THE SAINT'S Imperfection. OR A Sermon wherein is made apparent, 1. That in Christian Religion, there may be a true pretence, with a real intention, without sufficient intention, or attendance therein. 2. That neither Covenant nor Promise, etc. are sufficient in the way of salvation, without a methodical, continual, and profitable proceeding therein. 3. That knowing Christians are to be taught the first principles of Religion. 4. That it is a believers duty to advantage his spiritual estate, by a right and profitable Progress therein. 5. That neither privilege, nor large capacity, seconded with saving grace, can exempt the elect from a loss in spiritual affairs, except heed and pains be taken therein. 9 That neither Nobility, nor honour, knowledge, nor virtue, may detain a Minister from telling a people of their sad and dangerous condition. Whereunto is added an Use of direction, or information unto all Hearers. By Jo. Brookbank, Minister of God's Word. 1 Cor. 3.2. I have fed you with Milk, & not with meat. 1 Pet. 2.2. As new born babes desire the sincere milk of the word, that ye may grow thereby. Heb 1.2.1. Let us run with patience the race that is set before us. London, Printed for W: L, at Pauls-Chain, 1656. To the Christian Reader. CHristian Reader, since the turmoils of these present times, it was my hap in one of the tempests thereof, to meet with one of our novelists, whose tongues are better furnished with the words of Scripture, than their heads with the understanding thereof: him I found, (as it is the property of all Sectaries) to carry a greater sound than substance of true Religion, which doth certainly conclude, that their spiritual building is not only upon a sandy foundation, but without frame or fabric: experience whereof I found in him, with whom I then met, who was altogether ignorant, what is meant by these terms Principles of Religion; which weakness I much lamented, not only in him alone, but generally in most part of Christians: which out of my well-wishes, for the good of God's people) constrained me (though the unworthiest of Christ's Ministers) to contrive somewhat, advantageous to God's Church, in directing and advising weak and ignorant Christians, how to learn a sure and safe method, profitable for the laying down of a firm and certain foundation of saving knowledge, and that those who will be pleased to make use thereof, may know how to make the spiritual building of their souls, permanent and eternal: for this purpose I made choice of this Text, (whence I have raised this Discourse,) in the pondering whereof, this piece first presented itself unto my meditation, which now for thy benefit, I present unto thee, as a praeparation to that my purpose which if thou wilt be pleased to entertain courteously, I shall (God willing) in due time present thee with my first intention, however according to my abilities, I am ever Thine in Christ Jesus, Jo: Brookesbanke. THE SAINT'S Imperfection. HEBR. 5.12. Ye have need that one teach you again, which be the first principles of the Oracles of God. THis whole verse is an Apostolical reproof, Objurgatio Apostolica, Bez. wherein the Hebrews are checked, both for a nonproficiency, and a loss in Christianity: and it doth consist of three Generals. 1. Their Negligence. For when for the time ye ought to be teachers. 2. Their Ignorance. Ye have need that one teach you again. 3. Their Loss, and weakness. And are become such as stand in need of milk, and not of strong meat. Doct. 1 Which considered in such a people (as these converted Jews) 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 Souls, (Christ Jesus) be therein truly pretended, 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 weak and ignorant, Reasons. in their profession. For when for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the Oracles of God, and are become such as stand in need of milk, and not of strong meat. My text is the middle or second part of the verse, viz. their Ignorance; Ye have need that one teach you again, which be the first principles of the oracles of God: which like unto a book opens itself, into two full and profitable pages or parts. 1. Their Necessity; Ye have need that one teach you again. 2. What they were necessitated to know: Which he the first principles of the Oracles of God. Method and brevity enforce me (for the present) to forbear the latter, and to fall only upon the former, which is their necessity; Ye have need that one teach you again. Wherein we may observe four sections or columns. 1. The parties to be taught; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye, you, that is, the believing Hebrews, unto whom (in particular) this Epistle was directed. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Their want, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need, ye have need. 3. That whereof they stood in need, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be taught, that one teach you. 4. Their decrease in knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, again, Ye have need that one teach you again. Of each which in their order, 1 Of the parties the Hebrews. and first of the parties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye, you; the Hebrews, a people noble in their Pedigree, honourable in their titles, eminent in their Prerogative, exceeding in their Privileges. 1. Noble in their Pedigree, 1 Noble in their Pedigree. being a Nation too excessively curious in their Genealogies, and able to derive their Lineage punctually from the first of men, their Original taking its rise almost with time itself, beginning in our great Grandparents Adam, and Eve, and continued by the warrant of Canonical 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, 2 Honourable in their Titles called Hebrews from Eber son of Salah Noah's 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 God's 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, in the truth and purity of a religious worship, of the true pure and eternal God. They be likewise called Israelites, from Israel, a name given unto Jacob, Gen. 32.28. (which signifieth Prince of God, or Conqueror of God) who was a chief Patriarch of these people, which did praevail with God, in all their services. viz. Prayers, Sacrifices etc. And therefore they be usually called the children of Israel, as Deut. 33.1. and frequently the People of Israel, and St. Peter seems to labour to insinuate himself into them, in this appellation, ye men of Israel, Act. 2.22. These were a people, of whom it was most properly said: ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar, or (as our last translation hath it in the margin,) a purchased people. 1 Pet. 2.9. They be likewise called Jews from Judah, jacobs' 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 than these, terms 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 fruitful, profitable and pleasant, for they were his Vineyard, Psal. 80.15. Isa. 5.1. Mat. 21.23. Thirdly, 3 Eminent in their Prerogative. Deut. 10.15 & 14.2. eminent in their prerogative: God chose them to be a special people unto himself, above all people that were upon the face of the earth, Deut. 7.6. To make them high, above all nations which he hath made, in praise, and in name, and in honour. Deut. 26.19. Therefore was he 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 country of the Jews) is God known: his name is great in Jsrael, (that was the name of the ten Tribes.) In Salem (that is, Jerusalem, the chief city of the Jews) also is his Tabernacle, and his dwelling place in Zion, (the name of the hill whereon the Temple stood) Psal. 76.1, 2. And thou (that is, mount Zion or Jerusalem) art more glorious and more excellent, than the mountains of prey, that is, Ainsworth upon that place. than other Nations which lived by Tyranny, Robbery, Rapine, and cruelty, from them is Salvation, joh. 4.22. and unto them only did Christ preach in the flesh, Mat. 15.24. denominating them children, the Gentiles dogs, v. 26. Therefore he would not permit his Twelve Disciples, to preach the glad tidings of the Gospel of peace to the Gentiles, nor to any City of the Samaritans, Mat. 10.5, * v. 6. By Israel is to be understood judah, the jews 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 kind of the first fruits of the creatures, jam. 1.18. so the jews may be said to be a kind 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 chief 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, 4 Exceeding in their Privileges. Exceeding in their Privileges, the Lord in an extraordinary manner acknowledgeth himself to be the God of the Hebrews, 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 Leu. 26.3.4. etc. and to make them a kingdom of Priests, and a holy Nation, Exod. 19.5.6. unto them he did commit his oracles, Rom. 3.2. but of all this was the greatest privilege, that they enjoyed the honour of our Saviour's birth, and the first proffer of him: amongst eight several Privileges, 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 margin 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 Privileges which belonged to him as he was a jew, as the strongest arguments to defend the same. Are they Hebrews? 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 carnal blessings, which belong unto men. Phil. 3.5, 6. all which Privileges belonged unto them as they were jews, and were by them enjoyed as they were under the covenant: Whereunto may be added, that these Hebrews had greater Privileges than these, in being Christians, for they were holy brethren, partakers of the heavenly calling, chap. 3.1. of whom the Author of this Epistle was persuaded things that accompany salvation, because of their work & labour of love, which they had showed towards the name of Christ in ministering to the Saints, chap. 6.9.10. Nevertheless here we see, they stand in need to be taught again, 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 bear a part therein) Claim, nor Title, Privilege, nor Prerogative, Love nor Devotion, sufficient in the ways of salvation, without a methodical, continual, and profitable proceeding in the knowledge of Christ and his word. Reasons. For these Hebrews, though they were every way thus completely 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 only 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 me from the first part of the text the Hebrews, which were the parties, unto the second which is their want; ye have need. The Parties want is the 2 d. column or section, 2 The Parties wants. in their necessity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 need; ye have need, which word in this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath several acceptions, signifying sometimes necessity, Mat. 14.16. they need not departed, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there is no necessity of their departure; therefore Beza translates my text, necesse habetis. ye have one thing necessary; ye 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 that is in want, therefore the vulgar translation reads it in ligetis; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. per Hypallagen. ye want or are in want: Thirdly it is translated Use. Eph. 4.29. which is good to the use of edifying, that is, which is useful to edifying; whereupon Erasmus reads it opus habetis ye have use, or it is useful that one teach you again. In all our English translations which I have met with, it is need, a word equivalent unto all these several acceptions, and if we 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 Hebrews were, and we 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 believer, Psal. 119.105. whereunto we are to give heed, as unto a light that shineth in a dark 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 we are in want of this Doctrine 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 blindness of our hearts. Eph. 4.18. And the God of this world hath blinded the minds of them which believe 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 believer, if he do not labour after Faith, Virtue, Knowledge, Temperance, Patience, Godliness, Brotherly kindness, and Charity, 2 Pet. 1.4, 5, 6, 7. he is blind & cannot see afar off, and hath forgotten that he 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 be profitable unto us as it denotates use, when we consider the end whereunto every man ought to tend, whether it be external, the glory of God, which is happiness infinite and eternal; or internal, the salvation of our souls, which is life everlasting: if it be that former, all enterprises, our eating and drinking, and whatsoever we do aught to aim thereat. 1 Cor. 10.31. And that our lives may conduce unto the glory and praise of God, we must be filled with the fruits of righteousness, 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 internal, our salvation, that is life eternal, we must receive the same by Christ Jesus, who is the giver thereof, john. 10.28. and the way thereunto, joh. 14.6. whom to know is eternal life, joh. 17.3. and is taught in the scriptures, joh. 5.39. In this sense therefore ye have use, or it is useful that one teach you again which be the first principles of the oracles of God. Besides, God's word is the joy of his Servants, jer. 15.16. and their safety in affliction, Psa. 119.92. it is unto them most pleasant, and nourishing food and enriching wealth, Psal. 19.10. better than thousands of gold and silver, Psal. ●9. 72. and 127. sweeter than 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, joh. 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 we 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, relieving, useful and delightful matter, to be taught which be the first principles of the cracles of God. Reasons. For these Hebrews 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 be taught again the first principles of this religion, which directs me from their want, unto the matter thereof, teaching. Ye have need that one teach you again which be the first principles of the oracles of God. The third column or section, 3 Whereof they stood in need. of the first part or page of my text, is that whereof these Hebrews stood in need, and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taught, that one teach you: teach? what is there to be taught? which be the first principles of the Oracles of God. The word in the Greek here translated oracles, properly signifieth, eloquent words, but usually, divine answers, and here both in the former and the latter sense, must needs signify the written word of God, which is the Canonical scripture, than which none is more eloquent, more Divine, nor more answering our doubts and demands, the sum and end of which sacred scripture, is Jesus 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 seem most strange unto them who understand the state & condition, wherein these Hebrews 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 near 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 he wrought many miracles amongst us? is it not he that hath caused our lame to walk? our blind to see? and our poor to receive the Gospel? was not he crucified before our eyes? is not his Sepulchre with us? did not he forty days after his resurrection, deprive us of his bodily presence, by his Ascension up into Heaven, from the Mount of O livet, by his own 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 country man, and Apostle Peter, in one Sermon wherein this our Saviour was taught us, Acts 2.41. convert three thousand of our souls in one day, bringing us all therewith, into such amazement, and astonishment, that we being pricked at the heart, with a sense of our sins, verse 37. cried out unto him and his fellow Apostles, men and brethren, what shall we do? whereupon we received the Sacraments, which are signs and seals 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 be not these the first principles of this faith? How is it then that we are thus upbraided that we stand in need to be taught again, which be the first principles of the oracles of God. This opinion of us must needs be too prejudicated 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 need to be instructed in the first grounds and rudiments of Christian religion, for their senses were not so exercised therein, that they were able to discern good and evil. v. 14. therefore they stood in need 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 be granted that the Hebrews had so much knowledge, as ●●re claim is laid unto, there is more requisite to t●● deserve the name of knowing Christians, as to be able to give account of the prophecies of the old Testament fulfilled in the new, by Christ who is the subject of both: and how he is King over his Church: Priest to his Elect: and Prophet to his people: how by him the typical Priesthood is abrogated, and the ceremonial 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 means of saving knowledge, without a right and profitable use, & proceeding therein, comes fare short of a Christian duty. For these Hebrews though they were auditors & spectators of the saving words and works, Reasons of our Saviour Christ Jesus, and his blessed Apostles, which was absolutely the best means that ever Christians lived under, and they commended proficients therein, as hath been sufficiently showed, 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 unskilful in the words of righteousness, and have need of milk, and not of strong meat. Wherein it is very remarkable, that they were to be taught again; which leads me from that whereof they stood in need, which was to be taught, unto their decrease in knowledge expressed in this Adverb Again. The fourth and last particular of this their necessity is their decrease in knowledge, 4 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 choice of them before any other Nation, so in the new Testament at the first preaching of the Gospel, he preferred them before all other people, Luke 24.47. and more than this, God having raised up his Son, sent him to bless them first, in turning them from their iniquities, Acts 3.26. And herein is their prerogative much extended, that our Saviour made choice of Jews and Hebrews to be his 12. Apostles, for the first & principal administration of his Gospel: and as God was precise in the observance of their Prerogative, so likewise he was strict in giving a respect unto their Privileges; our Saviour told the woman of Canaan, it is not meet to take the children's bread and to cast it unto dogs, Matth. 15.26. and those which were scattered abroad, upon the persecution that arose about Stephen, preached the word to none but the Jews only, until they came to Antioch, Acts 11.19, 20. To the children of the stock 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 nonproficiency, but their decrease in the knowledge of true Religion, by neglecting a right use of that extraordinary means 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 again, 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 Privileges & 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 meat, but were still babes fit only for milk. 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, 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 margin 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 darkness, instructers of the foolish, teachers of babes, which had the form of knowledge and of truth in the Law, Rom. 2.18, 19, 20. But in the understanding of the doctrine of Christianity, which is the Covenant of the Gospel, 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 persuaded of their salvation, cha. 6.9, 10.) and to forget the words of reconciliation and eternal 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 again, the first principles of the oracles of God: This condition of theirs may teach us thus much, that, Doct. 5 Christians endued with greatest Privileges, and largest capacities, seconded with saving grace, without a heedful care, and pains taken in their attained knowledge of the oracles of God, cannot be exempted from a loss therein. For these Hebrews, Reasons. though they had all privileges, 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 persuaded, things which accompany salvation, yet not being (as was requisite) careful and painful in the means of their attained saving knowledge, they were fallen into a loss therein, standing in need to be taught again, what formerly they had learned: therefore the Apostle is impartial with them, not soothing nor clawing them, in their condition, but laying open their wants. Ye have need that one teach you again; when for the time ye 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 virtue, sufficient to withhold a Minister from telling his people of their sad and dangerous condition. Reasons. For these Hebrews, as hath been sufficiently declared, were all there, yet the Author of this Epistle reproves them of their negligence, ignorance, and weakness, For when for the time, etc. Thus I have in a brief 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 again; wherein it may be expected, that having thus followed the usual popular way, I should have made Use and Application, of each Doctrinal observation, in order as they have been collected, which I hope Candid Readers will be pleased to excu●e, because brevity hath enforced a forbearance thereof, I trusting (as I pray God they may,) that all heedful and industrious Christians which shall read this discourse, will of themselves make more profitable use and application of all divine practical lessons, for their own spiritual good and profit, then usually may by man be administered: but that herein I may somewhat commodiously answer your expectation, note that in this discourse of these believing Hebrews, we may observe their slight attendance of Christ in his ordinance, and in their profession of him; their neglect of their Privilege, Prerogative, Love and Devotion, by an immethodical, unsuccessful, and unprofitable progress in their knowledge of Christ & his Word; their want of a necessary relief, use, and delight in the Word of God; their neglect of their duty in not profiting by a commendable improvement of the best means of salvation that ever people enjoyed, and all these aggravated with loss and decay in Religion, and laid open, checked and reproved by an Apostolical chiding, are (more than signs) convincing arguments of their deficiency, and imperfection in true Religion and Christianity, and in a saving knowledge of God and his Son Christ Jesus, as they be taught in the written word. And if it was thus with such Noble, Privileged, covenanted, able, and capable Christians, as these Hebrews were, then is it so much more now with all other Believers; a consideration and survey whereof may prompt and suggest much sovereign and wholesome direction unto all that profess Christian Religion. First, Hearers, secondly, Teachers. Use 1 First Direction unto Hearers. It being thus that these Hebrews were Believers, and a people of the promised seed, under both Covenants, endued with greater Privileges, Prerogatives, and relations unto God, and his Son Christ Jesus, than any other Nation, they having not only received the Gospel, 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 weaklings therein, standing in want, necessity, and need of relief, light, use, joy and comfort, of the true and saving spirit taught & directed in the sacred word of God, by a methodical, orderly, & profitable receiving the words of reconciliation, which is most remarkable in them, because they lived under a more able and sufficient ministry of the Gospel, and means of saving knowledge and understanding, than any age either before or since ever afforded, for it was first spoken unto them by the Lord himself, 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 confirms 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 Hebrews were partakers) beyond all exception, and opposition, guards the truth with the Apostles, hearing, seeing, and handling thereof, 1 John 11. Therefore the Author of this Epistle gives these Hebrews a particular & special charge, to be obedient unto these their Ministers. Obey them that have rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you, Heb. 13.17. Nevertheless, here it is apparent, neither the authority nor ability, nor the power nor care of these their extraordinary Ministers, nor other rarest helps could keep them in a right Decorum, in their knowledge of Christ, and the Scriptures, For they were in need to be taught again, which be the first Principles of the oracles of God, being babes, whose senses were unexperienced in discerning good and evil, and unskilful in the words of righteousness, which made them dull of hearing, that is, understanding, many things concerning Christ, and capable only of milk, that is, the first principles and rudiments of the Doctrine of Christ, viz. concerning Repentance, Faith, Baptism, laying on of hands, Resurrection of the dead, Judgement, Chap. 6.1, 2. The apprehension whereof in these honourable believers, 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 Hebrews who were the natural Olive: how much more may it be so with us Gentiles, who be the wild olive graffed in, cut out of the Olive-tree, which is wild by nature: and graffed contrary to nature into a good Olive-tree, Rom. 11.24. The Jews they were natural branches, which for unbelief were cut off, that we might be graffed in, verse 19 therefore we ought not to be high minded, presuming neither of our title unto happiness, for theirs was far nearer, they being under both Covenants, we but only under the Covenant of grace: neither of our knowledge, theirs was fare greater, and more experimental than ours can be: neither of our graces, for they were holy Brethren, partakers of the heavenly calling, chap. 3.1. neither of works, for they had done a work, a labour of love, which they shown towards the name of Christ, by perseverance in ministering to the Saints, chap. 6.10. Therefore if God would not spare, nor pass by their neglect of the right use of the means of saving knowledge, how shall he spare it in us? for if he would not spare unbelieving Jews, neither will he spare unbelieving Gentiles, Rom. 11.21. And if negligence, ignorance, and weakness in knowledge of Christ and his word, was not winked at, nor smothered in these believing Hebrews, neither will it be passed by in believing Gentiles: which ought to teach us all circumspection, humility, and fear in our walking here, Ephes. 5.15, 16. Rom. 11.20. ever taking a continual care rightly to examine our estates (in respect to God and man, repentance, faith and obedience) by the prescript rule of God's word, which is ever the mind of the holy Ghost, ever having likewise a sure and special care, lest we follow weak and blind, secure and careless guides; men who undertake to be Ministers, and preachers of God's 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 affirm, 1 Tim. 1.7. Whose words will eat 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 truth, * 〈◊〉 wish that all Christians (especially in these distracted times) w●uld often very seriously read over the whole Chapter. 2 Tim. 3.6, 7, 8, 9 Postscript. REader, for the present I am enforced not to exceed this sheet & half, wherein I have proposed a second use of the Saints Imperfection, therein showing the greatness of the Ministers great charge, weighty calling, & excellency of abilities requisite for the function; with an answer unto all those arguments which I have met with, wherewith Intruders into the ministry, seem to maintain their intrusion; therefore I purpose (God willing) hereafter to salute thee with that, if thou accept kindly of this. FINIS.