548 AN EXPOSITION OF THE [CHAP. V.
And when he hath hereby prepared them to a more diligent atten- tion, he returns to declare the things themselves which he here intends. And the Romanists do very weakly shield themselves from the force of an argument which ariseth up of its own accord against the great foundation of their superstition, from the nature of the apostle’s discourse in this epistle. For whereas he professedly treateth of the priesthood and sacrifice of Christ in all their con- cerns, and in their whole use in the church of God, whence is it that he makes no mention in the least, nor gives the least intima- tion of their priesthood, mass, and sacrifice of it; by which alone, if you will believe them, the other things are communicated and made effectual to the church? I do not mention now what (God assisting) I shall prove afterwards, namely, that he declares those things which are utterly inconsistent with them, and destructive of them ; but we only inquire at present whence it should come to pass that in this discourse,—which, if the things they pretend are true, is neither complete, nor useful, nor scarcely intelligible without them, —he should make no mention of them at all? ‘This, say our Rhemists on this place, ‘was because the mass was too great a mystery for St Paul to acquaint these Hebrews withal; and there- fore he here intimates that he would not acquaint them with it, or impart the doctrine of it unto them.’ It seems, therefore, that the mass is a greater mystery than the sacrifice of Christ on the cross, or any thing that concerned his own personal priesthood! This seems to be a supposition of a competent boldness, wherein it is much if they should believe themselves. Besides, whereas the mass is one of the sacraments of the church, continually to be cele- brated among the faithful, whence is it that the apostle should dread to speak of the nature of that unto them which they were made partakers of, and which they were exercised in every day, if it were then known, or in use in the church? They would make Christianity a very strange religion, wherein it should be a thing dangerous and unlawful to instruct men in their duty. But, as we have proved before, the things here intended by the apostle are all of them resumed and handled by him in the ensuing chapters; which makes it sufficiently evident that their mass and priesthood were none of them. '
Lastly, The reason of the foregoing assertion is added, “Seeing ye are slothful,” “slow,” or “dull in hearing.” Nwdpo/. This word is nowhere used in the New Testament but here and chap. vi. 12, where we render it “slothful.” Nadpés est, “qui non facile potest adstodas ;” “one that is not easily stirred or moved, heavy, slothful, inactive, dull,” opposed to him that is diligent in his business; as Prov. xxii. 29. Tar dxouis. *Axoq is used both for the “ear,” the “faculty of hearing,” the “act
Nebpod THis axons.
VER. 11.] EPISTLE TO THE HEBREWS. 549
of hearing,” and “things heard.” Wherefore “slothful in hearing,” whereby the apostle declares the fault of these Hebrews, is a metaphorical expression. ‘You are,’ saith he, ‘in hearing of the word, like slothful persons, who do no work, accomplish no endea- vours, attain no good end, because of their earthly, dull, inactive constitutions and inclinations.’ The conditions and qualities of such persons Solomon paints to the life, Prov. xii. 27, xv. 19, xviil. 9, xix. 24, xxi, 25, xxii. 13, xxiv. 830-34, xxvi. 13-15. He abounds in the reproof of it, as being one of the most pernicious vices that our nature is subject unto. And in the reproach that Christ will cast upon unfaithful ministers at the last.day, there is nothing greater than that they were “slothful,” Matt. xxv. 26. Unto such persons, therefore, the apostle compares these Hebrews, not absolutely, but as to this one duty of hearing. The gospel, as preached, he calls Adyov rHs axo%s, “the word of hearing,” Heb. iv. 2 ;—the word that is communicated unto men by hearing, which they so receive, Rom. x. 17; which ought to be heard and diligently attended unto. This duty the Scripture expresseth by zpootyew, Acts xvi. 14; which is “diligently to hearken and attend, so as to cleave unto the things heard.” A neglect hereof the apostle chargeth the Hebrews withal. ‘You stir not up, saith he, ‘the faculties of your souls, your minds and understandings, to conceive aright and comprehend the things that are spoken unto you; you attend not unto them according to their importance and your concernment in them ; you treasure not them up in your hearts, consciences, and memories, but let them slip out, and forget them: for the apostle intends all faults and negligences that concur unto unprofitable hearmg. It is not a natural imbecility of mind that he blames in them; nor such a weakness of understanding as they might be obnoxious unto for want of improvement by education; nor a want of learning and subtilty to search into things deep and difficult: for these, although they are all defects and hinderances in hearing, yet are they not crimes. But it is a moral negligence and inadvertency, a want of the discharge of their duty according to their ability in attending unto the means of their instruction, that he chargeth them withal. The natural dulness of our minds in receiving spiritual things is, it may be, included; but it is our depraved affections, casting us on a neglect of our duty, that is condemned. And there are sundry things wherein we are hereby instructed ; as,—