THis whole verse is an Aposto­licall reproofe, Objurgatio Apostolica, Bez. wherein the Hebrewes are checked, both for a non-proficiency, and a losse in Christianity: and it doth consist of three Generalls.

1. Their Negligence. For when for the time yee ought to be teachers.

2. Their Ignorance. Ye have neede that one teach you againe.

3. Their Losse, and weakenes. And are be­come such as stand in neede of milke, and not of strong meat.

Doct. 1 Which considered in such a people (as these [Page 2]converted Jewes) discovers unto us this truth; that, Doct. 1 A people may be truly religious, and yet so far deficient therein, that though the high Priest, and Bishop of our Soules, (Christ Je­sus) be therein truly praetended, and really in­tended, yet he may be therein too slightly at­tended: for they were dull of hearing, v. 11. having too remissely spent their time, and were both weake and ignorant, Reasons. in their profession. For when for the time ye ought to be teachers, ye have need that one teach you againe, which bee the first principles of the Oracles of God, and are become such as stand in need of milke, and not of strong meate.

My text is the midle or second part of the verse, viz. their Ignorance; Ye have need that one teach you againe, which be the first prin­ciples of the oracles of God: which like unto a booke opens it selfe, into two full and profi­table pages or parts.

1. Their Necessity; Ye have neede that one teach you againe.

2. What they were necessitated to know: Which hee the first principles of the Oracles of God. Method and brevity enforce me (for the present) to forbeare the latter, and to fall one­ly upon the former, which is their necessity; Ye have neede that one teach you againe. Wherein we may observe foure sections or co­lumns.

1. The parties to be taught; [...], ye, you, that is, the beleeving Hebrewes, unto whom (in particular) this Epistle was directed.

2. [...]. Their want, [...]need, ye have need.

3. That whereof they stood in neede, [...], [Page 3]to be taught, that one teach you.

4. Their decrease in knowledge, [...], a­gaine, Ye have need that one teach you againe.

Of each which in their order, Of the parties the Hebrewes. and first of the parties [...], ye, you; the Hebrewes, a people noble in their Pedegree, honorable in their titles, eminent in their Praerogative, ex­ceeding in their Priviledges.

1. Noble in their Pedegree, Noble in their Pede­gree. being a Nation too excessively curious in their Genealogies, and able to derive their Linage punctually from the first of men, their Originall taking its rise almost with time it selfe, beginning in our great Grandparents Adam, and Eve, and continued by the warrant of Canonicall scripture, (in the nine first chapters of 1 Chron. and Luke the 3. from the 23 verse, unto the end of the chap­ter) unto the birth of him, who is the joy of the whole earth, Jesus Christ our Saviour, by whom they had the greatest, highest, and most peculiar, outward nobility, that ever did or could befall them.

2. Honourable in their titles, Honorable in their Titles called Hebrews from Eber son of Salah Noahs great grand­child, Gen. 11 14. which by them who understand that language is translated. Passage, or Passing. Passage in a passive signification, they being an intermedium in the conveyance of grace, betwixt God and other people, they receiving (if I may so speak) all Gods ordi­nances at the first hand, which were by them delivered unto all other Nations at the second hand. Passing in an Active signification, they being more near unto God, in their services then other people, and therefore surpassing them, [Page 4]in the truth and purity of a religious worship, of the true pure and eternall God. They be likewise called Israelites, from Israel, a name given unto Jacob, Gen. 32.28. (which signifieth Prince of God, or Conquerer of God) who was a chiefe Patriarch of these people, which did praevail with God, in all their services. viz. Prayers, Sacrifices &c. And therefore they be usually called the children of Israel, as Deut. 33.1. and frequently the People of Israel, and St. Peter seemes to labour to insinuate himselfe into them, in this appellation, yee men of Israel, Act. 2.22. These were a people, of whome it was most properly said: ye are a chosen generation, a royall Priesthood, an holy Nation, a peculiar, or (as our last translation hath it in the mar­gent,) a purchased people. 1 Pet. 2.9. They be likewise called Jewes from Judah, Iacobs fourth son, Gen. 29 35. which signifieth Praise, they being the praise of God, and the glory of the whole earth; they have titles far greater then these, termes of a nearer rela­tion to the Deity, as his peculiar treasure, Exod: 19.5. The people of the Lord, Dev: 2 [...] [...]. The children of the Lord, Deut. 14.1. His first born, Exod: 4.22. His Inheritance, 1 Kings 8.51. The lot of his Inheritance, Jer. 10.16. which titles be neither bare nor barren, but fruitfull, profitable and pleasant, for they were his Vineyard, Psal. 80.15. Isa. 5.1. Mat. 21.23.

Thirdly, Eminent in their Pre­rogative. Deut. 10.15 & 14.2. eminent in their praerogative: God chose them to be a speciall people unto him­selfe, above all people that were upon the face of the earth, Deut. 7.6. To make them [Page 5]high, above all nations which he hath made, in praise, and in name, and in honour. Deut. 26.19. Therefore was hee more nigh unto them then any Nation. Deut. 4.7. They received his word before any Nation. Psal. 147.19, 20. In Judah (that is, the countrey of the Jewes) is God known: his name is great in Jsrael, (that was the name of the ten Tribes.) In Salem (that is, Jerusalem, the chiefe city of the Jewes) also is his Tabernacle, and his dwel­ling place in Sion, (the name of the hill whereon the Temple stood) Psal. 76.1, 2. And thou (that is, mount Sion or Jerusalem) art more glorious and more excellent, then the mountaines of prey, that is, Ainsworth upon that place. then other Nations which lived by Tyrranny, Robberie, Rapine, and cruelty, from them is Salvation, Ioh. 4.22. and unto them onely did Christ preach in the flesh, Mat. 15.24. denominating them children, the Gentiles dogges, v. 26. Therefore he would not permit his Twelve Disciples, to preach the glad tidings of the Gospell of peace to the Gentiles, nor to any City of the Samaritans, Mat. 10.5, v. 6. By Israel is to be understood Iudah, the Iewes being Israelites, [...] by way of ex­cellency. 6. before they had at the least heard of the same beginning at Jerusa­lem, Lu. 24.47. which concludes that as the Elect are said to be a kinde of the first fruites of the creatures, Iam. 1.18. so the Iewes may be said to be a kinde of first fruits of the Elect, and therefore are they called primi Ecclesiae, the first men of the Church; and St. Augustine calls them Primores Ecclesiae, the chiefe men of the Church; which excellency, and praece­dency, belongs unto them by right of Cove­nant, which was first made with them and their seed, Act. [...].39.

Fourthly, Excee­ding in their Priviledges. Exceeding in their Priviledges, the Lord in an extraordinary manner acknow­ledgeth himselfe to be the God of the He­brewes, Exod. 3.18. and promised upon their obedience to set them on high above all Na­tions of the earth, attending them with all blessings. Deut. 28.1.2. and Lev. 26.3.4. &c. and to make them a kingdome of Priests, and a holy Nation, Exod. 19.5.6. unto them hee did commit his oracles, Rom. 3.2. but of all this was the greatest priviledge, that they in­joyed the honour of our Saviours birth, and the first proffer of him: amongst eight severall Priviledges, S. Paul ends in this as the chiefest, thus extolling them; who are Isaelites; to whom pertaineth the adoption, & the glory, and the covenants (or as the margent of our last translation, testaments) & the giving of the law, and the service of God, and the promises, whose are the Fathers, and of whom, as concerning the flesh, Christ came, Rom. 9, 4, 5. And when the same Apostle goes about to make good the au­thority of his Apostleship, & to defend it from reproach, he useth his Priviledges which be­longed to him as he was a Iew, as the strongest arguments to defend the same. Are they He­brewes? so am I: are they Israelites? so am I: are they of the seed of Abraham? so am I. 2 Cor. 11.22. accounting them as the greatest carnall blessings, which belong unto men. Phil. 3.5, 6. all which Priviledges belonged unto them as they were Iewes, and were by them enjoyed as they were under the covenant: Whereunto may be added, that these Hebrews had greater Priviledges then these, in being Christians, for [Page 7]they were holy brethren, partakers of the hea­venly calling, chap. 3.1. of whom the Author of this Epistle was perswaded things that accompa­ny salvatiō, because of their work & labour of love, which they had shewed towards the name of Christ in ministring to the Saints, chap. 6.9.10. Neverthelesse here wee see, they stand in need to be taught againe, which be the first principles of the oracles of God. Whence we may learn; that, There is neither Covenant, nor Promise, Doct. 2 (though God beare a part therein) Claim, nor Title, Pri­viledge, nor Praerogative, Love nor Devotion, sufficient in the wayes of salvation, without a methodicall, continuall, and profitable proceeding in the knowledge of Christ and his word. Reasons. For these Hebrewes, though they were every way thus compleatly qualified, yet neglecting time and method, they were dull of hearing, not able to receive, what was to be delivered concerning Christ: and babes fit onely for milk, and not for strong meat; standing in need to be taught again, which be the first Principles of the oracles of God: which brings mee from the first part of the text the Hebrewes, which were the parties, unto the second which is their want; yee have need.

The Parties want is the 2 ^d. column or section, The Parties wants. in their necessity: [...]need; yee have need, which word in this phrase [...]hath severall ac­ceptions, signifying sometimes necessity, Mat. 14.16. they need not depart, that is, [...]. there is no necessity of their departure; therefore Beza translates my text, necesse habetis. yee have one thing necessary; yee have a necessity that one teach you again: [...]. Second­ly, it is sometimes taken for Indigence or want, Eph. 4.28. to give to him that needeth; that is, to him [Page 8]that is in want, therefore the vulgar translation reads it in ligetis; [...] pro [...]. per Hy­pallagen. yee want or are in want: Third­ly it is translated Ʋse. Eph. 4.29. which is good to the use of edifying, that is, which is usefull to edifying; whereupon Erasmus reads it opus habetis yee have use, or it is usefull that one teach you again. In all our English translations which I have met with, it is need, a word aequivalent unto all these severall acceptions, and if wee take it in any or all these senses, it makes for our good: and first, in the first, if it be taken for necessary or neces­sity; the thing that these Hebrewes were, and wee are to be taught, being the scriptures here called the oracles of God; for the word of God is a lamp or candle unto the feet of every beleever, Psal. 119.105. whereunto wee are to give heed, as unto a light that shineth in a darke place, 2 Pet. Willet Syn­op. p. 40. 1.19. The scripture is both a light of in­struction, to teach us our way: and of direction, to guide us therein. The law (or doctrine) of the Lord is perfect, converting, (or restoring) the soul; the testimony of the Lord is sure, making wise the simple. Psal. 19.7. Therefore is it necessary that we be taught again, which be the first principles of the oracles of God. In the second sense wee are in want of this Doctrin or teaching: for naturally we have our understanding darkened, being alienated from the life of God, through the ignorance that is in us, because of the blinde­nesse of our hearts. Eph. 4.18. And the God of this world hath blinded the minds of them which beleeve not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. 2 Cor. 4.4. Whosoever is a beleever, if hee do not labour after Faith, Virtue, Knowledge, [Page 9]Temperance, Patience, Godliness, Brotherly kindeness, and Charity, 2 Pet. 1.4, 5, 6, 7. he is blind & cannot see afar off, and hath forgot­ten that hee was purged from his old sins. v. 9. And therefore is in want that one teach him again which be the first, principles of the oracles of God. Thirdly, it may bee profitable unto us as it denotates use, when wee consider the end whereunto every man ought to tend, whether it be externall, the glory of God, which is happinesse infinite and eternall; or internall, the salvation of our souls, which is life everlasting: if it be that former, all enterprises, our eating and drink­ing, and whatsoever wee do ought to aime there­at. 1 Cor. 10.31. And that our lives may con­duce unto the glory and praise of God, wee must be filled with the fruits of righteousnesse, where­unto love in an increase of knowledge, judgement, & sincerity is requisite. Phil. 19, 10, 11. Which life will be a true praise of him, who is glorified there­by, Psal. 50.23. Who expects praise with un­derstanding, Psal. 47.7. which understanding is attained by the holy scriptures through Faith. 2 Tim. 3.15. Or if it be this latter which is internall, our salvation, that is life eternall, wee must receive the same by Christ Jesus, who is the giver thereof, Iohn. 10.28. and the way thereunto, Ioh. 14.6. whom to know is eternall life, Ioh. 17.3. and is taught in the scriptures, Ioh. 5.39. In this sense therefore yee have use, or it is usefull that one teach you again which be the first principles of the oracles of God. Besides, Gods word is the joy of his Servants, Ier. 15.16. and their safety in affliction, Psa. 119.92. it is unto them most pleasant, and nourishing [Page 10]food and inriching wealth, Psal. 19.10. better then thousands of gold and silver, Psal. [...]9.72. and 127. sweeter then honey, v. 103. all the elect be right branches of the true Vine, whose meat and drink it is, to do the will of his Father that sent him, Ioh. 4.34. they take a delight to do his will: his law is within their heart, Psal. 40.8. Thus collecting what hath been said in this part, Doct. 3 wee may safely conclude; that, A right knowledge in the word of God is so requisite in Christians, that though they be commendable for religion, yet it is a necessary, releeving, usefull and delightfull matter, to be taught which be the first principles of the cracles of God. Reasons. For these Hebrewes were a people commended by the Apostle for their love, labour, devotion, and religion, yet so shallow in the knowledge of our Saviour Jesus Christ, that they stand in need to bee taught againe the first principles of this religion, which directs me from their want, unto the matter thereof, teaching. Yee have need that one teach you againe which be the first principles of the oracles of God.

The third column or section, Whereof they stood in neede. of the first part or page of my text, is that whereof these Hebrewes stood in need, and that is [...]to be taught, that one teach you: teach? what is there to bee taught? which be the first principles of the Ora­cles of God. The word in the Greeke here transla­ted oracles, properly signifieth, eloquent words, but usually, divine answers, and here both in the former and the latter sense, must needs signifie the written word of God, which is the Canonical scrip­ture, then which none is more eloquent, more Di­vine, nor more answering our doubts and demands, the sum and end of which sacred scripture, is Jesus [Page 11]Christ our Saviour, of whom the Apostle had ma­ny things to say, and hard to be uttered, not be­cause they are difficult or abstruse in themselves, but because they to whom they were directed, were dull of hearing, v. 11. and therefore in their lear­ning the doctrine of Christianity, they must first be taught, which be the first principles of these ora­cles of God. Which may seeme most strange unto them who understand the state & condition, where­in these Hebrewes were at that time, when this E­pistle was writ unto them: who might to the least scruple, concerning their knowledge of their Savi­our, have answered in the words of their forefa­thers, the men of Judah in another case, unto the men of Israel concerning his type David, our high Priest, the King is neere of kin to us, 2 Sam. 19.42. was not he borne in Bethlehem of Judah? hath not he been conversant with us? hath not he wal­ked in our streets? preached in our Temple? taught in our Synagogues? hath nor hee wrought many miracles amongst us? is it not hee that hath caused our lame to walke? our blinde to see? and our poore to receive the Gospel? was not hee cru­cified before our eyes? is not his Sepulchre with us? did not he forty dayes after his resurrection, de­prive us of his bodily praesence, by his Ascension up into Heaven, from the Mount of O livet, by his owne power, where he sitteth, Propriâ vir­tute. at the right hand of God the Father Almighty, and shall come from thence, to judge the quick and the dead? Did not his doctrine astonish his auditory, and cause us to confess his supposed father, his mother, and kin­dred to live amongst us? Mar. 6.2, 3. How should we be ignorant of him? that we should be thus ig­norant, is both strange and improbable: did not our [Page 12]country man, and Apostle Peter, in one Sermon wherein this our Saviour was taught us, Acts 2.41. convert three thousand of our soules in one day, bringing us all therewith, into such amazement, and asto­nishment, that we being pricked at the heart, with a sense of our sinnes, verse 37. cryed out unto him and his fellow Apostles, men and brethren, what shall wee doe? whereupon we received the Sacraments, which are signes and seales of our profession of the Do­ctrine of Christianity, verse 42. we continuing in the Apo­stles doctrine, and fellowship, and in breaking of bread, and in prayers; Can there be any fuller or clearer demonstration of our security and know­ledge through a true faith in Christ? and bee not these the first principles of this faith? How is it thē that we are thus upbraided that wee stand in need to be taught againe, which be the first principles of the oracles of God. This opinion of us must needs be too prejudicate and injurious. To which it is replied. The Apostle doth grant, they had some smattering in the knowledge of Christ, for they were babes, that is, they stood in neede to bee in­structed in the first grounds and rudiments of Chri­stian religion, for their senses were not so exerci­sed therein, that they were able to discerne good and evill. v. 14. therefore they stood in neede of a strengthening, confirming, and increasing of their understanding, that they might conceive fully and aright, what that is which the Apostle was about to deliver concerning our Saviour: and though it may bee granted that the Hebrewes had so much knowledge, as [...]re claime is laid unto, there is more requis [...]te to t [...] deserve the name of knowing Christians, as to be able to give account of the pro­phesies of the old Testament fulfilled in the new, [Page 13]by Christ who is the subject of both: and how hee is King over his Church: Priest to his Elect: and Pro­phet to his people: how by him the typicall Priesthood is abrogated, and the ceremoniall Law taken away, in all which the Apostle is very exact in this Epistle, all which in this part considered together, make thus much, that, Doct. 4 A good improvement of the best meanes of saving knowledge, without a right and profitable use, & pro­ceeding therein, comes farre short of a Christian duty. For these Hebrews though they were auditors & specta­tors of the saving words and workes, Reasons of our Saviour Christ Jesus, and his blessed Apostles, which was abso­lutely the best meanes that ever Christians lived under, and they commended proficients therein, as hath beene sufficiently shewed, yet they were far short of their du­ty, For when for the time they ought to be teachers, they had need that one teach them again, which be the first principles of the oracles of God: being babes which are unskilfull in the words of righteousnesse, and have need of milke, and not of strong meate. Wherein it is very remarkable, that they were to be taught againe; which leades me from that whereof they stood in need, which was to be taught, unto their decrease in knowledg expressed in this Adverb Again.

The fourth and last particular of this their necessity is their decrease in knowledge, Their de­crease in knowledge. in this word [...] a­gain, which here is the last and greatest aggravation of their ignorance, if we consider Gods dealing with them, and their negligence in a right use of his inconceivable mercies and favours, which he had so freely and plen­tifully bestowed upon them. If we consider Gods dea­ling with them, he was very precise, in the observance of their Prerogative. For as at the promulgation of the Law in the old Testament, he made choise of them be­fore any other Nation, so in the new Testament at the [Page 14]first preaching of the Gospell, he preferred them before all other people, Luke 24.47. and more then this, God having raised up his Son, sent him to blesse them first, in turning them from their iniquities, Acts 3.26. And herein is their prerogative much extended, that our Saviour made choise of Jewes and Hebrewes to bee his 12. Apostles, for the first & principall administration of his Gospell: and as God was precise in the observance of their Prerogative, so likewise he was strict in giving a respect unto their Priviledges; our Saviour told the woman of Canaan, it is not meet to take the childrens bread and to cast it unto dogges, Matth. 15.26. and those which were scattered abroad, upon the persecuti­on that arose about Stephen, preached the word to none but the Jewes only, untill they came to Antioch, Acts 11.19, 20. To the children of the stocke of A­braham was the word of salvation sent, Acts 13.26. all which transcendent blessings (wherewith God had ennobled them) we see they slighted & neglected; which mightily aggravates not only their non-proficiency, but their decrease in the knowledge of true Religion, by neglecting a right use of that extraordinary meanes of salvation, which God had bestowed upon them: for whereas for the time they ought to be teachers, they had need yet to be taught, and that againe, which be the first principles of the oracles of God, and though the first preaching of the word of God, was necessary for them not only in respect unto their Priviledges & Pre­rogative, but also in a relation unto Gods promise made unto them, the performance whereof was necessary for their salvation, Acts 13.46. they were not yet able to receive strong meate, but were still babes fit onely for milke. Moreover they were men of a large capacity in the knowledge of the law, which was the ministration of death, 2 Cor. 3.7. and the ministration of condem­nation, [Page 15]vers. 9. herein (which was but the Covenant of the Law.) They knew the will of God, and approved the things that were more excellent (or, as our last mar­gent varies it, tried the things that differ) being instru­cted out of the law, and were confident that they them­selves were guides of the blind, a light of them which are in darknesse, instructers of the foolish, teachers of babes, which had the forme of knowledge and of trueth in the Law, Rom. 2.18, 19, 20. But in the understan­ding of the doctrine of Christianity, which is the Co­venant of the Gospell, they were babes and dull of hea­ring, which much aggravates their ignorance and neg­ligence; but this makes them more inexcusable, (to be within the covenant of grace: (for the Author of this Epistle was perswaded of their salvation, cha. 6.9, 10.) and to forget the words of reconciliation and eternall life, after they had received the same from the Lord of life in person, and his Apostles, who were eye-witnesses of the same, chap. 2.3.4. and had entertained a con­fidence therein, that they stand in need to be taught a­gaine, the first principles of the oracles of God: This condition of theirs may teach us thus much, that, Doct. 5 Chri­stians endued with greatest Priviledges, and largest ca­pacities, seconded with saving grace, without a heedful care, and paines taken in their attained knowledge of the oracles of God, cannot be exempted from a losse therein. For these Hebrews, Reasons. though they had all pri­viledges, and were capable of the greatest blessings, as they were of the promised seed, and under the Cove­nant of grace, of whom the Apostle was perswaded, things which accompany salvation, yet not being (as was requisite) carefull and painefull in the meanes of their attained saving knowledge, they were fallen into a loss therein, standing in need to be taught againe, what formerly they had learned: therfore the Apostle is im­partiall [Page 16]with them, not soothing nor clawing them, in their condition, but laying open their wants. Yee have need that one teach you againe; when for the time yee ought to be teachers, ye have need that one teach you a­gain, which be the first principles of the oracles of God: all which noted in such noble, Doct. 6 honourable, knowing, and gracious Christians as these Hebrews were, may teach us thus much: that, There is neither Nobility nor ho­nour, knowledge nor vertue, sufficient to with-hold a Minister from telling his people of their sad and dan­gerous condition. Reasons. For these Hebrewes, as hath been suffi­ciently declared, were all there, yet the Author of this Epistle reproves them of their negligence, ignorance, and weakenesse, For when for the time, &c.

Thus I have in a briefe and cursory manner, colle­cted something from each particular in the former part of my Text; the Hebrews Christian necessity in their right knowledge of the word of God, from these words, ye have need that one teach you againe; wherein it may be expected, that having thus followed the usuall po­pular way, I should have made Use and Application, of each Doctrinall observation, in order as they have been collected, which I hope Candid Readers wil be pleased to excu [...]e, because brevity hath inforced a for­bearance thereof, I trusting (as I pray God they may,) that all heedfull and industrious Christians which shall reade this discourse, will of themselves make more pro­fitable use and application of all divine practicall les­sons, for their owne spirituall good and profit, then u­sually may by man be administred: but that herein I may somewhat commodiously answer your expectati­on, note that in this discourse of these beleeving He­brewes, wee may observe their slight attendance of Christ in his ordinance, and in their profession of him; their neglect of their Priviledge, Prerogative, Love and Devotion, by an immethodicall, unsuccessefull, and [Page 17]unprofitable progresse in their knowledge of Christ & his Word; their want of a necessary reliefe, use, and delight in the Word of God; their neglect of their duty in not profiting by a commendable improvement of the best meanes of salvation that ever people enjoyed, and all these aggravated with loss and decay in Religion, and laid open, check't and reproved by an Apostolical chiding, are (more then signes) convincing arguments of their deficiency, and imperfection in true Religion and Christianity, and in a saving knowledge of God and his Sonne Christ Jesus, as they bee taught in the written word. And if it was thus with such Noble, Priviledged, covenanted, able, and capable Christians, as these Hebrews were, then is it so much more now with all other Beleevers; a consideration and survey whereof may prompt and suggest much soveraign and wholsome direction unto all that profess Christian Re­ligion. First, Hearers, secondly, Teachers.

Ʋse 1 First Direction unto Hearers. It being thus that these Hebrewes were Beleevers, and a people of the promi­sed seed, under both Covenants, endued with greater Priviledges, Prerogatives, and relations unto God, and his Sonne Christ Jesus, then any other Nation, they having not only received the Gospell, but made some Proficiency therein, and were endued with such graces as promise salvation: yet for all this that they were at a loss in saving knowledge, which brought them unto such dulness of hearing (that is, understan­ding) that they were unprofitable hearers, not able to understand what was requisite to be known concerning Christ, but were babes and weakelings therein, standing in want, necessity, and need of reliefe, light, use, joy and comfort, of the true and saving spirit taught & directed in the sacred word of God, by a methodicall, orderly, & profitable receiving the words of reconcilia­tion, [Page 18]which is most remarkable in them, because they lived under a more able and sufficient ministery of the Gospell, and means of saving knowledge and understan­ding, then any age either before or since ever afforded, for it was first spoken unto them by the Lord himselfe, and after was confirmed by them which heard him, chap. 2 verse 3. whom the Evangelist Saint Luke cal­leth eye-witnesses, Luke 1.2. An Epither proper on­ly in this sense unto the Apostles, wherewith the A­postle Peter confirmes his Authority, in the delivery of this Doctrine, 2 Pet. 1.16. and Saint John the A­postle desirous to put the first promulgation of the Do­ctrine of Christ (whereof these Hebrewes were parta­kers) beyond all exception, and opposition, guards the trueth with the Apostles, hearing, seeing, and handling thereof, 1 John 11. Therefore the Author of this Epistle gives these Hebrewes a particular & spe­ciall charge, to be obedient unto these their Ministers. Obey them that have rule over you, and submit your selves: for they watch for your soules, as they that must give account, that they may do it with joy, and not with griefe: for that is unprofitable for you, Heb. 13.17. Neverthelesse, here it is apparent, neither the authority nor ability, nor the power nor care of these their extraordinary Ministers, nor other rarest helps could keepe them in a right Decorum, in their knowledge of Christ, and the Scriptures, For they were in need to bee taught againe, which be the first Principles of the oracles of God, being babes, whose senses were unexperienced in discerning good and e­vill, and unskilfull in the words of righteousnesse, which made them dull of hearing, that is, understan­ding, many things concerning Christ, and capable on­ly of milke, that is, the first principles and rudiments of the Doctrine of Christ, viz. concerning Repentance, [Page]Faith, Baptisme, laying on of hands, Resurrection of the dead, Judgement, Chap. 6.1, 2. The appre­hension whereof in these honourable beleevers, may teach all Christians by their neglect to take warning, and to be wary and circumspect, lest they fall into the like relapse; for if it was thus with the Hebrewes who were the naturall Olive: how much more may it be so with us Gentiles, who be the wilde olive graffed in, cut out of the Olive-tree, which is wilde by nature: and graffed contrary to nature into a good Olive-tree, Rom. 11.24. The Jewes they were naturall branches, which for unbeleefe were cut off, that wee might be graffed in, verse 19. therefore we ought not to be high minded, presuming neither of our title unto happinesse, for theirs was far nearer, they being under both Cove­nants, we but only under the Covenant of grace: nei­ther of our knowledge, theirs was farre greater, and more experimentall then ours can be: neither of our graces, for they were holy Brethren, partakers of the heavenly calling, chap. 3.1. neither of workes, for they had done a worke, a labour of love, which they shewed towards the name of Christ, by perseverance in ministring to the Saints, chap. 6.10. Therefore if God would not spare, nor passe by their neglect of the right use of the meanes of saving knowledge, how shall hee spare it in us? for if he would not spare unbe­leeving Jewes, neither will he spare unbeleeving Gen­tiles, Rom. 11.21. And if negligence, ignorance, and weakenesse in knowledge of Christ and his word, was not winkt at, nor smothered in these believing Hebrews, neither will it be past by in beleeving Gentiles: which ought to teach us all circumspection, humility, and feare in our walking here, Ephes. 5.15, 16. Rom. 11.20. ever taking a continuall care rightly to examine our estates (in respect to God and man, repentance, [Page]faith and obedience) by the prescript rule of Gods word, which is ever the minde of the holy Ghost, ever having likewise a sure and speciall care, lest we follow weake and blinde, secure and carelesse guides; men who undertake to be Ministers, and preachers of Gods Word, without either calling or abilities, for the exe­cution thereof: who desiring to be teachers of the law, understand not what they say, nor whereof they af­firme, 1 Tim. 1.7. Whose words will eate as doth a canker, 2 Tim. 2.17. Of which sort are they which creep into houses, and lead captive silly women, ever learning, and never able to come to the knowledge of the trueth, [...] wish that all Christi­ans (especi­ally in these distracted times) w [...]uld often very se­riously reade over the whole Chap­ter. 2 Tim. 3.6, 7, 8, 9.