Exposition of Hebrews 6-10

VER. 8.

The Eighth Verse carrieth on the same Argument, by a particular Application unto the Matter in hand, of the things which he had in general observed before in Melchizedek. For whereas the Apostle had before declared, that he was without Father, without Mother, without Beginning of Days or End of Life, he now shows how all this conduced unto his purpose.

〈 in non-Latin alphabet 〉 , Syr. by an usual Idiotisme of that Language, the Sons of Man. 〈 in non-Latin alphabet 〉 , qui moriuntur, who die. Vul. Lat. Homines morientes, dying men; of which difference we must speak afterwards; 〈 in non-Latin alphabet 〉 , generally, de quo testatum est, quod vivat. Vul. Lat. Ibi autem contestatur quia vivit; which the Rhemists render, but there he hath witness, that he Liveth; both obscurely. Arius, Testatione dictus quia vivit, to no Advantage. 〈 in non-Latin alphabet 〉 , is properly, is de quo testator, as Erasmus, Beza, Castalia, Smidle, render it. The Arabic concurs with the Vulgar. The Syriac by way of Paraphrase; He of whom the Scripture witnesseth that he Liveth.

There is in the words a Comparison and Opposition between the Levitical Priests and Melchizedek in this matter of receiving Tithes, which in general was common to them both. And we may consider in them, (1.) The Circumstances of the Comparison. (2.) The general Agreement of both sorts, which is the ground of the Comparison. (3.) The parts of the Antithesis or Opposition, or dissimilitude between them.

The Circumstances of the Comparison are two. (1.) The manner of its Introduction, in the earnestness of the Assertion, in the Particle 〈 in non-Latin alphabet 〉 , it is as much as quidem or equidem, truly, verily, which is omitted in our Translation, though elsewhere the same Particle is so rendered. This moreover is the state of the Case in this matter. And the Insertion of it is proper unto an Affirmation upon a Concession, as this here is.

Secondly, The Determination of the Time or Place, or Manner of the Opposition in those Adverbs 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , here and there; 〈 in non-Latin alphabet 〉 usually refers unto place. And some think that the Apostle hath respect unto Jerusalem the Seat of the Levitical Priesthood, and the Land of Canaan which alone was Tithable according to the Law. For the Jews do Judge, and that rightly, that the Law of Legal Tithing extended not itself beyond the Bounds of the Land of Canaan; a sufficient Evidence that it was Positive and Ceremonial. In Opposition hereunto, 〈 in non-Latin alphabet 〉 there, must signify some other places or any place where the Priesthood of Melchizedek hath its signification; that is, in Christian Religion. But the Truth is, if 〈 in non-Latin alphabet 〉 here signifies a certain and determinate place, that opposed in 〈 in non-Latin alphabet 〉 there, must be Salem, where Melchizedek dwelt, which was not only afterwards Tithable as within the Bounds of Canaan, but most probably was Jerusalem itself, as we have declared. This Conjecture therefore is too Curious; nor do we need to tie up ourselves unto the precise signification of the word 〈 in non-Latin alphabet 〉 , although that also be sometimes used with respect unto time as well as place. Wherefore these words here and there, do express the several different states under Consideration. Here, is in the case of the Levitical Priesthood; and There respects the case of Melchizedek, as stated, Gen. 14.

Secondly, The Foundation of the Comparison, that wherein both agreed, is in this, that they received Tithes. It is expressed of the one sort only, namely, the Levitical Priests, they received Tithes; but it is understood of the other also, whereon the word is repeated and inserted in our Translation; but there he receiveth them, 〈 in non-Latin alphabet 〉 , They do receive Tithes in the Present Tense. But it may be said, there was none that then did so; or at least de jure could do so, seeing the Law of Tithing was abolished. Wherefore an Enallage may be allowed here of the present time for that which was past; they do, that is, they did so whilst the Law was in force. But neither is this Necessary: For as I have before Observed, the Apostle admits or takes it for granted, that the Mosaical System of Worship was yet continued, and argueth on that concession unto the Necessity of its approaching abolition. And yet we need not here the Use of this Supposition. For the words determine neither time nor place, but the state of Religion under the Law. According unto the Law are Tithes to be paid unto, and received by such Persons. This therefore is agreed, That both the Levitical Priests and Melchizedek received Tithes.

The Opposition and Difference lies in the Qualification and Properties of them by whom they are received. For (1.) Those on the one side, that is, of the Levitical Priesthood were 〈 in non-Latin alphabet 〉 ; Homines qui moriuntur, or homines morientes; Men that die, dying men; that is, Men subject unto Death, Mortal men, who lived and died in the Discharge of their Office, according unto the Common Laws of Mortality. And the Observation of Schlictingius on these words is as far as I can understand Useless unto his own Design, much more to the Apostles. Notandum vero quod non mortalibus hominibus, sed morientibus tantum Melchisedecum Author opponat, nec immortalem eum esse, sed vivere dicit; vita autem non mortalitati sed morti proprie opponitur. Something is aimed at in way of Security unto another Opinion, namely, that all men were Created in a state of Mortality without respect unto Sin. But nothing is gotten by this Subtility. For by Dying men the Apostle intends not Men that were actually dying, as it were at the point of Death. For in that Condition the Priests could neither execute their Office nor receive Tithes of the People. Only he describes such Persons as in the whole course of their Ministry were liable unto Death from the Common Condition of Mortality, and in their several Seasons died accordingly. Wherefore dying men, or men Subject to Death, and Mortal men are in this case the same. And although Life as to the Principle of it be opposed unto Death, yet as unto a continual Duration, the thing here intended by the Apostle, it is opposed unto Mortality, or an obnoxiousness unto Death. For a Representation is designed of him who was made a Priest not after the Law of a Carnal Commandment, but after the Power of an endless Life. Wherefore, saith the Apostle, those who received Tithes after the Law, were all of them Mortal men, that had both Beginning of Days and End of Life. So the Death of Aaron the first of them, and in him of all his Successors is Recorded in the Scripture.

In Opposition unto this state of the Levitical Priests, it is affirmed that 〈 in non-Latin alphabet 〉 , in the Case of Melchizedek, 〈 in non-Latin alphabet 〉 , it is Witnessed that he Liveth. How he Liveth, and how it is Witnessed unto that he Liveth we must Enquire. For it is apparently of Melchizedek, of whom in the first place as the Type these things are spoken; and yet we know that really and in his own Person he was Dead long before. But there are several things on the Account whereof, it is said, that it is witnessed that he Liveth. For (1.) Whatever the Scripture is silent in as to Melchizedek, which it usually relates of others in the like state, our Apostle takes for a Contrary Testimony unto him. For he lays down this general Principle, That what the Scripture conceals of Melchizedek it doth it to Instruct us in the Mystery of his Person and Ministry, as Types of Christ and his. Hence the Silence of the Scripture in what it useth to express, must in this case be Interpreted as a Testimony unto the contrary. So it witnessed of him that he was without Father, without Mother, without Descent, in that it mentioneth none of them. And whereas he had neither Beginning of Days nor End of Life Recorded in the Scripture, it is thereby witnessed, that not absolutely but as to his Typical consideration, he Liveth. For there are no bounds nor periods fixed unto his Priesthood, nor did it expire by the bringing in that of Levi, as that did by the Introduction of Christ's. (2.) He did actually continue his Office unto the end of that Dispensation of God and his Worship wherein he was employed: and this witnesseth the perpetuity of his Life in opposition unto the Levitical Priests. For these two States are compared by the Apostle, that of Melchizedek and that of Levi. There was a time limited unto this Priesthood in the House of Aaron; and during that time one Priest died and another Succeeded in several Generations until they were greatly multiplied, as the Apostle observeth, ver. 23. But during the whole Dispensation of things with respect unto Melchizedek, he continued in his own Person to execute his Office from first to last, without being Subject unto Death, wherein it is witnessed that he Liveth. (3.) He is said to Live, that is, always to do so, because his Office continueth forever, and yet no mere Mortal Man Succeeded him therein. (4.) In this whole Matter he is considered not Absolutely and Personally, but Typically and as a Representation of somewhat else. And what is Represented in the Type, but is really, subjectively and properly found only in the Antitype, may be affirmed of the Type as such. So it is in all Sacramental Institutions; as the Paschal Lamb was called expressly God's Passover, Exod. 12. 11. when it was only a Pledge and Token thereof; as under the New Testament, the Bread and Wine in the Sacred Supper, are called the Body and Blood of Christ, which they do Represent. Thus it is true really and absolutely of our Lord Jesus Christ, That he Liveth forever, that he is a Priest forever, which the Apostle much insisteth on and urgeth unto his purpose afterwards. This Eternity or ever-living of Jesus Christ was Represented in Melchizedek in that it is not said anywhere in the Scripture that he died; it is witnessed therefore that he Liveth, because He whom he Represents doth really do so, & his own Death is not mentioned, on purpose that he might so Represent him. And the Apostle's Argument unto the Dignity and Preeminence of Melchizedek above the Levitical Priests in this Instance, is of an unquestionable Evidence. For consider Melchizedek not in his Natural Being and Existence, which belongs not unto this Mystery, but in his Scripture-Being and Existence, and he is Immortal, always Living, wherein he is more Excellent than those who were always obnoxious unto Death in the Exercise of their Office. And from the branches of this Comparison we may take two Observations.

1. In the outward Administration of his worship God is pleased to make Use of poor, frail, mortal, dying men. So he did of old, and so he continues still to do. Our Fathers where are they? and the Prophets do they Live forever? Zech. 1. 5. The Prophets of old, the most Eminent Administrators under the Old Testament they were all mortal dying men, and whilst they lived in this World they were Subject, unto like Passions with other Men, James 5. 17. And the same account the Apostle giveth us of the Principal Administrators of the New Testament, 2 Cor. 4. 8, 9, 10, 11, 12. Chap. 6. 8, 9. And we know it is so with all those into whose hands the same work is transmitted. Yea, ofttimes as to the Infirmities of Body and outward Condition, their weakness and frailty, are signalized above others. Nor doth any Advantage accrue to the Gospel by the Secular Exaltations of such as pretend unto the same Employment, wherein without other Qualifications they do little resemble the Ministry of Christ himself. Such, I say, doth God please to make Use of; Persons obnoxious unto all Infirmities and Temptations with all other Believers, and equally with them falling under the stroke of Mortality. He could have accomplished his whole Design immediately by his Grace and Spirit without the Institution of any Administrators. He could have employed his Holy Angels in the Declaration and Dispensation of the Gospel; or he could have raised up Men so signalized with Wisdom and all endowments of Mind and Body, as should have eminently distinguished them from the whole Race of Mankind besides. But waving these and all other ways possible and easy unto his Infinite Wisdom and Power, he hath chosen to make Use in this great Occasion, of Poor, Infirm, Frail, Tempted, Sinning, Dying men. And sundry Reasons of this his Holy Council are expressed in the Scripture.

1. He doth it to make it Evident that it is his own Power and nothing else which gives Efficacy and Success unto all Gospel-Administrations. 2 Cor. 4. 7. We have this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of us. There is an Excellency of Power accompanieth the Dispensation of the Word. Mighty Spiritual Effects are produced by it, such as wherein the Glory of God doth consist, and whereon the Eternal welfare of the Souls of Men doth depend. This Glory in subduing the Adverse Power of Sin, Satan, and the World, in the Quickening, Sanctifying, Saving the Souls of the Elect, God will be seen and owned in, he will not give it unto another. Whereas therefore those by whom these Treasures are communicated unto others, are frail, perishing, Earthen Vessels, or those by whom the Gospel is dispensed are poor, frail, weak men, seen and known so to be, there is no veil by their Ministry cast over the Glory of God. There is not a Soul Convinced, Converted, or Comforted by their Word, but they may truly say of it as the Apostles did of the Miracle which they wrought, Acts 3. 12. Why look ye so on us, as though by our own Power and Holiness we made this man walk? This Blind Man to see, this Dead Man to live. By the Consideration of our meanness all may discern that the Excellency of this Power is of God, and not of us. Yea, for this very End our Apostle refused to make Use of such a perswasiveness of words and exercise of Wisdom, as might give any Appearance or Countenance unto such an Apprehension, as though by them this Effect were produced. 1 Cor. 2. 4, 5. My Speech and my Preachings was not with enticing words of man's wisdom, but in demonstration of Spirit and of Power; that your Faith should not stand in the wisdom of Man, but in the Power of God. And herein ought he to be an Example unto us all. But it is come to that with many, that being destitute utterly of what he had, namely, and ability to dispense the word in the Demonstration of the Spirit and of Power, do wholly betake themselves unto what he refused, or the enticing words of Mans wisdom, according to their Ability. But what the Jews spoke Blasphemously of Christ upon his opening the Eyes of him who was Born Blind, may in a sense be truly spoken of any of us upon the opening of the Eyes of them that were Spiritually Blind; Give God the praise, we know that this man is a Sinner.

(2.) God hath so Ordered things in Wisdom and Grace, that the Administrators of Holy things unto others, might have Experience in themselves of their State and Condition so as to be moved with Compassion towards them, Care about them, and Zeal for them. Without these Graces and this constant Exercise Men will be but very useless Instruments in this work. And they will not grow anywhere but in Men's own Experience. For how shall he be Tender Compassionate, Careful towards the Souls of others, who knows no Reason why he should be so towards his own? The High Priest of Old was such an one as could have Compassion on the Ignorant and them that are out of the way, for that he himself was encompassed with Infirmity, Heb. 5. 2. And therein was he a Type of Christ, who was in all points Tempted as we are, that he might be ready to Succor them that are Tempted. This gave him the Experience of Compassion in the Exercise of it. Wherefore when a Minister of the Gospel knows his own Weakness, Infirmities, and Temptations, his need of Mercy and Grace, the ways of his obtaining Supplies of them, the danger of the Snares which he is exposed unto, the value of his own Soul, the Preciousness of the Blood of Christ, and Excellency of the Eternal Reward, he cannot, considering the Charge committed unto him and the Duty required of him, but be moved with Pity, Compassion, Tenderness, Love, and Zeal towards those unto whom he doth Administer, especially considering how greatly their Eternal welfare depends on his Ability, Diligence and Faithfulness in the Discharge of his Duty. And this proves on sundry accounts greatly to the Advantage of the poor Tempted Disciples of Christ. For it makes a Representation unto them of his own Compassion and Love as the great Shepherd of the Sheep, Isa. 40. 11. and causeth a needful Supply of Spiritual Provisions to be always in readiness for them, and that to be Administred unto them with Experience of its Efficacy and Success.

3. That the Power of Gospel-Grace and Truth may be exemplified unto the Eyes of them unto whom they are dispensed, in the Persons of them by whom it is Administred according unto God's Appointment. It is known unto all who know ought in this matter, what Temptations and Objections will arise in the minds of poor Sinners against their obtaining any Interest in the Grace and Mercy that is dispensed in the Gospel. Some, they judge, may be made Partakers of them, but for them, and such as they are, there seems to be no Relief provided. But is it no Encouragement unto them, to see that by God's appointment, the Tenders of his Grace and Mercy are made unto their Souls, by Men Subject unto alike Passions with themselves, and who if they had not freely obtained Grace, would have been as vile and unworthy as themselves? For as the Lord called the Apostle Paul to the Ministry, who had been a Blasphemer, a Persecutor and Injurious, that he might in him show forth all Long-suffering for a Pattern unto them who should hereafter believe on him to Everlasting Life, that is for the Encouragement even of such high Criminal Offenders to Believe, 1 Tim. 1. 13, 14, 15, 16. So in more Ordinary Cases, the Mercy and Grace which the Ministers of the Gospel did equally stand in need of with those unto whom they dispense it, and have received it, is for a Pattern, Example, and Encouragement of them to Believe after their Example.

4. In particular God maketh Use of Persons that die in this matter, that their Testimony unto the Truth of Gospel-Grace and Mercy may be Compleat and unquestionable. Death is the great Touch-stone and Trial of all things of this Nature, as to their Efficacy and Sincerity. Many things will yield Relief in Life, and various Refreshments, which upon the approach of Death vanish into nothing. So it is with all the Comforts of this World, and with all things that have not an Eternal Truth and Substance in them. Had not those therefore who dispense Sacred things, been designed themselves to come unto this Touch-stone of their own Faith, Profession, and Preaching, those who must die, and know always that they must do so, would have been unsatisfied what might have been the Condition with them, had they been brought unto it; and so have ground to fear in themselves what will become of that Faith wherein they have been Instructed, in the warfare of Death when it shall approach. To obviate this Fear and Objection, God hath Ordained that all those who Administer the Gospel, shall all of them bring their own Faith unto that Last Trial; that so giving a Testimony unto the Sincerity and Efficacy of the things which they have Preached, in that they Commit the Eternal Salvation of their Souls unto them, (and higher Testimony none can give) they may be Encouragements unto others, to follow their Examples, to imitate their Faith, and pursue their Course unto the End. And for this cause also doth God ofttimes call them forth unto peculiar Trials, Exercises, Afflictions, and Death itself in Martyrdom, that they may be an Example and Encouragement unto the whole Church.

I cannot but Observe for a Close of this Discourse, that as the unavoidable Infirmities of the Ministers of the Gospel managed and passed through in a course of Faith, Holiness, and Sincere Obedience, are on many Accounts of singular Use and Advantage unto the Edification and Consolation of the Church; so the Evil Examples of any of them in Life and Death, with the want of those Graces which should be excited unto Exercise by their Infirmities, is pernicious thereunto.

〈…〉 . 2 The Life of the Church depends on the Everlasting Life of Jesus Christ. It is said of Melchizedek, as he was a Type of him, It is witnessed that he Liveth. Christ doth so, and that forever; and hereon under the Failings, Infirmities, and Death of all other Administrators, depends the Preservation, Life, Continuance, and Salvation of the Church. But this must be spoken peculiarly on ver. 27. whither it is remitted.

VER. 9, 10.

It may be Objected unto the whole precedent Argument of the Apostle, That although Abraham himself paid Tithes unto Melchizedek, yet it followeth not that Melchizedek was Superior unto the Levitical Priests, concerning whom alone the Question was between him and the Jews. For although Abraham might be a Priest in some sense also, by virtue of common Right, as were all the Patriarchs, yet was he not so by virtue of any especial Office, Instituted of God to abide in the Church. But when God afterwards by peculiar Law and Ordinance Erected an Order and Office of Priesthood in the Family of Levi, it might be Superior unto or Exalted above that of Melchizedek, although Abraham paid Tithes unto him. This Objection therefore the Apostle obviates in these verses, and therewithal giving his former Argument a farther Improvement, he makes a Transition according unto his usual Custom (as it hath been often Observed that it is his Method to do) unto his especial Design, in proving the Excellency of the Priesthood of Christ, above that of the Law, which is the main scope of this whole Discourse.

VER. 9, 10.

〈 in non-Latin alphabet 〉 , Ut verbum dicere, as to speak a word. Vul. Lat. Ut ita dictum sit, be it so said. Syr. As any one may say. Arab. And it is said that this Discourse, or Reason, may be some way ended. Ut ita loquar, as I may so speak. In the rest of the words there is neither Difficulty, nor Difference among Translators.

There are three things Observable in these words. (1.) The manner of the Introduction of the Apostle's new Assertion. (2.) The Assertion itself, which hath the force of a new Argument unto his Purpose, ver. 9. And (3.) The Proof of his Assertion in ver. 10.

The manner of the Introduction of his Assertion is in these words, as I may so say. This Qualification of the Assertion makes an abatement of it one way or other. Now this is not, as to the Truth of the Proposition, but as to the Propriety of the Expression. The words are, as if that which is expressed was actually so; namely, that Levi himself paid Tithes, whereas it was so only virtually. The thing itself intended was with respect unto the Apostles purpose as if it had been so indeed; though Levi not being then actually existent, he could not be Tithed in his own Person. Nor is the Apostle dubious of the Truth of the Consequent which he urgeth from this Observation, as if he had said prope dixerim, which is supposed as one signification of this Phrase. Only the Instance being new, and he Arguing from what was virtual only, as if it had been actual, he gave his Assertion this Qualification. This is spoken upon an allowance of the common acceptation of the sense of these words among Interpreters. For my part, I rather incline to judge that he useth this Phrase for as much as ut verbo dicam, to sum up the whole in a word. To put an Issue unto this Dispute between the Levitical Priesthood and that of Melchizedek: I say, that not only Abraham, but even Levi himself was Tithed by him.

2. His Assertion is, That Levi who received Tithes was Tithed in Abraham, namely, when Abraham gave the Tithes of all to Melchizedek. By Levi he intendeth not the Person of Levi absolutely, the Third Son of Jacob, but his Posterity, or the whole Tribe proceeding from him, so far as they were Interested in the Priesthood. For Levi himself never received Tithes of any, the Priesthood being erected in his Family long after his Death in the Person of his Great Grandchild Aaron. So then Levi who received Tithes is the same with the Sons of Levi who received the Priesthood, ver. 5. Namely, in their several Generations unto that Day.

Of this Levi it is affirmed that 〈 in non-Latin alphabet 〉 , He was Tithed or paid Tithes in Abraham, or through him, and by him, as the word is. When Abraham himself gave Tithes to Melchizedek, he did it not in his own Name only, but in the Name of himself and his whole Posterity. And this upon the Principles before laid down and vindicated, proves the Preeminence of the Priesthood of Melchizedek above that of the House and Family of Levi. All the Difficulty of the Argument lies in the Proof of the Assertion, namely, That Levi did indeed so pay Tithes in Abraham. This the Apostle therefore proves by the Observation which he lays down, ver. 10.

The force of this Proof seems to depend on a double Principle. (1.) That Children, the whole Posterity of any one, are in his Loins before they are Born. And this Principle is sure in the Light of Nature and common Reason; they are in them as the Effect in its Cause; nor have they any future existence but with Relation unto their Progenitors even the remotest of them. (2.) That what any one doth, that all his Posterity are esteemed to do in and by him. But it is certain that this Rule will not generally hold, nor indeed will it ever do so absolutely without some other cogent Circumstances. By Human Laws, the Crimes of Men reflect dishonor in some cases on their Families; and on the other side they entail the Honor which by their worth they have acquired on their Posterities. What a Man also gives away of his Estate unto Public Uses, as in the Foundation of Schools or Hospitals, his Children may be said to do it in him, because so much is decreased from their Inheritance. As here what Abraham gave to Melchizedek it was alienated from his Posterity, Levi among the rest. But none of these things reach the case in hand, or are sufficient to give Force or Evidence unto the Reasoning of the Apostle. Wherefore to find them out, sundry things must be observed which are manifest Truths in themselves, and on the Supposition whereof the Apostle's Argument stands firm.

1. That Abraham was now called of God, and separated unto his Service, so as to be the Foundation of a new Church in the World. And there is a Relation unto such an Original Stock in all the Branches, beyond what they have unto any other intermediate Progenitors. Hence all the Idolatrous Nations in the World, constantly made the first Persons from whom they derived their Original, of whose Off-spring they would be • ccounted, their gods whom they Worshipped. These were their Joves indigites, their Home-born Deities, whom they Honoured, and whose Honors they thought descended unto them by Inheritance.

2. He had now received the Promise that God would be a God unto him and his Seed after him; whereby all his Posterity were taken into Covenant with him, and hereon Abraham Covenanted with God in the Name of, and as the great Representative of all his Seed. And such Covenants are the Foundation of all Order and Rule in this World. For after Persons, or a People have Covenanted into such Agreements in Government, and as to the Administration of Common Right among themselves, provided the terms whereon they have agreed be good and suitable unto the light of Nature, their Posterity are not at Liberty to alter and change them at their Pleasure. For whereas they derive all their Right and Inheritances from their Progenitors, they are supposed in them to have consented unto all that was done by them.

3. Hereon what God said and did unto Abraham, he said it and did it unto all his Seed in him. The Promises were theirs, and the Inheritance was theirs; yea, what God is said to give unto Abraham so often, namely, the whole Land of Canaan, was never actually made good unto him in his own Person, no, not a Foots breadth. But he received the Grant of it as a Representative of his Posterity, who 400 Years after had the actual Possession of it.

4. What Abraham did Solemnly in Obedience unto God by virtue of the Covenant as a Public Condition thereof, he did undertake in it for his Posterity, and performed it in their Name. And therefore God enjoined him to bring all his Posterity under the Token of that Engagement in Circumcision so soon as they were capable thereof. And on the other hand, God continually affirms that he would do them good because of his Oath and Engagement unto Abraham, seeing they were intended therein. Wherefore,

5. Abraham in this Solemn Address unto God by Melchizedek the Type of Christ, wherein he expressed his Covenant-Obedience unto him, was the Representative of all his Posterity, and in particular of Levi and all the Priests that Descended from him. And having now received the whole Land by virtue of a Covenant in the behalf of his Posterity, that it should be theirs, though he himself had never Possession of it, nor in it, he doth in the Name of his Posterity, and as their Representative, give the Tenths unto God by Melchizedek, as that Chief Rent which God forever reserved unto himself, upon his Grant. When the People came actually to Possess the Land, they held it always on this Condition, That the Tenths of all should be given unto God. And this Abraham in his taking seisin of it for them paid in their Name: So truly and virtually was Levi himself Tithed in the Loins of Abraham when Melchizedek met him. Wherefore it was not merely Levi being in the Loins of Abraham with respect unto Natural Generation, whence he is said to be Tithed in him, but his being in him with Respect unto the Covenant which Abraham entered into with God in the Name of his whole Posterity.

This Reasoning of the Apostle's I confess at first view seemeth as intricate and more remote from cogency than any else-where used by him. And therefore by some Profane Persons hath it been cavilled at. But all things of that Nature arise merely from want of a due Reverence unto the Word of God. When we come unto it with those Satisfactions in our Minds, that there is Truth, and Divine Wisdom in every Expression of it, that all its Reasonings are cogent and effectual, though we understand them not, we shall not fail upon an Humble Enquiry to attain what we may safely embrace, or see what we ought to admire. And so this place which at first sight seems to present us with a Reasoning on a very uncertain Foundation, being duly inquired into, we find it Resolved into the firm Principles of Reason and Religion.

And the fore-going Observation will expedite two difficult Questions which Expositors raise unto themselves on this Verse. The first whereof is, whether Christ himself may not as well as Levi be said to pay Tithes in Abraham, as being in his Loins? which would utterly frustrate the Design of the Apostle. The Second is, how or in what sense one may be said to do anything in another, which may be reckoned or imputed unto him?

For the first of these, Austin and others have well Laboured in the solution of it: The Sum of what they say is, That the Lord Christ was not in Abraham as Levi was, not in his Nature as it was Corrupted; nor did he educe or derive his Nature from him by Carnal Generation or the Common way of the Propagation of Mankind. And these things do constitute a sufficient Difference and distance between them in this Matter. But yet with these Considerations and on the Supposition of them, there is another which contains the true and proper Reason of this Difference. And that is, that the Lord Christ was never in Abraham as a foederate, as one taken into Covenant with him, and so Represented by him, as Levi was. Abraham was taken into Covenant with Christ, as the Head, Sponsor, Surety, and Mediator of the New Covenant, with Respect whereunto he says of himself and the Elect, Behold I and the Children which the Lord hath given me. Hereon he was the Representative of Abraham and all that Believe, and what he did is imputed unto them. But he was never taken into Covenant with Abraham, nor was capable of so being, seeing unto him it was a Covenant of Pardon and Justification by Faith, which he was no way concerned in but as the Procurer of them for others. Wherefore what Abraham did cannot be imputed unto him, so as he should be esteemed to have done them in him.

And this makes way for the Solution of the general Question, How one may be said to do anything in another which shall be reckoned unto him as his own act? And this may be by virtue of a Covenant and no otherwise. Hence Divines do usually Illustrate the imputation of the Sin of Adam unto his Posterity by this Example of Levi, though I have not met with any who truly understand the Ground of the Comparison, which is Abraham acting as a Covenanter in the Name of his Posterity. But whereas this is opposed with some vehemency by Schlictingius in his Comment on this place, I shall Transcribe his words, and consider his Discourse. Haec sententia non ad omnes actiones transferenda est; sed ad ease tantum quae proprie versantur vel in auctione vel in diminutione rerum quae à Parentibus in liberos devolvi & haereditario jure transferri solent, qualis actio est decimarum solutio. Persolvuntur enim de bonis & facultatibus, quae hactenus cùm sunt liberorum, quatenus jus haereditatis ad eos spectat, praesertim si certum sit, fore liberos, qui in bona succedant, quemadmodum Abrahamo contigit, cui certa fuit à deo promissa posteritas. Quemadmodum enim haeredes personam patris post mortem ration possessionis bonorum veluti repraesentant, it a antequam haeredes à patre separentur & de bonis paternis statuendi arbitrium habeant, Pater omnium liberorum suorum personam quadam ration refert, & quicquid de illis statuerit aut fecerit id haeredes quodammodo fecisse censentur. Dico, quodammodo, quia proprie id dici non potest; nec autor hic D. id proprie factum esse asserit, sed improprietatem verbis suis subesse ipsemet profitetur, ut antea vidimus. Ex dictis autem facile intelligitur, id quod nos unà cum Autore D. statuimus, ad eos tantum Successores seu posteros esse extendendum ad quos vel certo, ut Abrahami posteris contigit, vel saltem verisimiliter perventura sit haereditas Parentis, & notabilis aliqua bonorum ab eo profectorum portio. Alioquin vis illa haereditatis de qua diximus, expirabit, nec posteris tribui poterit id quod majorum aliquis circa bona sua fecerit. Quibus it a explicatis, facile jam apparet falli eos qui ex hoc loco colligunt omnem Adami posteritatem in ipso Adamo parente suo peccasse, & mortis supplicium vere fuisse commeritum. Nam vel de co nunc quidquam dicam ipsum Autorem impropriet atem in hac loquendi forma agnoscere, nequaquam id extendendum est ad parentum majorumve peccata ac merita. Etenim peccata ac merita qua talia mere sunt personalia, seu personam ejus qui peccat non egrediuntur, nec eatenus parents posteritatem suam repraesentant; licet fieri queat ut ex eorum delicto damnum aliquod nec exiguum ad liberos redumlet, quemadmodum quidem in Adami delicto contigit; ipsum tamen peccatum ac meritum Adami revera non communicator cum ejus posteritate, ac proinde posteri Adami ob Parentis sui noxam revera non puniuntur, nisi & ipsi parentem fuerint imitati.

I have Transcribed these words at large, because their Design is to defeat that Article of our Faith concerning the Imputation of the Sin of Adam unto all his Posterity, which there is no doubt but they will make Use of, who are gone over among ourselves unto the Negative of it: and that it might appear whose Heifer they Plough withal who deny the Imputation of the Righteousness of Christ unto Justification, because those things that are Personal and Inherent in one, cannot be communicated unto another. I say therefore, (1.) That this Assertion, Of one being accounted unto another in what he doth, holds only in those things which belong unto the Increase or Diminution of an Inheritance which descends from Parents unto Children, and not otherwise, is gratis dictum, without pretence or Confirmation. Even in things Moral God threatens to visit the Sins of the Fathers on the Children. So the Israelites wandered poenally in the Wilderness forty Years, and bare the Iniquity of their Parents. The Infants that perished in the Flood, and at the Conflagration of Sodom, died poenally under the Judgment that came for the sin of their Parents. Wherefore the general Foundation of his whole Discourse is unproved and false, and the application of it unto the present Case, as we shall see, weak and impertinent. For, (2.) This renders the Argument of the Apostle as weak and impertinent as anything can be imagined. For it allows Levi to be no otherwise Tithed in Abraham, but as part of the Goods which Abraham gave in Tithe to Melchizedek would have descended unto him. For he was but one of the twelve Sons of Jacob, the Grand-child of Abraham, whose share in those Tithes cannot be computed to be worth mentioning, much less to bear the weight of an Argument in so great a Cause. Besides it is not the Person of Levi, but his Posterity in the Family of Aaron, that is intended. And such Movables as were Tithed by Abraham do seldom descend through so many Generations. It is therefore ridiculous to impose such a kind of Argumentation on the Holy Apostle. (3.) Yea, this Interpretation is directly contrary unto what the Apostle designed to confirm by the Instance he gives. For that which he aimed at was to prove Levi Inferior to Melchizedek by his paying of Tithes in the Loins of Abraham. But if he did this no otherwise, but that some Goods that should have descended unto him were given unto Melchizedek, it Argues him rather Superior unto him; for absolutely he that gives is Superior to him that receives, as it is in general a more Blessed thing to give than to receive. (4.) That which he proceeds upon, is a general Rule of his own framing, which is no way applicable unto this particular Case, as it is a particular Case. It is that, as Children Succeed into the room of their Parents as to their Goods, and after a sort represent them; so Parents before their Children come to Inherit do represent their Children, so as that they may be said in some sense to do what is done by their Parents. But this is a Rule made without any color of Reason. For, (1.) I would know when this Representation and Concernment should expire, or whether it hold unto all Generations. If it hold forever, then may we all be said in some sort to do what Adam did with his Goods and Lands before he died, and so of all our Intervenient Progenitors. If it do expire, and this Relation abideth only for a Season, I desire to know the Bounds of that Season. Aaron was the first of the House of Levi, who is intended in these words, and he was the seventh Generation from Abraham, in which time it is probable, if ever, this Right of Inheritance would expire. (2.) It is not true in any sense, in the very next Parents in most cases. For suppose a Parent be wicked and flagitious, and shall waste his Substance and Goods in Riotous living, in what sense shall his Son, suppose him a Person fearing God, be said so to have disposed of his Goods in him? (3.) The Truth is, unless it be a subsequent Approbation of what our Progenitors have done, or by virtue of a Covenant whereby they and their Posterity were Obliged, which is the Case in hand, Children can in no sense be said to do, what their Progenitors have done in the Disposal of their Goods and Inheritances. Neither indeed will a subsequent Approbation give any Tolerable sense unto this Assertion, unless there be a Power of an effectual dissent in the Children also. If a Man give a part of his Estate to Found an Hospital, and leave the Care of it unto his Posterity, with this proviso, that if any of them saw just Cause for it, they should re-assume the State into their own Possession; in case they do not so, they may in some sense be said to do, what indeed their Father did. But if this be not in their Power, though they approve of what he did, they cannot be said to have done it. But in Covenants the Case is plain. Men may enter into a mutual Covenant for the Erection of a Government among them, which proving a Foundation of all their Civil Rights for the Future, their Posterity may be said to have made that Covenant, and to be Obliged thereby, as it was in this Case. (5.) Neither will it advantage his pretence, with a seeming acknowledgment of some Impropriety in his Assertion in those words, 〈 in non-Latin alphabet 〉 , as I may so say. For although it should be granted that he intends some impropriety in the Expression, yet there must be Truth in his Assertion, which this Interpretation will not allow: For if it be true only in the sense he contends for, it is true in none at all, for that is not any. But the meaning of these words is, ut verbo dicam, that I may give you a Summary of the whole, that which my Argument riseth up unto. (6.) Having given us this crooked Rule, he adds a Limitation unto it, whereby he hopes to reduce the whole to his Purpose. For, saith he, this Rule is not to be extended unto the Merits or Sins of Parents and Ancestors, though some loss may accrue unto the Children thereby; for thence he infers, that though we may suffer some loss by the Sin of Adam, yet his Sin is not imputed unto us. But (1.) How far the Children of Flagitious Parents may not only suffer loss, but undergo Temporal Punishment also for the Sins of their Parents was shown before in the Instances of those who perished in their Infancy, both by the Flood and in the Conflagration of Sodom. (2.) The Case between any other Parent and his Posterity, is not the same as it was between Adam and us all, so that these things are Sophistically jumbled together. There is indeed an Analogy between Adam and his Posterity on the one hand, and Christ with Believers on the other; and never was there, nor shall there be the like Relation between any else. For these two Individual Persons were appointed of God to be the Heads of the two Covenants, and Representatives of the Federates as unto the Ends of the Covenants. Hence the whole Evil of the one, and the Good of the other, as they were, and as far as they were, Heads of the Covenants are imputed unto them who derive from them in their respective Covenants. But after the first Sin Adam ceased to be an Head unto his Posterity, as to the Good or Evil of that Covenant, which was now broken and disanulled. Neither was he nor any of his Posterity ever after restored or assumed into the same State and Condition. It is therefore highly vain to confound the Consideration of our Concernment in what Adam did as he was the Head of the Covenant, with what he afterwards did, and other intervenient Progenitors might do. All this our Apostle confirms at large, Rom. 5. (7.) Abraham was taken into a new Administration of the Covenant with new Promises and Seals. But he neither was nor could be made the Head and Representative of that Covenant whereinto he was taken, otherwise than Typically. Hence his Moral Good or Evil could not be reckoned unto his Posterity in Covenant. But yet he was made the Head and Spring of the Administration of its outward Privileges; and this so far as his Trust extended, was imputed unto his Posterity, as in the case of Circumcision. Wherefore seeing what he did unto Melchizedek belonged unto the Administration of the Covenant committed unto him, Levi is rightly said to have done it in him also. And so these things do mutually Illustrate one another. But to deny that we were all in Adam as the Head of the first Covenant, that we sinned in him, that the Sin which we in any sense have sinned is imputed unto us, is not to dispute with us, but expressly to contradict the Holy Ghost.

But we may take some Observations from these words: As,

1. They who receive Tithes of others for their work in Holy Administrations, are thereby proved to be Superior unto them of whom they do receive them. They are given unto them among other Ends as an acknowledgment of their Dignity. So it was when they were paid of Old by God's Institution; and so it would be still, if they might be paid or received in a due manner with respect unto the Labor of any in Gospel Administrations. But whereas not one among thousands doth give or pay them on any other Ground but because they must do so whether they will or no; nor would do so anymore were it not for the coercive enforcing Power of Human Laws: If they on the other side that do receive them, do look on them not as a free Pledge of the Peoples Respect and the Honor that they bear unto them, but as their own Right and due by Law, they are a Testimony neither of the Peoples Obedience, nor of the Ministers Dignity, but only of the extreme Disorder of all things in Religion.

2. It is of great Concernment unto us, what Covenant we do belong unto, as being esteemed to do therein what is done by our Representatives in our Name. There were never absolutely anymore than two Covenants. Wherein all Persons indefinitely are concerned. The first was the Covenant of Works made with Adam and with all in him. And what he did as the Head of that Covenant, as our Representative therein, is imputed unto us as if we had done it, Rom. 5. 12. The other is that of Grace made Originally with Christ, and through him with all the Elect. And here lieth the life and hope of our Souls, That what Christ did as the Head of that Covenant as our Representative, it is all imputed unto us for Righteousness and Salvation. And certainly there is nothing of more Importance unto us than to know whether of these Covenants we belong unto; we are also some way concerned in them, by whom that one or the other of these Covenant-states is conveyed unto us. For before we make our own Personal voluntary Choice, we are by the Law of our Natures, and of the Covenant itself enclosed in the same Condition with our Progenitors as to their Covenant-state. And thence it is that in the severest Temporal Judgments Children not Guilty of the actual Transgression of their Parents, not having sinned after the similitude of them, by imitation, do yet ofttimes partake of the Punishment they have deserved, being esteemed in some manner to have done what they did so far as they were included in the same Covenant with them. And many Blessing on the other hand are they partakers of, who are included in the Covenant of those Parents, who are Interested in the Covenant of Grace. For such Parents succeed in the room of Abraham everyone of them. And what Abraham did as to the Administration of the Covenant entrusted with him, his Posterity, whose Representative he was therein, are said to have done in him, as Levi is in this place, and therefore had the Seal of the Covenant given unto them in their Infancy. And an Alteration in this Dispensation of Grace hath not yet been proved by any, or scarce attempted so to be.

VER. 11.

IN this Verse, after so long a Preparation and Introduction, whereby he cleared his way from Objections, and secured his future Building, the Apostle enters on his Principal Argument concerning the Priesthood of Christ, and all the Consequences of it with respect unto Righteousness, Salvation, and the Worship of God, which depend thereon. This being his main Design, he would not engage into it before he had in every respect declared and vindicated the Dignity and Glory of the Person of Christ as vested with his Blessed Offices. And from hence unto the didactical part of the Epistle, he proceeds in a Retrograde Order unto what he had before insisted on. For whereas he had first declared the Glory of the Person of Christ in his Kingly Office, Chap. 1. then in his Prophetical, Chap. 2, 3. And having now entered on his Sacerdotal, he goes on to enlarge upon this last Function, then he returns unto his Prophetical, and shuts up the whole with a renewed mention of his Kingly Power, as we shall see in their Order and proper places.

〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 consummatio, perfectio, A Sacred Perfection, or completeness of State and Condition.

〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 By the Hand of the Priesthood of Levi himself; Because Levi himself received not the Priesthood in his own Person, but his Posterity: Tremellius renders it Levitarum, the Priesthood of Levites. The Original leaves no scruple: By the Levitical Priesthood. The Priesthood that was confined to the House, Family, Tribe, and Posterity of Levi.

〈 in non-Latin alphabet 〉 , M. S. 〈 in non-Latin alphabet 〉 , corruptly; Nam sub hoc, populo sancita est Lex, Beza. For under it the Law was established to the People. Sub ipso populus legem accepit, acceperat; Syr. 〈 in non-Latin alphabet 〉 by whom, or whereby the Law was imposed upon the People; if 〈 in non-Latin alphabet 〉 by whom, relate unto Levi, the sense is mistaken; and much more by the Arab. who takes the Law only for the Law of the Sacerdotal Office, from which it is plainly distinguished. The Ethiopic reads the whole Verse to this purpose. And the People did according to the Law of the Priesthood which was appointed; what need was there therefore that he should give another Priest, whose appointment one should say was according to Melchizedek? which Argues the great unskillfulness of that Interpreter.

〈 in non-Latin alphabet 〉 , quid adhuc, quid amplius opus erat, esset; necessarium fuit. What need was there yet, or moreover; Syr. 〈 in non-Latin alphabet 〉 wherefore, ad quid, to what purpose?

〈 in non-Latin alphabet 〉 , oriri; Beza. Exoriri, Surgere; vul. Lat. Syr. 〈 in non-Latin alphabet 〉 should arise. Oriri, properly, 〈 in non-Latin alphabet 〉 , Syr. 〈 in non-Latin alphabet 〉 in or after the likeness of Melchizedek, Secundum ordinem.

〈 in non-Latin alphabet 〉 , Et non secundum ordinem Aaron dici, Syr. 〈 in non-Latin alphabet 〉 —which is rendered in the Translation, in the Polyglot: Sed dixit, but he said, it shall be, or he shall be in the likeness of Aaron; Dixisset antem, which regulated by the precedent Interrogation, gives us the true sense of the place. Suppose there must another Priest arise, yet if Perfection had been by the Levitical Priesthood, he would have said that he should be of the Order of Aaron.

VER. 11.

The first thing in the words is the Introduction of the ensuing Discourse and Argument, in those particles of Inference, 〈 in non-Latin alphabet 〉 , if therefore. If things be as we have declared. He had a peculiar Scope and Design in all those things. These he is now introducing. The Improvement of his whole preceding Discourse, and the whole Mystery of the Priesthood of Melchizedek, he will now make an Application of unto the great cause he had in hand. He hath proved by all sorts of Arguments that the Priesthood of Melchizedek was Superior unto that of Aaron. Before he had evinced that there was to be another Priest after his Order; and this Priest must of necessity be greater than all those who went before him of the Tribe of Levi, in as much as he was so, by whom he was represented before the Institution of that Priesthood. Now he will let the Hebrews know whither all these things do tend in particular, and what doth necessarily follow from, and depend upon them. This he lays the Foundation of in this Verse, and declares in those following. And that they might consider how, what he had to say, was educed from what he had before proved, he introduceth it, with these Notes of Inference, 〈 in non-Latin alphabet 〉 , if therefore. And to comprehend the meaning of these words in general, with the Design of the Apostle in them, we may observe,

1. That his Reasoning in this case is built upon a Supposition which the Hebrews could not deny. And this is, that 〈 in non-Latin alphabet 〉 , Perfection or Consummation is the end aimed at in the Priesthood of the Church. That Priesthood which perfects or consummates the People in order unto their acceptance with God, and future enjoyment of him, their present Righteousness and future Blessedness, is that which the Church stands in need of, and cannot rest till it comes unto. That Priesthood which doth not do so, but leaves Men in an imperfect unconsummate estate, whatever Use it may be of for a season, yet cannot it be perpetual unto the exclusion of another. For if so, either God had not designed to consummate his people, or he must do it some other way and not by a Priesthood. The first is contrary to the Truth and Faithfulness of God in all his Promises, yea, would make all Religion vain and ludicrous. For if it will never make Men perfect, to what end doth it serve, or what must do so in the room thereof? That this should be done any other way than by a Priesthood, the Hebrews did neither expect nor believe. For they knew full well, that all the ways appointed by the Law, to make atonement for sin, to attain Righteousness and Acceptance with God, depended on the Priesthood, and the Services of it in Sacrifices and other parts of Divine Worship. If therefore the Apostle proves that Perfection could not be attained by, nor under the Levitical Priesthood, it necessarily follows that there must be some more Excellent Priesthood remaining as yet to be introduced. This therefore he undeniably evinceth by this consideration. For,

2. Look unto the Levitical Priesthood in the days of David and Solomon. Then was that Order in its height and at its best; then was the Tabernacle first, and afterwards the Temple in their greatest Glory, and the Worship of God performed with the greatest Solemnity. The Hebrews would grant, that the Priesthood of Levi could never arise to a higher pitch of Glory, nor be more Useful than it was in those days. Yet, saith he, it did not then consummate the Church: Perfection was not then attainable by it. This the Jews might deny, and Plead that they desired no more Perfection than what was in those days attained unto. Wherefore our Apostle proves the contrary; namely, that God designed a Perfection or Consummation for his Church by a Priesthood that was not then attained. This he doth by the Testimony of David himself, who Prophesied and fore-told that there was to be another Priest after the Order of Melchizedek. For if the Perfection of the Church was all that God ever aimed at by a Priesthood; if that were attained or attainable by the Priesthood in David 's time, to what End should another be promised to be raised up of another Order? To have done so, would not have been consistent with the Wisdom of God, nor the Immutability of his Counsel. For unto what purpose should a new Priest of another Order be raised up, to do that which was done before? Wherefore,

3. The Apostle obviates an Objection that might be raised against the sense of the Testimony produced by him and his Application of it. For it might be said, that after the Institution of the Levitical Priesthood there was yet mention of another Priest to rise, it might be some Eminent Person of the same Order, such a one as Joshua the Son of Josedec after the Captivity, who was eminently Serviceable in the House of God, and had eminent Dignity thereon, Zech. 3. 4, 5, 6, 7. So that the defect supposed might be in the Persons of the Priests, and not in the Order of the Priesthood. This the Apostle obviates by declaring that if it had been so, he would have been called or spoken of as one of the Order of Aaron. But whereas there were two Orders of the Priesthood, the Melchisedecian and Aaronical, it is expressly said that this other Priest should be of the former, and not of the latter.

4. He hath yet a farther Design, which is not only to prove the Necessity of another Priest and Priesthood, but thereon also a Change and an Abrogation of the whole Law of Worship under the Old Testament. Hence he here introduceth the mention of the Law, as that which was given at the same time with the Priesthood, and had such a Relation thereunto, as that of Necessity it must stand and fall with it. And this may suffice for a view of the Scope of this Verse, and the force of the Argument contained in it. We shall now consider the particulars of it.

1. A Supposition is included that 〈 in non-Latin alphabet 〉 , which we render Perfection, is the adequate and complete end of the Office of the Priesthood in the Church. This at one time or another, in one Order or another, it must attain, or the whole Office is Useless. And the Apostle denies that this could be obtained by the Levitical Priesthood. And he calls the Priesthood of the Law Levitical, not only because Levi was their Progenitor, the Patriarch of their Tribe, from whom they were Genealogized; but also because he would comprise in his Assertion not only the House of Aaron, unto whom the Right and Exercise of the Priesthood was limited and confined, but he would also take into Consideration the whole Levitical Service which was subservient unto the Office of the Priesthood, and without which it could not be discharged. Wherefore the Levitical Priesthood is that Priesthood in the Family of Aaron, which was assisted in all their Sacerdotal Actings and Duties by the Levites, who were Consecrated of God unto that End. That 〈 in non-Latin alphabet 〉 , or Perfection was of this Priesthood, is denied in a restrictive Interrogation. If it had been so, it would have been otherwise with respect unto another Priest, than as it is declared by the Holy Ghost.

2. Our principal Enquiry on this Verse will be, what this 〈 in non-Latin alphabet 〉 is, and wherein it doth consist. The word is rendered Perfectio, Consummatio, Consecratio, Sanctificatio, Dedicatio. The Original Signification and Use of the word hath been spoken unto on Chap. 2. ver. 10. where it is rendered Sanctification; real and internal Sanctification is not intended, but that which is the same with Sacred Dedication or Consecration. For it is plainly distinguished from real Inherent Sanctification by our Apostle, Chap. 10. 14. 〈 in non-Latin alphabet 〉 , By one Offering he hath perfected them that are Sanctified. This 〈 in non-Latin alphabet 〉 , the Effect and Product of 〈 in non-Latin alphabet 〉 is wrought towards them who are Sanctified, and so doth not consist in their Sanctification. Much less therefore doth it signify an absolute Perfection of Inherent Holiness. Some Men no sooner hear the Name of Perfection in the Scripture, but they presently dream of an absolute, sinless, Inherent Perfection of Holiness, which if they are not utterly blinded and hardened, they cannot but know themselves far enough distant from. But this word hath no such signification. But if it denotes not internal Holiness at all, it doth not do so the Perfection of it. Nor is any such Perfection attainable in this Life, as the Scripture everywhere testifies. Wherefore the Apostle had no need to prove that it was not attainable by the Levitical Priesthood, nor to reflect upon it for that reason, seeing it is not attainable by any other way or means whatever. We must therefore diligently inquire into the true Notion of this 〈 in non-Latin alphabet 〉 or Perfection, which will guide the remaining Interpretation of the words. And concerning it we may observe in general,

First, That it is the Effect or End, or Necessary consequent of a Priesthood. This Supposition is the Foundation of the whole Argument of the Apostle. Now the Office and Work may be considered two ways. (1.) With respect unto God, who is the first immediate Object of all the proper Acts of that Office. (2.) With respect unto the Church, which is the Subject of all the Fruits and Benefits of its Administration.

If we take it in the first way, then the Expiation of Sin is intended in this word. For this was the great Act and Duty of the Priesthood towards God, namely, to make Expiation of Sin, or Atonement for it by Sacrifice. And if we take the word in this sense, the Apostle's Assertion is most true. For this Perfection was never attainable by the Levitical Priesthood. It could Expiate sin, and make Atonement only Typically, and by way of Representation, really and effectually as to all the Ends of Spiritual Reconciliation unto God, and the Pardon of sin they could not do it. For it was not possible, as our Apostle observes, that the Blood of Bulls and Goats should take away sins, Chap. 10. 4. which he also proves in his ensuing Discourse at large. But I do not know that this word is anywhere used in this sense, nor doth it include any such signification. And whereas God is the immediate Object of that Sacerdotal Energy whereby sin is Expiated, it is the Church that is here said to be Perfected; so that Expiation of sin cannot be intended thereby, though it be supposed therein. Besides the Apostle doth not here understand Sacrifices only, by which alone atonement was made, but all other Administrations of the Levitical Priesthood whatever.

The Socinians would have Expiation of Sin here intended; and I shall therefore examine briefly what they speak to this purpose, in their Comment on this place. Perfectionis 〈 in non-Latin alphabet 〉 nomine hoc loco nihil aliud intelligit Autor, quàm veram & perfectam Expiationem peccatorum, qua non tantum quorundam sed omnium etiam gravissimorum criminum reatus, isque non tantum poenae alicujus temporariae & ad hanc vitam spectantis, sed ipsius aeternae mortis aufertur, jusque homini vitae sempiternae conceditur; qua denique non tantum reatus omnis omnium peccatorum, sed & ipsa peccata in hominibus tolluntur. Namque his in rebus vera hominum perfectio coram deo consistit. Si ergo haec perfectio hominibus contingere potuisset per Sacerdotium Leviticum, certe nullus fuisset usus novi Sacerdotis Melchisedeciani. Sacerdotium enim propter peccatorum expiationem constituitur. At si perfecta peccatorum Expiatio contingebat per Aaronicum Sacerdotium, quid opus erat novum istum superinducere Sacerdotem secundum ordinem Melchisedeci, ut scilicet perageret id, quod peragere potuerat Aaronicus? Quocirca cùm Deus illum constituere voluerit, atque adeo jam constituerit; hinc patet uemini per Leviticum Sacerdotium, perfectionem seu perfectam expiationem contigisse, ut certe non contigit. Quorundum enim peccatorum expiatio per illud fiebat, nempe Ignorantiarum & Infirmitatum; gravium autem peccatorum & scelerum poena mortis luenda erat. Nec ista expiatio ad tollendam aeternam mortem quidquam virium habuit, sed tantum ad tollendas quasdam poenas temporarias, & huic vitae proprias. Nec denique illis Sacrificiis ulla vis inerat homines ab ipsis peccatis retrahendi.

1. What in general is suited unto the Apostle's Argument, whatever be the sense of the 〈 in non-Latin alphabet 〉 here mentioned, is approved. The Question is, whether the Expiation of Sin be here intended, what is the Nature of that Expiation, and what was the Use of the Sacrifices under the Law? All which on this Occasion are spoken unto, and the mind of the Holy Ghost in them all perverted. For (1.) That Expiation of Sin properly so called by an Act of the Priestly Office towards God, is not here intended, hath been before declared, both from the signification of the word, and the Design of the Apostle. What these Men intend by the Expiation of Sin, and how remote it is from that which the Scripture teacheth, and the Nature of the thing itself requireth in the Reason and common Understanding of all Mankind, I have fully evinced in the Exercitations about the Priesthood of Christ. And take Expiation in the sense of the Scripture, with the common sense and usage of Mankind, and in their Judgment, it was by the Levitical Priesthood, and was not by the Priesthood of Christ. For it cannot be denied, but that the Levitical Priests acted towards God, in their Offering of Sacrifices to make Atonement for Sin. But that the Lord Christ did so is by these Men denied. For that which under this Name they ascribe unto him is only the taking away of Punishment due unto sin by his Power, which Power was given him of God upon his Ascension or Entrance into Heaven as the Holy place. (2.) They deny that Expiation was by the Levitical Priesthood, on two grounds. (1.) Because they did Expiate only some lesser Sins, as of Ignorance and Infirmity; and so it cannot be said to be by them, because they were only some few sins that they could Expiate. (2.) Because their Expiation concerned only deliverance from Temporal Punishment. That Expiation in the Scripture-sense could not be really effected by the Levitical Priesthood is granted, and shall afterwards be proved. But both these pretended Reasons of it are false. For (1.) There was an Atonement made in general for all the sins of the People. For when Aaron made an Atonement by the Scape Goat, Lev. 16. 10. he Confessed over him all the Iniquities of the Children of Israel, and all their Transgression in all their Sin, ver. 21. And herein the Greatest as well as the Least of their Sins were comprised. For although there were some sins which being Capital according unto the Constitutions of their Common-wealth, in which respect, there was no Sacrifice appointed in particular whereby they who were guilty of them might be freed from Punishment, that the Ordinances of God might not seem to interfere; yet had they by their Interest in the more general Sacrifices a Right unto Expiation of Sin as to its Guilt, for otherwise everyone who died poenally, must of necessity die eternally. (2.) It is also false that their Sacrifices had no other Use but to free Men from Temporal Punishments. Indeed it is a wild apprehension that the Use of Sacrifices in the Church of old, to be observed by the People with so great Solemnities, and under so great Penalties, wherein the Principal Actings of Faith did consist, as also the great Exercise of the Spiritual Obedience of the whole Church, should serve only to free Men from Legal, Outward, Civil, Temporal punishments for lesser sins of Ignorance and Infirmity, which were none at all for the most part. Absolutely indeed, and of themselves by virtue of their own worth, or by their own innate efficacy they neither did, nor could Expiate sin, as to its Guilt and Eternal Punishment which attended all sin by the Curse of the Law; nor did God ever appoint them for that end, yet they did it Relatively and Typically, that is, they Represented and exhibited unto the Faith of the Sacrificers, that true Effectual Sacrifice to come, whereby all their sins were pardoned and done away. Wherefore, (3.) The Difference between the Expiation of sin by the Levitical Priesthood and by Christ, did not consist in this, that the one expiated sin only with respect unto Temporal punishments, the other with respect unto them that are Eternal; but in the manner of their Expiation, and the Efficacy of each to that end. They Expiated sins only Typi ally, Doctrinally, and by way of Representation, the Benefit received from their Sacrifices being not contained in them, nor wrought by their causality, nor procured by their worth or value, but were exhibited unto the Faith of the Sacrificers, by virtue of their Relation unto the Sacrifice of Christ. Hence were they of many sorts and often repeated, which sufficiently Argues that they did not effect what they did represent. But the Lord Christ by the one Offering of himself wrought this effect really, perfectly, and absolutely by its own value and Efficacy according unto the Constitution of God. But this is not the Perfection here intended by the Apostle.

Secondly, This 〈 in non-Latin alphabet 〉 respects the Church, which is the Subject of all the Benefits of the Priesthood, and it is that perfect state of the Church in this World, which God from the beginning designed unto it. He entered upon its Erection in the first Promise, with respect unto his Worship, and the blessed Condition of the Church itself. Hereon, and with respect hereunto, is the Church-state of the Old Testament said to be weak and imperfect like that of a Child under Governors and Tutors. Hence also it had a Yoak imposed on it, causing fear and bondage; God having Ordained better things for us, or the Church under the New Testament, 〈 in non-Latin alphabet 〉 , Heb. 11. 40, That they without us should not be consummate, or made perfect in their Church-state. And this state of the Church is expressed by this word in other places, as we shall see. The Foundation of it was laid in that word of our Savior wherewith he gave up the Ghost, 〈 in non-Latin alphabet 〉 , John 19. 30. It is finished or completed; that is, all things belonging unto that great Sacrifice whereby the Church was to be perfected, were accomplished. For he had respect unto all that the Prophets had fore-told; all that he was to do in this World, and the consummation of the Church was to ensue thereon, when by one Offering he forever perfected them that are Sanctified. And those who were thoroughly instructed in the Privileges of this Church-state, and had a sense of the Benefits thereof, are called 〈 in non-Latin alphabet 〉 , perfect, 1 Cor. 2. 6. We speak Wisdom 〈 in non-Latin alphabet 〉 , the Mysteries of the Gospel wherein such Persons discerned the Wisdom of God. And so are they called, Heb. 5. 14. This our Savior Prayed for in the behalf of his Church immediately before he procured it by his Sacrifice, John 17. 23. 〈 in non-Latin alphabet 〉 , that they may be perfected. And the End of the Institution of the Ministry of the Gospel, to make his Mediation effectual unto the Souls of Men by the Application of it in the Word unto them, was to bring the Church 〈 in non-Latin alphabet 〉 , Ephes. 4. 13. to a perfect Man; or that perfection of state which it is capable of in this Life. So the Apostle informs us, that what he aimed at in his Ministry, by warning every Man, and teaching them in all Wisdom, was that he might present 〈 in non-Latin alphabet 〉 , Col. 1. 28. every Man, that is, all Believers perfect in Christ Jesus. For in him we are complete, Chap. 2. 10. Where though another word be used, ( 〈 in non-Latin alphabet 〉 ) yet the same thing is intended; namely, that perfect complete state of the Church which God designed to bring it unto in Christ. And that our Apostle useth the same word in the same sense in sundry places in this Epistle we shall see in our Progress.

Thirdly, This 〈 in non-Latin alphabet 〉 , or Perfection, may be considered two ways. (1.) As to its absolute completeness in its final Issue. This the Apostle denies that he himself had as yet attained, Phil. 3. 12. Not as though I had already attained, or received, 〈 in non-Latin alphabet 〉 namely, the whole of what is purchased for me by Christ, 〈 in non-Latin alphabet 〉 ; or were already made perfect, which could not be without attaining the Resurrection of the Dead, ver. 11. though the substance be so already in the Saints departed; whence he calls them the Spirits of Just Men, 〈 in non-Latin alphabet 〉 , Heb. 12. 23. made perfect. And this he calls absolutely 〈 in non-Latin alphabet 〉 , 1 Cor. 13. 10. That which is perfect; or that state of absolute Perfection which we shall enjoy in Heaven

(2.) It may be considered as to its initial state in this World, expressed in the Testimonies before recited: and this is that which we inquire after. And the Lord Christ, as the sole procurer of this state, is said to be 〈 in non-Latin alphabet 〉 the Consummator, the Perfecter, the Finisher of our Faith, or Religious Worship, Heb. 12. 2. as having brought us into a state 〈 in non-Latin alphabet 〉 of Perfection.

This is that, whatever it be, (which we shall immediately inquire into) that is denied unto the Levitical Priesthood, and afterwards unto the Law, as that which they could not effect. They could not by their utmost Efficacy, nor by the strictest Attendance unto them, bring the Church into that state of Perfection, which God had designed for it in this World, and without which the Glory of his Grace had not been demonstrated.

4. The Chief thing before us therefore is to inquire, What this state of Perfection is, wherein it doth consist, and what is required unto the Constitution of it; and in the whole to show that it could not be by the Levitical Priesthood or Law. Now the things that belong unto it are of two sorts. (1.) Such as belong unto the Souls and Consciences of Believers, that is, of the Church: And (2.) Such as belong to the Worship of God itself. For with respect unto these two, doth the Apostle Discourse, and asserts a state of Perfection in opposition unto the imperfect state of the Church under the Law, with respect unto them both. And as unto the first there are seven things concurring unto the Constitution of this state. (1.) Righteousness. (2.) Peace. (3.) Light or Knowledge. (4.) Liberty with boldness. (5.) A clear Prospect into a future state of Blessedness. (6.) Joy. (7.) Confidence and Glorying in the Lord. And the Latter or the Worship of the Gospel becomes a part of this state of Perfection. (1.) By its being Spiritual. (2.) Easie, as absolutely suited unto the Principles of the New Creature. (3.) In that it is Instructive. (4.) From its Relation unto Christ as the High Priest. (5.) From the Entrance we have therein into the Holy place. In these things consists that state of Perfection which the Church is called unto under the New Testament, which it could never attain by the Levitical Priesthood. This is that Kingdom of God which is not Meat and Drink, but Righteousness and Peace and Joy in the Holy Ghost, Rom. 14. 17. But because these things are of great Importance, although the Particulars are many, I shall briefly consider them all apart.

1. The first thing constituting this Gospel-state of Perfection, is Righteousness. The Introduction of all Imperfection and weakness in the Church was by sin. This made the Law weak, Rom. 8. 3. and Sinners to be without strength, Rom. 5. 7. Wherefore the Reduction of Perfection must in the first place be by Righteousness. This was the great Fundamental Promise of the times of the New Testament, Isa. 60. 21. Psal. 72. 7. Psal. 85. 10, 11. And this was to be brought in by Christ alone. Wherefore one Name whereby he was Promised unto the Church, was, The Lord our Righteousness, Jer. 23 6. Righteousness of our own we had none, nor could anything in the whole Creation supply us with the least of its Concerns, with anything that belongs thereunto: Yet without it must we perish forever. Wherefore Jehovah himself becomes our Righteousness, that we might say, In Jehovah have we Righteousness and Strength, and that in him all the Seed of Israel might be Justified and Glory, Isa. 45. 25. For by him are all that Believe Justified from all things, from which they could not be Justified by the Law of Moses, Acts 13 39. To this end he brought in Everlasting Righteousness, Dan. 9. 24. 〈 in non-Latin alphabet 〉 Not a Temporary Righteousness suited unto the 〈 in non-Latin alphabet 〉 the Age of the Church under the Old Covenant, which is often said to be Everlasting in a limited sense; but that which was for all Ages to make the Church Blessed unto Eternity. So is he made unto us of God Righteousness, 1 Cor. 1. 30.

This is the Foundation of the Gospel 〈 in non-Latin alphabet 〉 or Perfection; and it was procured for us, by the Lord Christ Offering up himself in Sacrifice as our great High Priest. For we have Redemption through his Blood, even the Forgiveness of Sins, Ephes. 1. 7. God having set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the forgiveness of sins. And this he is in Opposition unto whatever the Law could effect, taking away that Condemnation which issued from a Conjunction of Sin and the Law. For what the Law could not do in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh, and for sin, Condemned sin in the Flesh, that the Righteousness of the Law might be fulfilled in us, Rom. 8. 3, 4. The end of the Law in the first place, was to be a means and Instrument of Righteousness unto those to whom it was given. But after the entrance of sin it became weak and utterly insufficient unto any such purpose; for by the deeds of the Law can no Flesh be Justified. Wherefore Christ is become the end of the Law for Righteousness, to everyone that Believeth, Rom. 10. 4. And by whomsoever this is denied, namely, that Christ is our Righteousness, which he cannot be but by the Imputation of his Righteousness unto us, they do virtually overthrow the very Foundation of that state of Perfection which God had designed to bring his Church unto. This the Levitical Priesthood could not effect, for the Reason given in the words following; For under it the People received the Law. It could do no more but what the Law could do; but that could not make us Righteous, because it was weak through the Flesh. And by the deeds of the Law no Man can be Justified.

It may be said that Believers had this Righteousness under the Levitical Priesthood, or they could not have had a good Report through Faith, namely, this Testimony, That they pleased God.

Answ. 1. Our Apostle doth not deny it, yea, he proves it at large by manifold Instances, Chap. 11. that they had it. Only he denies that they had it by virtue of the Levitical Priesthood, or any Duties of the Law. He speaks not of the thing itself, with respect unto the Persons of Believers under the Old Testament, but of the cause and means of it. What they had of this kind was by virtue of another Priesthood, which therefore was to be introduced; and the other, which could not effect it, was therefore to be removed. He denies not Persection unto Persons under the Levitical Priesthood, but denies that they were made Partakers of it thereby.

2. They had this Righteousness really and as to the Benefits of it, but had it not in that Clearness and Evidence of its Nature, Cause, and Effects, as it is now revealed in the Gospel. Hence although their Interest in it was sufficient to secure their Eternal Concernments, yet they had it not in such a way as was required unto this 〈 in non-Latin alphabet 〉 in this Life. For we know how great a Portion of the perfect state of the Gospel, consists in a clear Apprehension, that Christ is, and how he is our Righteousness, whereon the main of our present Comforts do depend. The great Enquiry of the Souls of Men is how they may have a Righteousness before God. And the clear discovery of the causes of it, of the way and manner how we are made partakers of it, is a great part of the Perfection of the Gospelstate.

3. It was so obscurely represented unto them, as that the Law arose up in a competition with it, or rather against it, in the minds of the Generality of the People. They looked for Righteousness as it were by the works of the Law, Rom. 9. 32. and on this Rock of Offence, this stumbling-stone, they Shipwracked their Eternal Condition, ver. 32, 33. For whilst they went about to establish their own Righteousness, they submitted not unto the Righteousness of God, Rom. 10. 3. And we may easily apprehend how great a snare this proved unto them. For there is in corrupted Nature such an Opposition and Enmity unto this Righteousness of God in Christ, and the dictates of the Law are so riveted in the Minds of Men by Nature, that now after the full and clear Declaration of it in the Gospel, Men are shifting a thousand ways to set up a Righteousness of their own in the room of it. How strong then must the same Inclination be in them, who had nothing but the Law to Guide them, wherein this Righteousness was wrapped up under many Veils and Coverings. Here therefore at the last, the Body of the People lost themselves, and continue unto this day under the Curse of that Law, which they hoped would Justify and Save them.

2. Peace is the next thing that belongs unto this Gospel-state of Perfection. The Kingdom of God is Peace, Rom. 14. 17. To lay the Foundation of this Kingdom, the Lord Christ both made peace, and Preached peace, or declared the Nature of the Peace he had made, tendering and communicating of it unto us, Ephes 2. 14, 17. And this Peace of Evangelical Consummation is three-fold. (1.) With God. (2) Between Jews and Gentiles. (3. In and among ourselves.

1. It is Peace with God. This is the first Effect and Fruit of the Righteousness before mentioned, Isa. 32. 17. For being Justified by Faith we have Peace with God, Rom. 5. 1. And hereon depends our Peace in the whole Creation above and below. And if we look into the Promises of the Old Testament concerning the Kingdom of Christ, the greatest part, and the most Eminent of them respect Peace with God and the whole Creation. All things in the Creation were at odds, jarring and interfering continually, upon the entrance of sin. For an Enmity thereby being introduced between God and Man, it extended itself unto all other Creatures that had either dependence on Man, or were subservient Naturally unto his Use, or were put in subjection to him by God, the Lord of all. Hereby were they all cast into a state of Vanity and Bondage which they groan under, and as it were, look out for a Deliverance from, Rom. 8. 20, 21, 22, 23. But in this Gospel-state God designs a Reconciliation of all things, or a reduction of them into their proper Order. For he purposed in himself that in the Dispensation of the fullness of times, he would gather together in One all things in Christ, both which are in Heaven, and which are on Earth, even in him, Ephes. 1. 9, 10. The 〈 in non-Latin alphabet 〉 here mentioned is the same on the matter with the 〈 in non-Latin alphabet 〉 in this place. God had in his Counsel and Purpose distributed the Times or Ages of the World into several Parts or Seasons, with respect unto his own Works and the Revelation of his mind and will unto Men. See Our Exposition on Chap. 1. ver. 1. Everyone of these Parts or Seasons had its particular 〈 in non-Latin alphabet 〉 , or Dispensation. But there was a 〈 in non-Latin alphabet 〉 , a certain time or season, wherein all the rest that were past before, should have their Complement and Perfection. And this Season had its especial 〈 in non-Latin alphabet 〉 , or Dispensation also. And this was the 〈 in non-Latin alphabet 〉 mentioned; the Peace-making and Reconciliation of all things, by gathering up the scattered, divided, jarring parts of the Creation into One Head even Christ Jesus. And as this Enmity and Disorder entered into the Whole, by the sin of Man; so the Foundation of this Catholic Peace and Order, from which nothing is excluded but the Serpent and his Seed, must be laid in Peace between God and Man. This therefore God designed in Christ alone, 2 Cor. 5. 30, 31. The First and Fundamental work of Christ, as the High Priest of the New Covenant, was to make Peace between God and Sinners. And this he did by bringing in of Everlasting Righteousness. So was he Typed by Melchizedek, first King of Righteousness, then King of Peace. For when we were Enemies we were Reconciled unto God by the Death of his Son, Rom. 5. 10. Hence his Name was 〈 in non-Latin alphabet 〉 the Prince of Peace, Isa. 9 6. Wherefore this Reconciliation and Peace with God, is a great part of this Gospel-perfection. So our Savior Testifieth, John 14. 27. Peace, saith he, I leave with you, my Peace I give unto you, not as the World giveth, I give unto you let not your Heart be troubled, neither let it be afraid Assured Peace with God delivering the Souls of his Disciples from all Trouble and Fear, is that which he peculiarly bequeathed unto them. And so great a share in this 〈 in non-Latin alphabet 〉 doth this Peace with God, and the Consequents of it in Peace with the Residue of the Creation bear, that the Kingdom of Christ is most frequently spoken of under this Notion, Isa. 11. 4, 5, 6, 7, 8, 9, &c. But these things are liable unto a double Objection. For First, Some may complain hereon, Behold our Bones are dried, our hope is lost, we are cut off for our parts. For we cannot attain unto this Peace with God, being Exercised with Fear and Disconsolations all our days, so as that we seem to have no Interest in this Gospel-state.

Answ. (1.) Peace is made for all that Believe. (2.) The way of attaining it is laid open unto them, Isa. 27. 5. (3.) Patient abiding in Faith will in due time bring them into this Peace. (4.) It is one thing to have Peace with God, which all Believers have; another to have the constant sense and comfort of it in their own Souls, which they may want for a Season. Secondly, some say, they are so far from finding Peace with the whole Creation, that on all accounts they meet with great Enmities in the World. Answ. (1.) It is not said that Peace is made for us with Satan or the World, the Serpent and his Seed. This belongs not unto this Perfection. (2.) Whatever troubles we may have with other things, yet in the Issue, they shall all work together for our Good, which is sufficient to constitute a state of Peace.

This part of the Perfection of the Church could not be attained by the Levitical Priesthood. For two things belonged thereunto. (1.) That Peace be actually made. (2.) That it be fully declared. So the Apostle expresseth it as it was effected by Christ, Ephes. 2. 14. He is our Peace; and that (1.) By making Peace, he made Peace, ver. 15, 16. (2.) By declaring it, ver. 17. He came and Preached Peace. Neither of these could be done by the Levitical Priesthood. Not the first, it could not make Peace, because it could not bring in Righteousness, which is the Cause and Foundation of it, Isa. 32. 17. Rom. 5. 1. Not the second, it could not declare or preach this Peace. For the giving of the Law, with all Tokens of Dread and Severity, with the Curse annexed unto it, was directly contrary hereunto. This therefore was brought in by this better Priesthood alone.

2. Peace between Jews and Gentiles belongs unto this state. For God designed not the erecting of his Kingdom amongst one Party or sort of Mankind. That it should be otherwise, that the Gentiles should become the Children of Abraham, and be made Heirs of the Promise, was a great Mystery under the Old Testament, Ephes. 3. 4, 5, 6. And we know how slow the Disciples of Christ himself were in the receiving and understanding hereof. But evident it is, that this was God's design from the giving of the first Promise, and we see now in the light of the Gospel that he gave many intimations of it unto the Church of Old, with respect whereunto the Veil abideth on the minds of the Jews unto this day. Wherefore without this Peace also, the perfect state of the Church aimed at could not be attained. But this could never have been brought about by the Livitical Priesthood and Law. For they were indeed the principal Occasion of the Distance between them, and the means of the continuance of their Disagreement. And that which the Jews thought to have been the principal Advantage and Privilege of Abraham in his Posterity, was that which whilst it continued, kept him from the actual Possession of his greatest Glory in being the Heir of the World, and a Father of a Multitude of Nations. Nor whilst that Priesthood was standing, could Japheth be persuaded to dwell in the Tents of Shem. Hence this Peace was so far from being the Effect of the Levitical Priesthood and the Law, as that it could not be introduced and established until they were both taken out of the way, as our Apostle expressly declares, Ephes. 2. 14, 15, 16. The last Issue of this contest came unto these two Heads. (1.) Whether the Gentiles should at all be called unto the Faith of the Gospel. (2.) Whether being Called, they should be obliged unto the Observation of the Law of Moses. The first fell out among the Apostles themselves, but quickly determined by our Lord Jesus Christ unto their Joy and Satisfaction. And this he did two ways. (1.) By sending Peter to Preach the Gospel unto Cornelius, and therein bestowing the Holy Ghost on them that did Believe, Acts 10. 14, 17, 45, 46, 47. Chap. 11. 17, 18. (2.) By giving Paul an open full Commission to go to the Gentiles and Preach the Gospel unto them, Acts 22. 22. Chap. 26. 15, 16, 17, 18. Here the Body of the People of the Jews fell off with rage and madness. But the other part of the Controversy was of longer continuance. The Jews finding that the Gentiles were by the Gospel brought so near unto them, as to turn from Dumb Idols unto God, and to receive the Promise no less than themselves, would by all means have brought them over unto the Obedience of the Law of Moses also. This Yoke the Gentiles being greatly afraid of, were in no small perplexity of Mind what to do. The Gospel they were resolved to embrace, but were very unwilling to take on them the Yoke of the Law. Wherefore the Holy Ghost in the Apostles, at length puts an issue unto this Difference also, and lets the Church know, that indeed the Wall of Partition was broken down, the Law of Commandments contained in Ordinances was taken away, and that the Gentiles were not to be Obliged unto the Observation of it, which they greatly rejoiced in, Acts 15. 31. Other way there was none for the Reconciliation of those Parties, who had been at so long and so great a variance.

It will be said that we yet see a variance between Jews and Gentiles continued all the World over; and they are in all places mutually an Abomination unto each other. And it is true it is so, and is likely so to continue. For there is no Remedy that can be so effectual to heal a Distemper, or make up a Fracture, as that it will work its Cure without Use or Application.

The Gospel is not at all concerned in what state and condition Men are who reject it, and refuse to believe it. They may still live in Enmity and Malice, hateful and hating one another. But where it is believed, embraced, and submitted unto, there an absolute end is put unto all Difference or Enmity between Jews and Gentiles, as such, seeing all are made One in Christ. And this 〈 in non-Latin alphabet 〉 belongs only unto them who do Obey the Gospel.

3. Peace among ourselves, that is, among Believers, doth also belong hereunto. There was Peace and Brotherly Love required under the Law. But no Duty receiveth a greater Improvement under the Gospel. The Purchase of it by the Blood of Christ, his Prayer for it, the new Motives added unto it, the communication of it as the Legacy of Christ among his Disciples, with the especial Ends and Duties of it, do constitute it a part of the perfect state of the Church under the Gospel.

3. The third thing wherein this 〈 in non-Latin alphabet 〉 or Perfection doth consist, is Spiritual Light and Knowledge, with respect unto the Mysteries of the Wisdom and Grace of God. God had designed for the Church a Measure of Spiritual light and knowledge which was not attainable under the Law, which is the Subject of that great Promise, Jer. 31. 34. whose Accomplishment is declared, 1 John 2. 27. And there are three things which concur unto the Constitution of this Privilege.

1. The Principal Revealer of the mind and will of God. Under the Law God made use of the Ministry of Men unto this purpose, as of Moses, and the Prophets. And he employed also, both in the Erection of the Church-state, and in sundry particulars afterwards the Ministry of Angels, as our Apostle declares, Chap. 2. 2. And in some sense that state was thereby put in Subjection unto Angels, ver. 5. But this Ministry, the Dispensation of light and knowledge thereby, could not render it complete; yea, it was an Argument of the Darkness and Bondage under which it was. For there was yet one greater than they all, and above them all, one more intimately acquainted with God and all the Counsels of his will, by whom he would speak forth his mind, Deut. 18. 18, 19. This was the Son of God himself, without whose immediate Ministry the consummation of the Church-state could not be attained. This consideration our Apostle insists upon at large in the first Chapter and the beginning of the second, concluding from thence the Preeminence of the Evangelical state above the Legal. The especial Nature whereof We have declared in the Exposition of those places. A most eminent Privilege this was, yea, the highest outward Privilege that the Church is capable of, and eminently concurs unto its Perfection. For whether we consider the Dignity of his Person, or the perfect Knowledge and Comprehension that he had of the whole Counsel of God, and the Mysteries of his Grace, it incomparably exalts the Church-state above that of Old, whence our Apostle draws many Arguments unto the necessity of our Obedience, above what they were urged withal. See Chap. 2. 2, 3. Chap. 12. 25. And this full Revelation of his Counsels by the Ministry of his Son, God did reserve partly that he might have a Preeminence in all things, and partly because none other either did or could comprehend the Mysteries of it as it was now to be Revealed. See John 1. 18.

2. The matter or things themselves revealed. There was under the Levitical Priesthood a shadow of good things to come, but no perfect Image or complete delineation of them, Chap. 10. 1. They had the first Promise, and the enlargements of it unto Abraham and David. Sundry Expositions were also added unto them, relating unto the manner of their Accomplishment. And many Intimations were given of the Grace of God thereby. But all this was done so darkly, so obscurely, so wrapped up in Types, Shadows, Figures, and Allegories, as that no Perfection of light or knowledge was to be obtained. The Mystery of them continued still hid in God, Ephes. 3. 9. Hence are the Doctrines concerning them called Parables and dark Sayings, Psal. 78. 2. Neither did the Prophets themselves see into the depth of their own Predictions, 1 Pet. 1. 11, 12. Hence the Believing Church waited with earnest expectation, until the day should break, and the shadows should flee away, Cant. 2. 17. Chap. 4. 6. They longed for the breaking forth of that glorious Light, which the Son of God was to bring, attending in the mean time unto the Word of Prophecy, which was as the light of a Candle unto them shining in a dark place. They lived on that great Promise, Mal. 4. 2. They expected Righteousness, Light, and Grace, but knew not the way of them. Thence their Prophets, Righteous Men, and Kings desired to see the things of the Gospel, and saw them not, Mat. 13. 17. Luke 10. 24. And therefore John the Baptist, who was greater than any of the Prophets because he saw and owned the Son of God as come in the Flesh, which they desired to see, and saw not; yet living and dying under the Levitical Priesthood, not seeing Life and Immortality brought to light by the the Gospel, the least in the Kingdom of God is greater than he in Spiritual knowledge. Wherefore it belonged unto the 〈 in non-Latin alphabet 〉 , or perfect state of the Church, that there should be a full and plain Revelation and Declaration made of the whole Counsel of God, of the Mystery of his Will and Grace, as the end of those things which were to be done away. And this is done in the Gospel under that New Priesthood which was to be introduced. Nor without this Priesthood could it be so made. For the principal part of the Mystery of God depends on, consists in the Discharge of the Office of that Priesthood. They do so on his Oblation and Intercession, the Atonement made for Sin, and the bringing in of everlasting Righteousness thereby. The plain Revelation of these things which could not be made before their actual Accomplishment is a great part of this Gospel-perfection. This the Apostle disputes at large, 2 Cor. 3. from ver. 7. to the end of the Chapter.

3. The inward Spiritual Light of the minds of Believers enabling them to discern the mind of God, and the Mysteries of his Will as revealed, doth also belong unto this part of the Perfection of the Gospel Church-state. This was promised under the Old Testament, Isa. 11. 9. Chap. 54. 13. Jer. 31. 34. And although it was enjoyed by the Saints of Old, yet was it so in a very small measure and low degree, in comparison of what it is now after the plentiful Effusion of the Spirit. See 1 Cor. 2. 11, 12. This is that which is prayed for, Ephes. 1. 17, 18, 19. Chap 3. 18, 19. Wherefore this Head of the 〈 in non-Latin alphabet 〉 or Perfection intended consists in three things. (1.) The Personal Ministry of Christ in the Preaching of the Gospel, or Declaration of the Mystery of the Wisdom and Grace of God in himself. (2.) The Dispensation or Mission of the Holy Ghost to reveal and fully make known the same Mystery by the Apostles and Prophets of the New Testament, Ephes. 3. 5. (3.) In the Effectual Illumination of the Minds of them that do Believe, enabling them Spiritually to discern the Mysteries so revealed, everyone according to the measure of his gift and grace. See concerning it, 1 Pet. 2. 9. Ephes. 3. 17, 18, 19. Chap. 5. 8.

Fourthly, There belongs unto this Perfection that 〈 in non-Latin alphabet 〉 , that Liberty and Boldness which Believers have in their Approaches unto God. This is frequently mentioned as an especial Privilege and Advantage of the Gospel-state, Ephes. 3. 12. Heb. 3. 6. Chap. 4. 16. Chap. 10. 19, 35. 1 John 3. 21. Chap. 4, 17. Chap. 5. 14. And on the contrary, the state under the Levitical Priesthood is described as a state of Fear and Bondage that is comparatively, Rom. 8. 15. 2 Tim. 1. 7. Heb. 2. 15. And this Bondage or Fear arose from sundry Causes inseparable from that Priesthood and the Administrations of it. As,

1. From the Dreadful manner of giving the Law. This filled the whole People with Terror and Amazement. Upon the Administration of the Spirit by the Gospel Believers do immediately cry, Abba Father, Rom. 8. 16. Gal 4 6. They have the Liberty and Boldness to draw nigh unto God, and to call him Father. But there was such an Administration of a Spirit of Dread and Terror in the giving of the Law, as that the People were not able to bear the Approaches of God unto them, nor the thought of an Access unto him. And therefore they desired that all things for the future might be Transacted by an Internuncius, one that might go between God and them whilst they kept at their distance, Deut. 5. 23, 24, 25, 26, 27. When any first hear the Law, they are afraid of God, and desire nothing more than not to come near him. They would be saved by a distance from him. When any first hear the Gospel, that is, so as to believe it, their Hearts are opened with Love to God, and all their desire is, to be near unto him, to draw nigh unto his Throne. Hence it is called the Joyful sound. Nothing can be more opposite than these two frames. And this Spirit of Fear and Dread thus first given out in the giving of the Law, was communicated unto them in all their Generations, whilst the Levitical Priesthood continued. For as there was nothing to remove it, so itself was one of the Ordinances provided for its continuance. This are we now wholly delivered from. See Chap. 12. 18, 19, 20, 21.

2. It arose from the Revelation of the Sanction of the Law in the Curse. Hereby principally the Law gendered unto Bondage, Gal. 4. 25. For all the People were in some sense put under the Curse; namely, so far as they would seek for Righteousness by the Works of the Law. So saith our Apostle, As many as are of the Works of the Law are under the Curse, Gal. 3. 10. This Curse was plainly and openly denounced as due to the breach of the Law, as our Apostle adds; It is written, Cursed is everyone who continueth not in all things which are written in the Book of the Law to do them. And all their Capital Punishments were Representations thereof. This could not but take a deep impression on their minds, and render them obnoxious unto Bondage. Hence although on the account of the Promise they were Heirs, yet by the Law they were made as Servants, and kept in Fear, Gal. 4. 1. Neither had they such a Prospect into the Nature & Signification of their Types as to set them at perfect Liberty from this cause of dread. For as there was a veil on the Face of Moses, that is, all the Revelations of the Mind and Will of God by him, were veiled with Types and Shadows; so there was a veil on their Hearts also in the weakness of their Spiritual light, that they could not look steadfastly unto the End of that which is abolished, 2 Cor. 3. 13. that is, unto him, who is the end of the Law for Righteousness unto them that do Believe, Rom. 10. 4. It was therefore impossible but that their Minds must Ordinarily be filled with Anxiety and Fear. But there is now no more Curse in the Gospel-state, Rev. 22. 2. The Curse abideth only on the Serpent and his Seed, Isa. 65. 25. The Blessing of the Promise doth wholly possess the place of it, Gal. 3. 13, 14. Only they who will choose still to be under the Law, by living in the sins that it condemneth, or seeking for Righteousness by the works which it commands, are under the Curse.

3. Under the Levitical Priesthood, even their Holy Worship was so appointed and Ordered, as to keep them partly in Fear, and partly at a Distance from the Presence of God. The continual Multiplication of their Sacrifices, one day after another, one week after another, one month after another, one year after another, taught them, that by them all there was not an end made of sin, nor Everlasting Righteousness brought in by any of them. This Argument our Apostle makes use of to this purpose, Chap. 10. 1. The Law, saith he, could never by those Sacrifices which they Offered, Year by Year continually, 〈 in non-Latin alphabet 〉 , bring the Worshippers unto this Perfection. And he gives this Reason for it, namely, because they had still a Conscience of Sin, that is, a Conscience condemning them for sin, and therefore there was a Remembrance made of sin again every Year, ver. 2, 3. Hereby they were kept in Dread and Fear. And in their Worship they were minded of nothing so much as their Distance from God, and that they had not as yet a Right to an immediate Access unto him. For they were not so much as once to come into the Holiest, where were the Pledges and Tokens of God's Presence. And the Prohibitions of their Approaches unto God were attended with such severe Penalties, that the People cried out they were not able to bear them, Numb. 17. 12, 13. which Peter reflects upon, Acts 15. 10. The Holy Ghost thereby signifying that the way into the Holiest of all was not made manifest whilst the first Tabernacle was standing, Chap 9. 8. No Man had yet Right to enter into it with boldness, which Believers now have, Chap. 10. 19, 20.

4. God had designed the whole Dispensation of the Law under that Priesthood unto this very End, that it should give the People neither Rest nor Liberty, but press and urge them to be looking after their full Relief in the Promised Seed, Gal. 4. 1, 2. Chap. 3. 24. It pressed them with a sense of sin, with a Yoke of Ceremonious Observances, presenting them with the Hand-writing of Ordinances which was against them, Col. 2. 14. It urged their Consciences not to seek after Rest in or by that state. Here could be no Perfection, because there could be no Liberty. The 〈 in non-Latin alphabet 〉 , or Boldness we speak of, is opposed unto all these causes of Bondage and Fear. It was not the Design of God always to keep the Church in a state of Non-age, and under School-Masiers; he had appointed to set it at Liberty in the fullness of time, to take his Children nearer unto him, to give them greater Evidences of his Love, greater Assurances of the Eternal Inheritance, and the use of more Liberty and Boldness in his Presence. But what this 〈 in non-Latin alphabet 〉 of the Gospel is, wherein it doth consist, what is included in it, what freedom of Spirit, what liberty of Speech, what Right of Access, and Boldness of Approach unto God, Built upon the removal of the Law, the communication of the Spirit, the way made into the Holiest by the Blood of Christ, with other concernments of it, Constitutive of Gospel-perfection, I have already in part declared in Our Exposition on Chap. 3. ver. 5. and must, if God please, yet more largely insist upon it, on Chap. 10th. so that I shall not here further speak unto it.

5. A clear fore-sight into a Blessed estate of Immortality and Glory, with unquestionable Evidences and Pledges, giving Assurance of it, belongs also to this Consummation. Death was Originally threatened as the final End and Issue of sin. And the Evidence hereof was received under the Levitical Priesthood in the Curse of the Law. There was indeed a Remedy provided against its Eternal Prevalency, in the first Promise. For whereas Death comprised all the Evil that was come, or was to come on Man for Sin; In the day thou eatest thereof thou soal die: The Promise contained the means of deliverance from it, or it was no Promise, tendered no Relief unto Man in the state whereinto he was fallen. But the People under the Law could see but little into the manner and way of its Accomplishment, nor had they received any Pledge of it, in any one that was dead and lived again so as to die no more. Wherefore their Apprehensions of this deliverance were dark, and attended with much fear, which rendered them obnoxious unto Bondage. See the Exposition on Chap. 2. 14. where we have declared the dreadful Apprehensions of the Jews concerning Death, received by Tradition from their Fathers. They could not look through the dark shades of Death into Light, Immortality, and Glory. See the twofold Spirit of the Old and New Testament, with respect unto the Apprehensions of Death expressed; the one Job 10. 21, 22. the other 2 Cor. 5. 1, 2, 3, 4. But there is nothing more needful unto the perfect state of the Church. Suppose it endowed with all possible Privileges in this World, yet if it have not a clear view and prospect, with a Blessed assurance of Immortality and Glory after Death, its condition will be dark and uncomfortable. And as this could not be done without bringing in of another Priesthood, so by that of Christ's it is accomplished. For,

1. He himself died as our High Priest. He entered into the devouring Jaws of Death, and that as it was threatened in the Curse. And now is the Trial to be made. If he who thus ventured on Death as threatened in the Curse, and that for us, be swallowed up by it, or detained by its Power and Pains, there is a certain end of all our Hopes. Whatever we may arrive unto in this World, Death will convey us over into eternal Ruin. But if he brake through its Power, have the pains of it removed from him, do swallow it up into Victory, and rise Triumphantly into Immortality and Glory, then is our entrance into them also even by and after Death secured. And in the Resurrection of Christ the Church had the first unquestionable Evidence that Death might be Conquered, that it and the Curse might be separated, that there might be a free passage through it into Life and Immortality. These things Originally and in the first Covenant were inconsistent, nor was the Reconciliation of them evident under the Levitical Priesthood. But hereby was the Veil rent from top to bottom, and the most Holy place not made with hands laid open unto Believers. See Isa. 25. 7, 8.

2. As by his Death, Resurrection, and entrance into Glory He gave a Pledge, Example, and Evidence unto the Church of that in his own Person, which he had designed for it; so the Grounds of it were laid in the Expiatory Sacrifice which he Offered, whereby he took away the Curse from Death: There was such a close Conjunction between Death and the Curse, such a Combination between Sin, the Law, and Death, that the breaking of that Conjunction, and the dissolving of that Combination was the greatest Effect of Divine Wisdom and Grace, which our Apostle so Triumpheth in, 1 Cor. 15. 54, 55, 56, 57. This could no otherwise be brought about, but by his being made a Curse in Death, or bearing the Curse which was in Death, in our stead, Gal. 3. 13.

3. He hath clearly declared unto the utmost of our Capacities in this World that future state of Blessedness and Glory, which he will lead all his Disciples into. All the concernments hereof under the Levitical Priesthood, were represented only under the obscure Types and Shadows of Earthly things. But he hath abolished Death, and brought Life and Immortality to light through the Gospel, 2 Tim. 1. 10. He destroyed and abolished him who had the Power of Death, in taking away the Curse from it, Chap. 2. 14. And he abolished Death itself in the removal of those dark shades which it cast on Immortality and Eternal Life; and hath opened an abundant entrance into the Kingdom of God and Glory. He hath unveiled the uncreated Beauties of the King of Glory, and opened the Everlasting Doors, to give an insight into those Mansions of Rest, Peace, and Blessedness which are prepared for Believers in the Everlasting Enjoyment of God. And these things constitute no small part of that consummate state of the Church which God designed, and which the Levitical Priesthood could no way effect.

6 There is also an especial Joy belonging unto this state. For this Kingdom of God is Righteousness, and Peace, and Joy in the Holy Ghost. Neither was this attainable by the Levitical Priesthood. Indeed many of the Saints of the Old Testament did greatly Rejoice in the Lord, and had the Joy of his Salvation abiding with them. See Psal. 51. 12. Isa. 25. 9. Hab. 3. 17, 18. But they had it not by virtue of the Levitical Priesthood. Isaiah tells us that the ground of it was the swallowing up of Death in Victory, ver. 8. which was no otherwise to be done, but by the Death and Resurrection of Christ. It was by an Influence of Efficacy from the Priesthood that was to be introduced, that they had their Joy: Whence Abraham saw the Day of Christ, and Rejoyced to see it. The Prospect of the Day of Christ was the sole Foundation of all their Spiritual Joy, that was purely so. But as unto their own present state, they were allowed and called to Rejoice in the abundance of Temporal things; though the Psalmist in a Spirit of Prophecy, prefers the Joy arising from the light of God's Countenance in Christ, above all of that sort, Psal. 4 6, 7. But ordinarily their Joy was mixed and allayed with a respect unto Temporal things. See Lev. 23. 39, 40, 41. Deut. 22. 11, 12, 18. Chap. 16. 11. 27. 7. This was the end of their Annual Festivals. And those who would introduce such Festival Rejoycings into the Gospel-state, do so far degenerate into Judaism, as preferring their Natural Joy in the outward manner of Expression, before the Spiritual ineffable Joys of the Gospel. This it is that belongs unto the state thereof; such a Joy in the Lord, as carrieth Believers with an Holy Triumph through every condition, even when all outward causes of Joy do fail and cease. A Joy it is unspeakable and full of Glory, 1 Pet. 1. 8. See John 5. 11. Rom. 15. 13. Jude 24. It is that inexpressible Satisfaction which is wrought in the minds of Believers by the Holy Ghost, from an Evidence of their Interest in the Love of God by Christ, with all the Fruits of it present and to come, with a Spiritual Sense and Experience of their Value, Worth, and Excellency. This gives the Soul a quiet Repose in all its Trials, Refreshment when it is weary, Peace in Trouble, and the highest Satisfaction in the hardest things that are to be undergone for the Profession of the Name of Christ, Rom. 5. 1, 2, 3, 4, 5.

7. Confidence and Glorying in the Lord is also a part of this Perfection. This is the Flowring, or the Effect and Fruit of Joy; a readiness unto, and the way whereby we do express it. One great Design of the Gospel is to exclude all Boasting, all Glorying in anything of self in Religion, Rom. 3. 27. It is by the Gospel and the Law of Faith therein that Men are taught not to boast or glory, neither in outward Privileges, nor in Moral Duties. See Phil. 3. 5, 6, 7, 8, 9. Rom. 3. 27, 28. Chap. 4. 2. What then, is there no Glorying left us in the Profession of the Gospel, no Triumph, no Exultation of Spirit, but we must always be sad and cast down, at best stand but on even terms with our Oppositions, and never rejoice over them? Yes, there is a greater and more excellent Glorying introduced, than the Heart of Man on any other Account is capable of. But God hath so Ordered all things now, that no Flesh should Glory in his Presence, but that he who glorieth, should glory in the Lord, 1 Cor. 1. 29, 31. And what is the Reason or Foundation hereof? It is this alone, That we are in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption, ver. 30. So it was promised of Old; that in the Lord, that is, the Lord our Righteousness, all the Seed of Israel should be Justified and Glory, Isa. 45. 25. This is that 〈 in non-Latin alphabet 〉 , which we have opened on Chap. 3. 6, 14. whither the Reader is referred. It is that Triumphant Exultation of Spirit which ariseth in Believers, from their absolute proferring their Interest in Heavenly things above things present, so as to contemn and despise whatever is contrary thereunto, however tendered in a way of Allurement or Rage.

In these things and others of the like Nature and Kind, consists that 〈 in non-Latin alphabet 〉 , or Consummation of the state of the Church as to the Persons of the Worshippers, which the Apostle denies to have been attainable by or under the Levitical Priesthood. The Arguments wherewith he confirms his Assertion ensue in the Verses following, where they must be farther considered. But we may not proceed without some Observations for our own Edification in this matter.

Observ. 1. An Interest in the Gospel consisteth not in an outward Profession of it, but in a real participation of those things wherein the Perfection of its state doth consist. Men may have a form of Godliness, and be utter strangers to the Power of it. Multitudes in all Ages have made, and do make a Profession of the Gospel, who yet have no Experience in themselves of the real Benefits and Advantages wherewith it is accompanied. All that they obtain hereby is but to deceive their Souls into eternal Ruin. For they live in some kind of Expectation, that in another World they shall obtain Rest and Blessedness and Glory by it. But the Gospel will do nothing for them hereafter in things Eternal, who are not here Partakers of its Power and Fruits in things Spiritual.

Observ. 2. The Preeminence of the Gospel-state above the Legal is Spiritual and undiscernable unto a Carnal Eye. For (1.) It is evident that the Principal Design of the Apostle in all these Discourses is, to prove the Excellency of the state of the Church under the New Testament, in its Faith, Liberty, and Worship, above that of the Church under the Old. And (2.) That he doth not in any of them produce instances of outward Pomp, Ceremonies, or visible Glory, in the confirmation of his Assertion. He grants all the outward Institutions and Ordinances of the Law, insisting on them, their Use, and Signification in particular; but he opposeth not unto them any outward visible glory in Gospel-Administrations. (3.) 2 Cor. 3. He expressly compares those two Administrations of the Law and the Gospel as unto their Excellency and Glory. And first, he acknowledgeth that the Administration of the law, in the Institution and Celebration of it, was glorious, v. 9, 10, 11. But withal he adds, that it had no Glory in comparison with that under the New Testament, which doth far excel it. Wherein then doth this Glory consist? He tells us it doth so in this, in that it is the Administration of the Spirit, ver. 8. How shall not the Administration of the Spirit be rather Glorious? He doth not resolve it into outward Order, the Beauty and Pomp of Ceremonies and Ordinances. In this alone it doth consist, in that all the whole Dispensation of it is carried on by the Grace and Gifts of the Spirit; and that they are also Administred thereby. This, saith he, is Glory and Liberty, such as excel all the glories of Old Administrations. (4.) In this place he sums it up all in this, that the Perfection we have treated of was effected by the Gospel, and could not be so by the Levitical Priesthood and the whole Law of Commandments contained in Ordinances. In these Spiritual things therefore are we to seek after the glory of the Gospel, and its Preeminence above the Law. And those who suppose they render the Dispensation of the Gospel glorious by vying with the Law in Ceremonies and an external Pomp of Worship, as doth the Church of Rome, do wholly cross his Design. And therefore,

Secondly, This 〈 in non-Latin alphabet 〉 or Perfection respects the Worship of the Gospel as well as the Persons of the Worshippers, and the Grace whereof they are made Partakers. God had designed the Church unto a more perfect state in point of Worship, than it was capable of under the Levitical Priesthood. Nor indeed could any Man reasonably think, or wisely judge, that he intended the Institutions of the Law, as the complete ultimate Worship and Service that he would require or appoint in this World, seeing our Natures, as renewed by Grace, are capable of that which is more Spiritual and Sublime. For,

1. They were in their Nature Carnal, as our Apostle declares, ver. 16. and Chap. 9. 10. The Subject of them all, the means of their Celebration were Carnal things, beneath those pure Spiritual Acts of the Mind and Soul, which are of a more Noble Nature. They consisted in Meats and Drinks, the Blood of Bulls and Goats, the Observation of Moons and Festivals, in a Temple made of Wood and Stone, Gold and Silver, things Carnal, perishing, and transitory. Certainly God, who is a Spirit, and will be Worshipped in Spirit and in Truth, designed at one time or other a Worship more suited unto his own Nature, though the Imposition of these things on the Church for a Season, was Necessary. And as they were Carnal, so they might be exactly performed by Men of Carnal Minds, and were so for the most part; in which respect God himself speaks often with a great undervaluation of them: See Psal. 50. 8, 9, 10, 11, 12, 13. Isa. 1. 11, 12, 13. Had not he designed the Renovation of our Natures into his own Image, a new Creation of them by Jesus Christ, this Carnal Worship might have sufficed, and would have been the best we are capable of. But to suppose that he should endow Men, as he doth by Christ, with a new Spiritual Supernatural Principle, enabling them unto a more sublime and Spiritual Worship, it cannot be imagined that he would always bind them up unto those Carnal Ordinances in their Religious Service. And the Reason is, because they were not a meet and sufficient means for the exercise of that New Principle of Faith and Love which he bestows on Believers by Jesus Christ. Yea, to burden them with Carnal Observances, is a most effectual way to take them off from its Exercise in his Service. And so it is at this day, where-ever there is a Multiplication of outward Services and Observances, the Minds of Men are so taken up with the Bodily Exercise about them, as that they cannot attend unto the pure internal Actings of Faith and Love.

2. What by their Number, and what by their Nature, and the manner of exacting of them, they were made a Yoke which the People were never able to bear with any Joy or Satisfaction, Acts 15. 10. And this Yoke lay partly in the first place on their Consciences or the inner Man. And it consisted principally in two things. (1.) The multitude of Ceremonies and Institutions did perplex them, and gave them no rest. Seeing which way soever they turned themselves one Precept or other, positive or negative, touch not, taste not, handle not, was upon them. (2.) The Veil that was on them, as to their Use, Meaning, and End, increased the trouble of this Yoke. They could not see unto the End of the things that were to be done away, because of the veil, nor could apprehend fully the Reason of what they did. And it may be easily conceived how great a Yoke it was to be bound unto the strict Observation of such Rites and Ceremonies in Worship; yea, that the whole of their Worship should consist in such things, as those who made use of them did not understand the End and Meaning of them. And (2.) It lay on their Persons from the manner of their Imposition; as they were tied up unto Days, Times, and Hours, so their Transgression or Disobedience made them obnoxious to all sorts of Punishments and Excision itself. For they were all bound upon them with a Curse; whence every Transgression and Disobedience received a just Recompence of Reward, Chap. 2. 2. For he that despised Moses Law died without Mercy, Chap. 10. 28. which they complained of, Numb. 17. 12, 13. This put them on continual scrupulous Fears, with endless Inventions of their own to secure themselves from the guilt of such Transgressions. Hence the Religion of the Jews at present is become a Monstrous confused heap of vain Inventions and scrupulous Observances of their own, to secure themselves, as they suppose, from transgressing any of those which God had given them. Take any one Institution of the Law, and consider what is the Exposition they give of it in their Mishna, by their Oral Tradition, and it will display the Fear and Bondage they are in, though the Remedy be worse than the Disease. Yea, by all their Inventions they did but increase that which they endeavored to avoid. For they have brought things unto that pass among them, that it is impossible that any one of them should have Satisfaction in his Conscience that he hath aright observed any of God's Institutions, although he should suppose that he required nothing of him but the outward performance of them.

3. Their Instructive Efficacy, which is the Principal End of the Ordinances of Divine Worship was weak, and no way answered the Power and Evidence of Gospel-Institutions, Chap. 10. 1. Therefore was the way of Teaching by them intricate, and the way of Learning difficult. Hence is that difference which is put between the Teachings under the Old Testament and the New. For now it is Promised that Men shall not teach every Man his Brother, and every Man his Neighbor, saying, know the Lord, as it was of Old. The means of Instruction were so dark and cloudy, and having only a shadow of the things themselves that were to be taught, and not the very Image of them, that it was needful that they should be continually incalcated to keep up the knowledge of the very Rudiments of Religion. Besides, they had many Ordinances, Rites, and Ceremonies imposed on them to increase their Yoke, whereof they understood nothing but only that it was the Sovereign pleasure and will of God, that they should Observe them, though they understood not of what Use they were: And they were Obliged unto no less an exact Observance of them, than they were unto that of those which were the clearest and most lightsome.

The best Direction they had from them and by them was, that indeed there was nothing in them, that is, in their Nature or proper Efficacy, to produce or procure those good things which they looked for through them, but only pointed unto what was to come. Wherefore they knew that although they Exercised themselves in them with Diligence all their Days, yet by virtue of them they could never attain what they aimed at; only there was something signified by them, and afterwards to be introduced, that was Efficacious of what they looked after. Now unto the strict Observation of these things were the People obliged under the most severe Penalties, and that all the days of their Lives. And this increased their Bondage. God indeed by his Grace did influence the Minds of true Believers among them unto Satisfaction in their Obedience, helping them to adore that Sovereignty and Wisdom which they believed in all his Institutions. And he gave unto them really the Benefits of the good things that were for to come, and that were prefigured by their Services. But the state wherein they were by reason of these things was a state of Bondage.

Nor could any Relief be given in this state unto the Minds or Consciences of Men by the Levitical Priesthood. For it was itself the principal cause of all these Burdens and Grievances, in that the Administration of all Sacred things was committed thereunto.

The Apostle takes it here for granted, that God designed a 〈 in non-Latin alphabet 〉 , or state of Perfection unto the Church; and that as unto its Worship as well as unto its Faith and Obedience. We find by the Event that it answered not the Divine Wisdom and Goodness to bind up the Church during its whole Sojourning in this World, unto a Worship so Carnal, Burdensome, so imperfect, so unsuited to express his Grace and Kindness towards it, or its sense thereof. And who can but pity the woeful condition of the present Jews, who can conceive of no greater Blessedness than the Restauration of this burdensome Service. So true is it what the Apostle says, the Vail is upon them unto this present day, yea, Blindness is on their minds that they can see no Beauty but only in things Carnal, and like their forefathers who preferred the Bondage of Egypt because of their Flesh-pots, before all the Liberty and Blessings of Canaan; so do they their old Bondage-state, because of some Temporal Advantages it was attended withal, before the glorious Liberty of the Sons of God.

In Opposition hereunto there is a worship under the Gospel which hath such Properties as are constitutive also of this Perfection. By Gospel-worship, I understand the whole Way and Order of that Solemn Worship of God, which the Lord Christ hath Commanded to be observed in his Churches, with all the Ordinances and Institutions of it; and all the private Worship of Believers, in their whole Access unto God. The Internal Glory and Dignity of this Worship must be referred unto its proper place, which is Chap. 10. 19, 20, 21, 22. Here I shall only mention some few things, wherein its Excellency consists in opposition unto the defects of that under the Law, on the account whereof it is Constitutive of that Evangelical Perfection whereof we treat.

1. It is Spiritual, which is the Subject of the Apostle's Discourse, 2 Cor. 3. 6, 7, 8, 9, &c. And it is so on a twofold Account. (1.) In that it is suited unto the Nature of God, so as that thereby he is glorified as God. For God is a Spirit, and will be Worshipped in Spirit, which our Savior asserts to belong unto the Gospel-state, in opposition unto all the most glorious Carnal Ordinances and Institutions of the Law, John 4. 21, 22, 23. So is it opposed unto the old Worship as it was Carnal. It was that which in and by itself, answered not the Nature of God, though Commanded for a Season. See Psal. 50. ver. 8, 9, 10, 11, 12, 13, 14. (2.) Because it is performed merely by the Aids, Supplies, and Assistances of the Spirit, as it hath been at large proved elsewhere.

2. It is easy and gentle in opposition unto the Burden and insupportable Yoke of the Old Institutions and Ordinances. That so are all the Commands of Christ unto Believers, the whole System of his Precepts, whether for Moral Obedience or Worship, himself declares. Take my Yoke upon you, saith he, and learn of me, for I am meek and lowly in Heart, and ye shall find Rest unto your Souls; for my Yoke is easy, and my Burden is light, Mat. 11. 29, 30. So the Apostle tells us, that his Commandments are not grievous, 1 John 5. 3. But yet concerning this Ease of Gospel-worship, some things must be observed.

1. As to the Persons unto whom it is so easy and pleasant; and it is so only unto them, who being weary and heavy laden do come unto Christ, that they may have Rest, and do learn of him; that is, unto convinced, humbled, converted Sinners that do Believe in him. Unto all other who on mere Convictions, or by other means do take it upon them, it proves an insupportable Burden, and that which they cannot endure to be obliged unto. Hence the Generality of Men, although Professing the Christian Religion, are quickly weary of Evangelical worship, and do find out endless Inventions of their own, wherewith they are better satisfied in their Divine Services. Therefore have they multiplied Ceremonies, fond Superstitions, and down-right Idolatries, which they prefer before the Purity and Simplicity of the Worship of the Gospel, as it is in the Church of Rome. And the Reason hereof is, that Enmity which is in their Minds against the Spiritual things represented and exhibited in that Worship. For there being so near an Alliance between those things and this Worship, they that hate the one, cannot but despise the other. Men of unspiritual Minds cannot delight in Spiritual Worship. It is therefore

2. Easie unto Believers, on the Account of that Principle wherewith they are acted in all Divine things. This is the New Nature, or New Creature in them, wherein their Spiritual life doth consist. By this they delight in all Spiritual things in the inner Man, because they are cognate and suitable thereunto. Weariness may be upon the Flesh, but the Spirit will be willing. For as the Principle of Corrupted Nature goeth out with delight and vehemency unto Objects that are unto its Satisfaction, and unto all the means of its Conjunction unto them and Union with them; so the Principle of Grace in the Heart of Believers is carried with Delight and Fervency unto those Spiritual things, which are its proper object; and therewithal unto the ways and means of Conjunction with them and Union unto them. And this is the proper Life and Effect of Evangelical Worship. It is the means whereby Grace in the Soul is conjoined and united unto Grace in the Word and Promises, which renders it easy and pleasant unto Believers, so that they delight to be Exercised therein.

3. The constant Aid they have in and for its performance if they be not wanting unto themselves, doth entitle it unto this Property. The Institution of Gospel-worship is accompanied with the Administration of the Spirit, Isa. 59. 21. and he 〈 in non-Latin alphabet 〉 , helpeth and assisteth in all the worship of it, as was intimated before.

4. The Benefit which they receive by it renders it easy and pleasant unto them. For all the Ordinances of Evangelical-worship are of that Nature, and appointed of God unto that End, so as to excite, increase, and strengthen Grace in the worshippers, as also to convey and exhibit a sense of the Love and Favor of God unto their Souls. And in these two things consists the Principal Interest of all Believers in this world, nor have they any design in competition with that of increasing in them. Finding therefore how by the diligent Attendance unto this Worship they thrive in both parts of their Interest, it cannot but be pleasant unto them.

5. The Outward Rites of it are few, lightsome, easy to be observed, without scrupulous tormenting fears, nor such as by attendance unto Bodily Services do divert the Mind from that Communion with God which they are a means of.

Thirdly, It is Instructive, and that with clearness and evidence of the things which we are to know and learn. This was a great part of the Imperfection of Legal Institutions, that they taught the things which they signified and represented Obscurely, and the Mind of God in them was not learned but with much difficulty, no small part of their Obedience consisting in a resignation of their Understandings unto God's Sovereignty, as to the Use and the End of the things wherein they were exercised in his Worship. But all the Ordinances and Institutions of the Gospel do give light into, and exhibit the things themselves unto the Minds and Faith of Believers. Hereon they discern the Reasons and Grounds of their Use and Benefit; whence our whole Worship is called our Reasonable Service, Rom. 12. 1. Thus in the Preaching of the Word, Jesus Christ is evidently set forth Crucified among us, Gal. 3. 1. not darkly represented in Types and Shadows. And in the Sacrament of the Supper we do plainly show forth his Death until he comes, 1 Cor. 11. 26. And the like may be said of all other Evangelical Institutions. And the principal Reason hereof is, because they do not represent or shadow things to come, no, nor yet things absent, as did those of Old; but they really present and exhibit Spiritual things, Christ and the Benefits of his Mediation unto our Souls. And in the observance of them we are not kept at a distance, but have an Admission unto the Holy place not made with hands, because Christ, who is the Minister of that Holy Sanctuary, is in them and by them really present unto the Souls of Believers. Two other things mentioned before concerning this Worship, namely, its Relation unto Christ as our High Priest, and our Access in it unto the Holy place the Throne of Grace, must be spoken unto at large elsewhere.

This is a brief Declaration of that 〈 in non-Latin alphabet 〉 or Perfection, which the Apostle denies to have been attainable by the Levitical Priesthood. And the grounds of his Denial he gives us in the remaining words of the Text, which we shall also consider: only we may observe by the way, That,

To look for Glory in Evangelical Worship from outward Ceremonies and Carnal Ordinances, is to prefer the Levitical Priesthood before that of Christ. That which we are to look for in our worship is a 〈 in non-Latin alphabet 〉 , such a Perjection as we are capable of in this world. This the Apostle denies unto the Levitical Priesthood, and ascribes it unto the Priesthood of Christ. But if such a Perfection be to be found in Ceremonies and Ordinances outwardly Pompous and Glorious, upon Necessity the contrary conclusion must be made and affirmed. But yet so it is come to pass in the world, that Men do order things in their Public worship, as if they judged that the pure immixed worship of the Gospel had no Glory, in comparison of that of the Law, which did excel, and whereunto they do more or less conform themselves. But it is time for us to proceed with our Apostle.

Having denied Perfection unto the Levitical Priesthood, which he lays down in a Supposition including a Negation, so as to make way for the Proof of what he denied; for the further Explication of it, and Application unto his present purpose, he adds the respect that their Priesthood had to the Law, intending thereby to bring the Law itself under the same censure of disability and insufficiency.

1. The Subject spoken of is 〈 in non-Latin alphabet 〉 , the People, that is in the Wilderness, the Body of the Church, to whom the Law and Priesthood were given immediately by the Ministry of Moses. But after this the whole Posterity of Abraham in their successive Generations were one People, with them, and are so esteemed. For a People is still the same, and as a People never dies till all Individuals that belong unto it are cut off. So by this People the whole Church of all Ages under the Old Testament is intended.

2. Of this People he says, 〈 in non-Latin alphabet 〉 , they were Legalized. They were also Evangelized, as our Apostle speaks, Chap. 4. 2. They were so in the Promise made unto Abraham, and in the many Types of Christ and his Offices and Sacrifice that were instituted among them. Yet were they at the same time so brought under the Power of the Law, as that they had not the Light, Liberty, and Comfort of the Gospel, which we enjoy. 〈 in non-Latin alphabet 〉 , is legem ferre, legem sancire, legem imponere; to make, constitute, impose a Law. And the Passive 〈 in non-Latin alphabet 〉 , when applied unto Persons, is legi latae subjici, or legem latam accipere, to be made Subject unto a Law; to receive the Law made to oblige them. So is it used in this place. We have therefore not amiss rendered it, received the Law. The People received the Law. But the sense of that Expression is regulated by the Nature of a Law. They so received it, as to be made Subject unto it, as to be obliged by it. Other things may be otherwise received; but a Law is received by coming under its Obligation. They were brought under the Power, Authority, and Obligation of the Law. Or because the Law was the Foundation and Instrument of their whole state, both in things Sacred and Civil, the meaning of the word may be, they were brought into that state and condition whereinto the Law disposed them.

This is said to be done, 〈 in non-Latin alphabet 〉 , under it; that is 〈 in non-Latin alphabet 〉 , under that Priesthood. But how the People may be said to receive the Law under the Levitical Priesthood, must be further inquired into. Some think that 〈 in non-Latin alphabet 〉 in this place answers unto 〈 in non-Latin alphabet 〉 in the Hebrew; that is, concerning it. And so the meaning o the word is; for it was concerning the Levitical Priesthood that the People received a Command; that is, God by his Law and Command Instituted the Levitical Priesthood among them, and no other during the times of the Old Testament. According unto this Interpretation, it is not the whole Law of Commandments contained in Ordinances, that is intended, but the Law constituting the Levitical Priesthood. This sense is embraced by Schlictingius and Grotius, as it was before them touched on, but rejected, by Junius and Piscator. But although there be no inconveniency in this Interpretation, yet I look not on it, as suited unto the Design of the Apostle in this place. For his intention is to prove, that Perfection was not to be obtained by the Levitical Priesthood. Unto this end he was to consider that Priesthood under all its Advantages; for if any of them seem to be omitted, it would weaken his Argument; seeing what it could not do under one consideration, it might do under another. Now although it was some commendation of the Levitical Priesthood that it was appointed of God, or confirmed by a Law; yet was it a far greater Advancement that therewith the whole Law was given, and thereon did depend, as our Apostle declares in the next Verses.

The Introduction of this clause by the Particle 〈 in non-Latin alphabet 〉 , may be on a double Account, which though different, yet either of them is consistent with this Interpretation of the words. (1.) It may be used in a way of Concession of all the Advantages that the Levitical Priesthood was accompanied withal; be it, that together with that Priesthood the People also received the Law. Or (2.) On the other side, there is included a Reason, why Perfection was not to be attained by that Priesthood; namely, because together with it, the People were brought into Bondage under the Yoke of the Law. Either way the whole Law is intended. But the most probable Reason of the Introduction of this Clause by that Particle, for, was to bring in the whole Law into the same Argument, that Perfection was not attainable by it. This the Apostle plainly reassumes, ver. 18, 19, concluding as of the Priesthood here, that it made nothing Perfect. For it is the same Law, which made nothing perfect, that was given together with that Priesthood, and not that especial Command alone whereby it was instituted.

There yet remains one Difficulty in the words. For the People are said to receive the Law under the Levitical Priesthood, and therefore it should seem that that Priesthood was established before the giving of the Law. But it is certain, that the Law was given on Mount Sinai before the Institution of that Priesthood. For Aaron was not called nor separated unto his Office, until after Moses came down from the Mount the second time, with the Tables renewed after he had broken them, Exod. 40. 12, 13, 14. Two things may be applied to the removal of this Difficulty. For (1.) The People may be said to receive the Law under the Levitical Priesthood, not with respect unto the Order of the giving of the Law, but as unto their Actual Obedience unto it, in the exercise of the things required in it. And so nothing that appertained unto Divine Worship according unto the Law, was performed by them until that Priesthood was established. And this, as I have shown, is the true Signification of the word 〈 in non-Latin alphabet 〉 here used. It doth not signify the giving of the Law unto them, but their being legalized, or brought under the Power of it. Wherefore although some part of the Law was given before the institution of that Priesthood, yet the People were not brought into the Actual Obedience of it but by virtue thereof. But (2.) The Apostle in this place hath especial respect unto the Law, as it was the Cause and Rule of Religious Worship, of Sacrifices, Ceremonies, and other Ordinances of Divine Service. For in that part of the Law the Hebrews placed all their Hopes of Perfection, which the Moral Law could not give them. And in this respect the Priesthood was given before the law. For although the Moral law was given in the Audience of the People before on the Mount, and an Explication was given of it unto Moses, as it was to be applied unto the Government of that People in Judiciary proceedings, commonly called the Judicial law, before he came down from the Mount, Exod. 21. 22, 23. yet as to the system of all Religious Ceremonies, Ordinances of Worship, Sacrifices of all sorts, and Typical Institutions, whatever belonged unto the Sacred Services of the Church, the law of it was not given out unto them until after the Erection of the Tabernacle, and the separation of Aaron and his Sons unto the Office of the Priesthood. Yea, that whole Law was given by the voice of God out of that Tabernacle, whereof Aaron was the Minister, Lev. 1. 1, 2. So that the People in the largest sense may be said to receive the law under that Priesthood. Wherefore the sense of the words is, that together with the Priesthood the People received the Law of Commandments contained in Ordinances, which yet effected not in their Conjunction the End that God designed in his Worship. And we may observe that,

Obs. Put all Advantages and Privileges whatever together, and they will bring nothing to Perfection without Jesus Christ. God manifested this in all his Revelations and Institutions. His Revelations from the Foundation of the world were gradual and partial, increasing the light of the knowledge of his Glory from Age to Age. But put them all together from the first Promise, with all Expositions of it, and Additions unto it, with Prophesies of what should afterwards come to pass, taking in also the Ministry of John the Baptist; yet did they not all of them together make a perfect Revelation of God his Mind and Will, as he will be known and worshipped, Heb. 1. 1. John 1. 18. So also was there great variety in his Institutions. Some were of great Efficacy, and of clearer Significancy than others. But all of them put together made nothing perfect. Much more will all the ways that others shall find out to attain Righteousness, Peace, Light and life before God, come short of Rest or Perfection.

The last thing considerable in these words is the Reason whereby the Apostle proves, That in the Judgment of the Holy Ghost himself Perfection was not attainable by the Levitical Priesthood. For if it were, what farther need was there that another Priest should arise after the Order of Melchizedek, and not be called after the Order of Aaron?

The Reason in these words is plain and obvious. For after the Institution of that Priesthood, and after the Execution of it in its greatest Glory, Splendour, and Efficacy, a Promise is made in the Time of David, of another Priest, of another Order to arise. Hereof there can be no Account given but this alone, that Perfection was not attainable by that which was already instituted and executed. For it was a Perfection that God aimed to bring his Church unto, or the most Perfect state in Righteousness, Peace, Liberty, and Worship which it is capable of in this world. And whatever state the Church be brought into, it must be by its High Priest, and the Discharge of his Office. Now if this might have been effected by the Levitical Priesthood, the rising of another Priest was altogether needless and useless. This is that Invincible Argument whereby the Holy Apostle utterly overthrows the whole System of the Judaical Religion, and takes it out of the way, as we shall see more particularly afterwards. But the Expressions used in this Reason must be distinctly considered.

That another Priest, 〈 in non-Latin alphabet 〉 , A Priest of another sort. Not only a Priest who individually was not yet exhibited, but one of another Stock, and Order. A Priest that should not be of the Tribe of Levi, nor of the Order of Aaron, as is afterwards explained.

〈 in non-Latin alphabet 〉 , to arise; that is, to be called, exalted; to stand up in the Execution of that Office. To rise up, or to be raised up, is used indefinitely concerning any one that attempts any new work, or is made Eminent for any End good or bad. In the latter sense God is said to raise up Pharaoh to show his Power in him, that he might Magnifie his Glorious Power in his Punishment and Destruction, Exod. 9. 16. Rom. 9. 17. In a good sense with respect unto the Call of God, it is used by Deborah, Judge. 5. 7. Untill I Deborah arose, until I arose a Mother in Israel. Commonly 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are used to this purpose, Mat. 11. 11. Chap. 24. 13. John 7. 52. To arise therefore is, to appear and stand up at the Call of God and by his designation, unto the execution or performance of any office or work. So was this other Priest to appear, arise, stand up, and execute the Priests Office in compliance with the Call and Appointment of God.

And this Priest was thus to arise after the Order of Melchizedek. So it is expressly affirmed in the Psalms. And here the Apostle takes in the consideration of what he had before Discoursed, concerning the Greatness of Melchizedek. For he designed not only to prove the thing itself, which is sufficiently done in the Testimony out of the Psalmist; but also to Evidence the Advantage and Benefit of the Church by this change. And hereunto the consideration of the Greatness of Melchizedek was singularly subservient, as manifesting the Excellency of that Priesthood by whom the Righteousness of the Church and its Worship was to be consummate.

Lastly, The Apostle adds negatively of this other Priest who was to rise by Reason of the weakness of the Levitical Priesthood which could not Perfect the state of the Church, that he was not to be Called after the Order of Aaron.

〈 in non-Latin alphabet 〉 , and not to be called after the Order of Aaron, that is in the Psalm where the rising of this Priest is declared and fore-told; there he is said to be, or denominated a Priest after the Order of Melchizedek, and nothing is spoken of the Order of Aaron. 〈 in non-Latin alphabet 〉 denotes only an external denomination, not an internal Call. It is not the same with 〈 in non-Latin alphabet 〉 , used by our Apostle, Chap. 5. 4. 〈 in non-Latin alphabet 〉 , called of God; that is, by an effectual call and separation unto Office. But it answers 〈 in non-Latin alphabet 〉 , Chap. 5. 10. Cognominatus, called so by external Denomination. For the real call of Christ unto his Office by him who said unto him, Thou art my Son, this day have I begotten thee, was such as the call of Melchizedek himself could not represent. Wherefore the call of Christ unto his Office and that of Melchizedek are nowhere compared. But upon the Account of sundry Resemblances insisted on by the Apostle in the first verses of this Chapter, Christ is called by external Denomination a Priest after his Order, and is nowhere called so after the Order of Aaron. And the Reason why the Apostle addeth this Negative is evident. For it might be said that although another Priest was fore-told to arise, yet this might respect only an extraordinary call unto the same Office, and not a call unto an Office of another Kind or Order. Aaron was called by God immediately and in an extraordinary manner; and all his Posterity came unto the same Office by an ordinary Succession: So God Promiseth to raise up a Priest in a singular manner, 1 Sam. 2. 35. I will raise me up a Faithful Priest, which shall do according unto that which is in mine heart and my mind. A Priest of another Order is not here intended, but only the change of the time of Succession from the House of Ithamar, unto that of Phineas, fulfilled in Zadok in the days of Solomon. So a new Priest might be raised up, and yet the old Legal Order and Administration be continued. But, saith the Apostle, He is not to be of the same Order: For the defect of the Levitical Priesthood was not only in the Persons which he mentions afterwards, but it was in the Office itself, which could not bring the Church to Perfection. And that de facto he was so to be, he proves by this Argument negatively from the Scripture, that he is nowhere by the Holy Ghost said to be of the Order of Aaron, but on the contrary of that of Melchizedek, which is inconsistent therewithal.

And this is the first Argument whereby the Apostle confirms his principal Design, which he particularly strengthens and improves in the Verses following.

VER. 12.

Mutato Sacerdotio; Vul. Lat. Translato. Beza. Hoc Sacerdotio; expressing the Article. Syr. Yea, even as a change was made in the Priesthood, so a change was made also in the Law, not to the mind of the Apostle; Aethiop. If their Law so passed away, their Priesthood shall pass away; more out of the way than the other.

VER 12.

IN this Verse the Apostle Evidently Declares what he intended by the Law in that foregoing, which the People received under the Levitical Priesthood. It was the whole Law of Commandments contained in Ordinances, or the whole Law of Moses so far as it was the Rule of Worship and Obedience unto the Church. For that Law it is, that followeth the Fates of the Priesthood.

And herein lieth the stress and moment of the Controversy which the Apostle then had with the Jews, and which we have at this day with their Unbelieving Posterity. For the Question was, whether the Law of Moses was to be eternal absolutely, the Rule of the Worship of the Church whilst it was to continue in this world. And it appears that in the Preaching of the Gospel, that which most provoked the Jews, was that there was inferred thereby a cessation and taking away of Mosaical Institutions. This was that which enraged them, unto the Blood of the Church, which they were guilty of, after the Murder of the Head thereof. For they fell on Stephen under pretence he had said that Jesus of Nazareth should destroy the Customs which Moses delivered, Acts 6. 14. And this also provoked their Rage against our Apostle, Acts 21. 28. Yea, the most of them who were Converted to the Faith of the Gospel, yet continued obstinate in this Perswasion, That the Law of Moses was yet to continue in force, Acts 20. 21. And with this Opinion some of them troubled the Peace, and hindered the Edification of the Churches called from among the Gentiles, as hath been at large elsewhere declared. This matter therefore which the Apostle now entereth upon, was to be managed with care and diligence.

This he enters upon in this Verse, being a Transition from one point unto another, having made way for his intentions in the verse foregoing. That which hitherto he hath insisted on in this Chapter, is the Excellency of the Priesthood of Christ, above that of the Law, manifested in the Representation made of it by Melchizedek. In the pursuit of his Argument unto that purpose, he proves that the Aaronical Priesthood was to be abolished, because after its Institution there was a Promise of the Introduction of another, wherewith it was inconsistent. And herein observing the strict Conjunction that was between that Priesthood and the Law, with their mutual dependence on one another, he proves from thence that the Law itself was also to be abolished.

Herein therefore lay the Principal Design of the Apostle in this whole Epistle. For the Law may be looked on under a double consideration. (1.) As unto what the Jews in that degenerate state of the Church obstinately looked for from it. (2.) As unto what it did really require of them, whilst it stood in force and power. And under both these Considerations it was utterly inconsistent with the Gospel. The Jews at that time expected no less from it, than Expiation of Sin by its Sacrifices, and Justification by the works of it. It is true, they looked for these things by it unjustly, seeing it promised no such thing, nor was ever ordained unto any such purpose; but yet these things they looked for, and were resolved so to do, until the Law should be removed out of the way. And it is evident how inconsistent this is with the whole work of the Mediation of Christ, which is the sum and substance of the Gospel. But suppose they looked not absolutely for Atonement and Justification by the Sacrifices and Works of the Law, yet the continuance of their observance was repugnant unto the Gospel. For the Lord Christ by the One Offering of himself, had made perfect Atonement for Sin; so that the Sacrifices of the Law could be of no more Use or Signification. And the continuance of them, wherein there was renewed mention of the Expiation of Sin, did declare that there was not a perfect Expiation already made, which over-throws the Efficacy and Virtue of the Sacrifice of Christ. Even as the daily repetition of a Sacrifice in the Mass continueth to do.

Again, Whereas the Lord Christ by his Obedience and Righteousness had fulfilled the Law, and was become the End of it, for Righteousness, unto them that do Believe, the seeking after Justification as it were by the Works of the Law was wholly repugnant thereunto.

And in the next place the Law may be considered as it prescribed a way of Worship in its Ordinances and Institutions, which God doth accept. This the People were indispensably obliged unto whilst the Law stood in force. But in the Gospel our Lord Jesus Christ had now appointed a new Spiritual Worship suited unto the Principles and Grace thereof. And these were so inconsistent as that no Man could at once serve these two Masters.

Wherefore the whole Law of Moses, as given unto the Jews, whether as used or abused by them, was repugnant unto and inconsistent with the Gospel, and the Mediation of Christ, especially his Priestly Office therein declared. Neither did God either design, appoint, or direct that they should be co-existent. If then the Law continue in its force, and have Power to oblige the Consciences of Men, and is still so to abide, there is neither room nor place for Christ and his Priesthood in the Church, nor indeed for the Discharge of his other Offices. And this opposition between the Law and the Gospel, Works and Grace, our own Righteousness and that of Christ, our Apostle doth not only grant, but vehemently urge in all his Epistles, allowing none to suppose that they may have both these strings unto their Bow. One of them he is peremptory that all Mankind must betake themselves unto. Here the Jews were entangled, and knew not what to do. The greatest part of them adhered unto the Law with an utter rejection of the Gospel and the Author of it, perishing in their Unbelief. Others of them endeavored to make a composition of these things, and retaining of Moses, they would admit of Christ and the Gospel also. And this the Holy Ghost in the Apostles did for a while bear withal. But now whereas the whole Service of the Tabernacle was of itself fallen down, and become, as Useless, so of no Force, its Obliging Power ceasing in its Accomplishment by Christ; and whereas the Time was drawing near wherein God by his Providence would utterly remove it, the inconsistency of it with the Gospel-state of the Church was now fully to be declared.

This therefore our Apostle grants, that there was such a Repugnancy between the Law and the Gospel, as unto the Ends of Righteousness and Divine Worship, as that one of them must of Necessity be parted withal. Wherefore the whole Controversy turning on this hinge, it was highly incumbent on him to manifest and prove that the Law did now cease, according unto the Appointment of God; and that God had of old designed, fore-told, and promised, that so it should do, and be abolished upon the Introduction of that which was the End and Substance of it. And this I look upon as the greatest Trial the Faith of Men ever had in the concerns of Religion; namely, to believe that God should take away, abolish, and leave as dead and useless, that whole System of Solemn Worship which he had appointed in so Glorious a manner, and accepted for so many Generations. But yet as we are to acquiesce in the Sovereign pleasure of God made known by Revelation against all Reasonings of our own whatsoever: So it must be confessed, that Faith was greatly bespoken and prepared by the Nature, End, and Use of all those Institutions, which more than intimated, that they were appointed only for a time, and served to introduce a more Glorious Dispensation of Divine Wisdom and Grace.

The Proof therefore of the utter Cessation of the Law the Apostle enters upon by the Invincible Argument, whose Foundation or Proposition is laid in this verse, and the especial parts of it are explained, confirmed, and vindicated in those that follow. And in his ensuing Discourse his Principal Design is to prove, That the Church is so far from being a loser or disadvantaged by this Change, as that she receiveth thereby the highest Privilege, and greatest Blessing that in this World she is capable of.

In the words of this verse there is a Supposition of the Change of the Priesthood, as that which was proved before, and an Inference from thence unto a Necessity of the change of the Law.

The Priesthood being changed; that is, the Priesthood of Levi appointed and exercised under the Law 〈 in non-Latin alphabet 〉 , translato, mutato; so some read, transferred, translated, some changed. The former do not reach the whole sense intended. For the Office of the Priesthood may be transferred from one Person to another, one Family unto another, yea, one Tribe unto another; and yet the Priesthood, as to the kind and nature of it, continue the same. This our Apostle afterwards mentions, ver. 13, 14. as a part of his Argument to prove the Priesthood itself to be changed. But this it doth not absolutely; seeing it is possible that the Office may be transferred from one Tribe unto another, and yet not be changed, as unto its Nature. But the Proof lies in this, That Moses in the Institution of the Priesthood made no mention of the Tribe of Judah, and therefore if that Office be transferred unto that Tribe, it must be of another kind than that before Instituted. And on this Supposition that which he intends to prove follows evidently upon the Translation of the Priesthood. For all the Sacred Services and Worship which the Law required, were so confined, or at least had that respect unto the Levitical Priesthood, as that no part of it, no Sacred Duty could be performed, on a Supposition of taking away the Priesthood from that Tribe and Family. For whereas the whole of their Worship consisted in the Service and Sacrifices of the Tabernacle, God had appointed that whosoever did draw nigh unto the performance of any of these Services that was not of the Seed of Aaron, should be cut off and destroyed. Wherefore upon a Supposition of the ceasing or changing of the Priesthood in that Family, the whole Law of Ordinances became Unpracticable, Useless, and lost its Power; especially seeing there was no Provision made in the Law itself for a Priesthood in any other Tribe. Besides such was the contexture of the Law, and such the Sanction of it (Cursed is he who continueth not in all things written in the Law to do them,) that if anything be taken out of it, if its Order be disturbed, if any Alteration be made, or any Transgression be dispensed withal, or exempted from the Curse, the whole Fabric must of Necessity fall unto the Ground.

But yet it is not a mere transferring of the Priesthood from one Tribe unto another, that is here intended by the Apostle. For there is such a change of the Priesthood as there is of the Law. But the change of the Law was an 〈 in non-Latin alphabet 〉 , a disannulling or abolishing, as is affirmed, ver. 18. Such therefore must the change of the Priesthood be, and so it was. The Priesthood was changed, in that one kind of it was utterly abolished, and another introduced. So was the Levitical Priesthood changed, as that the other Priest which came with his Office in the room thereof, could not be called or said to be after the Order of Aaron, but was of another kind Typed out by Melchizedek.

It may therefore be inquired on what Grounds this Priesthood was to be so abolished, or how it appears that so it is, and by what means it was actually taken away.

That it was so to be abolished the Apostle proves, (1.) Because before the Institution of that Priesthood, there was another far more Excellent, namely, that of Melchizedek. (2.) That the Holy Ghost had declared that the Introduction of that more Excellent Priesthood for a Season, was to prefigure and represent another Priesthood that was afterwards to be established. And this could not be that of Levi, seeing God doth not make use of that which is more Excellent,