An Exposition of Pauls Epistles

The Doctrine of Chap. III.

1. After he had taught them somewhat more of Christ, be exhorteth them, of new, to consider of him. Then, 1. As we get further light of Christ, we are bound to further use-making of our light. 2. As further is revealed unto us of Christ, so must we set our minds on work, to ponder, and weigh, what is revealed: that the matter may sink deeper in our mind, and in our heart. 3. Except we shall consider seriously what is spoken of Christ, we can make no profitable use of the Doctrine: For, such high mysteries are not soon taken up; and the heart is not soon wrought upon, so as to receive impression of his Excellency, except after due consideration.

2. He calleth Christ Jesus, the High Priest, and the Apostle of our Profession.] The high Priesthood was the highest calling in the Jewish Church: The Apostleship, the highest calling in the Christian Church. Christ is here styled by both. Then, Christ hath enclosed in his Office, the Perfection and Dignities of the highest Callings, both in the Jewish and Christian Church. Those Dignities which were divided in men, or conjoined in him; in men, by way of Ministerial employment, under him, in Christ, by original Authority, above all.

3. He calleth the Christian Religion, our Profession, or Confession. Then, It is the nature of Christian Religion, not to be smothered; but, to be openly brought forth, confessed, and avowed in word and deed; to the glory of Christ, who is the Author thereof.

4. He styleth these Hebrews, to whom • ee writeth, Holy Brethren, Partakers of the Heavenly Calling. Then, 1. Christians do not possess their prerogatives without a warrantable title. They have a calling thereto. 2. The calling is heavenly, because God, by his Word and Spirit, calleth men to the communion of his grace and glory, by forsaking of themselves, and things earthly, and following Christ in an holy conversation: all is heavenly here. 3. Christians are partakers alike of this vocation: that is, have alike warrant, and obligation, to follow him that calleth them: albeit all do not alike follow the calling. 4. They are Brethren amongst themselves, for their adoption: albeit some weaker, some stronger. 5. And holy is this Brotherhood: that is, spiritual; and so, superior to civil, or natural, or earthly bands, whatsoever.

1. Because the Jews did too highly esteem of Moses, in appointing of the Legal Service; and not so highly of Christ as became, in abrogating thereof, the Apostle compareth Moses and Christ, giving to Moses his due place of a servant; and to Christ, the place due to the Master.

Then, It is no new thing, that people incline so to esteem of good men's authority, as to forget to give Christ his own room. 2. The way to help this, is, so to esteem of God's Servants, Fathers, or Councils, more, or fewer, as the estimation that men have of them, derogate nothing from the estimation due to Christ.

2. In special, he maketh all the points of Moses commendations, duly deserved points of Christ's commendation. 1. Did Moses Office reach itself to all the house of God, under the Law, and all the service of it? so did Christ's Office reach to all the Church of God, and all the service of it, under the Gospel. 2. Was Moses appointed to give out what he delivered? So was Christ appointed to institute what he did institute, and abrogate what he did abrogate. 3. Was Moses faithful to him who appointed him, in all the matters of God's House, keeping back nothing that he was directed to reveal? So is Christ faithful to the Father, who did appoint him in like manner.

Then, like as if any man should have added or pared, chopped or changed, the Ordinances of God's House, under the Law, it had been an imputation, either unto God, of not sufficient directing his Church, or unto Moses, and the Prophets, of unfaithful discharge of their duty in the Church of the Old Testament. So is it alike imputation to God and Christ, if any shall add or diminish, chop or change, the ordinance of God's Church under the New Testament.

1. Having equalled Christ unto Moses, be now preferreth Christ to Moses.

Then, Christ is not rightly esteemed of, except he be preferred as far above all his servants, as the Father hath counted him worthy of more glory than his servants.

2. He preferreth Christ above Moses, as the Builder is above the House. Then, as no stone in the house, nor all the house together, is comparable in honor with the Builder of the house: So the honor and authority of no particular member of the Church, not of the whole Catholic Church together, is comparable to the honor and authority of Christ. Yea, as far as the builder is above the house in honor, as far is Christ's authority above the Churches authority, which is his house.

He proveth Christ to be the builder of the Church, because some builder it must have, as every house hath. But only God that buildeth all things, is able for this work: Therefore, Christ, who buildeth all things, is the builder of it.

Then, 1. Whatsoever employment a man get of God, in edifying of the Church, yet, in proper speech, he is a part of the building, built by another. 2. The honor of building the Church, belongeth to God alone properly. 3. The building of the Church, is a work requiring omnipotency in the builder: For, to make a Saint of a sinner, is as hard, as to make a man of the dust of the earth, or of nothing.

Moses was faithful as a servant.] Now, a servants part, is to do and say by direction; and not of his own authority. Then, He is the faithfullest servant, that doth least in his own authority, and most attendeth unto the direction of God, beareth testimony to what. God hath commanded, and teacheth not for Doctrine, the Precepts of men.

Moses was faithful, as a Servant; but Christ, as a Son, over his own house. ]

Then, as much difference betwixt Christ's authority in the Church, and men's, how excellent soever; as betwixt the authority of the Master and the Servants. 2. Christ's authority is native over his Church, by virtue of his Sonship: by his eternal Generation of the Father, he hath this Prerogative. 3. The Church is Christ's own House, and he may dispose of it, and of the service thereof, as pleaseth him. Men, who are but servants, must change none of the Ordinances of God's worship in it. But Christ • ay change the Ordinances of his own worship: and therefore, alter the Ordinances of Levi, and appoint a more simple form of external worship, in place thereof.

2. He expoundeth this House, to be the company of true Believers. Then, 1. The Church of God, under the Law, and under the Gospel, are one Church, one house of God in substance; and all the faithful, then and now, lively stones of this house. 2. The Church have God dwelling, and conversing, and familiarly manifesting himself amongst them.

3. He addeth to a condition, If we hold fast the confidence, and the rejoicing of the hope, firm unto the end. That is, If we continue steadfast in the Faith, inwardly griping the promised glory, by hope; and outwardly avowing, by confession, Christ's truth: whereby he neither importeth the possibility of final Apostasy of the Saints, nor yet mindeth he to weaken the confidence of Believers, more than he doubteth of his own perseverance, or mindeth to weaken his own Faith: for he joineth himself with them, saying, If we hold fast. But writing to the number of the visible Church, of whom some not being sound, might fall away, and by their example, make some weak ones, though sound, stumble, for a time, to the dishonor of the Gospel; he putteth a difference betwixt true Believers, who do indeed persevere, and time-servers, who do not persevere; to whom he doth not grant, for the present, the Privilege of being God's House.

This conditional speech, then, importeth, 1. That some Professors in the visible Church, may make defection, and not persevere to the end. 2. That such as shall make final defection hereafter, are not a part of God's house, for the present, howsoever they be esteemed. 3. That true Believers must take warning from the possibility of some Professors Apostasy, to look the better to themselves, and to take a better gripe of Christ, who is able to keep them. 4. That true Believers both may and should hold fast their confidence unto the end: yea, and must aim to do so, if they would persevere. 5. That true Believers have ground and warrant, in the promises of the Gospel▪ both to hope for salvation, and to rejoice, and glory in that hope, as if it were present possession. 6. That the more a man aimeth at this solid confidence, and gloriation of hope, the more evidence he giveth, that he is of the true house of God.

1. In the words of the Psalm 95. verse. 9. he exhorteth them, to beware of hardening their hearts in unbelief. The words of the Psalm are called here, The saying of the holy Ghost; and, of the God of Israel, 2 Sam. 23. 2, 3.

Then, 1. The authority of the Scripture is not of man, but of the Holy Ghost. 2. The Scriptures are no dumb letter, but the voice of the holy Ghost, who by them speaketh. 3. The Holy Ghost is God, the inspirer of the Prophets, that wrote the Scripture. 4. The Holy Ghost is a distinct person of the God-head, from the Father, and the Son; exercising the proper actions of a person; inspiring the Prophets, inditing the Scriptures, and speaking to the Church.

2. In the words of the Exhortation, To day, if ye will hear his voice, harden not your hearts; Observe, 1. That while men have the offer of salvation, and the word preached unto them, it is their day. 2. That by the outward hearing, God requireth the heart to be brought down, and mollified. 3. That he requireth presen • yielding, To day, while he calleth, without delay; because we cannot be sure how long God will spare, or continue his offer, beyond this present. 4. He that studieth not to yield his heart to believe, and obey God's word sounding in his ears, hardeneth his heart. For, what is it else not to harden their heart, but heartily to believe, and give obedience?

He proveth the danger of this sin, in the example of their Fathers: As in the day of provocation, when your Fathers tempted me, Exod. 17.7. whence we learn,

1. That the evil of sin is not seen, till the consequences thereof be seen, what provocation it giveth to God, and what wrath it draweth down on the sinner. 2. It is safest, to take a view of our danger, by any sin, in the person of others, who have fallen in the like, and have been punished. 3. The sins that our Predecessors have been given unto, we should, most carefully, watch against. 4. That God's Bounty, Patience, and Means of Grace, the longer they be abused, aggravateth sin the more.

God pronounceth the Offenders guilty, and then, giveth Sentence of Doom upon them, for their guiltiness: They err in heart, saith the Lord.

Then, 1. Mis-believing and disobeying of the Word preached, is not reckoned with God, for simple ignorance of the mind; but for a willful ignorance, and erring of the heart, which is worse. For, the ignorance of the mind simply, is, I know not, but the error of the heart, is, I will not know, I care not, I desire not, I love not to know, nor obey. And such is the ignorance of those who have the Means of Knowledge, and Reformation, and yet remain in their sins. 2. Such obstinate ignorance, and willful disobedience provoketh God to cast away the Sinner, and not to deal anymore with him.

For their Doom, God debarreth them from His Rest: That is, from all the Comforts of His Fellowship, and giveth them Torment, instead of Rest.

Then, 1. Obstinate Disobedients of the Voice of the Gospel, lie near hand final off-cutting. 2. If God give over a man, to such hardness of heart, as still to work contrary to the light of God's Word, He hath, apparently denounced, and sworn, to condemn and seclude from Heaven, such a Soul. 3. It is only such obstinate ones, as go on, hardening their heart against Admonitions of the Word, that God hath sworn to debar. If a man be found mourning for his former obstinacy, the Decree is not gone forth against him.

1. From the former Example, he warneth them to beware of an evil heart of unbelief, and so to eschew Apostasy.

Then, 1. Mis-belief is the main Root of Apostasy. As Beleef draweth us to an Union with God, so misbelief maketh a Separation. 2. Mis-belief is a special part of the hearts wickedness, bewraying the enmity which naturally we have against God, as much as any ill: For, Mis-belief denieth to God the Honor of Truth, Mercy, and Goodness, and importeth Blasphemies in the contrary. 3. Mis-belief is an ill in the heart, making the heart yet worse and worse, where it is, and barring forth all the Remedies which might come by Faith to cure the heart.

2. He warneth to take heed, lest there be▪ such an heart in any of them, at any time.

Then, 1. Mis-belief is a subtle and deceitful sin, having colors, and pretences, a number, to hide it; and must be watched over, lest it deceive, and getting strength, overcome. 2. The Watch must be constant, at all occasions, lest this ill get advantage, when we are careless, and unattentive, at any time. 3. Watch must be kept, as over ourselves, so also over others: lest any others mis-belief not being marked, draw us in the same snare with them.

3. He describeth Apostasy, by Mis-belief, and departing from the Living God.

Then, 1. Believing is a drawing near to the Living God, and staying with him. 2. The loss that Mis-belief bringeth, should scare us from so fearful a sin. 3. Departing from the true Christian Religion, is a departing from the Living God, whatsoever the Apostate, or his Followers do conceive: for God is not, where Truth is not.

1. He prescribeth a Remedy, to prevent this ill: to wit, That they exhort one another, daily, while it is called, To day. That is, Beside the public Exhortation from their Preachers, that everyone of them, mutually, confer, and stir up one another by speeches that make for decyphring the deceitfulness of Sin, or preventing hardness of heart, or confirming one another in the Truth of Religion, and constant profession thereof.

Then, 1. Private Christians not only may, but should keep Christian communion amongst themselves, and mutually exhort and stir up one another. 2. This is a necessary mean of preserving people from Defection. 3. And a duty daily to be discharged, while it is today: that is, as oft, and as long as God giveth present occasion, and opportunity for it; lest a scattering come.

2. The inconvenience that may follow, if this be neglected, is, Lest any of you be hardened, through the deceitfulness of sin.

Then, 1. There is none, even the strongest of the Flock, but they have need of this mutual help of other private Christians. 2. Neither is there any so base, or contemptible, but the care of their standing in the Faith, and of their safety, belongeth to all. 3. Sin hath many ways, and colors, whereby it may beguile a man: and therefore, we have need of more Eyes than our own, and more Observers. 4. If it be not timeously discovered, it will draw on hardness of heart, so as a man will grow senseless of it, confirmed in the habit of it, and loath to quit it.

3. In the former verse, he warneth them, to beware of Apostasy in Religion: and, in this verse, That they take course, that they be not hardened in any sin in their conversation.

Then, The ready way to draw on Defection in Religion, is Defection from a godly Conversation. And the way to prevent Defection in Religion, is to study to Holiness of Conversation.

Then, 1. The Gospel is the beginning of our Confidence; yea, and of our Spiritual Subsistence; of our new being that we have, as Spiritual Men, in the State of Grace. 2. The Man that renounceth the Grounds of the Gospel, and persevereth not, was never partaker of Christ. 3. Christian Religion is not a thing that a man may say, and unsay; keep, or quit; as Prosperity, or Adversity; Threatenings, or Allurements, do offer: But such as must in all Estates, upon all Hazzard be avowed.

Now the Apostle draweth Collections from the words of the Prophet in the Psalm, repeating the words of the Text • which spea • of the Provocation of the Fathers, verse. 25. Whereupon he inferreth, that there were some, at least, hearers of the Word, which provoked God; • lbeit not all. For whose cause, David had reason to give Advertisement to their Posterity, to beware of the like; and the writer of the Epistle, reason to apply the same unto them, verse. 16.

Then, 1. From the Apostles handling of the Text which he hath in hand, all must Learn, not lightly to pass Scripture, but to consider both what is said expressly in it, and what is imported by consequence. 2. Preachers practice is justified when they consider the circumstances of a Text, and do urge duties upon their people, or teach them Doctrine from the Text.

He observeth another thing in his Text, upon the persons with whom God was grieved: that, first, they are marked to have sinned, and afterwards punished, Leaving to them to Gather,

That where Sin went before, the Anger of God would follow upon the Sin: and, after the grieving of God, Judgment light upon the Sinner.

He hath yet another Observation, upon the nature of the Sin, whereby God was provoked to swear their damnation that sinned, that is, it was unbelief, verse. 8. And formally deduceth his Doctrine by consequence; That Misbeleef did stop the Sinners Entry into the Rest, and made the Sinner to lie under an impossibility of entering, verse. 19. The use of which Doctrine he presseth in the next Chapter.

Then, 1. The Apostle leaveth us to gathe • ▪ That above all other Sins, Mis-belief provoketh God to indignation most. 2. That as long as this Sin lieth on, and getteth way, it is impossible for a man to enter into God's Rest. This Sin alone is able to seclude him.

The Doctrine of Chap. IV.

1 In the Exhortation he layeth down this ground, That • here is a Promise of Entry into this Rest, left unto us.

Then, 1 The entry into God's Rest is • ast open to the Christian Church, and encouragement given, by offer and promise of entry. 2 While it is today this promise and invitation to it, is left unto us, notwithstanding that many by-gone occasions of getting good, and doing good, be spent and away. 3 As long as this merciful Offer and Promise is kept to the fore unto us, we should stir up ourselves to lay hold on it in time.

2. Therefore let us fear lest any of you seem to come short of it. The similitude is borrowed from the prize of a Race. Then, 1 A Race must be run, err we come to our full rest. 2 The constant Runner to the end, getteth rest from sin and misery, and a quiet possession of Happiness at the Races end. 3 The Apostate, and he who by misbelief breaketh off his Course, and runneth not on, as may be, cometh short, and attaineth not unto it. 4 The Apostasy of some, and possibility of Apostasy of more Professors, should not weaken any man's Faith; but rather terrify him from misbelief. 5 There is a right kind of fear of perishing, to wit, such as hindereth not assurance of faith; but rather serveth to guard it, and spurreth on a man to perseverance. 6 We must not only fear, by misbeleeing to come short; but to seem, or give any appearance of coming short.

1 To make the example the more to urge them, he saith, The Gospel was Preached to them whom God debarred, for misbelief from his Rest. Then, 1 The Gospel was Preached in the Wilderness for substance of Truth, albeit not in such fullness of Doctrine, and clearness of Truth, as now. The Preaching of it in clearness now, must make the Mis-believers of it, in no less danger of being debarred from that Rest, than the old Israelites, yea▪ rather in more.

2 The cause of their debarring, is, The Word was not mixed with Faith in them; and so profited them not. ] Then, 1 As a Medicinal Drink must have the true Ingredients mixed with it; so must the Word have Faith mixed with it; joining itself with all the parts of the Truth, closely. 2 Faith can wall with nothing, nor be mixed with any Truth, but the Word: and the word will not join, nor wall, nor mix, with Conceits, Opinions, Presumption, but with Faith: that is, it will be received, not as a Conjecture, or possible Truth; but for Divine, and infallible Truth▪ else it profiteth not. 3 Hearers of the Word may blame their mis-belief, if they get not profit. 4 Albeit a man get light by the Word, and some tasting of temporary Joy, and Honor, and Riches also, by professing or preaching of it, yet he receiveth not profit, except he get entry into God's Rest thereby: for all these turn to Conviction.

He proveth that Believers enter into God's Rest; because God excludeth, by his threatening, mis-believers only. Then, 1 Fearful threatenings of the wicked carry in their bosom sweetest promises to the godly and the Faithful.

2 Believers get a beginning of this rest in this world, and a possession of it, in some degrees, by faith. Their delivery from sin and misery is begun. Their life and peace and joy is begun.

He compareth places of Scripture, and showeth the significations of Rest.

Then, 1 Words in Scripture, are taken, in sundry places, in sundry significations. 2 Comparison of places, will both show the divers acceptions of any word, and the proper meaning of it in every place.

The full sentence of the sixth verse, is this ; Seeing therefore it remaineth, that some must enter in; and they to whom it was first preached, entered no • in, because of unbelief; It will follow by consequence, that Believers do enter in. This latter part is not expressed in the Text, but left unto us, to gather by consequence. Whence we learn, 1 That God alloweth us to draw consequences from his Scripture. 2 Yea, traineth us on by his own example, to draw them forth by reason. 3 Yea, he will of necessity, force us to draw consequences from his words; or else not let us understand his meaning, by leaving something not expressed, to be collected by us.

In that he reasoneth from the circumstance of t • me when David uttered these words, he teacheth us, That oftentimes there is matter of great moment imported in the least circumstances of the scrip •• res writing; and therefore that the circumstances of time, place, and person who speaketh▪ and to whom, and at what time, &c. should not be passed over, in our consideration of a Text, but diligently be marked▪

1. This reasoning from the time of David's speaking, showeth, How infallibly th •• were led that wrote the Scriptusre, that they could not fail in setting down a word: nor speak one word that could cross any oath • word poken by any other Prophet, before or after.

2. David taught of the Spiritual Rest in his time, and so did Moses. Then, 1. The old Church was not straightened with earthly promises so, but that they had heavenly and spiritual promises given them also, as signified by the earthly and typical promises. 2. Their types had some star-light of interpretation: and, they were taught to look through the veil of Ceremonies and Types.

3. He saith, He that is entered into his Rest, ceaseth from his own works. Then, 1. Before a man be reconciled to God by Faith in Christ, he is working his own works, doing his own will, and not God's. 2. He is working without ceasing, his own unrest, and his own torment, which he procureth by working his own will. 3. The man that thinketh he is entered into God's Rest, must be God's Workman, and no more work what pleaseth himself, but what pleaseth God: ceasing from sinful works, and doing what is lawful and good, in way of obedience unto him.

1. In the third verse he said, The Believers entered into God's Rest: here be exhorteth the Believer to labor to enter into it.

Then, 1. The Rest of God is entered into by degrees. 2. They who have entered, must study to en • er yet more, going on from Faith to Faith, and from obedience to further obedience, and from grace to grace, till they have gone all the way that leadeth unto glory.

2. He requireth labor and diligence to enter in.

Then, 1. God's rest is no rest to the flesh, but rest to the soul, as ( Mat. 11.29.) Christ promiseth. 2. Without care and diligence a man cannot promise to himself to enter in: For the way is called Straight which leadeth unto Heaven.

3. He requireth this diligence, lest a man fall, as the Israelites did. Then, as some of the Israelites fell in a temporal mis-belief, and drew on temporal judgments upon themselves, as Moses and Aaron : so many Professors now also do, even Elect. Again, as some fell in unbelief with hardened hearts; yea, in obstinate misbelief, and perished in their sin: so yet amongst Professors, some may fall into obstinate mis-belief, and perish, except they give diligence to make progress towards their Rest.

1. Le • t any one should shift off this threatening, as expired with those to whom it was first spoken; or cloak and dissemble their sins, and purpose of defection, when they should see th • ir time; he letteth them know the power of the Word, and of God their adversary.

Then, the use, extent, and nature of God's Word, must be well studied, lest through mistaking, or ignorance hereof, a man should mis-apply, or mis-regard it.

2. The first property of the Word, it is Quick: that is, dieth not when those die to whom first it was directed, but endureth, speaking on with that same authority to all that hear it, in all times after.

Then, the Word is not a dead Letter, nor expired with former Ages: but the same to us that it was before to others, fit for operation and working the work for which it is sent, for convincing or converting the hearer always.

3. Again, It is Powerful: That is, not fit to work only, but active and operative, in effect: actually binding the conscience to obedience, or judgment, make the sinner what opposition he will. Yea, it falleth a working on the hearer, if he believe it, presently to clear his mind, rectify his will, and reform his life, and to bring about his good and safety. If a man believe it not, it falleth a working also, presently to bind him guilty unto judgment, and to augment his natural blindness, and his hearts hardness, and to bring on some degree of the deserved punishment upon himself: albeit not of its own nature, but by the disposition of the object whereupon it worketh.

Then, 1. The Word wanteth not the own effect, whensoever it is preached, but always helpeth, or hurteth the hearer, as he yieldeth to it, or rejecteth or neglecteth it. 2. We shall do well to observe what sort of operation it hath upon us, seeing it must have some; that we may be framed to the better by it.

4. Another property of the Word: It is sharper than any two-edged sword, because it pierceth speedily through a brazen Brow, and dissembling countenance, and a lying mouth, and thrusteth itself without suffering resistance, into the conscience of the most obstinate, with a secret blow, and maketh him guilty within his own breast.

Then, 1. Let not Preachers think their labor l • st, when they have to do with obstinate sinners. The stroke is given at the hearing of the Word, which will be found uncured after. 2. Neither let dissemblers please themselves with a fair countenance put upon the matter; as if the Word did not touch them: but rather give glory to God in time, when they are pricked at the heart. For if they dissemble the wound received of this Sword, the wound will prove deadly.

5. Peircing even to the dividing asunder of the Soul and the Spirit: That is, those most secret devices and plots of the Mind, or Spirit, and those closest affections of the Heart or Soul towards any forbidden evil, this word will find out: yea, it can divide asunder the Soul and the Spirit, the Heart and the Mind, and tell the man how his Soul or Heart cleaveth to the sin, and how his Mind plotteth pretences to hide the evil of it from himself and others, even in those sins which have not broken forth, but lie as deep in the mind as the marrow in the bones. And it can put difference betwixt the purposes of the heart and the thoughts, how to compass the design, and how to hide the convoy. Or those ways how the sinner doth beguile himself, and seeketh to blind the eyes of others, the Word doth decipher and distinguish all these things which self-deceiving Sophistry confoundeth.

Then, 1. Secret purposes fall under the Judicatory of the Word, as well as practices accomplished. 2. Pretences and excuses will not put off the challenge of it. 3. Nothing remaineth but that we give up ourselves to the Words government, flying what it dischargeth, and following what it commandeth.

To clear the power of the Word, he bringeth in the property of God, whose word it is, and setteth up the sinners secret thought, in the sight of the All-seeing God, with whom he hath to do.

Then, 1. God is the Party with whom the hearer of the Word hath to do, and hath his reckoning to make, and not the Preacher. 2. God joineth with his Word, and giveth it that searching and discovering, and piercing virtue. 3. God's omniscience, and all-seeing sight, should make us look to our inward disposition; so shall this, and other like Exhortations, and Threatenings, have better effect and fruit in us.

1. He giveth them a direction for entering into their rest ; To hold fast their Profession: that is, in faith and love to avow the Doctrine of Christ.

Then, He that would enter into rest, must be steadfast, in maintaining, and avowing the true Religion of Christ. 2. He who quitteth the profession of the Truth of Christ, taketh courses to cut off himself from God's rest. For, if we deny Christ, he will deny us.

2. He commandeth, To hold fast our Profession. Then, 1. God will not be pleased with backsliding, or coldness, or indifferency in matters of Religion, because this is not, to hold it fast ; but to take a loose hold, which is the ready way to defection. 2. There is danger, lest our adversaries pull the Truth from us. 3. The more danger we fore-see, the more strongly must we hold the Truth.

3. The encouragement which he giveth to hold fast, is, We have Christ, a great High Priest, &c. Then, 1. As we have need of threatening, to drive us to enter into God's Rest; So have we need of encouragements to draw us thereunto. 2. All our encouragement, is from the help which we shall have in Christ, and that is sufficient. 3. Christ is always for us in his Office, albeit we do not always feel him sensibly in us.

4. He calleth Christ, A great High Priest; to put difference betwixt the typical High Priest, and him in whom the Truth of the Priesthood is found. Then, What the typical High Priest did in show for the people, that the great High Priest doth in substance for us: That is, reconcileth us to God perfectly, blesseth us with all blessings solidly, and intercedeth for us perpetually.

5. He affirmeth of Christ, that he is passed into the Heavens; to wit, in regard of his Manhe • d, to take possession thereof in our name.

Then, 1. Christ's corporal presence is in Heaven only, and not on Earth, from whence he is passed. 2. Christ's corporal presence in Heaven, and absence from us in that respect, hindereth not our right unto him, and spiritual having, or possessing of him, 3. Yea, it is our encouragement, to seek entry into Heaven, that he is there before us.

6. He calleth him Jesus, the Son of God, to lead us through his humanity unto his Godhead. Then, no rest on the Mediator, till we go to the rock of his Godhead, where is strength, and satisfaction to faith.

1. Another encouragement is from the merciful and compassionate disposition of our High Priest, whose nature, and office, and experience, maketh him, that he cannot be but touched with our infirmities, both sinful, and sinless infirmities, of body, estate, or mind.

Then, 1. He presupposeth, that the faithful are subject to infirmities, both of sin, and misery; and by reason thereof, to discouragements, and dashing of their spirit. 2. Christ doth pity the infirmities of the faithful, their poverty, banishment, sickness, grief▪ yea, their sinful passions, and perturbations, and short coming in holy duties; he is compassionate in all these. Therefore may our Faith gather strength from his pity, to bear these the better; and strive against our sinfulness with the greater courage. And, in the sense of our infirmities, we should not stand back from Christ; but go to him the rather, as to a compassionate physician, who can, and will help us.

2. To give us assurance of his compassion, he showeth us, that he was, in all points tempted like as we are; yet without sin.

Then, 1. Christ hath experience of all trials wherein any of his servants can fall; of poverty, contempt of the world, of being forsaken by friends, of exile, imprisonment, hunger, nakedness, watching, weariness, pain of body, dashing of mind, heaviness of hearts, dolour, anguish, and perplexity of Spirit; yea, of desertion to sense; yea, of the wrath and curse of God; the feeling whereof may justly be called A descending to Hell ; Christ in his own experience knoweth what all such exercises are▪ 2. These his experiences, and sufferings, are pawns to us of his compassion on us in such cases; so that we may as certainly believe the compassion, as the passion.

3. He maketh exception of sin, whereof he was free; but not of his being tempted to sin.

Then, 1. Albeit our Lord was free from committing sin, yet he was not free from being tempted to sin: and so can pity our weakness, when we are overcome of it. 2. His being free of sin, is our comfort against sin; For, if our Mediator had been defiled with sin, he could not have washed us: But now he is able to justify us, and set us free of sin also.

1. From these encouragements, he draweth another direction, To come boldly to God in prayer, for everything whereof we stand in need.

Then, the Apostle alloweth unto the believer, 1. Certain persuasion of the acceptation of his person: he biddeth him Come boldly. 2. He alloweth certain persuasions of the granting of his prayers, in the matter, namely, of Grace and Mercy, which includeth the remission of sins.

2 The Throne of Grace, or the Mercy-Seat, was above the Ark, within the Sanctuary, and represented God in Christ reconciled to his people, gracious and merciful unto them. To this he alludeth, and by this means teacheth us,

1. That the substance of that typical Mercy Seat, is to be found in Christ under the Gospel. In him God is ever to be found on his Throne of Grace. 2. That the Veil of the Ceremonial Sanctuary, is rent in Christ's suffering, and an open door made unto the holiest, unto every Believer, and not for the Highest alone, to enter in. 3. That God layeth aside his terror and rigor of justice, when his own come to him in Christ, and offereth access unto the Throne of Grace, unto them.

3. He will have us coming with boldness, to obtain mercy; including himself with the faithful, and joining the meanest of the faithful, to whom he writeth, in the same privilege with himself. Then, 1. Free liberty to expound all our mind to God, as the word importeth, without employing the mediation of Saint or Angel, or any beside Christ, is one of the privileges of Christian Religion. 2. This privilege is common to the meanest of the faithful, with the chiefest Apostles. 3. There is mercy to be had for such as come for removing of every sin, and remedy of every misery.

4. He setteth before them the hope of Grace to help in time of need. Importing hereby, 1. That albeit for the present, possibly we be not touched with the sense of wants, straights, and difficulties; yet we are to expect, that time of need will come. 2. That it is good to foresee this, and make provision in the time of grace, in this acceptable day, while God is on his Throne of Grace. 3. That our prayers, if they get not an answer presently, yet shall they get an answer in the time of need. When our need cometh, then shall our help come also.

The Doctrines of Chap. V.

1. HEE setteth down the properties of the High Priest, that he might show the truth of them in Christ. First, the people's comfort did require, that the High Priest should be a man. So is Christ a Man, chosen out from amongst men. The Flower of all the Flock. Therefore we may come the more homely to Him.

2. The High Priest was ordained for men; that is, was appointed to employ all his Office for men's good. So doth Christ: therefore may we expect that he will do for us, as Mediator, what he can: and that is all that we need.

3. The High-Priests Office reached to all things pertaining to God; to communicate God's will unto the people, and to lay before God the people's Necessities. So doth Christ's Office to all the business betwixt God and us, for working in us Repentance, and Amendment; and making our persons, and service, acceptable to God; and therefore, in nothing may we pass by Him.

4. In special, the Priest behooved to offer Gifts and Sacrifices for sin, for removing of wrath, and obtaining of Favor : So hath Christ done, and fulfilled the type in this point also: therefore by Him must we obtain the good which we crave, and have the evil removed which we fear.

1. He goeth on in the Comparison: The typical High Priest behooved to be compassionate on the Sinner : So in truth is Christ, even as the misery requireth, proportionally, as the word importeth.

2. He maketh two sorts of Sinners, Ignorants, and Transgressours. Then, Though there be difference of sinners, yet no sinner, that seeketh to Christ, is secluded from His Compassion.

3. Followeth a difference, serving to advance Christ, above the typical Priest. The High Priest typical, was compassed with infirmities, not only sinless infirmities, but sinful also; and so behooved to pity others. Christ, though not compassed with sinful infirmities, but sinless only, yet doth pity Sinners of all sorts.

Then, Look what compassion one sinner might expect of another▪ as much may we expect of our sinless Savior.

Another difference. The typical Priest had need of Remission of his own sins, and the benefit of the true Sacrifice: But Christ, because without sin, offered Sacrifice only for our sins, and not for His own.

Then, All the Benefit of Christ's Sacrifice, cometh unto us.

He proceedeth in the Comparison. The typical Priest entered by authority to his Calling, and was honored by his Calling: So entered Christ. No man, saith he, taketh this honor unto himself, but He that is called as was Aaron. Then, 1. It is an honor to be called to an Office in the House of God. 2. The Calling is null, if it have not God for the Author, and Caller. 3. If a man take an office, not appointed of God, or intrude himself into an Office, without a lawful Calling, it is no kind of honor unto him.

1. Our Lord is commended, for not glorifying himself, by intrusion in his Office.

Then, 1. Such as pretend to be Christ's Servants, must beware to intrude themselves into any Office, and must attend, as Christ did, God's Calling, to God's Employment. 2. He that usurpeth a Calling, doth glorify himself, and taketh the honor that is not given him: for which he must give a Reckoning.

2. Thou art My Son, this day have I begotten Thee, doth import, by the Apostles alleging, not only Christ's God-head, and Declaration to be God's Son; but also the Declaration of him, To be High Priest in his Man-head; taken out from amongst men. So deep are the Consequences of Scripture, when the Spirit bringeth forth his own Mind from it.

He alledgeth another place, more clear.

Then, Howbeit Truth may be proved from one place, yet it is needful also, for the • earers cause, to allege more places, till the hearer be convinced.

Having proved Christ's Office, he showeth his Exercise of it, in offering for our sins a more precious Oblation than the typical: Even himself, with Tears, to Death.

In these words, Then, Christ is pointed out unto us. 1. An High Priest, taken from amongst men: a very true Man of our substance; Flesh, of our flesh. 2. A Man subject to the sinless infirmities of our nature, as Grief, Fear, Mourning, Death. 3. Having a set-time, during which he was to bear these our infirmities, in the days of his flesh. 4. Exercising his Priestly Office in these his days, and offering his precious Tears, and Cries, yea, his life, for us. 5. One, who howsoever Fear was upon his holy Nature, yet knew he should be delivered from death. 6. Who, as a man, in confidence of delivery, made prayers to the Father. 7. Whose prayers are not refused, but accepted, and heard on our behalf. 8. And, that these his sufferings were ended with the days of his humiliation.

1. These Acts of Fear, and Tears, &c. are the proper Acts of his human nature.

Then, 1. As the Divine Nature had its own Acts proper to itself, so had the human Nature acts proper to itself also; and some acts were common to both the Natures: So of Christ's acts, some are Divine, some Human; some are both Divine and Human. 2. As Man, he was unable to bear our burden, or to help himself, and therefore behooved to have the help of the God-head. 3. Albeit he was God in his own person, yet as Man, he behooved to take our room and place, and pray for assistance, both as surety for us, and teacher of us: To give us example how to behave ourselves in straights.

2. He feared death, and offered Prayers and Tears, and strong cries: Because not only death temporal presented itself before him; but, which was much more, the curse of the Law, the Fathers wrath for sin duly deserved by us, was set in a Cup to his head, which should have swallowed him up forever, if he had not, by the worthiness of his person overcome it, and turned the eternal wrath and curse due unto us, into a temporal equivalent to himself.

Then, 1. The sense of God's wrath, whom will it not terrify since it wrought so on Christ? And Nature cannot choose but fear, when sense feeleth wrath. 2. Felt wrath seemeth to threaten yet more, and worse: and therefore, beside feeling, doth breed yet further fear. 3. The curse of God due to our sins, virtually implying the deserved pains of Hell, is more terrible than can be told, and such as the Creature cannot choose but fear and abhor. 4. Christ's sufferings were no fantasy, but very earnest, vehement, and terrible. 5. No weapon, nor Buckler against wrath, but flying to God by supplication, and crying, and tears.

3. He prayed to him that was able to save him, and was heard.

Then, 1. Albeit sense of wrath seeth no out-gate; but black fears are always before it; yet Faith looking to God's omnipotency, seeth an out-gate. 2. Christ's prayers in our behalf, receive no repulse, but are heard. 3. Christ both died, and was saved from death also, because it could not keep Dominion over him. So shall we be saved from death though we die.

He removeth the scandal of his Cross, by showing the necessity and use thereof. Albeit he was the Son, yet he learned obedience by those things which he suffered.

Then, 1. In the time of Christ's deepest humiliation, the union betwixt his God-head and Man-head was not loosed, he remained the Son of God still. 2. The excellency of his person exempted him not from suffering, having once taken on our debt. 3. Christ knew what suffering was, before he suffered: but he knew not by experience till he actually suffered. 4. Christ's holy life was a part of his obedience to the Father: but his obedience in suffering for our sins, was obedience in an higher degree. 5. To obey God by way of action, is a common lesson to every holy creature: but, that a sinless and holy person, should suffer for sin, was a new lesson proper to Christ, a practic which never passed but in Christ's person only.

1. The suffering of Christ is called his Perfection.

Then, 1. Christ though perfect in his person, yet he wanted something to make him perfect in his Office till he suffered: for he could not satisfy the Fathers justice till he suffered; nor yet could he have fellow-feeling from experience, of the miseries of his members. 2. After suffering, Christ lacketh nothing that may pacify God, or comfort and save sinners.

2. The fruit followeth, Being perfected, he is become the Author of salvation to all that obey him.

Then, 1. The proper cause of our salvation is to be sought in Christ, perfected by suffering: not in any one part of his holiness, or obedience in doing, or any part of his suffering; but in him perfected by his obedience, even to the death of the Cross. We may take comfort from, and make use of his holy conception, life, and several virtues: but we must remember that his accomplished obedience, in doing, and suffering, is our ransom, jointly considered: and not any particular act looked on alone. 2. None should stumble at Christ's sufferings, which perfected him in his Office, and likewise perfected our ransom to the Father. 3. Christ felt the bitterness of his own sufferings himself: but we got the sweet fruit thereof; even eternal life. 4. Only they who obey Christ, can claim Title to the purchase of eternal life by him. Now these are they who obey him, who in uprightness of heart believe in his promises, and aim to draw strength out of him for new obedience.

He proveth that Christ is Author of eternal salvation to his Followers, from the nature of his Priesthood, which is eternal; not after Aaron's Order, but Melchizedek's.

Then the nature of Christ's Priesthood after Melchizedek's order, and the Fathers authorizing him in the Office, is the evidence of our eternal salvation to be had by him with the Fathers approbation.

Being to speak more of this mystery, he prepareth them, by checking their dullness, and advertising them of the difficulty of expressing himself because of the same.

Then, 1. Even the Children of God are not free of this disease, of slowness to conceive spiritual things aright. 2. The incapacity of Auditors will breed even unto the best Preachers, difficulty of expressing their mind. 3. Preachers should rebuke the dullness of people, to stir them up the more.

1. He maketh their fault the more, because by reason of time, they ought to have been Teachers: that is, both well grounded themselves, and laboring to inform others.

Then, 1. As we have longer time to learn, so should we make more progress in knowledge. 2. As we are rooted in knowledge ourselves, so ought we to communicate our knowledge, and inform others.

2. He calleth the Catechizing of the Ignorant, the Teaching the first Principles of the Oracles of God; and compareth it to the giving of Milk.

Then, 1. Catechizing of the rude and ignorant, is the first thing must be done, for making sound Christians. 2. There is an order to be kept in bringing men unto knowledge: The first principles, • nd fundamental Doctrines must first be taught. 3. Nothing is to be taught for grounding men in Religion, but God's Oracles; that which is in God's word only. 4. The manner of teaching the Principles of Religion, should be easy and plain, as Milk for Children.

He proveth them to be rude in knowledge, by the description of one weak in knowledge, whom he calleth a Babe, using Milk, and unskillful in the Word of Righteousness: so called, because how to be righteous is the sum of the Doctrine of it.

Then, 1. There are degrees of knowledge in Christianity: Some are weak, like Babes; some more instructed, and of full age. 2. All knowledge in Christianity, is to be reckoned by acquaintance with the Scripture, and skill therein: Not by human learning.

1. He describeth the well-instructed Christian, by his meat, and exercised senses. The meat that he is fit for, is strong meat: that is, more profound Doctrine.

Then, 1. All the Scripture, and Doctrine from it, is either Milk, or stronger meat; but whether this, or that, yet always it is food, fit for nourishment of men's souls. 2. Discretion must be used by Teachers, to fit their teaching, as their people are advanced, for Milk, or stronger meat; so as they may best be fed.

2. For the exercise of his senses, or wits, to discern good or evil, he hath it by use, habit, and frequent acquainting himself with Scripture.

Then, 1. The use of the Scripture, and knowledge gotten thereby, is to discern by it, what is good, what is evil; what is truth, what is error; what is right, what is wrong. 2. Though Scripture be the Rule, yet not everyone can take it up, or make right application of the Rule, to the point in hand. 3. To get a man's wits exercised, requireth frequent use of, and acquaintance with the Scripture. And without this haunting our mind in the Scriptures, and observing the Lord's counsel therein, a man cannot be able, albeit he were versed in human writs, to discern false Doctrine from true.

The Doctrine of Chap. VI.

1. FRom the reproof of their dullness, he draweth an Exhortation, to amend their pace, and go forwards. Which teacheth us, that the conscience of our by-gone slips, and slothfulness, should be a sharp spur, to drive us to a swifter pace; for overtaking of our Task.

2. He calleth the Principles of Religion, the Principles of the Doctrine of Christ.

Then, 1. The Doctrine of Christ is the sum of Religion. He that hath learned Christ well, hath learned all. 2. Nothing to be taught in Christ's house, but his doctrine, which cometh from him, and tendeth to him.

3. He leaveth the Principles, and goeth on to perfection. Then, 1. There are two parts of Christian Doctrine: one, of the Principles of Religion, another, of the perfection thereof. 2. The Principles must first be learned, and the foundation laid. 3. When people have learned the Principles, their Teachers must advance them further, towards perfection.

4. He saith, he will not lay again the foundation▪ presupposing it is so laid, as it needeth not to be laid again. Or, if they make Apostasy after once laying, cannot be laid the second time.

Then, The grounds of Religion must be so solidly learned, as they may well be bettered afterwards, by addition of further knowledge, but never raised again: and must be so soundly believed, as they never be renounced again.

5. He reckoneth a number of fundamental points of Doctrine: and, first, of repentance from dead works: so he calleth our works before conversion.

Then, 1. It is a main point of the Catechism, to believe that all our works before repentance, and conversion, are but dead works: that is, sins making us liable to death. 2. If repentance be not learned from these works, the rest of the building wanteth so much of the foundation.

6. In joining the Doctrine of Faith, as the next point, he giveth us to understand, That it is as necessary a ground of Religion, to teach a penitent to believe in God, as to teach the believer to repent.

1. The Doctrine of Baptisms, in the plural number, he maketh a third fundamental Doctrine: and so maketh it necessary, That the significations of Baptism be taught, that the people may learn to put difference betwixt outward Baptism by the Minister, which an hypocrite may have, and the inward Baptism by the Spirit, which Christ bestoweth upon his own Elect: and, that they be instructed in the nature of this Sacrament, and the signification thereof: yea, and of the Baptism of suffering affliction for the Gospel, whereunto the outward Sacrament of Baptism obligeth.

2. The fourth fundamental point of the Doctrine of the Catechism, he maketh the Doctrine of the laying on of hands. Now, hands were in a special manner imposed: First, in the bestowing of spiritual and miraculous gifts, for the confirmation of new converts in the primitive Church, Act. 8.7.18. Which endured until the Christian Religion was sufficiently confirmed unto the world to be divine. Next, imposition of hands was used in the ordination of Office-bearers in the Church, both extraordinary, and ordinary, 1 Tim. 4.14 and Chap. 5.22. Acts 6.6.

Then, in the Apostles estimation, it is necessary for grounding of people in Religion, that they be instructed, not only how the Lord founded the Christian Religion, and confirmed it by extraordinary gifts of the holy Spirit, in the Primitive Church: But also what Offices, and Office-bearers he hath ordained for ordinary edification, and ruling, and maintaining of his Church, unto the end of the world, that they may acknowledge such as are sent of God, and submit themselves unto them.

3. The Doctrine of Resurrection of the dead, he maketh the fifth point of the Catechism: and of the last judgment, the sixth. Under which sixth, the sum of Christian Religion may be comprised, and in this order wherein they are set down, may be best learned, believed, and made use of.

By this manner of speech, if God permit, he teacheth us,

1. That a Preachers endeavor to instruct a people, can have no success, except God make way unto him, and concur with him. 2. That he who is busied in the most necessary part of God's service, suppose it were in writing Scripture, or in ordinary preaching, and writing; must do it with submission to God, to be stopped in the midst of his work, and cut short; yea, and that in the midst of a meditated speech, if it so please God.

1. Minding to stir them up to make progress in knowledge, he setteth before them the danger of Apostasy.

Then, 1. He presupposeth, except they study to make progress, they shall go backwards: and that going backwards, tendeth to Apostasy: and that voluntary, and complete Apostasy from known Truth, doth harden the heart from repentance, and cutteth off a man from mercy. 2. He accounteth our natural security so great, that there is need of most fearful threatenings, to awake us out of it. 3. That the only way to be freed from Apostasy, is to be aiming at a progress.

Next observe, 1. That he doth not speak here of every sin against knowledge, albeit indeed those be fearful and dangerous; but of Apostasy from Religion, and the Doctrine of Christ. 2. Not of the Apostasy of Ignorants, who never were informed in the matter of Religion, but lightly came, and lightly went away; (albeit the shame done to Christ by them, is great and grievous:) but, of such who after illumination, and feeling somewhat of the power of the truth, do revolt. 3 He speaketh not here of Apostasy of infirmity, for fear, in fit of a passion, or hasty passage of ones life: But, of a voluntary, and deliberate falling away after clear conviction of the truth, This is that sin against the Holy Ghost which here he speaketh of. 4 He doth not presuppose here, that an elect child of God, and renewed, may fall into this sin: But, that a Professor, and some in the visible Church, may fall away and die in this sin. (Now, a Professor may be endued with many gifts, and yet be a temporizer, and remain unrenewed inwardly, and so may possibly fall into this ill) And therefore every Professor should be the more circumspect, because of the possibility of some men's Apostasy, and the more diligent to attain to that faith which purifieth the heart, and worketh by love, which faileth not. 5 In telling what is the danger of a Professors Apostasy, the Apostle mindeth not to weaken any man's faith, or discourage him from progress making: But, by the contrary, his intention is, that men strengthen themselves so much the more in the Faith. And therefore such as have felt no more in their own estimation, but these tastings, should be so far from discouragement, and fainting, that rather they must look to a necessity laid upon them, to make progress in Faith, and the fruits thereof, and to draw near to God, who can preserve them from falling away.

But because some do trouble themselves, and other some do harden themselves in error, by this place (as our intended brevity will suffer) let us study to give some light to both. Compare this place with verse. 9, 10, &c. Of this Chapter, to the end. First, in these verses, the 4, 5. and 6. he is speaking of Professors in general, conditionally. But verse. 9, 10, &c. he is speaking to the true Believers▪ amongst these Hebrews, particularly.

2. Here in these verses are glorious gifts, Illumination, and tasting of spiritual things: There in those verses, is Faith, working by love, to the glory of Jesus, and Weal of his Saints. 3. Here are men enrolled amongst Christians, so holden, and esteemed, both of themselves, and others: There are sensible souls, in the feeling of sin, and fear of wrath, and hope of mercy, flying to Jesus as to a Refuge, and casting the Anchor of their tossed souls within the veil, where Jesus is in Heaven. 4. Here men receiving from the holy Ghost good things: there men receiving from him, beside these good things, better things also. 5. Here things glorious indeed, yet not always accompanying salvation, but in some going before saving Grace; in others, possibly alone, without saving Grace: But there are saving Graces always joined with Salvation. 6. Here in these verses the Apostle is not confident, but such as have received these things here mentioned, may fall away, except they go forward, and study to make progress. But there, in those verses, the Apostle is persuaded, that they shall not fall away, but be saved; and thereupon encourageth them to go forwards.

From this Comparison it is clear then,

1. That there is a possibility of the Apostasy of Professors, and titular Saints, but not of the Apostasy of renewed souls, and true Christians, true Saints. 2. There is a ground of fear from these words, to such as are secure, and puffed up with the conceit of their spiritual gifts, but not of those who in fear are fled to Christ. 3. That in this place carnal confidence only is shaken in such, who as if they had done well enough, study not to make progress: But Faith no ways weakened in such, who still study to advance, and make more and more progress. 4. That here fruitless light, and fruitless feeling, is called in question; but not Faith, and laborious love, bringing out fruits to Christ's glory, and good of his Saints.

Again, from this comparison it is evident,

That the holy Ghost is Author, both of these common spiritual gifts, and of these special saving graces also. Of these common gifts he is Author, as dwelling amongst Professors, and distributing good things unto all Professors that are in the visible house of his Church. But he is Author of those saving Graces, as dwelling in true Professors, who are his own house: bringing with himself better things than these gifts, and salvation also unto them infallibly.

Thirdly, From this Comparison it is clear.

1. That there are some Converts, external from the world, to the Church, who yet stick in their naturals, and are not in the sense of sin, fled unto Christ for refuge, nor converted from Nature to saving Grace; to whom the Apostle will not deny room in the Church, if they will study to make progress. And, 2. That illumination, and tasting of Spiritual things, may be given as well to such, who are not renewed in their heart, as unto sound Converts.

For, 1. The natural man may be convinced, that the Church is a blessed Society, and join himself unto it. 2. Yea, change his outward conversation, and cast off his pollutions which are in the world through lust, and take himself to be ruled outwardly by Christ's Discipline, and call him, LORD, LORD. 3. And be so blameless before men, that he may look with his Lamp like a wise Virgin, waiting for the Wedding, and yet be a graceless fool inwardly. 4. Yea, he may be illuminated, not only by learning the literal knowledge of the Gospel, as men do their Philosophy, but also may be illuminated supernaturally, with in-sight in many profound things in the Scripture. For supernatural gifts may be in a Natural and unrenewed Man, so as he may say to CHRIST, I have prophesied in thy Name, and yet be unrenewed in Christ's estimation. 5. He may taste of the heavenly Gift, partly by historical believing the Truth of the Gospel, partly by contemplation of the Truth credited. Now, historical Faith, is a taste of that heavenly gift of Justifying, Faith; because it is a good degree towards it? and contemplation of this Truth, bringeth a taste of the thing credited; and so of the heavenly Gift revealed in the Gospel. For, the contemplation of every Truth, bringeth with it; naturally, a delectation, such as Philosophers do find in their studies. And the more eminent the Truth be, no wonder the delectation be the greater. For, many heard Christ's gracious Sermons, and wondered, and believed his words to be true: but Christ did not commit himself unto them; for he knew what was in them. 6. He may be made partaker of the Holy Ghost, and have his share of Church gifts, distributed by the Holy Ghost; so as he can from the light which • he Holy Ghost giveth him, answer other men's doubts, comfort the feeble minded, and edify others in their Faith, by his speeches; yea, have the gift of expressing his brain-light, both in conference to men, and in formal prayer to God, if he be a private man only: and if he be in public office, may have the gift of formal preaching, and praying in public: yea, in those days of the Apostle, might have had the extraordinary gifts of Tongues, Prophesying, and Miracles-working. Therefore, saith Christ, Many will say to me in that day, Lord, Lord, have we not prophesied in thy Name? and in thy Name have cast out Devils? and in thy Name done many wonderful works? To whom Christ will answer, I never knew you; Depart from me, ye that work iniquity, Mat. 7.22, 23. Now, this knowledge, convincing light, and gifts of utterance, &c. are from the Holy Ghost; or else, how could such Apostates, as are here described, sin against the Holy Ghost? 7. He may taste of the good Word of God: that is, find sweetness in the Doctrine of the Gospel, and be convinced of the Goodness and Mercy of God towards sinners, shining therein: yea, and by beholding the possibility of his own salvation, upon this condition. If he will sell all, and buy the Pearl, he may taste of God's Merchandise, in the blocking for them; beside all the false joys, and delusions, which he may get by presuming of the certainty of his own salvation, and yet, in the mean time, as a fool, will not lay down the price; will not renounce his earthly, and beastly affections; will not deny himself, and his own corruptions: The care of this world, and the deceitfulness of Riches, choking the fruits of the Word heard, as they who receive the seed amongst thorns. Wherefore in time of persecution for the Word, he may by and by be offended, and quit the Truth, albeit with the stony hearted hearers, in time of prosperity, he heard the Word, and anon, with joy, received it, Mat. 13.20, 21, 22. 8. Lastly, he may taste of the power of the World to come: that is, in contemplation of the Blessedness promised to the Saints in Heaven, be taken with admiration of it, yea, and have a natural desire of it, as Balaam did, when upon such a speculation, he did wish to die the death of the Righteous, and to have his last end as his: and yet love the wages of Iniquity so well, as he forsook not his covetousness, for all his wish of Heaven. In a word, It is possible, that a man impenitent, and unrenewed in his heart, may be a glorious Professor, for his outward behavior, and have fair gifts, and yet make Apostasy from the Truth, when he getteth a fit Temptation: or else, how should it be possible, that the Devil should make glorious Professors, and Church-men in all Ages, Apostates, Persecutors, Betrayers of the Truth to the Adversary, Underminers of the Church of Christ; Except they, under all their show, did lodge in their heart, the love of Money, and worldly Riches, more than the love of Heaven? the love of the praise of men, rather than God's Approbation? the lust of their fleshly ease, and pleasure, more than the pleasure of God? the fleshly fear of those that can kill the Body, more than of God, Who can cast both Soul and Body into Hell? And, therefore, no wonder, if for satisfaction of their Ambition, Avarice, Lusts, and earthly Affections, they become ready to sell Christ and His Truth, and His Church, and their Country, and All, when they find their Merchant, and the beloved Price offered unto them.

4 Observe here; How glorious soever these Illuminations, and Gifts, and Tastings seem, yet there is no further here granted, but Tastings, to such rotten Professors. That which they get, is either only in the Brain, by Knowledge; or, if there be any Feelings, they are but fleeting motions, flowing from temporary grounds, which proceed not from any Spiritual life in the man, nor from a root in himself: that is, not from the Spirit dwelling in him. Such feelings do neither foster, nor strenghthen him, for any Spiritual Obedience; but vanish, without changing the heart. It is true, all that the godly get, in comparison of what he shall get, is but Tastings: Yet in comparison of these fruitless tastings of the unsound Professors, that which he getteth, is true Eating, and Drinking, a real Feeding; holding his soul in life; and enabling him to work the works of God; to mortify his lusts, and serve God in his Spirit.

5. Observe, That here he doth not challenge those who have felt these tastings, for unsound, nor threaten them, if they hold on, and make progress. Then, 1. The having of illumination, and spiritual gifts, and tastings of heavenly things, is not to be lightly esteemed of, but accounted as steps and degrees unto a further progress: wherefore, as it is possible for some to fall away, so is it a piece of advancement, to encourage men to go on, that they fall not away. 2. There is no danger in having this Illumination, or these light tastings: But all the hazard is, to rest upon them, and not to tend towards perfection, or, to fall away after receiving so much encouragement. 3. And therefore, we must not rest on Illumination, or common gifts, how glorious soever; nor tastings, and feelings, how sweet soever: but seek still into a more near communion with Christ, and still more to mortify our lusts, and still to abound in the fruits of love to Christ, and his Church.

1. He saith not. It is impossible they should be saved, but, that they shall be renewed by Repentance.

Then, Apostates salvation is not impossible, but because their repentance is impossible: and where repentance is, there is no impossibility of salvation, but a certainty of salvation rather. For, he that giveth the repentance, he declareth his purpose, to give remission also.

2. He giveth a Reason why they cannot get repentance, because they maliciously renounce Christ, and crucify him afresh unto themselves. That is, draw on the guiltiness of his enemies who crucified him, did lie under, by Apostasy, allowing their crucifying of him.

Then, 1 An Apostate from Christ's doctrine, doth Christ as open shame as he can; and saith in effect of Christ, that his doctrine is false, and not to be maintained. 2 An Apostate alloweth Judas, and the Jews for crucifying of Christ; and accounteth Christ no more worthy, than so to be dealt withal. 3. Renouncing of Christ, maketh repentance impossible: For, he is a Prince, to give repentance unto Israel. And therefore, he who will not quit Christ, nor his true Doctrine, is not debarred from having Repentance, nor from Salvation.

He giveth a reason of the punishment of Apostates, from the less, to the more, under a similitude from land-laboring, thus: As God blesseth such men, who, after pains taken on them, bring forth the fruits of good works; So doth he curse those, who after pains taken on them, do bring forth but evil works. And if it be • ut equity, that God curse Professors, who bring forth but evil fruits in their life; Much more equity he should curse Apostates, who profess open hostility against him.

The Similitude showeth, 1. That men are like unmanured Land, before they be brought within the Church: but after they are made partakers of the Gospel, then are they like manured Land within hedges, God's Husbandry. 2. That such as begin to bring forth fruits worthy of repentance, God blesseth, and maketh more fruitful. 3. That the means of Grace under the Gospel, are to our souls as Rain, and laboring, and other Husbandry is to the ground.

2. The Similitude showeth, 1. That a man may perish, for not bringing forth the fruits of the Gospel, albeit he fall not into the sin against the Holy Ghost. 2. That there is a great reason why God should cast away a man, who amendeth not his life by the Gospel, as that an Husbandman should give over laboring of a piece of evil ground. 3. And by this means also showeth, that God's most severe judgments, have all of them most equitable reasons. 4. That there is a necessity of bringing forth the fruits of well-doing, if a man would be free of the curse, either of Apostates, or of the barren land.

1. He mitigateth his threatening of them, for fear of hurting their Faith : Beloved, saith he, we are persuaded better things of you, though we thus speak. Then, 1. A Preacher may threaten fearfully those of whom he hath good hopes; yet with prudency, lest he harm them. 2. And people threatened, must beware of weakening their own Faith, knowing, that threatenings are not used to weaken their Faith, but to put away security, and slothfulness.

2. He taketh his assurance of them, from such things as accompany salvation.

Then, In the fruits of Faith, there are marks and evidences of a man's salvation to be found, which may give a charitable persuasion of their blessed estate, to such as know them,

1. The reason of his good hopes of them, is their bygone, and present fruits of love towards Christ's name, and his Saints.

Then, 1. The works of love, done for the glory of Christ, or to his Saints for Christ's sake, from time to time, as God giveth occasion, are evident marks of a man's salvation; and more sure tokens of saving Grace given, than illumination and tastings, spoken of before. 2. No love is to be reckoned for love, but working love. 3. No works are right works, which flow not from love to Christ.

2. Of such works he saith, that God is not unrighteous to forget them: and so proveth their salvation, because such fruits accompany salvation.

Then, 1. With the grace of laborious love towards Christ's Name, the grace of salvation doth go in company. 2. Justice doth agree with grace in the reward of well-doing, because the reward is graciously promised, and righteousness maketh promises to be performed. 3. The man that loveth Christ in deed, and in truth, hath that which is most terrible in God, for the pawn of his salvation, even his Justice.

3. These are they whom he reproved for weakness of knowledge, Chap. 5. verse. 12. whom now he commendeth, for their good affection, and fruits.

Then, 1. Mean knowledge, if it be sanctified, and sound, will be fruitful in the works of love. 2. This virtue of love is no excuse for slothful following of the means of knowledge: we must grow in love, and grow in knowledge also.

1. He exhorteth to continue diligent unto the end. Then, 1. The diligent have need of Exhortation to go on. 2. Exhortation to perseverance, importeth not suspicion of falling away, but serveth to further perseverance rather. 3. No other Tearm-day is set to our diligence, but the end. No license to slack, or give over.

2. The end of their going on in diligence, is their full assurance of hope.

Then, 1. Whatsoever measure of assurance men have, they may yet obtain a fuller measure of it. Still we must study to grow. 2. Constant diligence in the works of love, is the ready mean to foster and augment our assurance. 3. Christian hope is not a conjecture, or probability, but an assurance.

1. He setteth the Example of the Fathers before them, to be imitated.

Then, 1. So many examples as we have in Scripture, of the godly gone before, so many leaders and encouragers must we reckon ourselves to have. 2. The painful, and not the slothful, are the true imitators of allowed examples. 3. In the way to Heaven, there are many things befalling us▪ which make it unlikely we shall come there: for which cause, there is need of Faith▪ 4. A time must intervene, and troubles also, ere Heaven be possessed: There is, therefore, need of Patience also.

2. They inherit the Promise, saith he.

Then, 1. The most patient and painful servants of God, get not Heaven by merit, but by inheritance. 2. They get not Heaven by merit, but by promise. Now, the promise is of Grace.

1. For many examples, he bringeth one of Father Abraham, from Gen. 22. verse. 16.17. and maketh use of it by application.

Then, because we cannot have all examples at once before our eyes, we shall do well, for several duties, to have some select examples singled out, for our own more ready use.

2. He doth not bring forth all Abraham's virtues, but such as made for his purpose.

Then, when fit examples are found out, those points which most serve for our edification, must be most in our eyes.

3. He marketh, first, the Promise made: next, the confirmation of it by an oath: then, the fast and constant hold laid on it by Abraham: last, the fruit of the holding fast ; He obtained the promise. Then, 1. In the example of Believers, the nature of the Promise, and how they came by it, must especially be marked, for helping of our Faith. 2. Preachers have Paul's example here, how to handle a Text.

4. He setteth Abraham's obtaining, for a pawn of their obtaining; albeit he knew their Faith should be weaker, in degree, than Abraham's.

Then, In making use of examples, it must be held for a ground, that the honest and up • ight imitators, albeit weak, shall find the same success that the stronger, gone before them, have found.

1. The Apostle being about to comment upon this oath, first, he showeth the end of an oath amongst men, verse. 16. and then, the use of the oath made to Abraham thereafter. 1. Men swear by a greater, saith he, that the authority of him by whom they swear, may ratify the oath, one way or other. But God hath not a greater: and therefore, himself, and all his, is laid in pawn, to make his oath good. 2. He who is the greatest, and giveth authority, and weight, to all oaths among men, must be esteemed worthy to give weight, and authority, to his own oath. This is the force of his reasoning.

2. The end of an oath is to end controversy. Then, This similitude importeth, that as long as we are in mis-belief, there is a controversy betwixt God and us: we testifying that we are in suspicion of his good affection towards us, and of his promise keeping unto us: and God is offended with us, for our wicked thoughts entertained of him.

3. God hath sworn his promise to us, to take away the controversy.

Then, 1. A man could condescend no further, to give his party satisfaction, than God hath condescended to satisfy us. 2. Except we will deny God the honor, which we cannot deny unto an honest man, we must believe the sworn Covenant of God, and particular Articles thereof. 3. Except we believe, the controversy remaineth; yea, and is doubled, after the oath.

One of the ends of God's swearing to Abraham, is the Confirmation of the Faithful, or the Heirs of Promise, concerning the unchangeableness of God's Counsel, in making the Promise, Then, Every Believer hath the same ground of certainty with Abraham ; seeing the Oath sworn to Abraham, is sworn for their Confirmation.

2. He calleth Believers by Isaac's style, Heirs of the Promise.

Then, Believers are all reckoned by God, as so many Isaac's, and entitled with Isaac, to be Heirs of Abraham with him, and Heirs of the Good promised to him, and Heirs begotten by the force of God's Promise, and Word, and not by the force of nature.

And certainly, albeit the Law serve for a Preparation, yet it is the Gospel, and the Word of Promise, which pulleth in the heart of a man to God, in love, as a reconciled Father, and converteth him. Wherefore, even because of the Believers begetting to God, by the immortal seed of the Word of Promise, he may be called the Heir of Promise also.

3. By the Oath God declareth himself willing to show the immutability of his Counsel, concerning the Salvation of Believers.

Then, 1. As many as believe in Jesus, and are begotten by the Promise, are fore-ordained, in God's Counsel, for Salvation. 2. The Purpose and Counsel of God, concerning such men's Salvation, is immutable. 3. God will have Believers knowing this His Counsel, concerning themselves, and their Salvation, and assured of the immutability thereof. 4. He will have the sworn Promise made to Abraham, and his Seed, serving in particular, to the Heirs of Promise, or Believers, to make evident this His Counsel to them in particular, as well as to Abraham, because He sware to Abraham, to show them this His Purpose.

4. By the Oath he saith, God is willing more abundantly to show the immutability of his Counsel.

Then, 1. Till the immutability of the Lord's Counsel, concerning our salvation, be laid hold upon, Faith cannot be steadfast, as the Lord would have it. 2. God is willing, that we should look in upon his Counsel, by the eye of Faith, and read our Names written in Heaven, in His Decree: and so be made sure. 3. The Promise of Salvation, or of the Blessing to Believers, is of itself sufficient enough for Assurance, albeit it were not sworn: and the Oath is added, not of necessity; for any weakness of the truth of the Promise, but out of super-abundant good will, to have us made sure. 4. It behooveth to be most pleasant to God, that Believers have full assurance of Faith, and over-come all doubting, seeing he sweareth the Promise, only for this end.

Another end of the Oath, is, That with assurance the Believer may have strong Consolation, upon solid grounds.

1. But how describeth he the Believers, to whom this Comfort is allowed? We, saith he, who have fled for refuge, to lay hold upon the Hope set before us. That is, We, who to flee from deserved wrath, have taken our course towards Jesus, in hope to get the Salvation offered unto us in Him. Fleeing for refuge, a similitude, whether from nature, or from the Ordinance of Moses Law, Numb. 35.6. Giveth us to understand, 1. That every true Believer, of necessity, must be sensible of his own sins, and the deserved wrath of God pursuing him for sin. 2. Must have this estimation of Jesus, That He is both a ready, and sufficiently strong Refuge, to save a man from sin and wrath, when he runneth towards Him. 3. That in this sense of sin, and wrath, and good estimation of Christ, he set his Face towards Him only: avoiding all by-ways, leading elsewhere, than to this Refuge; and running for death and life to be found in Him.

2. Again while he saith, To lay hold upon the Hope set before us, he giveth us to understand, 1. That in Christ, our Refuge: not only is there deliverance from pursuing Wrath, but also eternal life to be found, as it is set before us in the Gospel. 2. That the Believer must have Hope, to obtain this Offer. 3. And, as he is driven, by fear of the Law, unto Christ, so must he also be drawn, and allured, by this Salvation set before him, griping undeserved Grace, as well as fleeing deserved Wrath.

3. While he describeth the Believer, after this manner, as the man to whom all these things appertain, he teacheth us,

That, Whosoever findeth himself in any truth, to be such a one as here is described, so driven, and so drawn to Christ, fleeing from Sin and Wrath, and running on to Christ, in Him alone to be saved; may be well assured, he is a man endued with saving Faith, One of Abraham's Children, An Heir of Promise, One of the society of the Saints, and fellowship of the Apostles, whom the Apostle here taketh in with himself, in this Text; A Man in God's Counsel, Fore-known, Elected, Predestinated: A Man to whom God intended both to speak and swear, in Abraham's person, to whom God alloweth both strong Consolation here, and the Possession hereafter of whatsoever is set before him, in the offer of the Gospel.

4. The end of the Oath ; That we might have strong Consolation, by two immutable things ( that is God's Promise, and God's Oath ) in which it is impossible that God should lie.

Then, 1. The Consolation which God alloweth upon the Faithful, is strong, able to overcome the Challenge of Sin, fear of Judgment, Death, and Hell, and feeling or fearing of any misery whatsoever. Other consolations are but weak, in comparison hereof, and can overcome none of these. 2. God hath laid immutable Grounds for this Consolation; His unchangeable Promise, and His unchangeable Oath. 3. God cannot lie, nor deceive, whether He say, or swear. 4. His nature maketh this impossibility of lying, and immutability in promising, and swearing. 5. God alloweth this strong Consolation, to come by Faiths resting on these two immutable things, His Promise, and Oath. So that the less a man apprehend the grounds of his Faith to be solid, the less he shall be comforted: and the more he apply the Promise to himself, and apprehend the unchangeableness of the Promise and Oath of God, the more strong shall his Consolation be.

1. He hath told the solidity of the ground whereupon the Believer doth rest: and now he showeth the stability of the gripe which the Believer taketh of these grounds, in the similitude of the gripe which a Ships Anchor taketh, being cast on good ground. In the former Verse, by Hope, was meant the thing hoped for, and laid hold on by Hope. In the Relative, which, in this Verse, he understandeth the Hope which doth lay hold. In the similitude of an Anchor cast out of a Ship, He giveth us to understand, 1 That albeit we have no • gotten full Possession of the Promises in this life, yet we get a gripe of them, by Faith and Hope. 2. That Hopes gripe is not a slender imagination, but solid, and strong, like the gripe of an Anchor. 3. That the Believer is not exempted from some tossing of trouble, and temptations, while he is in this World; yea, subject rather, to the same, as a Ship upon the Sea. 4. That whatsoever tossing there be, yet all is safe: The Souls Anchor is cast within the Heaven: The Soul is sure.

2. He giveth the Anchor all good properties: It is weighty, solid, and firm: It will not drive, nor bow, nor break, it is so sure and steadfast. Again, it is sharp and piercing: It is entered into that within the Veil, that is, into Heaven, represented by the Sanctuary beyond the Veil, And so the ground is good, as well as the Anchor to hold all fast.

2. He commendeth our Anchor-ground for this, that Christ is there, where our Anchor is cast, as our Fore-runner. In continuing the Comparison, and calling Christ our Fore-runner, he bringeth to mind.

1. Christ being once in the Ship of the Militant Church, tossed and tempted as others, albeit without sin. 2. That he is now gone ashore to Heaven, where the ship of the Church is seeking to land. 3. That his going ashore is as our Fore-runner: and so his landing is an evidence of our landing also, who are to follow after him. 4. That his going before, is to make easy our Entry. He is the Fore-runner for us for our behoof, to prepare a place for us. 5. That our Anchor is where Christ is, and so must be the surer, for his being there, to hold all fast, till he draw the Ship to the shore.

2. Christ is entered into Heaven, and made an High Priest forever.

Then, 1. CHRIST in Heaven is invested in an office for us. 2. His Office is the High-Priesthood. The Truth and Substance of the typical Priesthood. 3. His Office is forever: and so for the benefit of all Ages: that we now, as well as others before us, may have the benefit of his intercession.

3. He is said to be made an High Priest after his entry in Heaven. Then, albeit Christ was Priest for his Church from the beginning, yet was it never so declared, as after his Ascension, when he sent down blessings sensibly upon his Church: since which time he doth so still.

The Doctrine of Chap. VII.

BY saying FOR, he giveth a reason why he calleth Christ a Priest after the Order of Melchizedek, because such a one was Melchizedek his Type: therefore such a one it behooved Christ in Truth and Substance to be, as the Type imported he should be.

1. He repeateth from Gen. 14.18, 19, 20. as much as served to resemble anything in Christ: but never a word toucheth he of Melchizedek's bringing forth of Bread and Wine to Abraham. Therefore he did not account this any typical action, having any resemblance of that which was to be done of Christ his Anti-type: for then should he not have failed to mark it, seeing he observeth the mystery of his Name, and place of dwelling, which is less.

2. Melchizedek, and the Church in Salem, where Melchizedek was Priest, were not of Abraham's family. Therefore albeit God did choose Abraham's Family, as the Race wherein he was to continue the ordinary Race of his Church, yet had he Churches and Saints beside.

3. This meeting of Abraham, and entertaining him and his company with Bread and Drink, being the exercise of an ordinary virtue, showeth, That it is the duty of all men, and namely of Kings, Great men, and Churchmen, to countenance and encourage, according to their place, and power, those who hazard themselves in God's service, and good causes.

4. To come to a particular Comparison of the Type, and the Truth, 1. As Melchizedek was King and Priest in his Kingdom, so is CHRIST King and Priest in his Kingdom, both to care for the Religion and outward conversation of his subjects, to the weal of their souls and bodies, both amongst men, and towards God, in this life, and hereafter. 2. As Melchizedek is the blesser of Abraham the Father of the faithful, in the type: So is Christ, in truth, the blesser of Abraham and all the faithful, the fountain of all blessing, in whom alone everyone is blessed, who getteth blessing.

1. To go on in the Comparison: As Melchizedek, the Type, was honored by Abraham's paying of Tythes unto him: So is Christ to be honored by all Abraham's children, by giving of their Substance, and worldly Goods, what is sufficient to maintain the honor of his Kingdom amongst them.

2. Presuppose the Type were laid aside, yet this thankful meeting that Abraham gave to the man, whose office was to bless him in the Name of the Lord, doth teach All the faithful, Abraham's true seed, a duty of Thankfulness to God's servants set over them, to bless them in the Name of the Lord, even to honor them, by giving of their goods for their sufficient maintenance.

3. As Melchizedek the Type, is by interpretation, King of Righteousness : So is Christ in truth, King of Righteousness. 1. For the personal Righteousness in himself. 2. Because he is the Righteousness of his Subjects, made of God unto us Righteousness by imputation. 3. Because he frameth his Subjects piece and piece, unto a righteous disposition, by sanctifying them.

4. As Melchizedek the Type is King of Salem, that is, King of Peace ; So is Christ in truth, King of Peace, to his Subjects, by reconciling them to the Father, by giving peace of conscience within themselves, by making all the Creatures at peace with them, and all things turn together for their good, and by working still on their eternal welfare and blessedness, until he perfect it.

5. As Melchizedek was first King of Righteousness, and then King of Peace in the Type ; So is Christ in truth, in this Order; first, King of Righteousness to his Subjects, to take away their sins, and to give them Righteousness. And then, King of Peace, because he giveth them his Peace, as the fruit of Righteousness. This is the order of his Kingdom, Righteousness, and Peace, and Joy in the Holy Ghost.

1. Melchizedek, certainly was a very Man, King, and Priest in such a City, if we consider him in his natural being: But if we consider him in his spiritual being, as he standeth in Scripture, under this name, he hath neither Father nor Mother, beginning nor end. There is no more mention of him, what he was, or of whom he came, or of his death, but these three verses of Genes. 14. As then he is in a typical being in Scripture ; So is Christ, in truth, in his personal being, as God, without Mother; as Man, without Father; as God, without beginning; as God and man, without ending of life.

2. As Melchizedek, looking how he standeth in his Scriptural being, abideth a Priest continually; so that wheresoever he is named in Scripture, there he is eve • found a Priest also: and never a word of his laying down of the Priesthood : Even so is Christ's Priesthood inseparable from his person: He abideth a Priest continually in real accomplishment.

3. By saying, He is made like unto the Son of GOD, he giveth us to understand, That God's purpose was, in those particulars, so to describe him, as he might resemble the Person, and Offices of the Son of God: And so is a Type of God's own appointment.

4. And if he was made a likely Type of Christ in his Office of Priesthood, then it followeth, a • Melchizedek had neither any joined with him in his Priesthood, nor Deputy, nor Vicar under him in it, nor Successor to his Office: So neither hath Christ any joined with him, or Substitute, or Successor to him, in his Priesthood.

To show Christ's Excellency, he draweth them to consider Melchizedek's Excellency above Abraham's: that so they might see Christ's Excellency to be far more. The reason, in force, goeth thus. 1. If Melchizedek, the Type, be more excellent than Abraham; much more must Christ, of whom he is a Type. 2. And if Melchizedek's greatness be not easily perceived, except there be a due consideration of it; much more Christ's greatness requireth consideration, and is worthy of contemplation. 3. If Abraham, by paying of Tythes, acknowledge Melchizedek's superiority; Much more should all Abraham's Off-spring acknowledge Christ's Superiority whom Melchizedek, typically represented: by paying of what is due, for the maintenance of his Service, and bestowing on his Ministers, who are appointed to bless in his Name (whether it be less, or more, which they bestow) in such a manner, as it vilify not, nor disgrace their high Employment, which Christ hath put upon them, and so dishonor him, whose Servants they are.

He proveth, that in Tythes taking, Melchizedek was greater than Abraham, who did pay Tythes; Because, for the same respect, the Levites, by taking Tythes of their Brethren, as Priests, had a Superiority over them, for their office sake, who otherwise were their equals.

Then. 1. The Priestly office lifted up the Levites above their Brethren, who were sprung of Abraham, as well as they. 2. The command of taking Tithes, was annexed to the office of the Priesthood, in token of their superiority by office over them, who by nature were at least their equals.

He proveth again, Melchizedek to be greater than Abraham; and so, greater than Levi; because he blessed him: and therefore, behooved to be greater.

Then, 1. Abraham, notwithstanding he had the promises, yet got he the blessing by Melchizedek, in type; and, from Christ, represented by him, in truth. 2. If Melchizedek was greater, because he blessed him, as type: Then Christ far more, who blesseth in effect.

Now, there are sundry sorts of blessings. 1. There is a blessing of reverence, and worship: So men bless God. This sort importeth no greatness in the blesser, but subjection. 2. There is a blessing of Charity: So men bless one another by mutual prayer. This sort importeth no Superiority neither. 3. There is a blessing of authority ordinary: So do God's Ministers bless the people, in the Lord's name. 4. A blessing of authority extraordinary: So Melchizedek blessed Abraham, and the Prophets, and Patriarchs, such as by inspiration they were directed to bless. And this official blessing, with authority, proveth Superiority, whether it be ordinary, or extraordinary. 5. There is a blessing of power, of itself, effectual: So blesseth Christ; and so God blesseth men.

From this, 1. The Excellency of the office of God's Ministers is evident, who are appointed to bless the people, in God's Name. 2. And how they should be respected, in love, for their work sake. 3. And how they should walk worthy of that high and holy employment, le • t their sins make them vile, and contemptible, before the people, as in Malachies time, Mal. 2.9.

Another point of Comparison, tending to this end: The Levites, in their tything, were mortal men, one succeeding another. But Melchizedek, in type of his Priesthood, and Scriptural being, and Christ, in the truth of his Priesthood, are immortal: And therefore, Melchizedek, as the typical Priest, and Christ, as the true Priest, are greater than Levitical Priests, by as much as immortality is above mortality.

Then, Every Age hath Christ for a Priest, living in their own time, to deal for them, with God: And what benefit they get by him, in their own time, he can make forth-coming unto them, even forever.

Another reason to this same purpose : Levi paid Tythes to Melchizedek in Abraham's loins: Therefore, Melchizedek is greater in his Priesthood, than the Levitical Priests. So was Christ in Abraham's loins, will you say. I answer, Christ was the true represented Priest, even when Melchizedek met Abraham: and in Melchizedek's person, as type, the honor was done to Christ, in truth, and, to his Priesthood, by Abraham. And again, Christ was in Abraham's loins, only in regard of the matter of human nature, not for the manner of propagation: and, so, is exempted from the Law of natural posterity.

1. Always from this reasoning, we learn, That, as receiving Tythes, proveth superiority in office: So paying of Tythes, or maintenance in room of Tythes, proveth subjection to that office, and office-bearers, which receive the same. And, so, maintenance of Ministers should be a matter of honoring of them; or rather, of him that sent them, of its own proper institution; though men turn it into a beggarly stipend, and count the more basely of the office, because of the manner of maintenance.

2. From the reason of Levies paying of Tythes in Abraham's loins, we learn,

That there is ground in nature, for imputation of the Fathers deed, unto the children descended of him by natural propagation: so that as justly may God impute unto us Adams sins, as to Levi, Abraham's Tythes paying.

To the end of the Chapter, he showeth a necessity of the abolishing of the Levitical Priesthood, and establishing of Christ's. One reason is in this verse; because perfection was not to be had by the Levitical Priesthood. By Perfection, is understood a perfect satisfaction for our sins, and a perfect purchase of all that we have need of unto eternal life. He proveth, that such perfection could not be had by Aaron's Priesthood; because, then, there had been no need of another Priesthood after Aaron's, if perfection could have been by his Priesthood. But the Scripture showeth, that there behooved to arise a Priest after Melchizedek's order; by whom perfection was to be gotten, Psalm 110.

1. Therefore, perfection could not be by Aaron's Priesthood. From this we learn, That under the Law, remission of sins, and eternal life, was not obtained by virtue of any sacrifice then offered: but by the virtue of Christ's Sacrifice, and Christ's Priesthood, represented thereby.

2. But why could not perfection be by that Priesthood? He giveth a reason, saying, For under it the people received the Law. The word importeth as much, as the people were then legalized, disciplined, after a Legal manner: that is, the Law was still urged upon them; still they were pressed to give perfect obedience, under pain of the curse; still God dealt in the external form of handing them, as one not satisfied for anything that was offered, as yet, in their name. Therefore, perfection could not be had by that service: For it was evident, that neither God was pacified, nor their consciences quieted, by anything in that Priesthood: but all were sent to the thing signified, and to the time which was to come, in the Messia's manifestation. Then, Comparing their time, and ours, for outward manner of handling, as they were legalized; that is, straightly urged▪ by the yoke of the Law: we were evangelized; that is, smoothly entreated, under the Gospel, God laying aside terror, entreating us to be reconciled, and to come, and receive Grace for Grace.

From the change of the Levitical Priesthood, he inferreth, of necessity, the abolishing of the Levitical Law, and of our obligation thereunto.

Then, 1. The Levitical Priesthood, and the Levitical Law, do stand and fall together. 2. The Levitical Law cannot stand with any other Priesthood than Aaron's : it cannot stand with Christ's under the Gospel. 3. Christ's Priesthood, seeing it is another than Aaron's : must have another Law, other Ordinances, and Statutes, than Aaron's: a Law and Ordinances suitable unto itself. 4. To use Levitical Ceremonies under the Gospel, is to confound the Priesthood of Aaron and Christ.

1. He proveth, that Aaron's Priesthood is changed, and the Ordinance thereof; because Psal. 110. speaketh of Christ's Priesthood, that is, f • eed from the service of the Altar. By the Altar, he meaneth the material Altar, commanded in the Law: Another Altar he knoweth not. And Christ's Priesthood he declareth to be freed from the service of this Altar; beside which, no Law could tie it to any other Altar.

Then, Christ's Priesthood is freed from the Altar which God commandeth, and all the service thereof. And whosoever will erect another material Altar in Christ's Priesthood, and tie his Church unto it, must look by what Law they do it.

2. From Vers. 14. we learn, That Christ's Genealogy was well known in the Apostles times, and no controversy about it. And, it sufficeth us, that we know this by the Apostles Testimony; albeit we could not lineally deduce the same.

3. Observe how he reasoneth; That none of the Tribe of Judah attended the Altar, because Moses spake nothing of that Tribe, concerning the Priesthood.

Then, Negative Conclusions, in Matters of Faith, and duties, follow well from the Scriptures silence. It is not warranted from Scripture; therefore I am not bound to believe it. The Scripture doth not require any such thing of me; therefore God accounteth it not service to Him to do it, is good reasoning.

4. From Vers. 15. The Apostle comparing the Proofs of his Argument, calleth this last in plain terms, Far more evident.

Then, Of Reasons drawn from Scripture, by Consequence, some will be less evident, some more evident, and yet all be good Reasons, and prove the purpose strongly.

He entereth into a more particular comparison of the Levitical Priesthood, and Christ's, to show the weakness of the one, in comparison of the other. The Levitical Priests in their Consecration, got a commandment, for the exercise of bodily and carnal Rites, some few years of their mortal life, without power to convey the Grace signified by those bodily Rites. But Christ, in his Consecration, is endued with power to confer grace, and life eternal, from Generation, to Generation, to all that seek the Benefit of his Priesthood.

Then, we may be assured of Christ's power, to make the means which he useth for our salvation effectual, as we may be assured of his endless life.

He proveth this by Scripture, because God calleth him a Priest forever: Therefore, He hath power forever, as living forever, to make his own Priesthood effectual. So, The eternity of Christ's Priesthood, proveth it to be forcible, to give eternal life. For, if it did not endure in his person, it could not give eternal life, and people's hearts would not rest upon it, with any ground: And so it behooved to be renounced, and another Priesthood sought. But seeing it is not to be changed, but shall endure; Then, of necessity, it hath the thing to give us, which we are seeking: that is, eternal life.

Then, As long as Christ endureth, we want not a Priest, to hear confession of sin, to give absolution, to bless us, & give us eternal life.

1. By the same words of establishing Christ's Priesthood, Psal. 110. he proveth, that the Levitical Law was to be abolished, when Christ came: Because the establishing of Christ's Priesthood, and bringing it to light, is the disannulling of the Levitical. Then, There needeth no more to declare, That the Levitical Priesthood, and Law, is abolished, and we freed from the Ceremonies thereof, but the coming of Christ, and His entering to his Office of Priesthood.

2. He giveth a reason, of the abolishing of this Priesthood; Because it was weak and unprofitable.

Quest. How can that be, seeing it was ordained, to strengthen the Believers, then, and was profitable for that end?

I answer, It is called weak, and unprofitable, in regard of any power, to make satisfaction to God's justice for our sins, or to purchase any salvation unto us: For, other ways, as a mean, to lead men, for that time, unto the Messias, who should satisfy for us, it was not weak, nor unprofitable: But, to pacify God, and purchase salvation, as the misbeleeving Jews did use it, it was weak, and unprofitable altogether. Again, being considered as a mean, to prefigure Christ, it was profitable still, till Christ came; namely, for that end and use. But when▪ He is come, no end, nor use, more for it, but that it should be abolished, having served the turn whereunto it was ordained. Then, 1. Levitical Ceremonies, whatsoever use they might have had before Christ, are weak, and unprofitable, after His coming. 2. It is evil reasoning, to say, such Rites and Ceremonies were used before Christ came; therefore they may be used now also.

He proveth, That those Rites were weak: Because the Law, whether Moral, or Ceremonial, could not perfect anything: that is, justify, sanctify, and save any man.

1. They served as a Pedagogue, to lead a man to Christ, for expiation of sin, and purchase of salvation, but could not effectuate this, by themselves. And this maketh good the Answer, to the Question in the former Ver. Then, To seek to be perfected, justified, and saved, by works, is to seek that by the Law, which could never be brought to pass by it.

2. What, then, doth perfect all? He answereth : The bringing in of a better Hope, perfecteth all. That is, Christ then hoped for, and looked unto, who is that Better Thing, even the End, and the Signification, of those Legal Ordinances, being brought in unto Believers, He doth perfect all. Then, 1. What the Believers could not get under the Law, by their outward service, they got it by Christ, hoped for and believed into. 2. The Believers of old, rested not on the shadows, but had the Eye of their Hope on Christ.

3. He commendeth this Better Hope: that is, Christ's Priesthood hoped for under the Law; Because by it we draw nigh unto God. Now, Drawing nigh, importeth a distance before drawing nigh: and, again, Drawing nigh, was the Priests prerogative under the Law. Then, By Nature, and without Christ, we are Aliens from God, and far away from Him: But, by Christ, we get Liberty, to come nigh, not only as God's people, but as Priests through Christ, to offer our Spiritual Oblations. The Priests Privilege of old, is common to believers now.

1. He goeth on, to compare the Levitical Priesthood with Christ's· Two Comparisons are here conjoined: First, Levitical Priests were made without an Oath, only by way of simple Ordinance, and Direction; God leaving, room to himself, how long he pleased to hold on the Direction; and when he pleased, to change it. But Christ was made Priest with an Oath, that he should never be changed. Then, 1. When God gave forth the Ceremonial Law, he reserved room to himself, to change it: yea, gave evidence, that he was to change it: for, he obliged the people, during his will, but not himself. 2. But, for Christ's Priesthood, God is bound with an Oath, Never to change it: and, it leaneth on his nature which cannot altar, nor repent, and upon his Oath, which cannot be violated.

2. Another comparison, betwixt the Levitical Covenant, and the Evangelical Covenant. As far as the Oath is above the changeable commandment, by so much is the new Covenant better than the Covenant under the Law. Then, 1. There was a Covenant, or Testament, whereby Believers were saved, as well under the Law, as under the Gospel. 2. The Covenant now, though in substance of salvation, one with the former; yet, in the manner of down-setting the Articles, and the form of it, is better than the Covenant then, more clear, more free, more full, more largely extended, and more firm.

3. Christ is here called Surety of this Covenant. Then, 1. Christ must see the Covenant kept, and be good for it. 2. God hath Christ to crave for our performance of the Covenant: and we have Christ, to crave for God's part of the Covenant: Yea, and Christ to crave, to give us Grace, to perform that which God requireth of us in his Covenant. 3. Jesus is content to be Surety: and the Father hath consented, and ordained, and made him Surety. So, it resteth only, that we be content also, and make much of Christ, that he may do all our work for us, and all God's work in us.

Another Excellency of Christ's Priesthood, above the Levitical, which may be branched out in th • se particulars following. 1. The Levitical Priests were many, both at one time, and one after another: by reason whereof, that Priesthood was weakened, while one part of the Office, for such a time, was in the hands of this man; and another part, for another time, was in the hands of that man. And, because one man could not be ready to take the Sacrifices from all the people; therefore, several men behooved to take several parts of the burden. But, in Christ's Priesthood, there is but one man, even himself; His Priesthood is undivided: no man beareth a part of the burden with him: He, alone, attendeth all men's Sacrifices, by himself: He is at leisure, for every man's employment, at all times, in the greatest throng of Sacrifices. Then, as long as Christ is at leisure, no reason to employ another to carry our prayers.

2. The Levitical Priesthood, did pass from one person to another▪ Death made interruption. But Christ's Priesthood cannot pass from his own person, to any other: neither death, nor any other infirmity, can interrupt his Office. Then, 1. To make any Priest, by special Office, in the New Testament, beside Christ, is to rent the Priesthood of Christ, and make it imperfect, like Aaron's ; which, for the same reason, that it had many Priests, was weak, and imperfect, and inferior to Christ's. 2. To make Priests, by office, in the New Testament, to offer up any corporal Sacrifice, is to make Christ's Priesthood separable from his own person: which is against the nature of Christ's Priesthood, which cannot pass from one, to another: for so importeth the word. 3. To make plurality of Priests in Christ's Priesthood, Vicars, or Substitutes, or, in any respect, partaker of the office with him, is to presuppose, that Christ is not able to do that office alone; but is either dead, or weak, that he cannot fulfil that office: contrary to the Text here, which saith, Because he continueth ever, he hath an unchangeable Priesthood : or, a Priesthood which cannot pass from one, to another.

1. He showeth the fruit of Christ's keeping still the Priesthood, altogether in his own person, to be, the perfect Salvation of all believers forever : He is able to save, to the uttermost, them that come unto God through him. Then, 1. Whosoever communicateth Christ's Priesthood, with any other beside his own person, maketh Christ not able, alone, to save to the utmost, those that come unto God, through him. 2. From this ground also, it doth follow, that Christ not only beginneth the believers salvation, but perfecteth it also. He doth not work a part of a man's salvation, and leave the rest to his own merits (or the merits of others) but perfecteth it himself, even to the uttermost. 3. And if a man join anything meritorious unto Christ's Priesthood, or any Mediator, for intercession, beside him, or seeketh, by his own works, to purchase salvation, he denieth Christ to be able to save him to the uttermost.

2. He describeth Believers, to be those that come to God, through Christ. Then, 1. Christ is the door, and the way, through which only access is gotten to God. By Saints, or Angels, there is not a way to come to God, but by Christ only.

2. They that come not through him alone to God, seclude themselves from the sufficiency of salvation to be had in him.

3. The nature of believing, is to make a man come towards God, to get communion with him, through Christ. 4. And none but such as come in Faith to God, through Christ, can take comfort from his Priesthood, or look for salvation.

3. He giveth a reason, why perfect salvation is to be had for such as come to God, through Christ: Because He liveth forever, to make intercession for them. He saith not, to offer, or cause to offer up, the sacrifice of his body for them, But, He liveth, and is not to be offered anymore, and, liveth, to make intercession.

Then, 1. The sacrificing part is done, and ended: His intercession hath now the place: and, by his intercession, we get the merit of his death and passion, applied unto us: and not by any new oblation. 2. If he brook his life, he will not fail to intercede for us, who come unto God through him, and not through Saint, or Angel, or any person beside: For, he liveth forever, to make intercession for us.

To the end he may force the Hebrews, to forsake the Priesthood of Levi, he draweth a strong reason, from the nature of our estate under the Gospel.

Whereby he proveth, not only, that the Priests of Aaron's Order are abolished, but also, every Son of Adam is excluded from the office of the Priesthood, except Jesus Christ in his own person only. Because every Priest that wanteth the properties of Jesus Christ, is unbeseeming for us under the Gospel. A sinful man might have been a Priest under the Law, to prefigure Christ, before he came: But, now, no sinful man may be a Priest by office, but Christ only, in whom there is no sin. When the Sacrifice was a beast, then a sinful man might be a Priest: But, now, when the Son of God is the Sacrifice, and hath offered up himself already, and is gone in, into the Sanctuary, with his own blood, to make intercession; there must be no more any sacrificing till he come out of the Sanctuary again, at the day of judgment: nor any Priest, but he, till he have ended his intercession. For, such an High Priest became us, who is holy, harmless, &c.

Question. But why is it unbeseeming us, under the Gospel, to have a Priest without these properties?

I answer. The Sacrifice of the New Testament, is the unspotted Lamb of God▪ Jesus Christ, holy, harmless, &c. Therefore it becometh us to have such a Priest, who is holy, harmless, and undefiled. For, it were unseemly, that the Priest should be worse than the Sacrifice. Next, our Priest hath our sins, original, and actual, to remove, and Heaven to open unto us: And, therefore, it were unbeseeming, that any should be our Priest, who hath not his own sins altogether removed, nor yet hath gotten entry, as yet, into Heaven himself.

1. In that he draweth them, of necessity, to quit all men's Priesthood, and betake them unto Christ, as Priest only, we learn, That our necessities being well weighed, with the insufficiency of any beside Christ, to do our turn, we shall be forced to quit all Priests, but Christ only: For, what Priest can know all our needs, all our sins, all our thoughts, all our desires, all our prayers, all our purposes, and wait on upon our business, with God, night and day, to see that no wrath break out upon us▪ Who can do this; but Christ only? What Man? What Saint? What Angel?

2. In that he reckoneth a number of perfections, necessary to be in a Priest, in the time of the Gospel, all of them in Christ, and all such as we stand in need of, we learn, That all the perfections whereof we have need in a Priest, are all in Christ: And, the perfections which are in Christ, we have need of them all, and should make use of them all.

3. The first property of a Priest under the Gospel, is this, He must be holy: that is, of his own nature, holy, in his original holy.

Then, no sinful man can be a sufficient Priest in the New Testament, to do for us, who wants holiness by Nature.

4. The next property: Our Priest must be harmless, ill-less, free from any original guiltiness.

Then, No man, come of Adam, by natural propagation, can be a Priest for us now, to satisfy our necessities, who have sin original in us.

5. The third property: We have need of a Priest undefiled, that is, free from actual sin.

Then, No Priest can suffice us, who are defiled with actual sin, but Christ, who never sinned.

6. The fourth property: A Priest meet for us, must be free from the pollution of those amongst whom he converseth.

Then, We who are of polluted lips, and lives, and dwell among such a people, communicating, many ways, of their guiltiness, cannot have sufficient comfort, through any Priest, who can be infected with sin. And, he who is a man of polluted lips, is not meet to be a Priest for us.

The fifth property: A Priest meet for us, behooved to have his residence in Heaven, and have commandment over Heaven, to open it unto us, and give us entry.

Then, None other, but Christ, could suffice us, on whom, by nature, the doors of Heaven are closed. No Priest, out of Heaven, is meet for us.

1. The sixth property of a fit Priest for us: He must have no need to offer Sacrifice for his own sins.

Then, neither Levi, nor any sinful man after him, can be a Priest ander the New Testament, but Christ only, who never sinned, and so had never need to offer for himself.

2. The seventh property: He must not have need to offer daily for the people's sins, who must be our Priest: For, if he should offer the second day, then the first days Sacrifice should be declared insufficient: Or, else, why offereth he again, after that which is sufficient?

Then, 1. The Priest of the New Testament, needeth not to offer oftener than once. 2. And if Christ's Sacrifice were offered oftener than once, or daily, he could not be a fit Priest for us, nor offer a perfect Sacrifice for us; for, the oft offering, should declare the former offerings, insufficient, and imperfect.

3. He giveth a reason, why Christ needed not to offer up oftener; Because he hath offered up himself, once, for the sins of the people.

Then, 1. Christ was both the Priest, and the Sacrifice, in his own offering. 2. Christ's Sacrifice cannot be offered up by any, but himself: another than Christ's self, cannot offer up Christ. 3. Betwixt the coming of Christ, and the writing of this Epistle, which was sundry years after Christ's Ascension, the Apostle knew no offering of Christ, but that only once, upon the Cross and yet, times out of number, was the Sacrament of the Lord's Supper celebrated before this time.

4. In that he maketh that once offering, the reason of his not offering daily, it teacheth us, That the perfection of that once offered Sacrifice, maketh the repetition needless: And, whosoever maketh it needful, that Christ be offered daily, maketh both Christ an imperfect Priest, and his Sacrifice imperfect also.

He giveth a special reason, why it beseemeth not us under the Gospel, to have a sinful man for our Priest; because this is the very difference betwixt the Law, and the Gospel.

1. The Law maketh men, which have infirmities, High Priests: But, the word of the oath, which was since the Law, maketh the Son, and, none but the Son, who is consecrated for evermore.

Then, The Scripture knoweth no Priest, but the Levitical Priests, of Aaron's posterity, for the time of the Law: or, else, that one Priest which was made by an oath, for the time of the Gospel. Beside these, the Apostle acknowledgeth none, nor were there any other, in his time, in the Church.

2. He maketh the difference of the Law, and the Gospel, to stand amongst other things, in the difference of Priests: so as the Gospel cannot admit such Priests, as the Law admitted.

Then, To have Priests now, after the similitude of the Priests under the Law, were to remove the difference which God hath made betwixt the Law, and the Gospel.

3. The differences, as the Apostle setteth them down here, are, 1. The course taken about Priests under the Law, was alterable: they were made without an oath, the Law-giver declaring it to be his will, to change that course, when he saw it fit. But the course taken about the Priests of the New Testament, is with an oath: and, so, cannot be changed.

Then, To make a Priest in the Gospel, who is not consecrated by an oath, to abide for evermore in the office, but may be changed, and another come in, in his place, is contrary to the institution of the Evangelical Priesthood.

The next difference, he maketh this: The Law admitteth men, in the plural number, a plurality of Priests: but the Gospel admitteth no plurality of Priests, but the Son, only, to be Priest. Melchizedek's order in the type, hath no Priest but one in it, without a Suffragane, or substituted Priest. Therefore, Christ, the true Melchizedek, is alone in his Priesthood, without partner, or Deputy, or Suffragane.

Then, To make plurality of Priests in the Gospel, is to alter the order of Melchesedes, sworn with an oath; and, to renounce the March set betwixt the Law and the Gospel.

3. The third Difference: The Law maketh men Priests, but the Evangelical Oath maketh the Son of God Priest for the Gospel.

Then, To make a man Priest now, is to mar the Son of God's privilege, to whom the privilege only belongeth.

4. The fourth Difference: The Law maketh such Priests, as have infirmity: that is, sinful men, who cannot make the Sacrifice which they offer, effectual, to pacify, nor the blessing which they pronounce, to come; nor the instruction which they give, forcible to open the eyes. But the Evangelical Oath, maketh the Son, who is able to save to the uttermost, all that come to God, through him.

Then, To make a sinful and weak man, a Priest now, is to weaken the Priesthood of the Gospel, and make it like the Law.

5. The fifth Difference: The Law maketh men Priests, which have infirmities, over whom death had power, that they could not be consecrated, but for their short life time. But the Evangelical Oath, maketh the Son, whom the sorrows of death could not hold, and hath consecrated him for evermore.

Then, As long as Christ's Consecration lasteth, none must meddle with his office.

6. The last Difference: The Law instituting Priests, was not God's last will, but might suffer addition: But, the Evangelical Oath, is since the Law, and God's last and unchangeable Will.

Therefore, To add unto it, and bring in as many Priests now, as did serve in the Temple of old, is to provoke God to add as many plagues as are written in God's Book, upon themselves, and their Priests also.

The Doctrine of Chap. VIII.

1. THe Apostle, accommodating himself, to help the capacity and memory of the Hebrews, and urging the special point of his discourse, is worthy of imitation.

2. In saying, We have such an High Priest, who is set down on the right hand, &c. He setteth forth the glory of Christ's person, that he may commend his Priesthood.

Then, 1. The glory of Christ's office is not seen, till the glory of his person be seen. 2. The glory of his person is not seen, till his glorious Sovereignty, and Government of the world be seen. 3. Yea, the glory of Christ is not rightly seen, till his equality with the Father, in glory, be seen and acknowledged.

3. In saying, that Christ, as High Priest is set down on the right hand of the Throne, he giveth us to understand, That Christ, as in his Divine Nature, he is undivided from the Father, in Glory, and Dominion; So, in his human Nature, he is exalted to the fellowship of Divine Glory, with the Father: Because of the union of the human Nature, with the Divine, in one person of the Mediator: The two natures still remaining distinguished, but not divided, nor separated, the one from the other.

4. He noteth the place of this Glory, to be in the Heavens, wherein he preferreth Christ, above the Levitical Priests: for, their Priesthood is only exercised on Earth, But Christ's, in Heaven.

And therefore when we will employ our High Priest, we have no earthly City to seek him in, but in the Heaven, the only place and palace of his residence.

1. For all this glory, yet Christ is still called here a Minister, to show us,

That his high honor, hindereth him not to do his office for our good.

2. He is called A Minister of the Sanctuary, or, of the holy things: for the word will agree with both, and both tend to one purpose: for, the holy things were all tied to the Sanctuary: and, he that was Minister of the Sanctuary, was Minister of the holy things also, and that, in name of the Saints. Now the Sanctuary, or the holy things which here is spoken of, is the thing signified by the Sanctuary, and by the holy things. And so taking all the significations of the word together, we are taught,

That Christ in his glory, is not idle, but as a faithful Agent in the heavenly Sanctuary, taking the care of all the holy things, which his Saints and people are commanded to present, procuring and giving forth all holy and spiritual things from Heaven to his Saints, which their estate requireth.

3. He is called, a Minister of the true Tabernacle, which God pitched, and not man: That is, the Ministers of his own Body, miraculously formed by God; not after the ordinary manner of other men, signified and represented by the Typical Tabernacle.

Then, the Tabernacle and Temple under the Law, was but the shadow; and Christ's Body was the true Tabernacle. For, 1. As the Symboles of God's presence, was in the typical Tabernacle; so the fullness of the Godhead dwelleth bodily in Christ. 2. As the typical Tabernacle had enclosed in it all the holy things, the Candlestick, Table of Shew-bread, Laver, Altar, &c. So hath the humanity of Christ, or Christ the Man, all holiness and perfection; the fullness of all good, and all holy things in him, Light, Food, Washing, and Reconciliation, and all in himself; that out of his fullness we may all receive Grace for Grace. 3. As the Tabernacle, in the outmost Coverings, seemed but base, yet had better stuff within; so, our Lord, when he dwelt in the Tabernacle of his flesh amongst us, was found in form as a man, and in the shape of a servant; but inwardly, was full of Grace and Truth.

4. In calling Christ's Body, The true Tabernacle, which God built, and not man, he teacheth us, To make use of Christ in truth, as the Church of old made use of the Tabernacle in the Type, that is, in him seek God. Towards him turn the eye of our soul, when we seem, to ourselves, to be far removed to the end of the earth; in him offer all our spiritual sacrifices; in him seek our Washing, our Food, our Light, our Comfort; in him, as his Priests, make our Abode, and daily Dwelling. In him let us live and breathe.

5. In so calling Christ, he appropriateth the sacrificing of his Body to himself, in his own person, as the personal and proper act of his Priesthood: for the offering of the which Sacrifice, once, and never after (as Heb. 7.27. showeth) he keepeth still the style of the only Minister of the true Tabernacle, as his own incommunicable Prerogative.

And therefore, whosoever presumeth to offer his Body, presumeth also to take his place.

He proveth, That Christ is the Minister of the Tabernacle of his own Body, by offering it up; because it behooved him, seeing he is a Priest, to offer up something, either the typical Oblations, or else his own Body represented by them. But the typical Oblations he could not offer, according to the Law, not being a Levite: Therefore he behooved to offer up himself, represented by the typical Oblations.

Then, the Apostle acknowledgeth no Priest, but either the Levitical Priest, or the Priest that offereth up his own Body. And, whosoever pretendeth to have the Office of a Priest now, usurpeth either the office of the Levite, or Christ's Office.

1. He proveth, That Christ cannot offer up the typical Oblations; because he cannot be a Priest on earth, albeit he were on earth; because Priesthood on earth, is proper to the Levites only: For, they are the only Priests, by Law, on earth, and have prescribed to them, by Law, what they should offer.

Quest. You will ask me here, Was not Chriest a Priest when he was on earth?

I answer, Yes.

Quest. How then, saith the Apostle here, If he were on earth, he should not be a Priest?

I answer, Because, albeit he began his Priesthood upon earth, yet he could not brook his Office of Priesthood upon earth. For, as the High Priest, who was the Type, carried the Sacrifice, once a year, through the Court, and before the Sanctuary killed the sacrifice, and then took the blood thereof in unto the Holiest of all, and presented himself there before the Lord, with the blood, to intercede for the people, and there remained, during the time of Intercession appointed to him: So Christ, carrying his sacrifice out of the City, offered up his Body on the Altar of his Godhead, to his Father; and by his own blood, entered into the heavenly Sanctuary, and sat down on the right hand of the Majesty on high, and there he liveth forever to intercede for us; having then ended his sacrifice, as this Apostle proveth, Chap. 7.27. and Chap. 9.25, 26. And having no sacrifice now to offer on earth, it is with reason that the Apostle saith, If he were on earth, he should not be a Priest.

Whence we learn: 1. That Christ is not now on the earth, not in any place thereof; and therefore if any man say to us; Lo here he is; Lo there he is, we must not believe him: it is a false Christ he showeth us, and not the true, as Christ himself forewarneth, Mat. 24.23. 2. That it is impossible that Christ should now be on the earth; for then should he lose his Priesthood, which is impossible: For, if he were on earth, he should not be a Priest, saith the Apostle here. 3. That Christ's Priesthood is only discharged now in heaven, seeing he cannot be a Priest on earth.

2. His Reason is, They are Priests which offer Gifts, according to the Law. Then, Every Priest, who brooketh his Priesthood on earth, must offer Gifts according to the Law, as the Apostle here reasoneth: And such Priests as those Christ hath abolished, having changed the Priesthood, and the Law also.

Therefore, there can be no Priest by Office on earth at all, with God's allowance.

Then, 1. The Incarnation of Christ, his Death, and the Benefits thereof, signified by Levitical Shadows, are heavenly things, in regard of their heavenly Fruits, and Effects, and other heavenly respects, and are with an heavenly mind to be looked upon. 2. The Ceremonies of the Law, were not idle Rites; but, Examples and Figures of Christ and his Graces; by the which men were led, then, as by the hand to Christ, who was to come.

2. From Exod. 25.40. he proveth, they were Shadows of heavenly things; because the Pattern in the Mount represented the heavenly things: and Moses Tabernacle represented the Pattern in the Mount: Therefore it represented heavenly things. And unto this Pattern was Moses tied.

Then, 1. God would not, no, not in the time of Types, suffer any device of man to come in, for representing anything heavenly: Much less will he now. 2. Those which himself ordaineth he will have observed, and none omitted.

1. The offering of the Typical Oblations, he hath made proper to the Levites. Now, the offering of the true Sacrifices, and service belonging thereunto, he appropriateth to Christ, and calleth it, A more excellent Ministry.

Then, 1. The offering of the thing signified by the Levitical Types, is more excellent than all their offerings. 2. This Ministry is proper unto Christ only, in his own person.

2. From this he preferreth the Mediatorship of Christ, to the typical: The Promises, and the Covenant now, to the Covenant then. His reasoning, is: As the Ministry is, so is the Mediator. The Ministry is more excellent, in offering up himself, than the shadows. Therefore, the Mediator is more excellent now, than the typical of old.

Then, The offering of Christ's Body, which is the more excellent Ministry, is still annexed to the Person of the Mediator only. And, whosoever intrudeth himself in that excellent Ministry, of offering up Christ's Body, intrudeth himself also into the Office of the Mediator.

3. In comparing the Covenant then, and now, he maketh this the better, Because the Promises are better.

Whence we learn, 1. That there was a Covenant betwixt God, and his Church, of old, under the Law: And, so Reconciliation to be had with God then. 2. That howsoever in substance of Grace, both the Covenants agreed, yet the form of this Covenant under the Gospel, is better: Because the express conditions are better, the Promises are more spiritual, and more free of straight conditions.

To clear the abolishing of the Old Covenant, he proveth it, not to be faultless, Because a New Covenant was promised in place thereof. Not that anything was wrong in that Covenant, but because it was imperfect, and all things needful not expressed in it clearly.

Whence we learn, 1. That the Lord's proceeding with his Church hath ever been from the less perfect, to the more perfect, till Christ came. 2. That where-ever God addeth, or altereth, what he once did institute, by so doing, he showeth, that before his Addition, he had not expressed all his Mind, as in the time of the Old Testament, 3. When once he hath perfected his course taken with his Church, as now he hath done under the New Testament, he altereth the matter no more.

1. He proveth, That there was an imperfection in the Old Covenant, Because God found fault with the people under it.

Then, The imperfection of the Covenant of Old, was especially in default of the parties with whom it was made; who, by their inability to fulfil it, or behold the drift of it, made it unable to save themselves.

2. In the words of Jeremiah 31.31. the Lord promiseth, to make a Covenant, afterwards, with the House of Israel, and Judah.

Then, 1. The party in the New Covenant, is not all Mankind, but the Church of the New Testament; the spiritual Israel, and Judah. 2. This Covenant was not brought to light of old, but had its own time of manifestation. 3. Even then, the Church was made wise of the imperfection of the Old Covenant, that they might learn to look through the outward form of it, to a better. 4. The Hope, and Too-look, which they had towards the New Covenant, held up their heart, that they, without us, and our Privileges, should not be perfected.

1. The Prophet distinguisheth the Old Covenant, from the New, by describing the Old, what it was, how broken and how punished. For the first, the ten Commandments, and the rest of the Law delivered unto them, when they came out of Egypt, was the Covenant of Old, wherein God promised, To be their God, upon condition, That they did all that he commanded them, and, they accepted the condition. So, albeit there was Grace here, in sundry Articles, covenanted, yet the form of the Covenant, was like the Covenant of Works. Compare Ier. 17.23. with Ier. 31.31, 32, 33, &c.

2. For the next: They continued not in it, through leaning to their own strength, and seeking to establish their own Righteousness, being ignorant of the Righteousness of God. They dealt deceitfully in the Covenant, and fell to open Idolatry, from time, to time. So, By the Covenant of Works, no man will be found steadfast.

3. For the punishment of it : I regarded them not. In the Hebrew, it is as much, as, I Lorded it over them. That is, used My Husbandly and Lordly Authority over them, and so mis-regarded them.

Whereof we have to learn, 1. That as God's Lordship, and Husbandship, is an Obligation of doing well to the Covenant-keeper: So is it a Declaration of his just Freedom, and Authority, to punish the Covenant-breaker. 2. That when God is pleased to exercise his Dominion and Authority over Covenant-breakers, the transgressor falleth in mis-regard with God: that is, As little account is made of his life, as of one without the Covenant. 3. That to be mis-regarded of God, is the sum of all judgment. 4. That the impotency of the people, to keep the Old Covenant, did not exempt them from the punishment due to the breaking of it.

4. The Lord maketh their instability in the Old Covenant, the Reason of his making of a New one. Wherein the Lord's bounty is very remarkable; Who, out of our evil, taketh occasion, to do us so much more good: And, because of men's instability in the Old Covenant, maketh another Covenant, whereby he maketh us to persevere in obedience.

This is the better Cevenant, containing better Promises, whereof Christ is Mediator, and Surety, unto all them that believe in Him.

Wherein consider, 1. That all the Articles are Promises; and, so, do require in the party that will join in the Covenant, Faith, to embrace the Promises; that the Covenant may be agreed unto on both sides: God promising, and the needy Sinner heartily accepting. 2. That what is required in the Old Covenant, as a Condition, is here turned into a Promise, by God, in the New. In the Old Covenant, he required obedience to his commandments: and here he promiseth, to write his Laws in our hearts. God undertaketh to do our part in us, if we will believe in Him. 3. That the sense of Wants, and the feeling of our Imperfections, yea, of our hearts wickedness, and carefulness, both of heart and mind; yea, the feeling of the inlacks, or defects of Repentance and Faith, are not just hindrances to make a soul that gladly would be reconciled with God, in Christ, stand back, from embracing this Covenant: But, by the contrary, the feeling of sinfulness, in mind, and heart, are Preparations, to fit us, and set us on, to join in this Covenant, wherein God undertaketh to help, and remedy, all these felt evils, through His Christ, by putting His Laws in our Mind, and writing them in our Hearts. For, what is this else, but t • illuminate our Mind, more and more with the understanding of his will, and to frame our hearts and affections to the obedience of the same? 4. That by the Covenant, comfort is provided for sinners, who are humbled in the sense of their sins: and no door opened for presumption, nor room given to profane persons to go on their ways, blessing themselves. For, the maker of the New Covenant presupposeth two things: First, that his party renounce his own righteousness, which he might seem able to have by the Old Covenant. Next, that he flee for relief to God in Christ, to have the benefits promised in this New Covenant. Which if he do, it is impossible that he can either lean to his own merits, or live in the love of his sinful lusts. 5. That by this Covenant such an union is made betwixt God and the Believer, that the Believer is the Lord's adopted child, and the Lord is the Believers God, all-sufficient forever, promising to be all to the Believer, which, to be our God, may import, and to make the Believer all that one of his people should be.

1. While he saith, They shall not teach every man his neighbor, he doth not mean, that his Word, and Ordinances, and Ministry appointed by him, or brotherly communion, for mutual edification, shall be mis-regarded, or not made use of: But by the contrary, That he will himself be their Teacher in these his own means: First, giving his children a greater measure of the Spirit, and a more near communion with himself than of old. 2. Making his children so wise unto salvation, as they shall not hang their Faith upon man's authority: but search by all means, till they understand the mind of God, the infallible Teacher, as he hath revealed himself in his Word, 3. So clearing the Truth which is outwardly taught unto them, by his own Instruments, after so sure and persuasive a manner, by his Spirit inwardly, that the outward Teaching, shall be no Teaching, in comparison of the inward concurrence; according as we hear those Samaritans were taught, who believed indeed the woman's report, that they might go to Christ: But when they were come to him, got so great satisfaction from himself, that they said unto her, Now we believe, not because of thy saying, for we have heard him ourselves, and know, that this is indeed that Christ, John 4.42. So will the Lord inwardly make his Truth powerful unto Salvation to his own, that they may say to those that are his Instruments, Now we believe, not because of your saying, but because we have heard him ourselves.

Then, 1. It is not God's will, that other men's belief should be the Rule of our belief: but that we all search to understand the Scriptures, and God's will revealed therein. 2. It is easy from this ground, to answer that famous question, How know you such and such grounds of Salvation? We answer, It is an Article of the New Covenant, They shall be all taught of God.

2. He saith, They shall all know me, from the least to the greatest.

Then 1. The New Covenant admitteth all Ranks and Degrees of persons, and excludeth none, high nor low, that love to embrace it. 2. It may be, in sundry points of truth, some of them be ignorant and mistaken, more than other some: But of the saving knowledge of God in Christ, they shall all have light, in a saving measure. 3. The greatest, as well as the meanest, in whatsoever respect of Place or Gifts, must be God's Disciples in the study of saving Knowledge, and hearty obedience.

1. To make us believe the former Promises, he addeth to a New Article, of the Remission of sins: because from the Conscience of those, ordinarily do arise our doubts and difficulty of drawing near to God.

Then, 1. The conscience of sin, must not drive us away from God: but rather force us to run unto God more humbly: because, only to such as come unto him, in his Christ, is remission of sin promised. 2. Whatsoever sort of sins they be, unrighteousness, or sin, or iniquity, they shall not hinder God to be gracious to the penitent, fleeing to this Covenant for refuge.

2. In saying, For I will be merciful, 1. He maketh his mercy, pardoning sin, the reason of his bestowing the former good things: His giving of one grace, the reason of giving another, even grace for grace. 2. He maketh his mercy the ground of all this favor, and nothing in the man's person, or works, or worthiness of his faith. 3. The word Merciful, is in the Original, Pacified ; and doth import both God's respect to the propitiatory sacrifice of Christ, which pacifieth him towards us; and also our duty in looking towards it, as the price of our reconciliation.

3. In that the Lord joineth the promise, of putting his Law in the mind, and writing it in our heart, with the promise of remission of sins, he teacheth us, That he will have every confederate soul, that seeketh the benefit of this Covenant, to join all these benefits together, in their claim, with remission of sin, seeking to join the illumination of their mind, renovation of their heart, and life, at least in their desires and endeavors: and not to sever one of them from another, but study in uprightness to have them all.

4. While he saith, He will remember their sins no more, he teacheth, 1. That he will never forgive sin, nor forget it, but set it ever in his sight, till a man enter into this Covenant with him, through Christ. 2. That when he hath forgiven sin, he forgetteth sin also: whatsoever he remitteth, he removeth from his remembrance.

From the name that the Lord giveth this Covenant, in calling it New, he draweth two consequences: The first, that the former Covenant by this word was declared old. Next, that as it was declared old, it was so declared shortly after to be abolished.

Then 1. The least word that proceedeth out of God's mouth, is weighty, and worthy of consideration. 2. Whatsoever God's word doth import, by due consequence must be taken for God's truth, and God's mind, as if it were expressed. 3. Seeing Christ is come, and the time is now of this New Covenant, we know, that by God's authority, the Levitical, ordinances, and whole form of the Legal Covenant, and ceremonial forms of worship are abrogated.

The Doctrine of Chap. IX.

THe word [Ordinances] in the original, is also Justifications, in the plural number: so called, because they represented our Justification.

Whereof we learn, 1. That as other things were typed under the Law, so also was our Justification, and the manner of obtaining the same, shadowed forth. 2. That those things which then were called Justifications, were so called only because they were the representations of the way of obtaining Justification: for they did not justify. 3. That albeit Justification be only one, yet the types therefore were many: no one of them being able to express the truth, but in part.

2. By calling them Ordinances of Divine Service, he teacheth us, That sometime, those Ceremonies which are now abolished, were, during their own time, parts of God's external worship, in regard of the Commandment of God enjoining them.

3. By calling the Sanctuary Worldly, he teacheth us, To think of all the external glory of Levitical Service, only as the earthly representation of heavenly things: and, under all these earthly shadows, to seek in, to an heavenly signification.

He setteth before our eyes, the pleasant face of God's outward worship; that, in the wise appointing of everything, for place, for division of rooms, for furniture, for ornaments, for materials, for persons, for actions, for order of doing, we may behold the Glory, not only of the appointer of them, but also, the glory of the Church, and of Heaven, and of Christ, and of his Saints, represented thereby, as far above the glory of those outward things, as heavenly, and spiritual things, are above earthly; as the particular Exposition of the meaning of the Types, in their own proper place, will make plain, which we cannot meddle with here, seeing the Apostle judgeth it, not pertinent.

He expoundeth what the High Priests going through the Veil but once a year, did mean, saying, the Holy Ghost signified something thereby.

Then, 1. The Holy Ghost is the Author of these Ordinances of Levi, and of matters appointed about that Old Tabernacle, as of the expressions of his own mind to the Church: and, so, he is very God. 2. The Holy Ghost, is a distinct person of the God-head, exercising the proper actions of a person, subsisting by himself, directing the Ordinances of the Church, teaching the Church, and interpreting the meaning of the Types unto the Church. 3. The Church under the Law was not altogether ignorant of the spiritual signification of the Levitical Ordinances, because the Holy Ghost was then teaching them the meaning. 4. Those Rites and Ceremonies were not so dark in themselves, as they could not be in any sort understood: but were expressions of the mind of God, to the Church of that time.

2. That which the Holy Ghost did signify was this, That the way unto the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing.

Then, That the holiest of all represented Heaven, the Old Church did know.

3. He saith not that the way to Heaven was closed, but not clearly manifested.

Then, They knew the way to Heaven, darkly, through the Veil of Types. 2. They knew there was a time of clearer light coming.

4. The time of the endurance of this not clear manifestation of the way to Heaven, is set down to be, Whilst the first Tabernacle was standing.

Then the Old Church was taught, 1. That the clear light of the way to Heaven, was not to be revealed while those shadows, and that Tabernacle endured. 2. That when the clear manifestation of that way should come by the Messias; that Tabernacle was not to stand. 3. That when God should cause that first Tabernacle to be removed, the true light was at hand. 4. That none should receive the clear light of the way to Heaven, but such as should renounce the Ordinances of the first Tabernacle.

And so the Apostle, by the authority of the Holy Ghost, enforceth these Hebrews either to renounce the Levitical Ordinances, or to be deprived of the true light of the way to Heaven now revealed.

5. While he calleth this typical Tabernacle, the first Tabernacle, he importeth, 1. That Christ's Body was the next Tabernacle, 2. That the Temple is comprehended under the name of the Tabernacle in this dispute.

He showeth the use of the Tabernacle and the imperfection of the service thereof, saying, The Tabernacle was a figure for the time then present, Whereby he giveth us to understand, 1. That the Tabernacle was a type and figure of Christ. 2. That it was not appointed for all time to come, but for that present time of the Churches Non-age. 3. That howsoever it was an obscure Figure, yet, having some resemblance of the thing signified, it was fit for those of that time.

2. Next, he showeth the weakness of the offerings, offered in the Tabernacle, that they could not make the man that did the service, perfect, as concerning the conscience: That is, they could not perfectly satisfy the conscience, that sin was forgiven, and life granted, for any worthiness of those offerings: they could not furnish the conscience with a good answer towards God, for saving of them who did that service, 1 Pet. 3.21. Because the conscience could not have • ound ground of satisfaction, how God's justice would be made quiet by those offerings. And, that which doth not satisfy God's justice, cannot satisfy the conscience: because the conscience is God's Deputy, and will not be quiet, if it be well informed, till it see God pacified.

Then, It followeth from this ground, seeing those offerings could not perfect a man in his conscience, 1. That Christ's Sacrifice, signified by them, must perfectly satisfy God's Justice, and the conscience also, and purge the filthiness of it, and heal its wounds. 2. That as many as were justified before God, and in their consciences truly quieted under the Law, behooved, of necessity, to see through these offerings, and flee in to the offering of the Sacrifice represented by them, as Psal. 51.7. For, otherwise, the Apostle testifieth here, the outward offerings could not perfect them in the conscience. 3. That when Remission of sin, and Atonement, is promised in the Law, upon the offering of these gifts, as Levite. 14.9. and 17.11. the form of speech is Sacramental, joining the virtue of the Sacrifice of Christ, signified by the offering of the figurative Sacrifices unto the Believer. 4. That true Believers, notwithstanding the many imperfections of their life, may be perfected, as concerning their conscience, by flying to the Mediation, and Sacrifice of Christ, which washeth the conscience thoroughly.

He giveth a reason, why those Ceremonies should not perfect the conscience; Because they stood in meats, and drinks, and divers washings, and carnal Ordinances: To wit, if they be considered by themselves, separate from their signification, as many of the Jews took them.

Then, There is a twofold consideration to be had, of the Levitical Ceremonies: One, as they are joined with the significations; and, so, promises were made of Atonement, by them in the Law. Another, as they were looked upon, by themselves, separate from their signification, as the carnal Jews took them, and rested on them; and, so, they could not perfect the conscience.

2. He showeth their endurance, saying, They were imposed on them, until the time of Reformation: That is, Till the time of the Gospel, that Christ came, with clear light, to perfect matters.

Then, 1. These Ceremonies were by God imposed upon no people, but them; That is, the Jews only. 2. Neither were they imposed on the Jews forever, but for a time only, until the time of Reformation. 3. Seeing the time of Reformation by Christ is come, these Ceremonies are expired and abolished.

3. Seeing the time of the Gospel, is the time of Reformation or Correction ;

Then, 1. The Shadows are fulfilled, and the Substance is come. 2. The darkness of teaching is removed, and the time of clearness is come. 3. The price of Redemption, promised to be laid down, is now paid. 4. The difficulty and impossibility of bearing the yoke of God's external worship, is removed; and Christ's easy yoke, in place thereof, is come. In a word, whatsoever was then wanting under the Law, of the measure of the Spirit, or the means to get the Spirit, and fruits thereof, is now helped in the frame of the Gospel.

To show the accomplishment of these things, in Christ's Priesthood, he opposeth his Excellency, to the imperfection of the Levitical High Priests service, thus : 1. The Levitical Priest, was Priest of the Shadows of good things: but Christ, Priest of the good things themselves; keeping the dispensation of them proper to his own person, such as are Reconciliation, Redemption, Righteousness and Life, &c.

2. The Levitical High Priest had a Tabernacle built with hands, wherein he served: but Christ served in a greater, and more perfect Tabernacle, not made with hands: That is, in the precious Tabernacle of his own Body, wherein he dwelt amongst us, Joh. 1.14. represented by the material Tabernacle.

3. He expoundeth, how the Tabernacle of Christ's Body is not made with hands, by this, that it is not of this building: First, because it was not formed by the art of any Bezaleel, or Aholiab, but by the Holy Ghost. 2. Albeit the Tabernacle of his Body was like ours, in substance: yet, for the manner of his holy Conception, he is of another building than ours? For, our Tabernacles are built by natural generation, of man and woman, with propagation of original sin: But, Christ's Body, in a singular manner, even by the special operation of the Holy Ghost, in the womb of the Virgin: And, so, without original sin.

The opposition goeth on : 1. The Levitical High Priest entered into the typical holy place: But Christ entered into the holy place properly so called: that is, into Heaven.

2. The Levitical Priest entered often into the holy place: Christ entered but once into Heaven. Hereby the Levitical Priests entry was declared to be imperfect, because it behooved to be repeated: But Christ's entry into Heaven, to be perfect, because but once, not to be repeated.

3. The Levitical Priests entered by the blood of Goats and Calves: But Christ entered by his own blood.

1. And if Christ entered but once into Heaven, after his Suffering ; Then, We must not think, that his Body is anywhere else, but in Heaven only, wherein it is once only entered.

2. If the blood whereby Christ entered into Heaven, was his own blood, Then, 1. Verily, Christ's Body was like ours, in substance, having blood in it, as ours: and, we must not conceive otherwise of his body, than to be of the same substance, and substantial properties with ours. 2. The blood belonged to the same person, to whom the properties of God belongeth, so often in this Epistle attributed unto Christ. His Blood, was the blood of God, Act. 20.28. That is, the same Jesus, was God and man, with flesh and blood, in one person.

3. The Fruit of Christ's bloody Sacrifice, he maketh, The Eternal Redemption of those for whom he offered it: And, to the typical Sacrifice, he ascribeth no redemption at all, in the comparison. Thereby giving us to understand,

1. That from the worlds beginning, to the end thereof, salvation of sinners is by way of Christ's Redemption: That is, by his loosing them, through payment of a price. 2. That the Redemption was manifested to have force, when after his bloody Sacrifice he entered into Heaven. 3. That such as are once redeemed by Christ, are Eternally Redeemed: not for a time, to fall away again: but eternally to be saved, most certainly.

To prove, that eternal Redemption is the fruit of Christ's Sacrifice, he reasoneth thus, If the Typical Sacrifices and Rites of old were able to work that for which they were ordained; that is, external Sanctification: Much more shall Christ's true Sacrifice be able to work that for which it was appointed; that is, Eternal Remission of sins, and inward Sanctification, unto eternal life.

Then there are two sorts of Sanctification: One, external, of the flesh, which maketh a man holy to the Church, whatsoever he be within. Another, internal, of the conscience and inner man, which maketh a man holy before God.

2. The purifying of the flesh, he maketh to be by the exercise of such and such Ordinances of Divine Service for the time.

Then External, or Church-holiness of the outward man, is procured by such and such exercises of Divine Ordinances in the Church, as serve to make a man to be reputed and holden for clean before men, and so to be received for a member of the Church: as is to be seen, Numb. 19.

3. From his form of reasoning, we learn, That whatsoever liberty, and access of coming to the Church, was made to the Jew of old, by these ceremonies of the Law, as much and more liberty is made to the Christian, to come in to God, by the blood of Christ.

4. In describing Christ's Sacrifice, he saith, Christ, through the Eternal Spirit offered himself, without spot to God.

Then 1. Christ is both the Sacrifice and the Priest, in one person. He offered himself as man, through the Eternal Spirit, that is, by the virtue and power of his own Godhead, by which he preached, before his Incarnation, to sinners, 1 Pet. 3.19. 2. His sacrifice was without spot. He was that spotless Lamb, in whom was no sin, nor imperfection, nor defect of anything that the sacrifice required. 3. The virtue of the sacrifice, which made it to purchase Eternal Redemption unto us, floweth from the infinite worth of his Eternal Godhead. 4. Albeit Christ's two natures, have their distinct respects in the actions of his Office, yet Christ is one, and undivided in the execution of his Office.

5. The fruit and force of the sacrifice, is set down in this, that this Blood shall purge our conscience from dead works, to serve the living God: That is, shall both absolve a man from his foregon sin, and also enable him to serve God for time to come.