AnExpositionoftheEpistletothe

Hebrews,Vol.5

byJohnOwen

TableofContents

CHAPTER6

Hebrews6:1

Hebrews6:1-2

Hebrews6:3

Hebrews6:4–6

Hebrews6:7-8

Hebrews6:9–12

Hebrews6:10

Hebrews6:11

Hebrews6:12

Hebrews6:13–16

Hebrews6:17–20

CHAPTER7

Hebrews7:1–3

Hebrews7:4,5

Hebrews7:6–10

Hebrews7:6

Hebrews7:7

Hebrews7:8

Hebrews7:9,10

Hebrews7:11

Hebrews7:12

Hebrews7:12

Hebrews7:13

Hebrews7:14

Hebrews7:15–17

Hebrews7:15–17

Hebrews7:20–22

Hebrews7:23–25

Hebrews7:26

Hebrews7:27,28

CHAPTER6

THISwholechapterisacontinuationofthedigressionwhichtheapostlehadoccasionallyenteredintointhe11thverseoftheprecedingchapter.Forupontheconsiderationofthegreatnessofthemysteryanddifficulty

of thedoctrinewhichhedesignedto instruct theseHebrews in,andhisfearoftheirdisabilityorunpreparedness(atleastofsome)toreceiveitinaduemannerunto their edification, he engageth into anewdiscourse,filled up with reasons and arguments to excite them unto a diligentattendance.Andthishesodoth,asintheverylastwordsofthischaptertoreturn,byanartificialconnectionofhisdiscourse,untowhathehadassertedinthe10thverseofthatforegoing.

Therearefourgeneralpartsofthischapter:—1.Thepropositionofwhatheintendedtodo,ordiscourseconcerning;withanoppositionthereuntoof what was by him to be omitted, verses 1–3. 2. An excitation of theHebrews unto singular diligence in attending unto the most perfectdoctrines of Christianity, and making a progress in the knowledge ofChrist.Andthishedothfromtheconsiderationofthegreatnessofthesinand the inevitableness of the destruction of apostates. For this sort ofpersons do commonly arise from among such as, having received thetruth, and made a profession thereof, do not diligently endeavour aprogress towards perfection, according to their duty, verses 4–8. 3. AlenifyingoftheseverityofthiscomminationinrespectofitsapplicationuntotheseHebrews.Forheexpressethhishopethatitdidnotsobelonguntothem,orthatthesincondemnedshouldnotbefoundinthem,northepunishmentthreatenedfallonthem.Butthewarningitselfcontainedinthecomminationwas,asheshows,good,wholesome,andseasonable.AndofthishishopeandjudgmentconcerningtheHebrewsheexpressethhis grounds, taken from the righteousness of God, their own faith andlove; which he prays they may persevere in, verses 9–12. 4. Anencouragement unto faith and perseverance, from the example ofAbraham, who first received the promises; from the nature of thepromisesthemselves,andtheirconfirmationbytheoathofGod,withtheassistancewemayhavebyourhope inChrist thereunto, verses 13–20;which last discourse he issueth in the principal matter he intended toinsist upon, whereunto he now returns again, having digressednecessarily into thoseexhortationsandarguings fromthe firstproposalofitinthe11thverseoftheforegoingchapter.

Inthefirstpartofthechapter,comprisedinthefirstthreeverses,thereare three things considerable:—1.A general proposition of the apostle's

resolution to proceed unto themore perfect doctrines of the gospel, asalsoofhispassingoverthefirstprinciplesofChristianity,verse1.2.Anamplification of this proposition, by an enumeration of those doctrineswhichhethoughtmeetatpresenttopassbythehandlingof,verses1,2.3. A renovation of his resolution to pursue his proposition, with asubmissiontothewillandgoodpleasureofGodastotheexecutionofhispurpose; the expression whereof the present state of these Hebrewspeculiarlycalledhimunto,verse3.

Hebrews6:1

Διὸ ὀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, ἐπὶ τὴν τελειότηταφερώμεθα.

Διό, "ideo," "quapropter," "propterea;" "wherefore." Ἀφέντες,"intermittentes," Ari., Vulg. Lat., Rhem., "intermitting:" as though theapostle laid these thingsasideonly for thepresent,witha resolution totakethemupagaininthisepistle;butneitherdoththewordsignifyanysuchthingnordothhesodo."Relinquentes,"Bez.,"leaving."Syr., קוּבְׁשֶנ ,"emittamus,"or"demittamus;""dismissing,"properly.ΤὸντῆςἀρχῆςτοῦΧριστοῦ λόγον. Arias, "sermonem initii Christi." Vulg., "inchoationisChristi." "The word of the beginning of Christ," as the Rhemists; veryobscurely inLatin,and inour language.Erasm., "omissoqui inChristorudesinchoatsermone;""thewordthatentereththosethatareunskilful,"or,"beginnersinChrist."SoalsoBeza.We,"theprinciplesofthedoctrineofChrist."Syr.,"thebeginningofthewordofChrist,"for"thewordofthebeginningofChrist."Thewordof,orthatwhichconcernstheprinciplesof the doctrine of Christ. Ἐπὶ τὴν τελειότητα φερώμεθα. Φερώμεθα,"feramur,""letusbecarriedon."Syr.," אֵתאִנ ,"letuscometo."Arab.,"letus lift up ourselves." Rhem., "let us proceed."Ours, "let us go on untoperfection."

Ver.1.—Wherefore,leavingthedoctrineofthebeginningofChrist,letusbecarriedontoperfection.

Διό, "wherefore." This illative manifests that there is a dependence inwhatensuesonwhatwasdiscoursedofbefore.Thatwhichfollowsmaybe

eitheraninferencefromit,orbetheeffectofaresolutionoccasionedbyit."Wherefore;"—thatiseither,'Thisdutywillhencefollow;'or,'Seeingitis so, I am thus resolved to do.' And this connection is variouslyapprehended, on the account of the ambiguity of the expression in thepluralnumberandfirstperson.Ἀφέντες…φερώμεθα,—"Weleaving,letus go on." For in this kind of expression there is a rhetoricalcommunication; and the apostle either assumes the Hebrews untohimselfastohiswork,orjoinshimselfwiththemastotheirduty.Forifthewordsbetakenthefirstway,theydeclarehisresolutioninteaching;ifinthelatter,theirdutyinlearning.

First,Andifwetakethewordsinthefirstway,asexpressingtheapostle'sresolutionastohisownwork,theinferenceseemstohaveanimmediatedependence on the 11th verse of the preceding chapter, passing by thediscourseofthefollowingversesasadigression,tobeasitwereincludedinaparenthesis:'"Ofwhomwehavemanythingstosay,andhardtobeuttered,seeingyouaredullinhearing;"Ishalltherefore,foryourfutureinstruction, "leave the principles of the doctrine of Christ," and go onuntomoresublimemysteries,orthewisdomthatwespeakamongthemthatareperfect.'Foralthoughhehadblamedthemfortheirdulnessandbackwardnessinlearning,yethedothnotdeclarethem,atleastnotallofthem,tobesuchaswereuncapableofthesemysteries,soasthatheoughtnottocommunicatethemuntothem.Thisisthemeaningofthewords,iftheapostleassumetheHebrewsuntohimself,andifitbehisworkthatisintended.

Secondly,IfinthelatterwaytheapostlejoinhimselfuntotheHebrews,anditistheirdutywhichisintended,namely,thattheyshouldnotalwaysdwellonthefirstprinciplesorlessonsofChristianity,butpressonuntoperfection, then,—1. This illative, διό, seems to have respect unto thetime, in the first place, which these Hebrews had enjoyed under themeansofgrowthintheknowledgeofChrist;ontheaccountwhereofheaffirmsthatitmightbejustlyexpectedconcerningthemthattheyshouldbe teachers of others. ' "Therefore," saith he, or on the considerationhereof, 'it is just and equal that you should go on towards perfection;'which that they would do, he expresseth his hopes concerning them,verse9.2.Itrespectsalsothatnegligence,andsloth,andbackwardness

to learn, which he had reproved in them. As if he had said, 'Seeing,therefore,youhavehithertobeensocareless in the improvementof themeanswhichyouhaveenjoyed,—whichhathbeennosmallfaultorevilinyou, but that which hath tended greatly to your disadvantage,—now atlaststirupyourselvesuntoyourduty,andgoontoperfection.'

We need not precisely to determine this connection, so as to excludeeither intention; yea, it may be the apostle, having respect unto theprecedingdiscourse,andconsideringthereonboththepresentconditionoftheHebrews,asalsothenecessitythattherewasofinstructingtheminthemysteryofthepriesthoodofChrist,—withouttheknowledgewhereofthey could not be freed from their entanglements unto the Aaronicalpriesthood and ceremonies, whichwere yet in use and exercise amongthem,—dothintendinthisinferencefromthencebothhisowndutyandtheirs; that he should proceed unto their further instruction, and thattheyshouldstirupthemselves to learnandprofitaccordingly.This, theduty of his office and care of them, and this their advantage andedification,required;forthisalonewasthegreatmeansandexpedienttobring them off in a due manner, and upon right grounds, from thatcompliance with Judaismwhich Godwould now no longer connive at,nor tolerate the practice of, as that which was inconsistent with thenature and design of the gospel. And it is apparent, that before thewritingofthisepistle,theywerenotsufficientlyconvincedthattherewasan absolute end put unto allMosaical institutions; for notwithstandingtheirprofessionof thegospel, theystill thought it theirdutytoabide intheobservationofthem.ButnowtheapostledesignstheirinstructioninthatmysterywhichparticularlyevinceththeirinconsistencywithfaithinourLordJesusChrist,andobedienceuntohim.

Ἀφέντες,Ἀφέντες, "omittentes," "relinquentes;"we, "leaving."Ἀφίημι issometimes"dimitto,"to"dismiss,"to"discharge,"or"letgo;"sometimes"omitto," "missum facio," to "omit," to "pass by." And it is used withrespectuntospeechofthingsthathavebeenalreadymentioned.Τούτωνἀφέμενοι τῶν λόγων, in Lucian, "omitting these discourses,"—layingaside further speech concerning these things. So is it here used by ourapostle.Butthesignificationofthewordistobelimiteduntothepresentoccasion;forconsiderthethingsherespokenofabsolutely,andtheyare

never to be left, either by teachers or hearers. There is a necessity thatteachers should often insist on the rudiments or first principles ofreligion;andthisnotonlywithrespectuntothemwhoarecontinuallytobe trainedup inknowledge from their infancy,orunto suchasmaybenewly converted, but also they are occasionally to be inculcated on themindsofthosewhohavemadeafartherprogressinknowledge.Andthiscoursewefindourapostletohavesteeredinallhisepistles.Norareanyhearerssotoleavetheseprinciplesastoforgetthem,ornotdulytomakeuseofthem.Castasideaconstantregarduntothemintheirproperplace,andnoprogresscanbemadeinknowledge,nomorethanabuildingcanbecarriedonwhenthe foundation is takenaway.Butrespect ishadonbothsidesunto thepresentoccasion. 'Letusnotalwaysdwellupon theteachingandlearningof thesethings,but"omitting"themforaseason,asthingsthatyouare,ormightbe,wellacquaintedwithal,letusproceeduntowhatisfurthernecessaryforyou.'

Obs.I.Itisthedutyofministersofthegospeltotakecare,notonlythattheir doctrine they preach be true, but also that it be seasonable withrespectuntothestateandconditionoftheirhearers.

Herein consists no small part of that wisdomwhich is required in thedispensation of the word. Truths unseasonable are like showers inharvest.Itis"awordspokeninseason"thatisbeautifulanduseful,Prov.25:11;yea,"everythingisbeautifulinitsowntime,"andnotelse,Eccles.3:11.And two things are especially tobe consideredbyhimwhowouldorderhisdoctrinearight,thathiswordsmaybefit,meet,andseasonable:1. The condition of his hearers, as to their present knowledge andcapacity.Supposethemtobepersons,astheapostlespeaks,of"fullage,"suchascanreceiveanddigest"strongmeat,"—thathavealreadyattainedsomegood acquaintancewith themysteries of the gospel. Inpreachinguntosuchanauditory,ifmen,throughwantofabilitytodootherwise,orwant of wisdom to know when they ought to do otherwise, shallconstantlytreatoffirstprinciples,orthingscommonandobvious,itwillnotonlybeunusefuluntotheiredification,butalsoatlengthmakethemweary of the ordinance itself. And therewill be no better effect on theother side, where the hearers being mostly weak, the more abstrusemysteriesof truthare insistedon,withoutaprudentaccommodationof

matterssuiteduntotheircapacity.Itis,therefore,thedutyofstewardsinthehouseofGodtogiveuntohishouseholdtheirproperportion.Thisisthe blessed advice our apostle gives to Timothy, 2 Tim. 2:15: "Study toshow thyself approved unto God, a workman that needeth not to beashamed, ὀρθοτομοῦντα τὸν λόγον τῆςἀληθείας,"—"rightly cutting outthewordoftruth."Thisisthatwherebyaministermayevincehimselftobe"aworkmanthatneedethnottobeashamed:"—ifas,whenthebeaststhatweresacrificedwerecut intopieces,thepriestaccordingtothelawdisposed of the parts of them, unto the altar, himself, and them thatbroughtthem,thateachinthedivisionmighthavehisproperandlegalportion;sohegiveoutadueandproperpartuntohishearers,he isanapprovedworkman.Others cast all things into confusion and disorder;whichwillatlengthredounduntotheirownshame.Now,whereasinallchurches, auditories, or congregations, there is so great a variety ofhearers, with respect unto their present attainments, knowledge, andcapacities,sothatitisimpossiblethatanyoneshouldalways,orindeedveryfrequently,accommodatehismatterandwayofinstructiontothemall; itweregreatlytobedesiredthattheremightbe,astherewasintheprimitive church, a distributionmade of hearers into several orders orranks,accordingastheirageormeansofknowledgedosortthem,thatsotheedificationofallmightbedistinctlyprovidedfor.Sowoulditbe,ifitweretheworkofsomeseparatelytoinstructthosewhoyetstandinneedto be taught the first principles of the oracles ofGod, and of others tobuilduptowardsperfectionthosewhohavealreadymadesomeprogressin the knowledge of the gospel; or the sameworkmay be done by thesamepersonsatseveralseasons.Nordothanythinghinderbutthatthosewho are strong may be occasionally present at the instructions of theweak, and the latter at the teachings of the former, both to their greatadvantage.Inthemeantime,untilthiscanbeattained,itisthedutyandwisdomofaministertoapplyhimself,inthedoctrinehepreacheth,andthemannerofhisdelivery,untothemoregeneralstateofhishearers,asbyhimitisapprehendedorknown.Andasitwillbeatroubleuntohimwhoesteemsithisdutytogoforwardinthedeclarationofthemysteriesof thegospel, to fear thatmany staybehind, asbeingunable to receiveanddigest the foodhehathprovided; so it shouldbe a shame to themwho canmakeno provision but of things trite, ordinary, and common,when many, perhaps, among their hearers are capable of feeding on

better or more solid provision. Again,—2. The circumstances of thepresent time are duly to be considered by them who would preachdoctrine that should be seasonable unto their hearers; and these aremany, not here to be particularly insisted on. But those especially ofknownpublic temptations, of prevalent errors and heresies, of especialopposition and hatred unto any important truths, are always to beregarded;forIcouldeasilymanifestthattheapostleinhisepistleshathcontinually an especial respect unto them all. Neither was a dueconsiderationhereofevermorenecessary than it is in thedayswhereinwe live. And other things may be added of the like nature unto thispurpose.Again,—

Obs.II.Someimportantdoctrinesof truthmay, in thepreachingof thegospel, be omitted for a season, but none must ever be forgotten orneglected.—So deals the apostle in this place, and light hath beensufficientlygivenushereintobywhathathalreadybeendiscoursed.

ΤὸντῆςἀρχῆςτοῦΧριστοῦλόγον.Thatwhichispassedoverherehecallsτὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, "sermonem de Christo initiantem;""sermo exordii Christi;" "sermo quo instituuntur rudes in Christo."Wesay, "the principles of the doctrine of Christ," I fear somewhatimproperly;for"theprinciplesofthedoctrineofChrist"indefinitelymustinclude all, at least themost principal, of thosewhich are so.Ὁ λόγος,"theword;" that is, thewordpreached.Soὁ λόγος is frequentlyused, 1Cor. 1:18. And the name "Christ" is not taken here personally, neitherefficiently,asthough"ofChrist,"shouldbe'whereofChrististheauthor,'nor objectively concerningChrist; but it is takenmetonymically for thedoctrine of the gospel, and the profession of that religion which wastaughtbyhim.Sothat"thewordofChrist"isnomorebutthedoctrineofthegospelaspreachedandtaught.Τῆςἀρχῆςcontainetha limitationofthisdoctrinewithrespectuntosomepartsofit;thatis,thosewhichmenusuallyandordinarilywerefirstinstructedin,andwhich,fromtheirownnature,itwasnecessarythatsotheyshouldbe.Theseareherecalled"theword of the beginning of Christ." And what these doctrines are, theapostle declares particularly in the end of this verse, and in the next,where we shall inquire into them. They are the same with "the firstprinciples of the oracles of God," whereof mention was made before.

Having declared what for the present he would omit and pass by,although therewas someappearanceof anecessity to the contrary, theapostleexpressethwhathispresentdesigningeneralwas,andwhatwastheendwhichthereinheaimedat.Nowthiswas,that,notbeingretardedbytherepetitionorre-inculcationofthethingswhichhewouldthereforeomit,theymight(heinteaching,theyinlearning)"goontoperfection."Andtwothingsmustbeconsidered:—1.Theendintended;2.Themannerofpressingtowardsit.

Εἰς την τελειότητα. The end is τελειότης, "perfection;" that is, such aknowledgeofthemysteriousandsublimedoctrinesofthegospelasthosewhowerecompletelyinitiatedandthoroughlyinstructedwerepartakersof. Of this he says, Σοφίαν λαλοῦμεν ἐν τοῖς τελείοις, 1 Cor. 2:6;—"Wespeakwisdomamongtheperfect;"or, 'declarethedeepmysteriesofthegospel,"thewisdomofGodinamystery,"untothemthatarecapableofthem.'Itis,then,aperfectionthattheapostleaimsat;butsuchascomesunder a double limitation:—1. From the nature of the thing itself. It isonly an intellectual perfection, a perfection of the mind in knowledge,that is intended.And thismaybewhere there isnot amoral, gracious,sinlessperfection.Yea,menmayhavegreat light in theirminds,whilsttheir wills and affections are very much depraved, and their livesunreformed. 2. It is a comparative, and not an absolute perfection. Anabsoluteperfection,inthecomprehensionofthewholemysteryofGodinChrist,isnotbyusattainableinthislife.Theapostledeniesitconcerninghimself,Phil.3:12.ButsuchadegreeandmeasureasGod ispleasedtocommunicate tobelievers in theordinaryuseofmeans, is thatwhich isintended.SeeEph.4:12,13.Take,therefore,theperfectionhereaimedatobjectively, and it is themore sublimemysteries of the gospelwhich itexpresseth; take it subjectively, it is such a clear perception of them,especially of thosewhich concern the person and offices of Christ, andparticularlyhispriesthood,asgrownbelieversdousuallyattainunto.

Φερώμεθα. The manner of arriving at this end he expresseth byφερώμεθα.Andinthiswordistherhetoricalcommunicationmentioned.Foreitherheascribes thatuntohimselfwiththemwhichbelongedonlyunto them; or that unto themwhich belonged only unto him; or whatbelongedunto themboth,but in adifferentway,—namely,untohim in

teaching, unto them in learning. "Let us be carried on." The word isemphatical,intimatingsuchakindofprogressasashipmakeswhenitisundersail."Letusbecarriedon;"thatis,withthefullbentofourmindsandaffections,withtheutmostendeavoursofourwholesouls.'Wehaveabode long enough by the shore; let us nowhoist our sails and launchforthintothedeep.'Andwemayhencelearn,that,—

Obs. III. It is a necessaryduty of thedispensers of the gospel to excitetheir hearers, by all pressing considerations, tomake a progress in theknowledgeofthetruth.ThusdealethourapostlewiththeseHebrews.Hewould not have them always stand at the porch, but enter into thesanctuary,andbeholdthehiddengloriesofthehouseofGod.Elsewherehecomplainsofthosewhoare"alwayslearning,"—thatis,inthewayofit,under the means of it; but yet, by reason of their negligence andcarelessnessintheapplicationoftheirmindsuntothem,do"nevercomeεἰς ἐπίγνωσιν ἀληθείας," 2 Tim. 3:7,—to a clear knowledge andacknowledgmentofthetruth.AndinthesamespirithecomplainsofhisCorinthians for their want of proficiency in spiritual things, so that hewas forced in his dealing with them to dwell still on the rudiments ofreligion, 1 Cor. 3:1, 2. In all his epistles he is continually, as it were,pressingthisonthechurches,thattheyshouldlabourto"growingrace,and in the knowledge of our Lord and Saviour Jesus Christ;" and thattheymightdoso,wastheprincipalmatterofhisprayersforthem,Eph.3:14–19,1:15–19;Col.2:1,2.Andtheyareutterstrangerstohisspiritandexamplewhoarecarelessinthismatter,especiallysuchaspersuadeandeven compel others so to be. Wherefore this duty is necessary untodispensersofthegospelonsundryaccounts:—

1.Becausetheirhearersdogreatlyneedtheexerciseofit.Theyareapttobeslothfulandweary;manybegin to runwell,butarequickly ready tofaint. There is no reckoning up the occasions hereof, they are somanyandvarious.Wearinessoftheflesh;self-conceitofhavingattainedwhatis sufficient, perhaps more than others; curiosity and itching ears, inattendinguntonovelties; dislike of thatholiness and fruitfulness of lifewhichan increaseofknowledgeopenly tendsunto;misspendingon theonehand,orcovetousnessoftimefortheoccasionsof lifeontheother;anyprevailing corruption ofmind or affections; the difficulty that is in

coming to the knowledge of the truth in a due manner, making thesluggard cry, "There is a lion in the streets;" with other thingsinnumerable,arereadyandabletoretard,hinder,anddiscouragemenintheirprogress.Andiftherebenonetoexcite,warn,andadmonishthem;to discover the variety of the pretences whereby men in this matterdeceivethemselves;tolayopenthesnaresanddangerswhichherebytheycastthemselvesinto;tomindthemoftheexcellencyofthethingsofthegospel and the knowledge of them,which are proposedbefore them; itcannot be but that by these means their spiritual condition will beprejudiced, if not their souls ruined. Yea, sometimes men are socaptivatedunderthepowerofthesetemptationsandseductions,andarefurnished with such pleas in the defence of their own sloth andnegligence, as that they must be dealt wisely and gently withal inadmonitions concerning them, lest they be provoked or discouraged.Hence our apostle having dealt effectually with these Hebrews aboutthesethings,shutsuphisdiscoursewiththatblessedexpressionof loveandcondescensiontowardsthem,chap.13:22,"Ibeseechyou,brethren,suffer the word of exhortation,—ἀνέχεσθε:" 'So bear with it, as thatwhich, however it may be contrary to your present inclinations, yetproceedsoutoftenderlovetoyoursouls,andhathnootherendbutyourspiritualadvantage.'Neitheroughtthistoabatehereintheendeavoursoffaithful ministers, but only give them further occasion to stir up andexercisetheirprudenceanddiligence.

2.Theadvantageswhichprofessorshavebyaprogressintheknowledgeofspiritualthings,makeitanecessarydutytostirthemupandleadthemontherein,untothemwhoareobligedinallthingstowatchforthegoodoftheirsouls.Andtheseadvantagesalsopresentthemselvesinsomuchvariety, that they cannot be here recounted. Mention may be made ofsome few inawayof instance; as, (1.)Hereon, inawayof aneffectualmeans, depends the security of men from seduction into heresies,noisomeandnoxiouserrors.Ofwhatsortaretheywhomweseeseducedeveryday?Aretheynotpersonswhoeitherarebrutishlyignorantofthevery nature of Christian religion, and the first principles of it,—withwhich sort the Papists fill the rolls of their converts; or such as haveobtainedalittlesuperficiaryknowledge,andconfidencetherein,withoutever laying a firm foundation, or carrying on an orderly superstruction

thereon in wisdom and obedience,—which sort of men fill up theassemblies of theQuakers? The foundation ofGod standeth sure at alltimes,—Godknowethwhoarehis;andhewillsopreservehiselectastorendertheirtotalseductionimpossible.Butinanordinaryway,itwillbevery difficult in such a time as this,—when seducers abound, falsedoctrines are divulged and speciously obtruded, wherein there are somanywolvesabroadinsheep'sclothing,andsogreatanoppositionisonallhandsmadetothetruthof thegospel,—foranytoholdout firmandunshakenunto theend, if theirmindsbenot inlaidandfortifiedwithasound,well-groundedknowledgeofthemysteriesofthegospel.ItistheteachingoftheSpirit,theunctionoftheHolyOne,whereby,weknowallnecessarytruths,thatmustpreserveusinsuchaseason,1John2:27.(2.)Proportionable unto our growth in knowledge will be our increase inholinessandobedience. If thisatany time falloutotherwise, it is fromthesinsandwickednessofthepersonsinwhomitis;inthenatureofthethingsthemselves, theythusdependononeanother.SeeEph.4:21–24;Rom.12:2.That "ignorance is themotherofdevotion," isamaximthatcamefromhelltofetchthesoulsofmen,andhascarriedbackmultitudeswith it; where let it abide. Now the reason why the improvement ofknowledgedothtenduntotheimprovementofholinessandobedience,isbecause faith acts itself on Christ only in and by the things which weknow,wherebyspiritualstrengthisderiveduntous,andweareenableduntothem.(3.)Usefulnessinthechurch,untoourfamilies,andamongstallmen,dependshereon.Thisneedsnootherconfirmationthanwhattheexperienceofeverymanwillsuggestuntohim.AndifIshoulddesigntogooverbuttheprincipaladvantageswhichweattain,ormaydoso,inthegrowthof spiritual light andknowledge, there isnot any thingwhereinourfaithorobedienceisconcerned;nothingthatbelongsuntoourgraces,duties,orcommunionwithGod,inthemorbythem;nothingwhereinweare concerned in temptations, afflictions, or consolation, but might bejustlycalledintogivetestimonythereunto.If,therefore,theministersofthegospelhaveanycarefor,oranyloveuntothesoulsoftheirhearers;iftheyunderstandanythingofthenatureoftheofficeandworkwhichtheyhavetakenonthemselves,or theaccounttheymustonedaygiveof thedischarge of it; they cannot but esteem it among the most necessaryduties incumbent on them, to excite, provoke, persuade, and carry on,thosewhoareundertheirchargetowardstheperfectionbeforedescribed.

Thereisthereforenothing, inthewholecombinationagainstChristandthegospelwhichisfoundinthePapacy,ofamoreperniciousnatureandtendencythanisthedesignofkeepingthepeopleinignorance.Sofararethey from promoting the knowledge of Christ in themembers of theircommunion, that theyendeavourbyallmeanstoobstruct it; for,not tomention their numerous errors and heresies, every one whereof is adiversion from the truth, and a hinderance from coming to anacquaintancewith it, they do directly keep from them the use of thosemeanswhereby alone its knowledgemaybe attained.What elsemeanstheirprohibitionof thepeoplefromreadingtheScripture ina languagethey understand? Themost expeditious course for the rendering of allstreamsunuseful,isbystoppingofthefountain.AndwhereasallmeansoftheincreaseofknowledgearebutemanationsfromtheScripture,theprohibitionoftheusethereofdotheffectuallyevacuatethemall.Wasthisspirit inourapostle?hadhe thisdesign?It isevident toallhowopenlyandfrequentlyheexpressethhimselftothecontrary.Andtohisexampleought we to conform ourselves.Whatever other occasion of writing hehad,theprincipalsubjectofhisepistlesisconstantlytheincreaseoflightand knowledge in the churches, which he knew to be so necessary forthem.Wemaythereforeadd,—

Obs. IV. The case of that people is deplorable and dangerous whoseteachersarenotabletocarrythemonintheknowledgeofthemysteriesofthegospel.Thekeyofknowledgemaybetakenawaybyignoranceaswellasmalice.Andsoitiswithmany.Andwhenknowledgeisperishedfromtheirlipswhoshouldpreserveit,thepeoplemustperishforwantofthatknowledge,Hos.4:6;Matt.15:14.

Obs.V.Inourprogresstowardsanincreaseinknowledge,weoughttogoonwithdiligenceandthefullbentofourwillsandaffections.

I intend hereby to express the sense of φερώμεθα. It is of a passivesignification, denoting the effect, "Let us be acted, carried on;" but itincludes the active use ofmeans for the producing that effect. And thedutiesonourpartintendedmaybereduceduntotheseheads,—

1.Diligenceinanapplicationuntotheuseofthebestmeansforthisend,Hos.6:3.Thosethatwouldbecarriedontowardsperfectionmustnotbe

careless, or regardless of opportunities of instruction, nor be detainedfrom them by sloth or vanity, nor diverted by the businesses andoccasionsofthisworld.Bothindustryintheirpursuit,andchoiceinthepreferringofthembeforesecularadvantagesandavocations,arerequiredhereunto.

2. Intension of mind in the attending unto them. Such persons areneither to be careless of themnor careless under them. There arewhowilltakenosmallpainstoenjoythemeansofinstruction,andwillscarcemiss an opportunity that they can reach unto; but when they have sodone, there theysitdownandrest. It isa shame, toconsiderhow littlethey stir up their minds and understandings to conceive aright andapprehendthethingswhereintheyareinstructed.Sodotheycontinuetohearfromdaytoday,andfromyeartoyear,butarenotcarriedononestep towardsperfection. Ifbothheartandheadbenot setatwork,andthe utmost endeavours of ourminds improved, in searching,weighing,pondering, learning, treasuringup the truths thatweare taughtbyanymeansofdivineappointment,weshallnevermaketheprogressintended.

3.There is requiredhereunto, thatourwills andaffectionsbe sincerelyinclined unto and fixed on the things themselves that we are taught.These are the principalwings or sails of our souls,wherebywe are, ormaybe,carriedoninourvoyage.Withoutthisallthatwedowillamountto nothing, or that which is no better. To love the truth, the thingsproposed unto us in the doctrine of it; to delight in them; to find agoodness,desirableness,excellency,andsuitablenessuntotheconditionof our souls in them; and therefore to adhere and cleaveunto them; isthat whichwillmake us prosper in our progress.He that knows but alittleandlovesmuch,willquicklyknowandlovemore.Andhethathathmuchknowledgebutlittlelove,willfindthathelaboursinthefirefortheincreaseoftheoneorother.When,inthediligentuseofmeans,ourwillsandaffectionsdoadhereandcleavewithdelightuntothethingswhereinweareinstructed,thenareweinourrightcourse;theniftheholygalesoftheSpiritofGoddobreatheonus,areweinablessedtendencytowardsperfection.2Thess.2:10.

4. The diligent practice of whatwe know is no less necessary unto theduty pressed onus. This is the next and immediate end of all teaching

andalllearning.Thisisthatwhichrendersourknowledgeourhappiness:"If ye know these things, happy are ye if ye do them." Doing what weknowisthegreatkeytogiveusanentranceintoknowingwhatwedonot.IfwedothewillofGod,weshallknowofhisword,John7:17.And,—

5.Allthesearetobemanagedwithacertaindesignandprospecttowardsthisend,ofgrowingingraceandknowledge,andthatuntilwearriveatthemeasureofourperfectionappointeduntousinJesusChrist.Intheseways,andbythesemeans,wemayattaintheeffectdirectlyexpressed,ofbeingcarriedonintheincreaseofspirituallightandknowledge,andnotwithoutthem.

Hebrews6:1-2

Intheremainderofthefirstverseandthenextthatfollows,theapostledeclaresinparticularinstanceswhatwerethethingsanddoctrineswhichhe called in general before, "the beginning of the doctrine of Christ,"whosefurtherhandlinghethoughtmeetatpresenttoomit.

Ver. 1, 2.—Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶνἔργων, καὶ πίστεωςἐπὶΘεὸν, βαττισμῶνδιδαχῆς,ἐπιθέσεώς τε χειρῶν,ἀναστάσεώςτενεκρῶν,καὶκρίματοςαἰωνίου.

The Syriac translation proposeth these words in the way of aninterrogation,"Willyouagainlayanotherfoundation?"andtheEthiopic,omittingthefirstclause,inthewayofaprecept,"Attendthereforeagaintothefoundation,thatyoudisputenotconcerningrepentancefromdeadworks,inthefaithofGod."Butneitherthetextnorscopeoftheapostlewillbeareitheroftheseinterpretations.

Μὴπάλιν.Syr., ביּתאָמְל וֻא ,"annumquidrursum?"or"whetheragain?"Allothers, "non rursum," "non iterum." Arab., "nec amplius," "not again;"not any more. Θεμέλιον καταβαλλόμενοι. Syr., אָתיִרֲחַא אָּתְסאַתֶׁש

ןּוִמְרַמ , "will you lay another foundation?" That term of "another,"is both needless, because of "again" thatwent before, and corrupts the

sense,asthoughafoundationdifferentfromwhatwasformerlylaidwereintended.Besides,thatismadeanexpostulationwiththeHebrewswhichisindeedexpressiveoftheapostle'sintention,"fundamentumjacientes,""laying the foundation." Μετανοίας ἀπὸ νεκρῶν ἔργων. Syr., "untorepentancefromdeadworks;"andsoinallthefollowinginstances.Thereisnodifferenceamongtranslatorsabouttherestofthewords.OnlytheEthiopicreads"baptism,"inthesingularnumber,astheSyriacdoth,andplaceth "doctrine" distinctly by way of apposition: "baptism, doctrine,andtheimpositionofhands."Ἀναστάσεώςτενεκρῶν,theSyriacrendersby an Hebraism, אֵתְיַמ תיֵּב ןֵמְד אָתְמָיְק , "the resurrection that isfrom the house of the dead;" that is, the grave, the common dwelling-placeofthedead:asalso,κρίματοςαἰωνίουby םַלָעְלַּד אָניד ,"the judgmentwhich is for ever;" the sentence whereof is eternally irrevocable, andwhoseexecutionenduresalways.

Ver. 1, 2.—Not laying again the foundation of repentance from deadworks,andoffaithtowardsGod,ofbaptisms,doctrine,andthelayingonofhands,oftheresurrectionofthedead,andeternaljudgment.

There are two things in thesewords added concerning "the doctrine oftheprinciplesofChrist,"or"the firstdoctrinesofChristianity:"1.Theirgeneral nature with respect to the whole truth of the gospel,metaphorically expressed; they are the "foundation." 2. Their nature inparticular is declared in sundry instances; not that all of them arementioned,buttheseinstancesarechosenouttoshowofwhatkindtheyare.Inthefirst, twothingsareproposed:1.Theexpressionof thethingitself intended, which is "the foundation." 2. The apostle's design withrespectuntoit,"notlayingitagain."

Θεμέλιον. FIRST, Μὴ πάλιν θεμέλιον καταβαλλόμενοι. Θεμέλιος is, aswas said, in this matter metaphorical, including an allusion unto anarchitectandhisbuilding.Firsthelaysthefoundation;andheisamostfoolish builderwho either doth not so, orwho rests therein, orwho isalways setting it up and pulling it down, without making a progress.Indeed, that foundation which is all the building, which hath not anedifice erected on it, is no foundation; for that which is materially so,becomes so formally only with respect unto the building upon it. AndthosewhoreceivethedoctrinesofChristherecalledthe"foundation,"if

theybuildnoton them, theywillprovenoneunto them,whatever theyareinthemselves.

Therearetwopropertiesofafoundation:—1.Thatitisthatwhichisfirstlaidineverybuilding.Thisthenaturalorderofeverybuildingrequires.2.Itisthatwhichbearsthewholeweightofthesuperstructure;thewhole,andallthepartsofit,beinglaiduponit,andfirmlyuniteduntoit.Withrespect unto the one or other of these properties, or both, are thedoctrines intended called the "foundation." But in the latter sense theycannotbeso.ItisChristhimself,andheonly,whoissothefoundationasto bear the weight and to support the whole building of the church ofGod.Isa.28:16;Matt.16:18;1Cor.3:10,11;Eph.2:20–22;1Pet.2:4,5.He is so personally, the life and being of the church consisting in itsspiritualunionuntohisperson,1Cor.12:12;anddoctrinally, in thatalltruth is resolved into what is taught concerning him, 1 Cor. 3:10, 13.Wherefore it is in allusionunto a foundationwith respect unto its firstproperty,namely,thatitisfirstlaidinthebuilding,thatthesedoctrinesare called "the foundation" (so the Jews term the general principles oftheirprofessionתורה offoundationsthe",יסודי the law,"ortheprincipaldoctrines taught therein),—the firstdoctrineswhicharenecessary tobereceivedandprofessedatmen'sfirstentranceintoChristianity.Andtheapostle intends the same things by the threefold expression which hemakethuseof:—1.ΣτοιχεῖατῆςἀρχῆςλογίωντοῦΘεοῦ,chap.5:12,—"thefirstprinciplesoftheoraclesofGod:"2.ὉτῆςἀρχῆςτοῦΧριστοῦλόγος:and, 3. Θεμέλιος, chap. 6:1;—"the beginning of the doctrine of Christ,"and"thefoundation."

Μὴ πάλιν καταβαλλόμενοι. Concerning these things he says,Μὴ πάλινκαταβαλλόμενοι,"notlayingitagain."Hissayingthathewouldnotlayitagain,dothnotinferthathehimselfhadlaiditbeforeamongstthem,butonlythatitwassolaidbeforebysomeorother.Foritwasnotbyhimthattheyreceivedtheirfirstinstruction,nordothhementionanysuchthinginthewholeepistle;whereashefrequentlypleadsituntothosechurcheswhichwere planted by himself, 1 Cor. 3:5, 6, 10, 4:15.And it is knownfromthestorythathisministrywasnotusedintheirfirstconversion.Buthe knew that they had faithful instructors, who would not leave themunacquaintedwiththesenecessarythings;andthattheywouldnothave

been initiated by baptism, or admitted into the church, without aprofessionofthem.Besides,theyweresuchasingeneraltheyownedintheirformerchurch-state.Hemight,therefore,wellsaythathewouldnotlaythisfoundationagain.'Thesethings,'saithhe,'youhavealreadybeeninstructed in by others, and therefore I will not (as also on otherconsiderations) go over them again.' Wherefore let the hearers of thegospelcarefullylooktoit,thattheylearnthosethingswhereoftheyhavehad sufficient instruction; for if any evil ensue from their ignorance ofthem,theymustthemselvesanswerforit.Suchignoranceistheirsin,aswellas theirdisadvantage.Preachersmay take it forgranted, thatwhatthey have sedulously and sufficiently instructed their hearers in, theyhave also received and learned, because it is through their sinfulnegligence if they have not so done.And they are not bound always towaitonsomeintheirnegligences,tothedisadvantageofothers.

SECONDLY,Theapostledeclaresinparticularwhatwerethosedoctrinalprinciples,whichhehadingeneralsodescribed,whichweretaughtuntothemwhowerefirstinitiatedintoChristianity,andwhichhewillnotnowagaininsistupon."Repentancefromdeadworks,"etc.

Wemustfirstconsidertheorderofthesewords,andthentheirsense,orthethingsthemselvesintended.Someherereckonupsixprinciples,somemake them seven, some but four, and by some they are reduced untothree.

Thefirsttwoareplainanddistinct,"Repentancefromdeadworks,"and"faith towards God." The next that follow are disputed as to theircoherence and sense: Βαπτισμῶν διδαχῆς ἐπιθέσεώς τε χειρῶν. Someread thesewordswith a note of distinction between them, βαπτισμῶν,διδαχῆς, both the genitive cases being regulated by θεμέλιον, "Thefoundation of baptisms, and of doctrine;" which are put together byapposition,notdependingoneuponanother.Διδαχήis"thepreachingoftheword."Andthiswasoneofthefirstthingswhereinbelieversweretobeinstructed,—namely,thattheyweretoabideἐντῇδιδαχῇ,Acts2:42;ina constant attendance unto the doctrine of the gospel, when preachedunto them. And as I shall not assert this exposition, so I dare notpositivelyreject it,asnotseeinganyreasoncogent to thatpurpose.Butanothersenseismoreprobable.

Takethewordsinconjunction,soasthatoneofthemshoulddependonandberegulatedbytheother,andthen,1.Wemayconsiderthemintheirorderastheylieintheoriginal:Βαπτισμῶνδιδαχῆςἐπιθέσώςτεχειρῶν(supposingthefirsttoberegulatedbyθεμέλιος,andboththelatterbyit),—"The baptisms of doctrine and imposition of hands." Therewere twothings peculiar to the gospel,—the doctrine of it, and the extraordinarygifts of the Holy Ghost. Doctrine is compared to and called baptism,Deut.32:2;hencethepeopleweresaidtobe"baptizeduntoMoses,"whentheywereinitiatedintohisdoctrines,1Cor.10:1,2.ThebaptismofJohnwashisdoctrine,Acts19:3.AndthebaptismofChristwasthedoctrineofChrist,wherewithhewas to "sprinklemanynations," Isa.52:15.This isthe first baptism of the gospel, even its doctrine. The other was thecommunicationofthegiftsoftheHolyGhost,Acts1:5.Thatthis,andthisalone, is intended by "the laying on of hands," I shall prove fullyafterwards. And then the sense would be, 'The foundation of gospelbaptisms,—namely, preaching, and the gifts of the Holy Ghost.' And Iknowbut one argument against this sense,—namely, that it is new andsingular. To avoid this, 2. The order of the wordsmust be inverted intheir exposition. Not the "baptisms of doctrine," but the "doctrine ofbaptisms,"mustbeintended.Butthentwothingsmustbeobserved:—(1.)That βαπτισμῶν, "baptisms," is not immediately regulatedbyθεμέλιον,the "foundation;" and so "baptisms" arenot assertedabsolutely tobe afoundation, as is "repentance from dead works," but only the doctrineaboutitisso.(2.)Itcannotbereadilyconceivedwhyδιδαχή,"doctrine,"should be prefixedunto "baptisms" alone, andnot to "repentance" and"faith,"thedoctrineswhereofalsoareintended;foritisnotthegraceofrepentance and faith, but the doctrine concerning them, which theapostle hath respect to. There is, therefore, some peculiar reason why"doctrine" should be thus peculiarly prefixed unto "baptisms and thelaying on of hands," and not to the other things mentioned; for that"imposition of hands" is placed in the same orderwith "baptisms," theconjunctive particle dothmanifest, ἐπιθέσεώς τε χειρῶν. The followinginstancesareplain,onlysomewouldreduce themuntooneprinciple,—namely,theresurrectionofalluntojudgment.

Thereis,therefore,inthesewordsnothingpeculiarnordifficult,butonly

whatconcerns"baptisms,"and"theimpositionofhands,"the"doctrine"whereof is specified. Now, I cannot discover any just reason hereof,unless it be, that by "baptisms," and "the imposition of hands," theapostle intendethnoneof thoserudimentsofChristianreligionwhereinmenweretobefirst instructed,butthoseriteswhereoftheyweremadepartakers who were so instructed. As if the apostle had said, 'Theseprinciples of the doctrine of Christ,—namely, repentance, faith, theresurrection, and judgment, are those doctrineswherein they are to beinstructed who are to be baptized, and to have hands laid on them.'Accordingtothissense,thewordsaretobereadasinaparenthesis:"Notlayingagainthefoundationofrepentancefromdeadworks,andoffaithtowardsGod,(namely,thedoctrineofbaptisms,andoftheimpositionofhands,)oftheresurrectionfromthedead,andeternaljudgment."Whenmenbegantoattenduntothegospel,andthereontogiveuptheirnamestothechurch,therewerecertaindoctrinesthattheywerethoroughlytobe instructed in, before theywere admitteduntobaptism; seeGal. 6:6.These being the catechetical rudiments of Christian religion, are calledhereδιδαχὴβαπτισμῶνἐπιθέσεώςτεχειρῶν,orthedoctrinesthatweretobetaughtinorderuntotheadministrationofthoserites.

Takingthisforthedesignoftheapostleinthewords,asismostprobable,there are four instances givenof thoseprincipal rudimentsofChristianreligion,whereinallmenweretobeinstructedbeforetheywereadmittedunto baptism,who came thereunto in their own personal right, havingnot been made partakers thereof by their covenant right, through theprofessionoftheirparents, intheir infancy.Inthesewerepersonstobefully instructed before their solemn initiation; the doctrine concerningthembeingthencecalledthe"doctrineofbaptisms,andoftheimpositionofhands,"becausepreviouslynecessaryuntotheadministrationoftheserites.Thereisadifficulty,Iconfess,thatthisexpositionispressedwith,fromtheuseofthewordinthepluralnumber,βαπτισμῶν,"ofbaptisms;"butthisequallyconcernsallotherexpositions,andshallbespokenuntoinitsproperplace.AndthisItaketobethesenseofthewordswhichthedesign of the place and manner of expression lead us unto. But yet,becausesundrylearnedmenareotherwiseminded,Ishallsoexplainthewords as that their meaning may be apprehended, supposing distinctheadsofdoctrinetobecontainedinthem.

Μετανοίας.Ournextworkistoconsidertheparticularinstancesintheirorder. And the first is, μετανοίαςἀπὸ νεκρῶν ἔργων "repentance fromdeadworks."ThiswastaughtinthefirstplaceuntoallthosewhowouldgiveupthemselvestothedisciplineofChristandthegospel.Andintheteachinghereof,boththenatureandnecessityofthedutywereregarded.And in the nature of it two things were declared, and are to beconsidered:1.Whatare"deadworks;"and,2.Whatis"repentancefromthem."

Νεκρῶν ἔργων. 1. This expressionof "deadworks" is peculiar unto ourapostle, and unto this epistle. It is nowhere used but in this place andchap. 9:14. And he useth it in answer untowhat he elsewhere declaresconcerningmen'sbeingdeadinsinbynature,Eph.2:1,5;Col.2:13.Thatwhichhethereascribesuntotheirpersons,hereheattributethuntotheirworks. These Peter calls men's "old sins," namely, which they lived inbeforetheirconversion:2Epist.1:9,Λήθηνλαβὼντοῦκαθαρισμοῦτῶνπάλαι αὑτοῦ ἁμαρτιῶν,—"Forgetting that he was purged from his oldsins."Hehathrespectuntowhatishereintended.Theywere,beforetheirinitiation, instructed in thenecessityof forsaking the sinswherein theylivedbeforetheirconversion,whichhecallstheir"old"or"formersins;"whichhehathalsorespectunto,1Epist.4:3,"ForthetimepastofourlifemaysufficeustohavewroughtthewilloftheGentiles,whenwewalkedin lasciviousness, lusts, excess of wine, revellings, banquetings, andabominable idolatries."Thenecessity of repentance from these and thelikesinswastaughtthem,andwhichtheymadeprofessionof,beforetheywereadmitteduntobaptism,whereintheyreceivedatokenoftheirbeingpurgedfromthem.Andarelapseintothosesinswhichmenhadopenlyprofessed their repentance and relinquishment of, was ever esteemeddangerous,andbysomeabsolutelypernicious;whereongreatcontestsinthechurchdidensue.For thecontroversywasnot,whethermenfallingintoanysin,yea,anyopenorknownsin,afterbaptism,mightrepent,—whichnonewaseversofoolishlyproudastodeny,—butthequestionwasaboutmen's open falling again into those sins, suppose idolatry,whichtheyhadmadeapublicprofessionoftheirrepentancefrombeforetheirbaptism.Anditcameatlasttothis,notwhethersuchmenmightsavinglyrepent,obtainpardonoftheirsins,andbesaved;butwhetherthechurchhad power to admit them a second time to a public profession of their

repentance of those sins, and so take them again into full communion.Forsomepleaded, that theprofessionof repentance for thosesins,andthe renunciation of them, being indispensably necessary antecedentlyuntobaptisminthemthatwereadult,—theobligationnottoliveinthematallbeingonthemwhowerebaptizedintheirinfancy,—baptismalonewastheonlypledgethechurchcouldgiveoftheremissionofsuchsins;andtherefore,wheremenfellagain into thosesins,seeingbaptismwasnot to be repeated, they were to be left unto the mercy of God,—thechurchcouldreceivethemnomore.Butwhereasthenumberswereverygreatofthosewhointimeofpersecutionfellbackintoidolatry,whoyetafterwardsreturnedandprofessedtheirrepentance,themajorpart,whoalways are for the many, agreed that they were to be received, andreflectedwithnosmallseverityonthosethatwereotherwiseminded.Butwhereasbothparties in thisdifferenceran intoextremes, theeventwasperniciousonbothsides,—theoneintheissuelosingthetruthandpeace,theotherthepurityofthechurch.

The sins of unregenerate persons, whereof repentance was to beexpressed before baptism, are called "dead works," in respect of theirnature and their end. For, (1.) As to their nature, they proceed from aprinciple under the power of spiritual death; they are the works ofpersons "dead in trespasses and sins." All the moral actings of suchpersons,withrespectuntoasupernaturalend,aredeadworks,beingnotenlivenedbya vitalprincipleof spiritual life.And it isnecessary that aperson be spiritually living before hisworkswill be so.Ourwalking inholyobedienceiscalled"thelifeofGod,"Eph.4:18;thatis,thelifewhichGod requires,whichbyhis especial graceheworketh inus,whose actshavehimfortheirobjectandtheirend.Wherethislifeisnot,personsaredead;andsoaretheirworks,evenallthattheydowithrespectuntothelivingGod.Andtheyarecalledso,(2.)Withrespectuntotheirend;theyare"mortua,"because"mortifera,"—"dead,becausedeadly;"theyprocuredeath,andendindeath."Sin,whenitisfinished,bringethforthdeath,"James1:15.Theyproceedfromdeathspiritual,andendindeatheternal.Onthesameaccountaretheycalled"unfruitfulworksofdarkness,"Eph.5:11. They proceed from a principle of spiritual darkness, and end indarkness everlasting. We may, therefore, know what was taught themconcerningthesedeadworks,namely,theirnatureandtheirmerit.And

thisincludesthewholedoctrineofthelaw,withconvictionofsinthereby.Theywere taught that theywere sinners bynature, "dead in sins," andthence"childrenofwrath,"Eph.2:1–3;thatinthatestatethelawofGodcondemned both them and their works, denouncing death and eternaldestructionagainstthem.Andinthissense,withrespectuntothelawofGod, thesedeadworksdocomprise theirwholecourse in thisworld,asthey did their best aswell as theirworst. But yet there is no doubt anespecialrespectuntothosegreatoutwardenormitieswhichtheylivedinduringtheirJudaism,evenafterthemanneroftheGentiles.ForsuchtheapostlePeter,writinguntotheseHebrews,describestheirconversationtohavebeen,1Pet.4:3,asweshowedbefore.Andfromthencehedescribeswhat a blessed deliverance they had by the gospel, 1 Pet. 1:18–21. Andwhenhedeclarestheapostasyofsometotheirformercourses,heshowsit tobe like the returningof adog tohis vomit, after theyhadescapedthemthat live inerror,andthepollutionsthatare intheworldthroughlust,2Pet.2:18–22.

These were the works which converts were taught to abandon, and aprofession of repentance for them was required of all before theirinitiation into Christian religion, or before they were received into thechurch.Foritwasnotthenasnow,thatanyonemightbeadmittedintothe society of the faithful, and yet continue to live in open sinsunrepentedof.

Μετάνοια.2.Thatwhich is required, andwhich theywere taught,withrespect unto these deadworks, is μετάνοια, "repentance." "Repentancefromdeadworks"isthefirstthingrequiredofthemwhotakeuponthemtheprofessionof the gospel, and consequently the first principle of thedoctrine of Christ, as it is here placed by the apostle. Without this,whatever is attemptedor attained therein is only adishonour toChristand a disappointment unto men. This is the method of preaching,confirmedbytheexampleandcommandofChristhimself:"Repent,andbelieve the gospel,"Matt. 4:17;Mark 1:15. And almost all the sermonsthatwefind,notonlyofJohntheBaptistinawayofpreparationforthedeclarationofthegospel,asMatt.3:2,butoftheapostlesalso,inpressingtheactualreceptionofitontheJewsandGentiles,havethisastheirfirstprinciple, namely, the necessity of repentance, Acts 2:38, 3:19, 14:15.

Thence,inthepreachingofthegospelit issaid,that"Godcommandethallmen everywhere to repent," Acts 17:30. Andwhen the Gentiles hadreceivedthegospel,thechurchatJerusalemglorifiedGod,saying,"ThenhathGod also to theGentiles granted repentanceunto life,"Acts 11:18.Again, this is expressed as the first issue of grace andmercy fromGodtowardsmenbyJesusChrist,whichisthereforefirsttobeproposeduntothem: "HimhathGod exalted to be a Prince and a Saviour, for to giverepentance unto Israel," Acts 5:31. And because it is the first, it is putsynecdochicallyforthewholeworkofGod'sgracebyChrist:"God,havingraiseduphisSonJesus,senthimtoblessyou,inturningawayeveryoneofyoufromhisiniquities,"Acts3:26.Itisthereforeevident,thatthiswasthe firstdoctrinalprinciple,as to theirownduty,whichwaspressedonandfixedinthemindsofmenontheirfirstinstructioninthegospel.

And in the testimonies produced, both the causes of it and its generalnatureareexpressed.For,(1.)Itssupremeoriginalcauseisthegood-will,grace,andbountyofGod.Hegrantsandgivesittowhomhepleaseth,ofhisowngoodpleasure,Acts11:18. (2.) It is immediatelycollatedonthesoulsofmenbyJesusChrist,asafruitofhisdeath,andaneffectofthat"all power in heaven and in earth"whichwas bestowed on him by theFather. "He giveth repentance unto Israel," Acts 5:31. The sovereigndisposalofitisfromthewilloftheFather;andtheactualcollationofitisaneffectofthegraceoftheSon.And,(3.)ThenatureofitisexpressedintheconversionoftheGentiles:itis"untolife,"Acts11:18.Therepentancerequired ofmen in the first preaching of the gospel, and the necessitywhereofwaspressedonthem,was"untolife;"thatis,suchashadsavingconversion unto God accompanying of it. This kind of repentance isrequireduntoourinitiationinthegospel-state.Notanemptyprofessionof anykindof repentance, but real conversionuntoGod, is requiredofsuchpersons.

But,moreover, wemust consider this μετάνοια, or "repentance," in itsownnature, at least in general, thatwemay thebetterunderstand thisfirstprincipleofcatecheticaldoctrine.Inthissenseitrespects,—(1.)Themind and judgment; (2.) The will and affections; and, (3.) The life orconversationofmen.

(1.)Itrespectsthemindandjudgment,accordingtothenotationof the

word, which signifies a change of mind, or an after-consideration andjudgment.Men,whilsttheyliveindeadworks,underthepowerofsin,donevermakea right judgmentconcerningeither theirnature, theirguilt,or their end.Hence are they so often called to remember and considerthingsaright, todealabout themwith the reasonofmen;and forwantthereof are said to be foolish, brutish, sottish, and to have nounderstanding. Themind is practically deceived about them. There aredegreesinthisdeceit,butallsinnersareactuallymoreor lessdeceived.Nomen,whilstthenaturalprincipleofconscienceremainsinthem,cancast off all the convictions of sin, Rom. 2:14, 15; and that it is "thejudgment of God that those who commit such things are worthy ofdeath," Rom. 1:32. But yet some there are who so far despise theseconvictions as to give up themselves unto all sin with delight andgreediness. See Eph. 4:17–19. Practically they call good evil, and evilgood; and do judge either that there is not that evil in sin which ispretended,or,however,thatitisbettertoenjoy"thepleasuresofitforaseason," than to relinquish or forego it on other considerations.Otherstherearewhohavesomefurthersenseofthosedeadworks.Inparticulartheyjudgethemevil,buttheyaresoentangledinthemasthattheyseenotthegreatnessofthatevil,nordomakesuchajudgmentconcerningitas whereon a relinquishment of them should necessarily ensue. Untothese two heads, in various degrees, may all impenitent sinners bereduced. They are such as, despising their convictions, go on in anunbridled course of licentiousness, as not judging the voice, language,and mind of them worth inquiring into. Others do in some measureattend unto them, but yet practically they refuse them, and embracemotives unto sin, turning the scale on that side as occasion,opportunities,andtemptationsdooccur.Wherefore,thefirstthinginthisrepentance is a thorough changeof themindand judgment concerningthesedeadworks.Themind,bythelightandconvictionofsavingtruth,determinesclearlyandsteadilyconcerningthetruenatureofsin,anditsdemerit,thatit isanevilthingandbittertohaveforsakenGodthereby.Castingoutallprejudices,layingasideallpleas,excuses,andpalliations,it finallyconcludessin,—that is,allandeverysin,every thing thathaththenatureofsin,—tobeuniversallyevil;evil in itself,evil tothesinner,evil in its present effects and future consequents, evil in every kind,shamefullyevil,incomparablyevil,yea,theonlyevil,orallthatisevilin

theworld.Andthisjudgmentitmakeswithrespectuntothenatureandlaw of God, to its own primitive and present depraved condition, untopresent duty and future judgment. This is the first thing required untorepentance,andwherethisisnot,thereisnothingofit.

(2.) It respects the will and affections. It is our turning unto God; ourturning from him being in the bent and inclination of our wills andaffectionsuntosin.Thechangeofthewill,orthetakingawayofthewillofsinning,istheprincipalpartofrepentance.Itiswithrespectuntoourwillsthatwearesaidtobe"deadinsin,"and"alienatedfromthelifeofGod."Andby thischangeof thewilldowebecome"deadtosin,"Rom.6:2; that is,whatever remainderof lustandcorruption theremaybe inus,yetthewillofsinningistakenaway.Andfortheaffections, itworksthat change in the soul, as that quite contrary affections shall besubstitutedandsetatworkwithrespectuntothesameobject.Thereare"pleasures" insin,andalso ithath its"wages."Withrespectuntothese,thosethatliveindeadworksbothdelightinsin,andhavecomplacencyinthe accomplishment of it. These are the affections which the soulexerciseth about sin committed, or to be committed. Instead of them,repentance,bywhichtheyareutterlybanished,setsatworksorrow,grief,abhorrency, self-detestation, revenge, and the like afflictive passions ofthemind.Nothingstirsbuttheyaffectthesoulwithrespectuntosin.

(3.)Itrespectsthecourseoflifeorconversation.Itisarepentancefromdead works; that is, in the relinquishment of them. Without this noprofessionofrepentanceisofanyworthoruse.Toprofessarepentanceofsin,andtoliveinsin,istomockGod,deridehislaw,anddeceiveourownsouls.Thisisthatchangewhichalonedothorcanevidencetheotherinternalchangesofthemind,will,andaffections,toberealandsincere,Prov.28:13.Whateverwithoutthisispretended,isfalseandhypocritical;like the repentanceofJudah, "notwith thewholeheart,but feignedly,"Jer.3:10,— רֶקֶׁשְּב .Therewasalieinit;fortheirworksanswerednottheirwords. Neither is there any mention of repentance in the Scripturewherein this change, in an actual relinquishment of deadworks, is notexpresslyrequired.Andhereuntothreethingsarenecessary:—

[1.] A full purpose of heart for the relinquishment of every sin. This is"cleavingunto theLordwithpurposeofheart,"Acts 11:23;Ps. 17:3.To

manifest thestabilityandsteadfastnesswhich is requiredherein,Davidconfirmeditwithanoath,Ps.119:106.Everythingthatwilleitherliveorthrivemusthavearoot,onwhichitgrowsandwhenceitsprings.Otherthingsmayoccasionallybudandputforth,buttheywitherimmediately.And such is a relinquishment of sin from occasional resolutions. Uponsomesmartofconviction,fromdanger,sickness,trouble,fear,affliction,there blooms in theminds ofmany a sudden resolution to forsake sin;andassuddenlyforthemostpartitfadesagain.Truerepentanceformsasteadyandunshakenresolutionintheheart,whichrespectstheforsakingofallsin,andatalltimesandoccasions.

[2.] Constant endeavours to actuate and fulfil this purpose. And theseendeavoursrespectallthemeans,causes,occasions,temptations,leadingunto sin, that theymay be avoided, opposed, and deliverance obtainedfromthem;asalsoallmeans,advantages,andfurtheranceofthosegracesand duties which are opposed to these dead works, that they may beimproved. A heartless, inactive purpose, is that which many take upwithal,andruintheirsoulsby.Where,therefore,thereisnotasedulousendeavour, by watchfulness and diligence, in the constant use of allmeanstoavoidalldeadworks,inalltheirconcerns,fromtheirfirstriseand principle to their finishing or consummation, there is no truerepentancefromthem.

[3.] An actual relinquishment of all sins in the course of our walkingbeforeGod.Andhereuntoisrequired,1st.Notanabsolutefreedomfromallsin;forthereisnomanlivingwhodoethgood,andsinnethnot.2dly.Noabsoluteandprecisedeliveranceevenfromgreatsins,whereintothesoul may be surprised by the power of temptations. Examples to thecontrary abound in the Scripture. But yet such sins, when any one isovertakenwiththem,ought,(1st.)Toputthesinneruponasevereinquirywhetherhisrepentanceweresincereandsaving; forwhere it is,usuallythe soul is preserved from such falls, 2 Pet. 1:10. And, (2dly.) Put himupontherenewinghisrepentance,withthesamecare,diligence,sorrow,andhumiliation,asatthefirst.But,1st.Itisrequiredthatthispropertyofrepentancebeprevalentagainstthecommonsinsoftheworld,men's"oldsins,"which they lived inbefore their conversion.Those sinswhichareexpressly declared in the gospel to be inconsistentwith the profession,

ends,andgloryofit,itwhollyexcludes,1Cor.6:9,10;2Cor.7:10;1John3:14,15.And,2dly.Againstacourseinanysinorsins,eitherspiritualorfleshly, internal or external, 1 John 3:9; Rom. 6:2. 3dly. For the mostpart, against all outward sins in the course of our conversation in theworld;inwhichthingsoursincerityorperfectionisexercised.Andthesethings were necessary to be touched on, tomanifest the nature of thisfirstprinciplewhereinmenaretobeinstructed.

Obs.I.ThereisnointerestinChristorChristianreligiontobeobtainedwithout "repentance fromdeadworks;"noranyorderlyentrance intoagospelchurch-statewithoutacredibleprofessionthereof.

Thiswasoneofthefirstthingsthatwerepreacheduntosinners,aswasbeforedeclared;andwithoutacomplianceherewiththeywerenotfurthertobe treatedwith.For,—1.TheLordChrist camenotonly to savemenfromtheirsins,buttoturnthemfromtheirsins,—toturnthemfromtheirsins,thattheymaybesavedfromthem.WhenhecomesoutofSionasaRedeemer, a Deliverer, a Saviour, he "turns away ungodliness fromJacob;" that is, he turns Jacob fromungodliness,Rom. 11:26,—namely,by repentance. Thiswas oneprincipal end of the birth, life, death, andexaltation of Christ. His work in all these was to make peace andreconciliation between God and man. Hereunto belongeth the slaying,destruction,orremovaloftheenmitythatwasbetweenthem.This,withrespectuntoGod,wasdoneby theatonementhemade, thesacrificeheoffered, and the price of redemption that he paid, 2 Cor. 5:21. But thewholeworkisnotherebycompleted.Theenmityonourpartalsomustbetakenaway,orreconciliationwillnotbefinished.Now,wewere"enemiesinourmindbywickedworks,"Col.1:21;andthereby"alienatedfromthelife ofGod,"Eph.4:18.The removalhereof consists in this repentance;forthat isourturninguntoGoduponthetermsofpeacetendereduntous.They,therefore,dobutdeceivetheirownsoulswhotrustuntopeacewithGod on themediation of Christ, but are not at peacewithGod intheirownsoulsbyrepentance;fortheoneisnotwithouttheother.AshewhoisatpeacewithGodonhisownpartbyrepentance,shallneverfailofpeacefromGodbytheatonement,—forhethatsolaysholdonhisarmandstrength,thathemayhavepeace,shallbesuretoobtainit,Isa.27:5,—sowithoutthis,whatevernotionsmenmayhaveofreconciliationwith

God, theywill find him in the issue as "devouring fire," or "everlastingburnings."Alldoctrines,notions,orpersuasionsthattendtoalleviatethenecessity of that personal repentance which was before described, orwould substitute any outward penance, or corporeal, pecuniary, penalsatisfactionintheroomthereof,arepernicioustothesoulsofmen.Andthereisnothingsomuchtobedreadedorabhorredasapretencetakenuntosin,untoanysinwithoutrepentance,fromthegraceordoctrineofthegospel."Shallwecontinueinsin,"saithourapostle,"thatgracemayabound?God forbid." Thosewhodo so, and thereby "turn the grace ofGod into lasciviousness," are among the number of them "whosedamnationsleepethnot."

2. That any person living in sin without repentance, should have aninterest inChrist orChristian religion, is inconsistentwith the glory ofGod and the honour of Jesus Christ, and would render the gospel, iftaughttherein,adoctrine fit toberejectedbyallmen.Forwhere is thegloryoftherighteousnessorholinessofGod, if impenitentsinnersmaybe accepted with him? Besides that it is contrary unto the wholedeclarationofhimself,thathe"willnotacquittheguilty,"thathewillnotjustify the wicked, nor accept the ungodly, it hath an absoluteinconsistencywiththeespecialrighteousnessofhisnature,andwhichheexercisethasthesupremerectorandjudgeofall, thatanysuchpersonsshouldapproachbeforehim,orstandinhissight,Ps.5:4–6;Rom.1:32.AndfortheLordJesusChrist,itwouldplainlymakehimthe"ministerofsin;"—the thought whereof our apostle so detests, Gal. 2:17. Nay, asupposition hereofwouldmake the coming of Christ to be the greatestmeansof letting inand increasingsinontheworld, thateverwassincethe fall ofAdam.And the gospelmust then be looked on as a doctrinemeettobeabandonedbyallwiseandsoberpersons,asthatwhichwouldtendunavoidably to thedebauchingofmankindand theruinofhumansociety.Forwhereasitdothopenlyandavowedlyproposeanddeclarethepardonandremissionofsin,ofallsortsofsin,toallsortsofpersonsthatshallbelieveandobeyit;ifitdidthiswithoutannexinguntoitspromisetheconditionofrepentance,neverwas there,norcantherebe,sogreatanencouragementuntoallsortsofsinandwickedness.Thereismuchtothatpurpose in thedoctrines of purgatory, penances, and satisfactions;whereby men are taught that they may come off from their sins at a

cheaper rate than eternal ruin, without that repentance which isnecessary. But this is nothing in comparison to themischiefwhich thegospelwouldproduce,ifitdidnotrequire"repentancefromdeadworks."For besides those innumerable advantages that otherwise it hath toevidenceitselftobefromGod,whereastheseotherpretencesaresuchaswiseandconsideringmenmayeasilylookthroughtheirdaubing,andseetheir ground of falsehood, the gospel doth certainly propose its pardonfreely, "withoutmoney,andwithoutprice;"andso,on thissupposition,would lay the reins absolutely free on the neck of sin andwickedness:whereas those other fancies are burdened and charged with suchinconveniencies as may lay some curb upon them in easy and carnalminds.Wherefore,Isay,onsuchafalseandcursedsupposition,itwouldbetheinterestofwiseandsobermentoopposeandrejectthegospel,asthe most effectual means of overflowing the world with sin andungodliness. But it doth not more fully condemn idolatry, or that thedevilistobeworshipped,thanitdothanysuchnotionorapprehension.Itcannotbedeniedbutthatsomemenmay,anditisjustlytobefearedthat some men do, abuse the doctrine of the gospel to countenancethemselves in a vain expectation of mercy and pardon, whilst theywillingly live inacourseofsin.Butas this, in theirmanagement, is theprincipalmeansoftheirruin,so,intherighteousjudgmentofGod,itwillbe the greatest aggravation of their condemnation. And whereas somehave charged the preachers of gospel grace as those who thereby givecountenanceuntothispresumption,itisanaccusationthathathmoreofthehatredofgraceinitthanoftheloveofholiness.Fornonedonorcanpress the relinquishmentof sinandrepentanceof ituponsuchassuredgrounds,andwithsuchcogentarguments,asthosebywhomthegraceofJesusChristinthegospelisfullyopenedanddeclared.

Fromwhathathbeendiscoursed,wemayinquireafterourowninterestinthisgreatandnecessaryduty;toassistuswhereinIshallyetaddsomefurtherdirections;as,—

Repentance is twofold: first, Initial; secondly, Continued in our wholecourse; andour inquiry is tobe after our interest inbothof them.Theformer is thatwhosegeneralnaturewehavebeforedescribed,which isthedoorofentranceintoagospel-state,oraconditionofacceptancewith

God in and through Christ. And concerning it wemay observe sundrythings:—

1.Thatastothepropertiesofit,itis,—

(1.)Solemn;adutythatinallitscircumstancesistobefixedandstated.Itisnottobemixedonlywithotherduties,butwearetosetourselvesonpurposeandengageourselvessingularlyunto it. Iwillnotsaythis issoessential unto it, that he can in no sense be said sincerely to haverepentedwhohathnotseparatelyanddistinctlybeenexercisedhereinforsomeseason;yetIwillsay,thattherepentanceofsuchaonewillscarcebe ever well cleared up unto his own soul.When the Spirit of grace ispoured out onmen, they shall "mourn apart," Zech. 12:12–14; that is,they shall peculiarly and solemnly separate themselves to the rightdischargeofthisdutybetweenGodandtheirsouls.Andthosewhohavehithertoneglectedit,orfailedherein,maybeadvisedsolemnlytoaddressthemselves unto it,whatever hopes theymay have that they have beencarriedthroughitalready.Thereisnolossoftime,grace,norcomfort,inthesolemnrenovationofinitialrepentance.

(2.)Universal,astotheobjectofit.Itrespectsallsinandeverysin,everycrookedpath,andevery step therein. It absolutelyexcludesall reservesfor any sin. To profess repentance, and yetwith an express reserve foranysin,approachethverynearthegreatsinoflyingtotheHolyGhost.Itis like Ananias his keeping back part of the price when the whole wasdevoted.Andthesesoul-destroyingreserves,whichabsolutelyoverthrowthe whole nature of repentance, commonly arise from one of thesepretencesoroccasions:—

[1.]Thatthesinreservedissmall,andofnogreatimportance.Itisalittleone.Buttruerepentancerespectsthenatureofsin,whichisineverysinequally, the least as well as the greatest. The least reserve for vanity,pride, conformity to the world, inordinate desires or affections, utterlyoverthrowsthetruthofrepentance,andallthebenefitsofit.

[2.] That it is so useful as that, at least at present, it cannot be partedwithal.SoNaamanwouldreservehisbowingbeforethekinginthehouseofRimmon,becausehishonoursandprefermentsdependedthereon.So

it is with many in their course of life or trading in the world; someadvantagesbycrookedwaysseemasusefultothemastheirrighthand,whichtheycannotasyetcutoffandcastfromthem.This,therefore,theyhaveasecretreservefor;thoughitmaynotbeexpress,yetitisrealandeffectual.Buthewhointhiscasewillnotpartwitharighteye,orarighthand,mustbecontenttogowiththembothintohell-fire.

[3.] Secrecy. That which is hidden from every eyemay be left behind.Somesweetmorselofthiskindmayyetberolledunderthetongue.Butthisisanevidenceofthegrossesthypocrisy,andthehighestcontemptofGod,whoseethinsecret.

[4.]Uncertainty of some thingswhether they are sins or no. Itmay besome thinksuchneglectsofduty, suchcomplianceswith theworld,arenot sins; andwhereas themselves have not so full a conviction of theirbeingsinfulastheyhaveofothersinswhicharenotoriousandagainstthelightofnature,onlytheyhavejustreasontofeartheyareevil,—thistheywill break through, and indulge themselves in them. But this alsoimpeacheth the truthof repentance.Where it issincere, itengageth thesoulagainst"allappearanceofevil."Andonethatistrulyhumbledhathnomore certain rule in his walking, than not to do what he hath justcausetodoubtwhetheritbelawfulorno.

True repentance, therefore, is universal, and inconsistentwith all thesereserves.

2.Untothesameend,thatwemaybeacquaintedwithourowninterestinthis initiating repentance, we must consider the season when it iswrought.Andthisis,—

(1.) Upon the first communication of gospel light unto us by the HolyGhost.Christsendshimto"convinceusofsin,andofrighteousness,andof judgment,"John16:8.Andifuponthefirstparticipationof lightandconvictionbytheHolyGhost,thisrepentanceisnotwroughtinus,itistobefearedthatwehavemissedourseason.Andsoitfallsoutwithmany.They receive light and convictions,butuse themuntoother ends.Theyput them, itmay be, upon a profession, and a relinquishment of somewaysandpartiesofmen,butfurthertheyusethemnot.Theirfirstproper

endistoworkourownsoulsuntosavingrepentance;andifwemisstheirfirst impressions, their power and efficacy for that end is hardlyrecoverable.

(2.) It never fails on the first saving view of Jesus Christ as crucified,Zech. 12:10. It is impossible that any one should have a saving view ofChristcrucified,andnotbesavinglyhumbledforsin.AndthereisnoonesingletrialofourfaithinChristwhetheritbegenuineorno,thatismorenaturalthanthis:Whathavebeentheeffectsofitastohumiliationandrepentance?Wheretheseensuenotuponwhatweaccountourbelieving,therewehavenothadasavingviewofChristcrucified.

3.Whereaswecallthisrepentanceinitial,wemustconsiderthatitdiffersnotinnatureandkindfromthatwhichweoughttobeexercisedinwhilstweareinthisworld;whereofafterwards.Thatwhichweintendthereby,istheuseofrepentanceinourfirstadmissionintoaninterestinagospel-state. And with respect hereunto its duration may be considered;concerningwhichwemayobserve,—

(1.)Thatwithsome,especiallyinextraordinarycases,thisworkanddutymaybeoverinaday,astoits initiatinguseandefficacy.Sowasitwithmanyprimitive converts,who at the same timewere savingly humbledand comforted by the promises of the gospel, Acts 2:37–42, 16:31–34.Now, although in such persons the things we have ascribed unto thisrepentance are not wrought formally and distinctly, yet are they allwrought virtually and radically, and do act themselves on all futureoccasions.

(2.)Someareheld longerunto thisdutyas it is initiating.NotonlydidPaulcontinuethreedaysandnightsunderhissoredistresswithoutrelief,but others are kept days, and weeks, and months ofttimes, in thedischargeofthisduty,beforetheyhavearefreshingentrancegiventhemthereby intoanestateofspiritualrest in thegospel.There is, therefore,nomeasureof timetobeallottedunto thesolemnattendanceunto thisduty, but only this, that none faint under it,waxweary of it, or give itover, before there be thereby administered unto theman entrance intothekingdomofGod.

Andtheseconsiderationsofthenatureofrepentancefromdeadworksasit is initiating, may give us some direction in that necessary inquiryconcerningourownpersonalinterestinit.

Now there are several ways wherebymenmiss their duty with respectuntothisfirstprinciple,andtherebyruintheirsoulseternally:—

1Someutterlydespiseit.Sucharethepresumptuoussinnersmentioned,Deut.29:19,20.Astheydisregardthecurseofthelaw,sotheydoalsothepromiseof the gospel, asunto any repentanceor relinquishmentof sinwithrespectuntothem.Suchfollyandbrutishfoolishnesspossesseththemindsofmultitudes, that theywillhave someexpectationofbenefitbythegospel,andwillgiveitanoutwardcompliance,butwillnottouchontheveryfirstthingwhichitindispensablyrequirethofallthatintendanyconcernment in it. It were easy to open and aggravate this deplorablefully;butImustnotstayonthesethings.

2.Somewillrepentintheirdeadworks,butnotfromthem.Thatis,uponconvictions,afflictions,dangers,theywillbetroubledfortheirsins,makeconfessionof them,begrieved that theyhavecontractedsuchguiltanddangers,withresolutionstoforegothem;butyettheywillabideintheirsinsanddeadworksstill.SoPharaohmorethanoncerepentedhiminhissins,butneverhadrepentancefromthem.Andso itwasexpresslywiththeIsraelitesthemselves,Ps.78:34–37.Andthiskindofrepentanceruinsnotfewersoulsthantheformertotalcontemptofit.Therearenotafewunto whom this kind of repentance stands in the same stead all theirdays,asconfessionandabsolutiondotothePapists;itgivesthempresentease,thattheymayreturntotheirformersins.

3. Some repent fromdeadworks in some sense, but they repentnot ofthem. They will come, through the power of their convictions, to arelinquishment of many of their old sins, as Herod did upon thepreachingofJohnBaptist,butarenevertrulyandsavinglyhumbledforsinabsolutely.Theirlivesarechanged,buttheirheartsarenotrenewed.Andtheirrenunciationofsinisalwayspartial;whereofbefore.Therearemanyotherwayswherebymendeceivetheirsoulsinthismatter,whichImustnotnowinsistupon.

Secondly, This repentance, in the nature and kind of it, is a duty to becontinued in the whole course of our lives. It ceaseth as unto thoseespecial actswhichbelonguntoour initiation intoagospel-state,but itabides as to our orderly preservation therein. Theremust beno end ofrepentanceuntilthereisafullendofsin.Alltearswillnotbewipedfromour eyes until all sin is perfectly removed from our souls. Nowrepentance, in this sense, may be considered two ways:—1. As it is astated,constantdutyofthegospel;2.Asitisoccasional:—

1.As it is stated, it isourhumble,mournfulwalkingwithGod,underasenseofsin,continuallymanifestingitselfinournaturesandinfirmities.And the acts of this repentance in us are of two sorts:—(1.)Direct andimmediate; (2.) Consequential and dependent. The former may bereferreduntotwoheads:—[1.]Confession;[2.]Humiliation.Theseatrulypenitentsoulwillbecontinuallyexercisedin.Hewhoseheartissoliftedup,onanypretence,asnottoabideintheconstantexerciseoftheseactsofrepentance,isonewhomthesoulofGodhathnodelightin.Theother,which are immediate acts of faith, but inseparable from these, are, [1.]Supplicationsforthepardonofsin;[2.]Diligentwatchfulnessagainstsin.ItisevidenthowgreatashareofourwalkingwithGodconsistsinthesethings,whichyetImustnotenlargeupon.

2.Thiscontinuedrepentanceisoccasional,whenitisheighteneduntoasingular solemnity. And these occasions may be referred unto threeheads:—

(1.)Apersonalsurprisalintoanygreatactualsin.Suchanoccasionisnottobepassedoverwith theordinary actingsof repentance.David,uponhis fall, brings his renewed repentance into that solemnity, as if it hadbeen his first conversion to God. On that account he deduceth hispersonal sins from the sin of his nature, Ps. 51:5, besides many othercircumstanceswherebyhegave it anextraordinary solemnity.SoPeter,uponthedenialofhisMaster,"weptbitterly;"which,withhis followinghumiliation and the renovation of his faith, our Saviour calls hisconversion,Luke22:32,—anewconversionofhimwhowasbeforereallyconverted.Thereisnothingmoredangerousuntoourspiritualstate,thanto pass by particular instances of sin with the general duties ofrepentance.

(2.)Thesinorsinsofthefamilyorchurchwhereuntowearerelated,callsuntoustogiveasolemnityuntothisduty,2Cor.7:11.Thechurchhavingfailed in the business of the incestuous offender, when they wereconvinced by the apostle of their sinful miscarriage therein, mostsolemnlyrenewedtheirrepentancetowardsGod.

(3.)Afflictionsandsoretrialscallforthisduty,aswemayseeintheissueofallthingsbetweenGodandJob,chap.42:6.

Andlastly,wemayobserve,thatthisrepentanceisagraceoftheSpiritofChrist,agospelgrace;andtherefore,whateverunpleasantnesstheremaybe in itsexerciseunto the flesh, it issweet, refreshing,satisfactory,andsecretly pleasant, unto the inner man. Let us not be deterred fromabiding and abounding in this duty. It is not amorose, tetrical, severeself-maceration, but a humble, gracious, mournful walking with God,wherein the soul finds rest, sweetness, joy, and peace, being renderedthereby compliant with the will of God, and benign, useful, kind,compassionate,towardsmen,asmightbedeclared.

Thenecessityofaprofessionofthisrepentancefromdeadworksinorderunto an admission into the society of the church, that an evidence begivenof thepowerandefficacyof thedoctrineofChrist in the soulsofmen,thathisdisciplesmaybevisiblyseparatedbytheirownprofessionfrom the world that lies in evil, and be fitted for communion amongthemselvesinlove,hathbeenelsewherespokenunto.

Πίστιως ἐπὶ Θεόν. The second instance of the doctrinal foundationsupposedtobe laidamongtheHebrews, is"of faithtowardsGod."Καί.And this principle, with that foregoing, are coupled together by theconjunctiveparticleκαί,—"ofrepentanceandoffaith."Neitheroughttheytobe,norcantheybesevered.Wheretheoneis,thereistheother;andwhereeitherisnot,thereisneither,whateverbepretended.Herepentethnotwhohathnot faith towardsGod;andhehathno faith towardsGodwho repenteth not. And in this expression, where repentance is firstplaced,andfaithinGodafterwards,onlythedistinctionthatisbetweenthem, but neither an order of nature in the things themselves, nor anecessary order in the teaching of them, is intended. For in order of

nature"faithtowardsGod"mustprecede"repentancefromdeadworks."Nomancanuseanyargumenttoprevailwithothersuntorepentance,butitmust be taken from theword of the law or the gospel, the precepts,promises,andthreateningsofthem.IftherebenofaithtowardsGodwithrespect unto these things, whence should repentance from dead worksarise,orhowcan thenecessityof itbedemonstrated?Besides, that theorder of nature among the things themselves is not here intended isevident from hence, in that the very last principles mentioned,concerning "the resurrection from the dead and eternal judgment," aretheprincipalmotivesandargumentsunto thevery firstof them,or thenecessityofrepentance,asourapostledeclaresfully,Acts17:30,31.Butthere is some kind of order between these things with respect untoprofessionintended.Fornomancanoroughttobeesteemedtomakeadue profession of faith towards God, who does not first declare hisrepentancefromdeadworks.NorcananyotherhavethecomfortoffaithinGod,butsuchashaveinthemselvessomeevidenceofthesincerityoftheirrepentance.

Wherefore, omitting any further consideration of the order of thesethings,wemustinquirewhatishereintendedby"faithinGod."Nowthiscannotbefaithinthemostgeneralnotionofit;becauseitisreckonedasaprincipleofthedoctrineofChrist,butfaithinGodabsolutelytakenisadutyofthelawofnature.UponanacknowledgmentofthebeingofGod,itistherebyrequiredthatwebelieveinhimasthefirsteternaltruth;thatwe submituntohimand trust inhim, as the sovereignLord, the judgeand rewarder of all. And a defect herein was the beginning of Adam'stransgression.Wherefore faith in thissensecannotbecalledaprincipleof the doctrine of Christ, which wholly consists in supernaturalrevelations. Nor can it be so termed with respect unto the Jews inparticular.ForintheirJudaismtheyweresufficientlytaughtfaithinGod,andneedednottohavebeeninstructedthereinasapartofthedoctrineofChrist.Andthere isadistinctionputbyourSaviourhimselfbetweenthatfaithinGodwhichtheyhad,andthepeculiarfaithinhimselfwhichherequired:John14:1,"Yebelieve inGod,believealso inme."Besides,wherethesetwo,repentanceandfaith,areelsewherejoinedtogether,astheyarefrequently,itisanespecialsortoffaithinGodthatisintended.SeeLuke24:46,47;Acts19:4,20:21.

It isthereforefaithinGodasaccomplishingthepromiseuntoAbrahaminsendingJesusChrist,andgrantingpardonorremissionofsinsbyhim,that is intended.Thewholeisexpressedby,"Repentye,andbelievethegospel," Mark 1:15; that is, the tidings of the accomplishment of thepromisemadetothefathersforthedeliveranceofusfromalloursinsbyJesusChrist.ThisisthatwhichwaspressedontheHebrewsbyPeterinhis first sermon unto them, Acts 2:38, 39, 3:25, 26. Hence these twoprinciples are expressed, by "repentance towardGod, and faith towardourLordJesusChrist,"Acts20:21.Asrepentanceisheredescribedbythe"terminus a quo,"—it is "repentance from dead works;" so there it isdescribedbyits"terminusadquem,"—it is"repentancetowardGod," inourturninguntohim.Forthosewholiveintheirlustsandsins,doitnotonlyagainst thecommandofGod,butalso theyplace them,as to theiraffections and expectationof satisfaction, in the steadofGod.And thisfaithinGodistherecalled,bywayofexplication,"faithtowardourLordJesus Christ;" that is, as him inwhose giving and sending the truth ofGod was fulfilled, and by whom we believe in God, 1 Pet. 1:21. This,therefore, is the faith in God here intended; namely, that whereby webelieve the accomplishment of his promise, in sending his Son JesusChristtodieforus,andtosaveusfromoursins.AndthistheLordChristtestifieduntoinhisownpersonalministry.Henceourapostlesays,that"hewastheministerofthecircumcisionforthetruthofGod,toconfirmthe promises made unto the fathers," Rom. 15:8. And this he testifieduntothem,John8:24,"Isaidthereforeuntoyou,thatyeshalldieinyoursins;forifyebelievenotthatIamhe,yeshalldieinyoursins:"andthatbecause they rejected the promise of God made unto the fathersconcerninghim,whichwastheonlyfoundationofsalvation.Andthiswasthefirstthingthatordinarilyourapostlepreachedinhisdispensationofthegospel:1Cor.15:3,"ForIdelivereduntoyoufirstofall,…howthatChristdiedforoursinsaccordingtotheScriptures."Hetaughtthethingitself, and the relation it had unto the promise of God recorded in theScripture. That this is the faith inGod here intended, I prove by thesereasons:—1.Becausethisindeedwasthatfaithinparticularwhich,inthefirstpreachingof the gospelunto theseHebrews, theywere taught andinstructedin.Andthereforewithrespectuntoitourapostlesays,thathewouldnotlayagainthefoundation.ThefirstcallingofthechurchamongthemwasbythesermonsofPeterandtherestoftheapostles,Acts2–4.

Now consult those sermons, and you shall find the principal thinginsisted on in them was the accomplishment of the promises made toAbraham and David, which they exhorted them to believe. This,therefore,wasthat faith inGodwhichwasfirst taughtthem,andwhichour apostle hath respect unto. 2. Because it was the want of this faithwhichprovedtheruinof thatchurch.As in thewilderness, theunbeliefwhich they perished for respected the faithfulness of God in theaccomplishmentofhispromisewith respect to the landCanaan; so theunbeliefwhich the body of the people now perished for, dying in theirsinsandforthem,respectedtheaccomplishmentofthegreatpromiseofsendingJesusChrist:whichthingstheapostlecomparesatlarge,chap.3.This,then,wasthatwhichheheremindstheHebrewsof,astheprincipalfoundationofthatprofessionofthegospelwhichtheyhadtakenonthem.Andwemayobserve,that,—

Obs. II. Faith in God as to the accomplishing of the great promise, insending his Son Jesus Christ to save us from our sins, is the greatfundamentalprincipleofourinterestinandprofessionofthegospel.

FaithinGodunderthisformalconsideration,notonlythathehathsentandgivenJesusChristhisSon,butthathediditintheaccomplishmentofhispromise,isrequiredofus.Forwhereashehathchosentoglorifyallthe properties of his nature in the person andmediation of Christ, hedothnotonlydeclarehisgraceingivinghim,butalsohistruthinsendinghimaccordinguntohisword.AndthiswasthatwhichholypersonsofolddidglorifyGodinanespecialmannerupontheaccountof,Luke1:54,55,68–75. And there is nothing in the gospel that God himself, our LordJesusChrist, and theholy apostles,domore insistupon than this, thatGodhathfulfilledhispromiseinsendinghisSonintotheworld.Onthisonethingdependallreligion,thetruthoftheBible,andalloursalvation.If it benot evident thatGodhathaccomplishedhispromise, thewholeBiblemaypassforafable;foritisallbuiltonthissupposition,thatGodgaveandhathaccomplishedit;thefirstbeingthefoundationoftheOldTestament, and the latterof theNew.And there are sundry things thatsignalizeourfaithinGodwithrespecthereunto;as,—

1.ThispromiseofsendingJesusChristwasthefirstexpressengagementthatGodevermadeofhis faithfulnessandveracityuntoany creatures.

Heisessentiallyfaithfulandtrue;buthehadnotengagedhimselftoactaccordingunto thoseproperties, inhisdealingwithus inawayof loveand grace, calling for trust and confidence in us, before he gave thepromiseconcerningChrist,Gen.3:15.This,therefore,wasthespringandmeasureofallothersubsequentpromises.Theyareallofthembutnewassurancesthereof;andaccordingasitfareswiththat,soitmustdowithalltherest.Godgaveoutthispromiseasthatwhereonhewoulddependthehonourandgloryofhis fidelity inallotherpromisesthatheshouldmake.Aswefindhimtrueorfailingherein,soheexpectsourfaithandtrust in all his other promises should be. Hence this was the first andimmediateobjectoffaithinmanafterthefall.

The first thing proposed unto him, was to believe in God with respectuntohis faithfulness in the futureaccomplishmentof thispromise;andfaithconcerning itsactualaccomplishment is the first thingrequiredofus.

Besides,thispromisehunglongestonthefilebeforeitsaccomplishment.Therewasnot less than four thousand years between its giving and itsperformance. Andmany things happened during that season, wherebyboth itself, and faith in God thereon, were greatly signalized. For, (1.)More and greater objections against the truth of it, more temptationsagainst it, were raised and managed, than against all other promiseswhatever. This long suspension of its fulfilling gave such advantages toSatan in his opposition unto it, that he prevailed against everyexpectationbutthatoffaithtriedandmorepreciousthangold.Andthesaints themselves had a great exercise in the disappointments whichmany of them fell into as to the time of its accomplishment. It is notunlikely that most of them looked for it in their own days; great,therefore,werethetrialsofallsortsaboutit.(2.)Itwasallthatthetruechurch of God had to live upon during that long season, the solefoundationofitsfaith,obedience,andconsolation.Itistrue,inprogressof time, God added other promises, precepts, and institutions, for thedirectionandinstructionofthechurch;buttheywereallbuiltonthisonepromise, and all resolved into it. This gave life and signification untothem,—therewithweretheytostandorfall.(3.)Thiswasthattheworldbrokeoff fromGodupon,andbyrejecting it, fell intoallconfusionand

misery. The promise being given unto Adam, was indefinitely given tomankind.And itwas suitedunto the reparation of their lost condition,yea,theirinvestitureintoabetterstate.Andthisincreasedthewrathandmalice of Satan. He saw that if they applied themselves to the faithhereof,hisformersuccessagainstthemwasutterlyfrustrated.Whereforeheagainattemptsthem,toturnthemofffromthereliefprovidedagainstthemiseryhehadcasttheminto.Andastothegeneralityofmankind,heprevailed in his attempt. By a relinquishment of this promise, notbelieving of it, not retaining it in their minds, they fell into a secondapostasyfromGod.Andwhatdisorder,darkness,confusion,yea,whatahell ofhorrorandmisery they cast themselves into, isknown.And thisconsiderationgreatlysignalizesfaithinGodwithrespecttothispromise.(4.)Thewholechurchof theJews,rejectingtheaccomplishmentof thispromise, utterly perished thereon. This was the sin which that churchdied for; and that, indeed, which is the foundation of the ruin of allunbelieverswhoperishunderthedispensationofthegospel.

It will be said, it may be, that this promise being now actuallyaccomplished,andthattakenforgranted,wehavenotthelikeconcerninitas theyhadwho livedbefore thesaidaccomplishment.But there isamistakeherein.NomanbelievesarightthattheSonofGodiscomeintheflesh, but he who believes that he came in the accomplishment of thepromise of God, unto the glory of his truth and faithfulness. And it isfromhence thatweknowarightboth theoccasion, original, cause, andendofhiscoming;whichwhosoconsiderethnot,hispretendedfaithisinvain.

2.ThisisthegreatestpromisethatGodevergavetothechildrenofmen;andtherefore faith inhimwithrespecthereunto isbothnecessaryu