divers 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 TOUT 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 sublime 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 chap. 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 a while about the removal of those hinderances which lay in his way on their part, and then returneth directly to his first proposal, and the handling of it in the last verse of this chapter. This, therefore, is the sense of these words. • For the reasons before insisted on, and afterwards to be added, I will proceed unto the declaration of the principal mysteries of the gospel, especially those which concern the priesthood of Christ, and thereby raise up the building of your faith and profession, upon the foundation that hath been laid, whereby, through the grace of God, you may be carried on to perfection, and become 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, with⚫ut 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, eg ó Olos exitgewy, if God permit.' There may be a threefold occasion of these words, or a respect unto three things in the will of God, and consequently, a threefold exposition of them. For,

1. Respect may be had merely and solely unto the unknown sovereign will and pleasure of God, and so no more is intended but that general limitation and expression of our absolute dependance 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 instrucFor 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.

There is a swois 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 I am doing.' But there is a supposition in it, of the continuance of God's gracious assistance and especial presence with him, without which, he frequently declared that he could neither undertake nor accomplish any thing that lay before him. God can, in the beginning or middle of an epistle or a sermon, take us off when he pleaseth, if he do but withdraw his assistance from us. And all these respects unto the will of God, are not only consistent, so as that the closing with one, excludeth not another, but they are all of them, plainly included in the apostle's intention, and are necessary to be taken in, unto the right understanding of his words.

Obs. II. As it is our duty to submit ourselves in all our undertakings, unto the will of God, so especially in those wherein his glory is immediately concerned. In general, we have a rule given us as to the most ordinary occasions of life, James iv. 13-15. Not to do it, is to disavow our dependance 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 iş 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. All our satisfaction lies in, and all our duty is to be bounded by this submission.

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.

VER. 4—6. Αδυνατον γαρ τῆς ἀπαξ φωτισθέντας, γευσαμένες τε της δωρεας της επουρανίου, και μετόχους γενηθέντας Πνεύματος άγιε, και καλον γευσαμένες Θε8 ρημα, δυναμεις τε μελλοντος αιώνος, και παραπέ σοντας, παλιν ανακαινίζειν εἰς μετάνοιαν, αναστανξοντας έαυτοις τον υιον του Θεό και παραδειγματίζοντας.

.but they cannot ,אלא לא משכחין .Syr

Aduvator yag. Impossibile enim, that is, est, it is impossible.' 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 avvarov, in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to retain the same word, as in our translation; for it is impossible.'

6

.Syr הנון דחדא זכן למעמוד יתא בחתו ; Ts; anat parietitas

6

Those who one time, or once, descended unto baptism;' of which interpretation we must speak afterwards. All others, qui semel fuerint illuminati, who were once illuminated; only the Ethiopic follows the Syriac. Some read illustrati to the same purpose.

Γευσαμένες τε της δωρεας επερακια. Vul. Lat Gustaverant etiam donum cœleste: etiam for et. Others express the article by the pronoun, by reason of its reduplication. Et gustaverint donum illud cœleste; 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.'

Και μετόχους γενηθέντας Πνευματος ἁγιο. Et participes facti sunt Spiritus Sancti. Vul. Lat. And are made partakers of the Holy Ghost. All others, facti fuerint, have been made partakers of the Holy Ghost.' Syr. sp, the Spirit of

holiness.'

Kai xadov yevσausvovs Osy japæ. Vul. Lat. Et gustaverunt nihilominus bonum Dei verbum. Rhem. Have moreover tasted the good word of God.' But moreover' doth not express mihilo minus; and have notwithstanding,' which hath no place here, zazov inua, verbum pulchrum.

AURAUSIS TO MEXOVTOS αivos. Virtutesque seculi futuri. Syr. x, virtutem, the power.' Vul. Seculi venturi. We cannot in our