The Apostolical History

The Parts of it are two:

• 1. Informatory.
• 2. Hortatory.

In the first he informs them of the transcendent excellency and dignity of Christ's Person and Office; showing and declaring, (1.) That he was God, ch. 1. (2.) More excellent than Angels, notwithstanding his Humanity and Humiliation, the c • uses whereof are there assigned, ch. 2. (3.) A more excel-Prophet than Moses. By Moses the people were led but only towards Canaan. By faith in Christ believers enter into a better r • st ch. 3. and 4, to ver. 14. (4.) A more excellent High Priest than Aaron, from v 14 of ch. 4, to v. 11 of ch. 5. (5.) A more excellent King and Priest than Melchizedek. In treating of whom he prefaces something by way of reproof concerning their dullness and improficiency, and exhorts them to make progress (and not to stick in their first principles), and to be steadfast in the faith, representing to them the horrible danger of relapsing after they have tasted the gifts of the Spirit. From v. 11 of ch. 5, to v. 19 of ch. 10.

In the Second part, he practically exhorts them to sundry Christian duties. From v. 19 of ch. 10, to the end.

THE Apostle intending now to represent to the Christian Hebrews the excellency of the New Testament above the Old, he shows them, That God in the former ages of the world spake to their Fathers and Ancestors by the Prophets, manifesting his will unto them by parts and piece-meals, now a part of it, and then another (as the capacity of the people in sundry times did require), and in divers manners , sometimes by lively voice, sometimes by visions and dreams, sometimes by inspiration and immediate revelation, sometimes by Urim and Thummim, sometimes by signs from Heaven, sometimes by Types and symbolical representations; but now in these last days , that is, these Gospel-days, he hath spoken to us (who are the children and successors of the Fathers) by his Son: See Mat. 11.27. And having mentioned the Son of God, the true Messias, the Savior of the world; he sets before them the transcendent excellency of his Person, declaring and asserting, 1. His Deity and Godhead, and so pointing out his Kingly-office. This he proves by many arguments. (1.) He is the Son of God, and so more excellent than all the Prophets by whom God formerly spake. (2.) As by nature he is truly and properly the Son of God, and Heir and Lord-Proprietor of all creatures both in heaven and earth; so he was ordained and appointed to be so, as he is Mediator, by the External Counsel of God the Father, Psal. 2.8. that as the Father is Lord over all, so the Son might be also. And 'twas very fit it should be so, because (3.) it was by him, as having his being from eternity, and being the Eternal Wisdom of the Father that the Worlds were made, that is, all things above and below, visible and invisible; by him (I say) not as a mere Instrument, but as a primary and principal Agent therein with the Father, Joh. 5.19. Joh. 1.3. Col. 1.16. (4.) He is the brightness of his Father's glory, and the express Image of his Person. As the brightness issuing from the Sun is of the same nature with the Sun, and cometh naturally and necessarily from the Sun, and is of the same continuance with the Sun, and yet the Sun and the brightness are distinct each from other, and the one is not the other; so the Father and the Son are of one and the same essence, they are coeternal; the Son is from the Father by eternal generation, and the Person of the one is distinct from the other, Joh. 5.17. And lastly, The incomprehensible glory of the Father most brightly shineth forth in the Son, Joh. 17.5. And He is the express image of his person, that is, as no one thing can be more like another, than the picture or image on the thing stamped, as to the Seal or Instrument wherewith it was stamped, the one carrying the very form of the other; so Christ is the express image of the Person of the Father: First, As he is the second Person in the Sacred Trinity; the whole Divine Essence, and all the Divine Properties being communicated to him. 2. As he is Immanuel, God with us, his Human Nature being hypostatically united to the Divine Nature; and so he is visibly the Character or express Image of God. For in Christ incarnate, the Divine Properties are most conspicuous, as, Almighty Power, Infinite Wisdom, Truth, Justice, Mercy, and the like. In Christ as God-man, dwelt all the fullness of the Godhead bodily, Col. 2.9. And in this respect Christ saith of himself, Joh. 14.9. He that hath seen me, hath seen the Father also. As he that seeth the Character or Figure which is on the thing stamped, sees therein the figure that is on the Seal wherewith it was stamped. 5. He upholds, preserves, orders, and governs all things made, by the word of his power , that is, by his powerful Providence. As the Father supports and g • verns all things made, so doth the Son. 6. By offering up himself a Sacrifice on the Cross , he hath done that which is sufficient to purge the soul from the guilt of sin, and which actually doth it, when it is rightly applied; so that his blood doth truly cleanse from all sin, 1 Joh. 1.7. The Priest's Sacrifice was of unreasonable beasts, but Christ's Sacrifice was of Himself. 'It is true, only the Human Nature of Christ was offered up, 1 Pet. 3.18. and 1 Pet. 4.1. yet by reason of the hypostatical union of his two Natures in one Person, He is said to give himself, Eph. 5.2. and to offer up himself, Heb. 7.27. and to sacrifice himself, Heb. 9.26. 7. Having by his death offered up a sufficient Sacrifice for the expiation of our sins, he rose from the dead, and ascended into Heaven, and sat down on the right hand of the Throne of the Majesty on high, there to continue an High Priest forever to make intercession for us: so that he was so far from being vanquished and swallowed up by his sufferings for our sins, as thereby way was made for his entrance into the highest degree of glory and dignity that could be attained unto. 8. The Apostle shows, That Christ is above Angels, having a more excellent name than they, by how much the name Son is more excellent than the name Angel or Messenger. And the name of the Son of God is by inheritance due to Him, being according to his Divine Nature the Son of God by eternal generation; and as Man, being God's Son, because by assumption of the Human Nature into personal union with the Godhead, he is made so to be, Luke 1.35. So that the same person who was the Son of God, and to be incarnate, is now the Son of God in • arnated. Further, they might consider, that Christ's Divine nature is infinitely more excellent than the Angelical: yea, his Human nature, by virtue of its hypostatical union with the Divine, hath likewise a dignity transcendently surpassing the Angelical nature; Christ having, as Mediator between God and man a more eminent Function than belongs to any Angel. This last argument the Ap stle confirms with eight reasons in this Chapter, whereof the s • ven first are taken out of so many places of Scripture; 1. From Psal. 2.7. where God the Father speaking of his Son's incarnation (which was first wrought in and by his conception, and then manifested to the world by his birth), Thou art my Son, this day have I begotten thee, that is, declared thee to the world to be my only begotten Son. As if God the Father had thus said to the Son: Thou, and thou alone, art truly and properly my Son, not by grace or adoption, but by nature and eternal generation; and now I do in this last age of the world declare thee so to be, by thine Incarnation, Doctrine, Works, Resurrection from the dead, and Ascension into Heaven; whereby it manifestly appears, that thou, infinitely surpassest all the Angels in Heaven. 2. From 2 Sam. 7.14. I will be to him a Father, and he shall be to me a Son. In which place, in Solomon the Type, God promises the sending of the Messias, whom he would openly acknowledge for his Son, and so declare him to the world. 3. From Psal. 97.7. which contains a prophecy of Christ's Royalty. Now says the Apostle, when God the Father speaks there of bringing in again his first begotten , in a glorious manner to judge the world, he says, Let the Angels of God worship him. And therefore he that is to be worshipped, is greater than they that are to worship him. 4. From Psal. 104.4. where the Psalmist speaking of God's glorious power in creating the heavens, and the waters, clouds and winds under the heavens; before he descendeth lower to the earth, and the things thereon, he mentioneth the Angels, whom he hath made spiritual substances, speedy and active, of a lively and swift nature (not flesh, which is lumpish and heavy), and useth them as his Ministers, in executing his great works both in heaven and earth; and showeth, how they are ready to serve him at his beck, as the Winds, and flashes of Lightning, and other Meteors are . So that the argument from that place lies thus: They that are made Spirits and Ministers, are inferior to him that made them so: but so the Angels were made by Christ; therefore they are inferior to him. 5. From Psal. 45.6, 7; which Psalm declareth, That Christ is true God; that, as Mediator, he hath an everlasting Kingdom , which began at his ascension, when he was actually set upon his Throne in Heaven; that his government is a righteous government; that he ordereth all things justly and righteously, loving righteousness, and hating iniquity. And that he might be such a King, God (even his God and Father, who deputed and sent him, and entered into Covenant with him, as he was Head of his mystical Body, Isa. 42.6.49.8. ) anointed his Human Nature (yet so as united to the Divine Nature, both making one Person) with the Oil of gladness, that is, with the gifts and graces of the Holy Ghost, which quickened and made him joyful in all his undertakings for our redemption, and which rejoice the hearts of all such as receive of these gifts and graces from him. Which anointing he received, not in measure, but abundantly, above what was ever imparted either to Angels, or any of the members of his mystical Body. 6. From Psal. 102.25, 26, 27. from whence he proves, That the Son is Jehovah, one in essence with the Father, and the Holy Ghost, who in the beginning of time created both Heaven and Earth, and all the creatures therein; thereof • re he was before them all, and eternal, and so more excellent than any of them. And further to prove this, he shows, That the heavens shall wax old like a garment; that is, shall decay by degrees, or rather at last shall come to an end; and as Vestures, when they are of no longer use, are folded up, and thrown aside; so when these natural Heavens shall be of no longer use, th • y shall as to their present condition be laid aside, and God shall change them; for though their substance shall be the same, yet in respect of their qualities they shall be changed, and shali be made now more glorious than before, Isa. 34.4. Isa. 66.22. And in that they shall at length be changed, they may be said to perish, Mar. 13.31. The Heavens may be said to wax old as doth a garment, in that they are appointed to an end; to an end, I say, of what they are now, 2 Pet. 3.10. But Christ is Immutable , Mal. 3.6. For as he was before all time, and continueth in all ages, so he will beyond all time continue invariable. This Immutability attributed to Christ, is properly to be understood of his Divine Nature, which was no ways altered by assuming the Manhood, but remaineth the very same it was before. And in regard of his Human Nature, his years shall not fail, in that being raised from the dead, he dieth no more, Rom. 6.9, but continueth and liveth forever, Heb. 7.24, 25. 7. From Psal. 110.1, where God the Father in his eternal Decree predestinating his Son to be the Messias, and to execute in time the Office of a Mediator, saith unto him, Sit thou on my right hand (importing the super-eminent degree of Honor and Dignity he should be advanced to after his Ascension, as a consequent and reward of his exinanition and Passion) until I make thine enemies (viz. all that are enemies to thy Kingdom, the Devil, Antichrist, all wicked men) thy footstool; that is, utterly subdue them, and put them under thy feet. Not that the Son shall leave off all Rule and Reign; but that he shall then leave off the administration of that Delegation which he had formerly undertaken as Mediator; there being then no more need of it, or of his using those means and actings which formerly he did, when his enemies are all fully overcome, and his Church fully gathered. And thenceforth he shall reign together with his Father to all eternity, and of his Kingdom there shall be no end, Dan. 7.14. Luke 1.33. So that the Apostle's Argument lies thus: He that sits at God's right hand in glory and dignity, is much more excellent than those Creatures that are only Ministers; and such is the condition of Christ, as he proves from this verse; and such is the condition of Angels, as he proves from the next. For they are ministering spirits sent forth from God (having no other Lord that hath power to send them) to minister for the good of them who shall inherit salvation, that is, that blessed and glorious estate which is in Heaven reserved for the whole mystical body of Christ. For being the children of God, they are joint-heirs with Christ, Rom. 8.16, 17. and therefore God appoints these his servants to attend them for their good. From v. 1, to the end.

Wherefore seeing Christ was a Teacher so much superior to all that came before him (yea, to the Angels themselves), he shows, they ought greatly to heed, and regard, and faithfully retain the Doctrine of the Gospel, which had been preached to them, lest they be like leaking-vessels, letting it slip out of their minds and memories. For if the Law given by the ministry of Angels [Acts 7.38.] was firm, stable, and inviolable, and might not be neglected or dis • beyed, and the transgressors and disobeyers of it, were justly and severely punished; he asks, how could they expect to escape who neglect the Gospel which reveals the great salvation purchased by Christ. Which glorious Gospel was first published by Christ himself, in the most clear and distinct manner that ever it was published, and was confirmed by his Apostles, who heard his Sermons, and saw his works, God bearing witness to their Doctrine by sundry glorious miracles, and the extraordinary gifts of the Holy Ghost poured out upon them, according to his own good will and pleasure. From Ver. 1, to 5.

And that he may further persuade them, that more heed is to be given to the word of Christ, than to the word spoken by Angels; he shows them, That God hath given a greater authority to Christ, than ever he did to Angels. For He hath not put the Church, or Kingdom of the Messiah, of which here he treats (called here 〈 in non-Latin alphabet 〉 the world to come, in reference to the Old-Testament-times, and to those who lived before Christ was exhibited in the flesh, and longed to see this new world, see Mat. 13.17. ) in subjection to Angels, but unto his Son, and that as He is God-man: and therefore in his Kingdom the Angels are to be in subjection to him, and not to be adored with him. This he proves from Psal. 8, wh • re what the Prophet spake of Man in the general, the Apostle shows may in a higher and sublimer sense be understood of Christ, who in the state of his humiliation was (to outward appearance) an ordinary man) yet God was mindful of him, and careful to afford him all needful succor; and though for a small space of time, viz. about thirty three years, he subjected him to a condition inferior to that of Angels (that he might perform all works of obedience and suffering that were requisite for the accomplishing man's redemption • : y • t after he had suffered in the flesh, he highly exalted him, and advanced him to Royal dignity (the most excellent that can be), crowning him with glory and honor, and giving him authority and dominion over the works of his hands, and putting all the creatures whatsoever (yea, the good Angels and wicked Spirits) in subjection under his feet; so that all must yield obeisance to him, some as his enemies perforce; others willingly. And in that the Father is said to have put all the creatures whatsoever under him, 'tis manifest he hath left nothing unsubjected to him. And though we see not, says he, for the present all his enemies perfectly subdued, yet they shall be in due time; so that there is a further subduing of them still to be expected. However this we know, That Jesus, who in the state of his humiliation (that he might suffer death, and be a sacrifice to expiate the sins of men) was made, for a little time, lower than the Angels, is now highly exalted: And the reason why he was thus humbled, was, that he might through the free favor of God taste death, that is, partake of it (though not be swallowed up by it) 〈 in non-Latin alphabet 〉 , for the redeeming of all sorts of men, and of every particular person that shall repent and believe in him, see Joh. 10.15. For God (who is the supreme Cause and untimate End of all things) having a purpose to bring many sons to glory saw it convenient to make Him (who was to be the Captain of their salvation, and to guide and lead them to heaven) perfectly, and every way fit for that office, by exposing Him to many sufferings, and a cruel death, and so to make him a complete and perfect Redeemer; there needing nothing more to be added to his sufferings for the satisfying of Divine Justice, and meriting remission of sins and eternal salvation. For, though Christ was ever perfect in himself; yet for bringing us to glory, much was wanting, till he had finished his sufferings. But by his sufferings he made up whatsoever was requisite thereunto. And if any should ask, How could Christ suffer and die? he answers, That Christ, who sanctifies us by his holy Spirit, took our human nature upon him (a human soul and body) and so became of one nature with us, for which cause he is not ashamed to call and acknowledge his sanctified ones for his brethren, as he proves from Psal. 22.22; where, though in the first sense the words may be understood of David, who professes that he will declare the Name, that is, the Attributes and Counsels of God in the midst of the Israelites, his brethren [see Deut. 17.20. ]; yet in a sublimer sense they ought to be understood of Christ, who declared the Name, that is, whatsoever is meet to be known of God, viz. his Divine Excellencies, Counsels, and Actions , and that unto his brethren, see Joh. 20.17. And as David sang praises to God in the midst of the Church or Congregation and Assembly of God's people; so did Christ pnblickly set forth God's praise among his Disciples, Mat. 26.30. And as a further evidence of Christ's Humanity, the Apostle brings in two other Testimonies; the first from Psal. 18.2, where Christ, under the type of David, professes to trust in God, and to rest on him, to be supported and carried through all his sufferings and undertakings: And from Isa. 8.18. where the Prophet Isaiah declares, That himself, and the Children God had given him, were for signs, as their names intimated, to foretell and fore-signify the goodness of God to the Jews, and th • t he would be with them, and help them against their enemies. Now that which was historically true of Isaiah and his children, the Apostle shows may be fitly applied to Christ. The Prophet and his Children were a type of Christ, and of the faithful which believe in him (whom God hath of his free grace given unto him, to be fitted and brought to glory) who are his children, begotten to him by his Spirit in the Ministry of his Gospel; whom (by way of rejoicing for the good success of his Ministry) he presents with himself unto his Father, as one who faithfully fulfilled the charge committed to him, in fitting them for glory, and bringing them to it, though in the world they were accounted Wonders and Monsters. The Apostle further shows, That Christ, out of love to his Children, would partake of the same human nature with them, that he might by his own death on the Cross satisfy the Justice of God for them, and so evacuate and destroy the power of the Devil, which he, as an Executioner, hath by the Law against sinners. And another end of his death, was, That he might deliver his Children from the fear of death (both temporal and eternal), to the bondage of which they were before subject. And being to suffer death for those ends, certain it is, that he took not on him the nature of Angels, but the human nature, and was of the very substance of man, and was born of the seed of Abraham, to whom the promise that the Messiah should come of his seed, was often made [Gen. 12.3. and 18.18. and 22.18.]. Wherefore it became him in all things to be like his brethren, sin only excepted [Heb. 4.15.], that he might be a compassionate High Priest, and faithful in all that he was to transact and negotiate with God on the behalf of man, and that he might make atonement and reconciliation for sinners by the Sacrifice of Himself. And lastly, That having himself been exposed to so many sufferings and temptations, he might more readily pity and succor his members when they are tempted. From Ver. 5, to the end.

The Apostle having distinctly set forth the Divine Nature of Christ, and his Kingly-office, in the first Chapter, and his Humanity in the Second; he now comes to set forth his Prophetical-office in this, and part of the next Chapter. And that he might set forth his Prophetical-function with greater advantage, in the first place he exhorts the believing- Hebrews, to whom he wrote (who were effectually called to embrace the faith of Christ, and thereby raised to a hope and expectation of heavenly things) to consider and ponder in their hearts the high dignity and excellency of Christ (that so they might constantly adhere to him, and obey him) who was sent with Commission from his Father to preach that Gospel to them which they professed to believe, and to be their High Priest also, to make atonement for their sins. Of the first of these he treats in this, and to the 14 verse of the next Chapter, and then proceeds to speak of the other. For the setting forth of his Prophetical-office, he declares th • se particulars: 1. Because the Jews had generally too high a conceit of Moses, and were apt to profess themselves his Disciples in opposition to Christ [see Joh. 9.28. ]; he tells them, That as Moses was faithful in delivering all things committed to his charge, that either concerned the service of God, or the welfare of the people of the Jews: So Christ was as faithful in delivering the mind and will of his Father, who deputed and appointed him to this Office. He was as faithful in his message for the changing the Levitical Ordinances and Priesthood, as Moses was in appointing them. 2. He shows, that Christ was much to be prefer'd before Moses, though Moses, compared with other men, was a person very extraordinary. And for the proof of this, he makes use of two Metaphors, the one taken from a Builder, and an House; the other from an Heir and a Servant. 1. As the Builder of the House is justly accounted worthy of more honor than the House; so Christ (who is the Builder of the House (his Church) is worthy of more honor than Moses, who is himself but a part of that House. And as no house, nor part of an house, is built by itself; so neither is the Church. But Christ, who is God, is the builder of the Church, and every member of it, and also of all things else; and so more excellent than Moses. 2. As a Son and Heir ruling over his own house, is more excellent than any person that is only a Servant therein; So Christ is to be looked upon as a Son, and Moses but as a Servant. Moses was faithful indeed, in the Church, as a Servant, to testify and declare that which he had received, and which was afterwards more fully and openly to be spoken and declared concerning Christ and his Kingdom: but Christ, as a Son and Heir, having rule over his own house, gives precepts and commands by his own authority. And he shows them, how they may approve themselves parts and members of this House or Church, viz. if they hold fast their faith in Christ, and their resolute profession thereof, and their hope and expectation of the heavenly reward (which rejoiceth the heart, and supports it under afflictions), and if they persevere in the exercise of those graces with stability and constancy to the end [see Col. 1.23]. From Ver. 1, to 7.

3. He shows them, that the Holy Ghost, Psal. 95.7, 8, 9, 10, 11. admonishes such as from time to time should live in the Church, to take heed of rebelling against Christ, and disobeying this Prophet, during the day or time wherein he speaks to them by his Gospel, lest they lose the eternal rest of Heaven, as their forefathers lost the temporal Canaan for not hearkening to Moses. As if he should have said, If ye will hear Christ's voice calling to you in his Gospel, then harden not your hearts in this time and season of grace, wherein he speaks to you, as the Israelites did in the Wilderness when they tempted and provoked God, and would not believe his power, though they had testimonies enough of it, by the miracles which they saw he had wrought among them for the space of so many years together. Which provocations were a grieving (as it were) of his patience; insomuch that he said of them, They were a s • ttish and stubborn people, whose heart was not upright before him: Neither had they seriously minded or considered his miraculous Mercies or Judgments, nor set their hearts to know and observe his Commandments, and the ways wherein he would have them to walk: see Psal. 119. v. 27, 32, 33, 35. Whereupon his irreversible Oath went out against them [Numb. 14.23, 24, 28, 29, 30.], That they should never come into Canaan, but leave (everyone of them but Caleb and Joshua ) their Carkasses in the Wilderness. The Apostle also further admonishes them, to take heed lest they imitate these Israelites, who by reason of their unbelief were ready, upon every hardship they met with, to destruct God, and to turn back again unto Egypt: so they should especially take heed, lest there be in any of them an evil and an unbelieving heart, and so should fall away, and depart from Christ, who, according to his Divine Nature, is the ever-living God, who hath life in himself originally [Joh. 1.4. and 5.26.] and giveth life to others, Joh. 11.25. Gal. 2.20. 1 Joh. 5.20. And for prevention hereof, they should exhort and encourage one another daily, to persevere in faith and holiness (whilst they have time and opportunity to perform that duty, and to establish one another), lest the manifold deceits and baits of sin prevail upon any of them, to harden them. And he enforces his advice with this argument, They will hereby declare themselves to be indeed partakers of Christ, and to be spiritually united to him, if they persevere in that faith wherein they have been formerly instructed, and whereof they have made profession. By which faith, and a settled resting on Christ, Christians subsist, and are supported in their spiritual life. And he further tells them, That forasmuch as it is said in that fore-cited Psalm, To day if ye will hear his voice, harden not your hearts, as in the day Of provocation, &c. they ought to remember, that that caveat belongs to them, as well as to their Ancestors (to whom it was first given); and therefore so long as the opportunity of hearing the voice of Christ sounding in his Gospel continued, they should carefully listen to it, and by no means harden their hearts against it. And they should remember, that some of the ancient Israelites, when they had heard and received the Law from Heaven, and had heard God promising blessings to them that obeyed him, and threatening curses to the disobedient, did notwithstanding rebel, and fall off, and murmur against him. But Caleb and Joshua did not so, and consequently not all that by the conduct of Moses came out of Egypt. Which thing should be matter of admonition to them, that they should imitate those few that adhered to God, and not the many that fell off from him. For 'tis apparent, it was with those disobedient murmurers (that would have gone back to Egypt ) that God was so highly provoked, and, as it were, wearied md grieved for so many years together; so that not a man of them came into Canaan, but they all died in the Wilderness. And 'tis apparent, that those concerning whom God sware, that they should not enter into his rest, were such as disbelieved his Promises, and disobeyed his Precepts, and murmured against his Providence. So that 'tis plain and evident to us, why they were excluded out of Canaan, namely, Because of their unbelief and disobedience. From Ver. 1, to the end.

And seeing those ancient Israelites could not enter into the Rest promised to them, viz. the Land of Canaan, because of their unbelief; therefore let us (says he) who are Christian- Hebrews, fear, and be jealous over ourselves, lest a promise being made to us in the Gospel of a heavenly and glorious Rest, any of us (by neglecting the means which are appointed for the obtaining of it) should seem deservedly (even in the judgment of men) to miss of it, and to be excluded from it. For the abuse of the like privileges usually procureth the like Judgment. And we that are Christians, says he, have the same privileges that the Israelites had, and therefore should fear the like Judgments, if we abuse them. For unto us hath the Gospel been preached, as well as to them. Nay, we are advanced above them in that privilege. They had the Gospel veiled, we have it unveiled. They had it darkly and obscurely, we have it clearly and plainly. It was one and the same Gospel that they had under the Old, and we have under the New Testament Joh. 5.46. and 39. But the word which they heard preached unto them, did not profit them, because it was not mixed with, or received by faith. But though they, by reason of their unbelief, were excluded out of Canaan (which was a type of Heaven); yet we, says he, who believe in Christ, do enter into it. We enter into the beginning of that Heavenly Rest here on earth, by tranquility of Conscience, and peace with God; and shall enter into the full enjoyment of it hereafter, even as God himself hath spoken, though not in express words, yet by necessary consequence: For whereas He by his Oath excludeth unbelievers out of his Rest, he does tacitly and implicitly promise, that believers shall enter into it. Now lest any of these Hebrews should say, We have always enjoyed the Lord's Sabbaths, and our predecess • rs have long inhabited Canaan, Why then do you speak so much about entering into God's Rest? The Apostle shows, that neither of these Rests could be meant by David , nor intended by himself in this discourse. And first he shows, that the Rest meant by God's Oath, Psal. 95.11. is not the Rest of the Seventh day. For although the works of God were finished in six days, when he laid the foundation of the world, and (as he himself testifies, Gen. 2. v. 3.) He rested on the seventh day from all his works ; yet besides this, there is another Rest to be entered into, whereof the Sabbath was but a resemblance. And again in that place before quoted, Psal. 95.11. above three thousand years after that, there is mention made of another Rest which God promises to them that believe and obey him; and excludes, by his Oath, unbelievers and the disobedient from it. And this plainly appears to be a Rest to come; so that it cannot be that Rest which was at the beginning of the world. Therefore the first Rest is removed; and 'tis evident that there is another Rest, besides that of the Sabbath, for believers to enter into. 2. He shows by the Rest, intended by God's Oath and Promise (which they to whom it is expressly made, shall assuredly partake of) cannot be meant Canaan. For the Israelites that came out of Egypt with Moses (to whom the Gospel was first preached, before it was preached to them whom Joshua brought into Canaan ) did not enter into Canaan by reason of their unbelief. And long after the other Israelites had entered into Canaan, the Psalmist limits or designs a certain day , saying, To day if you will hear his voice, harden not your hearts (that is, in this Gospel-day, or time, hear the voice of Christ calling to you in the preaching of his Gospel), and harden not your hearts against his Call, that so you may enter into his Rest. And 'tis plain he speaks there of another Rest yet to be entered into. For if that had been the Rest meant by the Psalmist which Joshua (in the Syriac Dialect called Jesus ) led the people into, then he would not have spoken of any day or time future to that, for the entering into it, which yet 'tis manifest he speaks of in that Psalm. From all these premisses, he shows, it clearly follows, That there is now for Christians a Rest still behind, to be enjoyed, besides the typical Rest of the Land of Canaan (though shadowed out by that, and by the Seventh-day-Sabbath), namely, a spiritual, heavenly, and eternal Rest or Sabbatism; the beginning of which is in this life, and the perfection of it in the life to come. Into this Rest all true believers enter, and so here rest from fulfilling the works of the flesh, and shall hereafter fully rest from all their labors and troubles, as God rested from his works. Let us all therefore (says he) look to it, that by a steadfast faith we enter into that Rest, lest following the example of our Forefathers disobedience in the Wilderness, we fall, and perish, as they did. And we ought to take the more heed to ourselves, because the Gospel which invites men to enter into this Rest, is quick and powerful (through the operation of the Spirit of God), and sharper than any two-edged sword (cutting which way soever it is turned), and pierces to the dividing asunder of soul and spirit, that is, the actings of the understanding, and the motions of the will and affections. It divides the joints , that is, cuts asunder the most resolute and compacted purposes of the will. It pierces to the marrow, the secretest and innermost contrivances and designs of the soul. It reaches the very secret thoughts and intents of the heart, and tries and judges of them. This word shows, that nothing is hid from the eyes of God, but all things are to him naked, and unveiled (so that he sees the outside), and opened (so that their very inwards are discovered), and made conspicuous in his sight with whom we have to do. And therefore if there be any secret unbelief, hypocrisy, or backsliding-principle in any of us, we are to remember that he sees, and takes notice of it. From Ver. 1, to 14.

The Apostle comes now to assert the Priesthood of Christ, and from thence he encourages the believing-Hebrews to perseverance and stedfastness in the profession of the faith. And (1.) he shows, That seeing we have a great High Priest, whose word is lively and mighty in operation, and before whose eyes all things are naked, and who hath passed through these visible Heavens, and gloriously ascended unto the right hand of the Father in the highest Heaven; therefore they should be sure to hold fast their profession of faith in Him. And this their High Priest, he tells them, is a merciful and compassionate High Priest, who having sometimes felt those infirmities in his flesh which we feel, and been exercised with such temptations as we are liable to (yet so as they never drew him to sin), we have good cause to believe, that he will be merciful to us, and ready to relieve us when we are tempted. Therefore let us come boldly, in the name of this our High Priest, to the Throne of Grace, for the obtaining all seasonable grace and assistance that we need in our passage towards Heaven. From Ver. 14, to the end.

The Apostle goes on to set forth the excellency of Christ's Priestly Office, showing him to be more excellent than any typical Priest, in all Priestly requisites, yea than Aaron himself; therefore the believing-Hebrews had reason to moderate their thoughts touching the Levitical Priesthood, which they were apt too highly to esteem, to the prejudice of Christ. And in the first place he considers the chief things observable in the Aaronical High Priest, and applies them unto Christ. First, The Aaronical High Priest being taken from among men, and severed and set apart from the common multitude, was appointed to act and negotiate for the good of men, in the things wherein they have to do with God; particularly, to offer gifts, oblations, and sacrifices for their sins. 2. He was to execute this his Office with pity and compassion to the ignorant, and those that are out of the way, being himself compassed with infirmities. 3. He was to offer for his own sins as well as for the people's. 4. He must be called of God, as was Aaron. No man could legally assume this honor to himself, but he that was of Aaron 's line, and so called to it by God, who assigned that high dignity to that line only. Now the Apostle shows, that all these may well be applied to Christ. And first, he instances in the last of them, That Christ did not intrude himself upon this Office, nor assumed the honor and glory of it to himself, but the Father glorified him by ordaining him thereunto. And this he proves from two places in the Psalms: 1. Out of Psal. 2, where God the Father says to him, Thou art my Son, this day have I begotten thee; that is, in this day of thy resurrection I have bestowed this special dignity upon thee, to be a King and High Priest; and thou shalt ascend into Heaven, as the High Priest did into the Holy of Holies; and then he commands him, to ask of him the ends of the earth, or to intercede for the salvation of many, which is a special part of his Priestly Function. His second proof is out of Psal. 110, where God's deputing Christ to that Function is declared. For 'tis God the Father that saith, Thou art such a Priest as Melchizedek was; that is, a King and Priest together; and thy Priesthood shall never cease, or be succeeded by any, till this Mediatory Kingdom of thine shall be delivered up to me, See 2 Cor. 15.24. The Apostle having thus proved that Christ was called to be a Priest, he proceeds to show, that the other things which belonged to the High Priest, belonged unto him. For, 2. He was a Son of man, of the same nature and mould with us. 3. He offered a sacrifice for the sins of the people (but not for his own, for he had none), and that sacrifice was, Himself on the Cross. 4. He was a merciful High Priest, having had experience of our miseries. For in the state of his humiliation, when he was here in the flesh , in his agony in the Garden, and on the Cross, feeling the weight of God's wrath lying on him for our sins, he offered up ardent prayers and supplications, with strong cries and tears unto his Father, who, he knew, was able to save him from death, or could support him in suffering of it, and restore him from it; not permitting him to lie under the power of it, or to be swallowed up by it. And he was so heard, that he was delivered from that which he feared . And though he were the beloved Son of God, and so more excellent than any High Priest, yea, than any Creature; yet by his grievous sufferings he was inured to submit to his Father's will; and experimentally knew what Obedience meant, and how hard a lesson Patience under the Cross is (which is the highest and chiefest point of a Christian's obedience); and thereby he became more fit to compassionate us. Yet it is not to be wondered at, that so excellent a Person, and so dear to God, should suffer as he did: for by his sufferings he was made a full and perfect Redeemer Heb. 7.26.], so that nothing more need be added unto what he has done and suffered for the redemption of man. And having paid the full price of our redemption, he became the author of eternal salvation to all (of what rank or degree soever they be) that obey him, by believing in him, and exercising the other graces and parts of obedience which he requires. So that from the whole discourse he infers, that Christ must needs be a Priest of a more excellent Order than was Aaron 's (which was an exspiring Order, and not to last forever), and that he was called and openly declared of God, viz. in that 110 Psalm, to be an High Priest after the order of Melchizedek. From Ver. 1, to 11.

The Apostle now intending to speak more largely of this great Mystery, he thinks fit to preface something, (1.) By way of Reprehension, from v. 11 of this Chapter, to the end. (2.) By way of Exhortation, ch. 6. from v. 1, to 4. (3.) By way of Commination, from v. 4, to 9. (4.) By way of Consolation, from v. 9, to the end. And first, He tells them, He had many things to write concerning this Mystery; but if he should speak of them, many among them would hardly understand them by reason of their great dullness and carelessness; which was so gross, that when in respect of the time wherein they had enjoyed the Gospel, they might have been able to teach others (as particularly their own Families); they, by returning to an observation of the Mosaical Ceremonies, and holding the observation of them necessary to salvation (as it seems many of them did), shown themselves to stand in need to be instructed in the very first principles of the Gospel, in which the greatest and most necessary Oracles of God are contained. So that instead of making progress in Christianity, they were gone backward, and at present shown themselves like Babes, who needed milk, and not strong meat, see 1 Cor. 3.1, 2. For as he, that is gotten no higher than Milk , will be hurt, and not fed, by having more solid food given him; so those among them that stuck in the observation of the typical Ceremonies [those weak and beggarly Elements, Gal. 4.3, 9. Col. 2.8, 20 ], and judged the observation of them necessary under the Gospel, shown themselves to be very ignorant of the word of Righteousness, or doctrine of salvation by faith in Christ, and to be indeed very Babes. But the stronger Christians among them, who by long use, and a diligent hearing, reading, and meditating on the word, have their judgments and understandings exercised to discern between true and false Doctrine, between good and evil; they can relish sublimer mysteries, and feed on them as on stronger meats. From Ver. 11, to the end.

The Apostle having thus reprehended their dullness and improficiency, he now comes to exhort them and stir them up to advance to a higher and perfecter degree of knowledge in the Christian Religion, than the first principles or ground-work. For as the foundation of a house being once laid, we must not stay there, but proceed in raising up the building; so 'tis absurd to advance no further in the Christian Religion than the knowledge of the first principles of the Catechism; such as are, 1. Repentance, or turning from sinful works, whereof the end is death. 2. Faith in God, namely, in God the Father, Son, and Holy Ghost. 3. The Doctrine of Baptisms, that is, the Doctrine usually taught at their Baptizings, whereby the people were informed of the difference betwixt the outward Baptism by the Minister, and the inward Baptism by the Spirit; and possibly, concerning the nature and use, not only of this Sacrament, but of the other also; Baptism being here synecdochically put for both Sacraments. 4. Touching the rite of laying on of hands upon Ministers in their Ordination, or Confirming such as having been baptized in their infancy, and afterwards well instructed in the Principles of Christianity, were to make profession of their Faith, and own their Baptismal Covenant, before they were admitted to the Lord's Table. 5. Of the Resurrection of the dead, and of the last Judgment, which will doom and decree to men everlasting rewards and punishments. Now that they may not stick in these first Principles, he tells them, he desires to contribute his endeavor to carry them on to a more perfect degree and measure of knowledge in the mysteries of the Gospel; and hopes he shall (through the Lord's permission and assistance) be enabled to do it . And accordingly in the following Chapters he opens deeper mysteries, from v. 1, to 4. (3.) He comes now to show them the great danger of apostatizing from Christ and his Doctrine, representing unto them, That if any have advanced so far, that they have been enlightened, and have tasted of the heavenly gift (by the knowledge of Christ and his benefits, and the heavenly things revealed in his Gospel) and h • ve had some of the extraordinary (though common) gifts of the Spirit of God poured out upon them (though not of his renewing-graces), and have tasted the good word of God, that is, have heard the Doctrine of the Gospel, and the glad tidings thereof, with some kind of joy [Mat. 13.20, 21. ]; and lastly, have had some taste and apprehension of the glorious privileges of the Saints, by some weak glances upon the glory of Heaven; and after all this, shall fall away, making a total, voluntary, and malicious apostasy and defection from Christ and his Gospel; he show, 'tis impossible to renew them again unto repentance, that is, to renew them so, that they shall repent; because God hath decreed never to give repentance to such persons. F • r they having willfully cast off God, God casts off them. And there being no renewing but in and through the Mediation of Jesus Christ, these Apostates bar themselves from that; For by their apostasy from Christ, they do in effect declare, That he was an Impostor, and deserved to be crucified , and all the other indignities that were put upon him. Another sacrifice therefore must be offered up, if such be redeemed. The Apostle also further sets out the woeful estate of Apostates, and the equity of God's proceeding against them, by an elegant comparison. As the fertile ground (saith he), which, drinking in the rain that comes often upon it, brings forth a plentiful increase, to the joy and comfort of the Husbandman, does thereby testify that it is blessed of God [see Gen. 27.27. ]; but the barren earth (which after tillage and irrigation bears nothing but thorns and briars) is given over abandoned and disregarded by the Owner; and if it so continue, may expect ere long to be cursed by him (as the fruitless fig-tree was. Mat. 21.19. ), and finally doomed fit for nothing but to be burnt and destroyed, like the Land of Sodom. So they who after illumination and the means of grace afforded to them, do advance in Christianity, in Faith and Holiness, and go on towards perfection, do thereby declare themselves to be blessed of God; but such as do not make a right use of the means and helps God affords them; but instead of making progress in Christianity, do fall off from Christ and their Christian Profession, they show themselves to be in a cursed and miserable condition.

But he tells them, That though he said thus much to them by way of caution, yet he was persuaded better things of the greatest part of them, than to think they would thus fall away. He accounted them his beloved brethren, and really believed the estate of most of them to be such, as would be so far from bringing a curse upon them, that it would in the end bring them to eternal salvation . And the ground of this his hope and persuasion, was their good work of faith, whereby they testified a courageous profession of the Gospel, and that excellent Charity which they manifested by their past and present care, pains, and industry, to relieve and supply the Saints that were in want; which tended so much to the glory of God, and the praise of his Name. And this, he tells them, God will not forget to reward, who is righteous and faithful in his promises. But, says he, though I conceive well of many of you for the present, yet I would not hereupon have you to wax secure, but to use all due care and diligence, even to the end of your life, for the consummation of your hope, and the heightening it to a full assurance of attaining the salvation which I am persuaded is prepared for you. You must not therefore grow slothful nor sluggish, but imitate and follow their example, who continuing in the exercise of faith and patience, did at last come to enjoy their part in the promised eternal Inheritance. Now among those Examples of Faith and Patience, he particularly instances in Abraham, who was the Father of the faithful; to whom God made a promise, In blessing I will bless thee, and in multiplying I will multiply thy seed; and confirmed it by an Oath, swearing by Himself, there being none greater to swear by. And Abraham, after he had long patiently expecetd the completion of it, saw the beginning and ground-work thereof, when Isaac was born to him of Sarah, which was a pawn and pledge to him of the accomplishment of the rest; and he lived to see Isaac have two s • ns, Esau and Jacob. Now by that promise made to Abraham of blessing 〈◊〉 multiplying him, was meant the bringing his seed into Canaan, and all 〈◊〉 believers to the Rest signified thereby. Moreover, from the use of an Oath among men (which is to assure and ascertain the thing sworn, and to take away all doubt about the thing controverted, it being made by God, who is appealed to as Judge and Avenger) the Apostle infers a reason why God confirmed his Promise by an Oath , viz. His superbundant goodness and willingness to declare unto the heirs of promise [that is, the children of Abraham after the spirit, Gal. 3.19. ] the immutability of his Counsel, that what he had purposed, determined, and promised to Abraham and his seed, should assuredly be accomplished. And it was for man's sake, and man's good, that God thus bound hims • lf by oath, viz. To quiet and settle his mind in his Promise, that he might believe it without wavering. For the Promise of God, and his Oath, are two immutable things (wherein 'tis impossible God should fail) and may afford strong consolation to th • se who under the sense and guilt of sin, fly to it (as to a City of Refuge) and depend on it for the attaining eternal life and bliss , which this Promise presents unto them, and gives them ground to hope for; which Hope believers have as a sure anchor cast within Heaven itself (figured by the Holy of Holies within the Veil), staying their souls from being tossed in the tempestuous sea of this world, and fixing their hearts upon the Omnipotency, Truth, and Faithfulness of God, and merit of Christ, who is entered into Heaven for us (prefigured by the High Priest's entering within the Veil) as our Forerunner or Harbinger, there to prepare a place for us, and to intercede for us, being appointed by his Father an High Priest forever after the Order of Melchizedek. From Ver. 1, to the end.

The Apostle now returns to the Priesthood of Christ again, from which he had digressed from v. 11 of ch. 5, to this Chapter; and shows, that Christ was a Priest of a much higher Order than the Aaronical Priests were, as may appear by considering the nature of the Priesthood of Melchizedek , after the manner of which, Christ's Priesthood was. For this Melchizedek, in his Name [King of Righteousness], and in his Title [King of Salem or Peace] was a Type of Christ; and being styled, Gen. 14.18, a Priest of the Most High God, it appears he was both King and Priest. And accordingly when Abraham returned from his victory over Kederlaomer, and the other neighbouring Reguli or Kings, he came out and treated him and his Army royally, like a King, bringing forth bread and wine for them; and as a Priest blessed him, and received from him the tenth of all he had there. He further shows, how this Melchizedek (that he might more clearly represent Christ) stands in the History recorded of him in Genesis, as a Priest; of whose Father, and Mother, and Pedigree, there is no mention; neither of his birth or death, or that he had any successor in his Priesthood . In all which particulars he was a type of Christ (and so represented Psal. 110 ) who is such a Priest as he, in respect of the conjunction of the Regal Office, and Sacerdotal; in respect of his being King of Righteousness, and Prince of Peace; in respect of his being without Father, as He is Man; and without Mother, as he is God; and so He is without descent and genealogy; without beginning of days, or end of life; and continueth forever in that Office, that is, so long as there shall be any need of his mediation. So that Melchizedek, though he were a true Man, yet in his singular Prerogatives he was made like unto the Son of God; and was so set forth, as to hear a resemblance of Him, being appointed by God a visible Type of Him before He was exhibited in the flesh.

The Apostle having set forth Melchizedek 's excellency in himself, proceedeth to amplify the same in reference to others. And first, showeth how he ought to be preferred before Abraham, and before all the Levites that descended from Abraham. For that act of Abraham 's in giving a tenth to Melchizedek, implieth an inferiority in himself who paid them, and a superiority in him that received them; because the Tenth was an holy tribute due to God, and so it was paid by Abraham, who paid it to Melchizedek as to God's Priest, standing in God's room, and in that respect greater than himself. 'It is true, he shows that the Levitical Priests had commission by the Law to receive Tythes of all Jews that defended from Abraham, and therein were counted greater than their Brethren. But Melchizedek, who was no kin to Abraham (nor of that people), but a stranger to him, received Tythes, not from the Progeny of Abraham, but from Abraham himself; which is a greater dignity than to receive them only from his own people. 2. The Apostle shows, that to bless authoritatively, is an act of superiority; now Melchizedek blessed Abraham, who was so special a Favorite of God, and received such excellent promises from him, and had them so often repeated to him. And certainly, he that blesseth one authoritatively, is greater than he whom he blesseth. Therefore Christ (whose Type and Shadow Melchizedek was) is much more excellent than Abraham, and than all the Levitical Priests which sprang from him. Further, to prove the excellency of Melchizedek 's Priesthood above the Levites, he tells them, in v. 8, That here, that is, in the Levitical Priesthood, though those Priests be superior to the people, yet they die as well as the people do; but there, that is, in that place of Genesis where Melchizedek is spoken of, there is no mention made of his death; which the Holy Ghost seems purposely to have omitted, that he might thereby witness, that he typically prefigured Christ, who doth indeed and properly live forever ; and so he implicitly testifies, not only the everlastingness of Christ's Person, but of his Priesthood also. He further shows, that the Levites paid Tythes to Melchizedek in Abraham, being in his loins when Melchizedek met him; therefore he is greater than they; and Christ as to his Person, being typified by Melchizedek, must needs be more excellent than they also. From Ver. 1, to 11.

Hitherto the Apostle hath set forth the excellency of Christ's Priesthood, by sh • wing how Melchizedek was a type of Him; and that all the Excellencies, typically held forth in Melchizedek, were really and properly found in Him. And therefore his Priesthood far excelleth Aaron 's, which several of the Jews had in so high esteem; and so much rested on it, that they little regarded Christ's. This he proves by several particulars. 1. If a perfect expiation of sin, and furnishing men with all they have need of to eternal life, could have been had by the Levitical Priesthood (for unto that only the people were by the Ceremonial Law bound), there would then have been no need (as it appears there was by David 's prophecy, Psal. 110.4. ) that God should institute a Priest of another and more excellent Order, to wit, his own Son, to be such a Priest as Melchizedek was, and not such an one as Aaron. And the change of the Levitical Priesthood necessarily draweth along with it a change of the Levitical Law, and the legal dispensation of the Covenant of Grace; that under another Priesthood, another Law, and another dispensation of that Covenant, may succeed. Therefore the changeable Levitical Priesthood is not so excellent as the unchangeable Melchizedechian Priesthood of Christ. Now that the Priesthood was changed, he evidenceth by the translation of it to another tribe: Christ our High Priest (of whom these things are said) springing from the Tribe of Judah; whereas God had restrained the Priesthood under the Law, to the Tribe of Levi: For by Moses 's speaking nothing that the Priesthood should be executed by any other Tribe, it appears that it was not God's mind that any that were of any other Tribe should be of the Priesthood, or attend upon the Altar. From Ver. 11, to the 15.

2. He gives a further proof of the change of the Priesthood, from the different manner of Consecration . For Christ our High Priest (who is raised up after the similitude of Melchizedek ) was not made a Priest with such carnal rites and outward solemnities as the Law prescribed to be used at the Consecration of Aaron and his sons in their several successions; but he was made a Priest with the power of endless life, consecrated a Priest that should ever continue, and ever live to make intercession for us, and apply unto us the virtue • f his sacrifice, for the bringing us to everlasting life, according as the Psalmist testifies in the fore-cited Psalm, where God the Father saith to his Son, Thou art a Priest forever after the Order of Melchizedek. From Ver. 15, to 18.

3. He shows a reason why the Legal Covenant, with the Ceremonial Precepts, and Levitical Priesthood belonging thereto, was changed, because of the weakness and unprofitableness of it (in itself considered) for the expiation of sin; therefore there was a necessity to introduce the Eternal Priesthood of Christ. For the Legal Covenant could not by itself, or by the strict observance of the Rites thereof, make the observers thereof perfect. Nothing could be hoped for from that (considered in itself ), but legal purifications, and outward privileges. It could not, of itself, cleanse from sin, reconcile us to God, justify our persons, sanctify our natures, and everlastingly save us; and therefore to pacify God, or purchase salvation (as the mis-believing Jews used it) it was weak and unprofitable. But the Priesthood of Christ (that better thing hoped-for) being introduced, that hath efficacy, power, and virtue, to do all those things for us; and by it we have freedom of access to God. From Ver. 18, to 20.

4. He shows, that the Levitical Priests were made without an Oath, by a Law changeable at the will of the Lawgiver, God reserving to himself liberty to change it when he pleased: but Christ (as appears from Psal. 110.4. ) was made a Priest by an Oath; where the Psalmist intimates, that there should be an end of the Aaronical Priesthood, but there should be no end of Christ's; for God hath confirmed it by an Oath, and will not change or retract what he hath sworn. And as far as a Priest established by an Oath to continue forever in that Office, is superior to a Priest made by a changeable Commandment, so much is the New Covenant , or new dispensation of the Covenant of Grace (whereof Christ is Surety and Mediator), better than the Old Covenant (or the old Dispensation of that Covenant), which was under the Levitical Priesthood; For though this (in substance) is the same with the former; yet as to the manner of its dispensation, 'tis more clear, more free, more full, more surely ratified (viz. by the death of Christ), and accompanied with a more mighty operation of the Spirit, and is of large • r extent. From Ver. 20, to 23.

5. The Levitical Priests were many, and mortal, and by reason of death were forced to leave their Office to others; but Christ is but one, and immortal, and ever continueth, and hath no Partner or Successor, but executes an everlasting, unchangeable Priesthood, which passeth not to any other; and consequently, he is able to save to the uttermost all that seek unto God for salvation, through faith in him, seeing he ever liveth to make intercession for all true penitent believers, manifesting his will and desire that such should partake of the virtue and benefit of his Sacrifice. From Ver. 23, to 26.

6. He shows how much Christ is to be preferred before those Levitical Priests, both in respect of purity and dignity. His perfect purity, he tells them, appears in this, That he is (as 'twas fit and necessary he should be in respect of procuring our pardon) holy, harmless, undefiled, and separated from all possibility of being of the number of sinners. His high and supereminent dignity in this, that he is exalted, and advanced above all Creatures, and raised up above all the visible Heavens, to the right hand of his Father. And further, he is such an High Priest as needs not offer sacrifice, first for his own sins, and then for the sins of the people, as the Aaronical High-Priests often used to do, especially upon all appointed days; for he had no sins of his own to offer for. And he offered no Cattle or brute Beast, but Himself, in sacrifice, and that but once, upon the Cross; which once-offered-Sacrifice was abundantly sufficient for the expiation of sin. Moreover, the Levitical Law appoints men to be High-Priests that labored with infirmities, and were sinners, and subject to mortality; but the promise made to Christ (and confirmed by God's Oath, and declared by David, Psal. 110, some hundreds of years after the Law was given) maketh the Son, and none but the Son (who is perfectly holy, and consecrated to this everlasting Office) a Priest for evermore. From Ver. 26, to the end.

The Apostle having proved the excellency of Christ's Priesthood in the former Chapter, he now proceeds to show his faithful execution thereof, for the good and salvation of his Church, from the beginning of this Chapter to the 19 v. of ch. 10. In this Chapter he proves, That His Ministry is far to be prefer'd before the Levitical, by four Arguments. 1. From the Magnificence of it, v. 1. 2. From the Place where he ministers, viz. Heaven, v. 2. 3. From the Sacrifice which he presents, viz. his Body and Humanity wherein he suffered, v. 3, 4, 5. 4. From the Covenant whereof he is Mediator, from v. 5, to the end.

In the first place, to excite their attention, he tells them, That this is the sum of the things he had before spoken concerning Christ's Priesthood, viz. 1. That the High Priest, who intercedes for us Christians, is one that is entered into Heaven, and there sits at the right hand of God, and hath all power given unto him both in heaven and earth. 2. He is a Minister of the Sanctuary of Heaven . And, 3. There he presents his own body, or humanity, wherein he suffered (figured also by the typical Tabernacle), which the Holy Ghost miraculously formed and prepared for him in the womb of the Virgin; and by the efficacy of his passion still maketh intercession for us. But the Levitical Priests are only Ministers of the typical Tabernacle, which was made by the art and hands of man, Exod. 36.1. For every High Priest must, according to his Office, have some gifts and sacrifices to offer; and so must Christ also: and he had no other to present in heaven but his own sacrificed body. And that he doth exercise his Priesthood in Heaven, 'tis evident. For having on earth offered up himself a Sacrifice, if he should not have ascended into Heaven (the Sanctuary above) he should not have performed all that belonged to his Office. Besides, if he had executed his Office only here on the earth, he could not properly be reckoned for a Priest, seeing He neither was of the Tribe of Levi, neither did, nor would offer such typical, figurative Sacrifices as the Priests (appointed by the Law) did offer; whose Ministry was only about types and shadows of heavenly things; the Tabernacle, and all things pertaining thereunto (framed and ordered by Moses according to the pattern shown him in the Mount, (Exod. 25.40.) being only Representations of them. From v. 1, to 6. 4. He proves the excellency of Christ's Priesthood above the Levitical, from the excellency of the New Covenant, or new dispensation of the Covenant of Grace (whereof he is the Mediator) above the old. For this Covenant is established upon better Promises, viz. more spiritual, more clear, more extensive, and more universal: whereas the other was more carnal and earthly, more obscure, and more restrained to that one Nation of the Jews. And if the former Covenant, under the Levitical Priesthood, had been so perfect , that there had been nothing wanting to it, and that it could not have been improved and bettered; there would have been no need of a second Covenant, or new Dispensation. But it appears it was not so: Because, when God speaks by the Prophet Jeremy (ch. 31. v. 31. ), of making a New Covenant, he doth it by way of complaint or finding fault with the weakness and imperfection of the former [see Heb. 7.18. ], saying unto them, The Covenant which I will now make with all true Israelites, is not after the rate of the Covenant which I made with the Israelites by Moses, when I brought them out of Egypt; a Covenant made up of external, carnal Commandments, the scope and drift of which the people did not well discern; a Covenant that had the external form of a Legal Covenant, and an express Condition of full obedience to be performed to all my Commands; which Covenant they brake, so that I regarded them not. But this is the Covenant I will make in the later days, or times of the Gospel; 1. I will put my Laws into their minds, and write them in their hearts, that is, will illuminate their minds and understandings with the knowledge of my will and frame their hearts to yield obedience thereto, and so I will be their God to protect and defend them, and provide all good things necessary for them, either for this life, or that which is to come; and they shall be my people, to depend on me by a lively faith, and to worship me aright, and live in obedience unto me. 2. They shall have a more plentiful knowledge than was in the time of the Law. There shall not now be so many significant Ceremonies, as were in the time of the Law, the meaning whereof one shall teach another. For the Holy Ghost shall now be poured forth in so plentiful a measure, and the light of the Gospel shall now shine so brightly to all estates and conditions of men (even the meanest as well as the greatest), that the teaching of Friends and Neighbors (as 'twas used of old) shall be in a manner superfluous . They shall not need in such a manner and sort as formerly, to instruct one another in the meaning of the types, and shadows, and observances required of them by the Law of Moses; which instruction was then necessary, that they might know the true God aright, and worship him according to his own Prescriptions. Neither shall they teach one another so darkly, so slenderly, and so imperfectly, under the New Testament, as they did under the Old; nor shall they need to take so much pains about teaching the knowledge of God, as they had been constrained to take in the teaching of the Gentiles in former times. For now a greater measure of light and knowledge should abound, and all estates and conditions of people should so clearly understand the things of God, and the mysteries of salvation (God so effectually teaching and enlightening them in the use of his own Gospel-Institutions: see Jer. 31.34. Isa. 54.13. ), that they should seem rather to be taught by some immediate irradiation from God, than by any ordinary means of instruction. 3. I will be merciful to their unrighteousness, and their sins and iniquities I will remember no more; that is, I will be merciful to their persons in pardoning and removing their sins. Lastly, The Apostle from the Prophet's words infers a twofold consectary, or consequence. 1. From the Name the Lord gives this Covenant, calling it new, he infers the other to be old. 2. He shows, that that which waxeth old (and is by God's appointment to be disannulled) cannot long stand, but is near vanishing away. From Ver. 6, to the end.

The Apostle roes on to set forth how Christ executes his Office, by comparing him with the Legal Priests in the executing of theirs. And, 1. He shows the Peiests manner of executing their Office, to v. 11. And then Christ's manner of executing his, from v. 11 of this chap. to v. 19 of ch. the 10th.

1. He shows, the first Covenant (or first Administration of the Covenant of Grace) had an outward Legal Service, and Rites and Ordinances of Divine Worship, and a Worldly Sanctuary, frail and brittle, as made by the hands of men, of earthly Materials, and which was only a type and representation of the Heavenly Sanctuary above. And being to speak of the Ordinances and Services of Divine Worship that were performed in the Tabernacle, he first speaks of the Tabernacle itself, which had two parts . In the first of which, viz. the Sanctuary or Holy-place, was, 1. The Golden Candlestick [Exod. 25.31. ], a type of the Church of Christ; the Shaft that sustained the branches (whereon stood the Lamps), being a figure of Christ, who sustaineth those Lights that be in the Church. 2. The Table whereon stood the Shew-bread , Exod. 25.23, 30, typifying the Saints communion with Christ [see Luke 22.30. ]; which part of the Tabernacle had a veil which covered the entrance thereinto, called the first veil , Exod. 26.36, whereby it was severed from the Courts appertaining thereunto. In the second part of the Tabernacle, he shows, was the Holy of Holies, being divided from the Sanctuary by another veil made of blue, purple, scarlet, and fine twined linen, Exod. 26.31, whereunto belonged, 1. A Golden Conser, Levite. 16.12, 13, which the High Priest filled with burning-coals taken from the Altar of Burnt-offering that stood in the Court (where the continual fire was), and made it f • nd forth a sweet savor of the incense put upon it; that so a Cloud arising from it, might cover the Mercy-seat. 2. The Ark of the Covenant overlaid with Gold, Exod. 25.10, in which the Tables of the Covenant were kept, Exod. 34.1, 28. Deut. 10.1, 2. They are called the Tables of the Covenant , because the Ten Commandments engraven upon them by the finger of God, contained a testimony of the Covenant which God made with his people, and testified what it was that God required of them. In which part of the Tabernacle was also the Golden Pot of Manna , and Aaron's Rod that budded, Numb. 17.1, 2, and over the Ark, the Cherubims of glory shadowing the Mercy-seat, Exod. 25.17, &c. from whence God manifested his presence, and was wont to speak with Moses, and to give him answers, and to show himself propitious to the people. But concerning these, he tells them, he intended not to enlarge, because he hasted to the services performed in these places. And he shows them, that when the Tabernacle was thus made, and the parts thereof fitly distinguished, and all the Sacred Utensils set in their due places, the Priests went into the first and outward part of the Tabernacle, and performed the daily service according to the Law. But into the inner part, or Holy of Holies, none entered but the High Priest [Lev. 16.2, 17. ], and he only one day in a year, viz. on the Fast, or great day of Expiation, Lev. 16.29; and then always he carried with him the blood of a Bullock in a Bas • n, which was a sin-offering for himself; and the blood of a Goat, which was a sin-offering for the people ; and he was to sprinkle the one and the other blood upon and before the Mercy-seat; thereby signifying, that there is no atonement with God, nor expiation of sin, but by the blood of Christ. He further shows, that the Holy Ghost (who was the institutor of all th • se Rites and Ordinances, and therefore one true eternal God with the Father and the Son, and yet a distinct Person ), signified this thereby, that the true, right, proper means of entering into Heaven (the true Holy of Holies ) was not so fully and clearly manifested, as long as the Church under the Old Testament was instructed only by these Ceremonies and Rites of the first Tabernacle. For the first Tabernacle was but a figure or typical representation of good things to come, serving only for that present time of the Churches non-age; and the Gifts and Sacrifices then offered, could not of themselves perfectly justify, sanctify, or save any man; nor could they of themselves pacify or quiet the Conscience , nor satisfy it, that God's Justice was satisfied, and sin forgiven for any worthiness in them. The faithful therefore under the Old Testament, were not perfected (as pertaining to the Conscience) by the legal rites they performed, but by the Evangelical and Celestial Truths, which those Rites typified; and so they were perfected as we Christians now are, though not so clearly and manifestly. And the Apostle shows a reason why those legal rites could not make perfect; namely, Because the nature of them was such, that they reached only to the outward man, they consisting, for the most part, in meats and drinks, and divers washings and ordinances that concern the flesh or body of man, which did not (separate from their signification, as many Jews took them) commend any man to God [1 Cor. 8.8.], and were imposed upon them as a yoke [Acts 15.19.], until the times of the New Testament should come, in which these Ceremonies should be removed, and other more spiritual Institutions introduced , wherein the Holy Ghost would work more powerfully. From Ver. 1, to 11.

The Apostle having thus shown how the Levitical Priests executed their Office, he comes now to sh • w how Christ executed His. He shows, that Christ being now actually exhibited, after a long expectation of him, and having entered on his Priesthood (to procure for us all those blessings which were promised and figured in the Old Testament), he executeth his Office in a greater and more perfect Tabernacle than that which was made with hands, viz. the Tabernacle of his own body (formed in the womb of the Virgin by the Holy Ghost, after an especial manner, without any spot of original sin; in which Tabernacle the fullness of the Godhead dwells. And he differs from the Legal High Priest in this; The Legal High Priest entered into the typical Holy of Holies with the blood of Goats and Calves, only once a year. But Christ entered into Heaven with his own blood (presenting his body, out of which the blood was shed, and which was the sacrifice itself that was offered up, which was more than the High Priest did), and that but once for all; and hath thereby purchased and obtained eternal redemption for us, which the Levitical Priests could not do. Now that eternal redemption is the fruit of Christ's sacrifice, he proveth by arguing from the lesser to the greater. For if the blood of bulls and goats, and the water that was mixed with the ashes of the burnt-Heifer, or red-Cow [Numb. 19.2, &c. ], purified from ceremonial uncleanness, and wrought that for which they were ordained, viz. external sanctification, to the purifying of the flesh or outward man; and he that used those rites, was sanctified and purified as to the works of external worship, how much more shall the blood of Christ (who by the Eternal Spirit (that is, His Godhead ) offered up himself a sacrifice (without spot) to God the Father, be able to purge our Consciences from all the spiritual uncleann ss of sin, which, makes us liable unto death; that being thus justified by faith in his blood, we may be sanctified in soul and body by his Spirit, and fitted to serve the ever-living God in a vital Christian cours • . Now lest any should stumble at Christ's death, he shows there was a necessity thereof. For upon this account Christ took on him the glorious office, to be the Mediator of the New Covenant (or new Dispensation of the Covenant of Grace), that he might by the intervention of his own death (as was requis • t) make atonement and satisfaction for the sins of the faithful who lived under the Old Testament, as well as for them who live under the New (the merit of his death and passion extending itself to both); and that all such as are effectually called to believe in him (whether they lived before his coming in the flesh, or since) might by the virtue of his death, obtain the promised eternal Inheritance. Another reason to prove the necessity of his death, he shows may be taken from the force of the New Covenant, which signifies also a Testament . For as Christ was a Priest in reference to God, making an atonement for us by the sacrifice of himself; so he is also a Testator in respect of us, bequeathing those blessings to us, which he hath purchased for us with his own blood [see Luke 22.29. ]. Now except Christ had died, his Testament or Will had not been ratified. For even among men a Testament is not of force while the Testator liveth; but when his death can be proved, then 'tis firm and valid. Moreover, the first Covenant had not its sanction without typical blood. Much less can the second, which hath the nature of a Testament. Now that the first was so dedicated and solemniz'd, may appear from the History of its solemnization, Exod. 24; where Moses sprinkling with a sprinkling Instrument made of Cedar-wood, Scarlet-wool, and Hyssop) the Book of the Covenant; and all the people, with the blood of Calves and Goats mixed with the purifying-water [see v. 13. ], declared, that that blood was the blood of the Covenant , that is, a sign of it, and a seal confirming it, and the ceremony establishing it, which God appointed for them, or enjoined unto them. Yea, the Tabernacle and holy Utensils, which were in themselves without pollution, were sprinkled with blood, because to man (not purified by faith in the blood of the Messias) all things became polluted. Yea, generally, the course was under the Law, that all things that were purified, should be ceremonially purified by blood; yea, and without shedding of blood, there could be no remission of sin. And thus it is in the New Covenant; there can be no remission of sin, but by the shedding of the blood of Christ. As therefore the Law commanded, that the Tabernacle (which as to the inmost part especially, is an image, or figure, or pattern of Heaven), should be purified with the blood of Bullocks and Goats, so that the High Priest should never enter in thither without such blood; so likewise it is very agreeable and proportionable to these types , that Christ should shed his blood (which is a better sacrifice than any of the Levitical ), and so enter therewith (not into the holy places made with hands, viz. the first and inmost Tabernacle, but) into Heaven itself, to make way for our entrance in thither, and there to be our High Priest, and to appear in the presence of God for us, as our Advocate. Yet the similitude betwixt Him and the High Priest was not to hold in this, That as the High Priest entered into the Holy of Holies once very year, with the blood of Bullocks and Goats; so Christ should often offer up himself, and often enter into Heaven. For then he should, since the beginning of the world, have died many times; which would have argued, That one Oblation of himself had not been sufficient. Therefore the case is far otherwise as to him. For now in the fullness of time hath he appeared, and that but once for all; and that now in this last age, this close, or shutting up of the Jewish State [see Mat. 24.3. 1 Cor. 10.11. ], and that on purpose to redeem and rescue us from the guilt and power of our sins, by that one oblation of himself on the Cross, 1 Joh. 3.5. And as it is appointed by God, by a common law, Rom. 5.12, that all men should once die, and then be judged as to their eternal state; so it is appointed of God, that Christ should only once offer us himself to bear the sins of many, that is, of all that shall believe in him; and that he should come the second time to judge the quick and dead in a glorious manner, when he shall have no sin imputed to him (as he had at his first coming), and to accomplish the salvation of those who look for, and expect this his glorious appearing, that their bodies may be glorified and united to their souls, and so the bliss and happiness of both may be perfected and completed. From Ver. 11, to the end.

In this Chapter the Apostle proceeds to show the weakness and imperfection of the Levitical Sacrifices (considered in themselves, and separate from what they typified), and the power and efficacy of Christ's Sacrifice. From Ver. 1, to 11.

The weakness of the Levitical Sacrifices he proves by four Arguments. First, From the nature of the things injoin'd by the Ceremonial Law, which were only types, shadows, and darker draughts and delineaments (as it were) of th • se spiritual and heavenly good things which were to be purchased and imparted by Ch • ist. So that the Levitical Ordinances did not present the things thems • lves in their full proportion, lively image and shape, as the Gospel does. 2. Those Sacrifices which were often repeated year by year, could not (of themselves) make a satisfaction for sin, or justify, or purge from the guilt and power of it, those who came to worship God by them. For if they could, they would have ceased to be offered; whereas the frequent reiteration and repeating of them, argued their weakness and imperfection. Could they once have taken away sin, or purged the Conscience from the guilt of it, there would have been no need to repeat them, seeing the worshippers once purged and cleared of the guilt of their sins by one of those Oblations and Sacrifices, would have been quieted in their Consciences, and not had them accusing and condemning them for them. But the case was far otherwise. For in those most solemn Sacrifices offered upon their annual day of humiliation [Lev. 16.21. ], they were to make a solemn acknowledgment and confession of their sins, and not only of the sins committed that year since the last day of Expiation, but of their former sins for which they had formerly offered; which might intimate to them, that they needed another and better Sacrifice than those were, for the expiation of their sins, namely, that of the Messias to come, in and by whom alone, remission of sins was to be expected. For 'twas impossible that the blood of Bulls and Goats by its own virtue should take away the guilt of sin, or purify the Conscience; and that by reason of the disproportion between the means of cleansing on the one side, and the thing cleansed, viz. the Soul (together with the filth to be cleansed away, to wit, sin ) on the other. From Ver. 1, to 5.

Having thus shown the weakness of the Levitical Sacrifices, he comes now to show the power and efficacy of Christ's Sacrifice; and that he proves from Psal. 40. v. 6, 7, 8. where Christ is brought in as newly come into the world; and made Man, speaking to his Father after this manner: Forasmuch as thou didst formerly appoint Sacrifices as types to prefigure the Sacrifice of thy Son, but didst not intend they should continue longer than till He mould be offered up. Thou delightest therefore in those Sacrifices now no longer; but hast sent me into the world, and prepared me a body, or human nature (holy, harmless, and free from sin, that it may be fit to be joined with my Deity) that therein I might offer up myself a true Propitiatory Sacrifice for the sins of men. The words of the Psalmist are, Mine ear hast thou opened ; but the Apostle retaining the sense and scope of the place, ties not himself to the very words. The variation is but the change of a figurative phrase into a proper, to express the ready obedience of Christ to do the will of his Father in the work of man's redemption, whereunto, by framing him a body, God had fitted him. And 'tis plain, that God was never pleased with the Levitical Sacrifices for their own sake, but only as they signified the death of his Son, Therefore in the fullness of time (when God saw it fit) Christ came into the world to do that which the Levitical Sacrifices did only prefigure, but could not effectuate. And when that time was come, Christ did assume our nature, and offered himself willingly unto the Father, declaring himself ready to perform his will , and to be obedient unto him, even to the death of the Cross, for the redemption of sinners, as it was fore-prophesied of him in the Sacred Scripture, or Volume of the Law, Gen. 3.15. The Levitical Sacrifices therefore being removed and taken away, as being insufficient to make expiation of sin, Christ's Sacrifice alone remaineth, as that only which pleaseth God, and is available to remove sin. Now by this one Oblation of the body of Christ, which he performed according to the will of God, once for all sorts of men, we that believe in him are sanctified, that is, obtain remission of sins, justification, sanctification in this life, and a title to eternal glory in the life to come. Again, there was this difference between the Levitical Priests, and Christ: They were many, and ministered as Servants, repeating daily and frequently the same sacrifices (for kind) which God had enjoined; none of which had power, of themselves, to free the Conscience from guilt, or the offender from the punishment due to sin. But Christ did not always stand ministering and offering sacrifices, as they did; but having once offered up himself on the Cross (which one Sacrifice sufficeth for sin forever), he ceased and offered no more, but ascended into heaven, and there sitteth at the right hand of his Father, and there continueth to execute his Kingly and Priestly Office, till all the enemies of our salvation, and at last Death itself, shall be vanquished; and then He shall lay down this form of governing, and with the Father and the Holy Ghost be all in all forever; see 1 Cor. 15.24, &c. And he shows, it needs not be wondered at, that Christ hath now no more offerings to make, nor sufferings to endure; for by that one offering of himself, he hath made a perfect satisfaction to the Justice of God, and a full purchase of all things that were requisite and needful, to bring those to eternal life who are sanctified by his grace, and brought to believe in him with a lively faith. He hath not left any other Offering to be made for them, after His. And he further proves the absolate perfection of Christ's Sacrifice, by the testimony of the Holy Ghost, recorded Jer. 31.31. where after God bad promised a new Covenant instead of the old, and had said, This is the Covenant I will make with them after those days (viz. when the days of the Old Testament are exspir'd); then He says, I will put my Law into their hearts, and their sins and iniquities I will remember no more. Now seeing God promiseth under the new Covenant, sanctification and remission of sins to all true believers (of which Covenant Christ is the Mediator , by whose death it is confirmed); therefore his one Sacrifice once offered up, is abundantly sufficient. And if remission of sins be obtained by Christ's one Sacrifice, there needs no repetition of it, nor any other offering for sin. From Ver. 5, to 19.

Hitherto the Apostle hath doctrinally informed the Christian-Hebrews, that the Gospel-Ministry under the New Testament (ordained by Jesus Christ, God-man, our great Prophet and High Priest), far excelleth the Levitical Ministry under the Old Testament. He comes now practically to exhort them to divers Christian duties, which by way of application he infers from his precedent Doctrine, especially from the Priesthood of Christ. And first, He exhorts them constantly to hold fast their profession of faith in Christ. 2. To be very careful that their conversation be correspondent to the Precepts of the Gospel. In his Exhortation, he useth some arguments taken from the Levitical Types; which he so lays down, that withal they may tend to raise the minds of the believing-Hebrews to consider the excellency of the things signified thereby. And, 1. He shows them, That they having now free access unto God in Heaven, through the blood of Jesus, and not by the blood of beasts, nor through the old way, the veil of the Sanctuary, as the High Priest was wont to enter into the Holy of Holies; but by a new and everlasting way (giving life and refreshment to them that walk in it) which Christ hath consecrated and prepared for them, through the sacrifice of his own Flesh and Humanity, which was a veil to cover and hide his Divinity. And seeing He is now the great High Priest over the Church of God, invested with all authority and power, and having all in substance, which His Type prefigured; therefore, (1.) They should draw near to Jesus with a sincere heart, and with fullness of faith, that so they might have their souls sprinkled with his blood, and delivered from the accusation of an evil condemning Conscience (and so furnished with a good answer to all challenges), and their bodies washed with pure water, that is, sanctified by the Spirit of Christ, which was signified by the legal washings. (2.) They should hold fast the profession of their faith or hope in Christ, without wavering or warping in time trial: for the promises which God hath made to those who constantly believe in, and adhere to his Son, shall certainly be performed. (3.) He exhorts them to maintain Christian communion, as an help to their stedfastness and perseverance in the faith; observing (e) one another, and exciting and provoking one another to love and all good works; and to maintain this communion both publicly and privately; and the rather, because the day of vengeance on the obdurate Jews drew nigh. From Ver. 19, to 26.

He further presseth his Exhortation to stedfastness in the faith, by divers arguments: 1. From the fearful case of willful Apostates, who after illumination and profession of faith in Christ, make defection from him, and willfully reject him and the benefit of his Sacrifice. For such persons, he tells them, there remains no other sacrifice for sin, nor other way of remission, nor any other means to help them; But, having knowingly and willfully rejected Christ, and maliciously betaken themselves to the side of his Adversaries, there remains nothing for them but a dreadful expectation of the fiery indignation of God, which shall devour all such enemies of His. He shows, that the Contemner of Moses 's Law (legally convicted under two or three witnesses) was adjudged to capital punishment without mercy; therefore much sorer punishment is due to the Contemners of Christ, who tread underfoot (as it were) the Son of God, counting him as a vile person, and as one that died as a Malefactor; and count the blood of the Covenant, by which Christ was sanctified (that is, consecrated to God as a Sacred Victim ) an unholy thing, and do despite to the Spirit of Grace, as if he were a liar, who convinceth them of the Deity and Divine Power of Christ. He further shows, That God professeth himself an Avenger of all sin and injuries done to his people [Deut. 32.36. Psal. 135.14.]; and much more will he show himself an Avenger of so horrible a sin and injury against his Son. And 'tis a fearful thing to fall into the hands of the living God, when, as an angry Judge, he taketh vengeance on his enemies. From Ver. 26, to 32.

2. He urgeth them to persevere; setting before them their former profession of the faith, and their sufferings for it, partly whilst they themselves were openly reproached and oppressed by the enemies of the Gospel; and partly, whilst they out of Christian sympathy joined themselves as companions to those that were so used. And particularly, he acknowledges how they had shown compassion to him in his bonds, in mourning for him, and relieving of him. He also takes notice, how they took joyfully the spoiling of their goods, moved thereto from their assurance of a better inheritance in Heaven. Having therefore endured so much, he advises them not to desist or shrink from a bold and courageous profession of Christ and his Doctrine, which would be crowned with a great recompense of reward. He further tells them, they have need of patience, that they may be enabled to do and suffer whatever Christ shall call them unto; that so persevering, they may attain the promised reward. For 'tis but a little while ere He will come to take vengeance on the obdurate Jews. In the mean time he shows them, that (as the Prophet Habbakkuk advises, ch. 24.) the just must live by faith; but if any apostatize from their profession, God will abhor those persons. But he tells them, he hopes better things of them (see chap. 6. v. 9. ), namely, that they are not of the number of those that will apostatize, but such as will persevere in the faith, to the saving of their souls. From Ver. 32, to the end.

He proceeds to press his former Exhortation to perseverance in the faith, [Chap. 11] with divers arguments drawn from the nature, properties, effects, and excellency of Faith, and illustrated from the manifold experiences of the Saints of old.

And, 1. he gives a description of Faith declaring it to be the substance or subsistence of things hoped for; that is (firmly resting on God's Truth and faithfulness, and that he will infallibly perform what he hath promised), it gives, as it were, a present being and subsistence (in the mind of the believer) to things future, and which are not yet enjoyed, but only hoped-for and expected; and it evidently represents to the eye of the soul things that cannot be seen with our bodily eyes. 2. By faith, he shows it was, that the Elders and Saints that lived in former ages, obtained the honorable testimony of God's approving of them. Thus God testified of Noah, That he was a just and upright man, and one that walked with him. Abraham also received this testimony, That he was the friend of God; and David, That he was a man after God's own heart. 3. Faith fully rests in what God hath revealed concerning his making the worlds (that is, all manner of Creatures, above and below, visible and invisible) out of nothing, (that is, out of no pre-existent matter), by the word of his power. And if faith be assured of such an Almighty Power in God, whereby he made this excellent structure of the world; how can it doubt of His power and ability to perform any of his promises made to his people? Ver. 3.

He now produces the examples of those ancient Worthies who gave eminent proof of their faith. And,

1. He shows, that Abel by faith offered a more excellent Sacrifice than Cain. For Abel not only offered of the best and fattest of his Flock, whilst Cain in probability offered only some slight fruits; but Abel in his offering looked to the seed of the woman which should tread upon the Serpent's head; that is, unto Christ, who by his death should destroy the Devil, Heb. 2.14. By which faith (applying to himself the righteousness of the Messias) he obtained a testimony from God, that he was righteous, Mat. 23.35. For nothing can make a sinner righteous before God, but the righteousness of Christ laid hold on by faith, 2 Cor. 5.21. And God had respect unto Abel 's person, and to his offering; manifesting his acceptation of them, either by fire from Heaven, or some other way discernible by Cain. And his faith, and the fruits thereof, being registered in the holy Scripture; he thereby speaketh as evidently to us, as if we heard his voice.

2. He instances in Enoch, who by faith pleased God, and had the testimony thereof, by an inward witness of the Spirit, testifying to his Conscience that God approved him. Insomuch that he was translated from Earth to Heaven (not seeing, that is, not suffering or tasting death), and was not found anymore on earth, among the living, though possibly those who lived at that time, missing of him, did search for him, as the Children of the Prophets did for Elijah after he was taken up into Heaven, 2 King. 2.17. And that it was Enoch 's Faith with which God was so singularly pleased, he proves by this Maxim, Without faith it is impossible to please him, seeing no man out of Christ can please him so, as to obtain eternal salvation. Joh. 14.6. For he that comes to God either in prayer or thanksgiving, must believe that he is the only true God (such a God as he hath revealed himself to be), and that he is the Rewarder of those that diligently seek his favor (in the way he hath revealed in the Gospel), and that his Mercy is no other way obtainable.

3. He instances in Noah, who being warned of God concerning the coming of the Flood (a hundred and twenty years after), believed and feared, and by the command of God prepared an Ark to the saving of his Family; by which he bore his testimony against the disobedient and unbelieving world, 2 Pet. 2.5, and became heir of the righteousness which is by faith [see Gal. 5.5. ], that is, an heir of that eternal inheritance which is obtained by the righteousness of faith, viz. the Righteousness of Christ, whom he eyed in his preservation by the Ark, which was a type of Him, v. 7.

4. A Fourth Worthy he mentions, is Abraham who by faith followed God, calling him to leave his own Country, and go whithersoever he should direct him, not knowing whither it was; only receiving a promise from God, that his posterity should be possessors of that place whither he was appointed to go, but no way assured that himself should ever be owner of any part of it. And being come into the Land of Promise, he sojourned in it as a stranger, living in Tents erected for a transitory passage, and not in houses, as places of a fixed abode. And so likewise did Isaac and Jacob after him, who were heirs with him of the same Promise . And that which moved him not to go back again in a discontented mood, but patiently to bear this Pilgrim's life, was, because he had his eye on Heaven (which he expected God would give him as a reward of his faith and obedience), which is a City that hath foundations (whereas the Tents in which he dwelt, had none, but only were fastened to posts or stakes set in the ground), that is, the state of Heaven is unchangeable and unalterable; and whilst other Cities are built by men, God himself is the Builder and Maker of this City. He hath made it the place wherein he intends to manifest and reveal his own glory, and make it most apparent to Angels and Men; and by showing them his glory, to glorify them. Ver. 8, 9, 10.

5. Sarah also, though aged and barren, by faith leaning on the promise of God, conceived by Abraham, when his body, as to the begetting of children, was as it were dead; and so the promise of God touching his innumerable offspring took place. Ver. 11, 12.

6. He shows, that all those last mentioned, viz. Abraham, Isaac, Jacob, and Sarah, died in the faith, that is, in assured expectation that the Promises made to them, viz. of a numerous offspring, and the Land of Canaan, &c. should be performed in God's due time, though they never enjoyed those good things promised themselves, but only by the eye of their minds saw them, and were confident of the accomplishment of them; and so saluted and embraced them by the arms of their faith, though afar off, rejoicing in them, and thinking it enough that their posterity should enjoy them. In the mean time they professed themselves to be pilgrims and strangers in the earth. And this language of theirs, calling themselves sojourners in the Land of Canaan, and not possessors of it, signified, that they did not think themselves at home, but that they had another Country in their desires, which was not their own Country of Chaldea, from whence Abraham first went out upon God's call; for he and his posterity had many opportunities to have gone back thither, if that had been the Country they looked after. But 'tis plain, the Country they had in their desires, was an heavenly, whereof Canaan was only a type; where • fore God is not ashamed to be called their God (even after their death, Exod. 3.6. Mat. 22.32. ) who by their faith gave glory to him in this life, acknowledging his power and faithfulness. And when they died, he prepared for them a City, an heavenly City, which is a superabundant recompense for their earthly Country which they left at his command. Ver. 13, 14, 15, 16.

By faith Abraham when he was tried, and required by God to give a clear evidence of his obedience, Gen. 22, was ready, and did really intend to offer up Isaac, his only begotten Son of Sarah his lawful Wife, though he had received, embraced, and firmly believed the Promises of God, that a numerous seed should spring from him, Gen. 13.15; Nay more, that the Messias himself (in whom all the Nations of the Earth were to be blessed) should come of him; for so the promise ran, In Isaac shall thy seed be called; that is, that posterity thou shalt have by Isaac, shall be very eminent, and shall propagate thy name, and shall possess the Land of Canaan, and the Messias according to the flesh shall spring from his loins. And that which strengthened and supported his faith, was this; he reasoned and considered with himself, that though he should sacrifice this his Son, God was able to raise him up again from the dead, and would undoubtedly work such a miracle, rather than fail of his promise. And accordingly Abraham received him again in a similitude or likeness, and after a sort, even as if he had been raised from the dead; for his nearness to death was a type, figure, and similitude of death [and accordingly called death, 2 Cor. 1.10. ], and he was as a dead man in his father's account. Ver. 17, 18, 19.

8. By faith Isaac having revelations from the Lord concerning future things, settled in his heart an assurance of the accomplishment of them; and accordingly with a prophetical spirit he blessed his sons. And though through his fatherly affection he had a mind to have conferred the main blessing on his eldest son, Gen. 27; yet God so over-ruled the matter by his Providence, that the younger had the greater blessing. Esau was blessed with temporal blessings, but Jacob with temporal and spiritual also. Jacob 's posterity were to be Lord's over Esau 's; which co • tinued from David 's time (2 Sam. 8.14.) till the reign of Jehoram (2 King 8.20.), when the posterity of Esau broke the yoke from off their neck, as Isaac had foretold [Gen. 27.40.] Ver. 20.

9. By faith Jacob when he was near unto death, blessed the two sons of Joseph, adopting them into his family, preferring Ephraim the younger before Manasseh the elder, by God's appointment; and making them Heads of two distinct Tribes, he gave them portions in the Land of Cana •• as if he had been present at the distribution of it, Gen, 48.22. And inclining upon his Pillow at his beds-head, being weak and feeble, he held his staff in his hand too; and leaning on it, he worshipped God, devoutly praising of him, that he should be buried with his Fathers, as Joseph had promised him; and that his bones should be carried into Canaan, which was a token and pledge that his posterity should inherit that Land, and that God would bring them thither. Ver. 21.

10. By faith Joseph when he was near unto death, made mention of the departure of the Children of Israel out of Egypt, Gen. 15.24, and commanded that his bones should be carried along with them, and buried in Canaan, which he was assured God in his due time would give them for an inheritance. Ver. 22.

11. By faith it was that Moses 's Parents, Amram and Jochebed (both of the Tribe of Levi ) having received a revelation from God (as some think ) that from them should spring one who should be the procurer of liberty to that people; and a Child being born to them of more than ordinary beauty and comeliness, they believed, and concluded that this was He whom God intended for the Deliverer of his people; and therefore notwithstanding the cruel Edict of Pharaoh [Gen. 1.26.], they hid him three Months; and possibly by reason of some discovery that was made of him, dur • t hide him no longer [Exod. 2.3.]. Ver. 23.

12. By faith Moses when he was forty years old [Acts 7.23.] refused to be called the adopted Son of Pharaoh 's Daughter , preferring the afflicted condition of the people of God, and esteeming the reproaches that the Members of Christ's Mystical Body unjustly suffer, greater riches than the Treasures of Egypt. For, such reproaches he knew would be recompensed with an exceeding great reward ; and to this he had an eye. Ver. 24, 25, 26.

13. By faith he led the people out of Egypt [Exod. 10.29.], notwithstanding the King's threatenings; and was constant and courageous in doing his duty, as having the eye of his faith fixed on him who is Invisible, and who is a ready help in time of trouble. Ver. 27.

14. By faith he kept the Passover, and sprinkled the blood of the Pascal-Lamb on the thresholds and posts of the doors of the Children of Israel [Exod. 12.21. &c.] that the destroying-Angel that was sent to destroy the first-born of the Egyptians that night, might not hurt them. The King of Egypt had commanded the Midwives to kill all the Male children of the Israelites in the birth; which cruel Edict, because it took not effect, he made another more cruel, That all his people should cast every Son that was born of an Israelite, into the water, Exod. 1.16, 22. God therefore destroyeth all their first-born, and thus suiteth his Judgment unto their Sin. Ver. 26.

15. By faith the Israelites passed through the Red-Sea , Moses being their Leader; which the Egyptians essaying to do, were drowned.

16. By the faith of Joshua, and the other Israelites (who trusted in God that he would accomplish all his Promises), the Walls of Jericho (a strong and well-fenced City, and a Frontier-Town that kept them from entering far into Canaan ) fell down when they had encompassed it seven days: They went round about it once a day for six days together; and on the seventh day they went round it seven times; and then giving a great shout, all the Walls, over against which the Israelites marched , fell flat to the ground, and the Army entered into the City, and destroyed it. Ver. 30.

17. Rahab, who, as it seems, kept an Inn or Victualling-house in Jericho, and probably had formerly been of an infamous life , as many among the Gentiles of that profession were [see Jam. 2.25. ]; having heard of God's wonderful works, Jos. 2.9. &c. was thereby brought to believe and acknowledge the God of Israel for the true God; and understanding that He had given the Israelites the Land of Canaan for a p • ssession, she desired communion with them as the true and only people of God, and was resolved to live and die with them. And as a testimony of her faith, she peaceably and courteously entertained the Israelitish Spies, and protected them, and dismissed them in safety; and thereupon was saved from perishing with her unbelieving and disobedient f • llow Citizens; and afterwards she was married among the Israelites, to Salmon the Father of Boaz, one of the forefathers of David, and consequently of Christ [M •• . 1.5.]. Ver. 31.

18. The Apostle having thus instanced in divers worthy Examples of faith; he shows, that besides th • se there • re many more that might be named, and that a long time would not be sufficient to write of them. He mentions Gid • on and Barac, Sampson and Jephta, David and Samuel, and some of the ancient Prophets. These being extraordinarily raised up by God for the special good of his Church, and the Commonwealth of the Jews, and firmly d • pending on his power, they fearlessly discharged their duty in governing the Israelites, fighting their battles, and making conquests; Gideon over the Midianites, Barac over the Canaanites, Sampson over the Philistines, Jephta over the Ammonites, David over the Amalekites, Jebusites, Moabites, Philistines, Idumaeans, and Syrians. 'Twas their faith that gave them courage to fight those battles, and make those conquests. 'Twas by their faith that they not only lived godly and righteous lives thems • lves, but were eminent also in administering righteousness and Justice among the men of their times, see 2 Sam. 8.15. 'Twas by their faith that they obtained the performance of some special and particular Promises made unto themselves, as David of a Kingdom. &c. 'Twas by faith that the Prophets who lived after Samuel and David, obtained of God that such memorable things should be done for them. As particularly, Daniel obtained that miracle of mercy and deliverance from God; that the Lions, when he was thrown into their Dens, did him no hurt. Others were so favored by God, that the fire did them n • harm when they were cast into it, as Daniel 's three Companions. Others escaped present danger of being killed by the Sword, as David by Saul, Elijah and Michajah by Ahab. Others out of weakness were made strong, that is recovered out of desperate Diseases, as King Hezekiah. Others became wonderfully valiant in battle, as Jonathan, 1 Sam. 13, and 14; and David 's Captains, 2 Sam. 23, and routed the Armies of the Heathen- Canaanites, and such-like aliens and strangers from the Covenant of God.

Another effect of the vigor of Faith, was this, That some women thereby received their dead children raised to life again, as the Widow of Sarepta that entertained Elijah, 1 King. 17; and the Shunamite that lodged Elisha, 2 King. 4. And by faith it was that other Worthies of the Old Testament when racked and tormented for a knowledging and professing the truth, refused to be delivered to the prejudice of their Piety, and their Consciences, when they might; believing that th • ugh they were put to death, they should have a glorious resurrection to life eternal after death; and looking upon that as much more desirable than a present freedom from their t • rments. For if they would have denied God, and broken his Commandments, they might have had a kind of resurrection from the sentence of death pronounced against them, and have lived longer in the world. But they refused that for a far better resurrection, which they assuredly expected. Here s • me think the Apostle hath reference to the Case of Eleazar, and those torturings which were exercised under the Tyrant Antiochus, 2 Mac. 6.18: But we need not go so far: If the three Children would have fallen down and worshipped Nebuchadnezzar 's Golden Image, they might have been delivered. If Daniel would have prayed to King Darius, he might have escaped the Lions Den. The Apostle goes on to show how other Worthies were tried by mockings and reproaches, as Micaiah, 1 King. 22.24; and scourgings, as Jeremiah, Jer. 20.2, and 37.15; and bonds and imprisonments, as Joseph in Egypt, and Jeremy: Some were stoned, as Zacharias the son of Jehoiada, 2 Chron. 24.21: Some were sawn asunder, as the ancient Jewish Histories testify of Isaiah under the tyranny of Manasseh. Others being tempted with fair promises, and remaining resolute, were slain with the sword, as it happened to many in Ahab 's time, 1 King. 19.10; as also in Manasseh 's, 2 King. 21.16. Others were driven from their own homes, and forced to wander about in sheep-skins and goat-skins, destitute of all things needful, and many ways perplexed and afflicted. And yet such excellent persons as these, whose company the world was not worthy to enjoy, were forced to wander about in deserts and mountains, and to hide themselves in dens and caves of the earth. From Ver. 31, to 39.

The Apostle having thus set forth the vigor of Faith by the admirable effects of it in doing and suffering: He concludes this discourse, declaring, That all these Saints, though they obtained testimony , that through their faith they pleased God; yet they obtained not the accomplishment of the great promise (a) of the exhibition of the Messias, God having reserved that great mercy to the times of the New Testament, that they should not be perfected , that is, justified and saved by anything done in their time, but by looking to our time, and Christ's satisfaction made therein , whereby both they and we are perfected; God not intending that the Infant-condition of the Church should be made perfect before the exhibition of Christ, nor without the more complete condition of the Church after Christ. From Ver. 39, to the end.

[Chap. 12] The Apostle having pressed these Christian Hebrews to perseverance in the faith, and to patience under the cross, and the afflictions they might meet with for the sake of Christ, from the many instances of the former Saints mentioned in the foregoing Chapter (who have witnessed to them the power and efficacy of their faith): He comes now further to encourage them to follow their example. And in order hereunto he tells them, they should lay aside every weight, that is, the inordinate love of the world, and the immoderate cares and sollicitudes about it (which are so apt to press down the soul), and the sin that doth so easily beset us, that is, doth so usually incumber and entangle us ( viz. the slavish fear of men, and of loss of our worldly comforts or life) and should run with patience the race that is set before them, and is appointed for them by God, persevering therein, whatsoever difficulties or afflictions they may meet with, as they that hope for a glorious reward when they come at the end of their course.

And that they may be enabled comfortably to run their Christian course, and to persevere in the faith, he advises them to look up to Jesus, who by his word and spirit first works the grace of Faith in us, and afterwards carries it on, preserves and increases it. He adviseth them, not only to look up to him for help, but to eye him as their Captain and Leader, who for the joy that was s • t before him (unto which by his sufferings he was not only to come himself, but also to bring all that truly believe in him, Luke 24.26. 1 Pet. 1.11. ) patiently endured the cross, and despised the shame (which was cast upon him by sinners both in his life, and at his death), and after his sufferings was advanced to the highest pitch of glory, dignity, and power (far above all creatures), next unto God himself; and will reward all the Members of his Mystical Body for whatsoever they do or suffer for him. And he shows them, that it will be requisite they duly consider and often meditate on Christ's Patience, and how great opposition and contradiction from sinners he endured, lest they grow weary and be discouraged under the Cross, and faint in their minds. But they might possibly object, That they had suffered much already; see ch. 10.32, 33, 34. He answers, They had indeed suffered much, but not so much as they must be ready and prepared to suffer. They had not suffered as their Lord and Master had done, to the effusion of his blood, striving against, and opposing the wickedness and infidelity of the enemies of the Gospel, who by cruel and bloody courses endeavored to force men from the faith, as they had dealt with Stephen and James, Acts 7, and 12. And therefore every suffering less than that, ought to seem tolerable in their eyes. From Ver. 1, to 5.

And that he may further stir them up to patience and perseveran • e in the faith, he tells them, they should consider, that all their sufferings are but fatherly chastisements. Which consideration that he might imprint the more upon their minds, he asks them whether they have forgotten the exhortation and divine counsel of Wisdom to her children, Prov. 3.11, That they should neither despise nor disregard the chastenings of the Lord, nor faint, nor sink under them. For God chastens in love everyone whom he acknowledges for his son, and receives into his especial care. And therefore in that they are chastised in order to their amendment, they are to reckon themselves to be dealt with by God as children. For what s • n is there whom a wise father doth not correct, when he sees him stand in need of it? If any be totally freed and exempted from chastisement (to which all true and genuine children are obnoxious, and which every prudent Parent inflicts upon his dearest children when he sees there is cause), 'tis an argument, that though they be in the father's family, yet they are not owned and acknowledged by him (and so have no title to, or just expectation of the inheritance), but indeed are bastards and not s • ns; of which this is a shrew'd token, that God suffers them to go on without discipline, and to follow their own evil ways. Furthermore he tells them, they should consider, that our Parents who begat us, and were instruments (under God) of our bodily and earthly being, did in our childhood chastise and correct us, yet we have not been incited thereby to reverence them the l • ss, or to forsake or renounce them. And shall we not much rather be in subjection to the Father of Spirits [Eccles. 12.7.] when he corrects us in order to our spiritual amendment, and that we may at last obtain of him eternal life, as a reward of our patience and obedience. And 'tis further to be considered, that earthly Parents chastise their children only whilst they are children , and no longer; and many times by the rules of their own judgment and will (which very often are corrupt and depraved), but our heavenly Father's chastisements are all managed with infinite wisdom, and he purely intendeth our profit therein, that he may thereby form and fashion us unto holiness, and bring us to a participation of his own Divine Nature. 'It is true indeed, he tells them, Afflictions are no pleasing things in themselves, nor joyous for the present; but the fruit of sanctified affliction is righteousness and holiness, which bring peace to the conscience, after we have been some time exercised, and our corruptions subdued with this discipline. From all the foregoing considerations, he exhorts them to courage and constancy in the ways of Christ, alluding to the words of the Prophet Isaiah, chap. 35.3. Strengthen ye the weak hands, and confirm the feeble knees; as if he should have said, Seeing so glorious fruits spring from sanctified afflictions, be not dejected in mind, nor suffer fear to seize upon you (which weakens the hands, and infeebles the knees, and causeth them to smite one again • t another); but be courageous in your souls; and in case y • ur spirits begin to fail, quicken them up again, and endeavor to renew y • ur spiritual strength and courage; and make straight paths with your feet ; that is, manifest the course wherein you walk, to be the right way that leadeth to life, that others may see it, and follow you therein, and look to it, that the lame be not turned out of the way , but that they rather be healed, that is, that the weak be not disheartened, or turned out of the right way, but rather cured of their fears, and confirmed in their Christian course. From Ver. 5, to 14.

The Apostle having thus endeavored to strengthen them in the Faith, and in a courageous profession thereof, he comes now to give them many wholesome precepts for the right ordering their life and conversation, that thereby they may adorn their profession.

1. That they endeavor as much as in them lies, to be at peace with all men [Rom. 15.18.]; yet whilst they endeavor after peace, they must be sure they neglect not holiness. For with • ut peace with men, they may obtain eternal salvation; but without holiness no man shall ever see God to his comfort. V • r. 14.

2. That they be not only careful as to their own particulars, but also watchful one over another; that they look to it diligently, and take what care they can that none among them fail or fai • short of the grace of God; that is, fail of the grace of God offered in the Gospel, or fall from the pure doctrine of grace; and that no root of bitterness spring up among them, viz. no dangerous error, heresy, or schism; no envy, or malice, to the troubling, polluting, and infecting of them. See Deut. 29.18.

3. That they take care there be no fornicators or profane persons found among them, such as Esau was, who through the impatience of his hunger, for one mess of meat sold his birth-right with all the privileges thereunto belonging (whereof the Priesthood was one); which was so provoking a sin in the sight of God, that afterwards when he would fain have recovered this blessing, he found no place for repentance • r alteration of mind, in his Father Isaac; neither could he move him to reverse or recall the blessing, which as a Prophet of God, and as His Instrument (though with mistake as to his apprehension) he had conferred on Jacob, though he sought it with tears. And as Esau was rejected from the blessings of the birth-right (which before, Gen. 25.34, he had so vilely contemned); So profane contemners of the grace offered in the Gospel (whereby we become Priests unto God, to offer up spiritual sacrifices acceptable through Christ) ought to fear being excluded from the mercy of God; and that though they earnestly seek it when it is too late, God will not repent or alter his righteous sentence upon them.

4. That he may further set out what a heinous sin it is, and how high a degree of profaneness, to neglect or despise the grace of God offered in the Gospel, he shows them the difference betwixt the Law and Gospel , and to how much better a state and condition they were advanced under the Gospel, than the Jews were in under the Law and old Administration of the Covenant of Grace, notwithstanding all their boasting of their great privileges. That therefire he may show the excellency of Christianity above Judaism, he tells these Christian-Hebrews, that they were not called to hear the promulgation of the Law given on Mount Sinai. , a material Mountain, that was in itself tou • hable and palpable by the hands of men (though in respect • f God's charge it might not at that time be touched ), a Mountain burning with fire, and covered with blackness, and darkness, and tempest, the trumpet sounding, and the voice of God in a dreadful manner promulgating the Law; which voice was so terrible, that the people were not able to he • r it, but requested that God would not speak to them anymore, Exod. 20.19. And so formidable was the aspect of all things that appeared there at that time, that Moses himself. said, I exceedingly fear and tremble. The Apostle having thus set out with how much terror the Law, and the old Administration was delivered, which was enough to keep these Hebrews from any desire to return to Judaism, he comes now to set before them the happy condition to wbich they were advanced under the Gospel. He tells them, that by the Gospel they have been called, and by faith received into the communion of the Christian Church, figured by Mount Zion (Psal. 2.6, opposite to Mount Sinai, Gal. 4.26. ), which he calls the Heavenly Jerusalem, the City of the living God, be • ause it is set up, and especially governed by God. And hereby also they come to have communion with the holy Angels , who are Ministers of Christ, and fellow-servants of believers [Rev. 19.10.], and make a part of the Catholic or universal Church, the great assembly of the first-born , that is, of the Elect, who by the special grace of God have received many heavenly privileges above other men, as the first-born among the Jews had above his brethren; and whose names are enrolled in Heaven, and they reckoned by God as free Denizens of his heavenly City, though they be not actually possessed of the glory thereof Nay further, hereby th • y come to have spiritual communion with God himself, the Judge of all, and with the Saints in bliss, the spirits of just men made perfect, they being all Children of the same Father, and all united to the same Head, all Members of the same Body, and having all a spiritual animation by the same Spirit. Yea, by the Gospel they are brought to Jesus the Mediator of the New Covenant (not to Moses the typical Mediator of the old) who hath established it with his own blood. And to faith in this blood (wherewith their consciences must be sprinkled before they can be admitted into Heaven), they are brought by the Gospel; which blood speaks better things than the blood of Abel. For that cried for vengeance on Cain, but this for mercy on penitent believers . Therefore he advises them to take heed they despise not Christ speaking to them in the Gospel. For if they were destroyed that contemned Moses, who received his message on earth, and delivered the Law only from Mount Sinai, then much severer destruction is to be expected for them who d • spise Him who came down from Heaven, and received his message in the bosom of his Father, Joh. 1.18, and doth now speak to us from Heaven by his Spirit in his Apostles and other faithful Ministers. And that he might further set out unto them the excellency of Christ's Person, and the dignity of his Gospel, he shows them, that the voice of Christ in promulgating the Law, shook the earth, that is, Mount Sinai; but he promised by the Prophet Haggai, ch. 2. v. 7, That he would shake not only the earth, but heaven also; whi • h prophesy was partly fulfilled at his first coming in the flesh . For then at his birth an extraordinary light shined about the Shepherds, Luk. 2.9; and an extraordinary Star appeared in the heavens, Mat. 2.29; and at his Baptism the heavens opened, Mat. 3.17; and at his Transfiguration a voice came out of the cloud, Mat. 17.5; and at his Passion the Sun was darkened, the Earth shook, and the Graves opened, and many dead Saints came out and appeared: And at the feast of Pentecost there came from Heaven a sound, as of a rushing mighty wind, and the Holy Ghost in the shape of cloven fiery tongues resting on the Apostles, and miraculously enabling them to speak all languages, all Nations were shaken with the preaching of the Gospel. But this prophecy shall be more perfectly fulfilled when Christ shall come to judgment, when heaven and earth shall be burnt with fire; and whats • ever corruptibility they have, shall be abolished, 2 Pet. 3.7, that a new Heaven and a new Earth may succeed, wherein shall dwell righteousness; that is, wherein the Saints being made immortal, and perfec • lie righteous, shall dwell and abide. The Apostle further commenteth upon these words of Haggai (following the Translation of the LXX, in his quotation of them), and shows, that this word once more , doth intimate, that heaven and earth shall pass away, and shall be wonderfully changed and altered , in respect of their present state; that they being removed, he may make a new Heaven and a new Earth, wherein his subjects may forever abide under his Rule and Government. He concludes this matter with this serious exhortation, That seeing they had by faith in Christ obtained a right to this glorious and immutable Kingdom [2 Pet. 1.11.], he advises them to hold fast and improve the grace they had already received, that thereby they might be enabled to serve God acceptably, reverencing him in their hearts as their heavenly Father, and fearing to offend him. seeing he is to be their Judge. For he will be a consuming-fire to all disobedient impenitent sinners, and will execute his wrath very severely against all Apostates. From Ver. 14, to the end.

[Chap. 13] The Apostle having thus instructed these Christian- Hebrews concerning perseverance in the faith; he now comes, towards the close of his Epistle, to exhort them to sundry other duties.

1. That brotherly love and Christian charity should abide and continue among them, and that they constantly persevere therein. See Heb. 6.10, and Eph. 4.3, &c.

2. That they should exercise Hospitality, and kindly entertain strangers and banished Christians, who were oftentimes constrained to forsake their own Country, and knew not where to turn in; see Rom. 12.18. 1 Pet. 4.9. And to encourage them the more hereunto, he tells them, that some have hereby unawares entertained Angels (who at first did not discover themselves), as Abraham Gen. 18.1; and Lot, Gen. 19.1.

3. That they should sympathize with, and show compassion to those that are in bonds and adversity, remembering that they themselves also are in the body, and so subject to the like calamities; and are also members of the same mystical body of Christ, with other pious suffering-Christians, 1 Cor. 12.26.

4. Having in the former part of the Chapter commended Charity, Hospitality, and Compassion; in this verse he commends Chastity; showing the means whereby they may keep themselves chaste, which is by lawful Wedlock, which God allows to all sorts and degrees of persons, of what estate and calling soever they be [1 Tim. 4.1, 3.], and pronounces it an honorable condition of life; but declares, that Whoremongers and Adulterers God will judge .

5. He advises them to take heed of Covetousness, lest that vice corrupt their manners; and he prescribes contentation with their present condition, and such things as they have , as a prime remedy against it. And to persuade them thereunto, he tells them, that God hath promised, That he will never leave or forsake those that trust in him. For though this promise was made to Joshua in particular [Jos. 1.5.]; yet any of God's faithful ones may apply it to themselves; and whosoever trusteth in God, as Joshua did, and reposeth himself on his good Providence, shall find God to be with him, and that he will not fail or forsake him. So that having so gracious a promise, believers may boldly say as David said of himself, Psal. 118.6. The Lord is my helper, I will not fear what man can do unto me. From Ver. 1, to 7.

6. He commends to them the example of their Church-Rulers and Instructors (some of whom it seems were dead); advising them to imitate them in the stedfastness of their faith, and so sets before them the holiness of their conversation, and the happy issue of it, viz. how after they had persevered in the faith to the end, they died happily in the Lord, with evident proofs of his love and favor. And he shows them, they may fetch a strong argument for their stedfastness in the faith, from the object of their faith, which is Jesus Christ, who remains still the same object of faith, the same means of salvation, the same foundation of his Church [1 Cor. 3.11.], the same in all his Offices, and the same in efficacy to all that believe in him, in all ages of the world, Rev. 13.8. And this being so, they had great reason to continue firm and constant in the faith of Christ, and to take heed of being carried away with new and strange doctrines, which were very different from the Gospel. And he further tells them, that 'tis good and profitable for them, that their hearts should be established with the true doctrine of the grace and mercy of God to us in Christ (which gives true rest and quiet to the conscience), and not think that the mingling the observation of some of the legal ceremonies (as the distinction of meats, &c. ) with the Gospel, is the right way to get peace and establishment. For such carnal rites and observances, as the distinction of meats , he shows hath nothing profited, as to righteousness and justification, those that have most busied themselves about them, and have walked most strictly in the observance of them. See Rom. 14.17. Col. 2.16.

And besides the unprofitableness of these legal rites, he shows they bring great damage to the observers of them. For thereby they deprive themselves of all benefit which they might otherwise receive from Christ. For, says he, (to speak in terms agreeable to the Old Testament) We Christians have an Altar, that is, a Sacrifice upon an Altar, viz. Jesus Christ, that was sacrificed on the Altar of his Cross; of which sacrifice they have no right to eat, that is, have no part in it, who serve the Tabercle , that is, addict themselves to the legal rites which were used in the Tabernacle, and belonged to the Ceremonial Law. The Tabernacle and Christ cannot stand together. If they will needs retain the shadow still, they have no right to the body. And as the High Priest, who served in the Tabernacle, might not eat of the bodies of those beasts whose blood he brought once a year into the most holy place, to make atonement for sin (Lev. 16.6, 24, 27.], they being to be burnt without the Camp : so they, who since Christ was exhibited, serve the Tabernacle, and adhere to the Levitical Ceremonies, cannot partake of Christ. For He, that he might fulfil the Type, and might sanctify his people with his own blood; that is, make a real atonement and expiation of their sins by his own blood (which the High Priest did only typically by the blood of beasts), and that he might confer grace upon them, suffered death without the gates of Jerusalem. And from Christ's going forth to suffer without the gates, and bearing his Cross, he deduces this tropological or practical use, that those that profess themselves Christians, should forsake the legal ceremonies, which were administered within the Camp; and withdraw their hearts and affections from the world, and should go forth to Christ; that is, cleave fast to him and his doctrine, being ready to take up his Cross, and bear reproach for his sake. And he shows, their hearts should be the more disposed hereunto, because of the uncertainty and instability of all things here below. Here we have no abiding City, but we seek and expect one to come (if we be such as truly believe the Gospel), which hath firm foundations, and is eternal in heaven, see Heb. 11.10, 16. And seeing Christ not only bore his Cross, but offered up Himself a sacrifice for our sins, he exhorts these believing- Hebrews, and all Christians, to offer up to God, in and through his mediation, the spiritual sacrifices of prayer and praise [1 Pet. 2.5.] and that continually , all the days of their lives; which sacrifices are the calves or fruits of their lips [Hos. 14.3.], whereby they confess and magnify his blessed Name . And another sacrifice which they must offer up to God, and which he will graciously accept (in and through Christ) is, beneficence and liberality to those that are poor and necessitous [see Gal. 6.10. Phil. 4.18. Mat. 25.34, &c.]. From Ver. 7, to 17.

He begins now to draw to a conclusion of his Epistle; and having before, at v. 7, advised them to follow the example of their spiritual Guides and Instructors that were dead, and to imitate them in the stedfastness of their faith, and holiness of their conversation; He exhorts them now to submit themselves, and to be obedient to their Pastors and Teachers that were living, in all things they should enjoin them according to the word of God. For he tells thew, Such as they, watch and take care for the good of their souls, as those that must give account to God of the people committed to their charge [see Ezek. 3.18, 19. 1 Tim. 4.16. Isa. 49.4. ] He advises them therefore to be obedient to their directions, that so they may do their work with joy and comfort, and not with sighing and complaining to God against the stubbornness and stiff-neckedness of their people; for thereby (besides that they will dishearten and discourage their Ministers in their work) they will highly provoke God against themselves for this their refractoriness. Ver. 18.

He entreats them to remember him in their prayers. For whatever calumnies false Teachers might spread about of him concerning his rejecting the Levitical Ceremonies, &c, he hoped that he did endeavor to keep a good conscience ; and was willing in all things to walk uprightly according to God's will and command. And he beseeches them the rather to pray for him, that the impediments of his coming to them being removed by their prayers, he might come the sooner, and they might the sooner enjoy the benefit of his presence and company. He concludes his Epistle with a solemn prayer; humbly beseeching God, the God of peace (who is both the Author and lover of peace and concord among Christians, Rom. 15.33. and 16.20. ) who raised Jesus Christ from the dead, the great Shepherd of the sheep (whom he redeemed by his own blood, whereby he ratified and confirmed the everlasting Covenant that shall never be altered), that he would please to frame and fit them for every good work, and would accomplish that in them which was yet wanting; and would work in them by his Spirit what ever was pleasing in his sight. And this he begs for them through the m •• it and mediation of Jesus Christ; to whom, as to true God , he shows all honor and glory ought forever to be ascribed. Last of all, he exhorts them to take kindly, and to make a right use of the exhortations and advice he had given them in this short Epistle, wherein he had handled many weighty matters in few words, and had not dilated and enlarged upon them as he might have done. He sends them the good news, That Timothy was now set at liberty, and gone forth, as 'tis probable, to preach the Gospel; with whom (if he shortly returned unto him) he hoped he should come to them, being very desirous to see them. And so with salutations to them all, but especially to their Church-governors, not only from himself, but from several Christians of Italy (who often visited him at Rome in his imprisonment); and wishing unto them an increase of grace, and an abundant sense of the love and favor of God in Christ, he shuts up his Epistle. From Ver. 18, to the end.