A FUEL REFUTATION, &c. HEBREWS 11. 3. How shall we escape, if we neglect so great salvation? SALVATION-the neglect of it-the consequence of that neglect—and the impossibility of escaping that consequence, are the awful particulars contained in this passage. It is therefore of deep and universal importance that this subject be well understood, by all who profess the name of Christ. But is this the case? Do all who profess his name, understand it in any tolerable degree? Do they know what the apostle means by Salvation? and what by neglecting it? I am confident they do not and I greatly fear that this is the case, not of professors only; but even of some who are Teachers of our holy religion. The common way of explaining these words is, to represent this great Salvation as signifying actual deliverance from sin and hell; that to neglect it signifies, not to seek and embrace it; and that this is done, only by careless, impenitent unbelievers: all which is as contrary to the intent of the apostle, and the scope of the whole epistle, as light is to darkness, or as Heaven is to Hell. One reason why many mistake the true meaning of particular passages of Scripture, is, they adopt systems which are incompatible with Truth; and to prevent their giving up a favourite hypothesis, find themselves under the necessity of inventing such interpretations as will agree with their own schemes; which is the case in the passage now under consideration by which means the lovely face of Truth is quite concealed, and error in a thousand forms, appears in its stead. Some also, who maintain the Truth in general fall into great mistakes on particular passages, for want of con sidering the text in close connexion with its context. This is certainly necessary in order to a right understanding of any passage; but more especially if the terms, on which the greatest stress is laid, are equivocal or ambiguous. Now this is the case in the passage before us. The terms Salvation, and Neglect are equivocal; and therefore their meaning can only be ascertained by a strict attention to the connexion of the place, and the scope of the whole epistle. This, therefore, I shall be careful to do to consider the words, only as a link of that chain of which the whole epistle consists. In doing which I shall attend to the OCCASION and DESIGN of the epistle, and, as far as I shall judge it necessary, to the apostle's manner of reasoning therein. By these means I shall be able to shew, I. What we are to understand by so GREAT SALVATION. II. What by NEGLECTING it. And, and the impossibility of escaping that consequence. IV. I shall then, in the fourth płace, conclude with an inference or two. I. And, first, I am to shew, what we are to understand by, so great Salvation. The term Salvation, as used in scripture, is, in general, to be understood strictly and properly, according to its grammatical import. In this sense it signifies, Deliverance from evil. Now evil is distinguished into moral and natural. Moral evil is the evil of sin; and is called evil with relation to God, as it is the reverse of his nature, and the transgression of his law. Natural evil is the evil of suffering; and this is called evil with relation to us, on whom it is inflicted as a punishment for sin, and as it is painful to our nature. Salvation, as it respects both moral and natural evil, implies a two-fold deliverance. First, a deliverance out of it as when we see a man fallen into a river, we draw him out, and thereby save him from drowning. In this sense we are saved when we are justified and sanctified, as we are then delivered out of that state of guilt, thraldom and misery in which we formerly lay. Secondly, a deliverance from it: as when we see a person on the brink of a river, and in danger of falling in, we lay hold on him, and prevent his falling, and thereby save him from the evil he was in danger of. In this sense God saves us when he prevents our falling into some sin and misery which we are in danger of; and, in particular, when he prevents our falling into hell. Again, the term Salvation is sometimes to be understood figuratively; and by a common figure, where the cause is put for the effect, signifies, The cause or means of salvation.And this is the primary and direct meaning of the term, salvation, in the text. This is evident from the preceding and subsequent words.--In the first verse of this chapter the |