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 John ii. 27. (2.) Proportionable unto our growth in knowledge will be our increase 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 Eph. iv. 21–24; Rom. xii. 2. That "ignorance is the mother of devotion," is a maxim that came from hell to fetch the souls of men, and has 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 itself 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 be justly 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, persuade, and carry on, those who are under their charge towards the perfection before described.

There is therefore nothing, in the whole combination against Christ and the gospel which is found in the Papacy, of a more pernicious nature and tendency than is the design of keeping the people in ignorance. So far are they from promoting the knowledge of Christ in the members of their communion, that they endeavour by all means to obstruct it; for, not to mention their numerous errors and heresies, every one whereof is a diversion from the truth, and a hinderance from coming to an acquaintance with it, they do directly keep from them the use of those means whereby alone its knowledge may be attained. What else means their prohibition of the people from reading the Scripture in a language they understand? The most expeditious course for the rendering of all streams unuseful, is by stopping of the fountain. And whereas all means of the increase of knowledge are but emanations from the Scripture, the prohibition of the use thereof doth effectually evacuate them all.

Was this spirit in our apostle? had he this design? It is evident to all how openly and frequently he expresseth himself to the contrary. And to his example ought we to conform ourselves. Whatever other occasion of writing he had, the principal subject of his epistles is constantly the increase of light and knowledge in the churches, which he knew to be so necessary for them. We may therefore add,

Obs. IV. The case of that people is deplorable and dangerous whose teachers are not able to carry them on in the knowledge of the mysteries of the gospel. The key of knowledge may be taken. away by ignorance as well as malice. And so it is with many. And when knowledge is perished from their lips who should preserve it, the people must perish for want of that knowledge, Hos. iv. 6; Matt. xv. 14.

Obs. V. In our progress towards an increase in knowledge, we ought to go on with diligence and the full bent of our wills and affections.

I intend hereby to express the sense of pɛpúμsta. It is of a passive signification, denoting the effect, "Let us be acted, carried on ;" but it includes the active use of means for the producing that effect. And the duties on our part intended may be reduced unto these heads,

1. Diligence in an application unto the use of the best means for this end, Hos. vi. 3. Those that would be carried on towards perfection must not be careless, or regardless of opportunities of instruction, nor be detained from them by sloth or vanity, nor diverted by the businesses and occasions of this world. Both industry in their pursuit, and choice in the preferring of them before secular advantages and avocations, are required hereunto.

2. Intension of mind in the attending unto them. Such persons are neither to be careless of them nor careless under them. There are who will take no small pains to enjoy the means of instruction, and will scarce miss an opportunity that they can reach unto; but when they have so done, there they sit down and rest. It is a shame, to consider how little they stir up their minds and understandings to conceive aright and apprehend the things wherein they are instructed. So do they continue to hear from day to day, and from year to year, but are not carried on one step towards perfection. If both heart and head be not set at work, and the utmost endeavours of our minds improved, in searching, weighing, pondering, learning, treasuring up the truths that we are taught by any means of divine appointment, we shall never make the progress intended.

3. There is required hereunto, that our wills and affections be sincerely inclined unto and fixed on the things themselves that we are taught. These are the principal wings or sails of our souls, whereby we are, or may be, carried on in our voyage. Without this

all that we do will amount to nothing, or that which is no better. To love the truth, the things proposed unto us in the doctrine of it; to delight in them; to find a goodness, desirableness, excellency, and suitableness unto the condition of our souls in them; and therefore to adhere and cleave unto them; is that which will make us prosper in our progress. He that knows but a little and loves much, will quickly know and love more. And he that hath much knowledge but little love, will find that he labours in the fire for the increase of the one or other. When, in the diligent use of means, our wills and affections do adhere and cleave with delight unto the things wherein we are instructed, then are we in our right course; then if the holy gales of the Spirit of God do breathe on us, are we in a blessed tendency towards perfection. 2 Thess. ii. 10.

4. The diligent practice of what we know is no less necessary unto the duty pressed on us. This is the next and immediate end of all teaching and all learning. This is that which renders our knowledge our happiness: "If ye know these things, happy are ye if ye do them." Doing what we know is the great key to give us an entrance into knowing what we do not. If we do the will of God, we shall know of his word, John vii. 17. And,— 5. All these are to be managed with a certain design and prospect towards this end, of growing in grace and knowledge, and that until we arrive at the measure of our perfection appointed unto us in Jesus Christ. In these ways, and by these means, we may attain the effect directly expressed, of being carried on in the increase of spiritual light and knowledge, and not without them.

VERSES 1, 2.

In the remainder of the first verse and the next that follows, the apostle declares in particular instances what were the things and doctrines which he called in general before, "the beginning of the doctrine of Christ," whose further handling he thought meet at present to omit.

Ver.1,2.—Μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ Θεὸν, βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς σε νεκρῶν, καὶ κρίματος αἰωνίου.

The Syriac translation proposeth these words in the way of an interrogation, "Will you again lay another foundation?" and the Ethiopic, omitting the first clause, in the way of a precept, "Attend therefore again to the foundation, that you dispute not concerning repentance from dead works, in the faith of God." But neither the text nor scope of the apostle will bear either of these interpretations.

Μὴ πάλιν. Syr.,, "an numquid rursum?" or "whether again?" All others, "non rursum," 33966 non iterum." Arab., "nec amplius," "not again;" not any more. Deμéniov xarabanλóμevos. Syr., 122, "will you lay another foundation?" That term of "another," is both needless, because of "again" that went before, and corrupts the sense, as though a foundation

T:

different from what was formerly laid were intended. Besides, that is made an expostulation with the Hebrews which is indeed expressive of the apostle's intention, "fundamentum jacientes," "laying the foundation." MeTavolas àñò vexρãy pywy. Syr., "unto repentance from dead works;" and so in all the following instances. There is no difference among translators about the rest of the words. Only the Ethiopic reads "baptism,” in the singular number, as the Syriac doth, and placeth "doctrine" distinctly by way of apposition: "baptism, doctrine, and the imposition of hands." 'Avaoráσews TE vExpãy, the Syriac renders by an Hebraism, 127, "the resurrection that is from the house of the dead;" that is, the grave, the common dwelling-place of the dead: as also, xpiμaros aiariov by 7, "the judgment which is for ever;" the sentence whereof is eternally irrevocable, and whose execution endures always.'

Ver. 1, 2.-Not laying again the foundation of repentance from dead works, and of faith towards God, of baptisms, doctrine, and the laying on of hands, of the resurrection of the dead, and eternal judgment.

There are two things in these words added concerning "the doctrine of the principles of Christ," or "the first doctrines of Christianity:" 1. Their general nature with respect to the whole truth of the gospel, metaphorically expressed; they are the "foundation." 2. Their nature in particular is declared in sundry instances; not that all of them are mentioned, but these instances are chosen out to show of what kind they are. In the first, two things are proposed: 1. The expression of the thing itself intended, which is "the foundation." 2. The apostle's design with respect unto it, "not laying it again." FIRST, Μὴ πάλιν θεμέλιον καταβαλλόμενοι. Θεμέλιος is, as Θεμέλιον. was said, in this matter metaphorical, including an allusion unto an architect and his building. First he lays the foundation; and he is a most foolish builder who either doth not so, or who rests therein, or who is always setting it up and pulling it down, without making a progress. Indeed, that foundation which is all the building, which hath not an edifice erected on it, is no foundation; for that which is materially so, becomes so formally only with respect unto the building upon it. And those who receive the doctrines of Christ here called the "foundation," if they build not on them, they will prove none unto them, whatever they are in themselves.

There are two properties of a foundation:-1. That it is that

1 VARIOUS READINGS.-Ardax. Lachmann, on the authority of B, prefers didax. Conybeare and Howson adopt the punctuation of Chrysostom,-Baxτισμῶν, διδαχῆς, ἐπιθέσεως.

EXPOSITION. According to Ebrard, the passage is not an intimation of the author's intention, but an admonition to his readers. He understands xarabanKóμvor not in the sense of "laying down," but of " demolishing." 'Strive after perfection, while you do not again demolish the foundation of repentance, and faith,' etc. Luther and, as we have seen, Conybeare and Howson, understand "doctrine" as separate from and in apposition with "baptisms.' Calvin, Beza, Storr, Bleek, and Ebrard, connect it with ßaxTour, and supply it to midéσews, ἀναστάσεως, and κρίματος.—ED.

Isa. xxviii.

which is first laid in every building. This the natural order of every building requires. 2. It is that which bears the whole weight of the superstructure; the whole, and all the parts of it, being laid upon. it, and firmly united unto it. With respect unto the one or other of these properties, or both, are the doctrines intended called the "foundation." But in the latter sense they cannot be so. It is Christ himself, and he only, who is so the foundation as to bear the weight and to support the whole building of the church of God. 16; Matt. xvi. 18; 1 Cor. iii. 10, 11; Eph. ii. 20-22; 1 Pet. ii. 4, 5. He is so personally, the life and being of the church consisting in its spiritual union unto his person, 1 Cor. xii. 12; and doctrinally, in that all truth is resolved into what is taught concerning him, 1 Cor. iii. 10, 13. Wherefore it is in allusion unto a foundation with respect unto its first property, namely, that it is first laid in the building, that these doctrines are called "the foundation" (so the Jews term the general principles of their profession 17. “D”, “the foundations of the law," or the principal doctrines taught therein),—— the first doctrines which are necessary to be received and professed at men's first entrance into Christianity. And the apostle intends the same things by the threefold expression which he maketh use. of:-1. ToxεTa rõs àpxãs Noyiwv roŨ Osoũ, chap. v. 12,-" the first principles of the oracles of God:” 2. Ο τῆς ἀρχῆς τοῦ Χριστοῦ λόγος: and, 3. Oqués, chap. vi. 1;"the beginning of the doctrine of Christ," and "the foundation.'

Concerning these things he says, Μὴ πάλιν καταβαλλόμενοι, “ not Mr laying it again." His saying that he would not lay it again, doth not infer that he himself had laid it before amongst them, but only that it was so laid before by

καταβαλλό μένοι.

some or other. For it was not by him that they received their first instruction, nor doth he mention any such thing in the whole epistle; whereas he frequently pleads it unto those churches which were planted by himself, 1 Cor. iii. 5, 6, 10, iv. 15. And it is known from the story that his ministry was not used in their first conversion. But he knew that they had faithful instructors, who would not leave them unacquainted with these necessary things; and that they would not have been initiated by baptism, or admitted into the church, without a profession of them. Besides, they were such as in general they owned in their former church-state. He might, therefore, well say that he would not lay this foundation again. 'These things,' saith he, 'you have already been instructed in by others, and therefore I will not (as also on other considerations) go over them again.' Wherefore let the hearers of the gospel carefully look to it, that they learn those things whereof they have had sufficient instruction; for if any evil ensue from their ignorance of them, they must themselves answer for it. Such ignorance is their sin, as