〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ideo ; quapropter ; propterea : wherefore ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intermittentes , Ari. vul . Lat. Rhem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . intermitting ; as though the Apostle laid these things aside only for the present , with a Resolution to take them up again in this Epistle . But neither doth the word signifie any such thing , nor doth he so do . Relinquentes , Bez. leaving Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emittamus ; or demittamus ; dismissing ; properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arias ; Sermonem initii Christi . Vul. inchoationis Christi ; the word of the Beginning of Christ , as the Rhemists ; very obscurely in Latin ; and in our Language . Erasm. Omisso qui in Christo rudes inchoat Sermone . The word that entreth those that are unskilful , or Beginners in Christ . So also Beza . We ; The Principles of the Doctrine of Christ . Syr : The Beginning of the word of Christ ; For , the word of the Beginning of Christ . The word of ; or that which concerns the Principles of the Doctrine of Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feramur , Let us be carried on . Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us come to ; Arab. let us lift up our selves . Rhem. let us proceed . Ours , let us go on to Perfection .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Wherefore . This Illative manifests that there is a Dependance in what ensues , on what was discoursed of before . That which follows , may be either an Inference from it , or be the Effect of a Resolution occasioned by it . Wherefore ; that is , either this Duty will hence follow ; or seeing it is so , I am thus resolved to do . And this Connexion is variously apprehended on the account of the Ambiguity of the Expression in the Plural Number and first Person . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we leaving , let us go on . For in this kind of Expression there is a Rhetorical Communication . And the Apostle either assumes the Hebrews unto himself , as to his work , or joins himself with them as to their Duty . For if the words be taken the first way , they declare his Resolution in Teaching ; if in the latter , their Duty in Learning . And if we take the words in the first way , as expressing the Apostles Resolution as to his own Work , the Inference seems to have an immediate dependance on the Twelfth Verse of the preceding Chapter , passing by the Discourse of the following Verses as a Digression to be as it were included in a Parenthesis . Of whom we have many things to say and hard to be uttered , seeing you are dull in hearing ; I shall therefore for your future Instruction , leave the Principles of the Doctrine of Christ , and go on unto more sublime mysteries , or the Wisdom that we speak among them that are Perfect . For although he had blamed them for their dulness and backwardness in Learning , yet he doth not declare them , at least not all of them , to be such as were uncapable of these mysteries , so as that he ought not to communicate them unto them . This is the meaning of the words , if the Apostle assume the Hebrews unto himself , and if it be his work that is intended .

Secondly , If in the latter way the Apostle join himself unto the Hebrews , and it is their Duty which is intended , namely , that they should not always dwell on the first Principles or Lessons of Christianity , but press on unto Perfection , then (1) This Illative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to have respect unto the Time in the first Place , which these Hebrews had enjoyed under the means of growth in the Knowledge of Christ ; on the account whereof he affirms that it might be justly expected concerning them , that they should be Teachers of others . Therefore , saith he , or on the consideration hereof , it is just and equal that you should go on towards Perfection ; which that they would do , he expresseth his Hopes concerning them , v. 9. (2) It respects also that Negligence and Sloth , and backwardness to learn , which he had reproved in them . As if he had said , Seeing therefore you have hitherto been so careless in the Improvement of the means which you have enjoyed , which hath been no small Fault or Evil in you , but that which hath tended greatly to your disadvantage , now at last stir up your selves unto your Duty , and go on to Perfection .

We need not precisely to determine this Connexion , so as to Exclude either Intention . Yea it may be the Apostle having respect unto the preceding Discourse , and considering thereon both the present condition of the Hebrews , as also the necessity that there was of instructing them in the mystery of the Priesthood of Christ , without the Knowledge whereof they could not be freed from their entanglements unto the Aaronical Priesthood and Ceremonies which were yet in Use and Exercise among them , doth intend in this Inference from thence , both his own Duty and theirs ; that he should proceed unto their farther Instruction , and that they should stir up themselves to learn and profit accordingly . This the Duty of his Office and Care of them , and this their Advantage and Edification required . For this alone was the great means and expedient to bring them off in a due manner and upon right grounds , from that compliance with Judaisme , which God would now no longer connive at , nor tolerate the practice of , as that which was inconsistent with the Nature and Design of the Gospel . And it is apparent that before the writing of this Epistle , they were not sufficiently convinced that there was an absolute End put unto all Mosaical Institutions . For notwithstanding their Profession of the Gospel , they still thought it their Duty to abide in the Observation of them . But now the Apostle designs their Instruction in that mystery , which particularly evinceth their Inconsistency with Faith in our Lord Jesus Christ , and Obedience unto him .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Omittentes , relinquentes ; we , leaving ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes dimitto , to dismiss , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to discharge , or let go , sometimes omitto , missum facio , to omit ; to pass by ; And it is used with respect unto Speech of things that have been already mentioned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Lucian ; omitting these Discourses ; laying aside farther Speech concerning these things . So is it here used by our Apostle . But the signification of the word is to be limited unto the present occasion . For consider the things here spoken of absolutely , and they are never to be left either by Teachers or Hearers . There is a Necessity that Teachers should often insist on the Rudiments , or first Principles of Religion . And this not only with respect unto them who are continually to be trained up in Knowledge from their Infancy , or unto such as may be newly converted ; but also they are occasionally to be inculcated on the minds of those who have made a farther Progress in Knowledge . And this course we find our Apostle to have steered in all his Epistles . Nor are any Hearers so to leave these Principles , as to forget them , or not duely to make use of them . Cast aside a constant regard unto them in their proper Place , and no Progress can be made in Knowledge , no more than a Building can be carried on , when the Foundation is taken away . But respect is had on both sides , unto the present Occasion . Let us not always dwell upon the Teaching and Learning of these things , but omitting them for a Season , as things that you are , or might be well acquainted withall , let us proceed unto what is farther necessary for you .

It is the Duty of Ministers of the Gospel to take care not only that their Doctrine they Preach Obs. 1. be true , but also that it be seasonable with respect unto the State and Condition of their Hearers . Herein consists no small part of that Wisdom which is required in the Dispensation of the word . Truths unseasonable , are like Showers in Harvest . It is a word spoken in Season , that is Beautiful and Useful . Prov. 25. 11. Yea , every thing is beautiful in its own Time , and not else . Ecclesiast. 3. 11. And two things are especially to be considered by him who would order his Doctrine aright , that his words may be fit , meet , and seasonable . First the Condition of his Hearers , as to their present Knowledge and Capacity . Suppose them to be persons as the Apostle speaks , of full Age , such as can receive and digest strong meat , that have already attained some good Acquaintance with the mysteries of the Gospel . In Preaching unto such an Auditory , if men through want of Ability to do otherwise , or want of Wisdom to know when they ought to do otherwise , shall constantly treat of first Principles , or things common and obvious , it will not only be unuseful unto their Edification , but also at length make them weary of the Ordinance it self . And there will be no better Effect on the other side , where the Hearers being mostly weak , the more abstruse mysteries of Truth are insisted on , without a prudent accommodation of matters suited unto their capacity . It is therefore the Duty of Stewards in the House of God , to give unto his Houshold their proper Portion . This is the blessed Advice our Apostle gives to Timothy . 2 Tim. 2. 15. Study to shew thy self approved unto God , a Work-man that needeth not to be ashamed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rightly cutting out the word of Truth . This is that whereby a Minister may evince himself to be a Work-man that needeth not to be ashamed . If as when the Beasts that were Sacrificed being cut into Pieces , the Priest according to the Law , disposed of the Parts of it unto the Altar , himself , and him that brought it , that each in the Division might have his proper and Legal Portion ; so he give out a due and proper part unto his Hearers , he is an approved Work-man . Others cast all things into Confusion and Disorder , which will at length redound unto their own shame . Now whereas in all Churches , Auditories , or Congregations , there is so great a variety of Hearers with respect unto their present Attainments , Knowledge and Capacities , so that it is impossible that any one should always , or indeed very frequently accommodate his matter and way of Instruction to them all ; it were greatly to be desired that there might be , as there was in the Primitive Church , a Distribution made of Hearers , into several Orders or Ranks , according as their Age , or means of Knowledge do sort them , that so the Edification of all might be distinctly provided for . So would it be , if it were the work of some separately to Instruct those who yet stand in need to be taught the first Principles of the Oracles of God ; and of others to build up towards Perfection those who have already made some Progress in the Knowledge of the Gospel ; or the same work may be done by the same persons at several Seasons . Nor doth any thing hinder , but that those who are strong , may be occasionally present at the Instructions of the weak ; and the latter at the Teachings of the former , both to their great Advantage . In the mean time , until this can be attained , it is the Duty and Wisdom of a Minister , to apply himself in the Doctrine he Preacheth , and the manner of his Delivery , unto the more general State of his Hearers , as by him it is apprehended or known . And as it will be a trouble unto him who esteems it his Duty to go forward in the Declaration of the mysteries of the Gospel , to fear that many stay behind , as being unable to receive and digest the Food he hath provided ; so it should be a shame to them , who can make no 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 the present Time are duely to be considered by them who would Preach Doctrine that should be Seasonable unto their Hearers . And these are many , not here to be particularly insisted on . But those especially of known publick Temptations , of prevalent Errors , and Heresies , of especial Opposition and hatred unto any important Truths , are always to be regarded . For I could easily manifest that the Apostle in his Epistles , hath continually an especial respect unto them all . Neither was a due consideration hereof ever more necessary , than it is in the Dayes wherein we live . And other things may be added of the like Nature unto this purpose .

Again ; Some important Doctrines of Truth may in the Preaching of the Gospel , be omitted for a Season ; but none must ever be forgotten or neglected . So deals the Apostle in this Place , and Light hath been sufficiently given us hereinto , by what hath already been discoursed .

2. That which is passed over here , he calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermonem de Christo initiantem . Sermo exordij Christi . Sermo quo instituuntur rudes in Christo. We say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the Principles of the Doctrine of Christ ; I fear somewhat improperly . For the Principles of the Doctrine of Christ indefinitely , must include all , at least the most principal of those which are so : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word ; that is , the Word Preached . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used . 1 Cor. 1. 18. And the Name Christ , is not taken here Personally , neither efficiently , as though , of Christ , should be whereof Christ is the Author , nor Objectively concerning Christ ; but it is taken Metonymically for the Doctrine of the Gospel , and the Profession of that Religion which was taught by him . So that the word of Christ is no more but the Doctrine of the Gospel as Preached and Taught . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containeth a Limitation of this Doctrine with respect unto some parts of it . That is , those which men usually and ordinarily were first instructed in ; and which from their own Nature it was necessary that so they should be . These are here called the word of the Beginning of Christ . And what these Doctrines are , the Apostle declares particularly in the End of this Verse , and in the next , where we shall enquire into them . They are the same with the first Principles of the Oracles of God , whereof mention was made before . Having declared what for the present he would omit and pass by , although there was some appearance of a necessity to the contrary , the Apostle expresseth what his present design in general was , and what was the End which therein he aimed at . Now this was that , not being retarded by the Repetition or Reinculcation of the things which he would therefore omit , they might , he in Teaching , they in Learning , go on to Perfection . And two things must be considered . (1) The End intended ; (2) The manner of pressing towards it .

The End is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfection . That is , such a knowledge of the mysterious and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . sublime Doctrines of the Gospel , as those who were compleatly initiated , and throughly instructed , were partakers of . Of this he says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2. 6. we speak wisdom among the Perfect ; or declare the deep mysteries of the Gospel , the Wisdom of God in a mystery , unto them that are capable of them . It is then a Perfection that the Apostle aims at ; but such as comes under a double Limitation . (1) From the Nature of the thing its self . It is only an intellectual Perfection , a Perfection of the mind , in Knowledge , that is intended . And this may be where there is not a moral , gracious , sinless Perfection . Yea men may have great Light in their Minds , whilst their Wills and Affections are very much depraved , and their Lives unreformed . (2) It is a Comparative , and not an absolute Perfection . An absolute Perfection in the Comprehension of the whole mystery of God in Christ , is not by us attainable in this Life . The Apostle denies it concerning himself , Phil. 3. 12. But such a degree and measure as God is pleased to Communicate to Believers in the ordinary use of means , is that which is intended . See Ephes. 4. 12 , 13. Take therefore the Perfection here aimed at , objectively , and it is , the more sublime mysteries of the Gospel which it expresseth ; take it subjectively , it is such a clear Perception of them , especially of those which concern the Person and Offices of Christ , and particularly his Priesthood , as grown Believers do usually attain unto .

The manner of arriving at this End , he expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in this word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rhetorical Communication mentioned . For either he ascribes that unto himself with them , which belonged only unto them ; or that unto them which belonged only unto him ; or what belonged unto them both , but in a different way ; namely , unto him in Teaching , unto them in Learning . Let us be carried on . The word is emphatical , intimating such a kind of progress as a Ship makes when it is under Sail. Let us be carried on ; that is with the full bent of our Minds and Affections , with the utmost Endeavours of our whole Souls . We have abode long enough by the Shore ; let us now hoist our Sails and launch forth into the Deep . And we may hence learn :

(1) That it is a necessary Duty of the Dispensers of the Gospel , to excite their Hearers , by all pressing Considerations , to make a Progress in the Knowledge of the Truth . Thus dealeth our Apostle with these Hebrews . He would not have them always stand at the Porch , but enter into the Sanctuary , and behold the hidden Glories of the House of God . Elsewhere he complains of them who are always Learning , that is in the way of it , under the means of it , but yet by reason of their negligence and carelesness in the Application of their minds unto them , do never come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Tim. 3. 4. to a clear Knowledge , and acknowledgment of the Truth . And in the same Spirit he complains of his Corinthians , for their want of Proficiency in spiritual things , so that he was forced in his dealing with them to dwell still on the Rudiments of Religion . 1 Cor. 3. 1 , 2. In all his Epistles he is continually as it were pressing this on the Churches , that they should labour to grow in Grace , and in the Knowledge of our Lord and Saviour Jesus Christ ; and that they might do so , was the principal matter of his Prayers for them . Ephes. 3. 14 , 15 , 16 , 17 , 18 , 19. Chap. 1. 16 , 17 , 18 , 19. Col. 2. 1 , 2. And they are utter Strangers to his Spirit and Example who are careless in this matter , especially such as perswade and even compel others so to be . Wherefore this Duty is necessary unto Dispensers of the Gospel on sundry Accounts .

1. Because their Hearers do greatly need the Exercise of it . They are apt to be slothful and weary ; many begin to run well , but are quickly ready to faint . There is no reckoning up the occasions hereof , they are so many and various . Weariness of the Flesh , self-conceit of having attained what is sufficient , perhaps more than others , curiosity and itching ears , in attending unto Novelties , dislike of that Holiness and Fruitfulness of Life , with which an increase of Knowledge openly tends unto ; mispending on the one hand , or Covetousness of time for the Occasions of Life on the other ; any prevailing Corruption of Mind or Affections ; the Difficulty that is in coming to the Knowledge of the Truth in a due manner , making the Sluggard cry there is a Lion in the Streets , with other things innumerable , are ready , and able to retard , hinder and discourage men in their progress . And if there be none to excite , warn and admonish them , to discover the variety of the Pretences whereby men in this matter deceive themselves , to lay open the Snares and Dangers which hereby they cast themselves into , to mind them of the Excellency of the things of the Gospel and the Knowledge of them , which are proposed before them , it cannot be but that by these means , their spiritual Condition will be prejudiced , if not their Souls ruined . Yea sometimes men are so captivated under the power of these Temptations and Seductions , and are furnished with such Pleas in the Defence of their own Sloth and Negligence , as that they must be dealt wisely and gently withal in Admonitions concerning them , lest they be provoked , or discouraged . Hence our Apostle having dealt Effectually with these Hebrews about these things , shuts up his Discourse with that blessed Expression of Love and Condescension towards them ; Chap. 13. 22. I beseech you Brethren , suffer the word of Exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So bear with it , as that which however it may be contrary to your present Inclinations , yet proceeds out of tender Love to your Souls , and hath no other End , but your spiritual Advantage . Neither ought this to abate herein the Endeavours of Faithful Ministers , but only give them farther occasion to stir up and exercise their Prudence and Diligence .

2. The Advantages which Professors have by a Progress in the Knowledge of spiritual things , makes it a necessary Duty , to stir them up , and lead them on therein , unto them who are obliged in all things to watch for the good of their Souls . And these Advantages also present themselves in so much variety , that they cannot be here recounted . Mention may be made of some few in a way of Instance . As (1) Hereon in a way of an Effectual means , depends the security of men from seduction into Heresies , noisome and noxious Errors . Of what sort are they whom we see seduced every day ? Are they not persons who either are bruitishly ignorant of the very Nature of Christian Religion , and the first Principles of it , with which sort the Papists fill the Rolls of their Converts ; or such as having obtained a little superficiary Knowledge , and Confidence therein , without ever laying a firm foundation , or carrying on an orderly superstruction thereon in Wisdom and Obedience ; which sort of men fill up the Assemblies of the Quakers . The Foundation of God standeth sure at all times , God knoweth who are his ; and he will so preserve his Elect , as to render their total seduction impossible . But in an ordinary way , it will be very difficult in such a time as this wherein Seducers abound , false Doctrines are divulged , and speciously obtruded , wherein there are so many Wolves abroad in Sheeps cloathing , and so great an opposition is on all hands made to the Truth of the Gospel , for any to hold out firm and unshaken unto the End , if their minds be not inlaid and fortified with a sound well grounded Knowledge of the mysteries of the Gospel . It is the Teaching of the Spirit , the Unction of the Holy One , whereby we know all necessary Truths , that must preserve us in such a Season . 1 Joh. 2. 27. (2) Proportionable unto our growth in Knowledge , will be our encrease in Holiness and Obedience . If this at any time fall out otherwise , it is from the sins and wickedness of the persons in whom it is ; in the Nature of the things themselves , they thus depend on one another . See Ephes. 4. 21 , 22 , 23 , 24. Rom. 12. 2. That Ignorance is the Mother of Devotion , is a Maxime that came from Hell to fetch the Souls of men , and carried back multitudes with it , where let it abide . Now the reason why the Improvement of Knowledge , doth tend unto the Improvement of Holiness and Obedience , is because Faith acts its self on Christ only in and by the things which we know , whereby spiritual strength is derived unto us , and we are enabled unto them . (3) Usefulness in the Church , unto our Families , and amongst all men depends hereon . This needs no other Confirmation than what the Experience of every man will suggest unto him . And if I should design to go over but the principal Advantages which we attain , or may do so , in the growth of spiritual Light and Knowledge , there is not any thing wherein our Faith or Obedience is concerned , nothing that belongs unto our Graces , Duties , or Communion with God , in them or by them , nothing wherein we are concerned in Temptations , Afflictions or Consolation , but might justly be called in to give Testimony thereunto . If therefore the Ministers of the Gospel have any Care for , or any Love unto the Souls of their Hearers ; if they understand any thing of the Nature , of the Office and Work which they have taken on themselves , or the Account they must one day give of the Discharge of it , they cannot but esteem it among the most necessary Duties incumbent on them , to Excite , Provoke , Perswade , and carry on those who are under their Charge , towards the Perfection before described .