justice. Reject the practical truth, that

you

must live in the fear of God, and you in vain seek to do good unto others, or live yourselves as you ought.

This connexion, this harmony of divine truths, constitutes the excellence and glory of the Scriptures. Though consisting of different species of writings, and composed at different periods, by different persons, they present to our view one grand system of redemption from sin, by the blood of Jesus Christ.

In this system, the apostle informs us, there are first principles, and deep things, or higher branches of knowledge, called perfection.

The first principles, here enumerated, are the following:

1. Repentance from dead works, is first named. The sinful actions of unrenewed men are here called dead works, because they are performed by men who are destitute of spiritual life, and thus "dead in

trespasses and sins." As such, instead of being acceptable to a holy God, they are objects of his abhorrence, and must meet with his condemnation. Repentance is a tho

rough change of mind about the nature of these works; unfeigned and deep sorrow of heart on account of them; a resolute and persevering abandonment of them, with a constant endeavour after new obedience.

2. Faith toward God, is the second principle named, and that in connexion with repentance from dead works. As it would for ever have been impossible for sinful men to repent, though unquestionably their duty, had not God revealed unto them a way in which they could fulfil this duty; so the faith here meant has an especial reference to God, as fulfilling his own promise of sending his Son Jesus Christ to save us from our sins. It is a full, unwavering assent to the truth of God's revelation concerning Christ, and an embracing of Christ as he is offered unto us in that revelation.

3. The doctrine of baptisms", is another first principle mentioned by the apostle. By this is meant the nature, institution, and use of baptism, an intelligent profession of which was required in the administration of this ordinance. The plural number is used because there is a baptism of water, which

z Owen on the text.

Ο Βαπτισμών διδαχῆς.

is outward, and a baptism of the Holy Ghost and of fire, which is inward; the former being a sign of the latter. The former was administered upon a credible profession of the latter. The connexion between the two, the apostle teaches when he says, "Let us draw near with a true heart, "in full assurance of faith, having our "hearts sprinkled from an evil conscience, "and our bodies washed with pure water.""

4. The laying on of hands, which is next in order, is connected with the preceding. Our attention is here also directed to the doctrine taught by this ceremony. It was the instituted manner of conferring an office, or a gift. Here it appears more especially to refer to the miraculous gifts of the Holy Spirit, granted by the laying on of the hands of the apostles. "This, next to the preaching of the word, was the great means which the Lord "Christ made use of in the propagation of "the Gospel."

5. The resurrection of the dead is a doctrine of pure revelation, and one of the fundamental principles of Christianity. Our bodies will not be annihilated, but will come

b Heb. x. 22.

c Owen on the text.

forth out of their graves, at the voice, and by the command of Jesus Christ, on the last day.

6. Eternal judgment, that is, a judgment which will eternally fix the condition of every man in the world to come.

These first principles, which time permits us merely to mention, are the elements of true religion, the simple truths of the Gospel, which require little or no investigation to be understood. Hence the apostle calls them figuratively "milk;" and the Hebrews, who had not advanced beyond them, "babes;" not on account of their comparative innocence, but because they were "unskilful in the word of righteous

ness," and needed to be taught again even these first principles of the oracles of God.

II. The higher and more sublime parts of the Christian system, relate to the person, the offices, but especially the priesthood, of the Lord Jesus Christ.

They thus include the constitution of the Covenant of Grace, which was made with Christ as the second Adam, and in him with all the elect as his seed; the character which Christ sustains as the Surety,

the Kinsman Redeemer of his body the Church; the mystical, but real and spiritual union between Christ the Head, and believers the "members of his body, of his flesh, "and of his bones';" so that what he did is put to their account in law: the appearance of Christ in the presence of God, for those for whom he offered up himself once for all: the boldness which this view of Christ, as their Surety who died in their stead, and is gone to heaven as their Advocate, gives his people" to enter into the holiest by "the blood of Jesus, by a new and liv

ing way which he hath consecrated for" them, and for no others, "through the "vail, that is to say, his flesh':" the power of that faith, which fastens upon Christ as an High Priest over the House of God, and not over the world, to support the people of

da. “A near kinsman, one who by the Mosaic law, had a right to redeem an inheritance, and also was permitted to vindicate or avenge the death of his relation, by killing the slayer, if he found him out of the cities of refuge, (see Num. xxxv. 19.21, &c.) and so was a type of Him who was to redeem man from death and the grave, to recover for him the eternal inheritance, and to avenge him on Satan, his spiritual enemy and murderer." Parkhurst's Lex. ii. See also Goode's Note on Job, chap. xix. v. 25.

e Eph. v. . 30.

f Heb. x. 19, 20.