and by the truths which they despise. These truths and doctrines, therefore, also, which the apostle calls strong meat for them that are of full age, are to be searched, inquired into and preached. Wherefore, hence it will follow in general; 1. That it is the wisdom of the dispensers of the gospel, to consider what doctrines are most suitable unto the capacity and condition of their hearers. And in particular, 2. That it is a preposterous and unprofitable course, to instruct them in the greater mys teries of the gospel, who have not, as yet, well laid the founda tion in understanding the more common and obvious principles of it, which the apostle confirms and illustrates.

VER. 13, 14.-For every one that useth milk, is unskilful in the word of righteousness; for he is a babe. But strong meat kelongeth unto them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil. These verses contain a further illustration and confirmation of what was before asserted; and a reason is added with respect unto the Hebrews, why they stood in need of milk, and not of strong meat. To this end the apostle gives a description of the two sorts of hearers before mentioned. First, Of those that use milk, ver. 13. that is, who ought so to do. Secondly, Of those unto whom strong meat doth more properly appertain, ver. 14. Of the first he says, "Every one that useth milk, is unskilful in the word of righteousness." It may be the reasoning of the apostle would have seemed more perspicuous, if the subject and predicate of this proposition had been changed. As if he had said, Those who are unskilful in the word of righteousness, had need of milk. And so he speaks in the next verse; where those who are of full age, and have their senses exercised to discern good and evil, are said to have need, or use of strong meat. But all comes to the same purpose. Having told them in the verse foregoing that they were such as had need of milk, he describes in this what sort of persons they are, who are in that condition, even such as are unskilful in the word of righteousness; such are babes.

Πας ὁ μετέχων γαλακτος, quisquis lacte participatur. This is the subject spoken of. Every one who is of the number of them, who by reason of their infirm, weak state and condition ought to be fed and nourished with milk. What is this milk, what is intended by it, and what it is to be fed with it, hath been already declared. It is mentioned here only to repeat the subject spoken of, and which is farther to be described. For he is,

Antigos dos dixatours. Unskilful,' say we. Rudis, inexpertus. Properly one that hath no experience, as in the margin of our translation. So any one is said to be inexpertus armorum, unexpert in arms.' So David put off Saul's armour, no doubt ex

cellent in itself, because he had not been so exercised in such arms, as to be ready and expert in them. Argos is, he who is Απειρος unacquainted with any thing, either as to its nature, or itsuse. And when this is referred unto the understanding, it is not amiss rendered, by want of skill, unskilful. And this is spoken of him, not who is utterly ignorant of any matter, but who having some general knowledge of it, is not able wisely to manage and improve it unto its proper end. And it is spoken with respect unto the word of righteousness.

Λογο δικαιοσύνης. One thinks that by δικαιοσυνη here, τελειότης is intended. Λογος τελειότητος ; and this is put for τελειος ; and λογος

X, is the same with that coq, 1 Cor. ii. 6. and y,wσis, Eph. iii. 10. But whatever we please or fancy, may be thus collected out of any word or text, by hopping from one thing to another, without any reason or consequence; this word of righteousness, is no other but the word or doctrine of the gospel. It is hoyos Graugs, the word of the cross from its principal subject, t Cor. i. And it is λoyos dixœlocuvas, from its nature, use and end. Therein is the righteousness of God revealed unto us, Rom. i. 17. and the righteousness of Christ, or Christ, as he is the end of the law for righteousness to them that do believe, Rom. x. 4. and so alone declares the way of righteousness; what that is which God approves and accepts, and how we come to be interested therein, as we shall see afterwards more at large.

Now the Hebrews are not said to be ignorant, that is utterly of this word of righteousness, for they owned and made profession of the gospel; but only to be unskilful in it, especially in the great mysteries of it, such as he was now communicating un-, to them. They had not attained unto a distinct and clear understanding of the truths of the gospel, so as to be able to improve them to their proper ends; or they had not experience in themselves of their power, efficacy and reality.

Lastly, The apostle gives the general reason of this whole state and condition, whence it is thus with any one; vos yag so • it can be no otherwise with such a one, seeing he is but a babe.' He intends, therefore, in the former words, not such as use milk occasionally, but such as feed on milk only. Such are m The word is used to signify either the least sort of children, such as we call babes; or, such as are weak and foolish like them. The allusion is unto the first sort; such as live on milk alone. There are sundry qualities that are proper unto children; as, simplicity, innocency, submission, weakness and ignorance. And because these are different, believers are sometimes, with respect unto some of those qualities, compared unto them, and sometimes are forbidden to be like them, with respect unto others of them. David says of himself, that he was as a weaned child, because of his submission, and the resignation of his will unto the

will of God, Psal. cxxxi. 2. And our Saviour requires us to receive the kingdom of God as little children, casting out those perverse and distempered affections and passions, which are apt to retard us in our duty, Matt. xviii. 3. Luke xviii. 17. And on the other side, with respect unto that weakness, ignorance and inconstancy which they are under the power of, we are forbidden to be like them, 1 Cor. xiv. 20. Eph. iv. 14. Here the respect unto a babe is upon the account of these latter qualities. Such,' saith Chrysostom, as must be fed with milk; for, being left unto themselves, they will put dirt and straw into their mouths.' And it is plain what sort of persons the apostle intendeth in this description. They are such, as enjoying the dispensation of the word, or who have done so for some season, yet through their own sloth and negligence, have made little or no proficiency in spiritual knowledge. Such persons are babes, and have need of milk, and are not capable of instruction in the more heavenly mysteries of the gospel. And we may observe, that,

As it

Obs. I. The gospel is the only word of righteousness in itself and unto us.-Utterly in vain will it be to seek for any material concernment of righteousness elsewhere. The law was original. ly a word of righteousness, both in itself, and unto us. was in our hearts, it was that effect of the righteousness of God in us, whereby we were made comformable, and like unto him, which was our righteousness, Eph. iv. 24. Col. iii. 10. Eccles. vii. 29. As written in tables of stone, it was a transcript of what was created in our hearts, representing the righteousness of God objectively, in the way of doctrine, as the other did subjectively, by the way of principle. The sum of its precepts and promises was, "Do this and live ;" or, "The man that doth these things shall live by them," Rom. x. 5. from Levit. xviii. 5. Ezek. xx. 11. Deut. xxx. 12. Hence it was every way a complete word of righteousness. And on all occasions it is in the Scripture pleaded as just or righteous, holy, equal, good, such as God was glorified in, and man had no reason to complain of. But now, upon the entrance of sin, this law, although it continue eternally righteous in itself, yet it is no longer a word of righteousness unto us. Nay, it is become an occasion of more sin and more wrath, and on both accounts, of a greater distance between God and us, which are contrary to that righteousness which it was originally the word of, Rom. iv. 15. vii. 10–13. We were dead, and it could not give life, and after we were once sinners, it could do nothing at all towards the making of us righteous, Rom. viii. 3, 4. Wherefore, the gospel is now the only word of righteousness, both in itself and unto us. It is so declaratively, as the only means of its revelation; and it is so efficient, ly, as the only means of its communication unto us.

First, It is so declaratively, First, Because therein is revealed the righteousness of God, Rom. i. 17. This at first was revealed by the law; but now as to our interest in it, and benefit by it, it is revealed only by the gospel. For that declaration of the righteousness of God, which remains in the law, although it is pure and holy in itself, tends not to beget righteousness in us, nor to give us peace with God. This therefore is done only by the and that on

several accounts.

gospel,

For, 1. Therein the righteousness and severity of God against sin is more fully revealed, than ever it was or could be by the law, in its sanction, or most severe execution. It is true our apostle tells us, that the knowledge of sin is by the law, that is, of what sin is, or what is sin; but the knowledge of what it deserves in the righteousness of God, is made more openly manifest by the gospel. Had God executed the sentence of the law on all offenders, he had thereby declared that he would not pardon sin; but in the gospel he declares that he could not do so, with the honour of his holiness, without an equivalent price and satisfaction. His righteousness and severity against sin, are more fully manifested in the suffering and sacrifice of Christ to make atonement for sin, which are the foundations of the gospel, than ever they could have been in or by the law, Rom. iii. 25. viii. 2, 3.

2. The faithfulness of God in the accomplishment of his promises, is frequently in the Scripture called his righteousness, and it is so. And the first express promise that God ever gave unto his creatures, was concerning Christ and his coming in the flesh, Gen. iii. 15. From this did all other promises of God arise, as from their spring and fountain, and upon the accomplishment thereof, doth all their accomplishments depend. For if this be not fulfilled, whatever appearance there may be of any such thing, yet indeed no one promise of God was yet ever fulfilled from the foundation of the world. Hereon then alone depended the declaration of the righteousness of God, as it consists in his faithfulness. And this is done in and by the gospel, which is a declaration of God's fidelity in the accomplishment of that ancient, that original promise, Rom. xv. 8. Luke i. 70. Acts iii.

18. 24-26.

3. The righteousness which God requireth, approveth, accepteth, is therein alone declared and revealed. And this is frequently also called the "righteousness of God," 2 Cor. v. 21. Rom. x. 3. or the "righteousness which is of God by faith," Phil. iii. 9. It is not now the righteousness revealed in the law that God doth require of us, as knowing it impossible unto us. But it is that righteousness only, wherein "Christ is the end of the law for righteousness unto them that do believe," Rom. viii. 3, 4. x. 3, 4. Hence,

Secondly, The gospel is the word of righteousness de-larstively, because it alone reveals unto us, our own righteousness; that is, what God requireth in us, and will accept from us. This is the great inquiry of mankind not utterly bardened in sin; that is, who are not one half in hell already; namely, what they shall do for a righteousness wherewith to appear be fore God, to answer his justice and to be accepted with him; for these are the ends of our righteousness, this it must do, or it will not avail us. Here, mankind left unto themselves and unto the law, would wander everlastingly, until they were swallowed up in eternal ruin. And a thousand paths have they been tracing to this purpose. And after every thing within them, without them, about them, above them, hath said unto them, this is not the way, they must all, after they have walked a little while in the light of the fire, and the sparks they have kindled, receive this from the hand of God, that they shail lie down in sorrow, Isa. 1. 11 See the loss they are brought unto, expressed, Micah vi. 6, 7. But here, the gospel ariseth like the sun in its brightness, dispelling all darkness and mists, and evidently declares a righteousness satisfactory unto all the wants and whole design of the soul. A righteousness suited to the holiness of God, answering his justice, becoming our's in a way expressing the goodness, grace and love of God, whereby all the holy properties of his nature are glorified, and our souls secured. And this is the righteousness of Christ, both in what he did and suffered for us, or in our stead, imputed unto us, or reckoned unto us for our righteousness, through farth in him. This is declared in the gospel alone, and indeed, the whole gospel is nothing but the declaration of it in its nature, causes, effects and consequents. Hence, principally is the gospel called a word of righteousness, as being that blessed mystery and truth, wherein the righteousness of God, of Christ and man, do neet and centre to the eternal glory of God, the honour of Christ, and to our salvation.

Thirdly, It is a word of righteousness declaratively, because the doctrine thereof doth clearly and eminently teach and instruct us to be righteous, with that righteousness which consisteth in universal holiness, and fruitfulness in good works; that is, in the discharge of all duties towards God and man. This also, is called our righteousness, and therein are we commanded to be righteous, 1 John iii. 7. And although all duties of righteousness and holiness are taught and enjoined by the law, yet this is done more perfectly, fully and clearly by the gospel. For therein, the nature of them is more explained, directions instructive for their due performance, are more full of light, plaiu and evident, and enforcements of them are administered, fr more effectual than under the law. The doctrine of the g