Exposition of Hebrews 6-10

VER. 13.

〈 in non-Latin alphabet 〉 , in quem, in quo; Vul. Lat. 〈 in non-Latin alphabet 〉 Syr. For he concerning whom these things are spoken. For he on whom these things are said, Rhem. improperly. 〈 in non-Latin alphabet 〉 , Vul. de alia tribu est, Rhem. is of another Tribe, omitting the especial force of the word 〈 in non-Latin alphabet 〉 , though the substance of the sense be retained. Syr. 〈 in non-Latin alphabet 〉 was Born of another Tribe. Particeps fuit, did derive his Genealogy from, and so had his especial Relation unto another Tribe. 〈 in non-Latin alphabet 〉 ministravit, attendit; Vul. praesto fuit. The Ethiopic, And if any one will say so (or as one may say) he placeth another Tribe, because they kept not the Altar, mistaking both the meaning of the Design, and sense of the Apostle's Words.

VER. 13.

The Causal Conjunction 〈 in non-Latin alphabet 〉 , doth not only intimate a pursuit of the fore-going Argument, and the confirmation of the Supposition whereon it was built, but also an Entrance upon the express Application of the whole precedent Discourse unto the Person of Jesus Christ the true and only High Priest of the Church.

In the words there is, (1.) The Subject to be further treated on, described, 〈 in non-Latin alphabet 〉 . That 〈 in non-Latin alphabet 〉 , de quo; He concerning whom, quem designaverunt haec, ad quem haec pertinent; He who is designed in all these things, He unto whom they do all belong. He, with respect unto whom, 〈 in non-Latin alphabet 〉 , these things; that is, all that hath been spoken concerning Melchizedek and his Priesthood, all things that do Naturally follow and ensue thereon. For although sundry of them were spoken firstly and immediately concerning other Persons and things; yet they all belong ultimately and perfectly unto Christ alone, whom they did represent and make way for. And we may observe hence,

That it is our Duty in studying of the Scripture to inquire diligently after the things which are spoken concerning Jesus Christ, and what is taught of him in them. This doth our Apostle find out in all that was spoken concerning Melchizedek and the Levitical Priesthood. This he gives himself in Charge, John 5. 39. Search the Scriptures, they are they which testify of me. Our principal Aim in searching the Scriptures ought to be, that we may find out, what they say, and what they testify concerning Christ. And this was the Practice of the Prophets of Old, with respect unto all the Revelations which they received, 1 Pet. 1. 10, 11, 12. Let the Pains, and Industry, and Skill of Men in the Reading and Interpreting of the Scriptures be what they will, without this Design they will never rightly be understood, nor duly improved. For as those things which concern his Person, Office, and Grace, with the Mysteries of the Wisdom of God in them all, are the principal Subject of them: So all other things which are taught and revealed in them, are never apprehended unto any good End or Purpose, unless their Relation unto him, and dependence upon him be rightly understood. Some are charged that they esteem of no Preaching but that which is concerning the Person of Christ, which how false an Accusation it is, their Preaching and Writings do discover. But this they say indeed, that is, some do so, that seeing it is the Design of God to gather all things into an Head in Christ, that Preaching is to little purpose, which doth not more or less expressly Evidence the Relation of all Truths, and Duties unto him.

It is added 〈 in non-Latin alphabet 〉 , He pertained unto another Tribe. To confirm his Argument concerning the Changing or Abolition of the Priesthood, the Apostle supposeth the Distribution of the People into Tribes according unto the Number of the Sons of Jacob. And as these Tribes had a common Interest in the Church, so some of them had peculiar Privileges granted and confirmed unto them by Law. So the Priesthood was granted, confined, and confirmed unto the Tribe of Levi, and unto the Family of Aaron in that Tribe. And it was so confined thereunto, as that all the rest of the Tribes were forever excluded from any Interest therein, and all that belonged unto them incapacitated thereof. But unto one of the Tribes so excluded from an Interest in the Legal Priesthood did he belong, of whom these things are spoken. And this I look upon as the principal Reason of the distinction of that people into their Tribes; namely, that God thereby might provide for their Instruction, as to the continuance of the Legal Worship among them, which could be no longer continued than the Priesthood was reserved unto that one Tribe, whereunto it was Originally granted, 〈 in non-Latin alphabet 〉 : See the meaning of the word in Our Exposition on Chap. 2. 11, 12. His Share, Lot, and Interest lay in another Tribe.

3. He Describes in general this other Tribe whereof he was, by its Legal exclusion from all the Service of the Altar; Of which no man gave attendance at the Altar. What Tribe that was in particular he declares in the next Verse, showing not only of what Tribe he was, but also what it was necessary he should be. Another Tribe, 〈 in non-Latin alphabet 〉 , whereof, from which none that was Genealogized, attended at the Altar; that is, had Right so to do, or was not forbidden by the Law so to do. God doth not reckon that to be done in his Service which he hath not appointed, much less which he hath forbidden. What other inroads were made on the Sacerdotal Office, we know not; but one of the Tribe here intended by the Apostle, whereof none was to attend the Altar, did draw nigh to Offer Incense, for which he was rebuked by the High priest, and punished of God, 2 Chron. 20. 18. And God exercised the greater Severity herein, that the Church might understand, that 〈1 page duplicate〉 〈1 page duplicate〉 when he introduced and allowed of a Priest of another Tribe, that Old Priesthood must of necessity cease and be abolished. No man gave attendance, that is, had Right so to do.

That Expression, 〈 in non-Latin alphabet 〉 , attended, waited on the Altar, may be a Synechdochical Description of the whole Priestly Office from the principal Work and Duty belonging thereunto. But I suppose the Apostle may not only include the Priests, unto whom the immediate work of Sacrificing at the Altar did belong; but all those who attended the Services of it, though they could Offer neither burnt Incense nor Sacrifice; that is, all the Levites in their courses. For He so excludes the Tribe, whereof he speaks, from the least Relation unto the Sacerdotal Work or Office. None of them ever did or might draw near nor Minister unto the Altar in any Sacred Services whatsoever. See 1 Cor. 9. 13.

This Entrance doth the Apostle make into the confirmation of his Assertion, that the Priesthood was changed, and therewithal the Law. For it appears that there was to be a Priest who had no Right by the Law so to be; seeing he was of that Tribe which the Law utterly excluded from any Interest in the Sacred Services of the Altar; and much more those which were peculiar unto the Aaronical Priests. Thus,

1. All men's Rights, Duties, and Privileges in Sacred things are fixed and limited by Divine Institution. And,

2. Seeing Christ himself had no Right to Minister at the Material Altar, the Reintroduction of such Altars is inconsistent with the perpetual continuance of his Priesthood.

VER. 14.

THIS Apostle confirms his Assertion by a particular Application of it unto the Person of our Lord Jesus Christ.

〈 in non-Latin alphabet 〉 , Vul. Lat. de Sacerdotibus, without countenance from any Copies of the Original or Ancient Translation.

The words contain a double Assertion. (1.) That our Lord sprang of the Tribe of Judah. (2.) That of that Tribe Moses spake nothing concerning the Priesthood. There wants nothing to complete the Proof of his Argument but that our Lord was a Priest, which he therefore proves in the ensuing Verses.

VER. 14.

In the first part of the words there are two things considerable. The manner of the Proposition, or the Modification of the Assertion, 〈 in non-Latin alphabet 〉 . The Conjunction 〈 in non-Latin alphabet 〉 , for, doth only show that a Reason or Proof of what was before laid down, is here introduced. And of this he saith, palam est, manifestum, it is manifest, open, a thing confessed; Evident, as we say, in itself. A thing easy to be proved, but that it is by no Man denied. Only whereas 〈 in non-Latin alphabet 〉 is manifest or evident, 〈 in non-Latin alphabet 〉 seems to intimate what was manifest beforehand; as 〈 in non-Latin alphabet 〉 is to Evidence a matter beforehand. And this may not only respect, but be confined unto the preceding Promises and Declaration that the Messiah should be of the Tribe of Judah. But we may consider in general how this is said to be a thing Evident or Manifest in its application unto our Lord Jesus Christ. And

1. This was included in the Faith of Believers, who granted him to be the Messiah. For nothing was more plainly promised under the Old Testament, nor more firmly believed by the Church, than that the Messiah was to be of the Tribe of Judah, and of the Family of David. And thus it was 〈 in non-Latin alphabet 〉 manifest to them beforehand. For unto Judah the Promise was Solemnly confined, Gen. 49. 8, 9, 10. and frequently reiterated unto David, as I have shown elsewhere. Whoever therefore acknowledged our Lord Jesus Christ to be the true Messiah, as all the Hebrews did unto whom our Apostle wrote, though the most of them adhered unto the Law and Ceremonies of it, they must and did grant, that he sprang of the Tribe of Judah. And none of the Unbelieving Jews made use of this Objection, that he was not of the Tribe of Judah, which if they could have managed, had absolutely Justified them in their Unbelief. This was sufficient unto the purpose of the Apostle, seeing he proceeded not only on what was granted among them, but firmly believed by them, and not denied by their Adversaries.

2. It was in those days manifest by his known Genealogy. For by the Providence of God his Parents were Publicly enrolled of that Tribe and of the Family of David in the Tax and Recognition of the people appointed by Augustus Caesar, Luke 2. 4. And this was made yet more Famous by the Cruelty of Herod, seeking his Destruction among the Children of Bethlehem, Mat. 2. And the Genealogies of all Families, whilst the Jewish Common-wealth continued in any condition, were carefully preserved, because many legal Rights and Constitutions did depend thereon. And this Preservation of Genealogies was both appointed of God, and fenced with Legal Rights for this very End, to Evidence the accomplishment of his Promise in the Messiah. And unto this End was his Genealogy written and recorded by two of the Evangelists, as that whereon the Truth of his being the Messiah did much depend.

Sundry of the Ancients had an apprehension that the Lord Christ derived his Genealogy from both the Tribes of Judah and Levi, in the Regal and Sacerdotal Offices, as he who was to be both King and Priest. And there is a Story inserted in Soudas, how in the days of Justinian the Emperor, one Theodosius, a principal Patriarch of the Jews, acquainted his Friend, one Philip, a Christian, how he was enrolled by the Priests in their Order, as of the Linage of the Priests, by the Name of Jesus the Son of Mary and of God; and that the Records thereof were kept by the Jews at Tiberias to that very time. But the whole Story is filled with gross effects of Ignorance and incredible Fables, being only a Dream of some Superstitious Monastic. But the Ancients grounded their imagination on the Kindred that was between his Mother and Elizabeth the Wife of Zechariah the Priest, who was the Daughter of Aaron, Luke 1. 5. But this whole conceit is not only false, but directly contradictory to the Scope and Argument of the Apostle in this place. For the Authors of it would have the Lord Christ so to derive his Genealogy from the Tribe of Levi, as thence to be entitled unto the Priesthood, which yet it could not be, unless he was also proved to be of the Family of Aaron. And to assign a Priesthood unto him as derived from Aaron, is openly contradictory unto the Apostle in this place, and destructive of his whole Design, as also of the true real Priesthood of Christ himself; as is evident unto any one, who reads this Chapter. The Alliance and Kindred that was between the Blessed Virgin and Elizabeth was doubtless by an Antecedent intermarriage of those Tribes, as Elizabeth's Mother might be Sister unto the Father or Grand-father of the Holy Virgin. And this was not only Lawful between the Tribes of Judah and Levi or the Regal and Sacerdotal Families, whence Jehoshabeath the Wife of Jehoiadah, was the Daughter of Jehoram the King, 2 Chron. 22. 11. as some have imagined; but such Marriages were usual unto, and Lawful among all the other Tribes, where Women had no Inheritances of Land, which was expressly provided against by a particular Law. And this very Law of Exception doth sufficiently prove the Liberty of all others. For the words of it are, Every Daughter, that possesseth an Inheritance in any Tribe of the Children of Israel, shall be Wife unto one of the Family of the Tribe of her Father, that the Children of Israel may enjoy everyone the Inheritance of their Father, Numb. 36. 8. Both the express limitation of the Law unto those who possessed Inheritances, and the Reason of it for the preservation of the Lots of each Tribe entire, as ver. 3, 4. manifest that all other were at liberty to Marry any Israelite, be he of what Tribe soever. And thus both the Genealogies of Matthew and Luke, one by a Legal, the other by a Natural line, were both of them from the Tribe of Judah, and Family of David. So

It pleaseth God to give sufficient Evidence unto the accomplishment of his Promise.

2. For the manner of the proceeding of the Lord Christ from that Tribe, the Apostle expresseth it by 〈 in non-Latin alphabet 〉 , He sprang; 〈 in non-Latin alphabet 〉 is usually taken in an active sense, to cause to rise, Mat. 5. 45. 〈 in non-Latin alphabet 〉 , he causeth his Sun to rise. And sometimes it is used Neutrally, for to rise; and so as some think it peculiarly denotes the rising of the Sun, in distinction from the other Planets. Hence is 〈 in non-Latin alphabet 〉 , the East, from the rising of the Sun. So the coming of our Lord Jesus Christ is called the rising of the Sun of Righteousness with healing in his wings, Mal. 4. 2. 〈 in non-Latin alphabet 〉 , Luke 1. 78. The day-spring from on high. Thus did the Lord Christ arise in the light and glory of the Sun, a light to lighten the Gentiles, and the Glory of his People Israel. But the word is used also to express other springings; as of Water from a Fountain, or a Branch from the Stock. And so it is said of our Lord Jesus, that he should grow up as a tender Plant, and as a Root out of a dry Ground, Isa. 53. 2. A Rod out of the Stem, and a Branch out of the Roots of Jesse, Chap. 11. 1. Hence he is frequently called the Branch, and the Branch of the Lord, Isa. 4. 2. Jer. 23. 5. Chap. 33. 15. Zech. 3. 8. Chap 6. 12. But the first, which is the most proper sense of the words, is to be regarded; he arose eminently and illustriously from the Tribe of Judah.

Having laid down this Matter of Fact, as that which was evident, and on all hands confessed, he observes upon it, that of that Tribe Moses spake nothing concerning the Priesthood.

〈 in non-Latin alphabet 〉 , with reference unto which Tribe, 〈 in non-Latin alphabet 〉 , de qua Tribu. Being to prove that the Priesthood did no way belong to the Tribe of Judah: So that the Introduction of a Priest of that Tribe must necessarily exclude those of the House of Aaron from that Office, he appeals unto the Law-giver, or rather the Law itself. For by Moses, not the Person of Moses absolutely is intended; as though these things depended on his Authority: but it is his Ministry in giving of the Law; or his Person only as Ministerially employed in the Declaration of it, that our Apostle respects. And it is the Law of Worship that is under consideration. Moses did record the Blessing of Judah, as given him by Jacob, wherein the Promise was made unto him, that the Shilo should come from him, Gen. 49. 10. And this same Shilo was also to be a Priest. But this was a Promise before the Law, and not to be accomplished until the expiration of the Law, and belonged not unto any Institution of the Law given by Moses. Wherefore Moses as the Law-giver, when the Office of the Priesthood was Instituted in the Church, and confirmed by especial Law or Ordinance, spake nothing of it with respect unto the Tribe of Judah. For as in the Law, the first Institution of it was directly confined unto the Tribe of Levi, and House of Aaron, so there is not in all the Law of Moses the least intimation, that on any Occasion in any future Generations, it should be translated unto that Tribe. Nor was it possible without the alteration and abolition of the whole Law, that any one of that Tribe should once be put into the Office of the Priesthood: The whole worship of God was to cease, rather than that any one of the Tribe of Judah should Officiate in the Office of the Priesthood. And this silence of Moses in this matter, the Apostle takes to be a sufficient Argument to prove that the legal Priesthood did not belong, nor could be transferred unto the Tribe of Judah. And the Grounds hereof are resolved into this general Maxim, that whatever is not revealed and appointed in the Worship of God by God himself, is to be considered as nothing, yea, as that which is to be rejected. And such he conceived to be the Evidence of this Maxim, that he chose rather to Argue from the silence of Moses in general, than from the particular Prohibition, that none, who was not of the Posterity of Aaron, should approach unto the Priestly Office. So God himself condemneth some Instances of false Worship, on this Ground, that he never appointed them, that they never came into his Heart, and thence aggravates the sin of the People, rather than from the particular Prohibition of them, Jer. 7. 31. Wherefore

Divine Revelation gives Bounds positively and negatively unto the Worship of God.

VER. 15, 16, 17.

THat the Aaronical Priesthood was to be Changed, and consequently the whole Law of Ordinances that depended thereon, and that the Time, wherein this Change was to be made, was now come, is that which is designed unto Confirmation in all this Discourse. And it is that Truth whereinto our Faith of the Acceptance of Evangelical Worship is resolved. For without the removal of the Old, there is no place for the New. This therefore the Apostle now fully confirms by a Recapitulation of the force and sum of his preceding Arguments.

And it is yet far more evident for that after the Similitude of Melchizedek there ariseth another Priest, who is made not after the Law of a carnal Commandment, but after the power of an Endless Life. For he Testifieth, thou art a Priest forever after the Order of Melchizedek.

There are four things to be considered in these words. 1. The manner of the Introduction of this new Argument, declaring its especial force with the weight that the Apostle lays upon it; And it is yet far more Evident.

2. The Medium or Argument itself which he insists upon, which is, that from what he had already proved, there was another Priest to arise after the Similitude of Melchizedek.

3. The Illustration of this Argument in an Explication of the ways and means whereby this Priest arose, declared both negatively and positively: Who is made not after the Law of a carnal Commandment, but after the Power of an Endless Life.

4. The Confirmation of the whole with the Testimony of David. For he Testifieth, thou art a Priest forever after the Order of Melchizedek.

The manner of the Introduction of this Argument is Emphatical: 〈 in non-Latin alphabet 〉 . And it is yet far more Evident.

The Conjunctive Particle 〈 in non-Latin alphabet 〉 connects this consideration unto that forgoing, as of the same nature and tendency.

The thing spoken of is said to be 〈 in non-Latin alphabet 〉 . Of what he said before he affirmed that it was 〈 in non-Latin alphabet 〉 ver. 14. namely, that our Lord sprang of Judah; Evident, Manifest, Demonstrable: but this he adds is 〈 in non-Latin alphabet 〉 , which composition of the word intends the signification, arguing yet a more open and convincing Evidence.

Hence he adds, that it is 〈 in non-Latin alphabet 〉 , magis patet: abundantius manifestum, comparatively with what was said before; of an abundant Efficacy for Conviction; that, whose light nothing can stand against. But we must observe that the Apostle doth not compare the things themselves absolutely with one another, and so determine that one is of a more evident Truth than the other; but he compares them only with respect unto the Evidence in arguing unto his End. There is more immediate force in this Consideration to prove the Cessation of the Levitical Priesthood, that another Priest was to rise after the Similitude of Melchizedek, than was merely in this, that our Lord sprang of the Tribe of Judah; but of this afterwards.

And therefore he adds 〈 in non-Latin alphabet 〉 yet; that is, above all that hath been collected from the Consideration of Melchizedek, there is yet this uncontrollable Evidence unto our purpose remaining.

The Apostle we see lays great weight on this Argument, and withal proceeds gradually and distinctly from one thing to another in the whole Discourse. It may be we see not why he should insist so much upon, and so narrowly Scan all particulars in this matter. For being freed by the Gospel from the power of Temptations about it, and being of the Gentiles, who were never concerned in it, we cannot be sensible of the just importance of what is under Confirmation. The Truth is, He hath the greatest Argument in hand that was ever controverted in the Church of God and upon the Determination whereof the Salvation or Ruin of the Church did depend. The Worship he treated of, was immediately instituted by God himself; and had now continued near 1500 years in the Church. All this while it had been the certain Rule of God's Acceptance of the People or his Anger towards them; For whilst they complied with it, his Blessing was continually upon them; and the neglect of it was still punished with Severity. And the last Caution that God had given them by the Ministry of the last Prophet he sent unto them, was, that they should abide in the Observance of the Law of Moses, lest he came and smote the whole Earth with a Curse. Mal. 4. last. Besides these and sundry other things that were real and pleadable in the behalf of the Mosaical Worship, the Hebrews esteemed it always their great and Singular Privilege above all other Nations; which they would rather die than part withal. And the Design of the Apostle in this place is to prove that now utterly unexpectedly unto the Church, after so long a season, their whole worship was to be removed, to be used no more, but that another System of Ordinances and Institutions absolutely new, and inconsistent with it, was to be introduced. And upon the Compliance of the Hebrews with this Doctrine, or the Rejection of it, depended their Eternal Salvation or Destruction.

It was therefore very necessary that the Apostle should proceed Warily, Distinctly and Gradually, omitting no Argument that was of Force and Pleadable in this Cause, nor to remark on them in an especial manner, which contained an especial Evidence and demonstrative force in them, as he doth in this Instance. For this Introduction of it, and it is yet far more, or abundantly more Evident, is as an hand put in the Margin of a writing calling for a peculiar Attendance unto, and consideration of the matter directed unto. And we may see,

1. That Present Truths are earnestly to be Pleaded and Contended for. So the Apostle Peter would have Believers established 〈 in non-Latin alphabet 〉 , in the present Truth. All Truth is Eternal, and in itself equally subsistent and present unto all Ages. But it is especially so either from the great use of it in some seasons, or the great Opposition that is made unto it. So this Doctrine about the Abolition of the Mosaical Ceremonies and Institutions with the Introduction of a new Priesthood and new Ordinances of Worship, was then the Present Truth, in the knowledge and confirmation whereof, the Church was eternally concerned. And so may other Truths be at other seasons. And any of them may be so rendered by the Opposition that at any time is made unto them. For God is pleased to exercise and try the Faith of the Church by Heresies which are Feirce, Pertinacious and Subtle Oppositions made to the Truth. Now none of them, which aim at any consistency in and with themselves, or are of any real danger unto the Church, did ever reject all Gospel-Truths, but some general Principles they will allow, or they would leave themselves no Foundation to stand upon, in their Opposition unto others. Those therefore singly opposed by them at any time, as the Deity or Satisfaction of Christ, Justification by Faith and the like, being so opposed, become the present Truth of the Age, in the instance of Adherence whereunto God will try the Faith of his People, and requires that they be earnestly pleaded for. And this is that which the Apostle Jude intends, ver. 3. where he exhorts us 〈 in non-Latin alphabet 〉 to contend, strive, wrestle with all earnestness and the utmost of our Endeavors, for the Faith once delivered unto the Saints; namely, because of the Opposition that was then made unto it. And a Truth may come under this Qualification by Persecution as well as Heretical Opposition. Satan is always awake and attentive unto his Advantages; and therefore though he hate all Truth, yet doth he not at all times equally attempt upon everything that is so. But he waiteth to see an inclination in men from their Lusts, or Prejudices, or Interests in this World, against any especial Truth, or way of Divine Worship which God hath appointed. When he finds things so ready prepared, he falls to his work, and stirs up Persecution against it. This makes that Truth to be the present Truth to be contended for, as that wherein God will try the Faith and Obedience and Patience of the Church. And the Reasons why we ought with all Care, Diligence and Perseverance to attend unto the Preservation and Profession of such Truths, are obvious unto all.

2. Important Truths, should be strongly Confirmed. Such is that here pleaded by the Apostle, and therefore doth he so labor in the Confirmation of it. He had undertaken to convince the Hebrews of the Cessation of their Legal Worship, out of their own acknowledged Principles. He deals not with them merely by his Apostolical Authority, and by virtue of the Divine Revelations of the will of God which himself had received; but he proceeds with them on Arguments taken out of the Types, Institutions and Testimonies of the Old Testament, all which they owned and acknowledged, though without his aid they had not understood the meaning of them. On this Supposition it was necessary for him to Plead and Press all the Arguments from the Topic mentioned, which had any Cogency in them; and he doth so accordingly.

3. Arguments that are equally true, may yet on the Account of Evidence not be equally Cogent; yet

4. In the Confirmation of the Truth we may use every help that is true and seasonable, though some of them may be more effectual unto our End, than others.

This we are instructed in by the Apostle, affirming in this place, that what he now affirms is yet far more Evident. And this Evidence, as we observed before, may respect either the things themselves, or the Efficacy in point of Argument. For in themselves all things under the Old Testament were Typical and Significant of what was afterwards to be introduced. So our Apostle tells us that the Ministry of Moses consisted in giving Testimony to those things which were to be spoken or declared afterwards, chap. 3. 5. But among them some were far more Clear and Evident as to their signification than others were. In the latter sense the things which he had discoursed about Melchizedek and his Priesthood, were more effectually demonstrative of the Change of the Levitical Priesthood, than what he had newly observed concerning the Rising of our Lord Jesus Christ not of the Tribe of Levi but of Judah, although that had life and evidence also in itself, which is principally intended.

The Argument itself is nextly expressed whereunto this full Evidence is ascribed, 〈 in non-Latin alphabet 〉 ; if another Priest do arise after the Similitude of Melchizedek. And in the words there is (1) the Modification of the Proposition in the particle 〈 in non-Latin alphabet 〉 ; (2) The Notation of the Subject spoken of; another Priest. (3) His Introduction into his Office, he did arise. (4) The Nature of his Office, and the manner of his coming unto it: after the likeness of Melchizedek.

〈 in non-Latin alphabet 〉 , if, is generally taken here not to be a Conditional but a Causal Conjunction. And so, as many judge, it is used: Rom. 8. 31. 2 Cor. 5. 15. 1 Thess. 3. 8. 1 Pet. 1. 17. And it is rendered in our Translation by For, For that another Priest; as Beza rendereth it by quod, because. Others by ex eo quod, and siquidem. Syr. and again this is more known, by that which he said. All take it to be an intimation of a Reason proving what is affirmed; and so it doth if with the Vulgar we retain si, or siquidem, if so be. And it is yet far more Evident, if so be that another Priest.

As to the Argument in general, we must observe (1) That the Design of the Apostle in this place is not to demonstrate the Dignity and Eminency of the Priesthood of Christ from that of Melchizedek his Type, which he had done before sufficiently; he doth not produce the same Words and Arguments again unto the same purpose: but that which he aims at, is, from that Testimony, whereby he had proved the Dignity of the Priesthood of Christ, now also to prove the necessary Abolition of the Levitical Priesthood. Wherefore (2) He doth not insist on the whole of the Testimony before pleaded, but only on that one thing of another Priest, necessarily included therein.

2. The Subject spoken of is 〈 in non-Latin alphabet 〉 ; that is not merely 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 alius: as the Syriac understood it, who renders it by 〈 in non-Latin alphabet 〉 : but it is 〈 in non-Latin alphabet 〉 alienus, that is intended. Every 〈 in non-Latin alphabet 〉 was by the Law absolutely forbidden to approach unto the Priests Office, or Altar, or Sacred employment. So 〈 in non-Latin alphabet 〉 , another in this Case is a Stranger, one that is not of the House or Family of Aaron. And nothing can be more evident than that the Levitical Priesthood and the whole Law of Divine Worship must be taken away and abolished then, if it appear that any 〈 in non-Latin alphabet 〉 , or Stranger, may be admitted into that Office; much more, if it were necessary that it should so be. For the Law of the Priesthood took care of nothing more than that no Stranger, that was not of the House of Aaron, should be called to that Office. See Exod. 29. 33. Lev. 22. 10. Numb. 1. 51. and Numb. 3. 10. Aaron and his Sons they shall wait on the Priests Office 〈 in non-Latin alphabet 〉 and the Stranger that cometh nigh, that is, to discharge any Sacerdotal Duty, shall be put to death. And God gave an eminent Instance of his Severity with respect unto this Law in the Punishment of Corah, though of the Tribe of Levi, for the Transgression of it. And he caused a perpetual Memorial to be kept of that Punishment, to the End they might know, that no Stranger who is not of the Seed of Aaron should come near to Offer Incense before the Lord, Numb. 16. 40. And hence our Apostle in the next verse observes, that this Priest was not to be made after the Law of a Carnal Commandment, seeing his making was a Dissolution of that Law or Commandment. If therefore there must be 〈 in non-Latin alphabet 〉 , another Priest, that was not of the linage of Aaron, the other is abolished.

3. His Introduction into his Office is expressed by 〈 in non-Latin alphabet 〉 , there ariseth. Oritur, Exoritur. Syr. 〈 in non-Latin alphabet 〉 Surgit. Vul. Lat. exurgat, Arose, in an extraordinary manner, Judge. 5. 7. Untill I Deborah arose, I arose a Mother in Israel; that is, by an extraordinary Call from God to be a Prophetess and a Deliverer. Deut. 18. 18. A Prophet will I raise up unto you; which was Christ himself. So God raised up a Horn of Salvation in the house of his Servant David. Luk. 1. 69. that is, with an extraordinary Power and Glory. So was this Priest to arise, not springing out of, nor succeeding in any order of Priesthood before Established. But all things in the Law lay against his Introduction; and the Body of the People in the Church, was come unto the highest Defiance of any such Priest. But as God had fore-signified what he would do, when the time of the Reformation of all things should come, so when he performed his Word herein, he did it in that manner, with that evidence of his Glory and Power, as introduced him against all Opposition. For when the appointed time is come, wherein the Decrees of God shall bring forth, and his Counsel be accomplished, all Difficulties though appearing insuperable, shall vanish and disappear. Zech. 4. 6, 7.

4. The Nature of his Priesthood is declared in its Resemblance unto that of Melchizedek, 〈 in non-Latin alphabet 〉 . The Apostle intendeth not to express the words of the Psalmist, 〈 in non-Latin alphabet 〉 , which he constantly renders 〈 in non-Latin alphabet 〉 , according unto the Order; but he respects the whole Conformity that was between Melchizedek and our Lord Jesus Christ, in the instances which he had before insisted on. For whereas God had ordered all things in the Scripture concerning Melchizedek, that he might be 〈 in non-Latin alphabet 〉 , ver. 3. made like unto the Son of God, he is said to arise 〈 in non-Latin alphabet 〉 , according to the likeness or similitude of Melchizedek. For every Similitude is mutual; one thing is as like unto another, as that is unto it. This therefore is evident, that there was to be another Priest; 〈 in non-Latin alphabet 〉 , not only 〈 in non-Latin alphabet 〉 , merely another, but 〈 in non-Latin alphabet 〉 , one of another Stock and Race; and a Priest he was to be after the Similitude of Melchizedek, and not so much as after the Similitude of Aaron. The arising of Christ in his Offices puts an end unto all other things that pretend an usefulness unto the same end with them. When he arose as a King he did not put an end unto the Office and Power of Kings in the World; but he did so unto the Typical Kingdoms over the Church, as he did to the Priesthood by arising as a Priest. And when he ariseth spiritually in the Hearts and Consciences of Believers, an end is put unto all other things, that they might before look for life, or Righteousness, or Salvation by.

VER. 16.

This Verse containeth an Illustration and Confirmation of the foregoing Assertion, by a Declaration of the way and manner how this other Priest, who was not of the Seed of Aaron, should come unto that Office. And this was necessary also for the prevention of an Objection, which the whole Discourse was obnoxious unto. For it might be said, that whatever was affirmed concerning another Priest, yet there was no way possible, whereby any one might come so to be, unless he were of the Family of Aaron. All others were expressly excluded by the Law. Nor was there any way or means ordained of God, any especial Sacrifice instituted whereby such a Priest might be dedicated, and initiated into his Office. In prevention of this Objection, and Confirmation of what was before declared, the Apostle adds,

The words declare, (1.) That this Priest was made so; and (2.) How he was made so, both negatively and positively.

1. He was made so; 〈 in non-Latin alphabet 〉 , which Priest was made; or who was made a Priest. The force of this Expression hath been explained on Chap. 3. 2. and Chap. 5. 5. The Lord Christ did not merely on his own Authority and Power take this Office upon himself. He became so, he was made so by the Appointment and Designation of the Father. Nor did he do anything in the whole work of his Mediation, but in Obedience unto his Command, and in compliance with his Will. For it is the Authority of God alone which is the Foundation of all Office, Duty, and Power in the Church. Even what Christ himself is and was unto the Church, he is and was so by the Grace and Authority of God even the Father. By him was he sent, his will did he perform, through his Grace did he die, by his Power was he exalted, and with him doth he intercede. What Acts of God in particular do concur unto the constitution of this Office of Christ, and to the making him a Priest, have been declared before.

2. The manner of his being made a Priest is expressed Negatively, 〈 in non-Latin alphabet 〉 , not after; or not according unto the Law of a Carnal Commandment. Syr. 〈 in non-Latin alphabet 〉 the Law of Bodily Commandments. It is unquestionable, that the Apostle by this Expression intendeth in the first place the Law of the Levitical Priesthood, or the way and manner, whereby the Aaronical Priests were first called and vested with their Office, and then any other Law, Constitution, Rule, or Order of the same kind. He was made a Priest neither by that Law, nor any other like unto it. And two things we must inquire into. (1.) Why the Call of the Aaronical Priests is said to be after the Law of Commandment (2.) Why this Commandment is said to be Fleshly.

1. For the first, we may observe that the whole Law of Worship among the Jews is called by our Apostle, 〈 in non-Latin alphabet 〉 , Ephes. 2. 15. The Law of Commandments in Ordinances. And it is so called for two Reasons.

(1.) Because Commands were so multiplied therein, that the whole Law was denominated from them. Hence it became 〈 in non-Latin alphabet 〉 , a Yoke hardly to be born, if not altogether intolerable, Acts 15. 10. (2.) Because of that Severity wherewith Obedience was exacted. A Command in its formal Notion expresseth Authority, and the multiplication of them Severity: And both these God designed to make Eminent in that Law; whence it hath this denomination, a Law of Commandments. Hereof the Law of the constitution of the Office of the Priesthood and the Call of Aaron thereunto, was a part, and he was therefore made a Priest by the Law of Commandments; that is, by a Preceptive Law, as a part of that System of Commands wherein the whole Law consisted. See this Law and all the Commands of it, Exod. 28. throughout.

2. Why doth the Apostle call this Commandment Carnal or Fleshly. Answ. It may be on either of these three Accounts.

(1.) With respect unto the Sacrifices which were the principal part of the consecration of Aaron unto his Office. And these may be called Fleshly on two Accounts. 1. Because of their Subject-matter, they were Flesh, or the Bodies of Beasts; as the Syriac reads these words, the Commandment of Bodies, that is, of Beasts to be Sacrificed. 2. In themselves and their Relation unto the Jewish State they reached no further than the purifying of the Flesh. They Sanctified unto the Purifying of the Flesh, as the Apostle speaks, Chap. 9. 13. And thus the whole Commandment should be denominated from the principal Subject-matter, or the Offering of Fleshly Sacrifices unto the Purifying of the Flesh.

(2.) It may be called Carnal, because a Priesthood was Instituted thereby, which was to be continued by Carnal Propagation only; the Priesthood appointed by that Law was confined unto the Carnal Seed and Posterity of Aaron, wherein this other Priest had no Interest.

(3.) Respect may be had unto the whole System of those Laws and Institutions of Worship, which our Apostle, as was also before observed, calls Carnal Ordinances, imposed unto the Time of Reformation, Chap. 9. 10. They were all Carnal in opposition unto the Dispensation of the Spirit under the Gospel and the Institutions thereof.

None of these ways was the Lord Christ made a Priest. He was not dedicated unto his Office by the Sacrifice of Beasts, but Sanctified himself thereunto, when he Offered himself through the Eternal Spirit unto God, and was consummate in his own Blood. He was not of the Carnal Seed of Aaron, nor did, nor could claim any Succession unto the Priesthood by virtue of an Extraction from his Race. And no constitution of the Law in general, no Ordinance of it, did convey unto him either Right or Title unto the Priesthood.

It is therefore Evident, that he was in no sense made a Priest according to the Law of a Carnal Commandment; neither had he either Right, Power, or Authority to exercise the Sacerdotal Function in the observation of any Carnal Rites or Ordinances whatever: And we may observe,

That what seemed to be wanting unto Christ in his entrance into any of his Offices, or in the Discharge of them, was on the account of a greater Glory. Aaron was made a Priest with a great outward Solemnity. The Sacrifices which were Offered, and the Garments he put on, with his visible separation from the rest of the People, had a great Ceremonial Glory in them. There was nothing of all this, nor anything like unto it, in the Consecration of the Lord Christ unto his Office. But yet indeed these things had no Glory, in comparison of that excelling Glory, which accompanied those invisible Acts of Divine Authority, Wisdom, and Grace which communicated his Office unto him. And indeed in the Worship of God, who is a Spirit, all outward Ceremony is a diminution and debasement of it. Hence were Ceremonies for Beauty and Glory multiplied under the Old Testament, but yet as the Apostle shows, were all but Carnal. But as the sending of Christ himself and his Investiture with all his Offices were by Secret and Invisible Acts of God and his Spirit, so all Evangelical Worship, as to the Glory of it, is Spiritual and Internal only. And the removal of the Old Pompous Ceremonies from our Worship is but the taking away of the Veil, which hindered from an insight and entrance into the Holy place.

2. The way and manner whereby the Lord Christ was made a Priest is expressed positively: 〈 in non-Latin alphabet 〉 . But according unto the Power of an indissoluble Life. 〈 in non-Latin alphabet 〉 denotes an Opposition between the way rejected and this asserted, as those which were not consistent. He was not made a Priest that way, but this.

How is Christ then made a Priest according to the Power of an endless Life? That is, saith one in his Paraphrase, installed into the Priesthood after his Resurrection. What is meant by installed, I well know not. It should seem to be the same with 〈 in non-Latin alphabet 〉 , Consecrated, Dedicated, Initiated. And if so, this Exposition diverts wholly from the Truth. For Christ was installed into his Office of Priesthood before his Resurrection, or he did not Offer himself as a Sacrifice unto God in his Death and Blood-shedding. And to suppose that the Lord Christ discharged and performed the principal Act of his Sacerdotal Office, which was but once to be performed, before he was installed a Priest, is contradictory to, Scripture and Reason itself. Ideo ad vitam im mortalem perductus est, ut in aeternum sacrdos noster esset. He was therefore brought unto an Immortal Life, that he might be our Priest forever, saith another. But this is not to be made a Priest according to the Power of an endless Life. If he means, that he might always continue to be a Priest, and to execute that Office always unto the consummation of all things; what he says is true, but not the sense of this place: but if he means, that he became Immortal after his Resurrection, that he might be our Priest, and abide so forever, it excludes his Oblation in his Death from being a proper Sacerdotal Act, which that it was, I have sufficiently proved elsewhere, against Crellius and others.

Some think that the endless life intended is that of Believers, which the Lord Christ by virtue of his Priestly Office confers upon them. The Priests under the Law proceeded no further but to discharge Carnal Rites, which could not confer Eternal life on them, for whom they Ministred. But the Lord Christ in the Discharge of his Office, procureth Eternal Redemption and Everlasting life for Believers. And these things are true, but they comprise not the meaning of the Apostle in this place. For how can Christ be made a Priest according to the Power of that Eternal Life, which he confers on others. For the comparison and opposition that is made between the Law of a Carnal Commandment, whereby Aaron was constituted a Priest, and the Power of an endless Life, whereby Christ was made so, do Evidence, that the making of Christ a Priest, not absolutely, which the Apostle treats not of, but such a Priest as he is, was the Effect of this endless Life.

Wherefore the 〈 in non-Latin alphabet 〉 , the indissoluble Life here intended, is the life of Christ himself. Hereunto belonged, or from hence did proceed that 〈 in non-Latin alphabet 〉 , or Power, whereby he was made a Priest. And both the Office itself and the Execution or Discharge of it, are here intended. And as to the Office itself, this Eternal or endless life of Christ, is his life as the Son of God. Hereon depends his own Mediatory life forever, and his conferring of Eternal life on us, John 5. 26, 27. And to be a Priest by virtue of, or according unto this Power, stands in direct opposition unto the Law of a Carnal Commandment.

It must therefore be inquired, how the Lord Christ was made a Priest according unto this power. And I say it was, because thereby alone he was rendered meet to discharge that Office, wherein God was to redeem his Church with his own Blood, Acts 20. 28. By Power therefore here, both meetness and ability are intended. And both these the Lord Christ had from his Divine Nature and his endless life therein.

Or it may be the Life of Christ in his Human Nature is intended, in opposition unto those Priests, who being made so by the Law of a Carnal Commandment, did not continue in the Discharge of their Office by reason of Death, as our Apostle observes afterwards. But it will be said, that this Natural life of Christ, the life of the Human Nature was not Endless, but had an End put unto it in the Dissolution of his Soul and Body on the Cross.

I say therefore this life of Christ was not absolutely the life of the Human Nature considered separately from his Divine; but it was the life of the Person of the Son of God, of Christ as God and Man in one Person. And so his life was endless. For first, in the Death which he underwent in his Human Nature, there was no Interruption given unto his Discharge of his Sacerdotal Office, no, not for a moment. For Secondly, His Person still lived, and both Soul and Body were therein inseparably United unto the Son of God. Although he was truly and really dead in his Human Nature, he was still alive in his indissoluble Person. And this the Apostle hath a respect unto in the Testimony, which he cites in the next Verse, to prove that he is a Priest forever. The Carnal Commandment gave Authority and Efficacy unto the Levitical Priests. But Christ is made a Priest according to the Power of an endless life; that is, through the Power and Efficacy of that Eternal life which is in his Divine Person, both his Human Nature is preserved always in the Discharge of his Office, and he is enabled thereby to work out eternal life on the behalf of them for whom he is a Priest. And so the Apostle proves the Difference of this other Priest from those of the Order of Aaron, not only from the Tribe wherein he was to be, and from his Type Melchizedek, but also from the way and means, whereby the one and the other were enabled to discharge their Office.

VER. 17.

The Proof of all before asserted is given in the Testimony of the Psalmist so often before appealed unto. For he testifieth, thou art a Priest forever after the Order of Melchizedek.

The Introduction of this Testimony is by 〈 in non-Latin alphabet 〉 , or he Witnesseth or Testifieth; that is, David doth in the Psalm, or rather the Holy Ghost speaking in and by David, doth so testify. He doth not absolutely say that so he speaks, but testifies; because he used his words in a way of Testimony unto what he had delivered. And although one thing be now principally intended by him, yet there is in these words a Testimony given unto all the especial Heads of his Discourse. As (1.) That there was to be another Priest, a Priest that was not of the Stock of Aaron, nor Tribe of Levi. For he says unto the Messiah Prophesied of, who was to be of the Seed of David, Thou art a Priest, although a stranger from the Aaronical Line. (2.) That this other Priest was to be after the Order of Melchizedek, and was not to be called after the Order of Aaron. For he was 〈 in non-Latin alphabet 〉 , after the Order; 〈 in non-Latin alphabet 〉 is a redundant, and not a suffix. 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 and signifies a state or order of things; 〈 in non-Latin alphabet 〉 Eccles. 3. 18. I said in my Heart concerning the estate of the Sons of Men, their condition and Order of all things; that is, 〈 in non-Latin alphabet 〉 . The Priesthood of Christ in the mind of God was the Eternal Idea or Original Exemplar of the Priesthood of Melchizedek. God brought him forth and vested him with his Office in such a way and manner, as that he might outwardly represent in sundry things the Idea of the Priesthood of Christ in his own mind. Hence he and his Priesthood became an External Exemplar of the Priesthood of Christ as unto its actual exhibition; and therefore is he said to be made a Priest after his Order, that is, suitably unto the Representation made thereof in him. (3.) That he was made a Priest, namely, by him and his Authority, who said unto him, Thou art a Priest; as Chap. 5. 5, 6, 10. (4.) That he was so after the power of an endless life. For he was a Priest forever. This word is applied to the Law and legal Priesthood, and signifies a Duration commensurate unto the state and condition of the things whereunto it is applied. There was an 〈 in non-Latin alphabet 〉 of the Law; an Age whereunto its continuance was confined. So long all the Promises annexed unto it stood in force. And as ascribed unto the new state of things under the Gospel, it doth not signify Eternity absolutely, but a certain unchangeable Duration unto the end of the Time and Works of the Gospel. For then shall the Exercise of the Priesthood of Christ cease, with his whole Mediatory Work and Office, 1 Cor. 15. 28. Christ therefore is said to be a Priest forever. (1.) In respect of his Person, endued with an endless life. (2.) Of the Execution of his Office unto the final end of it; he lives forever to make Intercession. (3.) Of the Effect of his Offices, which is to save Believers unto the utmost, or with an Everlasting Salvation.

And the Apostle had sufficient Reason to affirm that what he proposed was eminently manifest, namely, from the Testimony which he produceth thereof. For what can be more evident than that the Aaronical Priesthood was to be abolished, if so be that God had designed and promised to raise up another Priest in the Church, who was neither of the Stock nor Order of Aaron, nor called the same way to his Office, as he was, and who when he was so raised and called, was to continue a Priest forever, leaving no room for the continuance of that Priesthood in the Church, nor place for its return when it was once laid aside? And we may observe that,

1. The Eternal continuance of Christ's Person gives Eternal continuance and efficacy unto his Office. Because he lives forever, he is a Priest forever. His endless life is the Foundation of his endless Priesthood. Whilst he lives we want not a Priest; and therefore he says, that because he lives, we shall live also.

2. To make new Priests in the Church, is virtually to renounce the Faith of his living forever as our Priest, or to suppose that he is not sufficient to the Discharge of his Office.

3. The Alteration that God made in the Church by the Introduction of the Priesthood of Christ was progressive towards its perfection. To return therefore unto or look after legal Ceremonies in the Worship of God, is to go back unto poor beggarly Elements and Rudiments of the World.

VER. 18, 19.

IN the Twelfth Verse of this Chapter the Apostle affirms, that the Priesthood being changed, there was of Necessity a change made of the Law also. Having proved the former, he now proceeds to confirm his Inference from it, by declaring that the Priest and Priesthood that were promised to be introduced, were in all things inconsistent with the Law. In that place he mentions only a 〈 in non-Latin alphabet 〉 , or change of the Law. But he intended not an Alteration to be made in it, so as that being changed and mended, it might be restored unto its former Use. But it was such a change of it, as was an 〈 in non-Latin alphabet 〉 , an Abrogation of it, as in these Verses he doth declare.

Now this was a matter of the highest concernment unto the Hebrews, and of great Importance in itself. For it included and carried along with it an Alteration of the whole state of the Church, and of all the Solemn Worship of God therein. This therefore was not to be done but on Cogent Reasons and Grounds indispensable. And no doubt but the Apostle foresaw, what a surprisal it would be unto the Generality of the Hebrews, to hear that they must quit all their concern and special Interest in the Law of Moses. For he had three sorts of Persons to deal withal in this great cause.

1. Such as adhered unto and maintained the Mosaical Institutions in Opposition unto Christ and the whole way of our coming unto God by him. These esteemed it the greatest Blasphemy imaginable for any to affirm, that the Law was to be changed or abrogated. And this was the occasion of the death of the first Martyr of Jesus Christ under the accusation of Blasphemy, which by the Law was to be punished with Death. For this they made their charge against Stephen, that he spake Blasphemous words against Moses, (whom they put in the first place) and against God. Act. 6. 11. And the proof of this Blasphemy they lay on those words, that Jesus should change the Customs which Moses had delivered to them. Accordingly on this very account they stirred up Persecution with rage and madness against the Holy Apostles all the World over. The mouths of these Cursed Unbelievers were to be stopped; and therefore Cogent Reasons and Unanswerable were in this Case to be urged by the Apostle; and they are so accordingly. And they were now to know that notwithstanding all their Rage and Bluster, those that believed were not ashamed of the Gospel, and they must be told that the Law was to be abrogated, whether they would hear or forbear, however they were provoked or enraged thereby.

2. There were others of them who, although they received the Gospel and believed in Christ, yet were persuaded that the Law was still in force, and the Worship prescribed in it still to be observed. And of these there were very great Multitudes as the Apostle declares; Acts 21. 20. This Error was in the Patience of God for a while tolerated among them, because the time of their full Conviction was not yet come. But those who were possessed with it, began after a while to be very troublesome unto the Church, and would not be content to observe the Law themselves, but would impose the Observation of it on all the Gentile Converts on the pain of Eternal Damnation. Acts 15. 1. They said and contended, that unless they were Circumcised after the manner of Moses, they could not be saved. These also were to be restrained and convinced. And those of them who were obstinate in this Perswasion, not long after apostatized from the whole of Christianity. And

3. There were sincere Believers, whose Faith was to be strengthened and confirmed. With respect unto them all the Apostle laboreth with great Diligence in this Argument, and evidently proves, both that it was the will and purpose of God that the Administration of the Law should have an End, and also that the time was now come, wherein it was to cease and be abrogated. This therefore he proceeds withal in these Verses.

〈 in non-Latin alphabet 〉 , Vul. Lat. Reprobatio; Rhem. Reprobation, most improperly; Syr. 〈 in non-Latin alphabet 〉 Mutatio, a Change; which reacheth not the force of the word, Ar. Abrogatio; Bez. fit irritum; that is, mandatum. 〈 in non-Latin alphabet 〉 is rendered, loco moveo, abrogo, abdico, irritum facio; To take out of the way, to abrogate, to disannul, to make void; and for the most part it hath respect unto a Rule, Law or Command, that was or is in force. Sometimes it is used of a Person, who ought in Duty to be regarded and honored, but is despised, Luk. 10. 16. Joh. 12. 48. where it is rendered to despise. So 1 Thess. 4. 8. Jude 8. Sometimes it respects things; Gal. 2. 21. 1 Tim. 5. 12. But commonly it respects a Law, and is applied unto them who are absolutely under the power of the Law, or such in whose power the Law is. The first sort are said to make void the Law, when they Transgress it, neglecting the Authority whereby it is given. Mark 7. 9. Heb. 10. 28. But when this word is applied unto him who hath power over the Law, it signifies the Abrogation of it, so far as that it shall have no more power to oblige unto its observance. 〈 in non-Latin alphabet 〉 is used nowhere in the New Testament but here and chap. 9. 26. Here it is applied unto the Law, being the taking away of its Power to oblige unto Obedience; there unto Sin, denoting the abrogating of its Power to condemn.

〈 in non-Latin alphabet 〉 ; quidem, equidem, enim Syr. 〈 in non-Latin alphabet 〉 autem, but; For verily.

〈 in non-Latin alphabet 〉 praecedentis mandati. The Syriac thus renders the verse, The Change, which was made in the first Commandment, was made for its weakness and because there was no profit in it.

〈 in non-Latin alphabet 〉 ; propter ipsius imbecillitatem; infirmitatem; propter illud quod in eo erat infirmum aut imbecille.

〈 in non-Latin alphabet 〉 ; & inutilitatem, 〈 in non-Latin alphabet 〉 Syr. and because there was no profit in it.

The Arab. changeth the sense of the place; reading to this purpose. For there is a Transgression where the Commandment went before, because that was weak and of little Advantage.

〈 in non-Latin alphabet 〉 ; perfecit lex. Bez. consummavit, ad perfectum adduxit; Vul. Lat. Rhem. brought nothing to Perfection. Syr. For the Law did not perfect anything.

〈 in non-Latin alphabet 〉 . Vul. introductio vero melioris spei. Beza, sed superintroducta spes potior. Others, Sed erat Introductio ad spem potiorem. Syr, But there entered in the room thereof, an hope more excellent than it.

〈 in non-Latin alphabet 〉 ; appropinquamus; accedimus; Vul. proximamus. Rhem. we approach.

Our own Translation fully expresseth the Original in all the parts of it, only it determines the sense of verse the 19, by the insertion of that word (did.)

VER. 18, 19.

(1) The Subject spoken of is the Command; (2) Described by the Time of its giving, it went before; (3) Hereof it is affirmed, that it is disannulled; and (4) The Reason thereof is adjoined from a twofold property or adjunct of it in particular; For 1. It was Weak. 2. It was Unprofitable. (5) As unto its deficiency from its general End; it made nothing perfect; (6) Illustrated by that which took its work upon itself, and effected it thoroughly; the Hope brought in, by which we draw nigh unto God.

1. The 〈 in non-Latin alphabet 〉 or Command is of as large a signification ver. 18. as 〈 in non-Latin alphabet 〉 the Law in ver. 19. For the same thing is intended in both the words. It is not therefore the peculiar command for the institution of the Legal Priesthood that is intended, but the whole System of Mosaical Institutions. For the Apostle having already proved, that the Priesthood was to be abolished, he proceeds on that Ground and from thence to prove, that the whole Law was also to be in like manner abolished and removed. And indeed it was of such a nature and constitution, that pull one pin out of the Fabric and the whole must fall unto the Ground. For the Sanction of it being, that he was cursed who continued not in all things written in the Law to do them, the change of any one thing must needs overthrow the whole Law. How much more must it do so, if that be changed, removed, or taken away, which was not only a material part of it, but the very hinge, whereon the whole observance of it did depend and turn.

And the whole of this System of Laws, is called 〈 in non-Latin alphabet 〉 a Command, because it consisted 〈 in non-Latin alphabet 〉 , in arbitrary Commands and Precepts, regulated by that Maxim; The man that doth these things shall live by them. Rom. 10. 5. And therefore the Law, as a Command, is opposed unto the Gospel, as a Promise of Righteousness by Jesus Christ. Gal. 3. 11, 12. Nor is it the whole Ceremonial Law only that is intended by the Command in this place; but the Moral Law also, so far as it was compacted with the other into one Body of Precepts for the same End. For with respect unto the Efficacy of the whole Law of Moses as unto our drawing nigh unto God, it is here considered.

2. This Commandment is described by the Time of its giving; it is 〈 in non-Latin alphabet 〉 ; it went before, that is, before the Gospel as now preached and dispensed. It did not do so absolutely. For our Apostle shows and proves, that as to the Promise, whereby the Grace of the New Covenant was exhibited, and which contained the Substance and Essence of the Gospel, it was given 430 years before the giving of the Law, Gal. 3. 17. Wherefore the Precedency of the Law here expressed may respect the Testimony produced out of David, whereby the Apostle proves the Cessation of the Priesthood and consequently of the Law itself. For the Command was given before that Testimony, and so went before it. But it rather respects the actual Introduction of a New Priest in the Accomplishment of this Promise. For hereon the whole change and alteration in the Law and Worship pleaded for by our Apostle, did ensue.

The Commandment going before, is the Law whereby the Worship of God and Obedience unto him was regulated before the coming of Christ, and the Introduction of the Gospel.

3. Of this Command or Law, it is affirmed that there is an 〈 in non-Latin alphabet 〉 , and that with some earnestness. 〈 in non-Latin alphabet 〉 ; For truly, verily, certainly. This whatever it be, it came not to pass of its own accord, but it was made by him who had Power and Authority so to do, which must be the Lawgiver.

〈 in non-Latin alphabet 〉 , may respect a Law, as was before intimated, either on the Account of the Lawgiver, him that hath power over it, or of those unto whom it is given as a Law, and who are under the Power of it. In the latter sense 〈 in non-Latin alphabet 〉 , is to Transgress a Law, to make it void what lies in us, by contemning the Authority of him by whom it is given; that use of the word was before observed in Mark. 7. 9. Heb. 10. 28. In the first sense it is directly opposed unto 〈 in non-Latin alphabet 〉 : That is, the giving, presenting, and promulgating of a Law, by a just and due Authority, whence it hath a power and force to oblige unto Obedience. 〈 in non-Latin alphabet 〉 is the Dissolution hereof. The Word, as was said even now, is once more used in the New Testament, and that by our Apostle in this Epistle, chap. 9. 26. Christ hath appeared 〈 in non-Latin alphabet 〉 , to put away sin, say we, by the Sacrifice of himself. That is to the abrogation or abolishing of that power, which Sin hath by its guilt to bind over sinners unto Punishment. So the 〈 in non-Latin alphabet 〉 of the Law is its Abrogation, in taking away all its power of obliging unto Obedience or Punishment. The Apostle elsewhere expresseth the same Act by 〈 in non-Latin alphabet 〉 Eph. 2. 15. 2 Tim. 1. 10.

It is therefore plainly declared, that the Law is abrogated, abolished, disanulled; but we must yet farther inquire, (1) How this could be done; (2) By what means it was done; and (3), which himself adds expressly, for what Reason it was done.

The first of these seems not to be without its difficulties. For it was a Law originally given unto the Church by God himself, and continued therein with his Approbation for many Generations. And there are multiplied instances in the Sacred Records, of his blessing them, who were faithful and obedient in its Observation. Yea the whole prosperity of the Church did always depend thereon; as its neglect was always accompanied with severe Tokens of God's displeasure. Besides our Savior affirmeth of himself that he came not 〈 in non-Latin alphabet 〉 Math. 5. 17. to dissolve or destroy the Law, which upon the matter is the same with 〈 in non-Latin alphabet 〉 . For if a Law be disanulled or abrogated, it is totally dissolved as to its obligatory power. And our Apostle removes the suspicion of any such thing from the Doctrine of the Gospel, Rom. 3. 31. Do we then make void the Law through Faith? God forbid: yea we establish the Law.

Ans. There are two ways whereby any Law may be disanulled or abrogated. First, By taking away all Authority and use from it as unto its proper end, whilst it is in its pretended force. For suppose it to be made forever or for a time only, its Abrogation is its deprivation of all Authority and Use as a Law. And this cannot regularly be done, but on one of these accounts. (1) That the Authority giving the Law was not valued from the Beginning, but men have been obliged unto it on a false presumption thereof. (2) That the matter of it was never Good, or useful, or meet to be made the matter of Law. On neither of these accounts could this Law be abolished, nor ever was so by the Lord Christ or the Gospel, nor is so to this day. For God himself was the immediate Author of it, whose Authority is Sovereign and over all; and thence also it follows, that the matter of it was Good. For the Commandment, as our Apostle speaks, was Holy, Just, and Good, Rom. 7. 12. And however there be a difference between that which is Morally Good in itself and its own Nature, and that which is so only by Divine Institution; yet the Revealed Will of God is the adequate Rule of Good and Evil unto us, as unto our Obedience. On these Accounts therefore, it never was, nor ever could be abolished.

Secondly, A Law may be abrogated, when on any consideration whatever, its Obligation unto practice doth cease or is taken away. Thus was it with this Law; for, as every other Law, it may be considered two ways.

1. With respect unto its main End, and directive power to guide Men therein. This, in all Human Laws, is the Public Good of the Community or Society unto whom it is given. When this ceaseth, and the Law becomes not directive or Useful unto the Public Good anymore, all Rational Obligations unto its Observance do cease also. But yet this Law differed also from all others. All that any other Law aimeth at, is Obedience unto itself, and the Public Good, which that Obedience will produce. So the Moral Law in the first Covenant had no other End but Obedience unto it, and the Rewardableness thereon of them that did obey it. So was it an entire Instrument of our living to God, and of Eternal Rewards thereon. But as in its Renovation it was made a part of the Law here intended, it came with it to be of another Nature, or to have another Use and End. For the whole Scope and Design of this Law was to direct Men, not to look after that Good which was its End, in Obedience unto itself, but in something else, that it directed unto by that Obedience. The End it directed unto was Righteousness before God: But this could never be attained by an Obedience unto it, nor was it ever intended that so it should do. This the Law could not do, in that it was weak through the Flesh, Rom. 8. 3. And therefore those who pursued and followed after it with the most earnestness for this End, never attained thereunto, Rom. 9. 31, 32. This End therefore is principally to be considered in this Law, which when it is attained, the Law is established, although its Obligation unto Obedience unto itself, do necessarily cease. Now this End of the Law was Christ and his Righteousness, as the Apostle expressly declares; For Christ is the End of the Law for Righteousness to everyone that Believeth, Rom. 10. 4. And therefore this whole Law was our School-Master to Christ, Gal. 3. 24, 25. This is called by our Savior, 〈 in non-Latin alphabet 〉 , to fulfil the Law, and is opposed unto the destroying of it, Mat. 5. 17. I came not 〈 in non-Latin alphabet 〉 to destroy or dissolve the Law, but to fulfil it. That is, not to abrogate it or take it away, as that which either wanted a just Authority, or was not Good or Useful, the common Reasons of the Abrogation of any Law in force: But I came to bring in and accomplish the whole End which it aimed at, and directed unto; whereon it would cease to oblige unto a further Practice. And this the Apostle calls 〈 in non-Latin alphabet 〉 , to establish the Law; do we then make void the Law through Faith? yea, we establish the Law, Rom. 3. 31. That is, we declare how it hath its End and full Accomplishment, which is the greatest Establishment that any Law is capable of. And if the fulfilling of the Law, both as unto what it requires in a way of Obedience, and what also in its Curse for Sin, be not imputed unto us, we do not by Faith Establish the Law, but make it void.

2. The Law may be considered with respect unto the particular Duties, that it required and prescribed. And because the whole Law had its End, these were appointed only until that End might be or was attained. So saith our Apostle, They were imposed until the Time of Reformation, Chap. 9. 10. Wherefore two things did accompany this Law in its first Institution. (1.) That an Obedience unto its Commands would not produce the Good which it directed unto, as formally respecting the Law itself. (2.) That the Duties it required had a limited time for their Performance and Acceptance allotted unto them. Wherefore without the least Disparagement unto it, as unto the Authority whereby it was given, or as unto its own Holiness and Goodness, it might be disanulled as unto its actual Obligation unto practice and observance of its Commands. For the End of it being fully accomplished, it is no less Established, than if the observance of it had been continued unto the end of the world. It was therefore Established by Christ and the Gospel as unto its End, Use, and Scope; it was disanulled as unto its Obligatory Power unto the observance of its Commands. For these two are inconsistent, namely, that a Law, as unto all its Ends, should be fulfilled, and yet stand in force in its Obligatory Power unto Obedience.

Secondly, We must inquire how this was done, or how this Law was Abrogated, as to its Obligatory Power and Efficacy. And this was done two ways.

1. Really and virtually. This was done by Christ himself in his own Person. For the fulfilling and accomplishing of it was that which really and virtually took away all its Obligatory Power. For what should it oblige Men unto? An Answer is ready unto all its Demands, namely, that they are fulfilled: and as unto what was Significative in its Duties, it is all really exhibited; so that on no Account it can anymore Oblige or Command the Consciences of Men. This the Apostle sets out in a comparison with the Relation that is between a Man and his Wife with the Obligation unto mutual Duties that ensues thereon, Rom. 7. 1, 2, 3, 4, 5, 6. Whilst the Husband is alive, the Wife is Obliged unto all Conjugal Duties towards him and unto him alone. But upon his Death that Obligation ceaseth of itself, and she is at liberty to Marry unto another. So were we Obliged unto the Law, whilst it was alive, whilst it stood in its force and vigor: But when through the Death of Christ the Law was accomplished, it died as to the Relation which was between it and us, whereon all its Obligation unto Observance was disanulled. This was that, whereby the Law was really and virtually abrogated. Its preceptive part being fulfilled, and its Significative being exhibited, it was of no more Force or Efficacy as a Law. The Reason why it was thus to have an end put unto it, is declared in the Close of the Verse.

2. It was so abrogated Declaratively; or the Will of God concerning its Abrogation was made known four ways.

1. In general by the Promulgation and Preaching of the Gospel, where the Accomplishment and Cessation of it was declared. For the Declaration made that the Messiah was come, that he had finished his work in the World, and thereby made an End of Sin, bringing in Everlasting Righteousness, whereby the Law was fulfilled, did sufficiently manifest its Abrogation. The Apostles, I confess, in their first Preaching to the Jews spake not of it expressly, but left it to discover itself as an undeniable consequent of what they taught, concerning the Lord Christ and the Righteousness of God in him. This for some while many of them, that Believed, understood not, and therefore were Zealous of the Law, which God in his Patience and Forbearance did Graciously tolerate so, as not to impute it unto them. It was indeed great Darkness and manifold Prejudices that hindered the Believing Jews from seeing the necessary consequence unto the Abolition of the Law from the Promulgation of the Gospel: Yet this was God pleased to bear with them in, that we might not be too fierce, nor reflect with too much Severity on such as are not able in all things to receive the whole Truth as we desire they should.

2. It was so by the Institution and Introduction of new Ordinances of Worship. This was wholly inconsistent with the Law, wherein it was expressly enacted; that nothing should be added unto the Worship of God therein prescribed. And if any such Addition was made by the Authority of God himself, as was inconsistent with anything before appointed, it is evident that the whole Law was disanulled. But a new Order, a new entire System of Ordinances of Worship was declared in the Gospel. Yea, and those, some of them especially, as that of the Lord's Supper, utterly inconsistent with any Ordinances of the Law, seeing it declares that to be done and past, which they direct us unto as future and to come.

3. There was a Determination made in the case by the Holy Ghost upon an occasion administered thereunto. Those of the Apostles, who Preached the Gospel unto the Gentiles, had made no mention unto them of the Law of Moses, as knowing, that it was nailed unto the Cross of Christ, and taken out of the way. So were they brought unto the Faith and Obedience of the Gospel without any respect unto the Law, as that wherein they were not concerned, now it had received its Accomplishment. But some of the Jews who Believed, being yet persuaded that the Law was to be continued in force, and its Observation imposed on all that were Proselyted by the Gospel, occasion was given unto that Solemn Determination which was made by the Apostles through the Guidance of the Holy Ghost, Acts 15. And the Substance of that Determination was this; that the Gospel, as Preached unto the Gentiles, was not a way or means of Proselyting them unto Judaism, but the bringing them unto a new Church-state by an Interest in the Promise and Covenant of Abraham, given and made 430 Years before the giving of the Law. Whilst the Law stood in its force, whoever was Proselyted unto the Truth, he was so unto the Law, and every Gentile that was Converted unto the true God, was bound to be Circumcised, and became obliged unto the whole Law. But that being now disanulled, it is Solemnly declared, that the Gentiles Converted by the Gospel, were under no obligation unto the Law of Moses, but being received into the Covenant of Abraham, were to be gathered into a new Church-state erected in and by the Lord Christ in the Gospel.

4. As unto those of the Hebrews, who yet would not understand these express Declarations of the ceasing of the Obligatory Power of the Law, to put an end unto all Disputes about his will in this Matter, God gave a dreadful 〈 in non-Latin alphabet 〉 or Abolition unto it, in the total, final, irrevocable Destruction of the City and Temple, with all the Instruments and Vessels of its Worship, especially of the Priesthood, and all that belonged thereunto. Thus was the Law disanulled, and thus was it declared so to be.

Obs. 1. It is a matter of the highest Nature and Importance to set up or take away, to remove anything from, or change anything in the Worship of God. Unless the Authority of God interpose, and be manifested so to do, there is nothing for Conscience to rest in, in these things. And

2. The Revelation of the Will of God, in things relating unto his Worship, is very difficultly received, where the minds of Men are prepossessed with Prejudices and Traditions. Notwithstanding all those ways whereby God had revealed his mind concerning the Abolition of the Mosaical Institutions, yet these Hebrews could neither understand it nor receive it, until the whole Seat of its Worship was destroyed and Consumed.

3. The only Securing Principle in all things of this Nature, is to preserve our Souls in an entire Subjection unto the Authority of Christ, and unto his alone.

The Close of the Verse gives an especial Reason of the disannulling or abrogation of the Command, taken from its own Nature and Efficacy. For there is verily a disannulling of the Commandment going before; 〈 in non-Latin alphabet 〉 , that is, 〈 in non-Latin alphabet 〉 . The Adjective in the Neuter Gender put for a Substantive, which is Emphatical; as on the contrary it is so, when the Substantive is put for the Adjective; as 1 John 2. 27. 〈 in non-Latin alphabet 〉 , is true, and is not a lie; that is, mendax, false or lying. And 〈 in non-Latin alphabet 〉 , its own, is added to show that the principal cause of disannulling the Law was taken from the Law itself.

I have proved before that the Commandment in this verse is of equal extent and signification with the Law in the next. And the Law there doth evidently intend the whole Law, in both the parts of it, Moral and Ceremonial, as it was given by Moses unto the Church of Israel. And this whole Law is here charged by our Apostle with weakness and unprofitableness, both which make a Law fit to be disanulled. But it must be acknowledged that there is a Difficulty of no small Importance in the assignation of these Imperfections unto the Law: For this Law was given by God himself. And how can it be supposed that the Good and Holy God should prescribe such a Law unto his People, as was always weak and unprofitable. From this and the like considerations the Blasphemous Manichees denied that the Good God was the Author of the Old Testament, and the Jews continue still upon it to reject the Gospel, as not allowing the least Imperfection in the law, but equalling it almost with God himself. We must therefore consider in what sense the Apostle ascribes these Properties unto the Law.

1. Some seek for a Solution of this Difficulty from Ezek. 20. ver. 11. compared with ver. 25. Ver. 11. God saith, That I gave them my Statutes, and shown them my Judgments, which if a Man do, he shall live in them. But ver. 25. I gave them also Statutes that were not Good, and Judgments whereby they should not live. The first sort of Laws, they say, were the Decalogue, with those other Judgments that accompanied it, which were given unto the People as God's Covenant before they broke it by making the Golden Calf. These were Good in themselves, and Good unto the People, so as if they did them they should live therein. But after the People had broken the Covenant in making of a Golden Calf, God gave them that whole System of Ordinances, Institutions, and Laws which ensued. These, they say, in that place of Ezekiel God calls Ordinances that were not Good, and Judgments whereby they should not live, as being imposed on the People in the way of Punishment. And with respect unto these they say it is, that the Apostle affirms the Commandment was weak and unprofitable.

But as the Application of this Exposition unto this passage in the Apostle's Discourse, is not consistent with the Design of it, as will afterwards appear: So indeed the Exposition itself is not defensible. For it is plain, that by the Laws and Statutes mentioned, ver. 11. not any part of them, but the whole System of Ordinances and Commandments, which God gave by Moses, is intended. And the two words in the Text 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 do express the whole Law Ceremonial and Judicial. And it was not from this or that part, but from the whole Law that the People, as far as they were Carnal, looked for Righteousness and Salvation, Rom. 10. 5. Gal. 3. 12. And as these Laws and Statutes mentioned ver. 11. contained the whole Law given by Moses, so those intended, ver. 25. whereof it is said, that they were not Good, nor could they live in the keeping of them, cannot be the Laws and Statutes of God considered in themselves. For it is inconsistent with the Holiness, Goodness, and Wisdom of God, to give Laws, which in themselves and their own Nature, should not be Good, but Evil. Nor on Supposition that he had given them Statutes that were not Good, and Judgments wherein they should not live, could he plead as he doth, that his ways were equal, and that their ways were unequal. For in these Laws he evidently promised that those who did them should live therein. Where is the Equality, Equity, and Righteousness if it were otherwise? Wherefore if the Statutes of God be intended in the place, it must be with respect unto the People, their Unbelief and Obstinacy, that it is said of them, that they were not Good; being made useless unto them by Reason of Sin. In that sense the Apostle says, that the Commandment which was Ordained unto life, he found to be unto Death, Rom. 7. 10. But I rather Judge, that having charged the People with neglect and contempt of the Laws and Judgments of God which were Good, God's giving them up Judicially unto ways of Idolatry and false Worship, which they made as Laws and Judgments unto themselves, and willingly walked after the Commandment, as Hos. 5. 11. is here so expressed. But there is no Ground for such a Distinction between the Laws. and Judgments of God in themselves, that some of them should be Good, and some of them should be not Good; that in some of them Men might live, but not in others.

Secondly, I Answer, That the whole Law may be considered two ways. (1.) Absolutely in itself. (2.) With Respect. (1.) Unto the End for which it was given. (2.) Unto the Persons unto whom it was given.

In itself, no Reflection can be made upon it, because it was an effect of the Wisdom, Holiness, and Truth of God. But in the Respects mentioned it manifests its own weakness and unprofitableness. For they were Sinners unto whom it was given, and both defiled and guilty antecedently unto the giving of this Law, being so by Nature, and thereon Children of Wrath: Two things they stood in need of in this Condition.

1. Sanctification by an Inherent Purity and Holiness, with a Compleat Righteousness from thence. This the Moral Law was at first the Rule and Measure of; and would have always effected it by its Observance. It could never indeed take away any defilement of Sin from the Soul, but it could have prevented any such defilement. But now with respect unto the Persons unto whom it was given, it became weak and unprofitable unto any such end. It became so, saith the Apostle, by Reason of the Flesh, Rom. 8. 3. For although in itself it was a perfect Rule of Righteousness, Rom. 10. 5. Gal. 3. 12. 21. yet it could not be a cause or means of Righteousness unto them who were disenabled by the entrance of Sin to comply with it, and fulfill it. Wherefore the Moral Law, which was in itself Efficacious and Useful, was now become unto Sinners, as unto the Ends of Holiness and Righteousness, weak and unprofitable: For by the deeds of the Law shall no Flesh be Justified.

(2.) Sinners do stand in need of the Expiation of Sin: For being actually guilty already, it is to no purpose to think of a Righteousness for the future, unless their present Guilt be first expiated. Hereof there is not the least Intimation in the Moral Law. It hath nothing in it, nor accompanying of it, that respects the Guilt of Sin, but the Curse only. This therefore was to be expected from the Ceremonial Law, and the various ways of Atonement therein provided, or no way at all. But this of themselves they could not effect. They did indeed represent and prefigure what would so do, but of themselves they were insufficient unto any such end. For it is not possible, as our Apostle speaks, that the Blood of Bulls and Goats should take away Sin, chap. 10. 5. And this Law may be considered three ways. (1) In Opposition unto Christ, without respect unto its Typical Signification, under which Notion it was now adhered unto by the unbelieving Hebrews. This being no state of it by divine Appointment, it became thereby not only of no use unto them, but the occasion of their Ruin. (2) In Competition and Conjunction with Christ; and so it was adhered unto by many of these Hebrews who believed the Gospel. And this also was a state not designed for it, seeing it was appointed only unto the Time of Reformation, and therefore was not only useless but noxious and hurtful. (3) In Subordination unto Christ to Typifie and Represent what was to be obtained in him alone; so during its own Season it was of use unto that End; but yet could never effect the things which it did represent. And in this state doth the Apostle pronounce it weak and unprofitable, namely, on a Supposition that Atonement and Expiation of Sin was actually to be made, which it could not reach unto.

But it may be yet farther inquired, Why God did give this Law unto the People, which although it were Good in itself, yet because of the condition of the People it could not attain the End which was intended. The Apostle gives so full an answer unto this enquiry, as that we need not farther to insist upon it. For he giveth two Reasons why God gave this Law. First he saith it was added because of Transgression till the seed should come to whom the Promise was made. Gal. 3. 19. It had a manifold necessary respect unto Transgression. As (1) to discover the nature of Sin, that the Consciences of men might be made sensible thereof. (2) To Coerce and Restrain it by its Prohibition and Threatenings that it might not run out into such an excess as to deluge the whole Church. (3) To represent the way and means, though obscurely, whereby Sin might be expiated. And these things were of so great use, that the very being of the Church depended on them. Secondly, There was another Reason for it, which he declares in the same place, ver. 23, 24; It was to shut up men under a sense of the Guilt of Sin, and so with some severity drive them out of themselves and from all expectation of a Righteousness by their own works, that so they might be brought unto Christ, first in the Promise, and then as he was actually exhibited.

This brief Account of the weakness and unprofitableness of the Law, whereon it was disanulled and taken away, may at present suffice. The Consideration of some other things in particular will afterwards occur unto us. Only in our passage we may a little examine, or reflect on the senses that some others have given unto these words.

Schlictingius in his Comment on the next verse gives this Account of the state of the Law. Lex expiationem concedebat leviorum delictorum, idque ration poenae alicujus arbitrariae tantum: gravioribus autem peccatis quibus mortis poenam fixerat, nullam reliquer at veniam, maledictionis fulmen vibrans in omnes qui graviùs peccássent. But these things are neither accommodate unto the Purpose of the Apostle, nor true in themselves. For (1) The Law denounced the Curse equally unto every Transgression, be it small or great; Cursed is he who continueth not in all things. (2) It expiated absolutely no Sin small nor great, by its own power and efficacy; neither did it properly take away any punishment temporal or eternal. That some sins were punished with Death, and some were not, belonged unto the Politie of the Government erected among that People. But (3) As unto the Expiation of Sin, the Law had an equal respect unto all the Sins of Believers, great and small; it Typically represented the Expiation of them all in the Sacrifice of Christ, and so confirmed their Faith as to the Forgiveness of Sin, but farther it could not proceed.

And Grotius on the place. Non perduxit homines ad justitiam illam veram & internam, sed intra ritus & facta externa constitit: Promissa terrestria non operantur mortis contemptum, sed eum operatur melior spes vitae aeternae & caelestis. Which is thus enlarged by another; The Mosaical Law got no man freedom from Sin, was able to give no man strength to fulfill the Will of God, and could not purchase Pardon for any that had broken it. This therefore was to be done now afterwards by the Gospel, which gives more sublime and plain Promises of pardon of Sin, which the Law could not Promise, of an Eternal and Heavenly Life to all true penitent Believers; which gracious tenders now made by Christ, give us a freedom of access unto God, and Confidence to come and expect such mercy from him. Ans. (1) What is here spoken, if it intend the Law in itself and its carnal Ordinances without any respect unto the Lord Christ and his Mediation, may in some sense be true. For in itself it could neither Justify nor Sanctify the Worshippers, nor spiritually or eternally expiate Sin. But (2) Under the Law and by it, there was a Dispensation of the Covenant of Grace, which was accompanied with Promises of eternal life. For it did not only repeat and re-enforce the Promise inseparably annexed unto the Law of Creation, do this and live, but it had also other Promises of Spiritual and eternal things annexed unto it, as it contained a legal Dispensation of the first Promise or the Covenant of Grace. But (3) The Opposition here made by the Apostle is not between the precepts of the Law and the precepts of the Gospel, the Promises of the Law and the Promises of the Gospel, outward Righteousness and inward Obedience; but between the efficacy of the Law unto Righteousness and Salvation, by the Priesthood and Sacrifices ordained therein, on the one hand, and the Priesthood of Christ with his Sacrifice which was promised before and now manifested in the Gospel, on the other. And herein he doth not only show the Preference and Dignity of the latter above the former, but also that the former of itself could do nothing unto these Ends; but whereas they had represented the Accomplishment of them for a Season, and so directed the Faith of the Church unto what was future, that now being come and exhibited, it was of no more use nor Advantage, nor meet to be retained.

Thus then was the Law disanulled; and it was so actually by the means before mentioned. But that the Church might not be surprised, there were many warnings given of it before it came to pass. As (1) A Mark was put upon it from the very Beginning, that it had not a Perpetuity in its Nature, nor inseparably annexed unto it. For it had no small presignification in it, that immediately upon the giving of it as a Covenant with that People, they brake the Covenant in making the Golden Calf in Horeb, and thereon Moses brake the Tables of Stone wherein the Law was written. Had God intended that this Law should have been perpetual, he would not have suffered its first constitution to have been accompanied with an express Emblem of its disannulling. (2) Moses expressly foretells that after the giving of the Law, God would provoke them to jealously by a foolish People; Deut. 32. 21. Rom. 10. 19. that is, by the calling of the Gentiles, whereon the Wall of Partition that was between them, even the Law of Commandments contained in Ordinances was of necessity to be taken out of the way. (3) The Prophets frequently declared that it was of itself utterly insufficient for the expiation of Sin, or the Sanctification of Sinners, and thereon preferred moral Obedience above all its Institutions; whence it necessarily follows that seeing God did intend a 〈 in non-Latin alphabet 〉 or state of Perfection for his Church, that this Law was at last to be disanulled. (4) All the Promises concerning the coming of Christ as the end of the Law, did declare its station in the Church not to be perpetual; especially that insisted on by our Apostle, of his being a Priest after the Order of Melchizedek. (5) The Promises and Predictions are express, that a New Covcnant should be established with the Church, unto the removal of the Old, whereof we must treat in the next Chapter. By all these ways was the Church of the Hebrews forewarned that the Time would come, when the whole Mosaical Law, as to its Legal or Covenant Efficacy, should be disannulled unto the unspeakable Advantage of the Church. And we may hence observe.

1. The Introduction into the Church of what is better and more full of Grace in the same kind with what went before, doth disannul what so preceded; but the bringing in of that which is not better, which doth not communicate more Grace, doth not do so. Thus our Apostle expressly disputes that the bringing in of the Law 400 years after the giving of the Promise, did not evacuate or any way enervate the Promise.

And the Sole Reason hereof was, because the Promise had more Grace and Privilege in it, than the Law had. But here the bringing in of another Priesthood, because it was filled with more effectual Grace and mercy, utterly disanulled that which was instituted before. And as we may hence learn the care and kindness of God unto the Church; so also our own Duty in adhering with constant Obedience unto the Institutions of Christ. For this must be so, until something else more full of Grace and Wisdom then they are, be appointed of God in the Church. And indeed this is that which is pretended by those by whom they are rejected. For they tell us that the Ordinances of the Gospel are weak and unprofitable, and are disanulled by that Dispensation of the Spirit which hath ensued after them. But the Truth is, to fancy a Dispensation of the Spirit without, against, or above the Ordinances of Christ, who alone doth dispense him, and that in the ways of his own Appointment, is to renounce the whole Gospel.

2. If God would disannul everything that was weak and unprofitable in his Service, though originally of his own Appointment, because it was not exhibitive of the Grace he intended, he will much more condemn anything of the same kind that is invented by men. I could never yet understand why God should abolish those Ordinances of worship which himself had appointed because they were weak, and approve of such as men should find out of themselves, which cannot have the least Efficacy or signification towards Spiritual Ends; Such as are multiplied in the Papacy.

3. It is in vain for any men to look for that from the Law now it is abolished, which it could not effect in its best estate; and what that is the Apostle declares in the next Verse.

VER. 19.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 ; non enim aliquid; that is, Nihil.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 perfecit; finished, perfected. Vul. Lat. ad perfectum adduxit; Rhem. brought to Perfection. Bez. consummavit. Others, Sanctificavit. Of the use of this Word, we have spoken before.

〈 in non-Latin alphabet 〉 , &c. Syr. 〈 in non-Latin alphabet 〉 ; but for it (or in its stead) there entered an Hope which is better than it. Beza, Superintroducta spes potior. 〈 in non-Latin alphabet 〉 , is Supraintroductio, or Postintroductio; the bringing in of one thing after another. Some supply erat here, and read the words; sed erat Introductio ad spem potiorem; or spei melioris.

〈 in non-Latin alphabet 〉 ; proximamus ad Deum. Vul. Lat. Appropinquamus Deo.

VER. 19.

The Disanulling or Abolition of the Law was laid down in the precedent verse, as a necessary consequent of its being weak and unprofitable. For when a Law hath been tried, and it is found liable unto this Charge, it is equal and even necessary that it should be disanulled; if the End aimed at, be necessary to be attained, and there be anything else to be substituted in its Room, whereby it may so be. This therefore the Apostle declares in this Verse, giving the Reasons in particular of what he had before asserted in general. So the Causal Connection 〈 in non-Latin alphabet 〉 , For, doth intimate. And

1. He gives an especial Instance, wherein it was evident that the Law was weak and unprofitable.

2. He declares what was to be introduced in the Room thereof which would attain and effect the end, which the Law could not reach unto, by Reason of its weakness.

3. He expresseth what that End was.

The first he doth in those words: 〈 in non-Latin alphabet 〉 : For the Law made nothing perfect. The subject spoken of is 〈 in non-Latin alphabet 〉 , the Law; that is, the whole System of Mosaical Ordinances, as it was the Covenant which God made with the People in Horeb. For the Apostle takes the Commandment and the Law for the same in this Chapter; and the Covenant in the next, for the same with them both. And he treats of them principally in the instance of the Levitical Priesthood; partly because the whole Administration of the Law depended thereon; and partly because it was the Introduction of another Priesthood, whereby the whole was disanulled.

Of this Law, Commandment, or Covenant, it is said that 〈 in non-Latin alphabet 〉 , it made nothing perfect. 〈 in non-Latin alphabet 〉 , nothing, for 〈 in non-Latin alphabet 〉 , no man say expositors generally; it made no man perfect. So the Neuter is put for the Masculine. So it is in those words of our Savior, Joh. 6. 37. 〈 in non-Latin alphabet 〉 ; All that the Father giveth me, cometh unto me; that is everyone. So is 〈 in non-Latin alphabet 〉 , as here, put for 〈 in non-Latin alphabet 〉 , ver. 63. 〈 in non-Latin alphabet 〉 ; The Flesh profiteth nothing, that is, say some, no man. But I am not satisfied with this Exposition, but rather judge that the Apostle did properly express his Intention. It made nothing, that is, none of the things which we treat about, perfect. It did not make the Church state perfect, it did not make the worship of God perfect, it did not perfect the Promises given unto Abraham in their Accomplishment, it did not make a perfect Covenant between God and man; it had a shadow, an obscure Representation of all these things, but it made nothing perfect.

What the Apostle intends by 〈 in non-Latin alphabet 〉 , and so consequently by 〈 in non-Latin alphabet 〉 in this place, we have discoursed at large before on ver. 11. So that we shall not here again insist upon it.

But it may be inquired, why, if the Law made nothing perfect, it was instituted or given by God himself? He had designed a state of Perfection unto the Church, and seeing the Law could not effect it, nay seeing it could not be introduced whilst the Law was in force, unto what end served the giving of this Law?

Ans. This doubt was in part solved before, when we shown the Ends for which the Law was given, although it was weak and unprofitable, as unto some other. But yet there are some other Reasons to be pleaded to represent the Beauty and Order of this Dispensation. For

1. In all these things the Sovereignty of God is to be submitted unto. And unto humble Souls there is beauty in divine Sovereignty. When the Lord Jesus rejoiced in Spirit, and thanked his heavenly Father that he had revealed the Mysteries of the Gospel unto Babes, and hid them from the Wise and Prndent, he assigns no other Reason but his Sovereignty and Pleasure, wherein he rejoiced; even so Father, for so it seemed Good in thy Sight, Luke 10. 21. And if we cannot see an excellency in the Dispensations of God, because they are his, who gives no account of his matters, we shall never delight in his ways. So our Apostle gives no other Reason of this legal Dispensation, but that God had provided some better thing for us, that they without us should not be made perfect; chap. 11. 40. Therefore did he give them this Law for a Season, which made nothing perfect; even so it seemed Good in his Sight. It is the Glory of God to be gracious to whom he will be gracrous, and that at what time he will, and unto what degree and measure he pleaseth. And in this Glory of his are we to acquiesce.

2. Mankind having woefully prevaricated and apostatized from God, it was just and equal that they should not be at once enstated in their Reparation. The suddainness of it might have taken off from its Greatness. Wherefore as God left the Generality of the World without the knowledge of what he intended, so he saw Good to keep the Church in a state of Expectancy as to the Perfection of Liberty and Deliverance intended. He could have created the World in an Hour or Moment; but he chose to do it in the space of Six days, that the Glory of his work might be distinctly represented unto Angels and Men. And he could immediately after the Fall have introduced the Promised seed, in whose Advent the Church must of necessity enjoy all the Perfection whereof it is capable in this World. But to teach the Church the greatness of their Sin and Misery, and to work in them an acknowledgement of his unspeakable Grace and Mercy, he proceeded gradually in the very Revelation of him, as we have shown on Chap. 1. ver. 1. and caused them to wait under earnest desires, longings, and expectations, many Ages for his coming. And during this season it was of necessity that they should be kept under a Law that made nothing perfect. For as our Apostle speaketh, if they which are of the Law be Heirs, Faith is made void; Rom. 4. 14. and if Righteousness come by the Law; then is Christ dead in vain; Gal. 2. 21. And if there had been a Law given, which could have given life, verily Righteousness should have been by the Law, Gal. 3. 21. Wherefore until the actual Exhibition of the Promised Seed, it was absolutely necessary that the Church should be kept under a Law that made nothing Perfect.

3. That People unto whom the Law was peculiarly to be given, and by whom God would accomplish his further Design, were a stubborn, earthy, hard-hearted People, that stood in need of a Yoke to burden and subdue them unto the will of God. So obstinate they were in what they had once received, and so proud of any Privilege they enjoyed, that whereas their Privileges were very many, and very great, they would never have had any thought of looking out after another state, but have forgone the Promise, had they not been pinched, and burdened, and disappointed in their Expectation of Perfection by this Law, and the Yoke of it.

4. God had designed that the Lord Christ should in all things have the Preeminence. This was due unto him on the Account of the Glory of his Person, and the Greatness of his Work. But if the Law could have made anything Perfect, it is evident, that this could not have been.

Perfection being thus denied unto the Law, it is added 〈 in non-Latin alphabet 〉 . The words are elliptical, and without a Supplement give no certain sense. And this may be made two ways. First, by the Verb Substantive 〈 in non-Latin alphabet 〉 , and so the whole of what is asserted is an effect of the Law. It made nothing perfect, but it was the bringing in of a better Hope, or an Introduction unto a better Hope, as some render the words. It served as God's Way and Method unto the bringing in of our Lord Jesus Christ; unto this End it was variously Serviceable in the Church. For as its Institutions, Promises, Instructions, and Types did represent him unto the Faith of Believers; so it prepared their Minds unto an Expectation of him, and longing after him. And the Conjunction 〈 in non-Latin alphabet 〉 , which is Adversative, seems to intimate an Opposition in what the Law did, unto what it is said before that it did not. It did not make anything Perfect, but it did bring in a better Hope; and we know in how many things it was a preparatory Introduction of the Gospel. Wherefore this sense is true, though not, as I judge, directly intended in these words.

Beza first Observed, that 〈 in non-Latin alphabet 〉 was put for 〈 in non-Latin alphabet 〉 , in this place, as it is unquestionably in sundry others. If so, not an Assignation of a contrary effect unto the Law unto what was before denied, is intended; but the designation and expression of another Cause of the effecting of that which the Law could not effect. And the defective Speech is to be supplied by 〈 in non-Latin alphabet 〉 , made perfect; as we do it by did, that is, did make all things perfect. To the same purpose the Apostle expresseth himself in other words, Rom. 8. 3. 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. For the words are so to be supplied, what the Law could not do, that God did; which what it was, and how God did it, the following words declare. Thus God had designed to bring the Church unto a better state, a state of Comparative Perfection in this World. This the Law was not a means or Instrument suited unto: wherefore another way is fixed on to that End, which being completely effective of it, the Law was laid aside and disanulled as unprofitable.

This the word 〈 in non-Latin alphabet 〉 doth lead unto: For it is as much as Postintroductio, or Superintroductio; the Introduction of one thing after, or upon another. This was the Priesthood and Sacrifice of Christ, which were brought in after the Law, upon it, in the room of it, to effect that which the Law could not do. This our Apostle further Argues and confirms, Chap. 10. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.

This therefore is the sense of the words; The Introduction of the Better Hope, after, and upon the Law, when a sufficient Discovery had been made of its weakness and insufficiency, as unto this End, did make all things perfect, or bring the Church unto that state of consummation, which was designed unto it.

It remaineth only therefore that we show what this Better Hope is, whereunto this effect is ascribed. Whatever it be, it is called better, with respect unto the Law, with all things that the Law contained or could effect, somewhat of more Power and Efficacy to perfect the Church-state. This neither was, nor could be anything but Christ himself and his Priesthood: For in him we are complete, Col. 2. 10. and by one Offering he hath forever perfected them that are Sanctified; the Heavenly things themselves being purified thereby.

Hope therefore is used here Metonymically, to design the thing hoped for. From the giving of the first Promise, and throughout under the Dispensation of the Law, Christ and his coming into the World were the Hope of all Believers, the great thing which they desired, longed and hoped for. Hence was he called, the Desire of all Nations, Hag. 2. that which the Secret desires of the whole Race of Mankind worked towards. And in the Church, which enjoyed the Promises, they rejoiced in the fore-sight of it, as did Abraham; and desired to see its Day, as did the Prophets, diligently enquiring into the time and season of the Accomplishment of those Revelations, which they had received concerning him, 1 Pet. 1. 11, 12. It is not therefore the Doctrine of the Gospel, with its Precepts and Promises (as some suppose) which is here intended; any other ways but as it is a Declaration of the coming of Christ, and the Discharge of his Office: For without a respect hereunto, without Virtue and Efficacy thence alone dirived, the outward Precepts and Promises of the Gospel would no more perfect the Church-state than the Law could do.

Obs. 1. When God hath designed any Gracious End towards the Church, it shall not fail, nor his work cease for want of effectual means to accomplish it. All means indeed have their Efficacy from his Designation of them unto their End. His Wisdom makes them meet, and his Power makes them Effectual. Whatever therefore seems to be a means in the hand of God unto any End, and doth not effect it, was never designed thereunto: For he fails in none of his Ends, nor do his means come short of what he aims at by them. Wherefore although God designed a Perfect state of the Church, and after that gave the Law; yet he never designed the Law to accomplish that End. It had other Ends, as we have already declared. But Men were very apt to take up with the Law, and to say of it, Surely the Lord's Anointed is before us. Wherefore God by many ways and means discovered the weakness of the Law, as unto this End. Then were Men ready to conclude, that the Promise itself concerning this perfect Church-state would be of none effect. The mistake lay only herein, that indeed God had not as yet used that only means for it, which his infinite Wisdom had suited for, and his infinite Power would make Effectual unto its attainment. And this he did in such a way, as that those, who would not make use of his means, but would as it were impose that upon him which he never intended to make use of in that kind, perished in their Unbelief. Thus was it with the Generality of the Jews, who would have Perfection by the Law, or none at all.

Wherefore the Promise of God concerning the Church, and to it, must be the Rule and Measure of our Faith. Three things do deeply Exercise the Church, as unto their Accomplishment. (1.) Difficulties rendering it wholly improbable. (2.) Long unexpected Procrastination. (3.) Disappointment of appearing means of it. But in this Instance of the Introduction of a perfect Church-state in and by the Person of Jesus Christ, God hath provided a Security for our Faith, against all Objections, which these considerations might suggest. For,

(1.) What greater Difficulties can possibly lie in the way of the Accomplishment of any of the Promises of God, which yet are upon the Sacred Record unaccomplished, as suppose, the Calling of the Jews, the Distruction of Antichrist, the Peace of the Church, and Prosperity of it in the plentiful Effusion of the Spirit; but that as great, and greater lay in the way of the fulfilling of this Promise? All the National Provocations, Sins, and Idolatries, that fell out in the Posterity of Abraham; all the Calamities and Desolating Judgments that over-took them, the cutting down of the House of David, until there was only a Root of it left in the Earth; the Unbelief of the whole Body of the People, the Enmity of the world, Acted by all the Crafts and Powers of Satan, were as Mountains in the way of the Accomplishment of this Promise. But yet they all of them became at length a Plain before the Spirit of God. And if we should compare the Difficulties and Oppositions that at this Day lie against the fulfilling of some Divine Promises, with those that rose up against this one of perfecting the Church-state in Christ, it would, it may be, abate our forwardness in condemning the Jews of Incredulity, unless we found ourselves more established in the Faith of what is to come, than for the most part we are. (2.) Long and unexpected Procrastinations are Trials of Faith also. Now this Promise was given at the Beginning of the world, nor was there any time allotted for its Accomplishment. Hence it is generally supposed from the words there used in the imposition of the Name of Cain on her First-Born, that Eve apprehended that the Promise was actually fulfilled. The like Expectations had the Saints of all Ages: and were continually looking out after the rising of this bright morning Star. Many a time did God renew the Promise, and sometimes confirmed it with his Oath, as unto Abraham and David; and yet still were their expectations frustrate so far as confined unto their own Generations. And though God accepted them in their cries and prayers and hopes, and longing desires, yet near four thousand years were expired before the Promise received its Accomplishment. And if we do believe that the Faith and Grace of the New Testament do exceed what was administered under the Old; and that we do enjoy that Pledge of God's Veracity in the Accomplishment of his Promises, which they attained not unto, shall we think it much, if they are exercised some part of that season, (as yet but a small time) in looking after the Accomplishment of other Promises? (3) Disappointment of appearing means is of the same nature. Long after the Promise given and renewed, the Law is in a solemn and glorious manner delivered unto the Church, as the Rule of their worship and the means of their Acceptance with God. Hence the Generality of the People did always suppose, that this was it, which would make all things perfect. Something indeed they thought might be added unto its Glory, in the personal coming of the Messiah: but the Law was still to be that which was to make all things perfect. And we may easily apprehend what a surprisal it was unto them, when it was made manifest that the Law was so far from effecting this promised state, that there was a necessity of taking it out of the way as a thing weak and unprofitable, that the better Hope perfecting the state of the Church might be introduced. Such Appearances are sometimes represented unto us of means highly probable for the Delivery of the Church, which after a while do utterly disappear, and things are rolled into a posture quite contrary unto the expectations of many. When there is an Appearance of what God hath promised, of what Believers have prayed for, it is no wonder if some do earnestly embrace it. But where God hath laid aside any means, and sufficiently declared that it is not his holy pleasure to use it in such a way, or unto such a length as we would desire for the fulfilling of his Promises, it is not Duty, but obstinacy and selfishness to adhere unto it, with any such expectations.

Obs. 2. Believers of Old who lived under the Law, did not live upon the Law, but upon the Hope of Christ, or Christ hoped for. Christ is the same (that is, unto the Church) yesterday today and forever. If Justification, if Salvation could be had any other way, or by any other means, then was his coming needless, and his death in vain. It was the Promise of him, and not of the Law which he had broken, which was the Relief and Salvation of Adam. This being the first thing that was proposed unto fallen man, as the only means of his Restauration, Justification and Salvation, if anything were afterwards added unto the same purpose, it would declare this to be insufficient; which would be an impeachment of Divine wisdom and grace. On the same promise of Christ, which virtually contained and exhibited unto Believers all the Benefits of his mediation, as it was frequently renewed and variously explained, did all the Saints live under the Old Testament. And the obscurity of the Revelations of him in comparison of that by the Gospel, respected only the degrees, but not the essence of their Faith.

Obs. 3. The Lord Christ by his Priesthood and Sacrifice makes perfect the Church and all things belonging thereunto, Col. 2. 10.

In the last place the Apostle illustrates the work wrought through the Introduction of the better Hope, by the effect of it in them that do believe. 〈 in non-Latin alphabet 〉 . By which we draw nigh unto God. 〈 in non-Latin alphabet 〉 , by which, may refer either to the remote antecedent 〈 in non-Latin alphabet 〉 the Introduction or bringing in, or unto the next, which is 〈 in non-Latin alphabet 〉 the Hope; being both of the same Gender. By the Introduction of the better Hope we draw nigh to God; or by which Hope we draw nigh to God. Both come to the same for the substance of the sense; but the Application is more natural to the next Antecedent, by which Hope we draw nigh unto God. It remaineth only that we inquire, what it is thus to draw nigh to God.

〈 in non-Latin alphabet 〉 is a word belonging unto the Sacerdotal Office, denoting the approach of the Priests unto God in his worship. So the LXX for the most part render 〈 in non-Latin alphabet 〉 the General term for all Access unto God with Sacrifices and Offerings. And this doth the Apostle intend. Under the Levitical Priesthood, the Priests in their Sacrifices and Solemn Services did draw nigh unto God. The same now is done by all Believers under the Sacerdotal Ministration of Jesus Christ. They now all of them draw nigh unto God. And in all their worship, especially in their prayers and supplications, they have by him an Access unto God, Ephes. 2. 18. There is a similitude in these things, and an Allusion in the one unto the other; yet so as that the one doth far excel the other, as to Grace and Privilege. For, (1.) under the Law it was the Priests alone who had this Privilege of drawing nigh unto God, in the solemn worship of the Temple and Tabernacle. The People were kept at a Distance, and might never come near the Sacred Services of the Holy place. But all Believers being made a Royal Priesthood, everyone of them hath an equal Right and Privilege by Christ, of drawing nigh unto God. (2.) The Priests themselves did draw nigh only unto outward pledges, Tokens, and Symbols of God's Presence. Their highest Attainment was in the Entrance of the High Priest once a year into the most Holy place. Yet was the Presence of God there only in things made with hands, only instituted to represent his Glory. But Believers do draw nigh to God himself, unto the throne of his Grace, as the Apostle declares, Chap. 10. 19, 20, 21, 22.

It may therefore be granted that there is this Intention in the words. For as by the Law of Old the Priests in the solemn worship of the Church did draw nigh to God in those visible pledges of his Presence which he had appointed; and this they did by virtue of the Aaronical Priesthood and the Law of its Institution, which was the utmost that could be attained in their imperfect state; so now upon the Introduction of the better Hope, and by virtue thereof, Believers in all their solemn worship do draw nigh unto God himself, and find Acceptance with him.

And there are two Reasons for the Admission of this Interpretation. For, (1.) one part of the Apostles Design is to manifest the Glory and Preeminence of Gospel-worship above that of the Law. And the excellency hereof consists, not in outward forms and pompous Ceremonies, but in this, that all Believers do therein draw nigh unto God himself with boldness. (2.) Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession, which he intends by the better Hope, as he fully declares himself towards the end of the Chapter; they are those which we have a peculiar respect unto, in all our approaches unto God in our holy worship. Our Entrance unto the Throne of Grace is through the veil of his flesh as offered. Our Admission is only by virtue of his Oblation, and our Acceptance depends on his Intercession. Herein therefore in a peculiar manner, by this better Hope, we draw nigh unto God.

But yet there is a more extensive signification of this Expression in the Scripture, which must not be here excluded. By nature all men are gone far off from God. The first general Apostasy carried mankind into a most inconceivable Distance from him. Though our Distance from him by nature, as we are Creatures, be infinite, yet this hinders not but that in his infinite Goodness and Condescension we may have intercourse with him, and find Acceptance before him. But the Distance which came between us by sin cuts off all Communion of that kind. Wherefore our Moral Distance from God as our nature is corrupted, is greater, with respect unto our Relation unto him, than our essential Distance from him, as our nature is created. Hence, being afar off, is the expression of this state of nature, Ephes. 2. 13. You were sometimes afar off. And whatever accompanieth that state in wrath and curse upon men in fear, bondage, the power of sin and enmity against God within them; in obnoxiousness unto misery in this world and eternal Destruction hereafter, is comprised in that expression. It is to be far from the Love and Favor of God, from the knowledge of him, and obedience unto him. Wherefore our drawing nigh unto God, denotes our delivery and recovery from this estate. So it is expressed in the place named: But now in Christ Jesus, ye who were sometimes afar off, are made nigh by the blood of Christ. To represent this all the Acts of solemn worship, which respected the Sacrifice of Christ, were called Approximations.

And hereunto, unto this drawing nigh to God, or that we may so do, two things are required.

1. A Removal of whatever kept us at a Distance from God. And the things of this nature were of two sorts. (1.) What was upon us from God for our sin and Apostasy. This was his wrath and curse; And these were declared in the publishing of the Law on mount Sinai with the terrible appearances and dreadful voices that accompanied. This made the People stand afar off; Exod. 20. 21; as an Emblem of their condition with respect unto the Law. (2) Guilt within, with its consequences of fear, shame, and Alienation from the life of God. Unless these things of the one sort and the other, those upon us and those within us, be taken away and removed, we can never draw nigh unto God. And to secure our Distance, they were enrolled in an hand-writing as a Record against us, that we should never on our own account so much as endeavor any Access unto him, Ephes. 2. 14. Col. 2. 14. How they were removed by the bringing in of the better Hope, that is, by the Priesthood of Christ, the Apostle declares in this Epistle, as we shall see God willing in our Progress. This neither was nor could be done by the Law or its Ordinances, neither the Moral preceptive part of it, nor the Ceremonial, in all its Rites and Sacrifices, could of themselves expiate sins, make Atonement for our Apostasy, turn away the wrath of God, nor take away Guilt, fear, bondage, and Alienation out of the minds of men.

2. There is moreover required hereunto, that upon the Justification and Acceptation of our Persons, we have Faith, Liberty, Boldness, Confidence and Assurance given unto us in our coming unto God. And this cannot be without the Renovation of our natures into his Image, the quickening of our souls with a new Principle of Spiritual life, and Ability unto all Duties of acceptable Obedience. All these things are required unto our drawing nigh unto God, or unto a state of Reconciliation, Peace, and Communion with him. And we may observe,

1. Out of Christ, or without him all Mankind are at an inconceivable Distance from God. And a Distance it is of the worst kind; even that which is an effect of mutual Enmity. The cause of it was on our part voluntary, and the effect of it the height of misery. And however any may flatter and deceive themselves, it is the present condition of all who have not an Interest in Christ by Faith. They are far off from God, as he is the Fountain of all Goodness and Blessedness; inhabiting, as the Prophet speaks, the parched places of the wilderness, and shall not see when Good cometh, Jerem. 17. 6. far from the dews and showers of grace or mercy, far from divine love and favor; cast out of the bounds of them, as Adam our of Paradise, without any hope or power in themselves to return. The flaming sword of the Law turns every way to keep them from the Tree of Life. Yet are they not so far from God, but they are under his wrath and curse, and whatever of misery is contained in them. Let them fly whither they please, wish for Mountains and Rocks to fall on them, as they will do hereafter; hide themselves in the Darkness and Shades of their own Ignorance, like Adam among the Trees of the Garden, or immerge themselves in the pleasures of sin for a season; all is one, the wrath of God abideth on them. And they are far from God in their own minds also; being alienated from him, Enemies against him, and in all things made up with Satan the Head of the Apostasy. Thus is it and inconceivably worse with all that embrace not this better Hope to bring them nigh unto God.

2. It is an effect of infinite condescension and Grace, that God would appoint a way of Recovery for those who had willfully cast themselves into this woeful Distance from him. Why should God look after such Fugitives anymore? He had no need of us or our services in our best condition, much less in that useless, depraved state whereinto we had brought ourselves. And although we had transgressed the Rule of our moral dependence on him in the way of obedience, and thereby done what we could to stain and eclipse his Glory; yet he knew how to repair it unto Advantage by reducing us under the order of Punishment. By our sins we ourselves come short of the Glory of God, but he could lose none by us, whilst it was absolutely secured by the Penalty annexed unto the Law. When upon the entrance of sin, he came and found Adam in the bushes, wherein he thought foolishly to hide himself, who could expect (Adam did not) but that his only design was to apprehend the poor rebellious Fugitive, and give him up to condign Punishment? But quite otherwise, above all thoughts that could ever have entered into the Hearts of Angels or men, after he had declared the nature of the Apostasy, and his own indignation against it, he proposeth and promiseth a way of Deliverance and Recovery. This is that which the Scripture so magnifies under the names of Grace and Love of God, which are beyond expression or conception, Joh. 3. 16. And it hath also that luster frequently put upon it, that he dealt not so with the Angels that sinned; which manifests what condition he might have left us in also, and how infinitely free and Sovereign that Grace was, from whence it was otherwise. Thence it was that he had a desire again unto the works of his hands, to bring poor mankind near unto him. And whereas he might have recalled us unto himself, yet so as to leave some marks of his displeasure upon us, to keep us at a greater Distance from him than that we stood at before; as David brought back his wicked Absalom to Jerusalem, but would not suffer him to come into his Presence; He chose to act like himself in infinite wisdom and grace, to bring us yet nearer unto him, than ever we could have approached by the Law of our Creation. And as the Foundation, means and Pledge hereof he contrived and brought forth that most glorious and unparalleled effect of divine wisdom, in taking our nature into that inconceivable nearness unto himself, in the union of it unto the Person of his Son. For as all things in this bringing of us nigh to God who were afar off, are expressive effects of wisdom and Grace; so that of taking our nature into union with himself is glorious unto Astonishment. And as we are thereby made inconceivably more nigh to God in our nature, than we were upon our first Creation, or than Angels shall ever be; so by virtue thereof, are we in our Persons brought in many things much nearer to God, then ever we could have been brought by the Law of Creation. O Lord our God, how excellent is thy name in all the earth! who hast set thy Glory above the Heavens. Psal. 8. 1. It is in the Admiration of this unspeakable Grace, that the Psalmist is so ravished in the contemplation of God, as hath been declared in our Exposition on the second Chapter of this Epistle.

3. All our Approximation unto God in any kind, all our Approaches unto him in holy worship is by him alone, who was the blessed Hope of the Saints under the Old Testament and is the life of them under the New. These things must be afterwards spoken unto.

VER. 20, 21, 22.

THE Apostle had warned the Hebrews before, that he had many things to say, and those not easy to be understood concerning Melchizedek. And herein he intended not only those things which he expresseth directly concerning that Person and his office, but the things themselves signified thereby in the Person and Office of Christ. And therefore he omits nothing which may from thence be any way represented. So from that one Testimony of the Psalmist he makes sundry Inferences unto his purpose. As,

1. That the Lord Christ was to be a Priest, which included in it the cessation of the Levitical Priesthood, seeing he was of the Tribe of Judah, and not of the Tribe of Levi.

2. That he was to be Another Priest, that is, a Priest of another Order, namely, that of Melchizedek. And this he variously demonstrates to prove his Preeminence above the Aaronical Priesthood: as also thereon, that upon his Introduction that Order was utterly to cease and be disanulled.

3. He observes from the same Testimony unto the same purpose, that he was to be a Priest forever, so as that there should never more upon his death or otherwise be any need of another Priest, nor any possibility of the return of the former Priesthood into the Church.

4. Neither yet doth he rest here, but observes moreover the manner how God in the Testimony insisted on, declared his purpose of making the Lord Christ a Priest which was constitutive of his Office; and that was by his Oath. And thence takes occasion to manifest how far his Priesthood is exalted above that under the Law. This is that which now lies before us in these verses. And we have in these things an Instance given of what unsearchable stores of Wisdom and Truth are laid up in every parcel of the word of God, if we have a spiritual light in their Investigation.

The words of the 20th. verse being Elliptical, the sense of them is variously supplied. Most Translators carry on the sense unto that which is the midst of the 21 in our Translation, Others were made Priests without an Oath. The Syriac refers the words unto them foregoing; 〈 in non-Latin alphabet 〉 and confirmed it, (that is the better Hope) with an Oath. And Beza, etiam quatenus non sine jurejurando superintroducta est; in as much as (that Hope) is not brought in without an Oath; And another, since, Et eo potior illa spes, quatenùs n n absque jurejurando superintroducta est Schmid. But this limits the comparison unto this verse, which the Apostle really finisheth ver. 22. Vul. Lat. & quantum est non sine jurejurando; which the Rhemists render; and in as much as it is not without an Oath. Ours supply; he was made a Priest; in as much as not without an Oath, he was made a Priest: no doubt according to the mind of the Apostle. For he hath a prospect in these words unto what ensues, where he expressly applies this Oathunto the Priesthood of Christ, and the consummation thereof.

〈 in non-Latin alphabet 〉 ; Etiam quatenus; & quatenus; and in as much. 〈 in non-Latin alphabet 〉 is omitted by the Syriac; Vul. in quantum est, in as much; hereunto answereth, 〈 in non-Latin alphabet 〉 ver. 22. eatenus.

〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉 , jusjurandum; an Oath. But it is here principally applied unto those Oaths whereby Conventions, compacts, or Covenants were confirmed. Hence 〈 in non-Latin alphabet 〉 were the sacrifices that were offered in the confirmation of sworn Covenants. It is three times used here by our Apostle on this occasion, ver. 20, 21, 28. and nowhere else in the New Testament.

〈 in non-Latin alphabet 〉 . Vul. Alii quidem, which the Rhemists mend by rendering it, and the other; Beza. nam illi quidem; and so the Syriac 〈 in non-Latin alphabet 〉 and they; ours; for those Priests; rather, and truly those Priests, though 〈 in non-Latin alphabet 〉 , have only the force of a causal conjunction.

〈 in non-Latin alphabet 〉 ; Syr. 〈 in non-Latin alphabet 〉 ; were, but the manner of their being made Priests is intended; and so the words are to be expressed fully; facti sunt, were made.

〈 in non-Latin alphabet 〉 ; The Syriac adds, 〈 in non-Latin alphabet 〉 by the hand of David; It is not the giving of the Oath, but the recording of it in the Psalm that he intendeth.

〈 in non-Latin alphabet 〉 ; non poenitebit; Syr. 〈 in non-Latin alphabet 〉 and will not lie; will not repent, or change his mind.

〈 in non-Latin alphabet 〉 ; Vul. in tantum; to answer in quantum before; Tanto, eatenùs; tanto; by so much; Syr. 〈 in non-Latin alphabet 〉 hoc toto, by all this; and so proceeds; this Covenant was more excellent wherein Jesus was made the Surety.

Of the signification of the word 〈 in non-Latin alphabet 〉 I shall speak afterwards.

VER. 20, 21, 22.

The same Argument is pursued as in the foregoing verses, only with a new Medium, and that such as leads on towards the conclusion of the whole Disputation. The Introduction of a new Priesthood, the Cessation or Abolition of the Old, with the Advantage of the Church thereby, because of its Dignity, Preeminence and stability above that which was to give place unto it, are the things which the Apostle is in the proof and confirmation of.

There are three things in these three verses.

1. A Proposition of a New Medium for the confirmation of the principal Argument before insisted on, ver. 20.

2. An Illustration and Proof of what is asserted in that Proposition, ver. 21.

3. An Inference from its being so established and proved, ver. 22.

In the Proposition three things may be considered.

1. The Connection of it unto the preceding Discourse, by the conjunction 〈 in non-Latin alphabet 〉 .

2. The Modification of the Proposition in the manner of its Introduction; 〈 in non-Latin alphabet 〉 ; quanto, quatenus, in quantum; in as much.

3. The Proposition itself expressed negatively; 〈 in non-Latin alphabet 〉 ; not without, &c.

The Note of Connection 〈 in non-Latin alphabet 〉 , may respect ver. 17; where the same Testimony now insisted upon, is introduced, and so may intimate a farther pursuit of the same Argument. If so, the other two verses, 18, 19. are inserted as a Parenthesis, comprizing an inference of what the Apostle had before proved, with the Reasons of it. For whereas before he had only made use of the words of the Father unto Christ, thou art a Priest forever, and thereon shown what would thence follow; he now proceeds to declare the manner how those words were spoken, namely, with an Oath. Or it may respect the words immediately foregoing, namely, the bringing in of a better hope; for it was brought in by an Oath: and this sense is followed by most Translators, who supply the Defect in these words by the repetition of a better Hope. But although neither of those suppositions concerning the connection of the words, doth prejudice the sense or Design of them, yet as we have observed before, 〈 in non-Latin alphabet 〉 , For, oftentimes is as much as moreover, as it is rendered, etiam, by Beza; and then it denotes not an immediate connection with, or dependence on what went before in particular, but only a Processe in the same general Argument. And so it is here a note of Introduction, of a new special consideration for the confirmation of the same Design. Thence our Translators supply the words, not with anything that went before, but with what follows after, which the Apostle designed now in particular to speak unto, he was made a Priest.

The Modification of the Proposition is in those words 〈 in non-Latin alphabet 〉 , eatenus quantum, in quantum, inasmuch, so much. Hereunto answers 〈 in non-Latin alphabet 〉 , ver. 22. in tantum: quanto, tanto. The excellency of the Covenant whereof Christ was made Mediator above the old Covenant, had proportion with the preeminence of his Priesthood above that of Aaron, in that he was made a Priest by an Oath, but they were not so. And we may observe in general, that

Obs. The Faith, Comfort, Honor, and Safety of the Church, depends much on every particular remark that God hath put upon any of the Offices of Christ, or whatever belongs thereunto

We have lived to see Men endeavoring their utmost to render Christ himself, and all his offices of as little use in Religion as they can possibly admit, and yet retain the Name of Christians. And it is to be feared that he is as little valued by some in their Practice, as he is by others in their notions. This is not the way of the Scripture. Therein every concernment of him and his Offices is particularly insisted on; and the Apostle in this Chapter makes it manifest, what important Mysteries depend on such minute considerations, as some would think were little to be regarded. But all things concerning him are full of Divine Mysteries, and every Word about them that drops from infinite Wisdom, ought to be an object of Faith and Admiration. When therefore we cease to inquire with all Diligence into all the Revclations made concerning Christ or his Offices, or anything which belongs unto them; we do really cease to be Christians. And there can be no greater Evidence of our want of Faith in him and Love unto him, than if we neglect a due consideration of all things, that the Scripture reveals and testifies concerning him.

The Proposition itself is in those words; not without an Oath. Two things the Apostle supposeth in this Negative Proposition.

1. That there were two ways whereby men either were or might be made Priests, namely, they might be so either with, or without an Oath. And he expresseth the latter way applying it negatively unto Christ, that he might include a Negation of the former way with respect unto the Priests under the Law; both which he afterwards expressly mentioneth.

2. That the Dignity of the Priesthood depends on, and is declared by the way whereby God was pleased to initiate men into that Office.

These two things being in general laid down, as those which could not be denied; the Apostle makes Application of them in the next verse distinctly, unto the Friests of the Law on the one hand, and Christ on the other, in a comparison between whom he is engaged. And we may observe, that

Nothing was wanting on the part of God that might give eminency, stability, glory, and efficacy unto the Priesthood of Christ. Not without an Oath. For,

1. This was due unto the Glory of his Person. The Son of God in infinite Grace condescending unto the susception of this Office, and the discharge of all the Duties of it, it was meet that all things which might contribute anything unto the Glory, or efficacy of it should accompany his undertakings. For being in himself the Image of the invisible God, by whom all things were created, it was meet that in his whole work, he should in all things have the preeminence, as our Apostle speaks Col. 1. 15, 16, 18. He was in everything that he undertook, to be preferred and exalted above all others, whoever were employed in the Church, or ever should be; and therefore was he made a Priest not without an Oath.

2. God saw that this was needful to encourage and secure the Faith of the Church. There were many things defective in the Priesthood under the Law, as we have partly seen already, and shall yet see more fully in our progress. And it suited the design and wisdom of God that it should be so. For he never intended that the Faith of the Church should rest and be terminated in those Priests or their Office. What he granted unto them was sufficient unto the end and use whereunto he had designed it; so as that the Church might have all that respect for it, which was needful or for their Good. But so many defects there were in that Administration, as might sufficiently evidence that the Faith of the Church was not to acquiesce therein, but to look for what was yet to come, as our Apostle proves by many instances in this Chapter. But upon the Introduction of the Priesthood of Christ, God really and actually proposeth and exhibiteth unto the Church, all that they were to trust unto, all that he would do or was any way needful to be done for their Peace and Salvation. No other Relief was to be expected for the future; therefore did God in infinite Wisdom and Grace for the stability and security of their Faith, grant the highest and most peculiar Evidences of the everlasting confirmation of his Priesthood. And hereby did he manifest that this Dispensation of his Will and Grace was absolutely unchangeable, so that if we comply not therewithal we must perish forever. Thus all the whole Scripture, and all contained therein direct us unto our ultimate Hope and Rest in Christ alone.

VER. 21.

In the Application of this assertion the Apostle affirms, that those Priests, the Priests under the Law, were made without an Oath. No such thing is mentioned in all that is recorded concerning their Call and Consecration. For where they are expressly declared in their outward circumstances, Exod. 28, 29. there is mention made of no such thing. But their dedication consisted in three things.

1. A Call from God expressed, chap. 28. ver. 1. We have shown how necessary this was unto the first erection of any Priesthood, though it was to be continued by an ordinary succession. See chap. 5, 4. It is therefore granted that in this general Foundation of the Office, Aaron had it, even as Christ had, though not in the same way or manner. For the Call of Christ was far more eminent and glorious than that of Aaron; as hath been shown.

2. It consisted in the Appointment and Preparation of those peculiar Garments, and Mystical Ornaments wherein they were to administer their Office, and their Unction with the holy Annointing Oil, when clothed with those Garments.

3. In the Sacrifices wherewith they were consecrated and actually set apart unto that Office whereunto they were called. And these two were peculiar unto them, there being no use of them in the consecration of Christ, for both of them did declare their whole Administration to be external and carnal, and therefore could never make anything perfect, nor were capable of a confirmation unto perpetuity.

But the Promise made unto Phineas seems to be express for an eternity in this Priesthood. Behold, saith God, I give unto him my Covenant of Peace, and he shall have it, and his seed after him, even the Covenant of an Everlasting Priesthood. Num. 25. 12, 13. But this proves not a certain absolute perpetuity of this Priesthood of Phineas. For,

1. The Covenant intended, was not a complete solemn Covenant confirmed either by Oath or Sacrifice, but only a naked Promise or Declaration of the Will of God. And that 〈 in non-Latin alphabet 〉 is frequently used for such a promise, as wherein the nature of a Covenant is not contained, is acknowledged by the Jews themselves.

2. All the special Covenants or Promises that God made unto, or which any under the Law that had respect unto legal Administrations, were all of them Commensurate unto the Duration and Continuance of the Law itself. Whilst the Covenant of the Law itself was in force, they also continued; and when that ceased, then also were they to cease. For the Foundation being taken away the whole Building must come to the ground. Now that this Old Covenant of the Law was to cease and be taken away by the introduction of another and a better, God did openly and frequently declare under the Old Testament, as our Apostle manifests by one signal instance in the next chapter. And this is the sense of 〈 in non-Latin alphabet 〉 forever, in this case constantly. It expresseth a certain continuance of anything so as not to be changed, or to have another thing substituted in the Room of that whereunto it is applied, whilst that legal Dispensation continued. And so it was in this Promise made unto Phineas. For although there was an Intercision made afterwards as to the continuance of the Priesthood in the line of his Family, by the interposition of Eli and his sons, who were of the Posterity of Ithamar, yet he returned again into the enjoyment of this Promise, in the Person of Zadok in the days of Solomon, and so continued until the second Temple was forsaken of God also, and made a den of Thieves.

But neither with respect unto him or any other, is there any mention of the Oath of God. For indeed God did never solemnly interpose himself with an Oath in a way of Privilege or Mercy, but with direct respect unto Jesus Christ. So he sware by himself unto Abraham, that in his seed all the Nations of the Earth should be blessed, whereby he declared the immutability of his Counsel, in sending his Son to take his seed upon him. So he sware unto David by his Holiness, that his seed, namely Christ, should sit on the Throne forever. Wherefore although God never changeth any real internal Acts of his Will, or his Purposes, for with him there is neither variableness nor shadow of turning; yet he often works an Alteration in some things, which on some conditions, or for some time he hath proposed and enjoined unto his Church, unless they were confirmed by his Oath. For this declares them to be absolutely immutable.

This is the Account the Apostle gives of the Aaronical Priests, 〈 in non-Latin alphabet 〉 and they truly, that is, Aaron and all his Posterity that exercised the Priests Office in a due manner, they were all made Priests, that is, by God himself. They did not originally take this Honor unto themselves, but were called of God. For he hath no regard unto them who in those days invaded the Priests Office with violence, deceit, or bribery, and so not only corrupting but evacuating the Covenant of Levi. Those that entered into and executed their Office according to the Law, are here intended by him. These were all made Priests in the way of God's appointment; but neither all of them nor any of them were made Priests by an Oath. God, into whose Sovereign Will and Pleasure all these things are resolved, granted unto them what he saw convenient, and withheld what seemed good unto him; what he did was sufficient to oblige the People unto Obedience during that Dispensation of his Will: and what he did not add, but reserved for a further dispensation of His Grace, intimated that liberty which he reserved unto himself of making an Alteration therein, as he saw Good. And we may see, That

Although the Decrees and Purposes of God were always firm and immutable, yet there was no fixed state of outward Dispensations, none confirmed with an Oath, until Christ came. Nor shall we find any rest in anything, until we come to Christ.

The Apostle in the next words declares in particular, and positively, what he had in general and negatively before laid down; but this with an Oath, 〈 in non-Latin alphabet 〉 , but He, this Man, he who was to be a Priest after the order of Melchizedek. He was made 〈 in non-Latin alphabet 〉 with an Oath. This is first asserted and then proved by the Testimony of the Psalmist; and the Assertion may have a double signification. (1) That this Oath was constituent of his Office. Therein his Call and Consecration did consist. (2.) That his Call, Constitution, or Consecration was confirmed and ratified with an Oath; And the latter sense is intended; For so doth the Antithesis require. Those legal Priests had a Divine Constitution and Call, but they had no Confirmation by the Addition of an Oath; God used not an Oath in or about anything that belonged unto them. Wherefore this Man was also to have another Call unto, and Constitution of his Office, but he was to be confirmed therein by an Oath. Wherein this call of Christ unto his Office did consist, what were the Acts of the Divine Will thereabout, and what was the manifestation of them, I have declared at large in the Exercitations about the Priesthood of Christ. Two things are to be considered in this Oath. (1.) The form. And (2.) the matter of it. 1. The Form of it is in those words, the Lord sware and will not repent. And the Matter of it is, that he in his own Person should be a Priest forever.

The Person swearing is God the Father, who speaks unto the Son in the Psalm 110. 1. The Lord said unto my Lord: and the Oath of God is nothing but the solemn Eternal Unchangeable Decree and Purpose of his Will, under an especial way of Declaration. So the same Act and Counsel of God's Will is called his Decree, Ps. 2. 7. Wherefore when God will so far unveil a Decree and Purpose, as to testify it to be absolute, and unchangeable, he doth it in the way of an Oath, as hath been declared, Chap. 6. ver. 13, 14. Or to the same purpose God affirms that he hath sworn in the case.

If then it be demanded, When God thus sware unto Christ? I answer, we must consider the Decree itself unto this purpose, and the peculiar Revelation or Declaration of it, in which two this Oath doth consist. And as to the first, it belongs entirely unto those eternal foederal Transactions between the Father and the Son, which were the original of the Priesthood of Christ, which I have at large explained in our Exercitations. And as for the latter, it was when he gave out that Revelation of his mind, in the Force and Efficacy of an Oath in the Psalm by David.

It is therefore not only a mistake but an Error of danger in some Expositors, who suppose that this Oath was made unto Christ upon his Ascension into Heaven. For this Apprehension being pursued, will fall in with the 〈 in non-Latin alphabet 〉 ; of the Socinians in this whole Cause, namely, that the Kingly and Priestly Offices of Christ are not really distinct. Moreover it supposeth the principal discharge of the Priesthood of Christ, in his sacrifice, to have been antecedent unto this Oath which utterly enervates the Apostles Argument in these words. For if he were made a Priest and discharged his Office without an Oath, as he must be and do on this supposition that the Oath of God was made unto him after his Ascension, (or that his death and Oblation therein belonged not unto his Priestly Office) he had no preeminence herein unto the