath no experience of the word of righteousness. The Syriac somewhat otherwise, xmmx2T Nba DDD Nd, ‘isnot taught,’ persuaded, instructed ‘in the word of righteousness.’
Twv δια τὴν ἑξιν. Eorum qui pro ipsa consuetudine, Vulg. Lat. ‘them that by custom.’ Propter habitum, Bez. ‘by reason of an habit,’ properly; ‘of use,’ say ours, which is the way whereby an habit is obtained. Syr. pwr, ‘who have much inquired,’ who are ready in inquiries.
Ver. 12, 13, 14.—For whereas for the time ye ought to be teachers, you have need that one should teach you again, which be the first principles of the oracles of God; and are become such as have need of milk and not of strong meat. For every one that useth milk, is unskilful in the work righteousness, for he is a babe. But strong meat belongeth unto them that are of full age, even those, who by reason of use have their senses exercised to discern both good and evil.
The charge of a crime or fault intimated in the preceeding verse, is, as was said, improved and managed for a fuller and more unavoidable conviction in these two things; therefore doth the apostle design in these words, First. To give the reason of his general charge he had burdened them withal, and to prove the equity of it in particular instances. This he declareth in that causal conjunction, καὶ yap, ‘ for _whereas.’ Secondly. To enlarge and farther declare the nature of the fault charged on them, from its effects and consequents, with other circumstances. And this is done, 1. From an aggravating circumstance of time, or the duration of the season of instruction, and growing in knowledge which they had enjoyed. ‘ Whereas forthe time.’ 2. From the consideration of a duty which might justly be expected from them, with respect to that time and season, ‘ you ought to have been teachers.’ 3. From a contrary event, or how things were indeed fallen out with them. ‘They had need to be taught what were the first principles of the oracles of God.’ And 4. The whole is enforced by an antithesis between two sorts of hearers of the word, expressed in an elegant similitude or metaphor. The instructive nature of this similitude, consists, 1. In that likeness or conformity which is between bodily food and the word of the gospel as preached. 2. In the variety of natural food, as suited to the various states and conditions of them that feed thereon, answered by the doctrines of truth in the gospel, which are of various kinds. And in the exemplification hereof, natural food is reduced to two kinds. First. Milk. Secondly. Strong meat; and those that feed thereon to two sorts, children, and men of ripe age; both which are applied to
And the intention of the apostle is to represent to the Hebrews herein, their state and condition arising from their being dull in hearing. And this he doth both absolutely, considering what they themselvés might and ought to have been, and comparatively with respect to what others were. For he shows that they were yet babes, ‘ unskilful τ the word of righteousness,’ and such as had need to be fed with milk, }
The first thing considerable in these words, is an aggravation of the fault reproved in the Hebrews, from a circumstance of time. Ava τὸν χρόνον, pro ratione temporis, considering the time and season you Hebrews have had, you might have been otherwise long ago, jamdudum, as one renders the words. Or δια roy χρονον; may not intend the space of time, but the nature of the season which they were under. The season is such, whether you consider the opportunities of it, or the danger of it, or the shortness of its continuance, as that you ought so diligently to have improved it, that yourselves might have been at work in the teaching of others, had you been zealous for the gospel as you ought to be, or careful about your own duty. Such times as were then come on, and passing over the Hebrews as to their profession of the gospel, called for more than ordinary diligence in their improvement. There is no inconvenience in this sense, and it hath good instruction init. But I shall rather adhere to that which is more commonly received. Ava τὸν χρονον;, ‘ for the time,’ is as much, as with respect to the time past and gone, since their first calling to, and profession of the gospel. But men may have time enough, | and yet have no advantage by it for want of other necessary helps and assistances. A tree may have been planted a long time ina dry and barren wilderness, and yet it would be a vanity to expect any great growth or thriving from thence, as having the benefit neither of rain nor a fruitful soil, And where God expects fruit from his vineyard, he gives it not time only, but all other things necessary to its improvement, Jsa. v. 1—5. Wherefore it is supposed, that during the time intended, these Hebrews wanted no necessary means of instruction. This the apostle had before declared, ch. ii. 1, 3, The word of the gospel was both preached and confirmed to them. And as they had or a season the ministry of all the apostles, and of sundry of them for a longer continuance, so it is justly supposed, they had yet one of them surviving and abiding among them. Moreover they had in common use the Scriptures of the Old ‘Testament, which testified to all that they had been taught concerning Jesus Christ. And most of the writings of the New Testament were before this time communicated to them. Wherefore during the season intended, they enjoyed sufficient means of growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Without a supposition hereof, they could not have been justly reproved for a want of proficiency. Yea, in the very expression of their crime this is supposed. They were ‘dull in hearing,’ which they could not have been, had not the word been constantly preached to them. For without preaching there can be no hearing. And all this the apostle makes evident, ch. vi. 7, where he compares them to the earth, which hath frequent showers of rain falling on it, because of the abundant waterings which they had received by the constant preaching of the word to them.
For the duration of this season in particular, it was not equal to them all. Every one had only the time since his own conversion to account for. If we shall take the words with respect to the whole church at Jerusalem, then the date of this time is to be fixed on the day of Pentecost, when on the effusion of the Holy Ghost on the apostles, testified and evidenced by the miracle of tongues, with the sermon of Peter to them that ensued thereon, so many thousands of them were converted to the faith, Acts τ. And if this be allowed, the space of time intended was about thirty years. But not to bind up the expression to any especial epoch, it is enough that they had all and every one of them whom the apostle intends, more time than they had well used or improved. And we ouglit to observe, that,
Obs. I. The time wherein we enjoy the great mercy and privilege of the dispensation of the gospel, is a matter which must in particular be accounted for.—This time is variously dispensed, its measure being given by the soveréign will and wisdom of God. All who have time given them to this purpose, have not the same time. The day of the gospel is not of the same length to all nations, churches, persons, to whom it is granted. But all have time and light enough to do the work that is required of them. And it is a talent to be accounted for. Neither must we account for it only in general, but as to our improvement of it in particular duties. These Hebrews had such a time, and it was not enough, it did not answer the design of God in it, that they professed the gospel, and did not renounce Jesus Christ, as some among them did; it was moreover expected from them, that tney should grow and thrive in knowledge and holiness proportionable to their time and means: and not doing so, is charged on them as a great ageravation of their guilt. An evil it was that they had not profited under the dispensation of the gospel, but especially it was so, in that they had not answered the time that God had graciously entrusted them withal. And we all may do well to consider it, who have the like day of grace, mercy, and patience, with what they enjoyed. See our exposition on ch. 1. 13, 16.
Secondly. A duty is expressed, the want of the performance of which, is charged also as an aggravation of the sin insisted on. Οφειλοντες εἰναι διδασκαλοι, § you ought to have been teachers.’ Διδασκαλος is the word whereby the writers of the New Testament express ‘ Rabbi,’ which was the usual name of the public teachers of the law among the Jews. He is such a one, not only that is fit and meet to teach and instruct others occasionally, but also hath disciples committed to him, depending on him and learning from him. So is our Saviour himself called in the gospel, and so he termed himself. with respect to his disciples, Mark iv. 38; John xii. 13. And John tells us that it is the same name with the Hebrew Rabbi, and the Syriac Rabboni, John 1. 38, xx. 16. And it is the name of the teaching otlicer given by Christ to the church, 1 Cor. x1. 28; Eph. iv. 1]. Nor is it any where used but for a public teacher, preacher, or instructor of disciples in the knowledge of God.
Οφειλοντες εἰναι, § you ought to be.’ He doth not only say, that they had enjoyed such a time and season of instruction, as that they night have been able to teach and instruct others; but this he declares was expected from them as their duty. And the right understanding hereof, depends on the consideration of the state and condition of the churches in those days. For this reproof would now seem uncouth and unreasonable. Our hearers do not look on it as their duty to learn to be teachers, at least not in the church, and by the means of knowledge to be attained therein. They think it enough for them, if at best they can hear with some profit to themselves. But this was not the state of things in primitive times. Every church was then a seminary, wherein provision and preparation was made, not only for the continuation of the preaching of the gospel in itself, but for the calling, gathering, and teaching of other churches also. When, therefore, a church was first planted by the ministry of the apostles, it was for a while continued under their own immediate care and inspection, and then usually committed by them to the ministry of some evangelists. By them were they instructed more and more in the mysteries of religion, and directed in the use of all means whereby they might grow in grace and knowledge. And in this state were they continued, until some were found meet among themselves to be made overseers and instructors of the rest, 2 Tim. ii. 2; Acts xiv. 23; Tit.1.5. On their decease, others were to be called and chosen from among themselves to the same work by the church. And thus was the preservation and successive propagation of the churches provided for; it being suited to the nature and law of all societies, as also to the institution and love of Christ to his churches, that in comphance with his appointments, they should be able to continue and preserve their being and order. And this course, namely, that teachers of the church should be educated thereunto in the church, continued inviolate until the public school at Alexandria, which became a precedent to other places, for a mixed learning of philosophy and religion, which after a while corrupted both, and at length the whole church itself.
And this also was the manner before in the synagogues of the Jews. They had in them public teachers of the law, who were their Rabbins or διδασκαλοι. By these, others, their disciples sitting at their feet, whilst they taught and preached, were instructed in the knowledge thereof, as Paul giveth an instance in himself and his teacher Gamaliel, Acts xxii. 3. And among these disciples, those who profited above others in an especial manner, as Paul affirmeth he did above his equals, that is, those who had enjoyed the same time and means with him, Gal. 1. 14, were afterwards themselves designed and called to be διδάσκαλοι, or teachers.
And men in those days did not only learn in the church, that they might be able afterwards to teach in the same, but also that they might be instrumental in the work of the gospel in other places. For out of the churches went those who were made use of in the propagation of the gospel ordinarily, which cannot now well be imitated, unless the whole ancient order were restored, which we are not yet to expect. Wherefore, hearers in the church were not only taught those things which might be sufficient to their own edification, but every thing also that was necessary to the edification of others, an ability for whose instruction it was their duty to aim at.
I do not say that this was the duty of all hearers; every one was not to labour to profit by the word, that he might himself be a teacher.- Many things might invincibly incapacitate sundry persons, from any such work or office. But yet in those days it might be the duty of many, especially in that church of the Hebrews. For this was the great seminary of preachers for the whole world, during all that time, wherein the law was to go forth from Zion, and healing waters from Jerusalem. And there were two reasons, why the ministry of the Jews was so necessary and useful to the world, whereby the Gentiles were made debtors to them, by a participation of their spiritual things, not only which were theirs originally, and possessed by them before the Gentiles had any interest in them, but also because by their ministry they were communicated to them, Rom. xv. 97. 1. Because, on their conversion to Christ, they immediately made a great progress in knowledge. For they had before received the seeds and foundations of all evangelical truths, in the Scriptures of the Old Testament. And so soon as the light of the gospel shined into their hearts, all things were cleared up to them, from the true sense of those principles wherein they had before been instructed, which was now made manifest to them. And our apostle immediately blames these Hebrews for the want of an acquaintance with those principles. But hence were χὰ those who did really profit by the word, quickly ready for this work. On the other side the Gentile converts, setting aside the consideration of extraordinary illumination, revelation, and inspiration, by the Spint of God, which many in those days were made partakers of, must needs require a longer time to be perfectly instructed in the mysteries of the gospel, whereunto they had been such utter strangers. 2. It was in the Jews’ synagogues throughout their dispersions in the world, that the preachers of the gospel began to divulge their message. For God had so ordained, that in all places the accomplishment of the promise made to their fathers should first be declared to them, Acts xili. 32, 33, 46. Now this could not be done but by those that were Jews, for the Gentile converts being uncircumcised, could neither have access to their synagogues, nor acceptance with them. On this account it was greatly incumbent on these Hebrews to thrive in knowledge, that they might be able to teach others, when God in his providence should call them thereunto. And hence it was, that when this church, not long after its first planting, was scattered by persecution, all the members of it went up and down preaching the gospel with great success, first to the Jews and then to the Grecians also, _ Acts viii. 4, xi. 19, 20. After this those that succeeded, as it seems, were remiss and negligent in learning, and so unfit for this work, which the apostie blames in them.
This I take to be the meaning of the place. But if you will suppose that the apostle useth the word διδασκαλοιν in a larger sense, for any that are able to instruct others, as their neighbours, familics, or relations, as occasion should require; then it was the duty of alk these Hebrews to have been such teachers, and their sin it was wherein they were not able so to be.
Obs. 11. Churches are the schools of Christ, wherein his disciples are trained up to perfection, every one according to the measure appointed for him, and his usefulness in the body.—We may consider the church in general, and with respect to some particular members of it. In general, every one that belongs to it, ought to have a double aim: first, his own edification, and then his usefulness in respect of others. The first is the principal end, both of the ministry and the administration of all ordinances in the church, Eph. iv. 11—13. This, therefore, in the first place, is that which every one ought to attend diligently to; which also they are continually exhorted, encouraged, and persuaded to in the Scripture, as that which is indispensably required of them, 2 Pet. ii. 18. And those who are negligent herein, do frustrate all the ends of Christ’s love and care towards them in his church, which they must answer for. And the want of it, in some good measure, is a dreadful symptom of approaching eternal ruin, as our apostle declares, ch. vi. 7,8. The church is the garden of Christ, inclosed and watered, and every plant which continueth in a withering unthrifty condition, will at length be plucked up and cast out. Herein, therefore, ought all to be trying and examining themselves who have any care of their own souls, and who intend not to make use of the ordinances of the gospel, but only to countenance them in their security, and so to hasten and aggravate their destruction. And there is nothing more lamentable in the present profession of Christian religion, than the woeful negligence of most herein. They hear the word for the most part, as company, or custom, or their lusts, or ease direct them, without any choice with respect to their edification. And they content themselves in hearing of it, without any endeavours for its improvement. So do many souls, under the best of means, come to the worst of ends. But this is not all. We are so to learn in the church, as that we may be useful to others, a matter which few think of, or trouble themselves about. But this Christ expects of all the members of his churches in an especial manner. For every church is ‘ the body of Christ, and members in particular,’ 1 Cor. xii. 27, that is, of the whole body, and to one another. And the apostle there shows what a monstrous thing it is for a member to be useless in the body. Every one is to contribute to the growth of the whole, Eph. iv. 16; Col. 11.19. He that doth not so is dead. One way or other every one may contribute to this building, cast into this sanctuary, some their talents, some their mites. Times, seasons, opportunities, advantages for usefulness, are in the hand of God; but our duty it is to be prepared for them, and then to lay hold on them. It is not every one’s lot nor call to be public teachers of others. And the undertaking of that work without a due ability, and an orderly call, is forbidden, James ui. 1. But first, m general, every one may have occasion to make use of the utmost of that light and knowledge which is communicated to them, in the dispensation of the word. They who have not flocks to watch over, may yet have families, relations, children, servants, masters, whom, by their light and knowledge, the may benefit, and it is required of them that so they should do. It may not be the duty of every one at all times to convince gainsayers, and to stop the mouths of them that oppose the truth, but it is the duty of every one, to be ‘ always ready to give an answer unto every man that asketh a reason of the hope that is in them, with meekness and fear, 1 Pet. iii. 15, and it will be so, to plead for and defend the truth, if they are called to suffer for it, like the martyrs in former days. In these and such like things, hes that usefulness in the body of Christ, which every member of it ought to aim at, under the means of instruction which he affords in his church. And those who do not, will have their portion with the unprofitable; see Phil. 11. 15, 16, It is a sad condition, when a person can return no tolerable answer unto that inquiry, Of what use are you in the church of Christ? Secondly, in particular, It were doubtless well, if some persons in every church might be trained up under instruction, with this very design, of being made meet to be teachers of others. The Lord Christ will indeed provide labourers for his harvest, but in his own way, and not in a compliance with our negligence.
Obs. III. It is the duty of ministers of the gospel, to endeavour to promote the increase of their hearers in knowledge, until they also are able to instruct others, according to their calls and opportunities.—So did those who taught these Hebrews, whence they are reproved for disappointing their expectation. Some, it may be, are apt to fear lest their hearers should know too much. Many corrupt lusts and affections may prompt them hereunto, which are all resolved into self, with respect unto profit or reputation. And this hath proceeded so far n the degeneracy of the church of Rome, as to produce the commendations of blind obedience and ignorance, as the mother of devotion, than which nothing could be invented more contrary to the whole course and design of the gospel. And it is well if no others are tainted with the same disease. Even good men had need to watch against discomposures of mind, when they find on trial, it may be, some of their hearers to be like David, wiser in the things of God than their teachers. And Johua himself was earnest with Moses to forbid Eldad and Medad from prophesying; out of no good frame, as appeareth by the reply of Moses, ‘ Enviest thou for my sake?’ Num. xl. 29. But this occasioned the prayer of that holy man, which is unto us arule of duty: ‘Would God that all the Lord’s people were prophets, and that the Lord would put his spirit upon them.’ And to a faithful minister, there is no greater crown nor cause of rejoicing, than when he can be instrumental so to carry on any of his hearers towards perfection, as that there gifts and abilities may outshine his own, especially if they are accompanied with humility and holiness. And for those who are either negligent in this work, or taking upon them the place and duty of teachers, are unable for it, they betray the souls of men, and shall bear their own judgment.
The second branch of the apostolical reproof, consists in a declara~ tion of the consequent or effect of the negligence reproved: ‘ You hase need that one should teach you again, which be the first principles of the oracles of God.’
if you are not thus taught again, you will not know the principles of the oracles of God. We are said, χρείαν eye, to need those things naturally, without which we cannot well live, as Matt. vi. 8, and morally, without which we cannot perform our duty.
out by your negligence, that instead of being teachers of others, of being masters of the assemblies, you, on the other hand, had need to be placed in the lowest form of those who learn, the highest evidence of your dulness and want of proficiency.’ Tov didackev, that is, say we, ‘that one should teach you;’ τίνα, that ‘some one or other’ should doit. Or με may be supplied, ‘ that I should teach you.’ So he useth the same kind of expression, ov χρείαν ἐχέτε γραφειν ὑμιν; ‘ You have no need to write unto you; that is, ‘that I should write unto you,’ 1 Thess. iv.9. As he expressly speaks, 1 Thess. i, 8. Wore pn χρείαν ἡμας exe λαλεῖν τι; ‘that we should not need to speak any thing? But yet, whereas the apostle treats not about his own personal ministry towards them, but of their continued instruction by the constant means they enjoyed, it may be left indefinitely, that one, or some, should do that work: « That you should be taught.’
Twa τὰ ororyea, ‘ which be the first principles;’ not only which they are, but what they are, is intended. The words, as they lie in our translation, seem to intimate that this alone is aimed at; namely, that they should be taught to distinguish between the first principles of Christian religion, and the superstructions on them, or necessary deductions from them. But the very nature of the things themselves is intended. They were to be instructed in the principles of Christian religion in the sense to be explained.
=rovxevov is used by our apostle indifferently, so as that it may be taken in a good or bad sense, according as its adjuncts require. Frequently he applies it to the principles and rudiments of the Jewish rehigion, or Mosaic institutions, Gal. iv. 8. Srovyea τοῦ κοσμου, ‘ the rudiments of the world; earthly, carnal, worldly, as opposed to the spiritual heavenly principles of the gospel, ver. 9, aoSevn καὶ πτωχα στοίχεια, ‘ weak and beggarly elements,’ which could not enrich the souls of men with grace; see Col. ii. ὃ, 20. Nor doth he at any time make use of this word, but when he treated with the Jews, or those that did Judaize. By Peter, the word is used in another sense, either properly, or metaphorically, 2 Pet. iii. 10, 12. Στοιχεια are the first principles of any thing, natural or artificial, or the first ground of any science. As the letters of the alphabet are the crovyea of reading; the principles, rudiments, elements.
We may now therefore inquire what it is that the apostle intends by these first rudiments, or principles of the oracles of God. It is generally apprehended, that he designs the common catechetical principles of Christian religion, which also, as it is supposed, he reckons up in the keginning of the next chapter; such principles as converts or young children, are usually instructed or catechized in. And, it may be, he calls them principles, as the Jews call the principal heads of their religion fundamenta legis, ‘ the foundations of the law;’ as he also calls these principles ϑεμελιον, ‘the foundation,’ ch. vi. 1. But yet, upon the consideration of the words, and his use of them in other places before declared, I judge that he hath another design. Στοιχεία he elsewhere declares to be the institutions of the law, and λογία του Θεου; peculiarly denote the Scriptures of the Old Testament. The use and end of these institutions as appointed and declared in the oracles of God, were to typify Jesus Christ, as our apostle will more fully | afterwards prove and confirm. This was the first thing that the Jews were to learn in them, by them, and from them; namely, that unto the Lord Christ, his person, his office, his death and sacrifice, testimony was given by Moses and the prophets; as also that these things alone were represented in the institutions of the law. These were the rudiments of the oracles of God committed to the Jews; and these, that is the meaning, sense, end and use of them, they had not learned, but had need to be taught them again. This made them incline to their old Judaism, make little progress in the perception of the mysteries of the gospel, and desire to mix the ceremonies of the law with the ordinances thereof. Butas this was peculiar unto them, so I deny not but that by just analogy it may be extended unto the first neces~ sary principles of Christian religion. And from the whole of this discourse we may observe,
Obs. 1V.. That the Holy Scriptures are to be looked on, consulted and submitted unto, as the oracles of God.—The consideration of their being so, adds to our duty, and directs us in its discharge. For we are called by it to weigh aright what is ascribed unto them, and what belongs to them as such. And this will influence us with that due regard and reverence which is required towards them. Thus, 1. We may considéf their eflicacy and power. Stephen calls them ra λογία ζωντα, ‘ the living oracles of God,’ Acts vil. 38. They are so in respect of their author, they are the oracles of the living God; whereas the oracles wherewith Satan infatuated the world, were most of them at the shrines and graves of dead men. Whence in their idolatries, the
Israelites were charged to have eaten the sacrifices of the dead, Ps. evi. 28. And they are so in respect of their use and efficacy; they are living, because life-giving oracles unto them that obey them. ‘Keep this word,’ saith Moses, ‘ for it is your life,’ Deut. xxxi. 47. And God says, that he gave the people precepts, which, if a man do, he shall live in them, Ezek. xx. 11. And it hinders not that Stephen speaks of the law given by Moses, concerning which our apostle says, that it was the ministry of death, 2 Cor. 1. 7. For it was not so in itself, but by reason of the sin and inability of men to keep it. So. the law could not give life, in that it was weak through sin, Rom. viii. 3. Besides, Paul speaks only of the preceptive part of the law, with the curse annexed unto its transgression, Stephen treats of the whole, as it had respect to Jesus Christ. They are words accompanied with divine power and efficacy, to quicken and give life unto them that obey them, which proceeds from their author, and his power in them, as ch. iv. 12. The Scriptures are not a dead letter, as some have blasphemed, but the living oracles of God, that is, life-giving, quickening; or they are accompanied with a living power, which they wili put forth and exert toward the souls of men; for God still speaks in them unto us. So saith Stephen, ‘ Moses received the living oracles of God, to give unto us;’ not to our fathers only, who lived in those days, but unto us also, now so many generations after. And in the same manner doth God by his prophets and apostles continue to speak to us, which gives power and efficacy unto their word. 2. Authority. They are the oracles of God, who hath supreme authority over the souls and consciences of us all. So the Thessalonians are commended, that when they ‘ received the word, they received it not as the word of men, but as it is in truth, the word of God, 1 Thess. i. 13, that is, absolutely submitting their souls and consciences unto the authority of God, speaking therein, and thereby. And without this respect, we can never read nor hear the Scripture in a due manner. 3. Infallible truth and absolute certainty. They are the oracles of God, who is the first truth, whose being is truth, and who cannot lie. Every thing that may be false, hath an inconsistency with his being. 'To suppose that any thing which is not absolutely true can proceed from him, is to deny him to be God. Peter gives no other proof that in the preaching of the gospel they followed not cunningly devised fables, but that they were confirmed by the oracle of God, 2 Pet. i. 16—21. God is a God of truth, Deut. xxxii. 4, and all his words are words of truth, Eccl. xu. 10, Herein then alone the souls of men can find assured rest and peace. Whatever else they may lean upon, whatever appearance of truth it may have, yet falsehood and a lie may be in it. Before God gave his oracles unto men, that is, before he sent out his light and truth to lead and guide them, they did nothing but perpetually wander in ignorance, error, and darkness, unto destruction. And so far as any yet take any thing else but the oracles of truth for their guide, they. must continually fluctuate; and though they are not always actually deceived, they are never certain but that they are so. I will show thee ‘ what is noted in the Scripture of truth,’ Dan. x. 21, is the only cuide we have for our souls. 4, Mysterious. Oracles have mysteries in them; and under this covert, Satan endeavoured to hide his delusions. For whereas the oracles of God were mysterious from the matter contained in them, which is sacred, holy, sublime, and incomprehensible, he delivered himself in dark, enigmatical, dubious expressions, that making an appearance of something mysterious, he might draw a cloud of darkness over his lies and falsehoods. And it is in opposition unto all the pretended mysteries of Gentile worship, that our apostle, summing up the principal doctrines concerning the person and mediation of Christ Jesus, says, that ‘ without controversy great is the mystery of godliness, 1 Tim. 11. 16. The oracles of God are mysterious, from the depths and excellency of the things revealed, delivered in words of truth and soberness. And this will teach us how we ought to behave ourselves with respect unto the word, these oracles of God. It is generally owned to be our duty to read it, to study it, to meditate upon it, and to attend unto its dispensation in preaching. And those by whom these things are neglected, shall bear their own judgment. But as to the manner of the discharge of these duties, there may bea great failure among the best. That diligence, that-reverence, that submission of mind and conscience, that dependence on God for the revelation of his mind and will, which ought constantly to accompany all them who consider and attend to the oracles of God, we are too often at a loss in.
word, as that there are first principles, plain and necessary, laid down in it, to facilitate the instruction he intends thereby.— Men have learned this wisdom in teaching of all arts and sciences. Thev first lay down general principles and theorems, which they make the basis and foundation of all their following instructive deductions. And so there are first principles of the oracles of God. And, _ First. These are plainand easy to be learned. The things themselves contained in them, as hath been shown, are deep and mysterious. But they are all of them so plainly declared, as that he who runs may read them. It is an unquestionable truth, that what is not clearly and plainly revealed in the word, though it be true, and the knowledge of it very useful, yea necessary to some persons in some circumstances, yet it doth not belong unto those principles of the oracles of God, which it is the duty of all men expressly to know and believe. Icould go over all the principles that are of this nature, and evince, that they are all of them so plainly, so fully, so clearly revealed, taught, and expressed, and that in words and terms so suited to the reason and understandings of men, that none unto whom the word of God comes, can be ignorant of them, without the guilt of supine negligence, and horrible sloth; nor will any err about them, unless their minds are prepossessed with invincible prejudices or carnal, corrupt and earthly affections. And this is necessarily required unto the nature of first principles. They must be maxims plainly and evidently declared and asserted, or they are very unmeet to be the first principles of knowledge in any kind. |
Secondly. They are such as being learned, received, believed in a due manner, the way is plain for men towards perfection. They have such an influence into all other sacred truths, which indeed are but deductions from them, or lesser streams from that blessed fountain which is contained in them, and do so suit and prepare the mind for them, that they have an easy access unto it. The minds of men being duly inlaid with these first principles of the oracles of God, it is inconceivable how they may thrive in the knowledge of the deepest mysteries, and that ina due manner. If indeed, when men have been instructed in these principles, they grow careless and negligent, as though they had obtained enough, and need seek no farther, asis the manner of many, they will be of no advantage unto them. He that lays the foundation of a house, and neglects the carrying on of the building, will find it but a sorry shelter in a storm. And whereas God hath designed the knowledge of these principles as a means unto a farther growth andimprovement, from whence they are so termed, where that end is neglected he will blast the other attainment, that it shall be utterly useless. But where this foundation is well laid, where these principles are duly learned and improved as they ought to be, they make the way smooth and easy unto greater degrees of knowledge, I mean, unto such as are industrious in the use of means. And this, as it makes evident what is our duty concerning them, so it gives great encouragement unto the discharge thereof. We oughtto learn them because they are principles; and we are encouraged to learn them, because they open the way to farther improvements.
Thirdly. They are such, as, if they are not duly learned, rightly un-_ derstood, and the mind be not possessed with them, all endeavours after higher attainments in light and knowledge, are preposterous, and will prove fruitless. Yet some men neglect this previous instruction, and sundry consequents, all of them dangerous, and some of them pernicious, do ensue on this neglect. For, 1. Some are apt to be reaching after speculations which are abstruse, both in themselves, and in the manner of their revelation, before they have any acquaintance with those first principles of the oracles of God. And constantly one of these events doth ensue; for either they are always learning, and never come to the knowledge of the truth, wearying themselves in the search of such things as they cannot comprehend, nor be led into a right understanding of; or else they are vainly puffed up in their fleshy minds, upon a presumption that they know some marvellous thing beyond the common rate of other men, when they know nothing as they ought, nothing with respect unto its proper principles. 2. This is the cause whence so many persons, using industry and diligence in the hearing of the word, do yet learn, thrive, and profit so little as they do. All preaching, at least for the most part, supposeth a knowledge of these first principles, without which, not one word that is spoken therein can well be understood. Many therefore being unacquainted with them, must of necessity lose that advantage by the preaching of the word, which otherwise they might attain. And this was the very case in hand between our apostle and the Hebrews, which put him to such a strait. He knew that it was his duty to declare to the church the whole counsel of God, and that in the deepest and most mysterious truths of the gospel, so carrying them on to perfection. But he also found that these things would prove unprofitable to many, because their minds were not as yet well inlaid with the first principles of the oracles of God. This put him to the strait he expresseth in the beginning of the sixth chapter. And so it falls out among ourselves. It is ofttimes a grief unto us to consider, how many of our hearers seem to have little advantage by the best of our endeavours, because of their ignorance in the supposed principles and foundations of what wedeliver. Hence they hear, and go away altogether unconcerned in what they have heard; and, it may be, complain of the sermon or preacher, when the fault was solely in their own understandings. But as we ought, for the sake of some who are real beginners, to divert unto their instruction in those fundamental principles of religion; so we ought not, in a compliance with the sloth and negligence of them who have carelessly omitted the acquainting of themselves with these, cease our endeavour to carry on more diligent and thriving souls toward perfection, nor would Paul do 50 ἴῃ this place. Inthe meantime, parents, masters, ministers, al] in their several stations and capacities, ought to consider of how great importauce it is to have all those committed to their care, or under €heir inspection, well instructed in those first principles of the oracles of God. 3. Hence it is that multitudes are so easily seduced into foolish and sottish errors, and such as_ overthrow the foundation of truth and faith in them who do entertain them. ‘Things are proposed unto them under specious pretences, which at first seem
134. ΑΝ EXFOSITION OF THE cH, y. to have somewhat excellent and peculiar in them, and as far as they can discern, are of noevil tendency. But after they have embraced them, and are brought under their power, it is found, when it is too late, that they have virtually renounced the foundation of the gospel, but are now taken in the snare that cannot be broken, for itis for their life. 4. These principles are such, that if they alone are known, received, believed, obeyed, provided men’s progress in knowledge be not obstructed by their own negligence, prejudices, or lusts, they may attain the end of faith and obedience in the salvation of their souls. ‘They are such, as without the express knowledge whereof in those that are adult, the Scripture speaks nothing of any possibility of attaining unto life and immortality. And, as was declared before, the knowledge of them where they are not duly improved unto an increase in light, according to the means we do enjoy, is no way available. But upon a supposition, that aman is brought into an acquaintance with these principles of the oracles of God, in the want of means and advantages to carry him on towards perfection, in theknowledge of other principles of truth, useful and necessary in their places and circumstances, though he should be ignorant of them, or fall into errors about them, not inconsistent with, or destructive of the principles he hath received; they are sufficient in their own kind, to lead and conduct him unto rest with God. And as this consideration will not give the least countenance unto the sloth or negligence of any, who do or may enjoy the advantage of growing in the knowledge of God, and of our Lord and Saviour Jesus Christ; so it isa relief with respect unto their condition, who by reason of the blindness of their pretended guides, or on any other occasion, are not supplied with the means of a farther improvement. And from what hath been discoursed it appears, both of what great importance it is unto our faith and obedience, to be well instructed in the chief principles of religion, as also what an inexcusable fault it is in those who for a season have enjoyed the means of instruction, to be found defective herein.
Obs. VI. They who live under the preaching of the gospel, are obnoxious to great and provoking sins, if they diligently watch not against them. Such was that of these Hebrews here mentioned, But hereof, as also of the danger of such sins, we must treat more afterwards.
It follows, as an illustration of what was before charged on the Hebrews, and to the same purpose; ‘and are become such as have need of milk, and not of strong meat.’ This allusion the apostle chose, to represent unto them the state or condition whereinto they were brought by their sinful negligence; as also, to give life and strength unto his. reproof; and therefore, pursues it to the end of the chapter.
For, 1. It may signify, it appears what you are, and what you stand in need of. It may be, some have had other thoughts of you, by reason of your profession, and the time of instruction you enjoyed. ἢ You have had a name to live, and possibly to be in a very flourishing condition, as being the first church in the world, the mother in some sort of all other churches, and such as have had privileges which no other church ever had, or ever shall enjoy. Butupon trial it is made manifest how dull and slothful you have been, how ignorant you are, and how little you have improved your season. And it will, in like manner, be one day evident that many churches and persons who make a goodly appearance, on the account of their outward privileges and enjoyments, will be found when they are brought unto the balance of the sanctuary, to be light, empty, dead, and every way insufficient. But things are changed in the world. Churches are now esteemed of, or pretend unto an esteem, by their pleas of antiquity, outward order, solemnity of forms and a seemingly sacred grandeur, without the least respect unto the light, knowledge, and holiness of their members. In the days of the apostle, it was not so. Unless churches in their members did thrive in grace, knowledge, and holiness, they had no respect unto outward things though never so good in their place and order, but as _agegravations of the sin and judgments of unprofitable professors, And this may be the sense of that expression, yeyovare, ‘ ye are become.’ For so are many things in the Scripture said then to be, when they are made manifest, or appear so to be.
2. It may be, the apostle by this expression, denotes a decay and declension in them. You are become; that is, now, what formerly you were not. So Chrysostome on the place; οὐκ εἰπε χρείαν ἔχετε, αλλα γέγονατε χρείαν EXOVTEC * TOUTEOTL UMELC ηϑελησατε, ὑμεις ἑαυτους εἰς TOUTO κατεστησατε, ‘ this is that which you have now brought yourselves unto. They had been taught, and they had learned the things of the gospel. But now, through their carelessness, forgetfulness, and want of industry to grow in grace and knowledge, they were decayed into great darkness, ignorance, and confusion. And it is known, that this is no unusual thing among professors. Through their inadvertency, sinful negligence, worldly mindedness, they lose the knowledge which they had attained; and on a perverse continuance in such an evil course, through the righteous judgment of God, even all that they seemed to have, is taken from them. Knowledge may be lost as weil as holiness, at least, as unto the degrees of it. And itis most probable, from the nature and tenor of his whole discourse, that this is the evil which the apostle chargeth them withal; which sufficiently manifests the greatness of their sin, and the danger of their condition. For it is worse with them who have, through their own default, lost what they attained in the ways of God, than with those who never attained what they ought to have attained. For the loss of light and knowledge proceeds from causes of a more enormous guilt, than a mere ignorance of them ordinarily doth, or indeed can do.
strong meat; which gives us a distribution of the oracles of God, into two general heads also, answering in respect of use, unto those two sorts of food..
1. You have need of milk. Vadaxroc. The whole word of God is, it may be, sometimes compared absolutely unto milk, because of its purity and freedom from corrupt mixtures, whence it is fit for nourishment. 1 Pet. ii. 2, ‘As new born babes, desire the sincere milk of the nourishment than milk, and itis never hurtful, but where the body is prepossessed with obstructions. These, in the mind, with respect to the word, the apostle in that place warns us to cast out. Ver. ],
‘ Wherefore, laying aside all malice, and all guile, and envies, and evil speakings, as new born babes.’ So James doth in like manner, ch. i. 21. In this place, I say, it is supposed that the whole gospel, the whole word of God, which is the food of our souls, is compared unto milk. But I rather judge, that even here, some especial part or doctrines of the word, suited to the condition of them to whom the apostle speaks, is intended. He calls them new born babes; that is persons newly converted to Christ, and it may be, but weak in the faith. These, he adviseth to seek after suitable food in the word, for the nourishment of their souls, or for the strengthening them in faith and obedience. And that is those plain doctrines of truth, which were meet for them, who, as yet, were not capable of higher mysteries. It is, therefore, some parts of the word only, and some things taught therein, which are compared to milk, both with respect unto the nature and common use of it. It is a kind of food that is easy of digestion, needs no great strength of nature to turn it into nutriment, and is, therefore, the common nourishment of babes and children, and sick persons, not sufficing to maintain the health and strength of persons of full age and a healthy constitution. So our apostle useth the same similitude, 1 Cor. 11. 1, 2, And I brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are you able.’ The same similitude, the same distribution of the parts of it is used, as in this place. The reason why babes are fed with milk, is, because they want strength of nature to digest stronger meat; so he says, they were able to bear milk, but not strong meat spiritually. It is evident,
God. Plain and fundamental truths. Such, in some measure, they might be capable of, but not of the great and deep mysteries of the gospel. And he declares whom he intends by these babes; even such as are carnal; that is, suchas by reason of their indulgence unto their carnal affections, had kept their souls in a weak and distempered
This condition of theirs, as it was a consequence of their own sin, so it was a grief and discouragement to him, who designed and earnestly desired to carry them unto perfection, unto a perfect man, unto the measure of the stature of the fulness of Christ. And this being the great end of the ministry towards the church, Eph. iv. 12, 13, it is no small trouble unto all that are faithful in the discharge of their office, when they find their hearers not so to thrive, as to be capable of receiving the highest mysteries of truth. It is grievous unto them, either always to dwell on the first rudiments of religion, or to treat of things which they fear to be above the capacity of their auditors. Their delight and satisfaction is, to be dispersing the mysteries of the gospel, and of the kingdom of God. Hereof, we have a most eminent instance in our apostle. His writing and his preaching to the churches were of the same kind, as in sundry places he doth declare.. And we see that the greatest part of his epistles, is taken up with the declaration of the deepest mysteries of the will, wisdom, and counsel of God. And for this cause, he is now, by sone, reflected on, as a person whose writings are obscure, and hardly to be understood. For men begin not to fear to cast the shame and guilt of their own ignorance, on a pretended obscurity in his writings. Thus these Hebrews had need of milk, and that not through the tenderness of their Constitution, but by having contracted an ill habit of mind.
2. Negatively, he says, they had not need of ‘ strong meat.’ That is, 10 was not expedient, in their present condition, to set it before them, unless they were first sufficiently excited out of their stupid negligence. Στερεὰ tpopn, is meat * yielding solid nourishment.’ Now, as in general all the principal mysteries of the gospel, that whole wisdom which he preached, ev rove τελείοις, 1 Cor. 11. 6, “ unto, or among them that were perfect’ or adult, and grown up unto some good measure in the stature of Christ, are intended hereby; so in especial, he hath respect unto the things which belong unto the priesthood and sacrifice of Christ. These are solid meat unto the souls of sound believers. And hereby Christians may take a due measure of their spiritual health, strength, and growth. If the solid doctrines concerning the offices of Christ, especially his priesthood and sacrifice, are suited to their minds and affections, if they find food and spiritual nourishment in them, it is a good evidence of their progress in the knowledge of Christ and the gospel. But if such things have neither taste nor relish in them, unto their spiritual appetite; if they do not readily digest them, nor find benefit by them, it is manifest they are but weak and feeble, as the apostle farther proves in the following verses. And we may observe, from the first sense of that expression, ‘ you are become.’
Obs. VII. There will be a time, when false and unprofitable professors will be made manifest and discovered, either to their present conviction, or their eternal confusion. And from the second sense of it, it may be observed,
Obs. VII]. That men do oftentimes secretly wax worse and worse, under profession and means of grace. Of the causes and ways hereof, see our Exposition on ch. iv. 15. |
Obs. IX. There are provisions of truth in the Scripture, suitable to the spiritual instruction and edification of all sorts of persons that belong to Jesus Christ. There is in it both milk and- strong meat.
The disciples of Christ ever were, and ever will be in this world, of several sorts, sizes, and capacities. In the house of God, there are all sorts of vessels, of ‘ lesser and greater quantity, cups and flagons,’ Isa. xxii. 24. There are in the church, ‘ babes, young men, and fathers,’ 1 John ii. There are among the hearers of the gospel, persons sound, healthy, thriving, and those that are weak, sickly, and feeble. Their different ages and capacities, with their distinct measures of opportunities and diligence, their temptations and occasions of life, make this diversity necessary and unavoidable. As in the _ same flock of sheep, there are lambs and strong sheep, and ewes great with young. Now, in a house where there dwell together, old men and strong men, and children or babes, those that are healthy and those that are sick, if they should be all of them bound up unto the same diet or food, some of them must necessarily perish. Buta wise householder will provide for them differently, according to their several states and capacities, that which shall be wholesome and convenient for them all; and the principal wisdom of the steward of the house, isto give out to every one a portion proper for him. So is it in the church of Christ, which is the family of God; and therefore, the great householder hath prepared his heavenly manna, according to the spiritual appetite and digestion of them all. As upon the receiving of manna, every one gathered, soon “bd, Exod. xvi. 8, according to lis
/ appetite and need; so is the heavenly manna of the word disposed, _ that every one may have what suits him. ‘There are in the word, as _ was said of old, fords where the lamb may wade, and depths where the elephant may swim. There are in it, plain doctrines and first principles, necessary unto all, and there are truths of a deeper search that are profitable to some. And concerning these things, we may observe, 1. That the Lord Christ hath an especial care of the weak, the young, the sick, and the diseased of his flock. There is indeed a difference to be put between those whoare so invincibly by their natural infirmities, temptations, and tenderness in the ways of religion, and those who are so, through their own neglect and sloth, as it was with these Hebrews. ‘The latter sort are severely to be admonished and rebuked. But to the former, Christ showeth singular tenderness and compassion. So in the first place, he committeth unto Peter, the care and charge of his lambs, John xxi. 15. And the like affections he declareth in his own person, as he is the ‘great shepherd of the sheep,’ Isa. xl. 11. He will take care of the whole flock, according to the office and duty of a shepherd; but his especial care is concerning his lambs, and those that are with young. And in the severity which he threateneth against false and idle shepherds, he regards principally their neglect of the diseased, the sick, the broken, and that ‘ which is driven away,’ Ezek. xxxiv. 4. These, therefore, in the dispensation of the gospel, must be carefully attended unto, and food convenient, or nourishment suitable to their state and condition, is carefully to be provided for them. And not only so, but they are in all things to be dealt withal, with the same gentleness, tenderness, and meekness, that Christ exerciseth towards them. He will one day call some to an account fur rough and brutish usage of his lambs.
Whether they have hindered them from being fed, according to their necessity, or have driven them from their pasture, or have farther exercised severity against them, it must be all accounted for, unto the love and care of Christ. But, 2dly. The delight of Christ is in them that thrive and are strong in the faith, as those from whom he receives most of honour and glory. We, therefore, ought to aim that they may all be such, such as may take in and thrive upon solid food, the deeper mysteries of the gospel. To pretend, from Christ’s care of the weak, that those other, more deep and mysterious truths, which the apostle compareth unto strong meat, are needless to be inquired into, is highly blasphemous. This some are come unto; they think we have no need to search into the principal mysteries of the gospel, but to take up with the plain lessons of morality, which are given us therein, and in other good books besides. But a higher reflection on the wisdom of God, men can scarcely contract the guilt of. To what end hath he revealed these things untous? Why hath he recorded that revelation in his word? Why doth he appoint his whole counsel so revealed, to be declared and preached? Certainly never was any thing more unwisely contrived, than the giving the Scripture to the church, if it be not our duty to endeavour an acquaintance with the principal things contained in it. But these men seem not to know the design of God towards his church. They may learn it if they please from our apostle, Eph. iv. 7—14. It is not merely that men may have so much light and knowledge, faith and obedience, as will, as it were, serve their turn to bring them at last to heaven, though no pretended measures of these things, are sufficient for that end, where men rest in them to the neglect of farther attainments; but God aimeth to bring men unto clearer discoveries of his wisdom, grace, and love, than they have yet attained; into nearer communion with himself; to a fuller growth in light, knowledge, faith, and experience; that even in this world, he may more eminently communicate of himself unto them, which he doth, in and by the truths which they despise. These truths and doctrines, therefore, also, which the apostle calls strong meat for them that are of full age, are to be searched, inquired into, and preached. Wherefore, hence it will follow in general; 1. That it is the wisdom of the dispensers of the gospel, to consider what doctrines are most suitable unto the capacity and condition of their hearers. And in particular, 2. That it is a preposterous and unprofitable course, to instruct them in the greater mysteries of the gospel, who have not, as yet, well laid the foundation in understanding the more common and obvious principles of it, which the apostle confirms and illustrates,