An Exposition of Pauls Epistles

CHAP. VI.

The Proposition is contained in the first words, Ye ought to persevere and make progress in the Faith of the Gospel: For to leave Catechetical Principles (which enters those that are unskillful in the Doctrine of Christ) is to presuppose, and grant, that they are acquainted with those rudiments already in some measure: Therefore he that writes to them, need not stay in these things, but (leaving Principles) persuade them to perfection, i. e. to persevere and make progress in the Faith.

The Arguments of this Exhortation are fifteen.

Argum. 1. As the foundation of an House, so also of Religion is not to be laid twice, but being once laid, we must proceed in raising up the building: Therefore ought ye to persevere in the Faith of the Gospel. He reckons up six fundamental or Catechetical Doctrines. (1) Repentance from dead works, or from sins: This foundation comprehends the first Doctrine, touching the Law of God, of the knowledge of sin, and the deserved condemnation following, of grief for sin, and the desire of being freed from sin and death. (2) Faith towards God, which contains the Doctrine of Redemption by Christ, and life obtained by him, and of Faith in him to salvation.

(3) The Doctrine of Baptisms, containing the ground of confirming faith by the Sacrament of Baptism, and the Doctrine of Sanctification, and Affliction, or of bearing the Cross for the defense of the Gospel, which Doctrine is signified by Baptism. (4) The Doctrine of laying on of hands, which was anciently done in the bestowing the gifts of the Holy Ghost for the confirmation of the Divine truth of the Gospel, after an extraordinary manner, in the Primitive Church, now in an ordinary manner it is done in the Ordination of the Ministers of the Church, of whose Authority and Office, as anciently it belonged to all the Catechumen, so now it appertains to all the faithful to see that they be rightly ordained, that they may the more cheerfully submit themselves in obedience to Ecclesiastical Discipline. (5) The Doctrine of the Resurrection of the dead at the last day. (6) The sixth is of the last Judgment, wherein eternal life shall be allotted to the faithful, and eternal death to the wicked.

Arg. 2. To perseverance and progress in the faith of the Gospel; I an Apostle by the grace of God, shall, to my utmost, endeavor, that ye may persevere in the faith, so far as it shall seem good to God to bless my labors in the Ministry: Therefore you ought to endeavor after perseverance and progress in the faith of the Gospel.

Argum. 3. Whosoever do not persevere after such conviction of the Truth of the Gospel, as you have here described, but start from the Principles of Faith, and slide into that unpardonable sin against the Holy Ghost, they cannot repent, nor be saved: Therefore lest ye fall into this sin, ye ought to persevere, and make progress in the Faith of the Gospel.

They, against whom this commination is bent, are described by six Marks; (1) They are illuminated by the knowledge of the Gospel, by whose light the miserable condition of men, and the means of Redemption by Christ, may be opened even to the unregenerate. (2) They have tasted the Heavenly gift, which may be by the contemplation of Christ, and heavenly things revealed▪ in the Gospel, for every the lightest taste of truth, sti • s up some relish of it, although not always solid and permanent. (3) They are made partakers of the Holy Ghost, which may be by some gifts common both to the Regenerate and unregenerate. (4) They have tasted the good word of God, which may be by an historical faith of the Gospel, & an apprehension of the possibility of their own • alvation, which that they may actually attain, they do not prosecute. (5) They have tasted the powers of the world to come, in some lighter joys concerning the life to come, which may come to pass by a temporary faith▪ in those that receive the word in the stony ground with joy, Mat. 13.20. not only our of an apprehension of the possibility of their future salvation, but also the Probability, which they may willingly with Balaam wish for, and hope for with the foolish Virgins, though they have not renounced the world, and their wicked lusts. (6) After all these degrees of conviction, produced by the Holy Ghost, concerning the truth of the Christian Religion, they fall away, or with a total, voluntary an • malicious Apostasy (as will afterwards appear) they revolt from Christ.

Again ] The punishment which he threatens to these kind of Apostates, is this, That their Repentance, and by consequence, salvation, is impossible, because • fter this sin, Repentance never follows: The Reasons whereof are two ; (1) From their malice against Christ, because by their malicious denial of the Son of God, once crucified, they will not be saved by his death, they abhor that way of salvation, upon which alone Repentance and salvation depends, and indeed, as much as in them lies, they depose Christ from the Throne of his Celestial glory, and if it were possible, would crucify him again.

Put him ] (2) Another Reason is taken from the scandal given, Because they expose Christ to ignominy, reproach, and the scoffs of Infidels, and that by a more cruel wickedness than they who at first through ignorance, hanged Christ upon the Cross.

Arg. 4. To perseverance: As the fruitful earth receives blessing from God, so persevering and proceeding in the faith and obedience of the Gospel, ye receive blessing from God: Therefore ought ye to persevere.

Arg. 5. As the earth tilled, and often watered, which brings forth nothing but briars and thorns, is rejected, and nigh unto cursing, and at length is to be burned: So Apostates who have taken in the showers of the word of God, often coming upon them, and bring forth no good fruit, but fall back, and altogether Apostatize, are Reprobates, and being near unto cursing, shall utterly perish, as those who in respect to conversion and salvation are desperate.

He comforts the believing Hebrews against the harshness of what he had said, and the supposition of their future Apostasy, which the Apostle might seem inwardly to surmise, had he not cleared himself, and adds Arg. 6. Although I presupposed danger of your Apostasy, yet we have persuaded us better concerning your faith and sincere obedience, and perseverance, and other graces, which have a necessary connection with eternal salvation: Therefore ye ought with so much the more courage to persevere.

Arg. 7. Confirming the former, The Justice and Truth of God, will not suffer that the saving grace of God already bestowed upon you, and by your constant and effectual love towards the faithful, or Saints, hath been demonstrated by works, should be forgotten, but will give you grace for grace, perseverance, and life eternal, promised to you: Therefore, &c.

Arg. 8. By endeavoring after perseverance, ye shall gain more and more a certain persuasion of your hope: Therefore everyone of you ought to endeavor after perseverance: And here the Exhortation to perseverance is expressly se • down.

Arg. 9. By shaking off your slothfulness, in striving after a deeper knowledge of the Gospel, and proceeding in charity, you ought to imitate the holy Fathers, who persevering in faith and patience, have obtained the promised inheritance: Therefore labor ye after perseverance.

Argum. 10. The promise of the blessing being made unto the faithful, in the person of Abraham, the father of the faithful, and confirmed by the Oath of the great God, and experienced by Abraham's special experience, persevering patiently in faith and hope: Therefore in the faith of the promise, and hope of the blessing, in like manner ought ye to persevere patiently. That the force of this Argument may appear, ye ought to remember, that this promise made to Abraham concerning the blessing, is to be understood not of the birth of Isaac only, but of Christ which was to be born of Isaac, and of free righteousness and life eternal to be bestowed in Christ, not only upon Abraham, but also upon him as the father of the faithful, and upon all believers represented in his person, i. e. upon the true heirs of that promised blessing; as the Apostle in this place, and otherwhere takes it for granted, and specially, Gal. 3.9, 10, 13, &c. he expressly teaches.

Argum. 11. Taken from the former, For as men swear by the greater, and an oath is used for confirmation, to end strife amongst them; So the promise of Blessedness, or Righteousness, and Life freely to be given in Christ, confirmed by the oath of the most High God to all the faithful in Abraham, ought to be the end of controversy betwixt God and the faithful, lest they stumble in the Faith of the Promise: Therefore ye believing Hebrews, thus confirmed, ought boldly to persevere in the Faith.

Argum. 12. Although the bare promise of blessedness had been sufficient, yet God moreover interposed his oath (as a pledge) that those of Isaac, Children and Heirs of the Promise, i. e. that he might assure all the faithful, of the immutability of his counsel, and purpose to bless them: Therefore ye faithful Hebrews ought the more abundantly to be confirmed, and persevere in the Faith of the Gospel.

Argum. 13. To this purpose, God hath sworn, to this end, that the faithful who endeavor to persevere, might fetch consolation, strong confidence, and solid rejoicing in God, from two immutable things, against all fear and misery: Therefore ye faithful Hebrews, being animated with this consolation, ought confidently to persevere. He describes the faithful Heirs of the Promise (who endeavor to persevere) by their property, that under the conscience of sin, and deserved anger, they fly unto Christ, that they may obtain the hope of eternal life which is promised in him: By the two immutable things, he means (1) The Promise of God. (2) The Oath of God, whereby the faithful are ascertained of the third immutable thing, i. e. of the purpose and decree of God, for their salvation.

It was impossible ] He gives a Reason of that twofold immutability, because it is impossible that God should lie, i. e. that he should not perform what he hath promised and also sworn.

Argum. 14. We Believers have a lively hope, as a safe and firm Anchor of the fluctuating soul, cast within Heaven, which was prefigured by the veil of the Temple: Therefore ought ye constantly press towards the Haven of salvation with confidence. The Anchor of hope is called sure, because it safely preserves all that hope, for hope never maketh ashamed. It is called steadfast, both because it is never altogether dissolved, and because it abides firmly fixed and founded upon a Rock, leaning upon the omnipotency, truth, and goodness of God, and the merit of Christ.

Argum. 15. Jesus Christ is entered into Heaven for us Believers (which was prefigured by the High Priests entering within the veil, into the Holy of Holies) the fore-runner to prepare a place for us, and to intercede for us, that we faint not in our race, being appointed by his Father, a Priest forever, after the order of Melchizedek: Therefore ye faithful Hebrews ought boldly to persevere in the Faith of the Gospel.

CHAP. VII.

Mark 1. As Melchizedek was a King in the type; so is Christ a King properly.

A Priest] Mark 2. As Meschisedec was typically Priest of the most High God; so Christ is Priest of the most High God, properly, and he himself is the most High God.

Met] Mark 3. As Melchizedek met Abraham returning from the slaughter of the Kings, and blessed him, as a type of Christ: so Christ is he who only can effectually bless those that believe in him.

Mark 4. As Abraham acknowledged Melchizedek by his offering of tithes (which are properly due to God) to be a Priest, and the type of Christ that was to come; So also therein he acknowledged Christ the Priest of God, and God represented in the type.

First] Mark 5. As Melchizedek in the type, so Christ in truth, is first King of Righteousness, bestowing Righteousness (for that Melchizedek the King signifies) then King of Salem, i. e. peace, or bestowing peace, which follows Righteousness imputed by Faith.

Mark 6. As Melchizedek in his typical state, or in his historical being, is without Father: So Christ as man, born of the Virgin, is truly without Father.

Mother] Mark 7. As Melchizedek in the type, so Christ in the truth of the thing, is without Mother.

Descent] Mark 8. As Melchizedek in his historical and typical being ; So Christ as God in the truth of the things, is without descent or genealogy, without all Kindred, and natural or earthly consanguinity.

Nor end] Mark 9. As Melchizedek in his historical and typical state; So Christ is truly eternal, without beginning of days, or end of life; wherefore they seem to be over curious and bold, who dare to search after and define, even out of the Scripture, the Genealogy of Melchizedek, which God hath purposely concealed.

Made like ] That this comparison may be known to be solid, the Apostle shows, that all the parts of this description are to be conceived typically, and in that assimilation wherein he represented the Son of God as Priest eternal.

Mark 10. As Abraham (although Conqueror of so many Kings, and a Patriarch, or a most noble Prince of the Fathers) in paying tithes of the spoils, yet he acknowledgeth Melchizedek superior to himself, viz. wherein Melchizedek was a type of Christ; So he necessarily acknowledged Christ represented in that type, much above himself.

The Apostle proves this a mark of Christ's excellency, from this, That Levi upon this very account is above his Brethren, because according to the command of God, he received tithes of his Brethren: Therefore for the same reason Melchizedek i • superior to Abraham, who of his own accord offering tithes acknowledged himself inferior to Melchizedek.

Mark 11. Melchizedek, who is not reckoned amongst the stock of the Levites ; did not only receive tithes of Abraham, but also as superior, blessed Abraham, Abraham himself, I say, who in the name of all the faithful, first received the Promises: Therefore Christ (whose type and shadow he only was) is much more excellent than both Abraham, and all the Levitical Priests, which sprung of him.

He proves this to be a mark of Excellency, from this, that it is without controversy, that the less is blessed by the greater: which is not to be understood of the blessing of Praise, whereby we bless God, not of the blessing of Charity, whereby we pray for good things one to another: but of the blessing of Power, whereby God effectually blesseth his, or of Authority, whether ordinary, whereby Pastors and Parents by office commonly ; or extraordinary, whereby the Ambassadors of God extraordinary, by special commission, apply the blessing of God to any one by prayer: In this kind he that blesseth, as such an one, is greater than he that is blessed.

Mark 12. Melchizedek, although neither in a Physical state, nor Civil, yet in a typical and scriptural state, received tithes, as ever living, as the Image of the immortal God: But the Levites receive tithes, as mortal men: Therefore Christ represented by Melchizedek, who by nature is God truly immortal, compared with the Levites, is far more excellent than they.

Mark 13. Melchizedek as a type of Christ, and by consequence Christ himself, the truth represented in Melchizedek, received tithes, not only of Abraham, but also of Levi, who was in the loins of Abraham, according to the account of Natural Generation, when Abraham offered tithes to Melchizedek, and to Christ represented by him: Therefore the true Melchizedek, Christ, both in himself, and compared with the Levites, is far more excellent than they: It is true that Christ was to spring out of the seed of Abraham, when Abraham paid tithes to Melchizedek, but he was not to spring of him, according to the account of the eternal Priest-hood of a Mediator, whereof here he speaks, nor according to the account of his Natural Generation, nor of his person simply, but only according to his human Nature, the matter of his flesh, wherein although Christ was to administer his Priest-hood, yet not as mere man, as the Levites, but as God-man, the God of Abraham, and Mediator betwixt God and Abraham, in which respect Christ is not contained in Abraham, but is opposed in the type of Melchizedek, both to Abraham, and all others sprung from him, as above them, and far more excellent: Therefore the Argument strongly holds.

We have spoken of the Excellency of Christ Person: The second part of the Chapter follows, wherein the excellency of Christ's Priest-hood is proved to be above the Levitical Priest-hood; and that by seventeen Arguments.

Argum. 1. The perfection or effectual consummation of the worshipers of God, as to the expiation of sin, Justification, Sanctification, and Eternal life, could not be obtained by the Levitical Priest-hood: Therefore the Levitical Priest-hood is imperfect, nor so excellent as the Priest-hood of Christ.

What further] Argum. 2. Confirming the former, If perfection could have been obtained by the Levitical Priest-hood, there was no need that another more excellent Priest should arise, viz. Christ, after the order of Melchizedek, not after the order of Aaron ; He leaves the Assumption to us to gather, which is this, But there was a necessity that a more excellent Priest should arise, as it appears from Psalm 110. Therefore perfection by the Levitical Priest-hood cannot be obtained but by the Priest-hood of Christ, and therefore it is more excellent.

The people ] A Reason confirming the Major Proposition. The Law was given under this Priest-hood, and the people were exercised in its Discipline, and whatsoever force the Law, or the Legal Covenant had, all this is ascribed by those that are zealous of the Law, that the worshipers by this Priesthood might be perfected, but in vain: Therefore if by this Priest-hood, or the Law, or by the Legal Covenant joined with it, the worshipers might obtain perfection, there had been no need of a more excellent Priest-hood, and another Law: But seeing that perfection by this Priest-hood could not be obtained, there was need of another more excellent.

Argum. 3. Proving withal that Christ should arise a Priest after the order of Melchizedek, not denominated after the order of Aaron, nor obnoxious to the Levitical Law: The changeableness and the changing of the Levitical Priest-hood, hath drawn along with it the mutability and change of the Levitical Law, or Legal Covenant joined with it, that another Priesthood might succeed, and another Law, or another unchangeable Covenant: Therefore the changeable Levitical Priesthood is not so excellent as that of Melchizedek, or the immutable Priesthood of Christ.

Argum. 4. Proving withal the Levitical Law was to be changed with the Priesthood. Christ • concerning whom these things are said in Psalm 110. belongs to another Tribe, and that the Principal and most worthy viz. Judah (from whence it appears that our Lord sprang) whereof none attends at the Altar, none hath any command from Moses • o exercise the Levitical Priesthood. Therefore Christ's Priesthood being introduced, the Levitical is to be done away, with the Levitical Ceremonial Law, and by consequence the Priesthood of Christ, which sprang of the Principal Tribe, is more excellent than the Levitical.

Arg. 5. From the words of Psalm 110. proving the same that before, Christ is another Priest from the Levitical, between whom and Melchizedek his type, there is a similitude. Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law, and also because it is Melchisede • ian, it is far more excellent than the Levitical Priesthood.

Argum. 6. Christ is made a Priest, not according to the Law, which gave weak and carnal commandments, concerning bodily Ceremonies, as the Levitical Priests, but after the power and virtue of an immortal or indissoluble life, whereby Christ himself lives forever, and can as the author of life effectually bestow eternal life: Therefore Christ's Priesthood is more excellent than the Levitical.

He confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest forever after the order of Melchizedek, and by consequence declares the virtue of Christ's Priesthood, to be sufficient unto eternal life.

Argum. 7. Taken from the foresaid Psalm, The Law or Legal Covenant (with the Ceremonial Precepts, and the whole Levitical Priesthood, joined to that Covenant) by reason of the weakness and unprofitableness of it, in itself, for the expiation of sins, and the justification of men, and the bestowing of eternal life, is abolished by the introduction of an eternal Priesthood, viz. of Christ: Therefore the Priesthood of Christ is more excellent than the Levitical.

Argum. 8. Confirming the former, The Law or Legal Covenant, under the Levitical Priesthood, although it was a School-master unto Christ, yet in itself, it made nothing perfect, it justified, sanctified, saved none; But the Priesthood of Christ, that better hope, or Gospel, that good prefigured and hoped for by the faithful under the Law, being now introduced in the room of the Levitical Priesthood, or Legal Covenant; This (I say) brings perfection to the people of God, and puts them into good hopes of life: Therefore the Priesthood of Christ, &c.

By the which] Argum. 9. By the Priesthood of Christ (or by that hope, better than the Law or Levitical Priesthood) we that are at a great distance from God by nature, all of us come near unto God, to the Throne of his Grace, which was the privilege of the Priests only, or rather of the Chief Priest, under the Legal types: Therefore the Priesthood of Christ, &c.

Argum. 10. The Levitical Priests, without an oath, by a Law changeable at the pleasure of God the Law-giver, were made Priests: But Christ, as appears from Psal. 110. is declared a Priest forever, by the oath of God the Father: Therefore the Priesthood of Christ, &c.

Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent, by how much the Priesthood confirmed with an oath is more excellent, than that which is mutable and commanded for a time: Therefore his Priesthood is more excellent: For where there is a Priest, there is a Covenant, the Surety whereof is a Priest, the Covenant being legal and vanishing, had for its Surety a typical Priest, which prefigured the true Priest Christ that was to come: But the Covenant of Grace, hath Christ the true Priest for its Surety, who first of all bound himself to give satisfaction to Divine Justice for our debt; furthermore that as the friends of God in the Covenant of Grace we should walk to life eternal. There are other offices of a Surety, but these suffice for the opening of the present Argument.

Argum. 12. The Levitical Priests were many at one time, and successively followed one another, for one alone could not undergo all things belonging to the office, and death did hinder that any one should abide long in his office: But Christ alone executes his Priestly Office forever, having no Partner, or Successor, nor wanting any to substitute in his stead: Therefore his Priesthood is more excellent than the Levitical.

Argum. 13. Following upon the former, Christ our Priest living forever, and in the perpetual odour of his Sacrifice interceding for his, is able to save and perfect to the utmost, or every way to accomplish the sanctification and salvation of all the faithful, or of all that come in to him; But the Levitical Priests could not do that: Therefore his Priesthood is more excellent than the Levitical.

Argum. 14. Christ as a Priest, as it became our only Redeemer, hath more excellent qualities of his person, and a more excellent condition than any of the Levitical Priests: Therefore his Priesthood is more excellent than theirs: As for the qualities of his person, (1) He is holy, both in his nature, and in his desire, wholly devoted to the glory of God the Father. (2) He is harmless, who doth injury to no man nor creature. (3) He is undefiled ; first he is free from the pollution or blot of all sin, both of his own and others. (4) He is separated from sinners, i. e. No ways obnoxious to sin, or so far from sin, that he cannot be a sinner. As to the state or condition of his person, his is higher than the Heavens, and all creatures therein, for he is raised above the Visible Heavens in his body, exalted to a fellowship with the Father in his Throne.

Argum. 15. Following upon the former; Christ is not necessitated to offer Sacrifice for his own sins, who had none, or to offer Sacrifice often for the sins of the people, it was sufficient to offer himself once: But it was necessary for the Levitical Priests, daily to offer, both for their own and the people's sins: Therefore his priesthood is more excellent than the Levitical.

Offered up himself] Argum. 16. The Sacrifice of Christ was not of any cattle or brute beasts, but he offered up himself, and to the offering of this Sacrifice, there could not be any fitting and worthy Priest besides himself; he alone offered up himself, but the Levitical Priests offered cartel, which men could perform: Therefore Christ's Priesthood is more excellent than the Levitical.

Argum. 16. Is taken from a six-fold difference betwix • the Levitical or Legal Priesthood, and the Evangelical Priesthood of Christ. (1) The constitution of the Levitical Priesthood proceeds from the Law, which may be changed; but the constitution of the Evangelical Priesthood, or of Christ, flows from the word of the Oath, which cannot be changed, because the Oath of God is unchangeable. (2) The Levitical Law admitteth many to the Priesthood, the Gospel only one, that is Christ. (3) The Law admitteth one man to succeed another; the Gospel admitteth one only without a Successor, viz. Christ, the Son of God. (4) The Levitical Law admits men to be Priests, that labor with infirmities, i. e. obnoxious to sin, who cannot make their Sacrifice effectual to appease God, or the blessing which they pronounce, they cannot really confer upon those whom they bless; but the Evangelical Word hath ordained Christ (the Omnipotent Son of God) who is able in all things to make his Priesthood effectual. (5) The Law appoints temporary Priests, who are consecrated only for the short time of their life; but the Gospel hath the only Son; who is consecrated forever. (6) The Levitical Law went before, nor was the Law God's ultimate determination touching Priests; but the Gospel, or the word of the Oath, succeeded after the Law, as God's ultimate determination: Therefore the Priesthood of Christ is more excellent than the Levitical: All tends to this, that the believing Hebrews, seeing the weakness and abolition of the Levitical Priesthood, and the excellency of Christ's, might renounce their Legal Rites, and more firmly cleave unto Christ.

CHAP. VIII.

Arg. 1. Christ our High-priest is such, and of so great dignity, that he sits King at the right hand of the Throne of the Majesty of God the Father in the heavens, equal to the Father in power and glory; He leaves us the other part of the Comparison, as sufficiently clear, concerning the Levitical Priest, that he is not such an one: Therefore the Priest-hood of Christ is more excellent than the Levitical.

Arg. 2. Christ is the Minister of that Sanctuary in the heavens, where he sits King in his Throne, and all holy things which appertain to the worship of God, and the salvation of man, not faintly, but effectually acting the part of a Priest in Heaven, although he is a Royal Priest as to the dignity of his Person, and the manner of his Administration, yet as a Minister as pertaining to his Mediatory Office: Such are not the Levitical Priests on earth, but only Ministers: Therefore the Priest-hood of Christ is more excellent than the Levitical.

Of the true Tabernacle] Arg. 3. Christ is in heaven the Minister of that true Tabernacle which the Lord hath pitched, and not man, viz. of his body (which Christ himself compared to a Tabernacle) and is figured by the typical Tabernacle: which true Tabernacle of his body, the Holy Ghost miraculously formed and prepared for him in the womb of the Virgin: And Christ now ministering in Heaven, represents that body to the Father; and his Humanity wherein he suffered, and offers to him continually interceding for us in the same body. But the Levitical Priests are only Ministers of the typical Tabernacle which man hath built: Therefore, &c.

He proves that Christ doth constantly offer up the true Tabernacle of his body to God the Father, by three Reasons:

Reas. 1. Because seeing that every Priest is ordained to offer up gifts and sacrifices, it is necessary that Christ have somewhat to offer; But besides his intercession, and the presenting of his sacrificed body to the Father, Christ hath nothing in Heaven which may reconcile God: Therefore the true Tabernacle of his body is that only which Christ offers to God in the Celestial Sanctuary.

Reas. 2. Because if he was on earth, he could not be a Priest by the Law, to offer, to wit, those things which the Law prescribes to the Priests, viz. Gifts▪ and typical Sacrifices: Therefore that true Tabernacle of his body only remains, which Christ offers in his heavenly Sanctuary.

Reas. 3. Confirming the former, because Priests according to the Law, serve on earth, only unto the example and shadow of heavenly things, for their Ministry was bound to the Tabernacle, or the Temple of Jerusalem, and is employed in the administration of figures and typical Ceremonies, as it appears by the Levitical Law: Therefore Christ, seeing he cannot offer up any typical Sacrifices by the Law, and if he was upon earth, neither could he be a Priest by the Law, and seeing now he is in heaven, and therein exercises his Priest-hood, it is necessary that he administer about those heavenly things, figured by those Legal shadows, to wit, the body and substance of all Ceremonies, which he also doth, representing constantly the true Tabernacle of his body unto God, and dispensing unto us spiritual benefits procured for us, by the offering of his body. The testimony proving the former is Exod. 25.40. from whence under the name of a Tabernacle, God will not only have the Tabernacle, but all things appertaining to the Levitical Priest-hood, to be representations of heavenly things, viz. Of Christ's Priest-hood, and his benefits.

Arg. 4. To prove the excellency of Christ's Priest-hood above the Levitical, from the excellency of the New Covenant above the Old: Because Christ hath obtained so much the more excellent Ministry above the Levitical, by how much the Covenant whereof Christ is Mediator is more excellent, and established upon better promises, than the Covenant was under the Levitical Priest-hood, For the Covenant under the Levitical Priesthood, as to its external form, was a Covenant of Works, established upon Conditional promises of external things; but the Covenant under Christ's Priest-hood, is the Covenant of Grace, freely promising Christ, with all his benefits, to Believers, or the parties in Covenant: And it is the Office of the Priest to intercede betwixt God and men, and to confirm the Covenants between them, by the offering of Sacrifice, as also to endeavor that men may enjoy the Divine Promises. Wherefore how much better the Covenants have been, by so much the Priest-hood itself is to be esteemed more excellent and worthy.

CHAP. IX.

As to the first part, the seven first Arguments are so many characters of the imperfection of the Levitical Priest-hood, from whence the excellency of Christ's Priest-hood is commended.

Argum. 1. The first Covenant appertaining to the Levitical Priesthood, had only shadowed rites of Justification, and an earthly Sanctuary: Therefore it follows, that the Priesthood of Christ (which contains true Justification according to the New Covenant, and an heavenly Sanctuary, as before was shown) is much more excellent.

He explains this Argument, First, By describing the parts of the Sanctuary, and the sacred things in it, further he describes the typical rites of Justification: The Tabernacle that Moses erected, had two parts: The fore-part was called the Holy, the inner part the Holy of Holies ; in the fore-part, was the Candlestick, in the South part of the house set on the left hand: Against it in the North part of the house was the Table with the Shew-bread, so called, because they were set before God; by which was signified that light and life is vouchsafed to them which come unto God; And in this part was the Altar of incense placed before the entrance to the inner part, whereby the offering of prayers was signified.

The veil that hung in the entrance of this part, is here understood to be the first veil. The other veil which divided the fore-part from the Holy of Holies, here 'tis called the middle veil, and the inner house which was behind that, is called the Holy of Holies; the fore-part figured out the Church upon earth, the hinder part figured Heaven, or the place wherein God manifests himself to the Church Triumphant.

In the Holy of Holies was (1) The Golden Censer, which was used by the High Priest entering in once a year, fit to signify the intercession of Christ, praying for us, and making our prayers acceptable unto God. (2) There was the Ark of the Covenant, covered over with Gold, whence God uttered his voice; a fitting type of Christ the word incarnate, and opening the Counsel of God to us. (3) There was the pot of Manna, conveniently signifying that hidden Manna (which God truly was in Christ to the faithful, for their food unto eternal life.) (4) There was the Rod of Aaron that budded, fitly signifying the effectual blessing, which Christ gives to the labors of his Ministers. (5) The Tables of the Covenant were put into the Ark, which taught us that the fulfilling of the Law is only to be sought in Christ.

There were Angels, Cherubims, with wings towards each other, covering the Ark, between which wings God, as it were sa • e, and gave out answers when he was inquired of; whereby the Ministry of Angels, waiting upon CHRIST (The great mystery of godliness, dwelling in unapproachable light) was propounded in the type. And because here is enough said of the glory of the outward Tabernacle, or of the earthly place, the Apostle breaks off his discourse concerning the terrene Tabernacle.

The place hath been spoken of, in the next place he describes the shadowy rites of Justification, and first of all those which the Priests daily exercised in the fore-part of the Tabernacle, burning incense, taking care for bread for the furnishing of the Table, oil for the Lamp, and the rest, according to the Law.

He proceeds in describing the anniversary rites, which were of this sort. (1) The High Priest alone, without any companion. (2) Once a year, not oftener. (3) Never without the offering the blood of a Calf, and an He-Goat, in a basin. (4) This blood he offered for his own sins, great and small, and for the sins of the people. All these outward, worldly and shadowy things, were in no wise efficacious in themselves: For they prefigured the entering of Christ into Heaven, by his own blood, the true Propitiatory: This is the first Argument of the earthly imperfection in the Levitical Priesthood.

Argum. 2. Propounded by way of exposition of the next mystery. In the time of the Levitical Priesthood, while it obtained a standing Tabernacle, and that Ceremonial worship about the Sanctuary, the way to Heaven, or the true Sanctuary, was not manifestly declared, as it is now under the Priesthood of Christ, That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary: by admitting the High Priest once a year, the Sanctuary remaining shut, all the year after: Therefore the Priesthood of Christ is more excellent than the Levitical.

Argum. 3. The rites of the foresaid expiatory, and the other such exercises of the Levitical High Priest, were typical and parabolical, and a mere pattern of those things which were to be performed by Christ: Therefore the excellency of the Levitical Priesthood is no ways to be equallized with the Priesthood of Christ.

For the time] Argum. 4. The things which were done by the High Priest, and the Levitical Priests, served only for the time present of the Law institution, viz. in the infancy and beginning of the Church, wherein gifts and typical Sacrifices were offered: Therefore the Levitical Priesthood is far inferior to the Priesthood of Christ.

Could not] Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood, could not sanctify the conscience of him that worshiped, or take away the evil conscience of sins committed: Therefore the Levitical Priesthood, &c.

Argum. 6. Confirming the former, Those things which were offered by the Levitical Priest, consisted only in meats and drinks, and divers washings, and carnal rites, which did not commend a man to God, 1 Cor. 8.2. but only they did these things, as sanctified in the flesh ceremonially, they might be accounted pure worshipers: Therefore the Levitical Priesthood is nothing, being compared to the Priesthood of Christ.

Until] Argum. 7. These gifts and sacrifices, and the other offices of the Levitical Priests, were imposed as a yoke and burden, only till the time of Reformation, i. e. till the coming of Christ, who would reform the imperfect sacrifices and gifts of the old Priesthood, and they being abolished, he would introduce a more perfect gift and sacrifice: Therefore the Priesthood of Christ is more perfect, &c.

Argum. 8. Christ is the High Priest, not of types, but of spiritual good things, of Justification, Sanctification, and Salvation, which were figured by the types: Therefore, &c.

By a greater] Argum. 9. Christ had a greater and more perfect Tabernacle, not made with hands, not of a common structure, viz. the Tabernacle of his body, which was formed in the womb of the Virgin by the Holy Ghost, after a special manner, without the spot of Original sin, in which Tabernacle the fullness of the Godhead dwells: Therefore his Priesthood is far more excellent than, &c.

Argum. 10. Christ offered not the blood of Bulls or Goats, as the Levitical Priests, but his own blood, and the same is made the Priest and the Sacrifice: Therefore his Priesthood, &c.

Once] Argum. 11. Christ hath once entered into the true holy place, i. e. Heaven, and there abides, not often, as the Levitical Priests into the typical holy place: Therefore his Priesthood, &c.

Eternal] Argum. 12. Christ hath purchased eternal Redemption with his own blood, which was impossible for the Levitical Priests: Therefore his Priesthood is more excellent than, &c.

Shall purge] Argum. 13. Confirming the former, The blood of Christ purges the conscience, partly as the conscience seeing full satisfaction made in the death of Christ to divine Justice for itself, closeth with its perfect discharge, and rests therein; partly as the power of sanctifying the heart to the service of God flows from him.

For if ] He confirms this Argument▪ a minori, The blood of Bulls and other types performed what they were appointed to, viz. Ecclesiastical purification of the outward man, that he might be sanctified to the works of external worship; how much more shall the blood of Christ the Antitype perform that, which is signified by the types, viz. The purifying of the conscience from sins, to the service of God? Sins are called dead works, because they deserve death, and make sinners guilty of death.

By the Spirit] Argum. 14. In the Sacrifice of Christ, the Eternal Spirit, or Christ as God, acted the chief parts of the Priest, and offered up himself as a man without spot for a Sacrifice: Therefore his Priesthood is so much the more excellent than the Levitical, as God is more excellent than man, and his holy humanity than a beast.

Argum. 15. Under the Old Covenant, neither Remission of sin, nor the Inheritance of Eternal Life, was given to them that were called, but for the sake of Christ's death, interceding under the New Covenant, to which end, he being now the Mediator of the New Covenant, is ordained for all them that are called: Therefore his Priesthood is more excellent than, &c.

CHAP. X.

The Arguments for proving the excellency of the Sacrifice of Christ above the Levitical Sacrifices, are twelve:

Argum. 1. The Levitical Sacrifices prescribed in the ceremonial Law, only contained the shadow of the Sacrifice of Christ, and his benefits, not a lively representation of the things themselves, as it appears in the Mirrour of the Gospel from the things themselves, as now exhibited and considered in themselves: Therefore they were far inferior to the Sacrifice of Christ, represented by them.

Never] Argum. 2. Even the most excellent Levitical Sacrifices, yearly performed by the High-priest, could not justify or sanctify those for whom, or by whom, they were offered: Therefore they are inferior to the Sacrifice of Christ.

Argum. 3. Confirming the former, the Levitical Sacrifices, by their often repetition, argued their imperfection and weakness to justify the sinners for whom they were offered: Therefore they were inferior to Christ's Sacrifice.

For then ] A reason is given of the former; If those Sacrifices had justified the worshippers, the frequent offering them had ceased, because the worshippers purged from the guilt of sin, and quieted in conscience, by one Oblation, had no need to repeat it often: But those Levitical Sacrifices ceased not to be often offered, because the Law commanded that it should be so: Therefore those Sacrifices did not justify their worshippers.

Argum. 4. Confirming the same thing, even their most principal Sacrifices amongst them, carried along with them a repeated mention of all sins past, which had been in vain, if by the former Sacrifices they had been abolished: Therefore these Sacrifices were far inferior to the Sacrifice of Christ.

Argum. 5. Confirming also the second; These Sacrifices were meaner (as of beasts) than that they could take away sin: Therefore far inferior to the Sacrifice of Christ.

He proves this Argument from Psal. 40. Wherein Christ is introduced by the Prophet, as to the time he was made man, and appeared in the flesh, publishing the abolition of Legal Sacrifices by his Father, and that in their stead, his obedience in the body was appointed, even to the Death of the Cross, in that he saith, His ears were opened ; or, God had prepared him a Body ; by both phrases is signified, that the Son of God Incarnate, was formed to obedience unto his Father. Forseeing the Legal Sacrifices not accepted, as not able to expiate sins, he offers himself up to death, according to the Will of his Father, according to the Prophecies, which in the volume of the books are contained concerning him; and so he takes away the Levitical Sacrifices, that he may establish the Sacrifice of Christ.

Argum. 7. By the Oblation of the Body of Christ, according to the Will of God, we are Justified and Sanctified, which could not be justified nor sanctified by the Legal Sacrifices: Therefore the Sacrifice of Christ by Divine institution, is more excellent than the Levitical.

Argum. 8. The Priests offering the daily Sacrifice, daily stood, as Ministers laboring, and offering the same Sacrifices, ineffectual to take away sin: But Christ by one Oblation once offered, as Lord of Heaven and Earth, sat down, and Reigns as Partner of Glory with his Father: Therefore his Sacrifice is more excellent than the Levitical.

Argum. 9. After the Sacrifice of Christ, nothing remains to be done for the expiation of the sins of Believers, or the Elect, only the subduing of the Devil, the World, sin dwelling in us, death, and a full subjection of the rest of ours and Christ's enemies remains, that the Redeemed may enjoy a full happiness, being freed from all their enemies: Therefore his Sacrifice is more excellent than the Levitical.

Argum. 10. Confirming the former: The Oblation of Christ once made, hath an infinite virtue, not only to satisfy for the sins of the Elect, or Believers, who have devoted themselves in holiness unto God, but also effectually to bestow holiness and salvation, gradually to be accomplished, and eternally to endure, upon all those which were, are, and shall be hereafter: Therefore his Oblation is more excellent than the Levitical, and that being now offered up, nothing remains but the subduing of enemies, and the application of the benefits procured by that Oblation, for the good of the Elect.

Argum. 11. The New Covenant founded on the Sacrifice of Christ, absolutely, without any condition, promises to all the Elect full Sanctification, I will put my Law, &c. and remission of sins, I will remember them no more ; as the Holy Ghost testifies, Ier. 31.31. &c. Therefore the Sacrifice of Christ, &c.

Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant, that he neither leaves any place for the repetition of it, nor to any other offering for sin: Therefore the Sacrifice of Christ is more excellent than the Levitical.

CHAP. XI.

Argum. 1. Faith embracing the promise concerning things hoped for, makes the things as it were present, and gives them a kind of subsistence, so far as it applies to us, the truth and power of God promising (in whose power the things promised are contained) and makes us as certain of the event, as if the things promised were actually performed: Therefore we ought to live by Faith, and persevere in it.

And the] Argum. 2. Faith laying hold upon the Word of God, is a convincing demonstration of the truth of things past, present▪ and to come, which are not seen, or appear, and are justly esteemed by us most certain, because of the undoubted truth of the word of God: Therefore, &c.

Argum. 3. By Faith Believers are commended, justified, and proclaimed blessed by the Testimony of God, as it appears by ancient examples in the Scripture: Therefore we ought to live by Faith, and persevere in it, in the midst of afflictions.

Argum. 4. Faith satisfies itself in the word of Almighty God, concerning making the world out of nothing, or concerning the Creation of all things which we see, out of no apparent or pre-existent matter: Therefore we must live by Faith, and persevere in it, although we see nothing of those things which are promised to us in the word of God: seeing God can effect our salvation promised to us out of things which appear not, no less by his word, than he could create the world out of nothing.

The properties of Faith follow, which are illustrated by the special experience of the Saints, which he disposes into four classes; as it were for orders sake: The first is of those which lived before the flood, to verse. 8. The second is of those which lived from the flood, till Israel went down into Egypt, to verse. 23. The third is of those that lived at their coming out of Egypt, to verse. 32. The fourth is of those that lived after, to the end.

The first in the first rank or classis is Abel, who is said by Faith to offer a more excellent Sacrifice than Cain, not only • hat Faith caused that he should make choice of the best Sacrifice, which by the command of God, it was lawful for him to offer, but especially because by Faith in the thing signified, i. e. the MESSIAH, the immaculate Lamb of God promised, (who was to take away the sins of the world) he fastened his eyes, and worshiped God in Spirit, whereas Cain stuck in the naked superficial Ceremony only; And so Abel is declared justified by Faith, God giving testimony of the excellency of his Sacrifice which he offered: By which Faith, although dead, yet he speaks, teaching by his example all in the Church, to believe in Christ, and to seal their Faith with the Martyrdom of blood, if it be the will of God.

Hence Argum. 5. The faithful are declared just by Faith, their offerings are accepted, their worship is approved of God, and posterity is edified by the example of Believers, as is manifest by the example of Abel : Therefore ought we to persevere in the Faith.

Enoch follows in the second place, who is said by Faith to be translated into life immortal, death, or the separation of his Soul from his body, not intervening, only a change made from mortal to immortal qualifications. He proves that this Translation was a fruit of Faith, because Enoch pleased God, or was approved, before the translation of him; and without faith it is impossible to please God, the reason whereof is given, because no man comes unto God, or is admitted into fellowship with him, unless he subscribe to the All-sufficiency and goodness of God, by Faith, so as to apply that goodness of God to himself, which is offered him, and come unto God, desirous of communion with him; for it is Faith alone that divests a man of all his own worth, and joins him to God that is merciful, and full of compassion. Hence Argum. 6. By Faith we obtain Eternal Life, as God hath testified to us in the translation of Enoch, who had he not been endued with faith, had not pleased God, nor come unto him, nor had been admitted into heaven: Therefore ought we to persevere in the Faith.

Noah is the third, who warned of God concerning the coming of a Flood many years after, believed, and feared, and by the Command of God prepared an Ark, to the saving of his Family, whereby he convinced the rest of the world then living with himself, of unbelief, and is declared the Heir of that Righteousness which is by Faith in Christ, who was represented by the Ark: Hence Argum. 7. By Faith we are to take heed of the anger of God, and diligently use the appointed means to Salvation, by which diligence we convince the world of unbelief, and slothfulness, and testify the truth of our Faith, whereby we believe in Christ, and obtain the inheritance of Righteousness in him, as is manifest in the experience of Noah: Therefore we ought to persevere in the Faith.

The second Rank or Classis of Believers, which lived to the time of Israel's going down into Egypt, whereof the first in order is Abraham, who by Faith left his Country, and followed God into a strange Land, leaning upon the Promise of God for an inheritance to be given him, uncertain in the mean time where he should sojourn, ver. 8. By Faith also he sojourned in the promised Land, dwelling in Tabernacles, as some Pilgrim and Stranger, as Isaac and Jacob his Posterity did, to whom the same promise of an Inheritance was made, ver. 9. For he did not so much look at that typical Land of Canaan, as Heaven, represented by that Land of Promise, which is like a fenced and strongly founded City, whose Builder is God, and not man. Hence Argum. 8. By Faith we being called of God, leave all earthly things, and content with our condition, (being according to the Will of God) whatever it is, we sojourn in this world, under hope of a most abiding Inheritance, to be possessed by us in heaven, as appears in the example of Abraham: Therefore, &c.

Before he passes from what he had to say of Abraham, he mentions the Faith of his Wife Sarah, whose Faith concurred with Abraham's, to apprehend the promise of the numerous Off-spring which should issue from him: Sarah by Faith leaning upon the truth of the Promise of God that is faithful and Almighty, though she was barren and aged, and above the powers of nature, she is made fit to conceive Seed, and to bring forth Isaac, from Abraham already, in respect to children, as it were dead; and so the Promise of God concerning his innumerable Off-spring took effect. Hence Argum. 9. By Faith we are fitted for the performance of those things, which far exceed human strength, and to receive the accomplishment of Promises, incredible to carnal reason; as is apparent by the experience of Sarah: Therefore, &c.

Argum. 10. All these last recited, viz. Abraham with Sarah his Wife, and Isaac and Jacob, persevered in the Faith, even till death, neither did they enjoy the good things in this life, which God promised, only by Faith they saw the certainty of the things promised, and persuaded of them, saluted the good promises afar off, and stretching out, as it were, the Arms of Faith, embraced them, thinking it enough that they should enjoy them after this life, professing themselves in the mean time, while they lived, that they were pilgrims and strangers in the earth: Therefore ought you to persevere in the Faith, and to live by Faith.

He proves that while they lived upon earth, they did not obtain the promises, by two Reasons.

Reason 1. Because professing themselves strangers in the earth, they plainly shown that they sought a Country, ver. 14. but not an earthly country, because they had opportunity of returning to it, if they had sought it, ver. 15. Therefore they sought an heavenly Country promised of God.

Wherefore] Reas. 2. God is not ashamed to be called their God, whence he gives us to understand, that he had a City prepared for them, i. e. Heaven, and determined to raise them from the dead, that both in body and soul they might possess that desired Country, for as their God he had prepared that City for them, so he would be called by them, Their God, that all may understand, that these Saints were not to be separated from the society of God, which they sought.

The Arguments have been handled which were drawn from the common effect of the Faith of the Patriarchs: The Arguments follow, which are drawn from the proper effects of the Faith of each of them; First he commends the Faith of Abraham, that when God tried him, whether he would believe the Promises, and also whether he would in all things obey, he forthwith offered up Isaac for a burnt-offering; though his only Son, although Abraham had immediate promises of multiplying his seed in this very Isaac, verse. 17. Although it was expressly said to him, of this very Son, that the blessed seed, (in whom all Nations were to be blessed) should come of him, verse. 18. For by Faith Abraham reasoned, that God, who had brought forth Isaac from Parents past children, was able to raise him also out of the Ashes. And thus he received Isaac snatched from the jaws of death, in a similitude, as it were raised from the dead, verse. 19.

Hence Argum. 11. By Faith all impediments are conquered in temptations, which may any ways hinder the performance of our obedience unto God, and that with most happy success, as is manifest by the experience of Abraham : Therefore, &c.

The example of Jacob follows, who when he was a dying, by Faith comforted himself and his Sons, concerning the blessings, which, according to the Promise of God, should come upon his Nephews and their posterity, and that with so much persuasion, that for joy he worshiped God, leaning upon his staff by reason of the weakness of his body.

Hence Argum. 13. That by Faith they that are a dying may take comfort, and not only comfort themselves, but also others concerning the blessings promised, as may be seen in the example of dying Jacob : Therefore, &c.

Joseph is named the last of the Patriarchs, whom neither his power, nor the abundance of good things which he enjoyed in Egypt, could make unmindful or negligent of the Promises of God, but being persuaded of the children of Israel's going out of Egypt, and of the bringing them into the Land promised to the Fathers (although many years after) he commanded that his bones should be carried out also, in testimony of his preferring the thing signified by the promised Land, before all earthly things: From whence,

Argum. 14. Faith overcomes length of time, before the accomplishment of the Promise, coming between, together with the commodities of this life, the corruption of death and the grave, and looks for a resurrection with the Saints, as we see in the example of Joseph dying: Therefore, &c.

The third rank or classis of examples follows, from the times near the children of Israel's departing out of Egypt, to the times of the Judges ; The first Example is of the Parents of Moses, who gathering from the beauty of the child Moses, that God had designed him for some eminent employment, by Faith hid him three months, all that time, not fearing the Kings command, they preserved him alive, whom the King (he being a male-child) commanded to be cast into the river.

Whence Argum. 15. By Faith fear is overcome, which Tyrants by their unjust commands bring upon the faithful, as is manifest in the example of Moses Parents: Therefore, &c.

The second Example is of Moses, the many acts of whose Faith are reckoned up, which carry the force of many Examples and Arguments. The first act of Faith in Moses is, that being come to years, and the use of Reason and discretion, by Faith he refused the royal relation, and had rather be called an Hebrew, than Pharaohs Nephew: which he did not only in word, but really, when leaving the Kings Palace, he went forth to visit his Hebrew Brethren in affliction, nor returned he again to the delights of the Court, verse. 24. The Apostle commends this act upon a threefold account.

First, That he chose rather all afflictions in banishment, and to endure hard bondage, that he might by any means be assistant to the people of God, rather than be wanting to his duty, and enjoy the pleasures of sin for a season, with the neglect of his duty, verse. 25.

Secondly, That he accounted it greater riches to be despised with the people of God, for their Faith in Christ that was to come, and so to bear his Cross, or the reproaches of Christ (upon whom those injuries which are done to his members fall as upon the head) than to be • possessed of the treasures of Egypt in Pharaohs Court.

Thirdly, That he supported himself with the hope of delivering the people of God, and expectation of the free reward, which God hath promised to give unto his servants: whence it appears that what he hath spoken of Moses, was the effect of his Faith, verse. 26.

Hence Argum. 16. By Faith, Honor, and Riches, and other worldly allurements, wherewith unwary men are catched to their perdition, become vile, and afflictions borne for the name of Christ, and communion with the Saints, and Christ himself, and an expectation of the reward promised to the afflicted servants of God, is glorious, as it clearly appears in the example of Moses : Therefore, &c.

The second act of Moses Faith is, that trusting in the Promise of God, he fore-shown to Pharaoh, that against his will, he should bring the children of Israel out of Egypt, and deliver them from that bondage, both himself and all the people, to whom in their departing he was Leader and Captain: This act is commended upon a twofold account. First, That he feared not the wrath of the King, who might (had not God withheld him) having gathered together, and armed his forces, either have slain, or reduced a fearful and unwarlike people (upon their departure) into more grievous bondage. Secondly, That by Faith he saw the power and faithfulness of the invisible God, and with this supported himself in all his straights, whence he proves this act to be an effect of Faith.

Hence Argum. 17. By Faith we believe the promised liberty of the children of God from the Kingdom of darkness, and we conquer all fear, which the wrath, and armed force of tyrants can bring upon those who press after the heavenly inheritance, having our eyes always fastened upon the promised assistance of the invisible God, as appears in the example of Moses : Therefore, &c.

The third act of Moses Faith is, that being certainly persuaded of the Promise of God, he celebrated the Passover Feast in Egypt, and with the blood of the Paschal Lamb, took care that the doors of all the Israelites should be sprinkled: Promising in the name of God that they should be all delivered from the destroying Angel, (which was that night to slay all the first-born of the Egyptians ) whose houses soever were marked with the blood of the Paschal Lamb.

Hence Argum. 18. By Faith, we solemnize the Sacraments in the Church▪ and the public worship of God; in witness of our hope of deliverance from destruction, wherein the unbelieving world shall be involved, as appears in the example of Moses: Therefore, &c.

The third example is of the believing Israelites, together with Moses their Captain, who by Faith, as they durst enter into the open jaws of the waters divided, and take a long journey through the shadow of death, so they passed safe over the Red Sea, as upon dry ground: But the Egyptians without the Promise of God, assaying to follow them, were drowned. Hence Argum. 19. By Faith we undertake matters impossible to human reason, and pass through dangers, in which unbelievers perish, as appears in the people's passage through the Red Sea: Therefore, &c.

The fourth example is of Joshua, and the believing Israelites, who by Faith expecting the fall of the walls of Ierico, compassed them seven days with the Ark of the Covenant, and Rams horns, nor were they frustrated in their hope. Hence Argum. 20. By Faith, Believers by their prayers, without all human help, cast down the fenced Cities and Towers of their enemies, and overcome them; as was proved in the example of the Israelites, entering into the promised Land: Therefore, &c.

The fifth example is of the Faith of Rahab the Harlot, and Alien, in whom God looks at her endeavor to preserve the Spies as an effect of Faith, and passes by the lie which she told out of human infirmity, but doeth not approve it; for they who have Faith, do not do all things of Faith: This Woman by Faith in the God of Israel, peaceably received, and privily sent away the Israelitish Spies, and was saved from perishing with her unbelieving Fellow-Citizens of Ierico. Hence Argum. 21. No precedent sins can hinder, but that they who fly unto God, and the fellowship of the true Church by Faith, are saved, and perish no • with Infidels, as appears by the example of Rahab the Harlot, converted to the Faith: Therefore, &c.

The fourth Rank or Classis of examples follows, viz. of the faith of those who lived the remaining time after Joshua, some of whose names he reckons up, six in number; and to these he adjoyns the Prophets, and other Saints, who lived before Christ; whereof some, what were they not able to do by Faith? Others, what were they not able to suffer? He reckons up ten sorts of their actions. (1) Some by Faith subdued Kingdoms, as the fore-mentioned Judges, and David the King. (2) Others wrought righteousness, being tried in difficult matters, as when David twice spared Saul, persecuting him in an hostile manner. (3) Some having overcome difficulties, constantly persevered, till the special promises made to them were performed, as David obtained the promised Kingdom by Faith. (4) Others by Faith stopped the mouths of Lions, as Sampson, David, Daniel, ver. 33. (5) Some by Faith quenched the violence of fire, as the three companions of Daniel. (6) Others escaped the edge of the sword, or present death, as Elias flying from the threatenings of Jezebel. (7) Some ou • of weakness were made strong, and recovered out of mortal diseases, as Hezekiah. (8) Others waxed valiant in fight, as Sampson and David. (9) Some put to flight the Armies of the Aliens, as Gideon, ver. 34. (10) Others received their dead raised to life again, as the Widow of Sarepta, the Hostess of Elias, and the Shunamite, the Hostess of Elisha, ver. 35.

And these are the kinds of their famous actions, wherein the Saints excelled by Faith; then follows ten sorts of sufferings, in bearing of which with a good courage, some other servants of God were eminent, whom he names not: But to question whether there were such, is impious, when the Holy Ghost is the Author, who certified Paul the Penman, concerning the truth of what he spake, so that there remains no place for doubting, or curious enquiring from what History he fetched those things, seeing we know this very Narration to be beyond all exception; The first sort of sufferings; others were racked or stretched out by their tormentors, as a skin is stretched upon a Drum, and beaten with Clubs, till they swelled and died, who had the offer of deliverance, if they would deny the Faith; but upon that condition they refused deliverance, hoping for a Resurrection to a better life.

The second sort of sufferings; others endured mockings. (3) Others were scourged. (4) Others also were laid in bonds. (5) And others imprisoned.

(6.) Some were sto • ed. (7) Some were sawn asunder. (8) Some were tempted, sometimes allured with promises, other while affrighted with threatenings, sometimes solicited with the importu • ity of friends, other whiles vexed with Disputes and Sophistry, devised for opposing of the Faith; which kind of torment is more cruel than death to those that are conscious to their own weakness, and are afraid lest they should be foiled by the temptation. (9) Some were slain with the sword. (10) Others to avoid death, wandered up and down, having no certain dwelling place, forced to change places, because of the Persecutors cruelty; for want of clothes, they covered their nakedness with sheep-skins and goat-skins▪ being destitute of human help, reduced to divers straights, and evil entreated by the world, where ever they came: so that they chose to live in mountains and deserts, in caves and dens of the earth, among wild-beasts rather than men; who that they might not seem forsaken in these afflictions, the Apostle declares, that man-kind, (which dealt so cruelly with them) was not worthy of the company of such precious servants of God. From all these we shall briefly draw but one Argument, which for memories sake we set down thus.

Argum. 22. What is there which God requires of us, that we are not able to effect by Faith? What are we not able to suffer, that God lays upon us? as appears by the experience of the faithful Saints. Therefore Faith is to be cherished, we ought to live by it, and to persevere in it.

Argum. 23. All the Saints (whereof we have spoken) by Faith were approved of God, justified, or God gave testimony to them, that they pleased him; although they had not that great Promise of Christ's Incarnation, or of the seed of the woman completed (wherein all the Promises are Yea and Amen ) while they lived: Seeing therefore that they who lived in that obscurity, persevered in all persecutions, constant in the Faith of Christ that was to come; how much more ought we to persevere, who see that Promise completed in the Faith of Christ now exhibited?

He answers a doubt; some may question why God deferred the coming of Christ, or why he was not manifested in the times of the Ancient Fathers: He answers, adding Argum. 24. It seemed good to God, to vouchsafe us this happiness, that we should see with our eyes, the fulfilling of all the Oracles and Types; the honor of seeing Christ's day, and hearing the Gospel, he vouchsafed this not to the Fathers, but reserved it for us: Therefore so much the more are we obliged to persevere in the Faith of Christ, and the constancy of our Profession, to the honor of Christ.

Without us ] He opens the Counsel of God, concernning the reservation of the honor of seeing Christ exhibited, to our times, and addeth Argum. 25. God would not have the Infant condition of the Church perfect before the exhibition of Christ, without the more complete condition of the Church after Christ, manifested in the Flesh; that the whole Church, as well before as after Christ might be one perfect man in Christ; nor would God that the faithful living under Legal types, should be otherways perfected, than by looking together with us, to the thing signified, which is exhibited in our times: Seeing therefore that they in the Infant condition of the Church, obtained perfect Righteousness and Salvation, by Faith, looking with us upon the thing signified by the Legal types, i. e. upon Christ that was to be manifested, as if he had been manifested already, and patiently persevered through all adversities; It will be unworthy if we persevere not constantly in the Faith of Christ, who is exhibited.

CHAP. XII.

This Proposition is inferred from the Precedent Catalogue of the faithful, set forth under the similitude of contenders running in a race, we ought, casting aside all hindrances, constantly to run the race that is set before us.

Seeing so great] Argum. 1. We have the examples of all the faithful, dead before Christ was exhibited, who stand about us while w • e run the race, in a copious multitude, like a thick cloud, everyone giving his testimony touching the certainty of divine promises, touching the excellency of Faith, and God's goodness, who will be witnesses against us, unless we go forward through prosperity and adversity in our Christian race: Therefore we ought constantly to go forward through all adversities.

Lay aside ] That the Apostle might make the Exhortation easier, and them more expedient for this race, he admonishes them of shunning two impediments: the one outward, the other inward. The outward impediment is, that which is cast in their way from external things, riches, honors, and other earthly things, which ought not to be so much esteemed by us, but we should be ready to renounce them, when and so far as they hinder our course in the obedience of Faith, for then they become weights, which he commands us to cast away. The internal impediment from inbred corruption or concupiscence dwelling in the flesh, which naturally cleaves to us, and may most easily ensnare us unawares unless we take heed. And we are said to cast away this sin, when we take not care for the flesh, to fulfil the lusts thereof, neither are we so vehemently desirous of this mortal life, but when God calls us we are prepared to lay down this life, for so is inbred corruption cast away, that it might not ensnare us in the trials of Faith, for otherwise by no endeavors can it be altogether repressed, so long as we live in the flesh.

Argum. 2. We have Jesus Christ the Captain of our Faith, not only for an example, but also for a chief help, who as he is the Author, so is he the finisher of our Faith, looking upon whom with the eyes of Faith, we shall be able to run the race: Therefore we must constantly go forward through all adversities.

Who for ] He confirms this Argument by three Reasons.

Reas. 1. Our Captain by reason of his desire of our salvation comes unto glory by the Cross; he patiently endured the Cross, and contemned contempt, he did not value the suffering of reproach, that he might redeem us, and return a Conqueror to the possession of his glory, and that he might lead us the same way after him, to the fellowship of his glory: Therefore Christ being our Captain, we must go forward through the crosses and contempt of the world.

Reas. 2. Such is the excellency of Christ above us, such are his suffering • , which he suffered for us from his most unworthy adversaries, that our sufferings, in our Christian warfare (seriously compared with Christ's) might come to nothing: Therefore we must eye his example, and go forward through all adversities.

Le • t in your] Reas. 3. Unless ye borrow light from Christ, courage and strength through Faith in your race, ye are in danger in the midst of your race to be discouraged and lost: Therefore it behooves you constantly to eye Christ your Captain, and through Faith in him to go forward in your race.

Argum. 3. Ye have not as yet poured forth your life and blood for Christ, as you are bound, if so his glory required it, in conflicting against sin, whereto your persecutors have endeavored to compel you: Therefore being ready to lay down your life, rather than sin, go ye forward through all adversities.

Argum. 4. Joyned with a reproof, The friendly exhortation of God in the Scripture, speaking to you as unto sons, requireth of you, that ye neither contemn the chastisement of God in the hardness of your hearts, neither faint being chastised, by reason of the tenderness of your hearts, (which now ye seem to do) having forgotten the divine Exhortation: Therefore ye are to bear afflictions patiently and constantly.

Argum. 5. Confirming the former; Chastisement is an effect of Divine love towards him whom God chastiseth: For chastening is for the amending of him that is chastised: Therefore you ought to bear afflictions patiently.

Scourgeth] Argum. 6. To bear afflictions patiently, is a sign of Adoption; God acknowledgeth no man for his adopted Son, whom he doth not exercise with sharp afflictions, nor is any man excepted: Therefore that ye may be found with the mark of adoption upon you, and that ye may prove yourselves the Sons of God, ye ought patiently to bear afflictions.

Argum. 7. They that are free from chastening, or they which do not suffer fatherly chastisement, are not the Sons of God; they together with hypocrites may have the outward and visible Church for their Mother, but they cannot have God for their Father: Therefore if you would not be accounted hypocrites and bastards ye ought to bear afflictions patiently.

Argum. 8. The Fathers of our flesh had power to chastise us their Sons, and it was meet that we should bear their chastisements, yea we have born them with reverence, how much more hath God the Father of our spirits power to chastise us, and we are bound to bear his chastisements patiently?

Live] Argum. 9. We shall obtain eternal life, if we have born patiently God's fatherly corrections: Therefore we ought to bear them patiently.

Argum. 10. If we have born the chastisements of our Parents, who for a short time in looking to our temporal good, oftentimes have for their own pleasure unjustly chastised us, we ought much rather to suffer the chastisements of God, who for a short time most prudently and justly chastises us for our spiritual profit, that he may make us partakers of his holiness, or may sanctify us to life eternal.

Argum. 11. Answering an Objection; Although for the present, in the opinion of the flesh, no chastening may seem to be matter of joy, but only sadness? yet afterwards it will be found by those that have been exercised, proved and subdued by it, that this Discipline did profit their composed and quiet minds, and it will appear that it hath promoted holiness or the fruit of Righteousness: Therefore ye ought to suffer afflictions, and moreover to take courage, and compose yourselves to go on constantly in the ways of the Lord; which is signified by the lifting up of the hands, which hang down, and feeble knees.

Argum. 12. Unless you patiently suffer afflictions which come upon you for the Gospels sake, and go on stoutly in the Profession of the Faith in the ways or streigth paths of the Lord, there is very great danger lest halting and inclining to fall away (by reason of the afflictions, which ye suffer for the Faith) ye immediately fall away indeed, and altogether turn a side out of the way, or renounce the Faith: Therefore admit ye of healing by the medicines of Faith and Christian Consolation: suffer afflictions patiently, courageously confirm your feet in the ways of the Lord, and in his straight paths go forward.

Exhort. 2. That they endeavor to follow peace with all men, with those that are within the Church, as well as with those that are without, as much as possible, and also that they endeavor after holiness, so that whilst they study peace, they neglect not holiness, or by doing ill, or omitting good, they sin not to gratify profane men.

Without which ] He gives the reason why he joins the study of holiness with peace: because without peace with men they may obtain eternal salvation, but they cannot be saved, or see the Lord without holiness, in whose sight, society, and fruition in Heaven, consists eternal life.

Exhort. 3. Lest any man fail of the Grace of God, or abuse it to profaneness, which belongeth to everyone, especially to Bishops or Governors of the Church, as the thing and words intimate, because as it is the duty of all, so of these especially to study to purge the Church from corruptions of Doctrine, and manners, by Exhortation to mutual duties of charity, and by Ecclesiastical Discipline. As for corruptions of Doctrine, he commands them to look diligently, lest any man fail of the Grace of God, or of the sound Doctrine of Grace, or lest any man ascribe less unto Grace than is meet (and so failing of the truth, being left behind by others, who make progress in the Faith, either cannot or will not agree with them in the Doctrine of Grace) he fail of Grace, and so perish.

Lest any root ] The Reasons of the Exhortation are six.

Reas. 1. Belonging to the first Branch, Because failing of Grace, or the Doctrine of Grace by Infidelity in any member of the Church, is like to a most bitter root springing up in the Church of God (which is the Vineyard or Garden of the Lord) whereby many in the Church may be troubled and infected.

As to what concerns corruptions of manners (from which also the way is open to falling from the Faith) he forbids, lest there be any fornicator amongst them, that is, that they should not suffer him, but cast out of the Church fornicators, and profane persons, who contemning heavenly privileges, and the good things promised to the faithful and holy, do give up themselves to gluttony, to their bellies, and vi • ious pleasures, like Esau, who for one morsel of meat sold his birth-right: And so he shown himself to make more of his pleasure, than his birth-right, which was a pledge of the everlasting inheritance, to be obtained by those that believe▪ upon the free Promise of God, and did cherish the hope thereof in the families of the Patriarchs.

Reas. 2. Of the Exhortation pertaining to the second Branch, Because as it is known out of holy Writ, that Esau (when repenting, and afterwards weeping had solicited his Father, that he might by an hereditary right obtain the blessing) was repulsed and rejected from the blessing of the birth-right, so the profane contemners of the grace and holiness of God, ought to fear (who whilst they hear the voice of God, harden their hearts, and do not repent when an occasion is offered) lest they be excluded from the mercy of God, and being shut out find no place of repentance: Therefore the Church is to be purged from such corruptions.

Reas. 3. To this sense, Ye are not called to the Legal Covenant, and its terrors, to verse. 22. but to the Covenant of Grace, and to the most sweet society of Christ and his Saints, to verse. 25. Therefore ye ought to look diligently lest any man fail of Grace, or lest any man be profane,, i. e. lest any man detract by his Infidelity from the Grace of God, into profane licentiousness, which is the same with the Apostles conclusion inferred, verse. 25. See that ye refuse not him, that is, Christ that speaketh, &c. The force of the Argument is this, If now (seeing that not fear, but love, not Justice, but Grace, not the Law, but Gospel offers itself to be your leader in your way to Heaven) ye shall fail of Grace, or abuse it to profaneness, it shall come to pass, that ye will be found to refuse and reject Christ speaking from Heaven, and most gently inviting you to the communion with himself and his Saints, which ye ought to have a care of. As for the Covenants of works, or the Law, he sets down the terrible manner wherein the Law was delivered, of which description there are eight Branches.

(1) In the Covenant of works, or Legal Covenant there was a Mountain that might be touched, or earthly (whereto Heaven is opposed, or the heavenly Mount Zion, the Throne of Grace) as if he had said, After ye believed in Christ, ye came not unto the Mount that might not be touched, and that which is earthly, the very sight whereof did affright, thereby the throne of Justice was represented, wherein God sitteth, when he deals with the unregnerate man, that putteth confidence in his own strength, shining in the merit of his own works.

(2) In making that Covenant, the Mount burned with fire, whereby the anger of the Judge armed, and ready to consume sinners, trusting in their merits or works, or dealing with him from the Covenant of works.

(3) In making that Covenant, there was a whirlwind, darkness, and a tempest, whereby was represented the perplexed condition, amazement and horror of the mind, whereby the soul of the sinner is repressed when the Judge shows to him out of the Law or Covenant of works, his justice and anger, according to the condition of the violated Covenant.

(4) In giving the Law there was the sound of a Trumpet, whereby was signified that all who are guilty of violating the Covenant of works, shall be cited, and of necessity appear before the Tribunal of God the supreme Judge, and none escape.

(5) In making that Covenant there was a voice of words, by which was represented the Letter of the Law, reciting the duties we were bound to, but not at all conferring strength for the performing of the things commanded.

(6) In making that Covenant, they who had heard the voice of words, entreated that the word should not be spoken to them anymore, whereby was signified the intolerable weight of multiplied guilt contracted by the violation of the Law, as also despair touching the future performance of the Law incumbent upon the conscience, when God deals with the sinner out of the Covenant of works. That which the Apostle here intimates, when he says, For they could not endure that which was commanded.

(7) In making that Covenant, if so much as a beast had touched the Mountain, it was to be stoned or thrust through with a dart, whereby was signified; First, That the sinner is excluded from all access to God, neither is it lawful that any sinner should approach to him, from the condition of this Covenant. Secondly, That both the sinner, and all things that belong unto him, his Oxen and Cattle are an abomination unto God. Thirdly, That the sinner is to perish miserably by this Covenant, i. e. with contempt and ignominy, as with stones and darts shot at his cursed and abominable head.

(8) In making that Covenant, so terrible was the sight, that Moses said, I exceedingly fear and quake, and confessed his horror; whereby was also signified that the most holy or just men could not be able to stand before God, if they should be dealt with according to the Covenant of works, as Psal. 143. v. 2. It is said, In thy sight shall no flesh living be justified : This is the former part of the Argument, the sum whereof is this. God hath delivered you from the Covenant of works, and the terrors thereof.

Now follows the second part of the Argument touching the Covenant of Grace, which God hath made with all the faithful, believing in Christ; but the condition and happiness of man, believing in Christ, and under the Covenant of Grace; is described, as it were by its own parts.

(1) After that ye believed in Christ being set at liberty from Mount Sinai, and from the Throne of Justice, ye came to Mount Zion, whereby was represented the Throne of Grace, wherein God shows himself propitious to all that come unto Christ.

(2) After that ye believed in Christ, being recalled again from exilement, and errors in the desert of this world, ye are gathered again to your Head Christ, and to the City of refuge, to the possession of a quiet condition in Christ; ye being freed from anger and death, and reconciled to God, are made free of the City of the Living God, being delivered from the terrors of a just Judge, ye are admitted into Jerusalem, i. e. the Church of God, wherein ye see the visions of peace, being delivered from Hell, ye are also delivered from Levitical Ceremonies (which the inferior and terrestrial Jerusalem now, together with its children observes,) and are admitted to the privileges of the heavenly Jerusalem the Church of the faithful, and to the Kingdom of Heaven.

(3) After that ye believed in Christ, being delivered from the society of Devils, obnoxious to sin and torments, ye are admitted into the society of an innumerable company of blessed Angels.

(4) After that ye believed in Christ, being called and separated from the society of Reprobates, wicked and banished men, or men secluded from the inheritance of eternal life, ye are come, and are admitted into the society of the Catholic Church, to the general Assembly and Church of the Elect, who are restored to the right and privileges of the first-born, that ye may be Priests to God, and the portion of God, select from amongst men.

(5) Ye that in times past did live amongst worldly men, whose portion is in this life, and whose names are written in the earth, now ye are found to be of the number of the Elect, and of those that were in times past written in Heaven, in the book of life amongst the Elect, and those that are predestinated to the obtaining of glory and grace.

(6) Ye that were without God in the world, enemies to him (and in times past he was your angry Judge) now being reconciled to him, he is your merciful Judge, who absolves you, and powerfully destroys your enemies.

(7) Ye that were in times past numbered in the Catalogue of the damned, and of those that perished; companions with the spirits of the wicked, who are now in prison, are made by the Covenant of Grace through Christ, the Brethren of those, which now possess Heaven, and have their spirits perfected in Heaven, i. e. they being free from sin and misery, are plenarily justified and sanctified in their spirits.

(8) Ye being delivered from the Covenant of works, which admitted not a Mediator, and also from the yoke of Ceremonies, have access to Jesus the Savior, who is the Mediator and Surety of the New Covenant, who hath undertaken that ye shall perform what the Covenant requires of you, and doubtless▪ he will make it good.

(9) Ye that are without Righteousness, and Holiness, and polluted with all manner of sins, now by virtue of the New Covenant ye are admitted to the sprinkling of the blood of Jesus Christ, the immaculate Lamb (by which ye are justified and sanctified, and preserved from the destroying Angel) whose blood, although it was shed for us, and our sins, yet it doth not cry against us, as the blood of Abel cried against Cain the murderer, but it intercedes for us with God, that he being merciful to us, would grant us all things, which were bought by the price of his blood.

The exhortatory Conclusion of the Argument follows, That under color of some excuse they refuse not to obey Christ, speaking to them in the Gospel, and inviting them to grace and holiness.

For if ] The Reason of the fourth Exhortation is this; If the Israelites, despisers of Moses speaking on earth▪ have not escaped punishments, much less shall ye escape punishments, if ye shall despise Christ speaking from Heaven: Therefore ye ought to beware lest ye fail of this Grace, and lest ye abuse it even to profaneness.

He confirms this Reason from the power of Christ, who in times past shook the earth or Mount Sinai with his voice, and shall also shake in the day of judgment, both Heaven and Earth, as he hath fore-told by the Prophet Haggai 2.6. which shall come to pass when the Heaven and the Earth shall be burnt with fire, and whatsoever instability and corruptibility they have shall be abolished, that a new Heaven and a new Earth may succeed, wherein may dwell Righteousness, that is, wherein the Saints being made immortal, may perpetually abide.

That we may admit this sense, He expounds the words of the Prophet, which are so to be understood, because he that is said once to shake the Heaven and the Earth, and not oftener, is said in that to remove those things that are unstable, and things that are made or created, as to their mutable condition, or mutable qualities, that those things which cannot be shaken, and are immutable may succeed, such as all things will be in the glorious Kingdom of Christ.

He deduces from hence the fifth Reason of the Exhortation, We have right to the glorious Kingdom, which cannot be shaken, and is already by Faith received by us: Therefore the Doctrine of Grace, and study of holiness is to be held fast, or that which is the same, let us have Grace whereby we may serve God acceptably with reverence and godly fear.

The sixth Reason of the Exhortation, Against those which either do not hold fast the Grace of God, or abuse it to profaneness. Our God is a consuming fire: Therefore let us hold fast Grace with endeavors after holiness. Who although he profess himself the God of the faithful, yet he will not suffer them to go unpunished▪ who counterfeit the Faith which they have not, or they who with Esau abuse the Doctrine of Grace, even to profane licentiousness.

CHAP. XIII.

The first Exhortation is to Constancy in Charity towards the Brethren▪ wherein he secretly commends them, because they indeed hitherto had embraced and succoured for Christ's sake the faithful, or brethren joined together in Faith, and sincere Religion, and he openly intreats them that they would go forward constantly, and undefatigably in that same virtue, Let (saith he) brotherly love continue.

Exhort. 2. More specially, That they practice hospitality, and kindness towards strangers and foreigners, who want succor and consolation.

Thereby ] The Argument to obedience of the Exhortation is only one. Because some using hospitality, have entertained Angels, when they thought they had received men, as Abraham and Lot, Gen. 18, & 19. The force of the Argument is, Because more good is done in this kind than any one can easily imagine: For the Lord himself entertaineth anything that is done in his name to poor Believers, Prophets, or Disciples.

Exhort. 3. That they be moved in affection towards the Brethren, who are in bonds, especially for the sake of Religion, and so succor them, as if they themselves in like manner were bound, and cast into the same prison, and lay in the same bonds with them. Not so only, but he also exhorts them, that as members of the same mystical body, they would in some measure be so affected with the evil of the afflicted Brethren, as they would have others affected towards them if they were in the same condition, Because so long as they lived, they bare about with them a mortal body, obnoxious to the same evils: For that which happens to one, may happen to another, and common infirmity ought to move compassion.

Exhort. 4. For the maintaining of Chastity, folded up in two Arguments confirming the Precept.

Argum. 1. To this sense, If any one hath not the gift of continency, God hath prepared a remedy and a safe refuge, viz. wedlock, and hath pronounced this condition of life honorable amongst all sorts of men, and the conjugal bed (used according to the purpose of God) to be holy and undefiled: Therefore Chastity is to be regarded.

Whoremongers] Argum. 2. If any one neglects wedlock, which is the remedy of incontinency, and polluteth himself, either with fornication, being a single man, or with Adultery, being married, let him know (whosoever he is) that Whoremongers and Adulterers God will judge: Therefore, &c.

Exhort. 5. To avoid Covetousness, Lest this vice corrupt their manners. The Reasons of the Exhortation are three.

The first is propounded under the form of a Precept. Those things that you have, ought to suffice you, whether ye have them from any honest vocation, they come from the Divine blessing, and with those ye ought to be contented, and not to be troubled with the desire of having more: Therefore take heed of Covetousness.

For he hath said] Reas. 2. Out of Joshua verse. 5. In that promise • hich God made to Joshua in his calling, God propoundeth a general consolation to all his servants in their vocations, viz. that he will not forsake, nor leave them in supplying them with anything that is necessary: Therefore take heed of Covetousness.

So that] Reas. 3. It is no less for any Believer than for David, in Psal. 118. verse. 6. to promise to himself with confidence, not only necessary succor as to this present life, but also God's help ready against all the oppositions of wicked men, who endeavor to take away from God's servants their very lives, together with all their substance: Therefore Covetousness is to be avoided.

Exhort. 6. To the keeping the purity of the Gospel without the leaven of Jewish Doctrine; There are six Reasons of the Exhortation.

Faith follow] Reas. 1. Your Teachers, the Apostles, and other faithful Ministers of Christ, have preached nothing unto you but the word of God, and have propounded no end to themselves in their conversation, besides that which ought to be propounded by faithful teachers, viz. the glory of God, and your salvation: Therefore imitating their Faith, and looking to the end of their conversation, keep ye the purity of the Gospel, or the Doctrine of Faith.

Reas. 2. Jesus Christ whose Doctrine is preached to you by his Ministers, is no • divers, but one, remaining the same forever and ever: Therefore keep the purity of his Doctrine, and the unity of Faith with those your Teachers, which have preached to you the Word of God.

Reas. 3. Propounded under the form of a Precept: There are divers and strange Doctrines, unknown to the Apostles, which Christ is not the Author of; if ye have hearkened to them, as the wind driveth the chaff up and down the earth, or ships floating in the Sea, so they shall carry you about hither and thither, that ye shall hold fast nothing: Therefore be established in preserving the purity of the Gospel.

It is a good thing] Reas. 4. It is better (yea it is absolutely good and saving) that ye seek the peace and establishment of your heart and conscience in the Grace of Christ, which only his Gospel commends to you, and not in Legal Ceremonies, nor in observation of mean, days, and the like: Wherein Righteousness least of all consists: Therefore keep the purity of Faith without the leaven of the Jewish Teachers.

Which have not profited] Reas. 5. Confirming the former, from the experience of them that Judaize; Those Legal observations have profited nothing as to Righteousness, or Salvation, them that are much conversant, and have spent their time in them: Therefore keep the pure Faith of the Gospel from all leaven of this sort.

Reas. 6. They that serve the Jewish Tabernacle after Christ's coming, or they that pertinaciously cleave to Levitical Ceremonies, cannot be partakers of Christ, which is the thing signified to us by the Altar, and Sacrifices, and other Levitical shadows, and is the true body of them all: Therefore the Doctrine of Faith is to be preserved from the leaven of the Jewish Doctors, who thought that the observation of these Ceremonies was to be joined with the Gospel. To which purpose the same Apostle saith, Gal. 5.2. If you be circumcised, Christ shall profit you nothing, The reason whereof is this, The observers of Legal Ceremonies, or they that receive shadows now abolished, do in the prescribed distinction of meats, observation of Altars, Feasts, Jubilies, Holy water, Priests garments, and the like Ceremonies, really show forth that the Sun of Righteousness is not yet risen, that Christ is nor yet come, that the Ceremonial Pedagogy is not yet abolished; but that still the time of shadows and signs, which were instituted only to prefigure Christ, until the time of Reformation.

He proves that they are to be excluded from Christ, who seek righteousness, or part of righteousness, in the shadows or works of the Law; because God hath pre-figured this in the type of the Expiatory Sacrifice; from Levite. 23.27. The blood of the Expiatory Sacrifice was brought by the High Priest into the Sanctuary, but the flesh was wholly burnt with fire, neither did anything thereof come to the Priests, as was given to them from the other Sacrifices. The Apostle affirms that this signified, that none of those who adhere to the Covenant of Works, could eat Christ, but were to be excluded from communion with them, as many as do not firmly adhere to Christ, but seek even the least part of righteousness in the Levitical shadows, or works.

Without the Camp ] God signified by this; First, That Christ was to suffer without the gates of Jerusalem, and that is plainly come to pass; for Christ was crucified without the gate. Secondly, That true expiation was to be sought in the blood of the Messias, that suffered without Jerusalem, (or the place consecrated for the Levitical worship) And the Apostle also doth teach, that Christ himself intended this, (having by his providence so disposed of everything, that he should suffer without the City) viz. that Christ going without the gates to offer up himself, would by that very thing signify, that there was no virtue of Justification or Sanctification to be sought in any legal Rites, but only in his own blood, all those legal Rites being excluded.

From hence the sixth Exhortation is drawn to a prudent imitation of Christ, going out of the City, and offering up himself to his Father. This imitation consists in three things. (1) As Christ going without the City renounced the world, that he might do his Fathers Will; so we for his sake ought to renounce all worldly things, being ready to leave Father and Mother, family and goods, unless we would be accounted unworthy of his fellowship. (2) As Christ hath born his Cross, going out into an opprobrious place, Golgotha, so it behooveth us to bear Christ's reproach, or our Cross, after him, that is, to prepare ourselves to suffer banishments persecutions, reproaches, and miseries of that kind for his sake.

For not ] He gives the reason of this branch, because we Believers know that those worldly things are momentary, and that there is not an abiding place for us on earth, but we seek a City, that heavenly inheritance, to the obtaining of which, it becomes us to go out of the world with a ready mind, and to renounce worldly things.

By him ] The third thing, in which we ought to imitate Christ's suffering, is, that (resting in his intercession, merit, and worthiness) we offer to God spiritual sacrifices, and acceptable, i. e. As Christ hath offered himself to God, that by his Passion he might fulfill and abolish all Levitical types; so we (whom he hath made perfect by his alone Sacrifice, as to Justification, and hath sanctified us, as Priests consecrated to God, that legal sacrifices being abolished, we might offer spiritual sacrifices) ought to offer up ourselves, as living Sacrifices for the serving of God; and also Sacrifices of Praise, Prayer, and Thanksgiving, which are our first fruits, our calves, and those spiritual sacrifices, which we ought continually to offer to God through Christ, by whose merit we and our obedience is made acceptable unto God.

To do good ] Besides the calves of our lips, he also commands us to do good, that is, to perform all duties of charity towards all▪ but most especially towards the household of Faith.

With such ] He backs this part of the Exhortation with a strong reason, because these kind of sacrifices please God, or are acceptable to him, as the most sweet fruit of our Faith in Christ, and most evident testimony of our sincere love towards God, and our neighbor.

Exhort. 7. That they perform diligently the duties which they owe to Pastors, and Governors, receiving them reverently as the Ministers of God, loving them for God's works sake, which is in their hands, obeying them in all things, which they prescribe out of the Word of God, to be believed or done in the Name of God, according to their office, endeavoring with as great thankfulness as may be to recompense their labors and cares.

They watch ] There are four arguments of the Exhortation.

Argum. 1. The Ecclesiastical Ministers, your Leaders, watch for you, praying, studying, disputing for you, preaching the Gospel, and exercising Ecclesiastical Discipline amongst you for your good: Therefore obey them.

Account] Argum. 2. God requires an account of your souls from them, i • but one perisheth by their fault: Therefore obey them, who undergo amongst you so dangerous and hard a task.

That with joy] Argum. 3. If you obey as it becomes you, you will rejoice your Pastors, and they will more cheerfully follow their work, but otherwise they will indeed do their duty, but heavily, and with sorrow; and so ye that ought to be acceptable to them, will become the cruel tormentors of your Pastors: Therefore obey them.

For that] Argum. 4. Preventing an Objection: (if perchance any amongst them might not care for the troubles, griefs and sorrows of their Pastors) it will turn to your hurt, if God's Ministers are compelled to mourn through your fault, God will hear their groanings, and will severely vindicate the contempt of his Ambassadors: Therefore obey them.

THE EPISTLE OF PAUL TO THE HEBREWS WITH OBSERVATIONS gathered from the TEXT.

By DAVID DICKSON, Professor of Divinity in the University of Glasgow.

LONDON, Printed by R. Ibbitson for Francis Eglesfield, and are to be sold at the Marygold in Paul's Church-yard, 1659.

TO THE READER.

B Efore the time that something of mine did pass the Press, without my knowledge, or allowance, I did not mind to come abroad in this Learned Age, wherein many, more able Men than I am, do keep silence; my Furniture being fitter for my present Charge, than for more public Edification, in my judgment; and my Employments so frequent, as my spare time is little, for farther extent of what the Lord hath bestowed upon me. But, since that time, my just fears, from apparent grounds, that numbers of my Sermons, which were rudely, and popularly, delivered (as thrice, or four times preaching a week, might yield) and taken from my Mouth, as it was possible to overtake the current of running speech; the judicious Writer making what he had overtaken, to cohere, the best he could; and Copies going from him, to many, with numbers of faults, and mistakings of the Transcribers; I being unable to revise (for straightness of time) anything which was written by them, first, or last. My just Fears, I say, that these should Come to thy Hands, rude and faulty, as they are, made me willing rather, when God should grant me leisure hereafter, to draw up, in short, the points of Doctrine delivered by me in these Sermons; that thou mightest have a twenty, or thirty of them, or m • e, possible, in the bounds and price of one at large.

With this passage of God's providence, another hath concurred, to draw forth this piece unto thy view in the mean time, which is this: When I considered, how largely God hath provided Helps, for understanding of holy Scripture, by large Commentaries, and sweet Sermons, especially from His Church in England; whereby increase of Knowledge is given to the Learned, and such, whose means to buy, and leisure from their calling to read, and victory over their own lasiness, for taking pains, doth concur with their capacity, for making use of this the Lord's Liberality: I have often requested the Father of Lights, To help such as either could not, or else would not, profit themselves by that, which is already granted in his Bounty, by some short, and plain manner of writing; whereby the weaker judgments might be supported, and all Excuse taken away from the witty Sluggard, and such whose worldly Employments, and great Affairs, have seemed sufficient Reasons, to excuse their negligence, and the small and naughty matters of their own Salvation, and the Kingdom of Heaven, and Evidences thereof in Scripture.

And, to this purpose, I have been very instant, with the Godly-Learned of mine acquaintance, to take this matter in hand; and, to divide amongst them, the hard parts of Scripture, at least, that this work might be done by the hands of many, which could not be done by one. I found their approbation of my desire, and inclinable willingness, to put hand to work also. But, some of them, for the weight of their ordinary Charge, some of them for age, and infirmity of body, some of them for their hands full of the Lord's work in another sort, could not adve • ture to be straightly engaged in the work. Where-through I was forced either to forsake my Desires, which daily were kindl • within me more and more; or else, come forth with something of this kind, as might be; and seek amongst my Readers, some to take this Matter to heart; and, to do therein, as the Lord should enable them, by themselves, or by others.

I have made choice of this Epistle, which is a piece of hard Meat, in the estimation both of the Apostle, the Writer thereof, ( Chap. 5, and 6. ) and of Peter, giving his judgment of it, ( 2 Pet. 1.15, 16. ) That if I should attain any part of mine intent in any measure, in so hard a place, I might encourage others, to take in hand a more easy part of Scripture, with more hope of success.

The Sum of each Chapter, or the Contents, do stand instead of Analysis; and, in some places, of a Paraphrase. The Text doth follow, Verse by Verse. The Exposition of the Verse, serveth for grounds of Doctrines, which Doctrines, following upon the grounds, are joined, most part, with the Note of Collection [THEN] Plurality of Doctrines from the ground, or from the Text where the consequence is easy to be perceived, is distinguished by figures, according to their numbers. Terms of Art I have eschewed, Because I would be plain to all. I have spared all enlargement of the Doctrines, which I could spare; leaving them as grains of Seed, to get their growth in thy mind, by Meditation, which is necessary for such as love to make use of this sort of writing, because I would be short. The special handling of such Passages, as the Apostle citeth out of the Old Testament, I have left to their own proper place. Quotations, for confirmation of my Doctrines, drawn from the ground, I have spared also: Because, I judged, If the Doctrine was pertinently collected from the ground, the Text in hand was sufficient confirmation. And if it be not pertinently collected, I am content that thou pass by it, and take only what is pertinent. A Quotation could prove the Doctrine true; but not prove it pertinent; and so not serve my purpose. Many more, and more petinent Consequences, the Learned will find, which I have not observed: but not for the Learned, or such as are able, and willing, to make use of larger Writings, do I intend this present.

Therefore, do not look how much thou doest miss, which might have been said; but what in the first frame of this mould could be done, in such brevity. Which mould, I trust, the Learned shall help, if it please the Lord to stir them up, to take this matter in hand. I have pressed, singly to point out Truth▪ without Partiality; not wresting the Text, to reach a Blow to any man. And what thou shalt make of this present Piece▪ I am not careful, if I can obtain thereby, that more able Men may be set on work, to do what I intend, but cannot do.

If the precious Jewel of the Scripture may be more esteemed of, and made use of, which is more necessary for our Souls, than the Sun in the Firmament is for our bodies; and, the greatest gift, next after our Lord Jesus down-sending amongst us, that ever the world saw. If I may by this piece, I say, be an Instrument, to stir up any to the love of searching the Scriptures, I have not lost my pains, whatsoever shall become of this Book: Whereunto I have solicited for no Patronage under Heaven, but thy Christian Good-will to my Aim; to have our Lord the more honored, in the sound Knowledge▪ and right use of His Scripture.

I am confident, that thou wilt easily judge with me, That the proud, and profane Despisers of God are worthy to perish, amongst his Enemies: but consider, and judge again; If profane Despisers of holy Scripture, who disdain to read, or obey, what God commandeth therein, be not to be ranked in the same Roll. For God draweth so nigh unto us in his Word, speaking unto us, as a King unto his Subjects, or a Master unto his Servants, that the obedience, or disobedience which we give to His Speeches, resolveth directly, and immediately, upon God himself. For what is it else to hear▪ and believe, and obey God; but, to hear, and believe, and obey His speeches? And, what is it, not to take notice of God, to despise, and disobey God, but not to take notice of his Speeches, not to read his Writings, and not to care for anything that He commandeth, promiseth, or threateneth? Therefore hath the Lord written the great things of his Law unto us, even to be a Touch-stone, not only to try all men's Doctrine thereby, but also to try all men's disposition towards Himself; and how they stand affected to His Honor, whether as Foes, or as Friends. For, What readier way is there, to get evidence of a man destitute of the Knowledge, Faith, Love, Fear, and the rest of the parts of the Image of God, than to find him destitute of the Knowledge and Love of the Scripture ? What surer sign of a man, who for the present is enemy to God, and to the enlargement of His Gracious Kingdom, than to find him traducing the perfect Law of the Lord, and marring, to his power, the free course of the Scriptures light, which is the Stepter of Christ's Kingdom? Again, What surer sign of a Child of Promise, begotten of God, than to see him, with David, Psal. 119. making more of the Scriptures, than of a Kingdom; and pouring out all his Affections upon it, as upon the nearest Mean whereby God's Spirit may be conveyed into his soul, for perfecting of Holiness; and the readiest Chariot, to carry up his Spirit, to dwell in God, for perfecting of his happiness.

We shall find also, answerable to God's purpose of trying men by His Scripture, His Wisdom, giving a due meeting unto men, as they do make use of His Scripture. Do they not read it? or do they read, and not consider it? Do they not weigh, what is imported by it, in sense and meaning? It fareth with them, as with those to whom Christ said, Mat. 22.29. You err, not knowing the Scriptures, nor the power of God. Do they not love it? Behold their Plague, 2 Thes. 2.10, 11, 12. Because they received not the love of the Truth, that they might be saved; for this very cause, saith the Text, God shall send them strong delusion, that they should believe a Lie, that they might be damned. Do they not steadfastly believe, what they learn in Scripture? In God's judgment, with the foolish, and unstable, they are suffered to wrest the Scriptures, to their own destructio • ▪ were they never so great wits, 2 Pet. 3.16. Do they not study, to give obedience unto the •• own Truth of it? He dealeth with them, as with Israel, Psal. 81.11. My people would not hearken unto my voice, and Israel would none of me. (He counteth himself rejected, because his Word was rejected) But what followeth, verse. 12? So I gave them up, unto their own hearts lust: and they walked in their own counsels. But to such as will be Christ's Disciples indeed, Students, seeking to grow in knowledge, belief, and obedience of his Word? seeking to love him, and keep his sayings, he promiseth (Joh. 14.26.) to send unto them. The Spirit, of Truth, the Comforter, the Holy Ghost, to teach them all things : That is, to perfect their knowledge, more and more, by his Spirit, to fill their hearts with joy and comfort, according to his Truth, and to make them holy, more and more.

And why are all these stiles given? Even to show, that such as will have Christ's Spirit to work any of these, must seek him to work all of these jointly, or not to have him for working any of them at all. Neither comfort without truth, nor comfort without Holiness. The same is it which Wisdom crieth, Prov. 8.34, 35, 36. Blessed is the man that heareth me, watching daily at my Gates; waiting at the Posts of my Doors: For who so findeth me, findeth life; and shall obtain favor of the Lord. But he that sinneth against me, wrongeth his own Soul, all that hate me, love death.

Therefore how thou doest hate Death, and love thine own Soul, how thou standest affected towards God's, and the fellowship of the Comforter, the holy Spirit, the Spirit of Truth, and towards the enlargement of the Kingdom of Christ; let thy affection towards the Scriptures, more abundant dwelling in thyself, and for the Scriptures more free course amongst others, bear witness.

THE EPISTLE OF PAUL to the HEBREWS.

W Hen Peter wrote his second Epistle to the scattered Hebrews, there was extant an Epistle of Paul, to those same scattered Hebrews also, received in the Church, for a part of Canonical Scripture, and distinguished from Paul's other Epistles, 2 Pet. 3.15, 16. Therefore amongst other reasons, this may be one, to make us think this Epistle must be it. For it is without reason to think, that the Churches should be negligent in keeping such a Jewel, commended unto them by the Authority of two chief Apostles; or lose Paul's Epistle, and keep Peters; which maketh mention of it.