tered, and every plant which continueth in a withering unthrifty condition, will at length be plucked up and cast out. Herein therefore ought all to be trying and examining themselves who have any care of their own souls, and who intend not to make use of the ordinances of the gospel, but only to countenance them in their security, and so to hasten and aggravate their destruction. And there is nothing more lamentable in the present profession of Christian religion, than the woful negligence of most herein. They hear the word for the most part, as company, or custom, or their lusts, or ease direct them, without any choice with respect to their edification. And they content themselves in hearing of it, without any endeavours for its improvement. So do many souls under the best of means come to the worst of ends. But this is not all. We are so to learn in the church, as that we may be useful to others, a matter which few think of, or trouble themselves about. But this Christ expects of all the members of his churches in an especial manner. For every. church is "the body of Christ, and members in particular," 1 Cor. xii. 27. that is, of the whole body, and to one another. And the apostle there shews what a monstrous thing it is for a member to be useless in the body. Every one is to contribute to the growth of the whole, Eph. iv. 16. Col. ii. 19. He that doth not so, is dead. One way or other every one may contribute to this building, cast into this sanctuary, some their talents, some their mites. Times, seasons, opportunities, advantages for usefulness, are in the hand of God; but our duty it is to be prepared for them, and then to lay hold on them. It is not every one's lot nor call to be public teachers of others. And the undertaking of that work without a due ability, and an orderly call, is forbidden, Jam. iii. 1. But First, in general, every one may have occasion to make use of the utmost of that light and knowledge which is communicated to them, in the dispensation of the word. They who have not flocks to watch over, may yet have families, relations, children, servants, masters, whom by their light and knowledge they may benefit, and it is required of them that so they should do. It may not be the duty of every one at all times to convince gainsayers, and to stop the mouths of them that oppose the truth, but it is the duty of every one, to be "always ready to give an answer unto every man that asketh a reason of the hope that is in them, with meekness and fear," 1 Pet. iii. 15. and it will be so, to plead for and defend the truth, if they are called to suffer for it, like the martyrs in former days. In these and such like things, lies that usefulness in the body of Christ, which every member of it ought to aim at, under the means of instruction which he affords in his church. And those who do not, will have their portion with the unprofitable; see Phil. ii. 15, 16. It is a sad condition, when a person can return no tolerable

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answer unto that inquiry, Of what use are you in the church of Christ? Secondly, in particular, It were doubtless well, if some persons in every church might be trained up under instruction, with this very design, of being made meet to be teachers of others. The Lord Christ will indeed provide labourers for his harvest, but in his own way, and not in a compliance with our negligence.

Obs. III. It is the duty of ministers of the gospel, to endea vour to promote the increase of their hearers in knowledge, until they also are able to instruct others, according to their calls and opportunities.-So did those who taught these Hebrews, whence they are reproved for disappointing their expectation. Some, it may be, are apt to fear lest their hearers should know too much. Many corrupt lusts and affections may prompt them hereunto, which are all resolved into self, with respect unto profit or reputation. And this hath proceeded so far in the dege neracy of the church of Rome, as to produce the commendations of blind obedience and ignorance as the mother of devo tion, than which nothing could be invented more contrary to the whole course and design of the gospel. And it is well if no others are tainted with the same disease. Even good men had need to watch against discomposures of mind, when they find on trial, it may be, some of their hearers to be like David, wiser in the things of God than their teachers. And Joshua himself was earnest with Moses to forbid Eldad and Medad from prophesying; out of no good frame, as appeareth by the reply of Moses," Enviest thou for my sake Num. xi. 29. But this occasioned the prayer of that holy man, which is unto us a rule of duty: "Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them." And to a faithful minister, there is no greater crown nor cause of rejoicing, than when he can be instrumental so to carry on any of his hearers towards perfection, as that their gifts and abilities may outshine his own, especially if they are accompanied with humility and holiness. And for those who are either negligent in this work, or taking upon them the place and duty of teachers, are unable for it, they betray the souls of men, and shall bear their own judgment.

The second branch of the apostolical reproof, consists in a declaration of the consequent or effeet of the negligence reprov ed: "You have need that one should teach you again, which be the first principles of the oracles of God."

Xgxy EXETE, 'You have need; there is need of it on your account: if you are not thus taught again, you will not know the principles of the oracles of God. We are said, xe x, to need those things naturally, without which we cannot well live,

as Matt. vi. 8. and morally, without which we cannot perform our duty.

Ta didaonsiv iμas. There is an antithesis herein, between their duty and the event, or unto what was before mentioned as expected from them. It was expected justly, that they should be Sidarao,teachers;' but they had need, Tu didare aut85, 'that one should teach them.' And so λ, which we render again,' may be well rendered, on the contrary,' or 'on the other side.' It is thus fallen out by your negligence, that instead of being teachers of others, of being masters of the assemblies, you, on the other hand, had need to be placed in the lowest form of those who learn, the highest evidence of your dulness and want of proficiency.' Te didactiv, that is, say we, that one should teach you; ra, that some one or other' should do it. Or per may be supplied, that I should teach you.' So he useth the same kind of expression, xesia exeтs reader iμi, You have no need to write unto you;' that is, that I should write unto you,' 1 Thess. iv. 9. As he expressly speaks, 1 Thess. i. 8. ώστε μη χρειαν ήμας έχειν λαλειν τι, that we should not need to speak any thing. But yet, whereas the apostle treats not about his own personal ministry towards them, but of their continued instruction by the constant means they enjoyed, it may be left indefinitely, that one, or some, should do that work: That you should be taught.'

Τίνα τα στοιχεία,

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TIVE TO STRIXHIN, which be the first principles; not only which they are, but what they are, is intended. The words, as they lie in our translation, seem to intimate that this alone is aimed at; namely, that they should be taught to distinguish between the first principles of Christian religion, and the superstructions on them, or necessary deductions from them. But the very nature of the things themselves is intended. They were to be instructed in the principles of Christian religion in the sense to be explained.

ET is used by our apostle indifferently, so as that it may be taken in a good or bad sense, according as its adjuncts require. Frequently he applies it to the principles and rudiments of the Jewish religion, or Mosaic institutions, Gal. iv. 3. ΣTOIXEIA TY XOOμs, the rudiments of the world;' earthly, carnal, worldly, as opposed to the spiritual heavenly principles of the gospel, ver. 9. ασθενή και πτωχα στοιχεία, ο weak and beggarly elements,' which could not enrich the souls of men with grace; see Col. ii. 8. 20. Nor doth he at any time make use of this word, but when he treateth with the Jews, or those that did Judaize. By Peter, the word is used in another sense, either properly or metaphorically, 2 Pet. iii. 10. 12. Toisia are the first principles of any thing, natural or artificial, or the first,

ground of any science. As the letters of the alphabet are the x of reading; the principles, rudiments, elements. Στοιχεία της αρχής ; that is, τα στοιχεια τα πρώτα, the first princi. ples, as in our translation, the principles of the beginning.

Twy Apying To Oi8, Of the oracles of God;' Eloquiorum Dei. Ayia Ow, are the Scriptures, usually in the New, applied unto those of the Old Testament, Acts vii. 38. is sditato dovie (WITH dyai huu,' who received the living oracles to give unto us;' that is, the law, which, if a man do, he shall live therein. The Jews, επιστεύθησαν τα λόγια το Θεό, “ were intrusted with the oracles of God, Rom, ii. 2. that is, all the Scriptures of the Old Testament, so that what was not committed unto them in the same way, is not to be reckoned among the oracles of God be longing unto the Old Testament. 1 Pet. iv. 11. Ει τις λαλεί, ως Rayon, If any man speak, as the oracles of God;' that is, let them that teach, speak with gravity and authority, and every way conformably to the Scriptures. And the Scriptures are thus called, because as oracles they were given out from God by inspiration, 2 Tim. iii. 16. 2 Pet. i. 21.

We may now therefore inquire what it is that the apostle intends by these first rudiments or principles of the oracles of God. It is generally apprehended, that he designs the common catechetical principles of Christian religion, which also, as it is supposed, he reckons up in the beginning of the next chapter; such principles as converts, or young children, are usually instructed and catechized in. And, it may be, he calls them prineiples, as the Jews call the principal heads of their religion fundamenta legis, the foundations of the law;' as he also calls these principles or, the foundation,' ch. vi. 1. But yet, θεμελιον, upon the consideration of the words, and his use of them in other places before declared, I judge that he hath another design. Eraxe he elsewhere declares to be the institutions of the law, and Ayia TO, peculiarly denote the Scriptures of the Old Testament. The use and end of these institutions as appointed and declared in the oracles of God, were to typify Jesus Christ, as our apostle will more fully afterwards prove and confirm. This was the first thing that the Jews were to learn in them, by them, and from them; namely, that unto the Lord Christ, his person, his office, his death and sacrifice, testimony was given by Moses and the prophets; as also that these things alone were represented in the institutions of the law. These were the rudiments of the oracles of God committed to the Jews and these, that is the meaning, sense, end and use of them, they had not learned, but had need to be taught them again. This made them incline to their old Judaism, make little progress in the perception of the mysteries of the gospel, and desire to mix the ceremonies of the law with the ordinances

thereof. But as this was peculiar unto them, so I deny not but that by just analogy it may be extended unto the first necessary principles of Christian religion. And from the whole of this discourse we may observe,

Obs. IV. That the Holy Scriptures are to be looked on, consulted and submitted unto, as the oracles of God.-The consideration of their being so, adds to our duty, and directs us in its discharge. For we are called by it to weigh aright what is ascribed unto them, and what belongs to them as such. And this will influence as with that due regard and reverence which is required towards them. Thus, 1. We may consider their efficacy and power. Stephen calls them ra xaya Lavra, the living oracles of God,' Acts vii. 38. They are so in respect of their author, they are the oracles of the living God; whereas the oracles wherewith Satau infatuated the world, were most of them at the shrines and graves of dead men. Whence in their idolatries, the Israelites were charged to have eaten the sacrifices of the dead, Psal. cvi. 28. And they are so in respect of their use and efficacy; they are living, because life-giving oracles unto them that obey them. "Keep this word," saith Moses, "for it is your life," Deut. xxxii. 47. And God says, that he gave the people precepts, which, if a man do, he shall live in them, Ezek. xx. 11. And it hinders not that Stephen speaks of the law given by Moses, concerning which our apostle says, that it was the ministry of death, 2 Cor. iii. 7. For it was not so in itself, but by reason of the sin and inability of men to keep it. So the law could not give life, in that it was weak through sin, Rom. viii. 3. Besides, Paul speaks only of the preceptive part of the law, with the curse annexed unto its transgression. Stephen treats of the whole, as it had respect to Jesus Christ. They are words accompanied with divine power and efficacy, to quicken and give life unto them that obey them, which proceeds from their Author, and his power in them, as ch. iv. 12. The Scriptures are not a dead letter, as some have blasphemed, but the living oracles of God, that is, life-giving, quickening; or they are accompanied with a living power, which they will put forth and exert toward the souls of men; for God still speaks in them unto us. So saith Stephen, "Moses received the living oracles of God to give unto us;" not to our fathers only, who lived in those days, but unto us also, now so many generations after. And in the same manner doth God by his prophets and apostles continue to speak to us, which gives power and efficacy unto their word. 2. Authority. They are the oracles of God, who hath supreme authority over the souls and consciences of us all. So the Thessalonians are commended, that when they "received the word, they received it not as the word of men, but as it is in truth the word of God,"