them, in their proper place, and no progress can be made in knowledge, no more than a building can be carried on when the foundation is taken away. Respect therefore is had on the side of teachers and hearers, to the present occasion.

Let us not always dwell upon the teaching and learning of these things, but, omitting them for a season, as what you are, or might be, well acquainted with, let us proceed to what is further necessary for you.

That which is "passed over" here he calls, (TOV TYS apxus T8 Xpisuyonov) “the word of the beginning of Christ." The word of Christ is no other but the doctrine of the gospel, as preached and taught. The limitation (Ts apxus) "of the beginning," respect those parts of the Christian doctrine, which men were usually and properly first instructed in; and which he immediately enumerates. They are the same with the "first principles of the oracles of God," whereof mention was made before.

The end is (Theons) perfection; that is, such a knowledge of the mysteries and sublime doctrines of the gospel, as those who were completely initiated, and thoroughly instructed, were partakers of, 1 Cor. ii, 6. "We speak wisdom among the perfect;" or declare the mysteries of the gospel, the wisdom of God in a mystery, to them that are capable of them. It is. a comparative, not an absolute perfection, for the later is not attainable in this life. Take therefore the

"perfection" here aimed at, objectively, and it is the more sublime mysteries of the gospel; take it subjectively, it is such a clear preception of them, especially of those which concern the person and offices of Christ, and particularly his priesthood, as grown believers do usually attain to.

The manner of arriving at this end, he expresseth by (Papaμela) "let us be carried on." The word is emphatical, intimating such a kind of progress as a ship makes when it is under sail. "Let us be carried on" with the full bent of our minds and affections, with the utmost endeavors of our whole souls. We have abode long enough by the shore; let us now hoist our sails, and launch forth into the deep.

§3. (II.) Now follows the amplification: "Not laying again the foundation of repentance," &c. The word (ees) foundation, includes an allusion to an architect and his building. First he lays the "foundation;" and he is a foolish builder who either doth not lay a good one, or rests therein, or who is always setting it up and pulling it down, without making progress. Indeed that foundation, which hath not an edifice erected on it, is no foundation; for that which is materially so, becomes so formally only with respect to the building upon it. And those who receive the doctrines of Christ here called the "foundation," if they build not on them, they will prove none unto them, whatever they are in themselves. It is in allusion to a foundation with respect to its first property,—that it is first laid in the building, that these doctrines are called the "foundation." And the apostle intends the same things by the three-fold expression which he maketh use of, chap. v, 12. "The first principles of the oracles of God," chap, vi, 1. "The doctrine of the beginning of Christ," and "the foundation." Concerning these things he says; "Not laying again." These things, saith he, you have already been instructed in by others, and therefore, (as also on other considerations) I will not go over them again.

§4. We come next to consider the particular instances in their order: and the first is (pelavoras atq

Vεngwy eрywv) "repentance from dead works." This was taught in the first place to all those who would give up themselves to the discipline of Christ and the gospel. This expression-"dead works," is peculiar to this epistle. The converts, before their initiation, were instructed in the necessity of forsaking the sins wherein they lived before their conversion, which Peter calls their old or former sins, 1 Epist. chap, iv, 3. "For the time past of our lives may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries." The sins of unregenerate persons, a repentance of which was to be expressed before baptism, are called "dead works," in respect of their nature and their end. For as to their nature, they proceed from a principle under the power of spiritual death; they are the works of persons "dead in trespasses and sins." And with respect to their end, they are (mortua) dead, because (mortifera) deadly; they procure death, and end in death. "Sin when it is finished bringeth forth death," Jam. i, 15. They proceed from death spiritual, and end in death eternal. On the same account are they called, "unfruitful works of darkness," Ephes. v, 11. They proceed from a principle of spiritual darkness, and end in darkness everlasting. These the primitive converts were taught to abandon and repent of; for it was not then, as now, that any one might be admitted into the society of the faithful, and yet continue in open sins unrepented of.

That which is required, with respect to these dead works, is, (μeTavola) repentance. This being the first thing required of them who take upon them the profession of the gospel, is consequently the first principle of the Christian doctrine as here placed by the

apostle. Without this, whatever else is attempted or attained, it is only a dishonor to Christ, and a disappointment to men. This is the true method of preaching, confirmed by the example and command of Christ himself; "Repent and believe the gospel," Matt. iv, 17. Mark i, 15.

§5. But, moreover, we must consider this (avoiα) repentance in its own nature, at least in general: it signifies,

1. A change of mind, or an after-consideration and judgment. Men, whilst they live in dead works, do never make a right judgment concerning either their nature, their guilt, or their end. Hence are they so often called to remember and consider things aright, to deal about them with the reason of men; and for want thereof, are said to be foolish, brutish, and to have no understanding. The mind is practically deceived about them. There are degrees in this deceit, but all sinners are actually more or less deceived. All impenitent sinners may be reduced to either-such as despising their convictions, go on in an unbridled course of licentiousness, as not judging their language worth inquiring into; or,-such as do in some measure attend to them, but yet practically they refuse them, and embrace motives to sin which turn the scale on that side, as occasions and temptations occur. Wherefore the first thing in this repentance is a thorough change of the mind and judgment concerning these dead works. The awakened sinner casting out all prejudices, laying aside all pleas, excuses, and palliations, finally concludes that sin, all and every sin, every thing that hath the nature of sin, is universally evil; evil in itself, evil to the sinner, evil in its present effects and future consequences; evil in every

kind, shamefully, incomparably evil. yea, the only thing that deserves the name of evil in the world.

2. It respects the will and affections. It is our turning unto God. Our turning from him being in the bent and inclination of our wills and affections to sin; the change of the will, or the taking away of the will of sinning, is the principal part of repentance. In virtue of this penitential change in the soul, contrary affections are also substituted and set at work, with respect to the same object. There are pleasures in sin and it hath its wages. Those that live in "dead works," both delight in sin, and have complacency in the accomplishment of it. These are affections which the soul exerciseth about sin committed, or to be committed. Instead of them, repentance, by which they are utterly banished, sets at work sorrow, grief, selfdetestation, revenge, and the like afflictive passions of the mind. Nothing stirs but it affects the soul with respect to sin.

3. It respects the course of life, or the conversation. It is a repentance "from dead works," that is, they are relinquished. Without this no profession of repentance is of any worth. To profess a repentance of sin and yet live to sin, is to mock God, deride his law, and deceive our own souls. This is that change which alone can evidence the internal change of the mind, will, and affections, to be real and sincere, Prov. xxviii, 13. Whatever is pretended without this, is false and hypocritical; like the repentance of Judah, "not with the whole heart, but feignedly;" Jerem. iii, 10. There was a lie in it; for their works answered not their words. The actual relinquishing of dead works is in scripture universally required; and it includes,-A full purpose of heart to renounce every sin; constant endeavors to actuate and fulfil