My Text is an un-answerable Argument or Proof of the Hebrews Dulness , being taken from the effect thereof , viz. their Ignorance in First Principles : for who is Dull if not he that hath had a considerable standing in the Church of God , hath had the advantage of all Ordinances , hath heard much of the Doctrine of Christ , and yet is ignorant of many of the main and necessary Principles of Religion ? and doth not understand the very Catechism , or first grounds of Christianity ?

In the words of the Text there are two parts .

1. An Exprobation , wherein the Apostle upbraids and chides the Hebrews for their palpable ignorance , and markable non-proficiency in Heavenly knowledge .

2. An Aggravation , wherein he indeavours to dresse their Dull Ignorance in such an odious habit , and such disparaging language , as may justly represent it to them , and to all men , a matter of deepest detestation , and absolute hatred , so as to make them nauseate and abominate it for ever .

In the former ( viz. the Exprobation ) you have two Branches .

1. The Sore searched [ yee have need that one teach you which be first Principles ] q . d . I have searched into your Spiritual State , and I see you are ignorant of the weightier matters .

2. The Salve provided [ that one teach you again ] q . d . I perceive I must turn you back to the old Lesson again , and all my work is marred , my labour lost , except I do it over again .

In the latter part ( the Aggravation ) you have three Branches .

1. A Comparison applyed : wherein he likens them to little Children , his Doctrine to Food ; Fundamental Doctrine to Milk , Superstructive Doctrine to Strong Meat , [ and are become such as have need of Milk , and not of strong meat ] q . d . what a shame is it for adults , grown men , to be Children in understanding ?

2. A Disappointment urged , [ yee ought to be Teachers ] q . d . How have you frustrated and disappointed my Expectations concerning you ? why , I looked for great proficiency in you ; I expected , that Men of your advantages should have been Men of great Abilities , I looked to have found you rather Teachers than Learners in these matters ; I presumed you would have been able to have taught others these first Principles , ( viz. within the Compasse of your Callings : ) you ought to have been able to teach your Children , your Servants , your Friends and Relations , to have Catechised them in Fundamentals : But quanta de spe decidi ! How have you shamed my hope , how wanting are you to your selves , and much more to others that have their special dependence on you ! I see 't is far otherwise with you than I expected ; what Means and Instruments of knowledge have you had , sufficient to have preferred you to the highest degrees in Christs School ! yet you are as farr to seek as the lowest Abecedarian , or most Childish novice .

3. An Amplification added , from the circumstance of time , [ for the time yee ought ] A Metaphorical expression , borrowed of Scholars in an University , or in the Schools of the Prophets , q. d . when we enquire after the Abilities or Proficiency of a Scholar , we commonly ask , what Age is he of ? what time ? what 's his standing ? what means and advantages hath he had , and how long ? how long hath be been in such a School or such a College ? If answer be made , He hath been there these seven years , and came home as wise as he went ; then we presently make Conclusions , give in our Verdict , and are ready to say , He is surely a mere Ignoramus , a very Dullard , an absolute Dunce ; yea an Idle , Sloathful , Lazy Companion , that in all this time hath gained nothing . Even so you ( Hebrew Christians ) you have been in Christs College , Christs School thus long , so many years under fruitful ordinances , and are you barten Souls still , ignorant Souls still , Novices still ? O what is this but Dulnesse , abhorrid dulnesse , emphatical Stupidity , Sottishnesse to admiration , prodigious Dulnesse ( or rather Lazinesse ) which wants a name to expresse it ! as is hinted in that verse before my Text , v. 11. [ yee are dull of hearing . ] The word is {αβγδ} , Lazy , in oppo●●tion to that Noble Berean-diligence , who searched the Scriptures , when the Apostles Preached to them , Act. 17.

Thus you have the Division of the Text into its several parts ; wherein I have taken the Liberty to respect more the order of sense , than of words . Now let me explain one Phrase in the Text [ the Oracles of God . ]

By the Oracles of God are meant the whole Scripture , and especially so much of it as relates to Jesus Christ , and looks directly to Christianity : and therefore the same thing which is here called The Oracles of God , is named by the same Author , The octrine of Christ , chap. ● . 1. and in another place , The Word of Christ , Col. 3. 16. [ Let the word of Christ dwell in you richly ] that is , whatever is taught by the Spirit of Christ in the Holy Scriptures concerning him , whatever Scriptures do promote and set up Christian Religion , which is the design both of the old and new Testament , John 5. 39. Search the Scriptures , they testifie of me ] and v. 46. [ Moses wrote of me ] And for the new Testament ( besides its Title ) see these places , Joh . 20. 30 , 31. and Act. 1. 1. [ Of all that Jesus began to do and teach . ]

Now this Doctrine , even the whole Doctrine of the Scripture concerning Christ , is commonly called the Oracles of God , Ro . 3. 2. [ To them were committed the Oracles of God ] that is , the Scripture , or writing of the old Testament . Hence St. Austin and others of the Antients have termed the Jews Scriniarios Christianorum , the Registers , or Record-keepers of the Christians . So 1 Pet . 4. 11. [ If any man speak , let him speak , {αβγδ} , as the Oracles of God ] that is , as the Scripture or Testaments old and new do speak , let him back all his Doctrine with Scripture-authority .

And though this word [ {αβγδ} , Oracles ] be used in Greek Authors to signifie the answers of their Idol-Gods , which the Latines call Oracula , Mr. Leigh● Critica sacra . yet in sacris literis extenditur ad significandum omne Dei verbum hominibus traditum , ( Estius ad Ro . 3. 2. ) In holy Scriptures it hath another meaning .

Before I point at the principal Observations , I shall p●emise some necessary Concessions to the further opening of the bowels of the Text , that you may see the very heart and entrals the there●f .

1. All must grant , That though the Apostle chargeth the Hebrew-Christians so deeply with ignorance , yet he doth not mean all , but some of them . For these Hebrews had several Teachers , and Spiritual Rulers among them ; and surely if they had been so ignorant , he would never have willed the people to obey and submit themselves to such blind guides , Ch. 13. 7 , 17 , 24. And among other Teachers they had James an eminent Apostle , and Pillar of the Church for one , as we may read Act. 21. 17 , 18.

2. It must be likewise granted on all hands , That these ignorant persons were Church-Members , visible Saints , Brethren , holy Brethren , of whom the Apostle had this charitable opinion , ( notwithstanding their great ignorance ) that they were heirs of Salvation . He calls them brethren , Chap. 4. 12. holy brethren , v. 1. and after his sharpest reprehension of them , he still urgeth his charitable thoughts of them , yea more than thoughts , his perswasion of their interest in salvation , because their little knowledge carried them out to some practice , in regard of their mercy to the poor , Chap. 6. 9. [ But Beloved ! We are perswaded better things of you , and things that accompany salvation , though we thus speak , &c. For ye have ministred to the Saints . ]

3. It must be also granted by all considering men , That though all these Hebrew-Christians , to whom the Epistle is written , were not guilty of such ignorance , yet many of them were . For had there been but few among them ignorant , the Apostle would not have spoken so generally and indefinitely , as if he spake to them all . Most probably , if few had been guilty , he would have spoken more restrainedly , and with limitation , in such language as might be interpreted to signify a far smaller disproportionable part of this Church , and not in Phrase of such latitude , viz. ye are dull , ye for the time ought to be Teachers , ye had need be taught again ; ye , ye , ye , brethren , holy brethren , of whom I am perswaded things that accompany salvation , ( as is above hinted , ) words of wide extent . See what restriction and distinguishing language is used in other Epistles , 1 Cor . 15. 12. [ How say some among you that there is no resurrection ? ] Some among you , not many , but some , Gal. 1. 7. [ There be some that trouble you ] To distinguish them from those many that were not the troublers , but the troubled : But here 's no such word of distinction in my Text , which hints the disease to be spreading and Epidemical . Yea & if we narrowly examine the matter , we shall find the generality of Hebrew-Believers , or converted Jews , to have been very ignorant in main points of Christianity , and to have been de facto zealous , superstitiously zealous of the Law of circumcision , Act. 15. 24. a Doctrine sentenced at Jerusalem , as tending to the subverting of Souls , Act. 21. 20 , 21. [ Many thousand Jews there are which believe , and they are all zealous of the Law , and they are informed of thee , that thou teachest all the Jews which are among the Gentiles , to forsake Moses , saying , that they ought not to circumcise their children , &c. ] And you may see that Paul was fain to hum or them exceedingly at first , in the verses following , and probably Pauls observation of their ignorance all this time was an occasion of writing this Epistle to them , for the degrading of the Mosaical Law , and the honourable exaltation of Christ above Moses , which is the sum of the Epistle .

4. It must be yet further granted , That though many of these Hebrew-believers were ignorant of fundamental , yet not of all fundamentals . But some were ignorant of one Fundamental , some of another , we must not think they knew no principle of Christian Religion at all ; For how then should they be Christians ? How could the Apostle ( without detestable flattery ) have hinted to them this his hope and petswasion of their salvation , when the Scripture denyes mercy to the grossely ignorant of all Fundamentals ? Isay 27. 11. Jer . 31. 34. 2 Thes . 1. 8. Yea in this Epistle such ignorance is justly damned to the Gates of Hell , Heb . 3. 10 , 11. Besides , it is not likely they were so ignorant of any Fundamentals as some are that never heard of Christ , never enter'd into the Church : Only they did not ( clearly ) understand some principles , they did not know them with an explicite unfolded knowledge , they did not see plainly into the meaning of them , though they had heard of them , and had been taught the truth . Text [ that one teach you again ] Implying they were taught the Principles before , yet they were comparatively ignorant , ignorant in comparison to their Contemporaries in the Church , in comparison to others of their standing , yea and shamefully ignorant , as is before noted .

Having now made good these points of Concession about this Text , I proceed to raise —