Exposition of the Epistle to the Hebrews

Wherefore, 4. Should God visibly and constantly have dispensed rewards and punishments in this world, according to the rule of men’s knowledge, comprehension, and judgment, which alone hath an appearance of being satisfactory, it would have been a principle, or at least the occasion, of a worse kind of atheism, than any that the earth hath yet been pestered withal. For it could ποῦ have been, but that the most would have made the judgment of men, the only rule of all that they did, which God must be obliged to comply withal, or be unrighteous; which is absolutely to dethrone him, and leave him only to be the executioner of the wills and’ reasons of men. But, from all these and the like perplexities, reason itself may quietly take sanctuary in submission unto sovereign wisdom, as to present dispensations, in a satisfaction that it is not only suitable unto, but necessary on the account of divine justice, that there should be a future eternal judgment, to pass according to truth, upon all the ways and actions of men. And hereby doth God keep up in the hearts of men, a testimony unto this great principle of our profession. Therefore, when our apostle reasoned before Felix, concerning such duties and sins as were discoverable by the light of nature, namely, righteousness and temperance; with respect to both which, he was openly and flagitiously guilty, he adds this principle concerning judgment to come, the truth whereof, the conscience and reason of the wretch himself could not but comply withal, Acts xxiv. 25.

Thirdly. God hath given testimony hereunto, in all the extraordinary judgments which he hath executed, since the foundation of the world. It is not for nothing, that he doth sometimes, that he doth so frequently, go out of or besides the common beaten tracks and paths of providence. He doth it to intimate unto the world, that things are not always to pass at their present rate, but are one day to be called to another account. In great judgments, the ‘ wrath of God is revealed from heaven against the ungodliness of men,’ Rom. 1. 18; and an intimation is given of what he will farther do hereafter. For, as he ‘leaves not himself without witness,’ in respect of his goodness and patience, in ‘that he doth good, and giveth rain from heaven and fruitful seasons, filling men’s hearts with food and gladness,’ Acts xiv. 17, so he gives testimony to his righteousness and holiness, in the ‘judgments that he executes,’ Ps. ix. 16. For, whereas goodness and mercy are the works wherein God is, as it were, delighted, he gives testimony unto them, together with his patience and long-suffering in the ordinary course of his dispensations. But judgment in severity he calls his strange work, that which he proceeds not unto, but on great provocations, Isa. xxviii. 21, he satisfieth his holy wisdom, with some extraordinary necessary instances of it. And thus he hath himself singled out some particular instances, which he gave on purpose that they might be as pledges of the future judgment, and hath given usa rule in them, how we are to judge of all his extraordinary acts of the same kind. Such was the flood whereby the world was destroyed in the days of Noah, which Peter affirms expressly, was a type to shadow out the severity of God in the last final judgment, 2 Pet. 11. 5, 111. 5— 7. Of the like nature was his ‘ turning the cities of Sodom and Gomorrah into ashes, condemning them with an overthrow, making them an example unto those that after should live ungodly,’ 2 Pet. ii. 6. He made them a terrifying example, that others should hear and fear, and do no more so presumptuously. But now, whereas God hath not in the space of four thousand years, brought any such judgment on any other places or persons, if this example had respect only unto this world, it must needs have lost all its force and efficacy upon the minds of sinners. Wherefore, it did nearly respect the judgment to come, God giving therein an instance, what obstinate and profligate sinners are to look for at that great day. Wherefore, Jude says expressly, they ‘are set forth for an example, suffering the vengeance of eternal fire,’ ver. 7. And this is the language of all God’s extraordinary judgments, either on persons or places in the world. Let men’s sins be what they will, God can endure in his long-suffering, the sins of one as well as another, among the vessels of wrath that are fitted for destruction, and so he doth ordinarily, or for the most part. But yet, he will sometimes reach out his hand from heaven in an extraordinary instance of vengeance, on purpose that men may know, that things shall not for ever be passed over in such a promiscuous manner, but that he hath ‘ appointed another day, wherein he will judge the world in righteousness.’ And for this reason, such signal judgments as are evidences of the future eternal judgment of God, are in the’? Scripture expressed in words that seem to declare that judgment itself, rather than the types of it, Isa. xxxiv. 4; Rev. vi. 13,14; Dan. vi. 9, 10; Matt. xxiv. 29, 30.

Fourthly. But God hath not absolutely intrusted the evidence and preservation of this important truth, which is the foundation of all religion, to the remainders of innate light in the minds and consciences of men, which may be variously obscured, until it be almost utterly extinguished; nor yet to the exercise of reason on the consideration of the present administration of providence in this world, which is ofttimes corrupted, depraved, and rendered useless; nor yet to the influence which extraordinary judgments may have on the minds of men, which some fortify themselves against by their obstinacy in sin and security; but he hath abundantly testified to it by express revelation, from the beginning of the world, now recorded in his word, by which all men must be tried whether they willor not. It may not be doubted but that Adam was acquainted with this truth immediately from God himself. He was so indeed in the commination given against sin at first, especially as it was explained in the curse after he had actually sinned. And this was that which was taught him in the threatening, and which his eyes were open to see clearly after his fall, where he immediately became afraid of God as his Judge, Gen. ii. 10. Nor can it be doubted but that he communicated the knowledge of it to his. posterity. But whereas they quickly, in their profligacy in all wickedness which they gave themselves to, had, together with all other sacred truths, lost the remembrance of it, or at least practically despised and scoffed at the instruction which they had received therein, God knowing the necessity of it, either {o restrain them in their flagitious courses, or to give them a warning that might leave them without excuse, makes a new express revelation of it to Enoch, and by him to mankind, Jude 14, 15, ‘For Enoch the seventh from Adam prophesied of these, saying, Behold the Lord cometh, with ten thousand of his saints, to execute judgment on all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodlily committed, and of all their hard speeches, which ungodly sinners have spoken against him.’ And this is the second new revelation that is recorded before the flood. There were two revelations that were the foundation of the church, the one concerning future judgments in the threatening, the other concerning the recovery and restoration of mankind in the promise. Both seem to have been equally neglected by that cursed generation. But God solemnly revived them both, the first by Enoch, the latter by Noah, who was the preacher of rizhteousness, 2 Pet. ii. 5, in whom the spirit of Christ preached to them who are now in prison, | Pet. iii. 19, 20. And this o!d prophecy was revived by the Holy Ghost, partly that we might know, that God from the beginning of the world gave public testimony to, and warning of his future eternal judgment; and partly to acquaint us, that in the latter days men would break out into an excess and outrage in sin and wickedness, like that of those before the flood, wherein it would be necessary that they should be restrained, or terrified, or warned, by preaching to them this truth of the judgment to come, After this the testimonies given to it in the Scriptures both of the Old and New Testaments, do so abound and are so obvious to all, that it 1s no way needful particularly to produce them.

This principle being thus cleared and confirmed, it may not be amiss to show what practical improvement it doth require. And it Is manifest that there is no duty in religion that is not, or ought not to be influenced by the consideration of it. I shall only name some of them whereunto it is in an especial manner applied by the Holy Ghost himself.

Obs. V. Ministers of the gospel ought to dwell greatly on the consideration of it, as it is represented in its terror and glory, that they may be excited and stirred up to deal effectually with the souls of men that they fall not under the vengeance of that day. So our apostle affirms that it was with himself; for having asserted the truth and certainty hereof, in those words, ‘ For we must all appear before the judgment seat of Christ, that every one may receive the things donein his body according to that he hath done;’ he adds thereunto, ‘ knowing, therefore, the terror of the Lord, we persuade men,’ 2 Cor. v. 10, 11. Duly considering what will be the state of things with all men in that day, how dreadful the Lord Christ will be therein to impenitent sinners, and what a fearful thing it is to fall into the hands of the living God, I use all diligence to prevail with men to get such an interest in the peace and reconciliation tendered in the gospel, that they may be accounted worthy to stand in that day. See Col. 1. 28. And without a continual due apprehension hereof, it cannot be but that men will grow cold, and dead, and formal, in their ministry. If the judgment-seat of Jesus Christ be not continually in our eye, whatever other motives we may have to diligence in our work, we shall have little regard to the souls of men, whether they live or die in their sins; without which, whatever we do is of no acceptance with God.

2. The consideration of it is peculiarly applied by the Holy Ghost against security in worldly enjoyments, and those evils wherewith it is usually accompanied. So it is made use of by our blessed Saviour, Luke xxi. 34—36. And so by our apostle, 1 Thess. v. 5—8. And this also is expressed in the type of it, or the flood in the pou of O

3. It is in like manner frequently applied to the consolation of believers under the troubles, difficulties, and persecutions, which in this life they undergo, 2 Thess. 1. 6—10, even the terror and the glory of it, with the vengeance which shall be executed in it, are proposed as the matter of highest consolation to believers, as indeed they are, on many accounts not here to be insisted on. See Isa. xxxv. 3,4; Luke xxi. 28, 31; Rev. xix. 1—7; 2 Tim. iv. 8, xxu.17. And, therefore, are we required to look for, long for, and what lies in us hasten to this day of the Lord, when on all accounts our joy shall be full.

4, It isin like manner every-where applied to the terror of ungodly and impenitent sinners, 1 Thess. v. 2,3; 2 Thess. i.6—8; Jude 14, 15, and inmany other places not to be numbered. And to these ends in an especial manner, is the consideration of it to be by us improved.

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

But there occurs no small difficulty from the use of the word βαπ- τισμων, ‘baptisms,’ in the plural number. For it is not any where else in the Scripture so used, when the baptism of the gospel is intended, and the Jewish washings are often so expressed. The Syriac interpreter, which is our most ancient translation, renders it in the singular number, ‘ baptism.’ But because there is a full agreement in all original copies, and the ancient expositions also concur therein, none have yet adventured to leave the original, and follow that translation; but all generally who have commented on the place, have considered how the word may be understood and explained. And herein they have fallen into such various conjectures, as I shall not spend time in the consideration and refutation of, but content myself with the naming of them, that the reader may use his own judgment about them. Some, then, suppose that mention is made of baptisms, because of the baptism of John and Christ, which as they judge were not only distinct but different. But the Jews were indifferently baptized by the one or the other; and it was but one ordinance to them. Some, because of the many baptisms or washings among the Jews, into the room of all which the mystery of our baptism doth succeed. But this of all other conjectures is the least probable; and if any respect could be had thereunto, it would have been necessary to have mentioned baptism in the singular number. Some think respect is had to the several sorts of gospel baptism, which are usually referred to three heads,—fluminis, flaminis, sanguinis, ‘ of the water by external washing, of the Spirit by internal purifying, of afflictions unto blood by both.’ And thus the apostle should not only intend the baptism of © water, but also the whole spiritual cleansing of the soul and conscience, which was required of men at their initiation into Christian religion, called, ἐπερωτημα συνειδησεως αἀγαθης, 1 Pet. ii. 21, with a purpose to seal their confession with their blood if called thereunto, and therein being baptized with the baptism wherewith the Lord Christ in his suffering was baptized, Matt. xx. 259. And this hath in it much of probability, and which, next to what I have fixed on, I should embrace. Some suppose, regard may be had to the stated times of baptism, which were fixed and observed in the primitive church, when they baptized persons publicly, but twice or thrice in the year. But it is certain that this custom was not then introduced. Some betake themselves to an enallage of number, which indeed is not unusual, but mis is nothing here in the text to give countenance to a supposition of it.

Wherefore, the most general interpretation of the words, and meaning of the apostle is, that although baptism be but one and the same, never to be repeated or reiterated on the same subject, nor is there any other baptism or washing of the same kind; yet, because the subjects of it, or those who were baptized, were many, every one of them being made partakers of the same baptism in special, that of them all 15 called baptisms, or the baptism of the many. All persons who began to attend to the gospel, were diligently instructed in the forementioned principles, with others of a like nature, (for they are mentioned only as instances) before they were admitted to a participation of this ordinance, with imposition of hands that ensued thereon; these, therefore, are called the doctrine of baptisms, or the catechetical fundamental truths, wherein those to be baptized were instructed, as being the things whereof they were to make a solemn profession.

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

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

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

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

Now there is mention in the Scripture of a fourfold imposition of hands used by the Lord Christ and his apostles. The first was peculiar to his own person, in the way of authoritative benediction. Thus when he owned little children to belong to his covenant and kingdom, he ‘ laid his hands on them, and blessed them,’ Mark x. 16. But this was peculiar to himself, who had all blessings in his power, and hereof this is the only instance. Secondly. This rite was used in the healing of diseases. They laid their hands on sick, weak, and impotent people, healing them in a miraculous manner, Luke iv. 40; Mark xvi. 18; Acts xxv. 8. This was the sign of the communication of healing virtue from the Lord Christ by their ministry. Thirdly. Imposition of hands was used in the setting apart of persons to the office and work of the ministry, 1 Tim. iv. 14, v. 22; Acts vi. 6; the rite herein was derived from the Old Testament, Num. vii. 10, the whole congregation laid hands on the Levites in their consecration, And it was of old of common use among the Jews in the dedication of their rulers, rabbins, or teachers, being called by them τ Ὁ ot. Fourthly. [t was used by the apostles in the collation of the supernatural spiritual gifts of the Holy Ghost to them who were baptized, Acts vill. 17, xix. 6. In no other duties of religion was this rite made use of, as to any mention that is made thereof in the New Testament, or records concerning the practice of the primitive churches. The first of these, as we observed, was only a personal action of our Lord Jesus Christ, and that in one single instance, so not here intended. The second was extraordinary also, and that wherein the generality of Christians was not concerned, nor can any reason be given, why the mention of a thing extraordinary, occasional, and temporary, should be here inserted. The third was a rite of standing use in the church, and that wherein church order is much concerned. But as to the use of it, one sort of persons only was con cerned therein. And no just reason can be given why the apostle, from the doctrine of the first intrants of Christian religion, should proceed to the ordination of ministers, omitting all other rites of the church, especially that of the supper of the Lord, wherein so great a part of the worship of the church consisted. Besides there is no ground to give a probability that the apostle should insert the observance of this rite, or the doctrine concerning it, in the same order, and under the same necessity, with those great fundamentals, of faith, repentance, the resurrection, and eternal judgment.

Wherefore, the imposition of hands in the last sense mentioned, is that which most probably is intended by our apostle. For, 1. Adhering to our first interpretation as the most solid and firm, the imposition of hands intended, is a description of the persons that were to be instructed in the other fundamental principles, but is no principle itself. And this is not applicable to any other of the uses of this rite. For, 2. This laying on of hands did commonly, if not constantly, in those days, accompany or immediately follow baptism, Acts viii. 14—17, xix. 6. And a thing this was of singular present use, wherein the glory of the gospel and its propagation were highly concerned. This was the state of things in the world. When on the preaching of the gospel any were converted to Christ, and on their profession of faith and repentance were baptized, the apostles present (or if near to them they came on that purpose) laid their hands on them, whereon they received the Holy Ghost in a supernatural communication of evangelical gifts. And this, next to the preaching of the word, was the great means which the Lord Christ made use of in the propagation of the gospel. By the word he wrought internally on the minds and consciences of men, and by these miraculous gifts he turned the thoughts of men to the consideration of what was preached, by what in an extraordinary manner was objected to their external senses. And this was not confined to a few ministers of the word and the like, but as it appears from sundry places of Scripture, was common almost to all believers that were baptized, Gal. mi. 2; 1 Cor. xiv. 3. In the verse following, mention is made of those who were made partakers of the Holy Ghost, that is, of his miraculous gifts and operations which were communicated by this imposition of hands, which, therefore, refers to the same. After these times, this rite was made use of in other occasions of the church, in imitation, no doubt, of this extraordinary action of the apostles, but there is no mention of it in the Scripture, nor was in use in those days, and therefore cannot be here intended. And this is the most genuine interpretation of this place. These mentioned were the principles of the doctrine of Christ, wherein, among others of the same importance, they were to be well instructed who were to be baptized, and thereon to have hands laid on them, whereby the extraordinary gifts of the Holy Ghost were communicated to them.

But we shall allow room also, for that other exposition of the words which is more generally received, and in the exclusion whereof, because it complies with the analogy of faith, I dare not be peremptory. And this is, that the doctrine of laying on of hands, maketh one distinct principle of Christianity, by itself. But then, the thing signified is principally intended; namely, the communication of the Holy Ghost unto believers, in his gifts and graces, ordinary and extraordinary, whereof this rite was the external sign. And as this was peculiar to the gospel, so it contained the principal verification of it. And this it did sundry ways. 1. Because the promises of the Lord Christ for the sending of him, were eminently and visibly accomplished. It is known, that when he was leaving the world, he filled his disciples with an expectation of his sending the Holy Ghost unto them. And he did not only propose this promise as their great support during his absence, but also suspended on its accomplishment, all the duty which he required from them, in the office he had called them unto. Therefore, he commanded them to abide quietly at Jeru- τ salem, without any public engagement into their work, until they had received the ‘ promise of the Spirit,’ Acts 1. 4, 8. And when this was done, it gave a full and glorious testimony, not only unto his truth in what he had told them in this world, but also unto his present exaltation and acceptation with God, as Peter declares, Acts 11. 33. 2. His gifts themselves were such, many of them, as consisted in miraculous operations, whereby God himself gave immediate testimony to the truth of the gospel, Heb. ii. 3, 4, God himself bearing witness (to the preachers of it)-with signs and wonders, and with miracles and gifts of the Holy Ghost.’ This made the doctrine concerning them, of inconceivable importance unto believers of those days, as that whereby their faith and profession was eminently justified in the face of the world. 3. This dispensation of the Holy Ghost, was peculiar to the times of the gospel, and was, in itself, a sufficient proof of the cessation of all legal ordinances. For it was the principal prophecy and promise under the Old Testament, that in the days of the Messiah, the Holy Ghost should be so poured out, as I have at large elsewhere declared. And it was to be a consequent of his glorification, John vil. 38, 89. Hence, by the argument of their receiving the Spirit, our apostle proves to the Galatians, their freedom from the law, Gal. iii. 2. Wherefore, 4. The doctrine concerning this dispensation of the Spirit, was peculiar to the gospel, and so might be esteemed an especial principle of its doctrine. For, although the church of the

Jews believed the Holy Ghost as one person in the Trinity, after their obscure manner of apprehensicn; yet they were strangers unto this dispensation of him in his gifts, though promised under the Old Testament, because not to be decomplished but under the New. Yea, John the baptist, who in light into the mystery of the gospel, outwent all the prophets that were before him, yet had not the knowledge hereof communicated unto him. For those who were only baptized with his baptism, and initiated thereby into the doctrine of repentance for the forgiveness of sins, had not so much as heard whether there were a Holy Ghost; that is, as unto this dispensation of him, Acts xix. 2,3. Hereupon, our apostle instructing them in the doctrine of the gospel, he made use of this rite of the imposition of hands, whereon the Holy Ghost came on them, and they ‘ spake with tongues and prophesied,’ ver. 6. This, therefore, being so great and important a concern of the gospel, and this being the rite appointed to represent it by, the doctrine concerning it, namely, the promise of Christ to send the Holy Ghost, with the nature, use, and end of the gifts which he wrought in believers, is expressed and reckoned among the first principles of Christian religion. But the reader is at liberty to follow whether of these interpretations he pleaseth. And from the whole of what hath been discoursed, we may take the ensuing observations.

Obs. VI. Persons to be admitted into the church, and unto a participation of all the holy ordinances thereof, had need be well instructed in the important principles of the gospel. We have here the rule of the apostle and example of the primitive churches for the vround of this doctrine. And it is necessary that such persons should be so instructed on their own part, as also on the part of the church itself. On their own part, because without it, the ordinances themselves will be of little use unto them. For, what benefit can any receive from that whose nature and properties he is unacquainted withal? And neither the nature nor use of the ordinances of the church, can be understood without a previous comprehension of the fundamental principles of the gospel, as might be easily demonstrated. And it is so on the part of the church. For the neglect hereof was the chiefest occasion of the degeneracy of most churches in the world. By this means were the societies of them filled with ignorant, and consequently profane persons, by whom all their administrations were defiled, and themselves corrupted, as I have shown elsewhere. When once the care and diligence of the first churches, in the instruction of those whom they admitted into their communion, were laid aside, and an empty form taken up in the room of sedulous teaching, the churches themselves hastened into a fatal apostasy. Ὁ Obs. VII. It is not the outward sign, but the inward grace, that is principally to be considered in those ordinances or observances of the church, which visibly consist in rites and ceremonies, or have them accompanying of them. Asin the rite of imposition of hands, the dispensation of the Holy Ghost was principally to be considered.

These words contain two things. 1. The resolution of the apostle as to the matter and occasion before him. Kaz rovro ποιησομεν, ‘and this will we do.’ 2. A limitation of that resolution by an express submission to the will and pleasure of God, ‘if so be that God permit,’

As to the sense of the first, it is plain that the apostle in the foregoing verses had proposed or mentioned two things of very diverse natures. The first hereof is, going on to perfection, ver. 1, and the other, the laying again of the foundation, ver. 2. Hence it is doubted and inquired, whether of these it be that the apostle hath respect unto in these words, ‘ and this we will do.’

‘ This we will do, that is, either we will go on to perfection, which was exhorted unto, ver. 1, and so is the more remote antecedent; or this will we do, laying again the foundation, which is the next antecedent, whereunto rouro seems to relate. And this sundry expositors adhere to. But there are some things which make it evident, that respect is had herein to the former and more remote antecedent; namely, going on to perfection. And they are first, what the apostle saith, and then what he doth. 1. In what he saith, his manner of expressing these things is considerable; for, as to the latter, he twice intimates his intention to omit their farther handling. Therefore, leaving, or at present omitting the principles of the doctrine of Christ, and ‘not laying again the foundation, ver. 1. Hereunto if we refer these words, ‘ And this will we do, if God permit,’ they rather signify the present leaving of them, than their farther handling. And he not only declares his resolution to omit them, but also gives a sufficient reason why he would do so. And this is expressed in the last verses.

of the chapter foregoing. They had already had both time and means sufficient for their instruction in these principles, so that to inculcate them on those by whom they were learned and received, was needless; and for those who had either not received them, or rejected them, it was to no purpose farther to treat with them about these things, which he confirms with a severe reason and dreadful consideration, ver. 4—8. But things are otherwise expressed concerning the other antecedent. He speaks of it positively as that which was in his purpose and: design. “ Let us,’ saith he.‘ go on to perfection, I in teaching, ye in learning, ‘ and this will we do, if God permit.’ 2. His intention is no less evident from what he doth in this Epistle. There is, indeed, in this chapter and in the last chapter, mention made about repentance, faith, patience, obedience, the worship of God, and the like; but not as principles of doctrine, to be laid as foundation, but as graces to be practised in the course of their edification. But the main business he undertakes, and the work which he pursues, is the carrying on of these Hebrews to perfection, by the declaration of the most sublrme mysteries of the gospel, especially that which is among the chief of them; namely, the priesthood of Christ and the prefiguration of it by that of Melchisedec. 3. The whole series of this discourse, depends on ch. v. 10, 11. Having declared unto them, that he had many things to instruct them concerning the priesthood of Christ, as shadowed out in the person and office of Melchisedec, he lets them know, that he had also sundry discouragements in his design, which yet were not such, but that he would break through them and pursue his intention. Only to make his way as smooth and plain as conveniently he could, he deals with them awhile about the removal of these hinderances which lay in his way on their part, and then returneth directly to his first proposal, and the handling of it in the last verse of this chapter. This, therefore, is the sense of these words. ‘For the reasons before insisted on, and afterwards to be added, I will proceed unto the declaration of the principal mysteries of the gospel, especially those which concern the priesthood of Christ, and thereby raise up the building of your faith and profession upon the foundation that hath been laid, whereby, through the grace of God, you may be carried on to perfection, and become skilful in the word of righteousness.’

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

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

Secondly. The limitation of this resolution, is expressed in those words, cavrep ὃ Θεὸς emitpewn, ‘if God permit.’ There may be a threefold occasion of these words, or a respect unto three things in the will of God, and consequently, a threefold exposition of them.

1. Respect may be had merely and solely unto the unknown sovereign will and pleasure of God, and so no more is intended but that general limitation and expression of our absolute dependence on him, with which we ought to bound all our resolutions. This, our nature, and the nature of all our affairs, as they are in the hand of God, and at his disposal, do require of us. And therefore, also, it is expressly enjoined us as a duty, to be continually minded in all we undertake or do, James iv. 13—15. If this be intended, (as it is also, if not only) then it is as if he had said, ‘If he in whose hand is my life and breath, and all my ways, whose I am, whom I serve, and to whose disposal I willingly submit myself in all things, see good and be pleased to continue my life, opportunity, his assistance, and all other things necessary to this work, I will proceed with my design and purpose to acquaint you with, and instruct you in, the great mysteries of the priesthood and sacrifice of Christ.” See 1 Cor. xvi. 7.

2. Respect may be had unto the condition of the Hebrews, whose sloth and negligence in hearing the word, he hath now under reproof, and the will or purpose of God concerning them. For he seems to intimate unto them, that there may be some fear lest God should be so provoked by their former miscarriages, as that he would not afford them the means of farther instruction. For this is a thing which God often threatens, and which falls out oftener than we are aware of; yea, most nations of the earth are examples of this severity of God. So a word of the same importance is used unto this purpose, as to the turning away of the gospel from any persons or people, Acts xvi. 7. ‘They essayed to go into Bithynia, but the Spirit suffered them not,’ he permitted it not; which is the same with forbidding them to preach the word in Asia, ver. 6. And so the sense of the expression amounts to this; ‘If God, whom I fear you have much provoked by your negligence and contempt of his word, will yet exercise patience and long-suffering towards you, and not cast you out of his care, by forbidding me to proceed in my design, or depriving me of my opportunity, if God hinder me not by reason of your unworthiness, but be graciously pleased to be with me in my designed work. ὶ

There is ἃ μειωσιὶς in the words, wherein a farther respect unto the will of God, is included than expressed. For it is not a mere naked permission in God, that the apostle intends, as if he should have said, ‘if God let me alone, and as it were, wink at what | am doing.’ But there is a supposition in it, of the continuance of God’s gracious assistance and especial presence with him, without which, he frequently declared that he could neither undertake nor accomplish any thing that lay before him. God can, in the beginning or middle of an epistle or a sermon, take us off when he pleaseth, if he do but withdraw his assistance from us. And all these respects unto, the will of God, are not only consistent, so as that the closing with one, excludeth not another, but they are all of them plainly included in the apostle’s intention, and are necessary to be. taken in, unto the mght understanding of his words.

Obs. II. As it is our duty to submit ourselves in all our undertakings, unto the will of God, so especially in those wherein his glory is immediately concerned. In general, we have a rule given us as to the most ordinary occasions of life, James iv. 13—15, Not to do it, is to disavow our dependence on God; a fruit of carnal wisdom and security, which God greatly abhorreth. Neither is there any thing which will so fill our lives with disappointment and vexation. For in vain shall any man, be his condition at present what it will, seek for rest or peace in any thing but the will of God. But especially is this required of us in those things wherein the glory of God himself is immediately concerned. Such are those here, with respect whereunto our apostle makes this deference unto the sovereign pleasure of God.

‘This will we do, if God permit;’? namely, the things which concern the instruction and edification of the church, which regards the glory of God in an especial manner. For, 1. All these things are under the especial care of God, and are ordered by peculiar wisdom. Not to submit ourselves absolutely in these things unto him, is to take his own things out of his hand, and to exalt our wisdom against him, as though we knew better what belonged unto his affairs than himself. 2. We come not to have any concernment in the things of God, but upon his call, and hold it at his pleasure. That is, the rise and tenor of our ministry in the church, whatever it be. And is it not just and equal, that we should wholly submit in our work unto his will, and rest in his pleasure?) It may be, we have many things in our view, that are desirable unto us, many things we would think meet to engage our endeavours in, as supposing them to have a great tendency to the glory of God, in all which, he hath determined contrary to our desires and aims. ΑἹ] our satisfaction lies in, and all our duty is to be bounded by this submission. ΕΣ

Obs. III. Let them who are entrusted with means of light, knowledge, and grace, improve them with diligence, lest upon their neglect, God suffer not his ministers farther to instruct them.

Αδυνατον yap. Impossibile enim, that is, est, ‘it is impossible. Syr. prawn xd xdN, ‘but they cannot.’ This respects the power of the persons themselves, and not the event of things, it may be not improperly as to the sense. Beza and Erasmus, fieri non potest, ‘it cannot be;’ the same with impossibile. But the use of the word αδυνατον, in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to re« tain the same word, as in our translation; ‘ for it is impossible.’

rint illuminati, ‘ who were once illuminated;’ only the Ethiopic follows the Syriac. Some read illustrati to the same purpose.

Tevoauevove τε της δωρεας erovpaviov. Vul. Lat. Gustaverant etiam donum cceleste: etiam for et. Others express the article by the pronoun, by reason of its reduplication. Et gustavermt donum illud ceeleste; ‘and have tasted of that heavenly gift” Syr. ‘The gift that is from heaven.’ And this the emphasis in the original seems to require: ‘ And have tasted of that heavenly gift.’

Δυναμεις τε edovtoe awvoe. Virtutesque seculi futuri. Syr. nde, virtutem, ‘the power.’ Vul. Seculi venturi. We cannot in our language distinguish between futurum and venturum, and so render it, ‘ the world to come.’

Kat παραπεσοντας. Vul. Et prolapsi sunt. Rhem. ‘ And are fallen.’ Others, si prolabantur, which the sense requires, ‘if they fall” that is, ‘away,’ as our translation, properly. Syr. pom) ΞῚΠΤ, ‘That sin again,’ somewhat dangerously; for’ it is one kind of sinning only that is included and expressed. |

Ver. 4—6.—For at is impossible for those who were once enlightened, — and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they fall away, (for any) fo renew them again to repentance; seeing they crucify again to themselves the Son of God, and put him unto open shame, (or treat him ignominiously.)

That this passage in our apostle’s discourse hath been looked upon as accompanied with great difficulties, is known to all. And many have the differences been about its interpretation; for both doctififally and practically, sundry have here stumbled and miscarried. It is’

almost generally agreed upon, that from these words, and the colourable, but indeed perverse interpretation and application, made of them by some in the primitive times, occasioned by the then present circumstances of things, to be mentioned afterwards, the Latin church was so backward in receiving the epistle itself, that it had not absolutely prevailed therein in the days of Hierome, as we have elsewhere declared. Wherefore it is necessary that we should a little inquire into the occasion of the great contests, which have been in the church almost in all ages, about the sense of this place.

It is known that the primitive church, according to its duty, was carefully watchful about the holiness and upright walking of all that were admitted into the society and fellowship of it. Hence, upon every known and visible failing, they required an open repentance from the offenders, before they would admit them into a participation of the sacred mysteries. But upon flagitious and scandalous crimes, such as murder, adultery, or idolatry, in many churches, they would never admit those who had been guilty of them into their communion any more. Their greatest and most signal trial, was with respect to them who, through fear of death, complied with the Gentiles in their idolatrous worship, in the time of persecution. For they had fixed no certain general rules, whereby they should unanimously proceed, but every church exercised severity or lenity, according as they saw cause, upon the circumstances of particular instances. Hence Cyprian in his banishment would not positively determine concerning those of the church in Carthage, who had so sinned and fallen, but deferred his thoughts until his return, when he resolved to advise with the whole church, and settle all things according to the counsel that should be agreed on amongst them. Yea, many of his epistles are on this subject peculiarly; and in them all, if compared together, it is evident that there was no rule agreed upon herein, nor was he himself resolved in his own mind, though strictly on all occasions opposing Novatianus, wherein it had been well if his arguments had answered his zeal, Before this, the church of Rome in particular was esteemed more remiss in their discipline, and more lenient than other churches in their re-admission of notorious offenders unto communion. Hence Tertullian in his book, ‘ De Peenitentia, reflects on Zepherinus, the bishop of Rome, that he had admitted adulterers unto repentance, and thereby unto the communion: of the church. But that church proceeding in her lenity, and every day enlarging her charity, Novatus and Novatianus taking offence thereat, advanced an opinion on the contrary extreme. For they denied all hope of church-pardon, or of 2 return to ecclesiastical communion, unto them who had fallen into open sin after baptism, and in especial peremptorily excluded all persons whatsoever, who had outwardly complied with idolatrous worship in time of persecution, without respect to any distinguishing circumstances. Yea, they seem to have excluded them from all expectation of forgiveness from God himself. But their followers, terrified with the uncharitableness and horror of this persuasion, tempered it so far, as leaving all persons absolutely to the 'mercy of God upon their repentance, they only denied to such as we mentioned before, a re-admission into church communion, as Acesius speaks expressly in

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

But the sense of these words hath been the subject of great contests, on other occasions also. For some do suppose and contend, that they are real and true believers, who are decyphered by the apos- | tle, and that their character is given us in and by sundry inseparable adjuncts, and properties of such persons. Hence they conclude, that such believers may totally and finally fall from grace, and perish eternally. Yea, it is evident that this hypothesis of the final apostasy of true believers, is that which influenceth their minds and judgments to suppose that such are here intended. Wherefore others who will - not admit that, according to the tenor of the covenant of grace in

Christ Jesus, true believers can perish everlastingly, do say, that _ either they are not here intended, or if they are, the words are only comminatory, wherein, although the consequence in them in a way of arguing be true, namely, that on the supposition laid down, the inference is certain, yet the supposition is not asserted in order unto a certain consequent, whence it should follow that true believers might so really fall away, and absolutely perish. And these things have been the matter of many contests among learned men.

Again. There have been sundry mistakes in the practical application of the intention of these words unto the consciences of men, mostly made by themselves who are concerned. For whereas by reason of sin, they have been surprised with terrors and troubles of conscience, they have withal, in their darkness and distress, supposed themselves to have fallen into the condition here described by our apostle, and consequently to be irrecoverably lost. And these apprehensions usually befal men on two occasions. For some having been overtaken with some great actual sin against the second table, after they have made a profession of the gospel, and having their consciences harassed with a sense of their guilt, as it will fall out where men are not greatly hardened through the deceitfulness of sin, they judge that they have fallen under the sentence denounced in this Scripture against such sinners as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same judgment of themselves, because they have fallen from that constant compliance with their convictions, which formerly led them unto a strict performance of duties, and this in some course of long continuance. Now, whereas it is certain, that the apostle in this discourse gives no countenance unto the severity of the Novatians, whereby they excluded offenders everlastingly from the peace and communion of the church; nor to the final apostasy of true believers, which he testifieth against in this very chapter, in compliance with innumerable other testimonies of Scripture to the same purpose; nor doth he teach any thing whereby the conscience of any sinner, who desires to return to God, and to find acceptance with him, should be discouraged or disheartened; we must attend unto the exposition of the words in the first place, so as not to break in upon the boundaries of other truths, nor transgress against the analogy of faith. And we shall find that this whole discourse, compared with other Scriptures, and freed from the prejudices that men have brought unto it, is both remote from administering any just occasion to the mistakes before mentioned, and is a needful wholesome commination, duly to be considered by all professors of the gospel.

In the words, we consider, 1. The connexion of them unto those foregoing, intimating the occasion of the introduction of this whole discourse. 2. The subject described in them, or the persons spoken of, under sundry qualifications, which may be inquired into jointly and severally. 3. What is supposed concerning them. 4. What is affirmed of them on that supposition,

1. The connexion of the words is included in the causal connexion, yap, ‘for.’ It respects the introduction of reason for what had been before discoursed, as also of the limitation which the apostle added expressly unto his purpose of making a progress in their farther instruction, ‘if God permit.’ And he doth not herein express his judgment, that they to whom he wrote were such as he describes, for he afterwards declares, that he hoped better things concerning them, only VOL. 11|.: P it was necessary to give them this caution, that they might take due care not to be such. And whereas he had. manifested, that they practice, he lets them here know the danger that there was of continuing in that slothful condition. For not to proceed in the ways of the — gospel, and obedience thereto, is an untoward entrance into a total relinguishment of the one and the other. That therefore they might be acquainted with the danger hereof, and be stirred up to avoid that danger, he gives them an account of those, who, after a profession of the gospel, beginning at a non-proficiency under it, do end in apostasy from it. And we may see, that the severest comminations are not only useful in the preaching of the gospel, but exceeding necessary towards persons that are observed to be slothful in their profession.

2. The description of the persons that are the subject spoken of, is civen in five instances of the evangelical privileges whereof they were made partakers, notwithstanding all which, and against their obliging efficacy to the contrary, it is supposed that they may wholly desert the gospel itself. And some things we may observe concerning this description of them in general, As, |. The apostle designing to express the fearful state and judgment of these persons, describes them by such things as may fully evidence them to be, as unavoidable, so righteous and equal. Those things must be some evident privileges and advantages, whereof they were made partakers by the gospel. These being despised in their apostasy, do proclaim their destruction from God to be rightly deserved. 2. That all these privileges do consist in certain especial operations of the Holy Ghost, which were peculiar unto the dispensation of the gospel, such as they neither were, nor could be made partakers of in their Judaism. For the Spirit, by this sense, was not received by the works of the law, but by ‘the hearing of faith, Gal. iii. 2. And this was a testimony unto them, © that they were delivered from the bondage of the law, namely, by a participation of that Spirit which was the great privilege of the gospel. 3. Here is no express mention of any covenant, grace, or mercy,

“τὴ them or towards them, nor of any duty of faith or obedience which they had performed. Nothing of justification, sanctification, or adoption, is expressly assigned unto them. Afterwards, when he comes to

- declare his hopes and persuasion concerning these Hebrews, that they were not such as those whom he had before described, nor such as would so fall away unto perdition, he doth it upon three grounds, whereon they were differenced from them. As, 1. That they had such things as did accompany salvation, that 15, such as salvation is inseparable from. None of these things therefore had he ascribed unto those whom he describeth in this place; for if he had so done,

| they would not have been unto him an argument and evidence of a ~ contrary end, that these should not fall away and perish as well as. those. Wherefore he ascribes nothing to these here in the text, that

‘doth peculiarly accompany salvation, ver. 9, 2. He describes them by their duties of obedience and fruits of faith. This was their work and labour of love towards the name of God, ver. 10. And hereby | also doth he difference them from those in the text, concerning whom, he supposeth that they may perish eternally: which these fruitsof saving faith and sincere love cannot do. 3. He adds, that in the preservation of those there mentioned, the faithfulness of God was concerned; ‘ God is not unrighteous to forget.’ For they of whom he thus speaks, were interested in the covenant of grace, with respect whereunto alone, there is any engagement on the faithfulness or nghteousness of God to. preserve men from apostasy and ruin; and there iz so with an equal respect unto all who are so taken into the covenant. But of these in the text, he supposeth no such thing, and thereupon doth not intimate that either the righteousness or faithfulness of God were any way engaged for their preservation, but rather the contrary. The whole description therefore refers unto some especial gospel privileges, which professors in those days were promiscuously made partakers _ of, and what they were in particular we must in the next place inquire.

churches in all ages. And they called baptism, ‘illumination,’ because it being one ordinance of the initiation of persons into a participation of all the mysteries of the church, they were thereby translated - out of the kingdom of darkness, into that of grace and light. And it seems to give further countenance hereunto, in that baptism really was the beginning and foundation of a participation of all the other spiritual privileges, that are mentioned afterwards. For it was usual in those times, that upon the baptizing of persons, the Holy Ghost came upon them, and endowed them with extraordinary gifts peculiar to the days of the gospel, as we have shown in our consideration of the order between baptism and imposition of hands. And this opinion hath so much of probability in it, having nothing therewithal unsuited to the analogy of faith, or design of the place, that I should embrace it, if the word itself, as here used, did not require another interpretation. For it was a good while after the writing of this Epistle, and all other parts of the New Testament, at least an age or two, if not more, before this word was used mystically to express bap-.

tism. In the whole Scripture it hath another sense, denoting an inward operation of the Spirit, and not the outward administration of an ordinance. And it is too much boldness to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the text forcing us thereunto, as here arenot. And for the word ἁπαξ, ‘ once, it is not to be restrained unto this particular but refers equally unto all the instances ‘ that follow, signifying no more but that those mentioned were really and truly partakers of them. ς Ῥ shine into them;’ that is, the knowledge of it; so, ver. 6, προς φωτισμον της yvwoewe, ‘the light of the knowledge.’ Wherefore, ‘to be enlightened,’ in this place, is to be instructed in the doctrine of the gospel, so as to have a spiritual apprehension thereof. And this is so termed on | a double account.:

1. Of the object, or the things known and apprehended. For life and immortality are brought to light by the gospel, 2 Tim.1. 10. Hence it is called ‘ light’—< the inheritance of the saints in light.’ And the state which men are hereby brought into, is so called in opposition to the darkness that is in the world without it, 1 Pet. 1. 9. The world, without the gospel, is the kingdom of Satan, 6 κοσμος ὅλος εν τῳ Tovnow κειται, 1 John v. 19. The whole of the world and all that belongs to it, in distinction and opposition to the new creation, is under the power of the wicked one, the prince of the power of darkness, and so is full of darkness, it is τοπὸς avyunooc, 2 Pet. 1. 19, a dark place,’ wherein ignorance, folly, error, and superstition do dwell and reign, By the power and efficacy of this darkness are men kept at a distance from God, and know not whither they go. ‘This is called ‘ walking in darkness,’ 1 John 1. 6, whereunto walking in the light, that is, the knowledge of Christ in God by the gospel, is opposed, ver. 7. On this account our instruction in the knowledge of the gospel is called illumination, because itself is light. |

2. On the account of the subject, or the mind itself, whereby the gospel is apprehended. For the knowledge which 15 received thereby, expels that darkness, ignorance, and confusion, which the mind before was filled and possessed withal. The knowledge, I say, of the doctrine of the gospel, concerning the person of Christ; of God’s being in him reconciling the world to himself; of his offices, work, and mediation, and the like heads of divine revelation; doth set up a spiritual light in the minds of men, enabling them to discern what before was utterly. hid from them, whilst alienated from the life of God through their ignorance. Of this light and knowledge there are several degrees, according to the means of instruction which they do enjoy, the capacity which they have tc receive it, and the diligence they use to that purpose. But a competent measure of the knowledge of the fundamental and most material principles or doctrines of the gospel, is required to all that may thence be said to be illuminated; that is, freed from the darkness and ignorance they once lived in, 2 Pet. i. 18—20. This is the first property whereby the persons intended are described; they are such as were illuminated by the instruction they had received in the doctrine of the gospel, and the impression made thereby on their minds by the Holy Ghost, for this is a common work oe and is here so reckoned. And the apostle would have us know, that,

Obs. I. It is a great mercy, a great privilege, to be enlightened _. with the doctrine of the gospel by the effectual working of the Holy ἡ“ fsngst.). Buty vt ate tebe

Obs. II. It is such a privilege as may be lost, and end in the aggra- _ vation of the sin, and condemnation of those who were made partakers of it. And,

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

Thus much lies open and manifest in the text. But that we may more particularly discover the nature of this first part of the character of apostates, for their sakes who may look after their own concern there, we may yet a little more distinctly express the nature of that illumination and knowledge which is ascribed to them; and how it is lost in apostasy will afterwards appear. And,

1. There isa knowledge of spiritual things, that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost. As this is evident in common experience, so especially among such, as casting themselves on the study of spiritual things, are yet utter strangers to all spiritual gifts. Some knowledge of the Scripture, and the things contained in it, is attainable at the same rate of pains and study with that of any other art or science.

2. The illumination intended, being a gift of the Holy Ghost, differs from, and is exalted above this knowledge that is purely natural. For it makes nearer approaches to the light of spiritual things in their own nature, than the other doth. Notwithstanding the utmost improvements of scientifical notions that are purely natural, the things of the gospel in their own nature, are not only unsuited to the wills and affections of persons endued with them, but are really foolishness to their minds. And as to that goodness and excellency which gives desirableness to spiritual things, this knowledge discovers so little of them, that most men hate the things which they profess to believe. But this spiritual illumination gives the mind some satisfaction, with delight and joy, in the things that are known. By that. beam whereby it shines into darkness, although it be not fully comprehended, yet it represents the way of the gospel as a way of righteousness, 2 Pet. ii. 21, which reflects a peculiar regard of it on the mind.

Moreover, the knowledge that is merely natural hath little or no power on the soul, either to keep it from sin, or to constrain it to obedience. There is not a more secure and profligate generation of sinners in the world, than those who are under the sole conduct of it. But the illumination here intended, is attended with eflicacy, doth effectually press in the conscience and whole soul, to an abstinence _ from sin, and the performance of all known duties. Hence persons under the power of it and its convictions, do ofttimes walk blamelessly and uprightly in the world, so as not with the other to contribute to the contempt of Christianity. Besides, there is such an alliance between:spiritual gifts, that where any one of them doth reside, it hath assuredly other accompanying of it, or one way or other belonging to its train, as is manifested in this place. Even a single talent is made up of many pounds. But the light and knowledge which is of a merely natural acquirement, is solitary, destitute of the society and continuance of any spiritual gift whatever. And these things are exemplified to common observation every day.

3. There is a saving, sanctifying light and knowledge, which this spiritual illumination riseth not up to. For though it transiently affect the mind with some glances of the beauty, glory, and excellency of spiritual things, yet it doth not give that direct, steady intuitive insight into them, which is obtained by grace. See 2 Cor. i. 18, iv. 4, 6. Neither doth it renew, change, or transform the soul into a conformity to the things known, by planting them in the will and affections, as a gracious saving light doth, 2 Cor. iii. 18; Rom. vi. 17, xu. 1. These things I judge necessary to be added, to clear the nature of the first character of apostates.

First. The ‘ gift of God,’ dwoea, is either δοσις, donatio, or δωρημα; donum. Sometimes it is taken for the grant or giving itself, and - sometimes for the thing given. In the first sense it is used, 2 Cor. ix. 15, ‘Thanks be to God, emi ry ανεκδιηγητῳ αὐτου δὼώρεᾳ, for his gift that cannot be declared,’ that is, fully or sufficiently. Now this gift was his grant of a free, charitable, and bountiful spirit to the Corinthians, in ministering to the -poor saints. The grant hereof is called ‘ God’s gift.” So is the gift of Christ used also, Eph. iv. 7, according to the measure of the gift of Christ,’ that is, according as he is’ pleased to give and grant of the fruits of the Spirit to men; see Rom. v. 15, 17; Eph. ii. 7. Sometimes it is taken for the thing given; properly Swoov or δωρημα, as James 1. 17; so it is used, John iv. 10, ‘If thou knewest the gift of God,’ την δωρεαν του Θεου, ‘ the gift of God,’ that is, the thing given by-him, or to be given by him. It 15, as many judge, the person of Christ himself in that place, which is intended. But the context makes it plain, that it is the Holy Ghost, for he is the living water which the Lord Jesus promiseth in that place to bestow. And so far as I can observe, δωρεα, ‘ the gift,’ with respect to God as - denoting the thing given, is nowhere used but only to signify the may have respect to his work and effect, they are heavenly as opposed to carnal and earthly. But principally it regards his mission by Christ after his ascension into heaven, Acts 11. 33, ‘ Being exalted, and having received the promise of the Father, he sent the Spirit.” The promise of him was, that he should be sent from heaven, or from above, as God is said to be above, which is the same with heavenly, Deut. iv. 99; 2 Chron. vi. 21; Job xxxi. 2, 28; Isa. ii. 2, and xlv. 8. When he came upon the Lord Christ to anoint him for his work, the heavens were opened, and he came from above, Matt. 11. 16, as Acts 11. 2. At his first coming on the apostles, there came a sound from heaven. Hence he is said to be επισταλθεὶις am’ ovpavov, that is, to be ἡ δωρεα του Θεον, ἣ exouvpavioc, ‘ sent from heaven,’ 1 Pet. i, 12. Wherefore, although he may be said to be heavenly on other accounts also, which therefore are not absolutely to be excluded, yet his being sent from heaven by Christ, after his ascension thither, and exaltation there, is principally here regarded. He therefore is this ἡ δωρεα ἡ επουρανιος, the heavenly gift here intended, though not absolutely, but with respect to an especial work.

That which riseth up against this interpretation, is, that the Holy Ghost is expressly mentioned in the next clause, ‘and were made partakers of the Holy Ghost.’ It is not therefore probable that he should be here also intended.

Answ. 1. It is ordinary to have the same thing twice expressed in various words, to quicken the sense of them; and it is necessary it should be so, when there are divers respects to the same thing, as there are in this place.

2. The following clause may be exegetical of this, declaring more fully and plainly what is here intended, which is usual also in the Scriptures; so that nothing is cogent from this consideration, to disprove an interpretation so suited to the sense of the place, and which the constant use of the word makes necessary to be embraced. But,

3. The Holy Ghost is here mentioned as the great gift of the gospel times, as coming down from heaven, not absolutely, not as to his person, but with respect to an especial work, namely, the change of the whole state of religious worship in the church of God, whereas we shall see in the next words, he is spoken of only with respect to external actual operations. But he was the great, the promised heavenly gift, to be bestowed under the New Testament, by whom God will institute and ordain a new way, and new rites of worship, on the revelation of himself and will in Christ. To him was committed the reformation of all things in the church, whose time was now come, Heb. ix. 10. The Lord Christ when he ascended into heaven, left all things standing and continuing in religious worship, as they had done from the days of Moses, though he had virtually put an end to it. And he commanded his disciples that they should attempt no alteration therein, until ‘the Holy Ghost were sent from heaven’ to enable them thereunto, Acts i. 4, 5. But when he came as the great gift of God, promised under the New Testament, he removes all the carnal worship and ordinances of Moses, and that by the full revelation of the accomplishment of all that was signified by them, and appoints the new, holy, spiritual worship of the gospel, that was to succeed in their room. _|The Spirit of God therefore, as bestowed for the introduction of the | New gospel state, in truth and worship, is the heavenly gift here intended. Thus our apostle warneth these Hebrews, that they ‘turn not away from him who speaketh from heaven,’ ch. xu. 25, that is, Jesus Christ speaking in the dispensation of the gospel by the Holy Ghost sent from heaven. And there is an antithesis included herein, between the law and the gospel, the former being given on earth, the latter being immediately from heaven. God in the giving of the law made use of the ministry of angels, and that on the earth; Lut he gave the | gospel church-state, by that Spirit, which although he worketh on men m earth, and is said in every act or work to be sent from heaven, yet is he still in heaven, and always speaking from hence; as our Saviour said of himself with respect to his divine nature, John i. 13. Secondly. We may inquire what is it to ‘taste’ of this heavenly gift. The expression of tasting is metaphorical, and signifies no more but to make a trial or experiment, for so we do by tasting, naturally and properly of that which is tendered to us to eat. We taste such things by the sense given us naturally to discern our food, and then either receive or refuse them as we find occasion. It doth not therefore include eating, much less digestion and turning into nourishment of what is so tasted. For its nature being only thereby discerned, it may be refused, yea, though we like its relish and savour on some other consideration. Some have observed that to taste is as much as to eat, as 2 Sam. iii. 35, ‘ I will not taste bread or ought else.” But the meaning is, [ will not so much as taste it, whence it was impossible he should eat it. And when Jonathan says he only tasted a little of the honey, 1 Sam. xiv. 29, it was an excuse and extenuation of what he had done. But it is unquestionably used for some kind of experience of the nature of things, Prov. xxx. 18, ‘She tasteth that her merchandize is good,’ or hath experience of it from its increase. Ps. xxxiv. 8, ‘O taste and see that the Lord is good,’ which Peter respects, 1 Pet. i. 3, ‘If so be that ye have tasted that the Lord is gracious, or found it so by experience. It is therefore properly to make an experiment or trial of anything, whether it be received or refused; and is sometimes opposed to eating and digestion, as Matt. xxvil. 34. That therefore which is ascribed to these persons, is, that they had an experience of the power of the Holy Ghost, that gift of God in the dispensation of the gospel, the revelation of the truth, and institution of the spiritual worship of it; of this state and of the excellency of it, they had made some trial, and had some experience, a privilege which all men were not made partakers of. And by this teste they were convinced, that it was far more excellent than what they had been before accustomed to, although now they had a mind to leave the finest wheat for their old acorns. Wherefore, although tasting contain a diminution in it, if compared with that spiritual eating and drinking, with that digestion of gospel truths, turning them into nourishment, which are in true believers; yet absolutely considered, it denotes that apprehension and experience of the excellency of the gospel, as administered by the Spirit, which is a great privilege and - spiritual advantage, the contempt whereof will prove an unspeakable aggravation of the sin, and the remediless ruin of apostates. The meaning then of this character given concerning these apostates is, that they had some experience of the power and efficacy of the Holy Spirit from heaven, in gospel administrations and worship. For what some say of faith it hath here no place; and what others affirm of Christ, and his being the gift of God, comes in the issue to what we have proposed. And we may observe farther, to clear the design of the apostle in this commination, ἢ

Obs. [V. That all the gifts of God under the gospel are peculiarly heavenly, John iii. 12; Eph. i. 3,—and that in opposition, 1. To earthly things, Col. in. 12. 2. To carnal ordinances, Heb. ix. 23. Let them beware by whom they are despised.

Obs. V. The Holy Ghost, for the revelation of the mysteries of the gospel, and the institution of the ordinances of spiritual worship, is the great gift of God under the New Testament.

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

Obs. VII. A rejection of the gospel, its truth and worship, after some experience had of their worth and excellency, is a high aggravation of sin, and a certain presage of destruction.

The third property whereby these persons are described is added in those words καὶ μετόχους γενηθεντας Πνευματος ἁγιου, ‘aud were made partakers of the Holy Ghost.’ This is placed in the middle or centre of the privileges enumerated, two preceding it, and two following after, as that which is the root and animating principle of them all. They all are effects of the Holy Ghost, in his gifts or his graces, and so do depend on the participation of him. Now men do so partake of the Holy Ghost, as they do receive him. And he may be received either as to personal inhabitation, or as to spiritual operations. In the first way the world cannot receive him, John xiv. 17, where the world is opposed to true believers, and therefore these here intended were not in that sense partakers of him. His operations respect his gifts. So to partake of him is to have a share, part, or portion in what he distributes by way of spiritual gifts; in answer to that expression, ‘all these worketh that one and self-same Spirit, dividing unto every one severally as he will,” 1 Cor. xii. 1]. So Peter told Simon the magician, that he had no part in spiritual gifts, he was not partaker of the Holy Ghost, Acts vii. 21. Wherefore to be partaker of the Holy Ghost, is to have a share in and benefit of his spiritual operations., |

But whereas the other things mentioned are also gifts or operations of the Holy Ghost, on what ground, or for what reason, is this mentioned here in particular, that they were made partakers of him, which if his operations only be intended, seems to be expressed in the other

Answ. 1. It is, as we observed before, no unusual thing in the Scripture, to express the same thing under various notions, the more effectually to impress a consideration and sense of it in our mind; especially where an expression hath a singular emphasis in it, as this hath here used. For it is an exceeding aggravation of the sins of these apostates, that in these things they were partakers of the Holy Ghost.

2. As was before intimated also, this participation of the Holy Ghost, is placed it may be in the midst of the several parts of this description, as that whereon they do all depend, and they are all but instances of it. They were partakers of the Holy Ghost, in that they were once enlightened, and so of the rest.

3. It expresseth their own personal interest in these things. They had an interest in the things mentioned, not only objectively, as they were proposed and presented to them in the church, but subjectively, they themselves in their own persons were made partakers of them. It is one thing for a man to have a share in, and benefit by the gifts of the church, another to be personally himself endowed with them.

4. To remind them in an especial manner of the privileges they enjoyed under the gospel, above what they had in their Judaism. For, whereas then they had not so much as heard that there was a Holy Ghost, that is a blessed dispensation of him in spiritual gifts, Acts xix. 2, now they themselves in their own persons were made partakers of him, than which there could be no greater aggravation of their apostasy. And we may observe in our way, that,

Obs. VIII. The Holy Ghost is present with many as to powerful operations, with whom he is not present as to gracious inhabitation.—

Fourthly. It is added in the description, that they had tasted καλον Θεου ῥημα, ‘ the good word of God.’ And we must inquire, 1. What is meant by ‘ the word of God.’ 2. How itis said to be ‘ good.’ And 9. In what sense they ‘taste’ of it. 7

‘1. Pyua, is properly, verbum dictum, ‘a word spoken;’ and although it be sometimes used in another sense by our apostle, and by him | alone, ch. 1.3, xi. 3, where it denotes the effectual active power of God; yet both the signification of the word, and its principal use elsewhere, denotes words spoken, and when applied to God, his word as preached and declared. See Rom. x. 17; John vi. 68. ‘The word of God,’ that is, the word of the gospel as preached, is that which they thus tasted of. But it may be said, that they enjoyed the word of God in their state of Judaism. ‘They did so, as to the written word; for to them were committed the oracles of God, Rom. iii. 2. But it is the word of God as preached in the dispensation of the gospel that is eminently thus called, and concerning which, such excellent things are spoken, Rom. i. 16; Acts xx. 32; Jam. i. 21.

2. The word is said to be καλον, ‘ good, desirable, amiable, as the. word here used signifieth. Wherein it is so, we shall see immediately. But whereas the word of God preached under the dispensation of the gospel may be considered two ways, 1. In general, as to the whole system of truths contained therein; and 2. In especial for the declaration made of the accomplishment of the promise, in sending Jesus Christ for the redemption of the church; it is here especially intended in this latter sense. This is emphatically called pnua Kuprov, 1 Pet. i. 25. So the promise of God in particular is called his good word, Jer. xxix. 10, ‘ After seventy years I will visit you and perform my good word towards you,’ as he calls it, the good thing that he had promised, ch. xxxiii. 14, The gospel is the good tidings of peace and salvation by Jesus Christ, Isa. li. 7.

3. Hereof they are said ‘to taste,” as they were before of the heavenly gift. The apostle as it were studiously keeps himself to this expression, on purpose to manifest that he intendeth not those, who by faith do readily receive food, and live on Jesus Christ, as tendered in the word of the gospel, John vi. 35, 49, 50, 51, 54, 55. It is, as if he had said, I speak not of those who have received and digested the spiritual food of their souls, and turned it to spiritual nourishment, but of such as have so far tasted of it, as that they ought to have desired it as sincere milk, to have grown thereby; but they had received such an experiment of its divine truth and power, as that it shad various effects on them. And for the further explication of these words and therein of the description of the state of these supposed apostates, we may consider the ensuing observations, which declare the sense of the words, or what is contained in them.

Obs. IX. There is a goodness and excellency in the word of God, able to attract and affect the minds of men, who yet never arrive ‘at sincere obedience to it.

Obs. X. There is an especial goodness in the word of the promise concerning Jesus Christ, and the declaration of its accomplishment.

our Exposition of ch. 11. 4, whither I refer the reader: and they are | known from the Acts of the apostles, where sundry instances of them are recorded. I have also proved on that chapter, that by ‘the world to come,’ our apostle in this Epistle intends the days of the Messiah, that being the usual name of it in the church at that time, as the new world which God had promised to create. Wherefore these powers of the world to come, were the gifts whereby those signs, wonders, and mighty works were then wrought by the Holy Ghost, according as it was foretold by the prophets, that they should be so. See Joel 1]. compared with Acts ii. These the persons spoken of, are supposed to have tasted, for the particle re refers to γευσαμενοὺς foregoing. Hither they had been wrought in and by themselves, or by others in their sight, whereby they had an experience of the glorious and powerful working of the Holy Ghost, in the confirmation of the gospel. Yea, I do judge, that they in their own persons were partakers of these powers in the gifts of tongues, and other miraculous operations, which was the highest aggravation possible of their apostasy, and that which peculiarly rendered their recovery impossible. For there is not in the Scripture an impossibility put on the recovery of any, but such as peculiarly sin against the Holy Ghost; and although that guilt may be contracted in other ways, yet in none so signally, as in this of rejecting that truth which was confirmed by his mighty operations in them that rejected it, which could not be done without an ascription of his divine power to the devil. Yet would I not fix on those extraordinary gifts exclusively to those that are ordinary. They also are of the powers of the world to come. So is every thing that belongs to the erection or preservation of the new world, or the kingdom of Christ. To the first setting up of a kingdom, great and mighty power is required; but being set up, the ordinary dispensation of power will preserve it; soisitin this matter. The extraordinary miraculous gifts of the Spirit were used in the erection of Christ’s kingdom, but it is continued by ordinary gifts, which therefore also belong to the powers of the world to come. |

From the consideration of this description, in all the parts of it, we may understand what sort of persons it is, that is intended here by the apostle. And it appears, yea is evident,

1. That the persons here intended, are not true and sincere believers in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy. For, 1. There is in their full and large descrfption no mention of faith or believing, either expressly or in terms equivalent. And in no other place in the Seripture are such intended, but they are mentioned by what belongs essentially to their state. And, 2.

them as such, or discriminative of them, as taken either from their especial relation to God in Christ, or any such property of their own, - as is not communicable to others. For instance, they are not said to be called according to God’s purpose; to be born again, not of the will of man, nor of the will of flesh, but of God; not to be justified, or sanctified, or united to Christ, or to be the sons of God by adoption; nor have they any other characteristical note of true believers ascribed to them. 3. They are in the following verses compared to the ground, on which the rain often falls, and beareth nothing but thorns and briars. But this is not so with true believers. For faith itself is a herb peculiar to the inclosed garden of Christ, and meet for him by whom we are dressed. 4. The apostle afterwards discoursing of true believers, ἢ doth in many particulars distinguish them from such as may be apostates, which is supposed of the persons here intended, as was before declared. For, 1. He ascribeth to them in general better things, and such as accompany salvation, ver. 9, 2. He ascribes a work and labour of love, as it is true faith alone which worketh by love, ver. 10, whereof he speaks not one word concerning these. 3. He asserts their preservation, 1. On the account of the righteousness and faithfulness of God, ver. 11. 2. Of the immutability of his counsel concerning them, ver. 17, 18. In all these, and sundry other instances, doth he put a difference between these apostates and true believers. And whereas the apostle intends to declare the aggravation of their sin, in falling — away, by the principal privileges whereof they were made partakers, here is not one word in name or thing of those which he expressly assigns to be the chief privileges of true believers, Rom. viii. 27—30.

2. Gur next inquiry is more particularly, whom he doth intend? And, 1. They were such who not long before were converted from Judaism unto Christianity, upon the evidence of the truth of its doctrine, and the miraculous operations wherewith its dispensation was accompanied. 2. He intends not the common sort of them, but such as had obtained especial privileges among them. For they had received extraordinary gifts of the Holy Ghost, as speaking with tongues or working miracles. And, 3. They had found in themselves and others, convincing evidences, that the kingdom of God and the Messiah, which they called the world to come, was come unto them, and had satisfaction in the glories of it. 4. Such persons as these, as they have a work of light on their minds, so, according to the efficacy of their convictions, may have such a change wrought upon their affections and in their conversation, as that they may be of great esteem among professors; and such these here intended might be. Now, it must needs be some horrible frame of spirit, some malicious enmity against the truth and holiness of Christ and the gospel, some violent love of sin and the world, that could turn off such persons as these from the faith, and blot out all that light and conviction of truth which they had received. But the least grace is a better security for heaven than the greatest gifts and privileges whatever.

These are the persons concerning whom our apostle discourseth, and of whom it is supposed by him, that they may fall away, καὶ παραπεσοντας. The especial nature of the sin here intended, is afterwards declared in two instances, or aggravating circumstances. This word expresseth the respect it had to the state and condition of the sinners themselves: they ‘ fall away,’ do that whereby they do so. I think we have well expressed the word, if they ‘shall fall away.? Our old translations render it only, ‘if they shall fall,’ which expressed not the sense of the word, and was liable to a sense not at all intended. For he doth not say, if they shall fall into sin, thisg or that, or any sin whatever that can be named, suppose the greatest sin imaginable, namely, the denial of Christ in the time of danger or persecution. This was that sin, as we intimated before, about which so many contests were raised of old, and so many canons were multiplied about the ordering of them who had contracted the guilt thereof. But one example, well considered, had been a better guide for them, than all their own arbitrary rules and imaginations: when Peter fell into this sin, and yet was renewed again to repentance, and that speedily. Wherefore we may lay down this, in the first place, as to the sense of the words: There is no particular sin that any man may fall into occasionally, through the power of temptation, that can cast the sinner under this commination, so that it should be impossible to renew him to repentance. It must therefore, secondly, be a course of sin, or sinning, that is intended. But there are various degrees herein also, yea there are divers kinds of such courses in sin. A man may so fall into a way of sin, as still to retain in his mind such a principle of light and conviction, that may be suitable to his recovery. Τὸ exclude such from all hopes of repentance, is expressly contrary to Ezek. xviii. 21; Isa. lv. 7, yea, and the whole sense of the Scripture. Wherefore men, after some conviction and reformation of life, may fall into corrupt and wicked courses, and make a long abode or continuance in them. Examples hereof we have every day amongst us, although, it may be, none to parallel that of Manasseh. Consider the nature of his education under his father Hezekiah, the greatness of his sins, the length of his continuance in them, with his following recovery, and he is a great instance in this case. Whilst there is in such persons any seed of light, or conviction of truth, which is capable of an excitation or revival, so as to put forth its power and efficacy in their souls, they cannot be looked on to be in the condition intended, though their case be dangerous.

From what hath been discoursed, it will appear what falling away it is that the apostle here intendeth. And,

1. It is not a falling into this or that actual sin, beit of what nature it will, which may be, and yet not be, a falling away. |

2. It is not a falling upon’ temptation or surprisal, for concerning such fallings we have rules of another kind given us in sundry places, and those exemplified in especial instances; but it is that which is premeditated,—of deliberation and choice.

3. It is not a falling by a relinquishment or renunciation of some, though very material principles of Christian religion, by error or 56- duction, as the Corinthians fell, in denying the resurrection of the dead, and the Galatians by denying justification by faith in Christ alone. Wherefore,

4, It must consist in a total renunciation of all the constituent principles and doctrines of Christianity, whence it is denominated. Such was the sin of them who relinquished the gospel to return unto Judaism, as it-was then stated, in opposition unto it, and hatred of it. This it was, and not any kind of actual sins, that the apostle manifestly discourseth concerning.

5. For the completing of this falling away, according to the intention of the apostle, it is required that this renunciation be avowed and | professed; as, when a man forsaketh the profession of the gospel, and | falls into Judaism, or Mahometanism, or Gentilism, in persuasion and practice. For the apostle discourseth concerning faith and obedience as professed, and so, therefore, also of their contraries. And this avowal of a relinquishment of the gospel, hath many provoking aggravations attending it. And yet, whereas some men may in their hearts and minds utterly renounce the gospel, but upon some outward secular considerations, either dare not or will not profess that inward renunciation, their falling away is complete and total in the sight of God; and all they do to cover their apostasy in an external compliance with Christian religion, is in the sight of God but a mocking of him, and the highest aggravation of their sin.

This is the falling away intended by the apostle; a voluntary resolved relinquishment of, and apostasy from the gospel,—the faith, rule, and obedience thereof; which cannot be, without casting the highest reproach and contumely imaginable, upon the person of Christ himself, as is afterwards expressed.

Concerning these persons, and their thus falling away, two things are to be considered in the text. 1. What is affirmed of them. 2. The reason of that affirmation.

The first is, that it is impossible to renew them again to repentance. The thing intended is negative;—to renew them again to repentance, this is denied of them: but the modification of that negation, turns the proposition into an affirmation,—‘ It is impossible so to do.’

Αδυνατον yao. The import of the word is dubious; some think an absolute, and others a moral impossibility is intended thereby. This latter most fix upon, so that is a matter rare, difficult, and seldom to be expected, that is intended, and not that which is absolutely impossible. Considerable reasons and instances are produced for either interpretation. But we must look farther into the meaning of it.

First. All future events depend on God, who alone doth necessarily exist. Other things may be, or may not be, as they respect him or his will.. And so things that are future, may be said to be impossible, or be'so, either with respect unto the nature of God, or his decrees, or his moral rule, order, and law. Things are impossible with respect unto the nature of God, either absolutely, as being inconsistent with his being and essential properties; so it is impossible that God should lie; or, on some supposition, so it is impossible that God should forgive sin without satisfaction, on the supposition of his law, and the sanction of it. In this sense, the repentance of these apostates, it may be, is not impossible. I say, ἐξ may be. It may be, there is nothing in it contrary to any essential properties of the nature of God, either directly or reductively.. But I will not be positive herein. For the things ascribed unto these apostates are such, namely, ‘their crucifying the Son of God afresh, and putting him unto open shame,’ as that I know not but that it may be contrary to the holiness, and righteousness, and glory of God, as the supreme Ruler of the world, to have any more mercy on them than on the devils themselves, or those that are in hell. But I will not assert this to be the meaning of the place. Secondly. Things possible in themselves, and with respect to the nature of God, are rendered impossible by God’s decree and purpose; he hath absolutely determined that they shall never be. So it was impossible that Saul and his posterity should be preserved in the kingdom of Israel. It was not contrary to the nature of God, but God had decreed that so it should not be, 1 Sam. xv. 28,29. But the decrees of God, respecting persons in particular, and not qualifica- tions in the first place, cannot be here intended; because they are free acts of his will, not revealed either in particular, or by virtue of any general rule, as they are sovereign, making differences between persons in the same condition, Rom. ix. 11,12, What is possible or im-

ον possible with respect unto the nature of God, we may know in some good measure, from the certain knowledge we may have of his being and essential properties. But what is so one way or other, with respect unto his decrees or purposes, which are sovereign free acts of his will, knoweth no man, not the angels in heaven, Isa. xl. 13, 14;

Thirdly. Things are possible or impossible, with respect to the rule and order of all things that God hath appointed. In things of duty, when God hath neither expressly commanded them, nor appointed means for the performance of them, then are we to look upon them as impossible, and then with respect to us they are so absolutely, and so to be esteemed. And this is the impossibility here principally intended. It is a thing that God hath neither commanded us to endeavour, nor appointed means tc’ attain it, nor promised to assist us in it. It is, therefore, that which we have no reason to look after, attempt, or expect, as being not possible by any law, rule, or constitution of

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

That which is said to be thus impossible with respect to these per- — sons, is, παλιν ανακαινίζειν εἰς μετανοιαν, ‘to renew them again to repentance.’ Meravola, in the New Testament, with respect unto God, signifies a gracious change of mind on gospel principles and promises, — leading the whole soul into conversion unto God.- This is the beginning — and entrance of our turning unto God, without which, neither the will nor the affections will be engaged unto him, nor is it possible for sin- — ners to find acceptance with them.