which they had performed. Nothing of justification, sanctification, or adoption, is expressly assigned unto them. After wards, 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 is, such as salvation is inseparable from. None of these things therefore had he ascribed unto those whom he describeth in this place; for if he had so done, they would not have been unto him an argument and evidence of a contrary end, that these should not fall away and perish as well as those. Wherefore he ascribes nothing to these here in the text, that doth peculiarly accompany salvation, 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 fruits of saving faith and sincere love cannot do. 3. He adds, that in the preservation of those there mentioned, the faithfulness of God was concerned; "God is not unrighteous to forget." For they of whom he thus speaks, were interested in the covenant of grace, with respect whereunto alone, there is any engagement on the faithfulness or righteousness of God, to preserve men from apostasy and ruin; and there is so with an equal respect unto all who are so taken into the covenant. But of these in the text, he supposeth no such thing, and thereupon doth not intimate that either the righteousness or faithfulness of God 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.

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The first thing in the description is, that they were až paTerras, once enlightened,' saith the Syriac translation, as we observed, once baptized.' It is very certain that early in the church, baptism was called Qarios, illumination;' and par Zv, to enlighten, was used for to baptize.' And the set times wherein they solemnly administered that ordinance, were called husgas Tv Qaray, the days of light.' Hereunto the Syήμεραι των φώτων, riac interpreter seems to have had respect. And the word aaž, once,' may give countenance hereunto. Baptism was once only to be celebrated, according to the constant faith of the churches in all ages. And they called baptism, illumination," because it being one ordinance of the initiation of persons into a participation of all the mysteries of the church, they were

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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 shewed in our consideration of the order between baptism and imposition of hands. And this opinion hath so much of probability in it, having nothing therewithal unsuited to the analogy of faith, or design of the place, that I should embrace it, if the word itself, as here used, did not require another interpretation. For it was a good while after the writing of this Epistle, and all other parts of the New Testament, at least an age or two, if not more, before this word was used mystically to express baptism. In the whole Scripture it hath another sense, denoting an inward operation of the Spirit, and not the outward administration of an ordinance. And it is too much boldness to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the text forcing us thereunto, as here are not. And for the word inα, ' 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.

Tua, is to give light or knowledge by teaching; the same with 77, which therefore is so translated oft-times by the Greeks; as by Aquila, Exod. iv. 12. Psal. cxix. 33. Prov. iv. 4. Isa. xxvii. 11. as Drustus observes. And it is so by the LXX. Judges xiii. 8. 2 Kings xii. 2. xvii. 27. Our apostle useth it for to make manifest,' that is, bring to light,' 1 Cor. iv. 5. 2 Tim. i. 10.; and the meaning of it, John i. 9. where we render it lighteth,' is to teach.' And Orioμes is knowledge upon instruction, 2 Cor. iv. 4. sis 10 μen avyacαI AUTOIS TOV Φωτισμού το ευαγγελια, ο that the light of the gospel should not shine into them; that is, the knowledge of it: so, ver. 6. gos ONTIOMEN THE DYNosas, the light of the knowledge.' Wherefore, Φωτισμού της γνωσεως, '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.

προς

1. Of the object, or the things known and apprehended. For life and immortality are brought to light by the gospel, 2 Tim. i. 10. Hence it is called 'light'- the inheritance of the saints in light." And the state which men are thereby brought into, is so called in opposition to the darkness that is in the world without it, 1 Pet. ii. 9. The world, without the gospel, is the

kingdom of Satan, ὁ κόσμος όλος εν τω πονήρω κείται, 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 rotos auxangos, 2 Pet. i. 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 i. 6. whereunto walking in the light, that is, the knowledge of God in Christ 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.

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2. On the account of the subject, or the mind itself, whereby the gospel is apprehended. For the knowledge which is received thereby, expels that darkness, ignorance and confusion, which the mind before was filled and possessed withal. The knowledge, 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 to receive it, and the diligence they use to that purpose. But a competent measure of the knowledge of the fundamental and most material principles or doctrines of the gospel, is required 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 of his, and is here so reckoned. And the apostle would have us know, that,

Obs. I. It is a great mercy, a great privilege, to be enlightened with the doctrine of the gospel by the effectual working of the Holy Ghost. But,

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

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

But that we

Thus much lies open and manifest in the text. 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 therein, 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 is a knowledge of spiritual things, that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost. As this is evident in common experience, so especially among such, as casting themselves on the study of spiritual things, are yet utter strangers 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 give 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 efficacy, 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 oft-times 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 manifest in this place. Even a single talent is made up of many pounds. But the light and knowledge which is of merely natural acquirement, is solitary, destitute of the society and countenance of any spiritual gift whatever. And these things are exemplified to common observation every day. VOL. V.

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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. iii. 18. chap. 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. xii. 1. These things I judged necessary to be added, to clear the nature of the first character of apostates. The second thing asserted in the description of them is, that they have tasted of the heavenly gift; yevraμeres te της δωρεας της

g: the doubling of the article gives emphasis to the expression. And we must inquire, 1. What is meant by "the heavenly gift." And 2. What by tasting of it."

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First, The "gift of God," dagra, is either dors, donatio, or dwenua, 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, Tavendinɣnte aute

dagen, 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. iii. 7. Sometimes it is taken for the thing given; properly dugor or daenua, as Jam. i. 17.; so it is used, John iv. 10. "If thou knewest the gift of God," Thy Sweeny Ty Os, "the gift of God," that is, the thing given by him, or to be given by him. It is, as many judge, the person of Christ himself in that place, which is intended. But the context makes 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, aged, the gift,' with respect to God as denoting the thing given, is no where used but only to signify the Holy Ghost. And if it be so, the sense of this place is determined, Acts ii. 38. "Ye shall receive D dagrar To ayis Пvaros, the gift of the Holy Ghost," not that which he gives, but that which he is. Chap. viii, 20, «Thou hast thought dwginy To Ois, that the gift of God may be purchased with money," that is, the power of the Holy Ghost in miraculous operations. So expressly, chap. x. 45. xi. 17. Elsewhere, dagin, so far as I can observe, when respecting God, doth not signify the thing given, but the grant itself. The Holy Spirit is signally the gift of God under the New Tes

tament.

And he is said to be gas, heavenly,' or from heaven.