The Apostolical History, Chapter 7 · Section 11

The Apostolical History · Chapter 7 · Section 11

p. 360SECT. XI.

ABOUT this time, as 'tis probable, the Apoſtle wrote his Epiſtle to the Hebrews **The name [Hebrew] was common to all the Jews, the poſterity of Heber and Abraham, who were thereby put in mind of their Fathers ſeparating themſelves from profane perſons and idol ters. Eber withdrew h…mſelf from the wicked world in his time, and retained the primary language in the confuſion of Tongue▪ (called from him the Hebrew tongue) and propagated it to his poſterity, ſee Gen. ….21. Numb. 24.24. And ſo Abraham alſo withdrew himſelf from the wicked world in his time▪ b…ing cal…ed of God, Gen 12.1. and ſo became another Father of the Church. Whereupon, as he was called an Hebrew from Heber, Gen. 14.13. ſo all his poſterity were called Hebrews from him.Num 24:24Gen 12:1Gen 14:13(that is, the believing-Jews, the poſterity of Abraham), and ſent it by Mark; who having delivered it where Paul appointed him. went away to Peter now at Babylon; for Peter mentioneth Mark there with him, 1 Pet. 5.13; and ſeems to ſpeak directly of this Epiſtle in thoſe words of his, 2 Pet. 3.15, And account that the long-ſuffering of the Lord is ſalvation, even as our beloved Brother Paul, according unto the wiſdom given unto him, hath written unto you. Now that Paul (a)(a)Some think Paul did not expreſs his name in the beginning of this Epiſtle, as he us'd to do in others, leſt ſome Jews (who were poſſeſs'd with prejudice againſt him) if they had ſeen his name in the beginning of it, might have been hindred from duly weighing the matters he wrote of.did write unto them while he was a Priſoner at Rome, thoſe words Heb. 10.34, do ſufficiently intimate, For ye had compaſſion of me in my bonds, &c.

The occaſion of this Epiſtle ſeems to be this. Many of the believing-Hebrews had entertained the faith of Chriſt, and yet adhered too much to Moſes and the Levitical Prieſthood and Ordinances, and poſſibly were ſomething doubtful in their minds whether Jeſus of Nazareth were indeed the true Meſſias or no. Yet for their entertaining him ſo far as they did, they were not only reproached and reviled by their Countrey-men, as Apoſtates from the Law; but were greatly perſecuted by them. The Apoſtle underſtanding their ſtate, wrote this Epiſtle, partly to inſtruct them, and partly to ſupport and encourage them.

The Parts of it are two:

1. Informatory.

2. Hortatory.

In the firſt he informs them of the tranſcendent excellency and dignity of Chriſt's Perſon and Office; ſhewing and declaring, (1.) That he was God, ch. 1. (2.) More excellent than Angels, notwithſtanding his Humanity and Humiliation, the c…uſes whereof are there aſſigned, ch. 2. (3.) A more excel-Prophet than Moſes. By Moſes the people were led but only towards Canaan. By faith in Chriſt believers enter into a better r…ſt ch. 3. and 4, to ver. 14. (4.) A more excellent High-Prieſt than Aaron, from v 14 of ch. 4, to v. 11 of ch. 5. (5.) A more excellent King and Prieſt than Melchizedeck. In treating of whom he prefaces ſomething by way of reproof concerning their p. 361dulneſs and improficiency, and exhorts them to make progreſs (and not to ſtick in their firſt principles), and to be ſtedfaſt in the faith, repreſenting to them the horrible danger of relapſing after they have taſted the gifts of the Spirit. From v. 11 of ch. 5, to v. 19 of ch. 10.

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

THE Apoſtle intending now to repreſent to the Chriſtian Hebrews the excellency of the New Teſtament above the Old, he ſhews them,The Epiſtle to Hebrews. Chap. 1. That God in the former ages of the world ſpake to their Fathers and Anceſtors by the Prophets, manifeſting his will unto them by parts **foreign.and piece-meals, now a part of it, and then another (as the capacity of the people in ſundry times did require), and in divers manners **foreign, ſometimes by lively voice, ſometimes by viſions and dreams, ſometimes by inſpiration and immediate revelation, ſometimes by Urim and Thummim, ſometimes by ſigns from Heaven, ſometimes by Types and ſymbolical repreſentations; but now in theſe laſt days **The last days are to be reckoned from the time Chriſt began to execute his Miniſterial Function, to the end of the world., that is, theſe Goſpel-days, he hath ſpoken to us (who are the children and ſucceſſors of the Fathers) by his Son: See Mat. 11.27. And having mentioned the Son of God, the true Meſſias, the Saviour of the world; he ſets before them the tranſcendent excellency of his Perſon, declaring and aſſerting, 1. His Deity and Godhead, and ſo pointing out his Kingly-office. This he proves by many arguments. (1.) He is the Son of God, and ſo more excellent than all the Prophets by whom God formerly ſpake. (2.) As by nature he is truly and properly the Son of God, and Heir and Lord-Proprietor of all creatures both in heaven and earth; ſo he was ordained and appointed to be ſo, as he is Mediator, by the External Counſel of God the Father, Pſal. 2.8. that as the Father is Lord over all, ſo the Son might be alſo. And 'twas very fit it ſhould be ſo, becauſe (3.) it was by him, as having his being from eternity, and being the Eternal Wiſdom of the Father that the Worlds were made, that is, all things above and below, viſible and inviſible; by him (I ſay) not as a meer Inſtrument, but as a primary and principal Agent therein with the Father, Joh. 5.19. Joh. 1.3. Col. 1.16. (4.) He is the brightneſs of his Father's glory, and the expreſs Image of his Perſon. As the brightneſs iſſuing from the Sun is of the ſame nature with the Sun, and cometh naturally and neceſſarily from the Sun, and is of the ſame continuance with the Sun, and yet the Sun and the brightneſs are diſtinct each from other, and the one is not the other; ſo the Father and the Son are of one and the ſame eſſence, they are coeternal; the Son is from the Father by eternal generation, and the Perſon of the one is diſtinct from the other, Joh. 5.17. And laſtly, The incomprehenſible glory of the Father moſt brightly ſhineth forth in the Son, Joh. 17.5. And He is the expreſs image of his perſon, that is, as no one thing can be more like another, than the picture or image on the thing ſtamped, as to the Seal or Inſtrument wherewith it was ſtamped, the one carrying the very form of the other; ſo Chriſt is the expreſs image of the Perſon of the Father: Firſt, As he is the ſecond Perſon in the Sacred Trinity; the whole Divine Eſſence, and all the Divine Properties being communicated to him. 2. As he is Immanuel, God with us, his Humane Nature being hypoſtatically united to the Divine Nature; and ſo he is viſibly the Character or expreſs Image of God. For in Chriſt incarnate, the Divine Properties p. 362are moſt conſpicuous, as, Almighty Power, Infinite Wiſdom, Truth, Juſtice, Mercy, and the like. In Chriſt as God-man, dwelt all the fulneſs of the Godhead bodily, Col. 2.9. And in this reſpect Chriſt ſaith of himſelf, Joh. 14.9. He that hath ſeen me, hath ſeen the Father alſo. As he that ſeeth the Character or Figure which is on the thing ſtamped, ſees therein the figure that is on the Seal wherewith it was ſtamped. 5. He upholds, preſerves, orders, and governs all things made, by the word of his power**Ut Reges verbo ſuo & mandato ſubdit…s facilè gubernant; ita filius Dei ſine ulla difficultate, omnipotente ſuâ providentiâ ac voluntate, quaſi verbo ſolo mundum ſuſtinet, & regit, that is, by his powerful Providence. As the Father ſupports and g…verns all things made, ſo doth the Son. 6. By offering up himſelf a Sacrifice on the Croſs(a)(a)From the Regal Office of Chriſt, he proceeds to his Priesthood, the firſt part whereof is noted in theſe words. Faith applies the merit of Chriſt's Sacrifice for our juſtification, and draws vertue from him for our ſanctification., he hath done that which is ſufficient to purge the ſoul from the guilt of ſin, and which actually doth it, when it is rightly applied; ſo that his blood doth truly cleanſe from all ſin, 1 Joh. 1.7. The Prieſt's Sacrifice was of unreaſonable beaſts, but Chriſt's Sacrifice was of Himſelf. 'Tis true, only the Humane Nature of Chriſt was offered up, 1 Pet. 3.18. and 1 Pet. 4.1. yet by reaſon of the hypoſtatical union of his two Natures in one Perſon, He is ſaid to give himſelf, Eph. 5.2. and to offer up himſelf, Heb. 7.27. and to ſacrifice himſelf, Heb. 9.26. 7. Having by his death offered up a ſufficient Sacrifice for the expiation of our ſins, he roſe from the dead, and aſcended into Heaven, and ſate down on the right hand of the Throne of the Majeſty on high, there to continue an High-Prieſt for ever to make interceſſion for us: ſo that he was ſo far from being vanquiſh'd and ſwallowed up by his ſufferings for our ſins, as thereby way was made for his entrance into the higheſt degree of glory and dignity that could be attained unto. 8. The Apoſtle ſhews, That Chriſt is above Angels, having a more excellent name than they, by how much the name Son is more excellent than the name Angel or Meſſenger. And the name of the Son of God is by inheritance due to Him, being according to his Divine Nature the Son of God by eternal generation; and as Man, being God's Son, becauſe by aſſumption of the Humane Nature into perſonal union with the Godhead, he is made ſo to be, Luke 1.35. So that the ſame perſon who was the Son of God, and to be incarnate, is now the Son of God in…arnated. Further, they might conſider, that Chriſt's Divine nature is infinitely more excellent than the Angelical: yea, his Humane nature, by vertue of its hypoſtatical union with the Divine, hath likewiſe a dignity tranſcendently ſurpaſſing the Angelical nature; Chriſt having, as Mediator between God and man a more eminent Function than belongs to any Angel. This laſt argument the Ap ſtle confirms with eight reaſons in this Chapter, whereof the ſ…ven firſt are taken out of ſo many places of Scripture; 1. From Pſal. 2.7. where God the Father ſpeaking of his Son's incarnation (which was firſt wrought in and by his conception, and then manifeſted to the world by his birth), Thou art my Son, this day have I begotten thee, that is, declared thee to the world to be my only begotten Son. As if God the Father had thus ſaid to the Son: Thou, and thou alone, art truly and properly my Son, not by grace or adoption, but by nature and eternal generation; and now I do in this laſt age of the world declare thee ſo to be, by thine Incarnation, Doctrine, Works, Reſurrection from the dead, and Aſcenſion into Heaven; whereby it manifeſtly appears, that thou, infinitely ſurpaſſeſt all the Angels in Heaven. 2. From 2 Sam. 7.14. I will be to him a Father, and he ſhall be to me a Son. In which place, in Solomon the Type, God promiſes the ſending of the Meſſias, whom he would openly acknowledg for his Son, and ſo declare him to the world. 3. From Pſal. 97.7. which contains a prophecy of Chriſt's Royalty. Now ſays the Apoſtle, when God the Father ſpeaks there of bringing in again p. 363his firſt begotten **Chriſt is the first begotten of God, in regard of the eternity of his Sonſhip. He was begotten before any creature was made, therefore ſtiled the first-born of every creature, Col. 1.15 Chriſtus meritò adorandus, ut pote qui ſit primogenitus Dei filius, quia ante eum nullus; & ſimul unigenitus quia ſolus eſt Proprius Dei filius Joh. 1.18. Rom. 8.32. & Col. 1.15. vocatur foreign, h. e. foreign primo-genitus ante omnem creaturam. Alivocem eam Metaphoricè interpretantur, ſcil. Dominum ac Principemper Metaphoram, à primogenitis Veteris Teſt. ſimilitudine ductá, qui poſt-genitorum erant Domini. Cum inducit in orbem terrarum] h. e. cum de inductione loquitur per Metonym. ſubjectae materiae pro adjuncto. Qualis vero inductio & adventus Chriſti hîc intelligitur? Quae ex Pſal. 97. (de quo hic agitur) ad Chriſti regnum deſcribandum ad…eruntur, illa illuſtriora ſunt quàm ut videantur ſtatui ejus humili poſſe convenire. Id circo alii de ſecundo Adventu ad judicium interterpretantur, quo ſtipatus erit Angelorum adorantium ac ſervientium ſatellitio: qui Angeli, per metaphoram …ii appellantur, quod ſint Deo ſimiles poteſtate, quemadmodum, & eadem ratione Magiſtratui id nomen tribuitur. Pſ. 82.1, 6. Pſ 138.1.Col 1:15John 1:18Rom 8:32Ps 97Ps 82:1Ps 82:6Ps 138:1, in a glorious manner to judg the world, he ſays, Let the Angels of God worſhip him. And therefore he that is to be worſhipped, is greater than they that are to worſhip him. 4. From Pſal. 104.4. where the Pſalmiſt ſpeaking of God's glorious power in creating the heavens, and the waters, clouds and winds under the heavens; before he deſcendeth lower to the earth, and the things thereon, he mentioneth the Angels, whom he hath made ſpiritual ſubſtances, ſpeedy and active, of a lively and ſwift nature (not fleſh, which is lumpiſh and heavy), and uſeth them as his Miniſters, in executing his great works both in heaven and earth; and ſheweth, how they are ready to ſerve him at his beck, as the Winds, and flaſhes of Lightning, and other Meteors are††Some render it, Who maketh his Angels winds, and his Ministers a flame of fire, that is, who uſeth them as Winds and Lightning.. So that the argument from that place lyes thus: They that are made Spirits and Miniſters, are inferior to him that made them ſo: but ſo the Angels were made by Chriſt; therefore they are inferior to him. 5. From Pſal. 45.6, 7; which Pſalm declareth, That Chriſt is true God; that, as Mediator, he hath an everlaſting Kingdom**That phraſe of delivering up the Kingdom to his Father, 1 Cor. 15 24. muſt be underſtood of the manner of his government by his Miniſters, Ordinances, and other means. For all things being accompliſhed by them for which they were ordained, they ſhall ceaſe, &c.1 Cor 15:24, which began at his aſcenſion, when he was actually ſet upon his Throne in Heaven; that his government is a righteous government; that he ordereth all things juſtly and righteouſly, loving righteouſneſs, and hating iniquity. And that he might be ſuch a King, God (even his God and Father, who deputed and ſent him, and entred into Covenant with him, as he was Head of his myſtical Body, Iſa. 42.6.49.8.) anointed his Human Nature (yet ſo as united to the Divine Nature, both making one Perſon) with the Oil of gladneſs, that is, with the gifts and graces of the Holy Ghoſt, which quickned and made him joyful in all his undertakings for our redemption, and which rejoyce the hearts of all ſuch as receive of theſe gifts and graces from him. Which anointing he received, not in meaſure, but abundantly, above what was ever imparted either to Angels, or any of the members(d)(d)Quoad officium Chriſtus nullos habet foreign; ſolus eſt Mediator. Juxta naturam humanam Chriſtus foreign habet omnes omnino homines. Quia verò natura humana in Chriſto condita eſt ad imaginem Dei, foreign habet omnes fideles, quos ídeo pro fratribus agnoſcit, ipſe promogenitus inter multos fratres. Camer. Ʋnxit te oleo laetitiae prae ſodalibus tuis, h. e. ſpiritualibus donis, & ſapientiae theſauris, te locupletavit ſupra tam omnia quam ſingula myſtici corporis tui membra. Jacob. Capell. of his myſtical Body. 6. From Pſal. 102.25, 26, 27. from whence he proves, That the Son is Jehovah, one in eſſence with the Father, and the Holy Ghoſt, who in the beginning of time(e)(e)V. 10. Terra dicitur fundata, ſimilitudine ſumpta ab aedificiis. created both Heaven and Earth, and all the creatures therein; theref…re he was before them all, and eternal, and ſo more excellent than any of them. And further to prove this, he ſhews, That the heavens ſhall wax old like a garment; that is, ſhall decay by degrees, or rather at laſt ſhall come to an end; and as Veſtures, when they are of no longer uſe, are folded(f)(f)Ubi uſui amplius non ſunt ſolent complicari & abjici, ſicut coeli, ſcil. aër, & aether auferentur. Grot. Some think it ſhould be read foreign mutabis, according to the Hebrew, and not foreign, according to the IXX. But it was ordinary for the Apoſtles to cite Scriptures as they were found then in the Greek Bibles, though they varied from the Hebrew; becauſe thoſe Greek Bibles, and not the Hebrew, were in uſe among thoſe to whom they wrote. up, and thrown aſide; ſo when theſe natural Heavens ſhall be of no longer uſe, th…y p. 364ſhall as to their preſent condition be laid aſide, and God ſhall change them; for though their ſubſtance ſhall be the ſame, yet in reſpect of their qualities they ſhall be changed, and ſhali be made now more glorious than before, Iſa. 34.4. Iſa. 66.22. And in that they ſhall at length be changed, they may be ſaid to periſh, Mar. 13.31. The Heavens may be ſaid to wax old as doth a garment, in that they are appointed to an end; to an end, I ſay, of what they are now, 2 Pet. 3.10. But Chriſt is Immutable**Aeternitas Chriſti explicatur ex comparatione cum rebus creatis, ſive in praeteritum tempus, quo Chriſtus omnes res creatas praeceſſiſſe dicitur; ſive in futurum, quo dicitur permanſurus illis pereuntibus., Mal. 3.6. For as he was before all time, and continueth in all ages, ſo he will beyond all time continue invariable. This Immutability attributed to Chriſt, is properly to be underſtood of his Divine Nature, which was no ways altered by aſſuming the Manhood, but remaineth the very ſame it was before. And in regard of his Humane Nature, his years ſhall not fail, in that being raiſed from the dead, he dieth no more, Rom. 6.9, but continueth and liveth for ever, Heb. 7.24, 25. 7. From Pſal. 110.1, where God the Father in his eternal Decree predeſtinating his Son to be the Meſſias, and to execute in time the Office of a Mediator, ſaith unto him, Sit thou on my right hand (g)(g)This Dignity is not aſcribed to his Humanity, ſingly, in it ſelf conſidered; but in ſuppoſito, as it hypostatically ſubſiſts in the Perſon of the Son of God. 'Tis not the Humanity in it ſelf ſingly taken, that ſits on the right hand of God; but the Humanity of that Perſon that ſits on the right hand of God. As in the incarnation, the Humanity did not become God, but the Humanity then became the Humanity of God. And Chriſt now ſitting at the right hand of God, doth reign every where, even as Man alſo, though his Humanity be not every where; as a King doth in his Kingdom, though his Body be not every where. By the particle [until], what is affirm'd of the time paſt, is not denied for the time to come.(importing the ſuper-eminent degree of Honour and Dignity he ſhould be advanced to after his Aſcenſion, as a conſequent and reward of his exinanition and Paſſion) until I make thine enemies (viz. all that are enemies to thy Kingdom, the Devil, Antichriſt, all wicked men) thy footſtool; that is, utterly ſubdue them, and put them under thy feet.(g)(g)This Dignity is not aſcribed to his Humanity, ſingly, in it ſelf conſidered; but in ſuppoſito, as it hypostatically ſubſiſts in the Perſon of the Son of God. 'Tis not the Humanity in it ſelf ſingly taken, that ſits on the right hand of God; but the Humanity of that Perſon that ſits on the right hand of God. As in the incarnation, the Humanity did not become God, but the Humanity then became the Humanity of God. And Chriſt now ſitting at the right hand of God, doth reign every where, even as Man alſo, though his Humanity be not every where; as a King doth in his Kingdom, though his Body be not every where. By the particle [until], what is affirm'd of the time paſt, is not denied for the time to come. Not that the Son ſhall leave off all Rule and Reign; but that he ſhall then leave off the adminiſtration of that Delegation which he had formerly undertaken as Mediator; there being then no more need of it, or of his uſing thoſe means and actings which formerly he did, when his enemies are all fully overcome, and his Church fully gathered. And thenceforth he ſhall reign together with his Father to all eternity, and of his Kingdom there ſhall be no end, Dan. 7.14. Luke 1.33. So that the Apoſtle's Argument lyes thus: He that ſits at God's right hand in glory and dignity, is much more excellent than thoſe Creatures that are only Miniſters; and ſuch is the condition of Chriſt, as he proves from this verſe; and ſuch is the condition of Angels, as he proves from the next. For they are miniſtring ſpirits ſent forth from God (having no other Lord that hath power to ſend them) to miniſter for the good of them who ſhall inherit ſalvation, that is, that bleſſed and glorious eſtate which is in Heaven reſerved for the whole myſtical body of Chriſt. For being the children of God, they are joint-heirs with Chriſt, Rom. 8.16, 17. and therefore God appoints theſe his ſervants to attend them for their good. From v. 1, to the end.

Chap. 2.Wherefore ſeeing Chriſt was a Teacher ſo much ſuperior to all that came before him (yea, to the Angels themſelves), he ſhews, they ought greatly to heed, and regard, and faithfully retain the Doctrine of the Goſpel, which had been preached to them, leſt they be like leaking-veſſels, letting it ſlip out of their minds and memories. For if the Law given by the miniſtry of Angels [Acts 7.38.] was firm, ſtable, and inviolable, and might not be neglected or diſ…beyed, and the tranſgreſſors(a)(a)Tranſgreſſion, by a Metonymy of the effect, is put for the tranſgreſſor. Eph. 1.23. Tit. 2.11.Eph 1:23Titus 2:11 and diſobeyers of it, were juſtly and ſeverely puniſhed; he asks, how could they expect to eſcape who neglect the Goſpel which reveals the great ſalvation purchaſed by Chriſt. Which glorious Goſpel was firſt publiſhed by Chriſt himſelf, in the moſt clear and diſtinct manner that ever it was publiſhed, and was confirmed by his Apoſtles, p. 365who heard his Sermons, and ſaw his works, God bearing witneſs to their Doctrine by ſundry glorious miracles, and the extraordinary gifts of the Holy Ghoſt poured out upon them, according to his own good will and pleaſure. From Ver. 1, to 5.

And that he may further perſwade them, that more heed is to be given to the word of Chriſt, than to the word ſpoken by Angels; he ſhews them, That God hath given a greater authority to Chriſt, than ever he did to Angels. For He hath not put the Church, or Kingdom of the Meſſiah, of which here he treats (called here foreign the world to come, in reference to the Old-Teſtament-times, and to thoſe who lived before Chriſt was exhibited in the fleſh, and longed to ſee this new world, ſee Mat. 13.17.) in ſubjection to Angels, but unto his Son, and that as He is God-man: and therefore in his Kingdom the Angels are to be in ſubjection to him, and not to be adored with him. This he proves from Pſal. 8, (b)(b)Hic Pſalmus ſenſu primùm obvio agit de Adamo, & ſemine ejus: ſenſu autem myſtico referri debet, & ab Hebraei ſapientibus referebatur ad Meſſiam, & ſemen ejus. Nam Adamum figuram geſſiſſe Meſſiae recepta erat illis temporibus ſententia ut diximus, Rom. 5.14. 1 Cor. 15.45. Grot.Rom 5:141 Cor 15:45wh…re what the Prophet ſpake of Man in the general, the Apoſtle ſhews may in a higher and ſublimer ſenſe be underſtood of Chriſt, who in the ſtate of his humiliation was (to outward appearance) an ordinary man) yet God was mindful of him, and careful to afford him all needful ſuccour; and though for a ſmall ſpace of time, viz. about thirty three years, he ſubjected him to a condition inferior to that of Angels (that he might perform all works of obedience and ſuffering that were requiſite for the accompliſhing man's redemption…: y…t after he had ſuffered in the fleſh, he highly exalted him, and advanced him to Royal dignity (the moſt excellent that can be), crowning him with glory and honour, and giving him authority and dominion over the works of his hands, and putting all the creatures whatſoever (yea, the good Angels and wicked Spirits) in ſubjection under his feet; ſo that all muſt yeild obeyſance to him, ſome as his enemies perforce; others willingly. And in that the Father is ſaid to have put all the creatures whatſoever under him, 'tis manifeſt he hath left nothing unſubjected to him. And though we ſee not, ſays he, for the preſent all his enemies perfectly ſubdued, yet they ſhall be in due time; ſo that there is a further ſubduing of them ſtill to be expected. However this we know, That Jeſus, who in the ſtate of his humiliation (that he might ſuffer death, and be a ſacrifice to expiate the ſins of men) was made, for a little time, lower than the Angels, is now highly exalted: And the reaſon why he was thus humbled, was, that he might through the free favour of God taſt **The ground of this phraſe may ariſe from the ancient cuſtom of the Grecians in putting men to death by giving them a Cup of Poyſon to drink. See Joh. 18.11. Mat. 20.22, 23.John 18:11Matt 20:22Matt 20:23death, that is, partake of it (though not be ſwallowed up by it) foreign, for the redeeming of all(c)(c)Mors Chriſti eſt ſufficiens remedium pro omnibus, ſed non ſufficiens medium ſine fide, Mar. 16.16. Joh. 12.32. There is an indefinite offer of the benefit of Chriſt's death to every one, none excepted, Iſa. 55.1. Rev. 22.17.Mark 16:16John 12:32Isa 55:1Rev 22:17 ſorts of men, and of every particular perſon that ſhall repent and believe in him, ſee Joh. 10.15. For God (who is the ſupream Cauſe and untimate End of all things) having a purpoſe to bring many ſons to glory(d)(d)Whether this act of bringing many ſons to glory, be attributed to the Father or the Son, there is no great incongruity. For the Father and the Son are one in eſſence, mind, will, and work. Whatſoever things the Father doth, theſe alſo doth the Son, Joh. 5.19. The ſons of God and the ſons of Christ are all one, even the regenerate, and adopted.John 5:19 ſaw it convenient to make Him (who was to be the Captain of their ſalvation, and to guide and lead them to heaven) perfectly, and every way fit for that office, by expoſing Him to many ſufferings, and a cruel death, and ſo to make him a compleat and perfect Redeemer; there needing nothing more to be added to his ſufferings for the ſatisfying of Divine Juſtice, and meriting remiſſion of ſins and eternal ſalvation. For, though Chriſt was ever perfect in himſelf; yet for bringing us to glory, much was wanting, till he had finiſhed his ſufferings. But by his ſufferings he made up whatſoever was requiſite thereunto. And if any ſhould ask, How could Chriſt ſuffer and p. 366dye? he anſwers, That Chriſt, who ſanctifies us by his holy Spirit, took our humane nature upon him (a humane ſoul and body) and ſo became of one nature with us, for which cauſe he is not aſham'd to call and acknowledg his ſanctified ones for his brethren, as he proves from Pſal. 22.22; where, though in the firſt ſenſe the words may be underſtood of David, who profeſſes that he will declare the Name, that is, the Attributes and Counſels of God in the midſt of the Iſraelites, his brethren [ſee Deut. 17.20.]; yet in a ſublimer ſenſe they ought to be underſtood of Chriſt, who declared the Name, that is, whatſoever is meet to be known of God, viz. his Divine Excellencies, Counſels, and Actions**See Joh. 8.26.28. Joh. 17.6, 8. Joh. 15.15.John 8:26John 8:28John 17:6John 17:8John 15:15, and that unto his brethren, ſee Joh. 20.17. And as David ſang praiſes to God in the midſt of the Church or Congregation and Aſſembly of God's people; ſo did Chriſt pnblickly ſet forth God's praiſe among his Diſciples, Mat. 26.30. And as a further evidence of Chriſt's Humanity, the Apoſtle brings in two other Teſtimonies; the firſt from Pſal. 18.2, where Chriſt, under the type of David, profeſſes to truſt in God, and to reſt on him, to be ſupported and carried through all his ſufferings and undertakings: And from Iſa. 8.18. where the Prophet Iſaiah (e)(e)Many ſpeeches of the Prophets concerning themſelves, and many prophecies concerning Cyrus and others (who were types of Chriſt), are in the New-Teſtament applied to Chriſt, being one way, and in one manner, verified of them; and in another way, and in another manner, many times fulfilled in him. Dr. Richardſon.declares, That himſelf, and the Children God had given him, were for ſigns, as their names intimated, to foretell and fore-ſignifie the goodneſs of God to the Jews, and th…t he would be with them, and help them againſt their enemies. Now that which was hiſtorically true of Iſaiah and his children, the Apoſtle ſhews may be fitly applied to Chriſt. The Prophet and his Children were a type of Chriſt, and of the faithful which believe in him (whom God hath of his free-grace given unto him, to be fitted and brought to glory) who are his children, begotten to him by his Spirit in the Miniſtry of his Goſpel; whom (by way of reioycing for the good ſucceſs of his Miniſtry) he preſents with himſelf unto his Father, as one who faithfully fulfilled the charge committed to him, in fitting them for glory, and bringing them to it, though in the world they were accounted Wonders and Monſters. The Apoſtle further ſhews, That Chriſt, out of love to his Children, would partake of the ſame humane nature with them, that he might by his own death on the Croſs ſatisfie the Juſtice of God for them, and ſo evacuate and deſtroy the power of the Devil, which he, as an Executioner, hath by the Law againſt ſinners. And another end of his death, was, That he might deliver his Children from the fear of death (both temporal and eternal), to the bondage of which they were before ſubject. And being to ſuffer death for thoſe ends, certain it is, that he took not on him the nature of Angels, but the humane nature, and was of the very ſubſtance of man, and was born of the ſeed of Abraham, to whom the promiſe that the Meſſiah ſhould come of his ſeed, was often made [Gen. 12.3. and 18.18. and 22.18.]. Wherefore it became him in all things to be like his brethren, ſin only excepted [Heb. 4.15.], that he might be a compaſſionate High-Prieſt, and faithful in all that he was to tranſact and negotiate with God on the behalf of man, and that he might make atonement and reconciliation for ſinners by the Sacrifice of Himſelf. And laſtly, That having himſelf been expos'd to ſo many ſufferings and temptations, he might more readily pity and ſuccour his members when they are tempted. From Ver. 5, to the end.

Chap. 3.The Apoſtle having diſtinctly ſet forth the Divine Nature of Chriſt, and his Kingly-office, in the firſt Chapter, and his Humanity in the Second; he now comes to ſet forth his Prophetical-office in this, and part of the next Chapter. And that he might ſet forth his Prophetical-function with greater advantage, in the firſt place he exhorts the believing-Hebrews, to whom p. 367he wrote (who were effectually called to embrace the faith of Chriſt, and thereby raiſed to a hope and expectation of heavenly things) to conſider and ponder in their hearts the high dignity and excellency of Chriſt (that ſo they might conſtantly adhere to him, and obey him) who was ſent with Commiſſion from his Father to preach that Goſpel to them which they profeſſed to believe, and to be their High-Prieſt(a)(a)The Function of an Apoſtle and High-Prieſt, were the greateſt Functions that ever God inſtituted in his Church. None greater than an Hi h Priest under the Law. None greater than an Apo…le under the Goſpel. Both never conjoin'd in one man, but here. alſo, to make atonement for their ſins. Of the firſt of theſe he treats in this, and to the 14 verſe of the next Chapter, and then proceeds to ſpeak of the other. For the ſetting forth of his Prophetical-office, he declares th…ſe particulars: 1. Becauſe the Jews had generally too high a conceit of Moſes, and were apt to profeſs themſelves his Diſciples in oppoſition to Chriſt [ſee Joh. 9.28.]; he tells them, That as Moſes was faithful in delivering all things committed to his charge, that either concern'd the ſervice of God, or the welfare of the people of the Jews: So Chriſt was as faithful in delivering the mind and will of his Father, who deputed and appointed him to this Office. He was as faithful in his meſſage for the changing the Levitical Ordinances and Prieſthood, as Moſes was in appointing them. 2. He ſhews, that Chriſt was much to be preferr'd before Moſes, though Moſes, compar'd with other men, was a perſon very extraordinary. And for the proof of this, he makes uſe of two Metaphors, the one taken from a Builder, and an Houſe; the other from an Heir and a Servant. 1. As the Builder of the Houſe is juſtly accounted worthy of more honour than the Houſe; ſo Chriſt (who is the Builder**1 Pet. 2.5. Eph. 2.20. All that are brought into the Church, are built by Chriſt; that is, have their gifts and graces, their functions and priviledges, from Him.1 Pet 2:5Eph 2:20 of the Houſe (his Church) is worthy of more honour than Moſes, who is himſelf but a part of that Houſe. And as no houſe, nor part of an houſe, is built by it ſelf; ſo neither is the Church. But Chriſt, who is God, is the builder of the Church, and every member of it, and alſo of all things elſe; and ſo more excellent than Moſes. 2. As a Son and Heir ruling over his own houſe, is more excellent than any perſon that is only a Servant therein; So Chriſt is to be look'd upon as a Son, and Moſes but as a Servant. Moſes was faithful indeed, in the Church, as a Servant, to teſtifie and declare that which he had received, and which was afterwards more fully and openly to be ſpoken and declared concerning Chriſt and his Kingdom: but Chriſt, as a Son and Heir, having rule over his own houſe, gives precepts and commands by his own authority. And he ſhews them, how they may approve themſelves parts and members of this Houſe or Church, viz. if they hold faſt their faith**Faith is that grace whereby we are united to Chriſt, receive ſpiritual life from him, are made lively ſtones, whereby we grow up an holy Temple; yea, whereby Chriſt dwelleth in our hearts, and ſo we become his houſe. Dr. Gouge in loc. in Chriſt, and their reſolute profeſſion thereof, and their hope and expectation of the heavenly reward (which rejoiceth the heart, and ſupports it under afflictions), and if they perſevere in the exerciſe of thoſe graces with ſtability and conſtancy to the end [ſee Col. 1.23]. From Ver. 1, to 7.

3. He ſhews them, that the Holy Ghoſt, Pſal. 95.7, 8, 9, 10, 11. admoniſhes ſuch as from time to time ſhould live in the Church, to take heed of rebelling againſt Chriſt, and diſobeying this Prophet, during the day or time wherein he ſpeaks to them by his Goſpel, leſt they loſe the eternal reſt of Heaven, as their forefathers loſt the temporal Canaan for not hearkning to Moſes. As if he ſhould have ſaid, If ye will hear Chriſts voice calling to you in his Goſpel, then harden not your hearts in this time and ſeaſon of grace, wherein he ſpeaks to you, as the Iſraelites did in the Wilderneſs when they tempted and provoked God, and would not believe his power, though they had teſtimonies enough of it, by the miracles which they ſaw he had wrought among them for the ſpace of ſo many years together. Which provocations were p. 368a grieving (as it were) of his patience; inſomuch that he ſaid of them, They were a ſ…ttiſh and ſtubborn people, whoſe heart was not upright before him: Neither had they ſeriouſly minded or conſidered(b)(b)Noluerunt attentè conſiderare, & opere exequi, rationem vivendi, Deum que rite colendi, ipſis revelatam. Gejer. his miraculous Mercies or Judgments, nor ſet their hearts to know and obſerve his Commandments, and the ways wherein he would have them to walk: ſee Pſal. 119. v. 27, 32, 33, 35. Whereupon his irreverſible Oath went out againſt them [Numb. 14.23, 24, 28, 29, 30.], That they ſhould never come into Canaan, but leave (every one of them but Caleb and Joſhua) their Carkaſſes in the Wilderneſs. The Apoſtle alſo further admoniſhes them, to take heed leſt they imitate theſe Iſraelites, who by reaſon of their unbelief were ready, upon every hardſhip they met with, to deſtruct God, and to turn back again unto Egypt: ſo they ſhould eſpecially take heed, leſt there be in any of them an evil and an unbelieving heart, and ſo ſhould fall away, and depart from Chriſt, who, according to his Divine Nature, is the ever-living God, who hath life in himſelf originally [Joh. 1.4. and 5.26.] and giveth life to others, Joh. 11.25. Gal. 2.20. 1 Joh. 5.20. And for prevention hereof, they ſhould exhort and encourage one another daily, to perſevere in faith and holineſs (whilſt they have time and opportunity to perform that duty, and to eſtabliſh one another), leſt the manifold deceits and baits of ſin prevail upon any of them, to harden them. And he enforces his advice with this argument, They will hereby declare themſelves to be indeed partakers of Chriſt, and to be ſpiritually united to him, if they perſevere in that faith wherein they have been formerly inſtructed, and whereof they have made profeſſion. By which faith, and a ſetled reſting on Chriſt, Chriſtians ſubſiſt,**V. 14. The word tranſlated [Confidence] is foreign. V. 15. foreign valet cum audimus haec dici. and are ſupported in their ſpiritual life. And he further tells them, That foraſmuch as it is ſaid in that fore-cited Pſalm, To day if ye will hear his voice, harden not your hearts, as in the day Of provocation, &c. they ought to remember, that that caveat belongs to them, as well as to their Anceſtors (to whom it was firſt given); and therefore ſo long as the opportunity of hearing the voice of Chriſt ſounding in his Goſpel continued, they ſhould carefully liſten to it, and by no means harden their hearts againſt it. And they ſhould remember, that ſome of the ancient Iſraelites, when they had heard and received the Law from Heaven, and had heard God promiſing bleſſings to them that obeyed him, and threatning curſes to the diſobedient, did notwithſtanding rebel, and fall off, and murmur againſt him. But Caleb and Joſhua did not ſo, and conſequently not all that by the conduct of Moſes came out of Egypt. Which thing ſhould be matter of admonition to them, that they ſhould imitate thoſe few that adhered to God, and not the many that fell off from him. For 'tis apparent, it was with thoſe diſobedient murmurers (that would have gone back to Egypt) that God was ſo highly provoked, and, as it were, wearied md grieved for ſo many years together; ſo that not a man of them came into Canaan, but they all died in the Wilderneſs. And 'tis apparent, that thoſe concerning whom God ſware, that they ſhould not enter into his reſt, were ſuch as disbelieved his Promiſes, and diſobeyed his Precepts, and murmured againſt his Providence. So that 'tis plain and evident to us, why they were excluded out of Canaan, namely, Becauſe of their unbelief and diſobedience. From Ver. 1, to the end.

Chap. 4.And ſeeing thoſe ancient Iſraelites could not enter into the Reſt promiſed to them, viz. the Land of Canaan, becauſe of their unbelief; therefore let us (ſays he) who are Chriſtian-Hebrews, fear, and be jealous over our ſelves, leſt a promiſe being made to us in the Goſpel of a heavenly and glorious **Mat. 25.34.Matt 25:34Reſt, any of us (by neglecting the means which are appointed for the obtaining of it) ſhould ſeem deſervedly (even in the judgment of men) to miſs of it, and to be excluded from it. For the abuſe of the like priviledges p. 369uſually procureth the like Judgment. And we that are Chriſtians, ſays he, have the ſame priviledges that the Iſraelites had, and therefore ſhould fear the like Judgments, if we abuſe them. For unto us hath the Goſpel been preached, as well as to them. Nay, we are advanced above them in that priviledg. They had the Goſpel veiled, we have it unveiled. They had it darkly and obſcurely, we have it clearly and plainly. It was one and the ſame Goſpel that they had under the Old, and we have under the New Teſtament Joh. 5.46. and 39. But the word which they heard preached unto them, did not profit them, becauſe it was not mixed with, or received by faith. But though they, by reaſon of their unbelief, were excluded out of Canaan (which was a type of Heaven); yet we, ſays he, who believe in Chriſt, do enter into it. We enter into the beginning of that Heavenly Reſt here on earth, by tranquillity of Conſcience, and peace with God; and ſhall enter into the full enjoyment of it hereafter, even as God himſelf hath ſpoken, though not in expreſs words, yet by neceſſary conſequence: For whereas He by his Oath**If they ſhall enter into my rest;] there is a reticentia in the form of that Oath. To make up the full ſenſe, ſuch a phraſe as this may be underſtood, Let me not be accounted true. Haec verba propriè, & per ſe ſunt Comminatoria; ſed, ex conſequenti, Promiſſionem includunt. Quippe David incredulis ingreſſum in requiem patêre negans, docet, Nulli verè credenti requiem illam occludi. Cappel. excludeth unbelievers out of his Reſt, he does tacitly and implicitly promiſe, that believers ſhall enter into it. Now leſt any of theſe Hebrews ſhould ſay, We have always enjoyed the Lord's Sabbaths, and our predeceſſ…rs have long inhabited Canaan, Why then do you ſpeak ſo much about entring into God's Reſt? The Apoſtle ſhews, that neither of theſe Reſts could be meant by David (a)(a)Cum ingreſſum in requiem Dei neget David infidelibus, Pſal. 95. tot annis poſt obitum Joſuae, tot ſeculis poſt ſextiduum Creationis, quâ peractâ Deus ab operibus ſuis dicitur quieviſſe; ſequitur, Tertium aliquod quietis genus, à Davide deſignari, quod à praecedentium utroque fuit figuratum. Idem.Ps 95, nor intended by himſelf in this diſcourſe. And firſt he ſhews, that the Reſt meant by God's Oath, Pſal. 95.11. is not the Reſt of the Seventh day. For although the works of God were finiſhed in ſix days, when he laid the foundation of the world, and (as he himſelf teſtifies, Gen. 2. v. 3.) He reſted on the ſeventh day from all his works (b)(b)Quies quâ Deus, opere Creationis abſoluto qui…viſſe dicitur, poteſt eſſe typus lllius quietis quâ Chriſtus abſoluto noſtrae redemptionis opere, quietem laboribus fuis dignam nactus eſt. Idem.; yet beſides this, there is another Reſt to be entred into, whereof the Sabbath was but a reſemblance. And again in that place before quoted, Pſal. 95.11. above three thouſand years after that, there is mention made of another Reſt which God promiſes to them that believe and obey him; and excludes, by his Oath, unbelievers and the diſobedient from it. And this plainly appears to be a Reſt to come; ſo that it cannot be that Reſt which was at the beginning of the world. Therefore the firſt Reſt is removed; and 'tis evident that there is another Reſt, beſides that of the Sabbath, for believers to enter into. 2. He ſhews by the Reſt, intended by God's Oath and Promiſe (which they to whom it is expreſly made, ſhall aſſuredly partake of) cannot be meant Canaan. For the Iſraelites that came out of Egypt with Moſes (to whom the Goſpel was firſt preached, before it was preached to them whom Joſhua brought into Canaan) did not enter into Canaan by reaſon of their unbelief. And long after the other Iſraelites had entred into Canaan, the Pſalmiſt limits or deſigns a certain day(c)(c)Deſignari ait in Pſalmo, mysticè, ſcil. tempora Meſſiae. Grot. foreign, h. e. per Davidem., ſaying, To day if you will hear his voice, harden not your hearts (that is, in this Goſpel-day, or time, hear the voice of Chriſt calling to you in the preaching of his Goſpel), and harden not your hearts againſt his Call, that ſo you may enter into his Reſt. And 'tis plain he ſpeaks there of another Reſt yet to be entred into. For if that had been the Reſt meant by the Pſalmiſt which Joſhua (in the Syriac Dialect called Jeſus) led the people into, then he would not have ſpoken of any day or time future to that, for the entring into it, which yet 'tis manifeſt he ſpeaks of in that Pſalm. From all theſe premiſſes, he ſhews, it clearly follows, That there is now for Chriſtians a Reſt ſtill behind, to be enjoyed, beſides the typical Reſt of the Land of Canaan (though ſhadowed p. 370out by that, and by the Seventh-day-Sabbath), namely, a ſpiritual, heavenly, and eternal Reſt or Sabbatiſm; the beginning of which is in this life, and the perfection of it in the life to come. Into this Reſt all true believers enter, and ſo here reſt from fulfilling the works of the fleſh, and ſhall hereafter fully reſt from all their labours and troubles, as God reſted from his works. Let us all therefore (ſays he) look to it, that by a ſtedfaſt faith we enter into that Reſt, leſt following the example of our Forefathers diſobedience in the Wilderneſs, we fall, and periſh, as they did. And we ought to take the more heed to our ſelves, becauſe the Goſpel which invites men to enter into this Reſt, is quick and powerful (through the operation of the Spirit of God), and ſharper than any two-edged ſword (cutting which way ſoever it is turned), and pierces to the dividing aſunder of ſoul and ſpirit, that is, the actings of the underſtanding, and the motions of the will and affections. It divides the joints **Theſe Metaphors taken from the Body, are applied to the Soul., that is, cuts aſunder the moſt reſolute and compacted purpoſes of the will. It pierces to the marrow, the ſecreteſt and innermoſt contrivances and deſigns of the ſoul. It reaches the very ſecret thoughts and intents of the heart, and tries and judges of them. This word ſhews, that nothing is hid from the eyes of God, but all things are to him naked, and unveiled (ſo that he ſees the outſide), and opened (d)(d)foreign, a Metaphor taken from Beaſts, which being excoriated, were cut down from the neck to the rump, all along the back-bone, ſo that every part within might be clearly ſeen.(ſo that their very inwards are diſcovered), and made conſpicuous in his ſight with whom we have to do. And therefore if there be any ſecret unbelief, hypocriſie, or backſliding-principle in any of us, we are to remember that he ſees, and takes notice of it. From Ver. 1, to 14.

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

Chap. 5.The Apoſtle goes on to ſet forth the excellency of Chriſt's Prieſtly Office, ſhewing him to be more excellent than any typical Prieſt, in all Prieſtly requiſites, yea than Aaron himſelf; therefore the believing-Hebrews had reaſon to moderate their thoughts touching the Levitical Prieſthood, which they were apt too highly to eſteem, to the prejudice of Chriſt. And in the firſt place he conſiders the chief things obſervable in the Aaronical High-Prieſt, and applies them unto Chriſt. Firſt, The Aaronical High-Prieſt being taken from among men, and ſevered and ſet apart from the common multitude, was appointed to act and negotiate for the good of men, in the things wherein they have to do with God; particularly, to offer gifts, oblations, and ſacrifices for their ſins. 2. He was to execute this his Office with pity and compaſſion(a)(a)foreign, is to have ſo much compaſſion as is ſufficient. to the ignorant, and thoſe that are out of the way, being himſelf compaſſed with infirmities. 3. He was to offer for his own ſins as well as for the people's. 4. He muſt be called of God, as was Aaron. No man could legally**The principal honour of the High-Prieſt was, That he was a kind of a Mediator between God and man. aſſume this honour to himſelf, but he that was of Aaron's line, and ſo called to it by God, who aſſign'd that high dignity to that line p. 371only. Now the Apoſtle ſhews, that all theſe may well be applied to Chriſt. And firſt, he inſtances in the laſt of them, That Chriſt did not intrude himſelf upon this Office, nor aſſumed the honour and glory of it to himſelf, but the Father glorified him by ordaining him thereunto. And this he proves from two places in the Pſalms: 1. Out of Pſal. 2, where God the Father ſays to him, Thou art my Son, this day have I begotten thee; that is, in this day of thy reſurrection I have beſtowed this ſpecial dignity upon thee, to be a King and High-Prieſt; and thou ſhalt aſcend into Heaven, as the High-Prieſt did into the Holy of Holies; and then he commands him, to ask of him the ends of the earth, or to intercede for the ſalvation of many, which is a ſpecial part of his Prieſtly Function. His ſecond proof is out of Pſal. 110, where God's deputing Chriſt to that Function is declared. For 'tis God the Father that ſaith, Thou art ſuch a Prieſt as Melchiſedec was; that is, a King and Prieſt together; and thy Prieſthood ſhall never ceaſe, or be ſucceeded by any, till this Mediatory Kingdom of thine ſhall be delivered up to me, See 2 Cor. 15.24. The Apoſtle having thus proved that Chriſt was called to be a Prieſt, he proceeds to ſhew, that the other things which belonged to the High-Prieſt, belonged unto him. For, 2. He was a Son of man, of the ſame nature and(b)(b)He aſſumed our Humane nature, being like to us in infirmities that were not ſinful. mould with us. 3. He offered a ſacrifice for the ſins of the people (but not for his own, for he had none), and that ſacrifice was, Himſelf on the Croſs. 4. He was a merciful High-Prieſt, having had experience of our miſeries. For in the ſtate of his humiliation, when he was here in the fleſh(c)(c)In the days of his fleſh] i. e. his mortal and weak fleſh, compaſſed with infirmities, Joh. 1.14 In Heaven he hath fleſh ſtill, but immortal, and void of theſe natural weakneſſes.John 1:14, in his agony in the Garden, and on the Croſs, feeling the weight of God's wrath lying on him for our ſins, he offered up ardent prayers (d)(d)Supplicatio Chriſti ex intimo cordis dolore profecta, duplex enarratur: Ʋna in horto cum dixit, Pater, ſi fieri potest, tollatur a me calix iſte: quam precationem ſupplicem non ſolum propoſuit ſemel, ſed etiam majori contentione (&, ut videtur, non ſine clamore) ter repetiit, Luc. 22.42, 44. Mat. 26.39. Mar. 14.36. Altera in cruce, cum clamore valido conjuncta: Deus mi, Deus mi, ut quid dereliquisti me? Mat. 27.46. Mar. 15.34. Lacrymarum quidem Evangeliſtae non expreſſè meminerunt, ſed taraen in neutrâ ſupplicatione defuiſſe, ex circumſtantiis colligi poteſt. Gomar.Luke 22:42Luke 22:44Matt 26:39Mark 14:36Matt 27:46Mark 15:34and ſupplications, with ſtrong cryes and tears unto his Father, who, he knew, was able to ſave him from death, or could ſupport him in ſuffering of it, and reſtore him from it; not permitting him to lye under the power of it, or to be ſwallowed up by it. And he was ſo heard, that he was delivered from that which he feared(e)(e)Exauditus est. Nam liberationem primùm à doloribus Inferni per mortem, deinde a morte per reſurrectionem conſequutus eſt. Idem foreign a metu. From the right taking or apprehending a thing, ariſeth Fear.. And though he were the beloved Son of God, and ſo more excellent than any High-Prieſt, yea, than any Creature; yet by his grievous ſufferings he was inured to ſubmit to his Father's will; and experimentally knew what Obedience meant, and how hard a leſſon Patience under the Croſs is (which is the higheſt and chiefeſt point of a Chriſtian's obedience); and thereby he became more fit to compaſſionate us. Yet it is not to be wondred at, that ſo excellent a Perſon, and ſo dear to God, ſhould ſuffer as he did: for by his ſufferings he was made a full and perfect Redeemer Heb. 7.26.], ſo that nothing more need be added unto what he has done and ſuffered for the redemption of man. And having paid the full price of our redemption, he became the author of eternal ſalvation to all**Joh. 3.18, 36. and 6.47.John 3:18John 3:36John 6:47 (of what rank or degree ſoever they be) that obey him, by believing in him, and exerciſing the other graces and parts of obedience which he requires. So that from the whole diſcourſe he infers, that Chriſt muſt needs be a Prieſt of a more excellent Order than was Aaron's (which was an exſpiring Order, and not to laſt for ever), and that he was called and openly declared of God, viz. in that 110 Pſalm, to be an High-Prieſt after the order of Melchizedec. From Ver. 1, to 11.

The Apoſtle now intending to ſpeak more largely of this great Myſtery, he thinks fit to preface ſomething, (1.) By way of Reprehenſion, from v. 11 of this Chapter, to the end. (2.) By way of Exhortation, ch. 6. from v. 1, p. 372to 4. (3.) By way of Commination, from v. 4, to 9. (4.) By way of Conſolation, from v. 9, to the end. And firſt, He tells them, He had many things to write concerning this Myſtery; but if he ſhould ſpeak of them, many**Haec reprehenſio non abſolutè de totâ Hebraeorum Eccleſiâ, ſed ſecundum quid, & ex parte tantum de multis intelligi debet. Eſt ergo haec Epiſtola ita attemperata, ut ſimul lác habeat infantibus & ſolidum cibum adultioribus, omnibus tamen eſcam ſalutarem. among them would hardly underſtand them by reaſon of their great dulneſs and careleſneſs; which was ſo groſs, that when in reſpect of the time wherein they had enjoyed the Goſpel, they might have been able to teach others (as particularly their own Families); they, by returning to an obſervation of the Moſaical Ceremonies, and holding the obſervation of them neceſſary to ſalvation (as it ſeems many of them did), ſhewed themſelves to ſtand in need to be inſtructed in the very firſt principles (f)(f)foreign pro foreign Hebraiſmus. Prima Elementa oraculorum Dei.of the Goſpel, in which the greateſt and moſt neceſſary Oracles of God are contained. So that inſtead of making progreſs in Chriſtianity, they were gone backward, and at preſent ſhewed themſelves like Babes, who needed milk, and not ſtrong meat, ſee 1 Cor. 3.1, 2. For as he, that is gotten no higher than Milk(g)(g)Repueraſcit, adeo que jam redit ad infantiam, eam que priore deteriorem. Hebraei pleri que licet Chriſtianiſmum amplexi redibant ad typorum ceremonialium obſervationem ut neceſſariam ad ſalutem. Hae verò Ceremoniae vocantur Elementa Mundi, Col. 2.8, 20. Gal. 4.4. infirma & egena Elementa, Gal. 4.9. Cappel.Col 2:8Col 2:20Gal 4:4Gal 4:9, will be hurt, and not fed, by having more ſolid food given him; ſo thoſe among them that ſtuck in the obſervation of the typical Ceremonies [thoſe weak and beggarly Elements, Gal. 4.3, 9. Col. 2.8, 20], and judged the obſervation of them neceſſary under the Goſpel, ſhewed themſelves to be very ignorant of the word of Righteouſneſs, or doctrine of ſalvation by faith in Chriſt, and to be indeed very Babes. But the ſtronger(h)(h)Perfectos eos vocat non abſolutè ſed comparatè cum rudioribus. Chriſtians among them, who by long uſe, and a diligent hearing, reading, and meditating on the word, have their judgments and underſtandings exercis'd to diſcern between true and falſe Doctrine, between good and evil; they can relliſh ſublimer myſteries, and feed on them as on ſtronger meats. From Ver. 11, to the end.

Chap. 6.The Apoſtle having thus reprehended their dulneſs and improficiency, he now comes to exhort them and ſtir them up to advance to a higher and perfecter degree of knowledg in the Chriſtian Religion,**Perfectionem vocat quam priùs Sermonem justitiae, h. e. Doctrinae Chriſtianae plenam & juſtam intelligentiam. than the firſt principles or ground-work. For as the foundation of a houſe being once laid, we muſt not ſtay there, but proceed in raiſing up the building; ſo 'tis abſurd to advance no further in the Chriſtian Religion than the knowledg of the firſt principles of the Catechiſm; ſuch as are, 1. Repentance, or turning from ſinful works, whereof the end is death. 2. Faith in God, namely, in God the Father, Son, and Holy Ghoſt. 3. The Doctrine of Baptiſms, that is, the Doctrine uſually taught at their Baptizings, whereby the people were informed of the difference betwixt the outward (a)(a)See pag. 2. of this Apostolical HistoryBaptiſm by the Miniſter, and the inward Baptiſm by the Spirit; and poſſibly, concerning the nature and uſe, not only of this Sacrament, but of the other alſo; Baptiſm being here ſynecdochically put for both Sacraments. 4. Touching the rite of laying on of hands (b)(b)Manus imponebantur & Baptizatis ad obtinendam vim confirmantem Sp…ſti; & ordinatis ad Preſbyterium, & poſt peccata reconciliatis & corpore infirmis, imò & novis conjugibus benedictionem ab Eccleſiâ poſtulantibus. Grot.upon Miniſters in their Ordination, or Confirming (c)(c)Huic accedit impoſitio manuum alia, quam priſc… Eccleſia habuit in uſu: Si quidem iis, qui in infantiâ fuerant Baptizati, poſt profeſſionem religionis Chriſtianae, Eccleſiaſticâ conſuetudine, non neceſſitate, manus adhibitis precibus imponebantur, ad accepti Baptiſmi & fidei Confirmationem. Gom.ſuch as having been baptized in their infancy, and afterwards well inſtructed in the Principles of Chriſtianity, were to make profeſſion of their Faith, and own their Baptiſmal Covenant, before they were admitted to the Lord's Table. 5. Of the Reſurrection of the dead, and of the laſt Judgment, which will doom and decree to men p. 373everlaſting rewards and puniſhments. Now that they may not ſtick in theſe firſt Principles, he tells them, he deſires to contribute his endeavour to carry them on to a more perfect degree and meaſure of knowledg in the myſteries of the Goſpel; and hopes he ſhall (through the Lord's permiſſion and aſſiſtance) be enabled to do it(d)(d)Ad perfectionem feremur, ego docendo & vos attendendo.. And accordingly in the following Chapters he opens deeper myſteries, from v. 1, to 4. (3.) He comes now to ſhew them the great danger of apoſtatizing from Chriſt and his Doctrine, repreſenting unto them, That if any have advanced ſo far, that they have been enlightned, and have(e)(e)Have had a tast, and only a taſt, as tast is oppoſed to eating. taſted of the heavenly gift (by the knowledg of Chriſt and his benefits, and the heavenly things revealed in his Goſpel) and h…ve had ſome of the extraordinary (though common) gifts of the Spirit of God poured out upon them (though not of his renewing-graces), and have taſted the good word of God, that is, have heard the Doctrine of the Goſpel, and the glad tydings thereof, with ſome kind of joy [Mat. 13.20, 21.]; and laſtly, have had ſome taſt and apprehenſion of the glorious priviledges**V. 5. Potentias, i. e. gloriam. Vatabl. of the Saints, by ſome weak glances upon the glory of Heaven; and after all this, ſhall fall away, making a total, voluntary, and malicious apoſtacy and defection (f)(f)Apostaſiam hîc intellige total…m, malitioſam, ac eum odio ac perſecutione Chriſti, & Evangelii conjunctam; h. e. eorum qui toti, de toto, in totum, decidunt. Intellige hoc loco peccatum illud ſingulare quod peculiariter peccatum in Christum, & peccatum ad mortem in Scripturis appellatur, Mat. 12.31, 32. Mar. 3.28.29. Luc. 12.10, 11. 1 Joh. 5.16. Impoſſibile, non ſimpliciter & abſolutè, ſed ex hypotheſi, & reſpectu juſti Dei judicii, & decreti, per filium patefacti, Mat. 12.31, 32. Impoſſibile ut tales ad veram adducantur poenitentiam, Deo nunquam tis qui in talia peccata lapſi fuerint, ſalutarem poenitentiam inſpirante. Vide Gomar.Matt 12:31Matt 12:32Mark 3:28Mark 3:29Luke 12:10Luke 12:111 John 5:16from Chriſt and his Goſpel; he ſhew, 'tis impoſſible to renew them again unto repentance, that is, to renew them ſo, that they ſhall repent; becauſe God hath decreed never to give repentance to ſuch perſons. F…r they having wilfully caſt off God, God caſts off them. And there being no renewing but in and through the Mediation of Jeſus Chriſt, theſe Apoſtates barr themſelves from that; For by their apoſtacy from Chriſt, they do in effect declare, That he was an Impoſtor, and deſerved to be crucified**They crucifie to themſelves] foreign, to their own condemnation., and all the other indignities that were put upon him. Another ſacrifice therefore muſt be offered up, if ſuch be redeemed. The Apoſtle alſo further ſets out the woful eſtate of Apoſtates, and the equity of God's proceeding againſt them, by an elegant compariſon. As the fertile ground (ſaith he), which, drinking in the rain that comes often upon it, brings forth a plentiful encreaſe, to the joy and comfort of the Husbandman, does thereby teſtifie that it is bleſſed of God [ſee Gen. 27.27.]; but the barren earth (which after tillage and irrigation bears nothing but thorns and briars) is given over abandoned and diſregarded by the Owner; and if it ſo continue, may expect ere long to be curſed by him (as the fruitleſs fig-tree was. Mat. 21.19.), and finally doom'd fit for nothing but to be burnt and deſtroyed, like the Land of Sodom. So they who after illumination and the means of grace afforded to them, do advance in Chriſtianity, in Faith and Holineſs, and go on towards perfection, do thereby declare themſelves to be bleſſed of God; but ſuch as do not make a right uſe of the means and helps God affords them; but inſtead of making progreſs in Chriſtianity, do fall off from Chriſt and their Chriſtian Profeſſion, they ſhew themſelves to be in a curſed and miſerable condition.

But he tells them, That though he ſaid thus much to them by way of caution, yet he was perſwaded better things of the greateſt part of them, than to think they would thus fall away. He accounted them his beloved brethren, and really believed the eſtate of moſt of them to be ſuch, as would be ſo far from bringing a curſe upon them, that it would in the end bring them to eternal ſalvation(g)(g)V. 9. Things that accompany ſalvation] or which neceſſarily have ſalvation in them, and are the ſure ſymptoms of a bleſſed eſtate. Fides, pietas, ſanctitas, licèt non ſint cauſa ſalutis noſtrae, ſunt tamen adeò cum ſalute conjuncta ut ne disjungi quidem poſſint. Hujus irruptae copulae vis, non eſt in operum noſtrorum merito, ſed in divini propoſiti firmitate. Capel.. And the ground of this his hope and perſwaſion,**foreign hîc intellige quod foreign dicitur, 1 Theſ. 1.3. ſcil. apertam profeſſionem Chriſtianiſmi. Huic addit, ut & dicto Theſſal. loco, foreign dilectionem conjunctam cum laboribus & moleſtús. Grot.1 Thess 1:3 was p. 374their good work of faith, whereby they teſtified a couragious profeſſion of the Goſpel, and that excellent Charity **Officioſam Charitatem.which they manifeſted by their paſt and preſent care, pains, and induſtry, to relieve and ſupply the Saints(h)(h)Sanctos fideles vocat Scriptura, non blandientis, ſed cohortantis affectu; ut meminerint, ad ſanctimoniam vocatos, operam dare debere ut Elogio quo ipſos cohoneſtat Deus ſe reddant quàm digniſſimos. Capel. that were in want; which tended ſo much to the glory of God, and the praiſe of his Name. And this, he tells them, God will not forget to reward, who is righteous and faithful in his promiſes. But, ſays he, though I conceive well of many of you for the preſent, yet I would not hereupon have you to wax ſecure, but to uſe all due care and diligence, even to the end of your life, for the conſummation of your hope, and the heightning it to a full aſſurance **foreign.of attaining the ſalvation which I am perſwaded is prepared for you. You muſt not therefore grow ſloathful nor ſluggiſh, but imitate and follow their example, who continuing in the exerciſe of faith and patience, did at laſt come to enjoy their part in the promiſed(i)(i)V. 12. Promiſes] becauſe eternal Life is many times, and many ways promiſed; in which reſpect they may be counted many Promiſes. Promiſe is put for the thing promiſed; ſee Heb. 9.15. Complura erant Patribus promiſſa, diverſis facta temporibus; per quae tamen illud unum, & magnum Promiſſum de vitâ aeternâ nobis factum, adumbrabatur, & myſticè in illis continebatur. Grot,Heb 9:15 eternal Inheritance. Now among thoſe Examples of Faith and Patience, he particularly inſtances in Abraham, who was the Father of the faithful; to whom God made a promiſe, In bleſſing I will bleſs thee, and in multiplying I will multiply thy ſeed; and confirmed it by an Oath, ſwearing by Himſelf, there being none greater to ſwear by. And Abraham, after he had long patiently expecetd the completion of it, ſaw the beginning and ground-work thereof, when Iſaac was born to him of Sarah, which was a pawn and pledg to him of the accompliſhment of the reſt; and he lived to ſee Iſaac have two ſ…ns, Eſau and Jacob. Now by that promiſe made to Abraham of bleſſing … multiplying him, was meant the bringing his ſeed into Canaan, and all … believers to the Reſt ſignified thereby. Moreover, from the uſe of an Oath among men (which is to aſſure and aſcertain the thing ſworn, and to take away all doubt about the thing controverted, it being made by God, who is appeal'd to as Judg and Avenger) the Apoſtle inferrs a reaſon why God confirm'd his Promiſe by an Oath (k)(k)V. 17. foreign in which matter, in which caſe; or foreign, quod alias, foreign quare., viz. His ſuperbundant goodneſs and willingneſs to declare unto the heirs of promiſe [that is, the children of Abraham after the ſpirit, Gal. 3.19.] the immutability of his Counſel, that what he had purpoſed, determined, and promiſed to Abraham and his ſeed, ſhould aſſuredly be accompliſhed. And it was for man's ſake, and man's good, that God thus bound himſ…lf by oath, viz. To quiet and ſettle his mind in his Promiſe, that he might believe it without wavering. For the Promiſe of God, and his Oath, are two immutable things (wherein 'tis impoſſible God ſhould fail) and may afford ſtrong conſolation to th…ſe who under the ſenſe and guilt of ſin, flye to it (as to a City of Refuge) and depend on it for the attaining eternal life and bliſs**V. 18. To lay hold upon the Hope] Hope is here taken metonymically for the thing hoped for., which this Promiſe preſents unto them, and gives them ground to hope for; which Hope believers have as a ſure anchor caſt within Heaven it ſelf (figured by the Holy of Holies within the Veil), ſtaying their ſouls from being toſſed in the tempeſtuous ſea of this world, and fixing their hearts upon the Omnipotency, Truth, and Faithfulneſs of God, and merit of Chriſt, who is entred into Heaven for us (prefigured by the High-Prieſt's entring within the Veil) as our Forerunner (l.)(l.)Chriſtus eò priorivit, id que noſtro bono, ut & nos eò accerſeret, ſicut ipſe dixit Joh. 14. Habemus, inquit, non Promiſſum tantum ſed & Exempium. Grot.John 14or Harbinger, there to prepare a place for us, and to intercede for us, being appointed by his Father an High-Prieſt for ever after the Order(m)(m)foreign, ad modum Melchiſedeci. Hoc ideo quia Melchiſedec non minus Rex fuit quam Sacerdo… ne que ex ortûs lege id habuit, ne que alii id jus reliquit; in quo multum differebat ab Aaronis poſteris. Similitudines tales non ad ſpeculum reſpondent; nec premi debent ſingulae circumſtantiae; ſed obſervandum, quò tetenderit divina tam veterum temporum diſpenſatio. Id. of Melchiſedec. From Ver. 1, to the end.

p. 375The Apoſtle now returns to the Prieſthood of Chriſt again,Chap. 7. from which he had digreſſed from v. 11 of ch. 5, to this Chapter; and ſhews, that Chriſt was a Prieſt of a much higher Order than the Aaronical Prieſts were, as may appear by conſidering the nature of the Prieſthood of Melchizedec (a)(a)Some take this Melchizedec to be Sem, the Son of Noah; but his genealogy is exactly ſet down in the Scripture; neither is it likely that Abraham would ſo long have forborn his due reſpects and viſits of Sem in Canaan, if Sem had lived there. Therefore divers learned men take this Melchizedec to be rather ſome eminent man in Canaan, raiſed up by God in thoſe corrupt times, both good and godly, both King and Priest, living in Salem, after called Jeruſalem, whoſe King in Joſhua's time was called Adonizedec, that is, Lord of Righteouſneſs, Joſh. 10.1. as this man here is called Melchizedec, that is, King of Righteouſneſs. By which place, or near to it, Abraham in his return from this Warr and Victory, was to paſs. Dr. Richardſon.Josh 10:1, after the manner of which, Chriſt's Prieſthood was. For this Melchizedec, in his Name [King of Righteouſneſs], and in his Title [King of Salem or Peace] was a Type of Chriſt; and being ſtiled, Gen. 14.18, a Prieſt of the Moſt High God, it appears he was both King and Prieſt. And accordingly when Abraham returned from his victory over Kederlaomer, and the other neighbouring Reguli or Kings, he came out and treated him and his Army royally, like a King, bringing forth bread and wine for them; and as a Prieſt bleſſed him, and received from him the tenth of all he had there. He further ſhews, how this Melchizedec (that he might more clearly repreſent Chriſt) ſtands in the Hiſtory recorded of him in Geneſis, as a Prieſt; of whoſe Father, and Mother, and Pedigree, there is no mention; neither of his birth or death, or that he had any ſucceſſor in his Prieſthood(b)(b)The Hiſtory which declares him to be a Prieſt, maketh no mention either of the beginning of his Prieſthood, or of the ending thereof.. In all which particulars he was a type of Chriſt (and ſo repreſented Pſal. 110) who is ſuch a Prieſt as he, in reſpect of the conjunction of the Regal Office, and Sacerdotal; in reſpect of his being King of Righteouſneſs, and Prince of Peace; in reſpect of his being without Father, as He is Man; and without Mother, as he is God; and ſo He is without deſcent and genealogy; without beginning of days, or end of life; and continueth for ever in that Office, that is, ſo long as there ſhall be any need of his mediation. So that Melchizedec, though he were a true Man, yet in his ſingular Prerogatives he was made like unto the Son of God; and was ſo ſet forth, as to hear a reſemblance of Him, being appointed by God a viſible Type of Him before He was exhibited in the fleſh.

The Apoſtle having ſet forth Melchizedec's excellency in himſelf, proceedeth to amplifie the ſame in reference to others. And firſt, ſheweth how he ought to be preferred before Abraham, and before all the Levites that deſcended from Abraham. For that act of Abraham's in giving a tenth to Melchizedec, implieth an inferiority in himſelf who paid them, and a ſuperiority in him that received them; becauſe the Tenth was an holy tribute due to God, and ſo it was paid by Abraham, who paid it to Melchizedec as to God's Prieſt, ſtanding in God's room, and in that reſpect greater than himſelf. 'Tis true, he ſhews that the Levitical Prieſts had commiſſion by the Law to receive Tythes of all Jews that defended from Abraham, and therein were counted greater than their Brethren. But Melchizedec, who was no kin to Abraham (nor of that people), but a ſtranger to him, received Tythes, not from the Progeny of Abraham, but from Abraham himſelf; which is a greater dignity than to receive them only from his own people. 2. The Apoſtle ſhews, that to bleſs authoritatively, is an act of ſuperiority; now Melchizedec bleſſed Abraham, who was ſo ſpecial a Favourite of God, and received ſuch excellent promiſes from him, and had them ſo often repeated to him. And certainly, he that bleſſeth one authoritatively, is greater than he whom he bleſſeth. Therefore Chriſt (whoſe Type and Shadow Melchizedec was) is much more excellent than Abraham, and than all the Levitical Prieſts which ſprang from him. Further, to prove the excellency of Melchizedec's Prieſthood above the Levites, he tells them, in v. 8, That here, that is, in the Levitical Prieſthood, though thoſe Prieſts be ſuperior to the p. 376people, yet they dye as well as the people do; but there, that is, in that place of Geneſis where Melchizedec is ſpoken of, there is no mention made of his death; which the Holy Ghoſt ſeems purpoſely to have omitted, that he might thereby witneſs, that he typically prefigured Chriſt, who doth indeed and properly live for ever (c)(c)Melchizedec ever lives ſecundum historiam, Chriſt ſecundum verit…tem.; and ſo he implicitely teſtifies, not only the everlaſtingneſs of Chriſt's Perſon, but of his Prieſthood alſo. He further ſhews, that the Levites paid Tythes to Melchizedec **foreign. On the ſame ground it may well be inferr'd, that all Adam's poſterity did eat of the forbidden fruit in him, Rom. 5.12. Si quis excipiat; Chriſtus decimas Melchizedeco dederit, eo que & minor eo fuit, ut pote qui non minus quam Levi in lumbis Abrahami fuerit: Conſequentiam negamus; quoniam diverſa omnino eſt ratio. Nam ante decimationem hanc, Chriſtus, per promiſſionem Abrahamo datam fuerat exceptus, & praelatus Melchizedeco, & omnibus; ut pote in quo benedicendae eſſent omnes gentel terrae; Eo que & Abrahamus & Melchizedecus, Deinde, ſuit in lumbis Abrahami ſecundum carnem tantum, non ſecundum divinam naturam, cujus dignitate fit, ut humana natura ei hypoſtaticè unita, omnibus creaturis major ſit. Deni que fuit in lumbis Abrahami ratione materiae, ſed non ratione virtutis generantis; quia non fuit è ſemine virili generatus, ſed miraculo virtutis Spiritûs ſancti à virgine, & è virgine conceptus. Gomar.Rom 5:12in Abraham, being in his loins when Melchizedec met him; therefore he is greater than they; and Chriſt as to his Perſon, being typified by Melchizedec, muſt needs be more excellent than they alſo. From Ver. 1, to 11.

Hitherto the Apoſtle hath ſet forth the excellency of Chriſt's Prieſthood, by ſh…wing how Melchizedec was a type of Him; and that all the Excellencies, typically held forth in Melchizedec, were really and properly found in Him. And therefore his Prieſthood far excelleth Aaron's, which ſeveral of the Jews had in ſo high eſteem; and ſo much reſted on it, that they little regarded Chriſt's. This he proves by ſeveral particulars. 1. If a perfect**See Heb. 9.9. and 10.1.Heb 9:9Heb 10:1 expiation of ſin, and furniſhing men with all they have need of to eternal life, could have been had by the Levitical (d)(d)foreign: populus enim ad illud lege adſtrictus. Cl…er in loc. Super hoc Sacerdotio legem accepit populus ex tribu Levi, non autem ex aliâ tribu aut familiâ. Gomar.Prieſthood (for unto that only the people were by the Ceremonial Law bound), there would then have been no need (as it appears there was by David's prophecy, Pſal. 110.4.) that God ſhould inſtitute a Prieſt of another and more excellent Order, to wit, his own Son, to be ſuch a Prieſt as Melchizedec was, and not ſuch an one as Aaron. And the change of the Levitical Prieſthood neceſſarily draweth along with it a change of the Levitical Law, and the legal diſpenſation of the Covenant of Grace; that under another Prieſthood, another Law, and another diſpenſation of that Covenant, may ſucceed. Therefore the changeable Levitical Prieſthood is not ſo excellent as the unchangeable Melchizedechian Prieſthood of Chriſt. Now that the Prieſthood was changed, he evidenceth by the tranſlation of it to another tribe: Chriſt our High-Prieſt (of whom theſe things are ſaid) ſpringing from the Tribe of Judah; whereas God had reſtrained the Prieſthood under the Law, to the Tribe of Levi: For by Moſes's ſpeaking nothing that the Prieſthood ſhould be executed by any other Tribe, it appears that it was not God's mind that any that were of any other Tribe ſhould be of the Prieſthood, or attend upon the Altar. From Ver. 11, to the 15.

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

p. 3773. He ſhews a reaſon why the Legal Covenant, with the Ceremonial Precepts, and Levitical Prieſthood belonging thereto, was changed, becauſe of the weakneſs and unprofitableneſs of it (in it ſelf conſidered) for the expiation of ſin; therefore there was a neceſſity to introduce the Eternal Prieſthood of Chriſt. For the Legal Covenant could not by it ſelf, or by the ſtrict obſervance of the Rites thereof, make the obſervers(e)(e)V. 19. Nothing, i. e. no man. The Neuter gender is fi…teſt, ad univerſitatem deſignandam. Theophy. thereof perfect. Nothing could be hoped for from that (conſidered in it ſelf**Legis ceremoniae adumbrarunt non autem contulerunt peccatorum remiſſionem, & reconciliationem cum Deo, per ſe. Cauſae quidem fuerunt adjuvantes quodammodo, nempe tanquam inſtrumenta remota (quod fidem, quae propinquum eſt inſtrumentum, excitarunt, ac confirmarunt) non verò cauſae principales. Gomar.), but legal purifications, and outward priviledges. It could not, of it ſelf, cleanſe from ſin, reconcile us to God, juſtifie our perſons, ſanctifie our natures, and everlaſtingly ſave us; and therefore to pacifie God, or purchaſe ſalvation (as the miſ-believing Jews uſed it) it was weak and unprofitable. But the Prieſthood of Chriſt (that better thing (f)(f)Under this phraſe [the bringing in of a better hope] Chriſt's Prieſthood is comprized. For it is the ground of hope. Dr. Gouge in loc.hoped-for) being introduced, that hath efficacy, power, and vertue, to do all thoſe things for us; and by it we have freedom of acceſs to God. From Ver. 18, to 20.

4. He ſhews, that the Levitical Prieſts were made without an Oath, by a Law changeable at the will of the Lawgiver, God reſerving to himſelf liberty to change it when he pleaſed: but Chriſt (as appears from Pſal. 110.4.) was made a Prieſt by an Oath; where the Pſalmiſt intimates, that there ſhould be an end of the Aaronical Prieſthood, but there ſhould be no end of Chriſt's; for God hath confirmed it by an Oath, and will not change or retract what he hath ſworn. And as far as a Prieſt eſtabliſhed by an Oath to continue for ever in that Office, is ſuperiour to a Prieſt made by a changeable Commandment, ſo much is the New Covenant **Foederis Evangelici duae erant Conſtitutiones, quas hic Apoſtolus foreign vocat. Prior eſt typica, altera ſpiritualis. Capel. foreign hîc vocat totam Congeriem foreign. Grot., or new diſpenſation of the Covenant of Grace (whereof Chriſt is Surety and Mediator), better than the Old Covenant (or the old Diſpenſation of that Covenant), which was under the Levitical Prieſthood; For though this (in ſubſtance) is the ſame with the former; yet as to the manner of its diſpenſation, 'tis more clear, more free, more full, more ſurely ratified (viz. by the death of Chriſt), and accompanied with a more mighty operation of the Spirit, and is of larg…r extent. From Ver. 20, to 23.

5. The Levitical Prieſts were many, and mortal, and by reaſon of death were forced to leave their Office to others; but Chriſt is but one, and immortal, and ever**Joh. 8.35 & 12.34. Rom. 6.9. Rev. 1.18.John 8:35John 12:34Rom 6:9Rev 1:18 continueth, and hath no Partner or Succeſſor, but executes an everlaſting, unchangeable Prieſthood, which paſſeth not to any other; and conſequently, he is able to ſave to the uttermoſt all that ſeek unto God for ſalvation, through faith in him, ſeeing he ever liveth to make interceſſion for all true penitent believers, manifeſting his will and deſire that ſuch ſhould partake of the vertue and benefit of his Sacrifice. From Ver. 23, to 26.

6. He ſhews how much Chriſt is to be preferred before thoſe Levitical Prieſts, both in reſpect of purity and dignity. His perfect purity, he tells them, appears in this, That he is (as 'twas fit and neceſſary he ſhould be in reſpect of procuring our pardon) holy, harmleſs, undefiled, and ſeparated from all poſſibility of being of the number of ſinners. His high and ſupereminent dignity in this, that he is exalted, and advanced above all Creatures, and raiſed up above all the viſible Heavens, to the right hand of his Father. And further, he is ſuch an High-Prieſt as needs not offer ſacrifice, firſt for his own ſins, and then for the ſins of the people, as the Aaronical High-Prieſts often us'd to do, eſpecially upon all appointed days; for he had no ſins of his own to offer for. And he offered no Cattel or bruit Beaſt, p. 380but Himſelf, in ſacrifice, and that but once, upon the Croſs; which once-offered-Sacrifice was abundantly ſufficient for the expiation of ſin. Moreover, the Levitical Law appoints men to be High-Prieſts that laboured with infirmities, and were ſinners, and ſubject to mortality; but the promiſe made to Chriſt (and confirmed by God's Oath, and declared by David, Pſal. 110, ſome hundreds of years after the Law was given) maketh the Son, and none but the Son (who is perfectly holy, and conſecrated to this everlaſting Office) a Prieſt for evermore. From Ver. 26, to the end.

Chap. 8.The Apoſtle having proved the excellency of Chriſt's Prieſthood in the former Chapter, he now proceeds to ſhew his faithful execution thereof, for the good and ſalvation of his Church, from the beginning of this Chapter to the 19 v. of ch. 10. In this Chapter he proves, That His Miniſtry is far to be preferr'd before the Levitical, by four Arguments. 1. From the Magnificence of it, v. 1. 2. From the Place where he miniſters, viz. Heaven, v. 2. 3. From the Sacrifice which he preſents, viz. his Body and Humanity wherein he ſuffered, v. 3, 4, 5. 4. From the Covenant whereof he is Mediator, from v. 5, to the end.

In the firſt place, to excite their attention, he tells them, That this is the ſum of the things he had before ſpoken concerning Chriſt's Prieſthood, viz. 1. That the High-Prieſt, who intercedes for us Chriſtians, is one that is entred into Heaven, and there ſits at the right hand of God, and hath all power given unto him both in heaven and earth. 2. He is a Miniſter of the Sanctuary of Heaven **Sanctuary, or the moſt holy place, is here metaphorically put for Heaven, which it repreſented.. And, 3. There he preſents his own body, or humanity, wherein he ſuffered (figured alſo by the typical Tabernacle), which the Holy Ghoſt miraculouſly formed and prepared for him in the womb of the Virgin; and by the efficacy of his paſſion ſtill maketh interceſſion for us. But the Levitical Prieſts are only Miniſters of the typical Tabernacle, which was made by the art and hands of man, Exod. 36.1. For every High-Prieſt muſt, according to his Office, have ſome gifts and ſacrifices to offer; and ſo muſt Chriſt alſo: and he had no other to preſent in heaven but his own ſacrific'd body. And that he doth exerciſe his Prieſthood in Heaven, 'tis evident. For having on earth offered up himſelf a Sacrifice, if he ſhould not have aſcended into Heaven (the Sanctuary above) he ſhould not have performed all that belonged to his Office. Beſides, if he had executed his Office only here on the earth, he could not properly be reckoned for a Prieſt, ſeeing He neither was of the Tribe of Levi, neither did, nor would offer ſuch typical, figurative Sacrifices as the Prieſts (appointed by the Law) did offer; whoſe Miniſtry was only about types and ſhadows of heavenly things; the Tabernacle, and all things pertaining thereunto (framed and ordered by Moſes according to the pattern ſhewed him in the Mount, (Exod. 25.40.) being only Repreſentations of them.**V. 5. foreign, obſcura repraeſentatio. From v. 1, to 6. 4. He proves the excellency of Chriſt's Prieſthood above the Levitical, from the excellency of the New Covenant, or new diſpenſation of the Covenant of Grace (whereof he is the Mediator) above the old. For this Covenant is eſtabliſhed upon better Promiſes, viz. more ſpiritual, more clear, more extenſive, and more univerſal: whereas the other was more carnal and earthly, more obſcure, and more reſtrained to that one Nation of the Jews. And if the former Covenant, under the Levitical Prieſthood, had been ſo perfect(a)(a)That first Administration of the Covenant of Grace was ſaid to be faulty, not in the matter and ſubſtance of it, as it was ordained and inſtituted of God; but becauſe it was obſcure, was not ſo ſurely ratified, and was not accompanied with that vertue, power, and efficacy, which the New Covenant is accompanied with., that there had been nothing wanting to it, and that it could not have been improved p. 381and bettered; there would have been no need of a ſecond (b)(b)The Sinai Covenant, and the New Covenant, are the two moſt illuſtrious Covenants, and made with the greateſt ſolemnities, and tender'd to the greateſt number of people; and theſe two were mananaged with peculiar Adminiſtrations, moſt remark…bly diſtinct and oppoſite to each other. So that in theſe regards theſe two Covenants may be called the first and ſecond Covenant, becauſe they are the first and ſecond moſt illuſtrious Covenants; though in regard of time, and order of diſcovery, the Old Covenant was not the firſt (but the Covenant of Works); nor this New, the ſecond. Roberts of the Covenant.Covenant, or new Diſpenſation. But it appears it was not ſo: Becauſe, when God ſpeaks by the Prophet Jeremy (ch. 31. v. 31.), of making a New Covenant, he doth it by way of complaint or finding fault with the weakneſs and imperfection of the former [ſee Heb. 7.18.], ſaying unto them, The Covenant which I will now make with all true Iſraelites, is not after the rate of the Covenant which I made with the Iſraelites by Moſes, when I brought them out of Egypt; a Covenant made up of external, carnal Commandments, the ſcope and drift of which the people did not well diſcern; a Covenant that had the external form of a Legal Covenant, and an expreſs Condition of full obedience to be performed to all my Commands; which Covenant they brake, ſo that I regarded(c)(c)The Hebrew is, And ſhould I be still an Husband to them? q. d. They have played the Harlot, and broken the Covenant on their part, and ſhall I be a Husband to them, or regard them? No, they may not expect it. them not. But this is the Covenant I will make in the later dayes, or times of the Goſpel; 1. I will put my Laws into their minds, and write them in their hearts, that is, will illuminate their minds and underſtandings with the knowledg of my will and frame their hearts to yield obedience thereto, and ſo I will be their God to protect and defend them, and provide all good things neceſſary for them, either for this life, or that which is to come; and they ſhall be my people, to depend on me by a lively faith, and to worſhip me aright, and live in obedience unto me. 2. They ſhall have a more plentiful knowledg than was in the time of the Law. There ſhall not now be ſo many ſignificant Ceremonies, as were in the time of the Law, the meaning whereof one ſhall teach another. For the Holy Ghoſt ſhall now be poured forth in ſo plentiful a meaſure, and the light of the Goſpel ſhall now ſhine ſo brightly to all eſtates and conditions of men (even the meaneſt as well as the greateſt), that the teaching of Friends and Neighbours (as 'twas us'd of old) ſhall be in a manner ſuperfluous(d)(d)V. 11. This is ſpoken not ſimply, but comparatively. There ſhall not now be ſuch need as under the Law, to ſtir up men to know God. They ſhall not need in ſuch a manner and ſort as formerly, to inſtruct one another in the meaning of the types, and ſhadows, and obſervances required of them by the Law of Moſes; which inſtruction was then neceſſary, that they might know the true God aright, and worſhip him according to his own Preſcriptions. Neither ſhall they teach one another ſo darkly, ſo ſlenderly, and ſo imperfectly, under the New Teſtament, as they did under the Old; nor ſhall they need to take ſo much pains about teaching the knowledg of God, as they had been conſtrained to take in the teaching of the Gentiles in former times. For now a greater meaſure of light(e)(e)Hic ſtatuitur aliud diſcrimen veteris & novi Teſtamenti, nempe Deus qui obſcurius ſe patefecerat ſub lege, plenum fulgorem emittet ita ut ejus cognitio futura ſit familiaris. Sed hyperbolicè extollit hanc gratiam cum dicit, neminem opus habiturum Doctore vel magiſtro quia quiſ que ſatis edoctus erit. Calv. and knowledg ſhould abound, and all eſtates and conditions of people ſhould ſo clearly underſtand the things of God, and the myſteries of ſalvation (God ſo effectually teaching and enlightning them in the uſe of his own Goſpel-Inſtitutions: ſee Jer. 31.34. Iſa. 54.13.), that they ſhould ſeem rather to be taught by ſome immediate irradiation from God, than by any ordinary means of inſtruction. 3. I will be merciful to their unrighteouſneſs, and their ſins and iniquities I will remember no more; that is, I will be merciful to their perſons in pardoning and removing their ſins. Laſtly, The Apoſtle from the Prophet's words inferrs a twofold conſectary, or conſequence. 1. From the Name the Lord gives this Covenant, calling it new, he inferrs the other to be old. 2. He ſhews, that that which waxeth old (and is by God's appointment p. 380to be diſannulled) cannot long ſtand, but is near vaniſhing(f)(f)This the Apoſtle writ a little before the laſt Temple was deſtroyed by the Romans. away. From Ver. 6, to the end.

Chap. 9.The Apoſtle roes on to ſet forth how Chriſt executes his Office, by comparing him with the Legal Prieſts in the executing of theirs. And, 1. He ſhews the Peieſts manner of executing their Office, to v. 11. And then Chriſt's manner of executing his, from v. 11 of this chap. to v. 19 of ch. the 10th.

1. He ſhews, the firſt Covenant (or firſt Adminiſtration of the Covenant of Grace) had an outward Legal Service, and Rites and Ordinances**foreign, juſtifications, becauſe they repreſented the way of obtaining Juſtification. of Divine Worſhip, and a Worldly Sanctuary, frail and brittle, as made by the hands of men, of earthly Materials, and which was only a type and repreſentation of the Heavenly Sanctuary above. And being to ſpeak of the Ordinances and Services of Divine Worſhip that were performed in the Tabernacle, he firſt ſpeaks of the Tabernacle it ſelf, which had two parts (a)(a)The Court of the people, as not belonging to the Prieſts, is here omitted.. In the firſt of which, viz. the Sanctuary or Holy-place, was, 1. The Golden Candleſtick [Exod. 25.31.], a type of the Church of Chriſt; the Shaft that ſuſtained the branches (whereon ſtood the Lamps), being a figure of Chriſt, who ſuſtaineth thoſe Lights that be in the Church. 2. The Table whereon ſtood the Shew-bread (b)(b)foreign Hypallage pro foreign., Exod. 25.23, 30, typifying the Saints communion with Chriſt [ſee Luke 22.30.]; which part of the Tabernacle had a veil which covered the entrance thereinto, called the firſt veil (c)(c)Hoc velum erat oppanſum primae parti Tabernaculi, quae ſanctum dicebatur; ſicut priùs velum, de quo v. 31. erat oppanſum Sancto Sanctorum. Hoc velum ſacrarium ſacerdotum ab atrio populi ſeparabat. Maſ., Exod. 26.36, whereby it was ſevered from the Courts appertaining thereunto. In the ſecond part of the Tabernacle, he ſhews, was the Holy of Holies, being divided from the Sanctuary by another veil made of blue, purple, ſcarlet, and fine twined linnen, Exod. 26.31, whereunto belonged, 1. A Golden **This is noted to diſtinguiſh it from other Cen…ers which were of braſs, and were for the ordinary Prieſts to carry Incenſe up and down the Tabernacle: with ſuch as theſe the two hundred & fifty which conſpired with Korah, offered incenſe. Numb. 16.17.Num 16:17Conſer, Levit. 16.12, 13, which the High-Prieſt filled with burning-coals taken from the Altar of Burnt-offering that ſtood in the Court(d)(d)Vide Piſc. in loc. (where the continual fire was), and made it f…nd forth a ſweet ſavour of the incenſe put upon it; that ſo a Cloud ariſing from it, might cover the Mercy-ſeat. 2. The Ark of the Covenant overlaid with Gold, Exod. 25.10, in which the Tables of the Covenant were kept, Exod. 34.1, 28. Deut. 10.1, 2. They are called the Tables of the Covenant **Tabulae foederis, i. e. Decalogi ſic dicti, quod eo conditionis foederis legalis continebantur. Gomar., becauſe the Ten Commandments engraven upon them by the finger of God, contained a teſtimony of the Covenant which God made with his people, and teſtified what it was that God required of them. In which part of the Tabernacle was alſo the(d)(d)The matter of the Pot is not ſet down in the Hiſtory, but expreſſed by the Apoſtle, who was guided by the Spirit of God. Moſt Interpreters refer foreign wherein, not to foreign the Ark (laſt named); but to foreign, the Tabernacle, called the Holiest of all, in the precedent verſe; it being confeſſed by all, that the Pot of Manna, and Aaron's Rod, were within the compaſs of the Oracle, or moſt Holy place. It is not probable that Aaron's Rod (being a long ſhepherds crook, or a long white ſtaff, and ſprouting forth with Bloſſoms and Almonds) could lye in the Ark. Beſides it's ſaid, 1 King. 8.9 2. Chron. 5.10, That there was nothing in the Ark ſave the two Tables of stone. And it is ſaid of the Pot of Manna, and Aaron's Rod, that they were laid up before the Testimony or Ark [Exod. 16.34. Numb. 17.10.] and not in the Ark. Nos putamus Ʋrnam & Virgam potius extra quam intra, imò juxta aream fuiſſe quod aliquando ſignificat vox in ut Prov. 1.21. in oſtiis pro juxta oſtia. Capellus. Hic eſt locus qui multis ſuſpectam fecit hanc Epiſtolam. Ego, qui hanc Epiſtolam maximi facio, nunquam adducar ut ejus authoritatem deſeram. Et p…to objectis hoc modo optimè reſponderi, &c. Grotius in loc.1 Kgs 8:92 Chr 5:10Exod 16:34Num 17:10Prov 1:21 Golden Pot of Manna **Erat id continuum miraculum quod tot ſeculae manſit incorruptum Manna cum in deſerto ne triduum quidem ſervari poſſet. Et mirabilius fuit videre ſtorem incorruptum per tot ſaecula manentem, quam virgam avidam unâ nocte frondeſcentem., and Aaron's p. 381Rod that budded, Numb. 17.1, 2, and over the Ark, the Cherubims of glory ſhadowing the Mercy-ſeat, Exod. 25.17, &c. from whence God manifeſted his preſence, and was wont to ſpeak with Moſes, and to give him anſwers, and to ſhew himſelf propitious to the people. But concerning theſe, he tells them, he intended not to enlarge, becauſe he haſted to the ſervices performed in theſe places. And he ſhews them, that when the Tabernacle was thus made, and the parts thereof fitly diſtinguiſhed, and all the Sacred Ʋtenſils ſet in their due places, the Prieſts went into the firſt and outward part of the Tabernacle, and performed the daily ſervice according to the Law. But into the inner part, or Holy of Holies, none entred but the High-Prieſt (e)(e)Under the Law there were two ſorts of Miniſters, Pri…sts and Levites. Levites were all the Male children of Levi except Aaron and his ſons, who were Priests. Aaron, and the eldeſt ſon deſcending, generation after generation, from him, was the High-Priest; all the other ſons of Aaron, and his poſterity, were Priests.[Lev. 16.2, 17.], and he only one day in a year, viz. on the Faſt, or great day of Expiation, Lev. 16.29; and then always he carried with him the blood of a Bullock in a Baſ…n, which was a ſin-offering for himſelf; and the blood of a Goat, which was a ſin-offering for the people(f)(f)By errors of the people, all manner of ſins may be underſtood, becauſe there is an error of judgment in every ſin.; and he was to ſprinkle the one and the other blood upon and before the Mercy-ſeat; thereby ſignifying, that there is no atonement with God, nor expiation of ſin, but by the blood of Chriſt. He further ſhews, that the Holy Ghoſt (who was the inſtitutor of all th…ſe Rites and Ordinances, and therefore one true eternal God with the Father and the Son, and yet a diſtinct Perſon), ſignified this thereby, that the true, right, proper means of entring into Heaven (the true Holy of Holies) was not ſo fully and clearly manifeſted, as long as the Church under the Old Teſtament was inſtructed only by theſe Ceremonies and Rites of the firſt Tabernacle. For the firſt Tabernacle was but a figure or typical repreſentation of good things to come, ſerving only for that preſent time of the Churches non-age; and the Gifts and Sacrifices then offered, could not of themſelves perfectly juſtifie, ſanctifie, or ſave any man; nor could they of themſelves pacifie or quiet the Conſcience(g)(g)Conſcience cannot be ſatiſfied till Gcd's wrath be pacified: but thoſe Rites could not pacifie God's wrath; for they could not ſatisfie his Juſtice: nothing but Chriſt's blood could do that., nor ſatisfie it, that God's Juſtice was ſatiſfied, and ſin forgiven for any worthineſs in them. The faithful therefore under the Old Teſtament, were not perfected (as pertaining to the Conſcience) by the legal rites they performed, but by the Evangelical and Celeſtial Truths, which thoſe Rites typified; and ſo they were perfected as we Chriſtians now are, though not ſo clearly and manifeſtly. And the Apoſtle ſhews a reaſon why thoſe legal rites could not make perfect; namely, Becauſe the nature of them was ſuch, that they reached only to the outward man, they conſiſting, for the moſt part, in meats and drinks, and divers waſhings and ordinances that concern the fleſh or body of man, which did not (ſeparate from their ſignification, as many Jews took them) commend any man to God [1 Cor. 8.8.], and were impos'd upon them as a yoke [Acts 15.19.], until the times of the New Teſtament ſhould come, in which theſe Ceremonies ſhould be removed, and other more ſpiritual Inſtitutions introduced**The people of the Jews being a groſs people, and much addicted to Idolatry, it ſeemed good to the wiſdom of God to exerciſe them with a groſs and bodily worſhip, that ſo he might keep them from Idolatry., wherein the Holy Ghoſt would work more powerfully. From Ver. 1, to 11.

The Apoſtle having thus ſhewed how the Levitical Prieſts executed their Office, he comes now to ſh…w how Chriſt executed His. He ſhews, that Chriſt being now actually exhibited, after a long expectation of him, and having entred on his Prieſthood (to procure for us all thoſe bleſſings which were promiſed and figured in the Old Teſtament), he executeth his Office in a p. 382greater and more perfect Tabernacle than that which was made with hands, viz. the Tabernacle of his own body (form'd in the womb of the Virgin by the Holy Ghoſt, after an eſpecial manner, without any ſpot of original ſin; in which Tabernacle the fulneſs of the Godhead dwells. And he differs from the Legal High-Prieſt in this; The Legal High-Prieſt entred into the typical Holy of Holies with the blood of Goats and Calves, only once a year. But Chriſt entred into Heaven with his own blood(h)(h)This phraſe [with his blood], implieth the merit of his death, that thereby expiation was made for our ſins. (preſenting his body, out of which the blood was ſhed, and which was the ſacrifice it ſelf that was offer'd up, which was more than the High-Prieſt did), and that but once for all; and hath thereby purchaſed and obtained eternal redemption for us, which the Levitical Prieſts could not do. Now that eternal redemption is the fruit of Chriſt's ſacrifice, he proveth by arguing from the leſſer to the greater. For if the blood of bulls and goats, and the water that was mixed with the aſhes of the burnt-Heifer, or red-Cow [Numb. 19.2, &c.], purified from ceremonial uncleanneſs, and wrought that for which they were ordain'd, viz. external ſanctification, to the purifying of the fleſh or outward man; and he that us'd thoſe rites, was ſanctified and purified as to the works of external worſhip, how much more ſhall the blood**His blood was effectual, not ſimply, as it was material blood; but as offer'd by the Eternal Spirit, whoſe blood it was. of Chriſt (who by the Eternal Spirit (that is, His Godhead) offer'd up himſelf a ſacrifice (without ſpot) to God the Father, be able to purge our Conſciences(i)(i)Conſcience is the moſt quick, lively, and ſenſible part of the ſoul. from all the ſpiritual uncleann ſs of ſin, which, makes us liable unto death; that being thus juſtified by faith in his blood, we may be ſanctified in ſoul and body by his Spirit, and fitted to ſerve the ever-living God in a vital Chriſtian courſ…. Now leſt any ſhould ſtumble at Chriſt's death, he ſhews there was a neceſſity thereof. For upon this account Chriſt took on him the glorious office, to be the Mediator of the New Covenant (or new Diſpenſation of the Covenant of Grace), that he might by the intervention of his own death (as was requiſ…t) make atonement and ſatisfaction for the ſins of the faithful who lived under the Old Teſtament, as well as for them who live under the New (the merit of his death and paſſion extending it ſelf to both); and that all ſuch as are effectually called to believe in him (whether they lived before his coming in the fleſh, or ſince) might by the vertue of his death, obtain the promis'd eternal Inheritance. Another reaſon to prove the neceſſity of his death, he ſhews may be taken from the force of the New Covenant, which ſignifies alſo a Teſtament (k)(k)The New Covenant is of the nature of a Testament; and the benefits promi…'d therein, to wit, remiſſion of ſin, reconciliation, ſanctification, and life eternal, are Legacies freely left to us by our d…funct Lord, who was dead, and is alive, to execute his own will for evermore. The Scripture is the Instrument, or Evidence; the Apoſtles the Notaries, the Sacraments the Seals.. For as Chriſt was a Prieſt in reference to God, making an atonement for us by the ſacrifice of himſelf; ſo he is alſo a Teſtator in reſpect of us, bequeathing thoſe bleſſings to us, which he hath purchaſed for us with his own blood [ſee Luke 22.29.]. Now except Chriſt had dyed, his Teſtament or Will had not been ratified. For even among men a Teſtament is not of force while the Teſtator liveth; but when his death can be proved, then 'tis firm and valid. Moreover, the firſt Covenant (l)(l)Si prius foedus ſanguine dedicandum fuit, multo magis ſecundum, quod habet rationem Testamenti. Cap.had not its ſanction without typical blood. Much leſs can the ſecond, which hath the nature of a Teſtament. Now that the firſt was ſo dedicated and ſolemniz'd, may appear from the Hiſtory of its ſolemnization, Exod. 24; where Moſes ſprinkling with a ſprinkling Inſtrument made of Cedar-wood, Scarlet-wool, and Hyſſop) the Book of the Covenant; and all**Some think that all the people are ſaid to be ſprinkled, becauſe the tw…lve Pillars, repreſenting the twelve Tribes of Iſrael were ſprinkled. Others, that the Elders were ſprinkled inſtead of the reſt; or all may be put for a great part; that is, in a manner all of them were ſprinkled, viz. all that ſtood near. the people, with the p. 383blood(m)(m)Quod ſanguine conſperſerit populum, id ſolum Moſes refert, Exod. 24. v. 8. Quali aſpergillo fuerit uſus, tacet. Apoſtolus dicit, ex lanâ & hyſſopo fuiſſe conflatum: ne que id tamen de ſuo confinxit, ſed ex alio hiſtoriae loco ſumpſit, viz. Numb 19. v. 6. ubi ſimili aſpergillo ſanguinem vaccae rufae ſpargere, jubetur ſacerdos. De libro conſperſo nihil etiam ibi Moſes; tamen quia probabile eſt librum altari impoſitum fuiſſe, dum fieret conſperſio, recte dicit Apoſtolus altari conſperſo etiam librum conſperſum fuiſſe. Nihil igitur de ſuo addidit Apoſtolus Scripturae veteri. Quod ſi omnino addidiſſet, non ſequeretur tamen, vel ſcripturam imperfectam, vel aliquid praeter ſcripturas credendum eſſe. Dictante enim ſpiritu ſancto de Moſe iſta in ſcripturas retulit. Paraeus in loc.Exod 24:8Num 19:6 of Calves and Goats mixed with the purifying-water [ſee v. 13. (n)(n)This mixture of blood and water was requiſite, to keep the blood from clotting. The blood typified the price of our redemption. The water, the virtue that iſſueth from Chriſt to cleanſe away the filth of ſin remaining in us. The mixture of blood and water, typified, that a cleanſing-virtue accompanies the merit of Chriſt's Sacrifice.], declared, that that blood was the blood of the Covenant (o)(o)Moſes's words, Exod. 24.8. ſomething differ from theſe of the Apoſtle. Moſes wrote before the death of the Testator, the Apoſtle after; ſo as the ſame thing which in Moſes's time was a Covenant in the Apoſtle's time was a Teſtament.Exod 24:8, that is, a ſign (p)(p)Sacramentaliter dicitur eſſe ſanguis foederis, quia erat foederis ſymbolum, ratum ac certum id reddens fidelibus. Erat etiam figura ſanguinis Chriſti, quo foedus novum erat ſanciendum. Par.of it, and a ſeal confirming it, and the ceremony eſtabliſhing it, which God appointed for them, or enjoined unto them. Yea, the Tabernacle and holy Ʋtenſils, which were in themſelves without pollution, were ſprinkled with blood, becauſe to man (not purified by faith in the blood of the Meſſias) all things became polluted. Yea, generally, the courſe was under the Law, that all things that were purified, ſhould be ceremonially purified by blood; yea, and without ſhedding of blood, there could be no remiſſion of ſin. And thus it is in the New Covenant; there can be no remiſſion of ſin, but by the ſhedding of the blood of Chriſt. As therefore the Law commanded, that the Tabernacle (which as to the inmoſt part eſpecially, is an image, or figure, or pattern of Heaven), ſhould be purified with the blood of Bullocks and Goats, ſo that the High-Prieſt ſhould never enter in thither without ſuch blood; ſo likewiſe it is very agreeable and proportionable to theſe types(q)(q)V. 23. Corruptibilia Tabernaculi vaſa, corruptibili ſanguine purgari neceſſe fuit, neceſſitate, 1 praecepti, 2. decori vel ordinis, 3. typi ſeu ſignifi…ationis. Incorruptibile verò coelum, & immortalem hominis animam incorruptibili Chriſti ſanguine ſanctificari neceſſe fuit, neceſſitate medii, quia nobis opus erat tali piaculo, quia nullum aliud medium inſtituit Deus ad coelum nobis patefaciendum, ad expurgandas à peccatorum ſordibus animas noſtras, praeter immaculatum Chriſti ſanguinem, quem pro nobis in cruce proſudit. Jac. Cappellus in loc. Cum dicit Apoſtolus foreign eſt metonymia qualem ſaepe uſurpari neceſſe eſt ubi inter ſe comparantur res partim ſimiles partim diſſimiles. Nam quia per legalem foreign aditus dabatur in ſanctuarium; ideo (effectum ſumendo pro cauſâ) foreign dixit coelum ſummum, pro eo quod eſt aditum per ista in illud coelum dari. Grot. Per exemplaria coeleſtium intelligit Apoſtolus Moſaicum Tabernaculum ac populum ipſum, i. e. Judaeos, omnia que quae in ipſo Tabernaculo erant; quae omnia pecudum ſanguine, aquâ, lanâ, hyſſopo (v. 19.) ex Dei mandato luſtrari debebant. Per coelestia, intelligit fideles & filios Christi, ex quibus Eccleſia coaleſcit. Vide Corn. Alap. in loc., that Chriſt ſhould ſhed his blood (which is a better(r)(r)Potiores victimas dixit pro victimâ; quia tantum una eſt, ſed propter antitheſin, plurali numero liberè abuſus eſt. Calv. ſacrifice than any of the Levitical), and ſo enter therewith (not into the holy places made with hands, viz. the firſt and inmoſt Tabernacle, but) into Heaven it ſelf, to make way for our entrance in thither, and there to be our High-Prieſt, and to appear in the preſence of God for us, as our Advocate. Yet the ſimilitude betwixt Him and the High-Prieſt was not to hold in this, That as the High-Prieſt entred into the Holy of Holies once very year, with the blood of Bullocks and Goats; ſo Chriſt ſhould often offer up himſelf, and often enter into Heaven. For then he ſhould, ſince the beginning of the world, have dyed many times; which would have argued, That one Oblation of himſelf had not been ſufficient. Therefore the caſe is far otherwiſe as to him. For now in the fulneſs of time hath he appeared, and that but once for all; and that now in this laſt age, this cloſe, or ſhutting up of the Jewiſh State [ſee Mat. 24.3. 1 Cor. 10.11.], and that on purpoſe to redeem and reſcue us from the guilt and power of our ſins, by that one oblation of himſelf on the Croſs, 1 Joh. 3.5. And as it is appointed by God, by a common law, Rom. 5.12, that all men ſhould**That ſome men died not, as Enoch and Elias; and that ſome died twice, as they that were miraculouſly raiſed up into this life again, was a ſpecial priviledg and exception from this general Rule. once dye, and then be judged as to their eternal ſtate; ſo it is appointed of God, that Chriſt ſhould only once offer us himſelf to bear the ſins p. 384of many, that is, of all that ſhall believe in him; and that he ſhould come the ſecond time to judg the quick and dead in a glorious manner, when he ſhall have no ſin imputed to him (as he had at his firſt coming), and to accompliſh the ſalvation of thoſe who look for, and expect this his glorious appearing, that their bodies may be glorified and united to their ſouls, and ſo the bliſs and happineſs of both may be perfected and compleated. From Ver. 11, to the end.

Chap. 10.In this Chapter the Apoſtle proceeds to ſhew the weakneſs and imperfection of the Levitical Sacrifices (conſidered in themſelves, and ſeparate from what they typified), and the power and efficacy of Chriſt's Sacrifice. From Ver. 1, to 11.

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

Having thus ſhewed the weakneſs of the Levitical Sacrifices, he comes now to ſhew the power and efficacy of Chriſt's Sacrifice; and that he proves from Pſal. 40. v. 6, 7, 8. where Chriſt is brought in as newly come into the world; and made Man, ſpeaking to his Father after this manner: Foraſmuch as thou didſt formerly appoint Sacrifices as types to prefigure the Sacrifice of thy Son, but didſt not intend they ſhould continue longer than till He mould be offered up. Thou delighteſt therefore in thoſe Sacrifices now no longer; but haſt ſent me into the world, and prepared me a body, or humane nature (holy, harmleſs, and free from ſin, that it may be fit to be join'd with my Deity) that therein I might offer up my ſelf a true Propitiatory Sacrifice for the ſins of men. p. 385The words of the Pſalmiſt are, Mine ear haſt thou opened **Hebraea verba ſunt, aures fodiste mihi. Quod quidam de docilitate exponunt; alii de mancipatione perpetuâ, ad obedientiam, ut orationis figura deſumpta ſit à ritu legali. Exod. 21.6. Gomar.Exod 21:6; but the Apoſtle retaining the ſenſe and ſcope(a)(a)The Pen men of the New-Testament were not the Tranſlators of the Old, but only quoted places out of it; ſo as they tyed not themſelves to ſyllables and words, but to the ſenſe. of the place, ties not himſelf to the very words. The variation is but the change of a figurative phraſe into a proper, to expreſs the ready obedience of Chriſt to do the will(b)(b)See Joh. 4.34. chap. 5.30. chap. 6.38.John 4:34 of his Father in the work of man's redemption, whereunto, by framing him a body, God had fitted him. And 'tis plain, that God was never pleas'd with the Levitical Sacrifices for their own ſake, but only as they ſignified the death of his Son, Therefore in the fulneſs of time (when God ſaw it fit) Chriſt came into the world to do that which the Levitical Sacrifices did only prefigure, but could not effectuate. And when that time was come, Chriſt did aſſume our nature, and offered himſelf willingly unto the Father, declaring himſelf ready to perform his will(c)(c)When God had profeſſed that he took pleaſure no longer in Levitical Sacrifices, then cometh Chriſt with an Offering or Sacrifice of his own Body., and to be obedient unto him, even to the death of the Croſs, for the redemption of ſinners, as it was fore-propheſied of him in the Sacred Scripture, or Volume of the Law, Gen. 3.15. The Levitical Sacrifices therefore being removed and taken away, as being inſufficient to make expiation of ſin, Chriſt's Sacrifice alone remaineth, as that only which pleaſeth God, and is available to remove ſin. Now by this one Oblation of the body of Chriſt, which he performed according to the will(d)(d)V. 10. Qua voluntate] pro, quâ voluntatis executione, h…c obedientiâ filii erga Patrem, ſumus ſanctificati. Sanctificationis nomine latè intellige univerſum genus beneficiorum Chriſti, ita ut foreign ſit idem quod foreign. We are ſanctified by the offering up of the body of Chriſt, that being the meritorious cauſe of our ſanctification. of God, once for all ſorts of men, we that believe in him are ſanctified, that is, obtain remiſſion of ſins, juſtification, ſanctification in this life, and a title to eternal glory in the life to come. Again, there was this difference between the Levitical Prieſts, and Chriſt: They were many, and miniſtred as Servants, repeating daily and frequently the ſame ſacrifices (for kind) which God had enjoin'd; none of which had power, of themſelves, to free the Conſcience from guilt, or the offendor from the puniſhment due to ſin. But Chriſt did not always ſtand miniſtring and offering ſacrifices, as they did; but having once offered up himſelf on the Croſs (which one Sacrifice ſufficeth for ſin for ever), he ceaſed and offered no more, but aſcended into heaven, and there ſitteth at the right hand of his Father, and there continueth to execute his Kingly and Prieſtly Office, till all the enemies of our ſalvation, and at laſt Death it ſelf, ſhall be vanquiſhed; and then He ſhall lay down this form of governing, and with the Father and the Holy Ghoſt be all in all for ever; ſee 1 Cor. 15.24, &c. And he ſhews, it needs not be wondred at, that Chriſt hath now no more offerings to make, nor ſufferings to endure; for by that one offering of himſelf, he hath made a perfect ſatisfaction to the Juſtice of God, and a full purchaſe of all things**See Heb. 7.25.Heb 7:25 that were requiſite and needful, to bring thoſe to eternal life who are ſanctified by his grace, and brought to believe in him with a lively faith. He hath not left any other Offering to be made for them, after His. And he further proves the abſolate perfection of Chriſt's Sacrifice, by the teſtimony of the Holy Ghoſt, recorded Jer. 31.31. where after God bad promiſed a new Covenant inſtead of the old, and had ſaid, This is the Covenant I will make with them after thoſe days (viz. when the days of the Old Teſtament are exſpir'd); then He ſays, I will put my Law into their hearts, and their ſins and iniquities I will remember no more. Now ſeeing God promiſeth under the new Covenant, ſanctification and remiſſion of ſins to all true believers (of which Covenant Chriſt is the Mediator**See Chap. 8.6. Chap. 9.16., by whoſe death it is confirm'd); therefore his one Sacrifice once offered up, is abundantly ſufficient. And if remiſſion of p. 386ſins be obtained by Chriſt's one Sacrifice, there needs no repetition of it, nor any other offering for ſin. From Ver. 5, to 19.

Hitherto the Apoſtle hath doctrinally inform'd the Chriſtian-Hebrews, that the Goſpel-Miniſtry under the New Teſtament (ordained by Jeſus Chriſt, God-man, our great Prophet and High-Prieſt), far excelleth the Levitical Miniſtry under the Old Teſtament. He comes now practically to exhort them to divers Chriſtian duties, which by way of application he inferrs from his precedent Doctrine, eſpecially from the Prieſthood of Chriſt. And firſt, He exhorts them conſtantly to hold faſt their profeſſion of faith in Chriſt. 2. To be very careful that their converſation be correſpondent to the Precepts of the Goſpel. In his Exhortation, he uſeth ſome arguments taken from the Levitical Types; which he ſo lays down, that withal they may tend to raiſe the minds of the believing-Hebrews to conſider the excellency of the things ſignified thereby. And, 1. He ſhews them, That they having now free acceſs unto God in Heaven, through the blood of Jeſus, and not by the blood of beaſts, nor through the old way, the veil of the Sanctuary, as the High-Prieſt was wont to enter into the Holy of Holies; but by a new and everlaſting way (giving life and refreſhment to them that walk in it) which Chriſt hath conſecrated and prepared for them, through the ſacrifice of his own Fleſh and Humanity, which was a veil to cover and hide his Divinity. And ſeeing He is now the great High-Prieſt over the Church of God, inveſted with all authority and power, and having all in ſubſtance, which His Type prefigured; therefore, (1.) They ſhould draw near to Jeſus with a ſincere heart, and with fulneſs of faith, that ſo they might have their ſouls ſprinkled with his blood, and delivered from the accuſation of an evil condemning Conſcience (and ſo furniſhed with a good anſwer to all challenges), and their bodies waſhed with pure water, that is, ſanctified by the Spirit of Chriſt, which was ſignified by the legal waſhings. (2.) They ſhould hold faſt the profeſſion of their faith or hope in Chriſt, without wavering or warping in time trial: for the promiſes which God hath made to thoſe who conſtantly believe in, and adhere to his Son, ſhall certainly be performed. (3.) He exhorts them to maintain Chriſtian communion, as an help to their ſtedfaſtneſs and perſeverance in the faith; obſerving (e) one another,**V. 24. Obſervemus alii aliorum actus, ut, ſiqui langueſcant, eos excitemus ad dilectionem, & pia facta. Grot. and exciting and provoking one another to love and all good works; and to maintain this communion both publikely (f)(f)Deſerere conventus eſt initium quoddam Defectionis Contra, in Eccleſiis Deus auget ſua dona. Idem.and privately; and the rather, becauſe the day (g)(g)Dies judicii Judaici, qui typus erat ultimi judicii.of vengeance on the obdurate Jews drew nigh. From Ver. 19, to 26.

He further preſſeth his Exhortation to ſtedfaſtneſs in the faith, by divers arguments: 1. From the fearful caſe of wilful Apoſtates, who after illumination and profeſſion of faith in Chriſt, make defection from him, and wilfully reject him and the benefit of his Sacrifice. For ſuch perſons, he tells them, there remains no other ſacrifice for ſin, nor other way of remiſſion, nor any other means to help them; But, having knowingly and wilfully rejected Chriſt, and maliciouſly betaken themſelves to the ſide of his Adverſaries, there remains nothing for them but a dreadful expectation of the fiery indignation of God, which ſhall devour all ſuch enemies of His. He ſhews, that the Contemner of Moſes's Law (legally convicted under two or three witneſſes) was adjudged to capital puniſhment without mercy; therefore much ſorer puniſhment is due to the Contemners of Chriſt, who tread under foot (as it were) the Son of God, counting him as a vile perſon, and as one that dyed as a Malefactor; and count the blood of the Covenant, by which p. 387Chriſt was ſanctified **Filius Dei per ſanguinem ſuum ſuit ſanctificatus, h. e. Deo in ſanctum victimam conſecratus, ut ait Joh. 17.19. Pro iis ego me ſanctifico, ut & ipſi ſanctificati ſiut in veritate. Gomar. There is a ſanctification by conſecration, when any thing is devoted or dedicated unto God; and a ſanctification by an inhabitation of the holy Spirit.John 17:19(that is, conſecrated to God as a Sacred Victim) an unholy thing, and do deſpight to the Spirit of Grace, as if he were a lyar, who convinceth them of the Deity and Divine Power of Chriſt. He further ſhews, That God profeſſeth himſelf an Avenger of all ſin and injuries done to his people [Deut. 32.36. Pſal. 135.14.]; and much more will he ſhew himſelf an Avenger of ſo horrible a ſin and injury againſt his Son. And 'tis a fearful thing to fall into the hands of the living God, when, as an angry Judg, he taketh vengeance on his enemies. From Ver. 26, to 32.

2. He urgeth them to perſevere; ſetting before them their former profeſſion of the faith, and their ſufferings for it, partly whilſt they themſelves were openly reproached and oppreſſed by the enemies of the Goſpel; and partly, whilſt they out of Chriſtian ſympathy join'd themſelves as companions to thoſe that were ſo uſed. And particularly, he acknowledges how they had ſhewed compaſſion to him in his bonds, in mourning for him, and relieving of him. He alſo takes notice, how they took joyfully the ſpoiling of their goods, moved thereto from their aſſurance of a better inheritance in Heaven. Having therefore endured ſo much, he adviſes them not to deſiſt or ſhrink from a bold and couragious profeſſion**V. 35. foreign] ita hic appellat liberam Chriſti profeſſionem, ut Marc. 8.32. Act. 4.13, 29, 31. Grot.Mark 8:32Acts 4:13Acts 4:29Acts 4:31 of Chriſt and his Doctrine, which would be crown'd with a great recompence of reward. He further tells them, they have need of patience, that they may be enabled to do and ſuffer whatever Chriſt ſhall call them unto; that ſo perſevering, they may attain the promiſed reward. For 'tis but a little while ere He will come to take vengeance on the obdurate Jews. In the mean time he ſhews them, that (as the Prophet Habbakkuk adviſes, ch. 24.) the juſt muſt live by faith; but if any apoſtatize from their profeſſion, God will abhor thoſe perſons. But he tells them, he hopes better things of them (ſee chap. 6. v. 9.), namely, that they are not of the number of thoſe that will apoſtatize, but ſuch as will perſevere in the faith, to the ſaving of their ſouls. From Ver. 32, to the end.

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

And, 1. he gives a deſcription of Faith(a)(a)Fides divina ab Apoſtolo definitur foreign ſubſistentia (h. e. aſſenſus firmus, & ſubſiſtens, licet inevidens) eorum, quae non videntur, h. e. quae non ſciuntur per cauſam proximam. foreign eorum quae ſperantur, fiducia, quâ quis ſtat, & conſiſtit, contranitens adverſis ſperata in dubium trahentibus vid. 2 Cor. 9.4. & 11.17. Heb. 3.14. vel, Fides est firma expectatio rerum ſperandarum, & certa probatio [foreign] rerum quae non videntur, id eſt, certa confidentia, ea quae non videntur, fore, imo ita certa, ac ſi jam viderentur: eſt enim foreign demonſtratio ſive argumentum ita certum, ut refelli non poſſit.2 Cor 9:42 Cor 11:17Heb 3:14 declaring it to be the ſubſtance or ſubſiſtence of things hoped for; that is (firmly reſting on God's Truth and faithfulneſs, and that he will infallibly perform what he hath promiſed), it gives, as it were, a preſent being and ſubſiſtence (in the mind of the believer) to things future, and which are not yet enjoyed, but only hoped-for and expected; and it evidently repreſents to the eye of the ſoul things that cannot be ſeen with our bodily eyes. 2. By faith, he ſhews it was, that the Elders and Saints that lived in former ages, obtained the honourable teſtimony of God's approving of them. Thus God teſtified of Noah, That he was a juſt and upright man, and one that walked with him. Abraham alſo received this teſtimony, That he was the friend of God; and David, That he was a man after God's own heart. 3. Faith fully reſts in what God hath revealed concerning his making the worlds (that is, all manner of Creatures, above and below, viſible and inviſible) out of nothing, (that is, out of no pre-exiſtent p. 388matter), by the word of his power. And if faith be aſſured of ſuch an Almighty Power in God, whereby he made this excellent ſtructure of the world; how can it doubt of His power and ability to perform any of his promiſes made to his people? Ver. 3.

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

1. He ſhews, that Abel by faith offered a more excellent Sacrifice than Cain. For Abel not only offered of the beſt and fatteſt of his Flock, whilſt Cain in probability offered only ſome ſlight fruits; but Abel in his offering looked to the ſeed of the woman which ſhould tread upon the Serpent's head; that is, unto Chriſt, who by his death ſhould deſtroy the Devil, Heb. 2.14. By which faith (applying to himſelf the righteouſneſs of the Meſſias) he obtained a teſtimony from God, that he was righteous, Mat. 23.35. For nothing can make a ſinner righteous before God, but the righteouſneſs of Chriſt laid hold on by faith, 2 Cor. 5.21. And God had reſpect unto Abel's perſon, and to his offering; manifeſting his acceptation of them, either by**Igne caelitus demiſſo, ut Levit. 9.24. Grot. At ignis hic ſacrificium Caini reliquit intactum. Menoch.Lev 9:24 fire from Heaven, or ſome other way diſcernable by Cain. And his faith, and the fruits thereof, being regiſtred in the holy Scripture; he thereby ſpeaketh as evidently to us, as if we heard his voice.

2. He inſtances in Enoch, who by faith pleaſed God, and had the teſtimony thereof, by an inward witneſs of the Spirit, teſtifying to his Conſcience that God approved him. Inſomuch that he was tranſlated from Earth to Heaven (not ſeeing, that is, not ſuffering or taſting death), and was not found any more on earth, among the living, though poſſibly thoſe who lived at that time, miſſing of him, did ſearch for him, as the Children of the Prophets did for Elijah after he was taken up into Heaven, 2 King. 2.17. And that it was Enoch's Faith with which God was ſo ſingularly pleaſed, he proves by this Maxim, Without faith (b)(b)Opera irregenitorum non ſunt bona opera quoad formam & finem. Fides eſt mater & radix bonorum operum.it is impoſſible to pleaſe him, ſeeing no man out of Chriſt can pleaſe him ſo, as to obtain eternal ſalvation. Joh. 14.6. For he that comes to God either in prayer or thankſgiving, muſt believe that he is the only true God (ſuch a God as he hath revealed himſelf to be), and that he is the Rewarder (c)(c)Et quod ſit mercedis dator iis qui Ipſum requirunt] quae metaphora invocationem & cultum Dei notat, ut Act. 15.17. Rom. 3.11. id quod ſolum fit recte per veram in Chriſtum fidem, Rom. 10.13, 14. Eph. 3.12. Gomar.Acts 15:17Rom 3:11Rom 10:13Rom 10:14Eph 3:12of thoſe that diligently ſeek his favour (in the way he hath revealed in the Goſpel), and that his Mercy is no other way obtainable.

3. He inſtances in Noah, who being warn'd of God concerning the coming of the Flood (a hundred and twenty years after), believed and feared, and by the command of God prepared an Ark(d)(d)The Ark was a type and a ſacrament of their deliverance from eternal damnation. And in this reſpect Baptiſm is ſtiled, in reference to the Ark, a like figure, 1 Pet. 3.21. When two types reſembling one thing, are compared together, they are ſet out by the Greek word tranſlated a like figure.1 Pet 3:21 to the ſaving of his Family; by which he bore his teſtimony againſt the diſobedient and unbelieving world, 2 Pet. 2.5, and became heir of the righteouſneſs which is by faith [ſee Gal. 5.5.], that is, an heir(e)(e)Factus eſt vitae coeleſtis haeres per eam juſtitiam quae eſt ſecundum fidem. Capel. Patrum fides habuit objecta duplicia; nempe promiſſa bona ſpiritualia ac communia reliquis fidelibus, & bona peculiaria corporalia, ſpiritualium adjuncta, & typos. Hinc fides utra que amplexa eſt, etiam quando temporalium tantum fit mentio. Gom. Juſtifying faith receiveth the things of this world from God as a Father in Chriſt; it extends it ſelf to coeleſtial and temporal bleſſings. Dr. Gouge. The Apoſtle uſeth this word righteouſneſs by faith, ſynecdochically, for that which follows upon it, viz. Eternal life. Idem. Justitiae] & vitae eternae ex juſtitiâ illâ fluentis: ſynecdoche membri metonymica. Piſc. of that eternal inheritance which is obtained by the righteouſneſs of faith, viz. the Righteouſneſs of Chriſt, whom he eyed in his preſervation by the Ark, which was a type of Him, v. 7.

p. 3894. A Fourth Worthy he mentions, is Abraham **Whoſe faith he more largely deſcribes, than any of the other Worthies. For it continueth to the 20 verſe; only two verſes are inſerted, viz. 11 and 12, concerning Sarah's Faith, which alſo tends to the amplification of Abraham's. Though inſtances of ſundry temporal things be brought in as evidences of his faith, yet many of them were types of ſpiritual and heavenly matters, v. 10, 16; and withall, the temporal things noted, were appendices to ſpiritual and heavenly. G.who by faith followed God, calling him to leave his own Countrey, and go whitherſoever he ſhould direct him, not knowing whither it was; only receiving a promiſe from God, that his poſterity ſhould be poſſeſſors of that place whither he was appointed to go, but no way aſſured that himſelf ſhould ever be owner of any part of it. And being come into the Land of Promiſe, he ſojourned in it as a ſtranger, living in Tents erected for a tranſitory paſſage, and not in houſes, as places of a fixed abode. And ſo likewiſe did Iſaac and Jacob after him, who were heirs with him of the ſame Promiſe(f)(f)Of the Promiſe made to Abraham, read Gen. 12. v. 2, 3, 7. Of the like Promiſe to Iſaac, read Gen. 26.3. Of the ſame to Jacob, read Gen. 28.13, 14.Gen 12:2Gen 12:3Gen 12:7Gen 26:3Gen 28:13Gen 28:14. And that which mov'd him not to go back again in a diſcontented mood, but patiently to bear this Pilgrim's life, was, becauſe he had his eye on Heaven (which he expected God would give him as a reward of his faith and obedience), which is a City that hath foundations (whereas the Tents in which he dwelt, had none, but only were faſtned to poſts or ſtakes ſet in the ground), that is, the ſtate of Heaven is unchangeable and unalterable; and whilſt other Cities are built by men, God himſelf is the Builder and Maker of this City. He hath made it the place wherein he intends to manifeſt and reveal his own glory, and make it moſt apparent to Angels and Men; and by ſhewing them his glory, to glorifie them. Ver. 8, 9, 10.

5. Sarah alſo, though aged and barren, by faith leaning on the promiſe(g)(g)V. 11. Becauſe ſhe judged him faithful who had promiſed] At firſt ſhe doubted, and laughed at it; but afterwards being reprehended by God, and better inſtructed by her Husband, and conſidering in her mind that it was God Almighty who had promiſed it, ſhe believed it. of God, conceived by Abraham, when his body, as to the begetting of children, was as it were dead; and ſo the promiſe of God touching his innumerable off-ſpring took place. Ver. 11, 12.

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

p. 390By faith**Fides radix operis fuit, & principium internum. Abraham when he was tried, and required by God to give a clear evidence of his obedience, Gen. 22, was ready, and did really intend to offer up Iſaac, his only begotten Son of Sarah his lawful Wife, though he had received, embraced, and firmly believed the Promiſes of God, that a numerous ſeed ſhould ſpring from him, Gen. 13.15; Nay more, that the Meſſias himſelf (in whom all the Nations of the Earth were to be bleſſed) ſhould come of him; for ſo the promiſe ran, In Iſaac (i)(i)In Iſaac, i. e. per Iſaacum vocabitur, h. e. Exiſtet tibi ſemen nempe, illud numeroſiſſimum, quod tibi promiſi, & praecipue Chriſtus. Piſc. vide Rom. 9 7. vide Amos 7.16.Rom 9:7Amos 7:16ſhall thy ſeed be called; that is, that poſterity thou ſhalt have by Iſaac, ſhall be very eminent, and ſhall propagate thy name, and ſhall poſſeſs the Land of Canaan, and the Meſſias according to the fleſh ſhall ſpring from his loins. And that which ſtrengthned and ſupported his faith, was this; he reaſoned and**A due conſideration of the grounds of faith, doth much ſtrengthen faith. conſidered with himſelf, that though he ſhould ſacrifice this his Son, God was able to raiſe him up again from the dead, and would undoubtedly work ſuch a miracle, rather than fail of his promiſe. And accordingly Abraham received him again in a ſimilitude (k)(k)Recepit in ſimilitudine], h. e. non ſecus atque ſi Deus cum ex mortuis ſuſcitâſſet. Paraeus. Nomen foreign pro ſimilitudinis notâ accipitur. Calv.or likeneſs, and after a ſort, even as if he had been raiſed from the dead; for his nearneſs to death was a type, figure, and ſimilitude of death [and accordingly called death, 2 Cor. 1.10.], and he was as a dead man in his father's account. Ver. 17, 18, 19.

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

9. By faith Jacob when he was near unto death, bleſſed the two ſons of Joſeph, adopting them into his family, preferring Ephraim the younger before Manaſſeh the elder, by God's appointment; and making them Heads of two diſtinct Tribes, he gave them portions in the Land of Cana… as if he had been preſent at the diſtribution of it, Gen, 48.22. And inclining upon his Pillow at his beds-head, being weak and feeble, he held his ſtaff in his hand too; and leaning on it, he worſhipped(l)(l)Et adoravit] ſunt verba Moſis, Gen. 47.31. ſpectantia non benedictionem filiorum Joſephi quae ſequenti demum capite refertur, ſed mandatum Jacobi quo ſe vetuit in Aegypto ſepeliri. Paulus videlicet hâc connectione teſtatum voluit utrumque profectum à fide. Jacob. Capellus.Gen 47:31 God, devoutly praiſing of him, that he ſhould be buried with his Fathers, as Joſeph had promis'd him; and that his bones ſhould be carried into Canaan, which was a token and pledg that his poſterity ſhould inherit that Land, and that God would bring them thither. Ver. 21.

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

p. 39111. By faith(m)(m)Fide permotos ſuiſſe Moſis Parentes, vidit foreign Deus, & id Apoſtolo noſtro revelavit. Cap. it was that Moſes's Parents, Amram and Jochebed (both of the Tribe of Levi) having received a revelation from God (as ſome think**Oraculo prius accepto, ex ipſis oriturum qui populo libertatis auctor eſſet. Quare cum in ſans ipſis natus eſſet, mirum in modum pulcher, non dubitarunt quin is ipſe eſſet ad quem id oraculum pertineret. Grot.) that from them ſhould ſpring one who ſhould be the procurer of liberty to that people; and a Child being born to them of more than ordinary beauty and comelineſs, they believed, and concluded that this was He whom God intended for the Deliverer of his people; and therefore notwithſtanding the cruel Edict of Pharaoh [Gen. 1.26.], they hid him three Months; and poſſibly by reaſon of ſome diſcovery that was made of him, dur…t hide him no longer [Exod. 2.3.]. Ver. 23.

12. By faith Moſes when he was forty years old [Acts 7.23.] refuſed to be called the adopted Son of Pharaoh's Daughter(n)(n)Hujus generoſi animi praeſagium dedit Moſes infans, cum diadema ſibi per jocum a Rege impoſitum in terram abjecit., preferring the afflicted condition of the people of God, and eſteeming the reproaches(o)(o)Probrum Chriſti] h. e. Causâ Chriſti ut Eph. 3.1. Paulus dicitur vinctus Christi, h. e. propter Chriſtum, & Col. 1.24. afflictiones Christi in carne meâ, quod eas propter Chriſtum in carne ſua perferret. Vel notari poteſt hic ſubjectum. Nam Eccleſiae afflictiones in utro que Teſtamento Chriſti etiam ſunt, propter unionem myſticam Capitis & membrorum. Vid. Act. 9.4. Gom.Eph 3:1Col 1:24Acts 9:4 that the Members of Chriſt's Myſtical Body unjuſtly ſuffer, greater riches than the Treaſures of Egypt. For, ſuch reproaches he knew would be recompenced with an exceeding great reward**Mat. 5.11, 12. & 19.29.Matt 5:11Matt 5:12Matt 19:29; and to this he had an eye. Ver. 24, 25, 26.

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

14. By faith he kept the Paſsover, and ſprinkled the blood(p)(p)The rite of ſprinkling blood, was uſed only the firſt time of celebrating the Paſsover, becauſe it was a ſign of that particular deliverance which then only was given. There was not the like occaſion for it at other Paſsovers; for ſuch a Deſtroyer was only ſent at that time. of the Paſcal-Lamb on the threſholds and poſts of the doors of the Children of Iſrael [Exod. 12.21. &c.] that the deſtroying-Angel that was ſent to deſtroy the firſt-born of the Egyptians that night, might not hurt them. The King of Egypt had commanded the Midwives to kill all the Male-children of the Iſraelites in the birth; which cruel Edict, becauſe it took not effect, he made another more cruel, That all his people ſhould caſt every Son that was born of an Iſraelite, into the water, Exod. 1.16, 22. God therefore deſtroyeth all their firſt-born, and thus ſuiteth his Judgment unto their Sin. Ver. 26.

15. By faith the Iſraelites (q)(q)All of them had not a true and ſound faith. There were many Unbelievers among them, 1 Cor. 10.5. yet the fact hath its denomination from the better part. For the faithful's ſake, the unfaithful were kept from drowning. The wicked, in temporal bleſſings, fare the better for the Godly.1 Cor 10:5paſſed through the Red-Sea (r)(r)'Twas call'd the Red Sea, becauſe the ſand on the ſhores thereof were red, and the Mountains bordering thereon were reddiſh., Moſes being their Leader; which the Egyptians eſſaying to do, were drowned.

16. By the faith of Joſhua, and the other Iſraelites (who truſted in God that he would accompliſh all his Promiſes), the Walls of Jericho (a ſtrong and well-fenced City, and a Frontier-Town that kept them from entring far into Canaan) fell down when they had encompaſſed it p. 392ſeven(s)(s)There being ſeven days ſpent in the Army's march about Jericho, one of them muſt needs be the Sabbath. In ſome caſes ſome ſervile work may be done on the Sabbath. days: They went round about it once a day for ſix days together; and on the ſeventh day they went round it ſeven times; and then giving a great ſhout, all the Walls, over againſt which the Iſraelites marched**That all the Wall about the City did not fall, may appear by this, elſe Rahab's Houſe would have …allen together with the Wall., fell flat to the ground, and the Army entred into the City, and deſtroyed it. Ver. 30.

17. Rahab, who, as it ſeems, kept an Inn or Victualling-houſe in Jericho, and probably had formerly been of an infamous life(t)(t)Certè quaerebatur Rahab ab exploratoribus, non ut meretrix, ſed ut hoſpita. Quaevis caupona meretrix audiebat, etiamſi forte caſtè viveret. In eo cenſu potuit eſſe Rahab, etiamſi Scriptura paſſim ex uſu loquendi recepto, vocet eam foreign. Her ſeeking to hide the Spies, was an act of faith very pleaſing to God; but her doing it with a lye, is that which cannot be excuſed, or any way defended; the work ſhe did was good, though ſhe f…il'd in the manner of doing it. Quod huic charitatis officio mendacium admiſcuit, id non pertinet ad mendacii, ſed ad infirmitatis …umanae notationem. Capel., as many among the Gentiles of that profeſſion were [ſee Jam. 2.25.]; having heard of God's wonderful works, Joſ. 2.9. &c. was thereby brought to believe and acknowledg the God of Iſrael for the true God; and underſtanding that He had given the Iſraelites the Land of Canaan for a p…ſſeſſion, ſhe deſired communion with them as the true and only people of God, and was reſolv'd to live and dye with them. And as a teſtimony of her faith, ſhe peaceably and courteouſly entertain'd the Iſraelitiſh Spies, and protected them, and diſmiſs'd them in ſafety; and thereupon was ſaved from periſhing with her unbelieving and diſobedient f…llow Citizens; and afterwards ſhe was married among the Iſraelites, to Salmon the Father of Boaz, one of the fore-fathers of David, and conſequently of Chriſt [M…. 1.5.]. Ver. 31.

18. The Apoſtle having thus inſtanc'd in divers worthy Examples of faith; he ſhews, that beſides th…ſe there …re many more that might be nam'd, and that a long time would not be ſufficient to write of them. He mentions Gid…on and Barac, Sampſon and Jephta, David and Samuel, and ſome of the ancient Prophets. Theſe being extraordinarily raiſed up by God for the ſpecial good of his Church, and the Commonwealth of the Jews, and firmly d…pending on his power, they fearleſly diſcharged their duty in governing the Iſraelites, fighting their battels, and making conqueſts; Gideon over the Midianites, Barac over the Canaanites, Sampſon **Sampſon's pulling down the Houſe upon himſelf, and the Enemies of the Church (which were in, and upon it), was a lawful act, becauſe he did it by a ſpecial warrant, which was the immediate and extraordinary motion of God's Spirit, and did it in compliance with his function, to which he was deputed from his Mother's womb, Judg. 13.5, which was to deliver Iſrael out of the hands of the Philistines. Dr. Gouge. The Apoſtle here doth not obſerve the order of time, but of dignity; for Gideon had a more excellent ſpirit than Barak, and Sampſon than Jepthtah. Samuel is put after King David, immediately before the Prophets, becauſe he was a prime Prophet.Judg 13:5over the Philiſtines, Jephta over the Ammonites, David over the Amalekites, Jebuſites, Moabites, Philiſtines, Idumaeans, and Syrians. 'Twas their faith that gave them courage to fight thoſe battels, and make thoſe conqueſts. 'Twas by their faith that they not only lived godly and righteous lives themſ…lves, but were eminent alſo in adminiſtring righteouſneſs and Juſtice among the men of their times, ſee 2 Sam. 8.15. 'Twas by their faith that they obtained the performance of ſome ſpecial and particular Promiſes made unto themſelves, as David of a Kingdom. &c. 'Twas by faith that the Prophets who lived after Samuel and David, obtain'd of God that ſuch memorable things ſhould be done for them. As particularly, Daniel obtained that miracle of mercy and deliverance from God; that the Lions, when he was thrown into their Dens, did him no hurt. Others were ſo favoured by God, that the fire did them n… harm when they were caſt into it, as Daniel's three Companions. Others eſcaped preſent danger of being killed by the Sword, as David by Saul, Elijah and Michajah by Ahab. Others out of weakneſs were made ſtrong, that p. 393is recovered out of deſperate Diſeaſes, as King Hezekiah. Others became wonderfully valiant in battel, as Jonathan, 1 Sam. 13, and 14; and David's Captains, 2 Sam. 23, and routed the Armies of the Heathen-Canaanites, and ſuch-like aliens and ſtrangers from the Covenant of God.

Another effect of the vigour of Faith, was this, That ſome women thereby received their dead children raiſed to life again, as the Widow of Sarepta that entertained Elijah, 1 King. 17; and the Shunamite that lodged Eliſha, 2 King. 4. And by faith it was that other Worthies of the Old Teſtament when rack'd and tormented for a knowledging and profeſſing the truth, refus'd to be deliver'd to the prejudice of their Piety, and their Conſciences, when they might; believing that th…ugh they were put to death, they ſhould have a glorious reſurrection to life eternal after death; and looking upon that as much more deſirable than a preſent freedom from their t…rments. For if they would have denied God, and broken his Commandments, they might have had a kind of reſurrection from the ſentence of death pronounced againſt them, and have lived longer in the world. But they refuſed that for a far better reſurrection, which they aſſuredly expected. Here ſ…me think the Apoſtle hath reference to the Caſe of Eleazer, and thoſe torturings which were exercis'd under the Tyrant Antiochus, 2 Mac. 6.18: But we need not go ſo far: If the three Children would have fallen down and worſhipped Nebuchadnezzar's Golden Image, they might have been delivered. If Daniel would have prayed to King Darius, he might have eſcaped the Lyons Den. The Apoſtle goes on to ſhew how other Worthies were tried by mockings and reproaches, as Micajah, 1 King. 22.24; and ſcourgings, as Jeremiah, Jer. 20.2, and 37.15; and bonds and impriſonments, as Joſeph in Egypt, and Jeremy: Some were ſtoned, as Zacharias the ſon of Jehojada, 2 Chron. 24.21: Some were ſawn (u)(u)Hanc Judaeorum traditionem ſequuntur Hieronymus & Epiphanius, & fuiſſe hoc ſupplicium non incognitum vicinis Judaeae locis, apparet. Amos 1.3. 2 Sam. 12.31. 1 Chron. 20.3.Amos 1:32 Sam 12:311 Chr 20:3aſunder, as the ancient Jewiſh Hiſtories teſtifie of Iſaiah under the tyranny of Manaſſeh. Others being tempted with fair promiſes, and remaining reſolute, were ſlain with the ſword, as it happened to many in Ahab's time, 1 King. 19.10; as alſo in Manaſſeh's, 2 King. 21.16. Others were driven from their own homes, and forc'd to wander about in ſheep-skins and goat-skins, deſtitute of all things needful, and many ways perplexed and afflicted. And yet ſuch excellent perſons as theſe, whoſe company the world was not worthy to enjoy, were forc'd to wander about in deſerts and mountains, and to hide themſelves in dens and caves of the earth. From Ver. 31, to 39.

The Apoſtle having thus ſet forth the vigour of Faith by the admirable effects of it in doing and ſuffering: He concludes this diſcourſe, declaring, That all theſe Saints, though they obtained teſtimony**Adepti teſtimonium] ſcil approbationis quod ſcil Deo placuerint., that through their faith they pleaſed God; yet they obtained not the accompliſhment of the great promiſe (a) of the exhibition of the Meſſias, God having reſerved that great mercy to the times of the New Teſtament,(b)(b)Non conſequuti ſunt promiſſionem] h. e. (per Meton. adjuncti pro ſubjecti) rem promiſſam, nempe Chriſtum exhibitum in carne, & pro nobis mortuum & ſuſcitatum. that they ſhould not be perfected(b)(b)Ne abſ que nobis conſummarentur] Id intelligendum, ratione meriti Chriſti, non ratione applicationis: nam poſteriore modo Patres fideles abſ que nobis fuerunt conſummati, utpote juſtificati (Rom. 4.3 & 6.23, 24.) & vitâ aeternâ donati propter Chriſtum venturum, & meritum ſolvendum, fide apprehenſum. Priori verò modo nequaquam, quia redemptor nondum advenerat, ideo que promiſſum redemptionis pretium nondum ſolverat. Gomar. Ʋt non ſine nobis conſummarentur] h. e. Ut eorum ſalus ex hoc ipſo, nobis exhibito, Meſſiâ (nòſtro que demum tempore peracto ipſius ſacrificio) pendêret, per quem & nos unà cum eis juſtificaremur, & ſervaremur. Illyr.Rom 4:3Rom 6:23Rom 6:24, that is, juſtified and ſaved by any thing done in their time, but by p. 394looking to our time, and Chriſt's ſatisfaction made therein**Ita ut ab eo, quod noſtris demum temporibus exhibendum ac praeſtandum erat, ſalus ipſorum penderet. Bez., whereby both they and we are perfected; God not intending that the Infant-condition of the Church ſhould be made perfect before the exhibition of Chriſt, nor without the more compleat condition of the Church after Chriſt. From Ver. 39, to the end.

Chap. 12 The Apoſtle having preſſed theſe Chriſtian Hebrews to perſeverance in the faith, and to patience under the croſs, and the afflictions they might meet with for the ſake of Chriſt, from the many inſtances(a)(a)foreign] Metaphora ducta eſt ab avibus magnâ multitudine volantibus, quae alis ſuis umbram inſtar nubis, faciunt; cujus locutionis exemplum extat Eſa. 60.8. Lud. Cappel.Isa 60:8 of the former Saints mentioned in the foregoing Chapter (who have witneſſed to them the power and efficacy of their faith): He comes now further to encourage them to follow their example. And in order hereunto he tells them, they ſhould lay aſide every weight, that is, the inordinate love of the world, and the immoderate cares and ſollicitudes about it (which are ſo apt to preſs down the ſoul), and the ſin (b)(b)Peccatum quod nos facilè circumstat] involvit, & implicat multo facilius, quam ulla erga pedes & crura currentis ad remorandum illius curſum. Cap.that doth ſo eaſily beſet us, that is, doth ſo uſually incumber and entangle us (viz. the ſlaviſh fear of men, and of loſs of our wordly comforts or life) and ſhould run with patience the race that is ſet before them, and is appointed for them by God, perſevering therein, whatſoever difficulties or afflictions they may meet with, as they that hope for a glorious reward when they come at the end of their courſe.

And that they may be enabled comfortably to run their Chriſtian courſe, and to perſevere in the faith, he adviſes them to look up to Jeſus, who by his word and ſpirit firſt works(c)(c)Eph. 2 8. Phil. 1.6, 29. 1 Cor. 1.8.Eph 2:8Phil 1:6Phil 1:291 Cor 1:8 the grace of Faith in us, and afterwards carries it on, preſerves and encreaſes it. He adviſeth them, not only to look up to him for help, but to eye him as their Captain and Leader, who for the joy that was ſ…t before him (unto which by his ſufferings he was not only to come himſelf, but alſo to bring all that truly believe in him, Luke 24.26. 1 Pet. 1.11.) patiently endured the croſs, and deſpiſed the ſhame (which was caſt upon him by ſinners both in his life, and at his death), and after his ſufferings was advanc'd to the higheſt pitch of glory, dignity, and power (far above all creatures), next unto God himſelf; and will reward all the Members of his Myſtical Body for whatſoever they do or ſuffer for him. And he ſhews them, that it will be requiſite they duly conſider and often meditate on Chriſt's Patience, and how great oppoſition and contradiction from ſinners he endured, leſt they grow weary and be diſcouraged under the Croſs, and faint in their minds. But they might poſſibly object, That they had ſuffered much already; ſee ch. 10.32, 33, 34. He anſwers, They had indeed ſuffered much, but not ſo much as they muſt be ready and prepared to ſuffer. They had not ſuffered as their Lord and Maſter had done, to the effuſion of his blood, ſtriving againſt, and oppoſing the wickedneſs and infidelity of the enemies of the Goſpel, who by cruel and bloody courſes endeavoured to force men from the faith, as they had dealt with Stephen and James, Acts 7, and 12. And therefore every ſuffering leſs than that, ought to ſeem tolerable in their eyes. From Ver. 1, to 5.

And that he may further ſtir them up to patience and perſeveran…e in the faith, he tells them, they ſhould conſider, that all their ſufferings are but fatherly chaſtiſements. Which conſideration that he might imprint the more upon their minds, he asks them whether they have forgotten**V. 5. Obliti eſtis?] legenda haec interrogativè. Grot. the exhortation and divine counſel of Wiſdom to her children, Prov. 3.11, That they ſhould neither deſpiſe nor diſregard the chaſtnings of the Lord, nor p. 395faint, nor ſink under them. For God chaſtens(d)(d)Licet ab Hebraeo aliquantulum diſcrepat haec verſio, Paulus tamen eam ut quae ſola eſſet in uſu non dubitat uſurpare, quia, rem ipſam quod attinet, utrobi que ſenſus eſt idem. Vide Prov. 3.12. Capel.Prov 3:12 in love every one whom he acknowledges for his ſon, and receives into his eſpecial care. And therefore in that they are chaſtiſed in order to their amendment, they are to reckon themſelves to be dealt with by God as children. For what ſ…n is there whom a wiſe father doth not correct, when he ſees him ſtand in need of it? If any be totally freed and exempted from chaſtiſement (to which all true and genuine children are obnoxious, and which every prudent Parent inflicts upon his deareſt children when he ſees there is cauſe), 'tis an argument, that though they be in the father's family, yet they are not owned and acknowledged by him (and ſo have no title to, or juſt expectation of the inheritance), but indeed are baſtards and not ſ…ns; of which this is a ſhrew'd token, that God ſuffers them to go on without diſcipline, and to follow their own evil ways. Furthermore he tells them, they ſhould conſider, that our Parents who begat us, and were inſtruments (under God) of our bodily and earthly being, did in our childhood chaſtiſe and correct us, yet we have not been incited thereby to reverence them the l…ſs, or to forſake or renounce them. And ſhall we not much rather be in ſubjection to the Father of Spirits (e)(e)Patri Spirituum] h. e. Patri Spirituali & coeleſti.[Eccleſ. 12.7.] when he corrects us in order to our ſpiritual amendment, and that we may at laſt obtain of him eternal life, as a reward of our patience and obedience. And 'tis further to be conſider'd, that earthly Parents chaſtiſe their children only whilſt they are children(f)(f)Perpetua quidem eſt Patrum, quamdiu vivunt, in liberos ſuos auctoritas, & poteſtas, ſed non eadem perpetuó. Caſtigatoriam enim illam juriſdictionem non perpetuam obtinent, ſed ad paucos dies, i. e. annos. V. 10., and no longer; and many times by the rules of their own judgment and will (which very often are corrupt and depraved), but our heavenly Father's chaſtiſements are all managed with infinite wiſdom, and he purely intendeth our profit therein, that he may thereby form and faſhion us unto holineſs, and bring us to a participation of his own Divine Nature. 'Tis true indeed, he tells them, Afflictions are no pleaſing things in themſelves, nor joyous for the preſent; but the fruit of ſanctified affliction is righteouſneſs and holineſs, which bring peace to the conſcience, after we have been ſome time exercis'd, and our corruptions ſubdued with this diſcipline. From all the foregoing conſiderations, he exhorts them to courage and conſtancy in the ways of Chriſt, alluding to the words of the Prophet Eſay, chap. 35.3. Strengthen ye the weak hands, and confirm the feeble knees; as if he ſhould have ſaid, Seeing ſo glorious fruits ſpring from ſanctifi'd afflictions, be not dejected in mind, nor ſuffer fear to ſeize upon you (which weakens the hands, and infeebles the knees, and cauſeth them to ſmite one again…t another); but be couragious in your ſouls; and in caſe y…ur ſpirits begin to fail, quicken them up again, and endeavour to renew y…ur ſpiritual ſtrength and courage; and make ſtraight paths with your feet **Rectas orhitas facere pedibus] eſt rectum vitae curſum tenere, idque ita, ut etiam quaſi veſtigia quaedam ſanctae vitae veſtrae appareant, ad gloriam Dei & aliorum imitationem. Illyr.; that is, manifeſt the courſe wherein you walk, to be the right way that leadeth to life, that others may ſee it, and follow you therein, and look to it, that the lame be not turned out of the way (g)(g)Ne quod claudum est luxetur (amplius), q. d. Ne forte ſiquis jam claudus eſt ex pedum infirmitate, amplius novo offendiculo periclitetur ut ſalutis jacturam faciat. Capel., but that they rather be healed, that is, that the weak be not diſheartned, or turned out of the right way, but rather cured of their fears, and confirmed in their Chriſtian courſe. From Ver. 5, to 14.

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

p. 3961. That they endeavour as much as in them lies, to be at peace with all men**Quantum id ſalvâ conſcientiâ fieri poteſt. [Rom. 15.18.]; yet whilſt they endeavour after peace, they muſt be ſure they neglect not holineſs. For with…ut peace with men, they may obtain eternal ſalvation; but without holineſs no man ſhall ever ſee God to his comfort. V…r. 14.

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

3. That they take care there be no fornicators or prophane perſons found among them, ſuch as Eſau was, who through the impatience of his hunger, for one meſs of meat ſold his birth-right (h)(h)The priviledges belonging to the first born, were: 1. He ſucceeded to his Father in dignity and ſuperiority over the Family. 2. He was to have a double portion of his father's good…, Deut. 21.17. Thus the birth-right being tranſlated to Joſeph the firſt-born of Rachel, his ſeed made two Tribes, Ephraim and Manaſſeh. 3 He ſuſtained the Office of a Prophet to inſtruct the Family, and of a Priest to pray with them, at leaſt till God ſet the Tribe of Levi apart for that Function. For the Levites were taken inſtead of the firſt-born, Numb. 3.41. Primogenitura complectebatur non tantum primatum, & duplicem portionem, quae civilia orderi poſſunt, ſed & jus ſacerdotii, eó que ſacro ſanctum filiis debebat eſſe jus illud: poſtquam Leviticae Tribui alligatum fuit ſacerdotium, ex illo jus Primogeniturae minoris fuit venerationis & momenti. Capel.Deut 21:17Num 3:41with all the priviledges thereunto belonging (whereof the Prieſthood was one); which was ſo provoking a ſin in the ſight of God, that afterwards when he would fain have recover'd this bleſſing, he found no place for repentance …r alteration of mind, in his Father Iſaac; neither could he move him to reverſe or recall the bleſſing, which as a Prophet of God, and as His Inſtrument (though with miſtake as to his apprehenſion) he had conferred on Jacob, though he ſought it with tears. And as Eſau was rejected from the bleſſings of the birth-right (which before, Gen. 25.34, he had ſo vilely contemned); So prophane contemners of the grace offered in the Goſpel (whereby we become Prieſts unto God, to offer up ſpiritual ſacrifices acceptable through Chriſt) ought to fear being excluded from the mercy of God; and that though they earneſtly ſeek it when it is too late, God will not repent or alter his righteous ſentence upon them.

4. That he may further ſet out what a heinous ſin it is, and how high a degree of prophaneſs, to neglect or deſpiſe the grace of God offered in the Goſpel, he ſhews them the difference betwixt the Law and Goſpel (i)(i)Quanto lex Evangelica cum ſuis promiſſis, praeſtat legi Moſis, tanto damnabilior eſt ejus contemptus. Grot., and to how much better a ſtate and condition they were advanced under the Goſpel, than the Jews were in under the Law and old Adminiſtration of the Covenant of Grace, notwithſtanding all their boaſting of their great priviledges. That therefire he may ſhew the excellency of Chriſtianity above Judaiſm, he tells theſe Chriſtian-Hebrews, that they were not called to hear the promulgation of the Law given on Mount Sinai. (k)(k)Non acceſſistis] i. e. non eſtis vocati, & adducti per Evangelium ad montem Sinai, ut terrificam legis promulgationem audiatis, ſicut populus Iſraeliticus; ſed vocati eſtis ad montem Sion, &c., a material Mountain, that was in it ſelf tou…hable and palpable by the hands of men (though in reſpect …f God's charge it might not at that time be touched(l)(l)Nay, that command had ſo much terror in it, that they muſt not approach the border of the Mountain, Exod. 19.12, &c. If ſo much as a Beaſt touched the Mountain, it muſt be ſtoned, or ſhot through with an arrow.Exod 19:12), a Mountain burning with fire, and cover'd with blackneſs, and darkneſs, and tempeſt, the trumpet ſounding, and the voice of God in a dreadful manner promulgating the Law; which voice was ſo terrible, that the people were not able to he…r it, but requeſted that God would not ſpeak to them any more, Exod. 20.19. And ſo formidable was the aſpect of all things that appeared there at that time, that Moſes himſelf. ſaid, I exceedingly fear and tremble. The Apoſtle having thus ſet out with how much terror the Law, and the old Adminiſtration was delivered, which was enough to keep theſe Hebrews from any deſire p. 397to return to Judaiſm, he comes now to ſet before them the happy condition to wbich they were advanced under the Goſpel. He tells them, that by the Goſpel they have been called, and by faith received into the communion of the Chriſtian Church, figured by Mount Sion (Pſal. 2.6, oppoſite to Mount Sinai, Gal. 4.26.), which he calls the Heavenly Jeruſalem, the City of the living God, be…auſe it is ſet up, and eſpecially governed by God. And hereby alſo they come to have communion with the holy Angels **Who are an innumerable company as to us, though not as to God., who are Miniſters of Chriſt, and fellow-ſervants of believers [Rev. 19.10.], and make a part of the Catholick (l)(l)The Catholick Church is diffuſed through the whole world, extendeth it ſelf to all times and ages; hath two parts, one Militant here on earth, the other Triumphant in heaven.or univerſal Church, the great aſſembly of the firſt-born (m)(m)Primogenitorum] h. e. Electorum, ut qui ſupra reliquos homines eas habent praerogativas, quas olim primogeniti ſupra reliquos fratres; nempe, 1. Potiorem partem haereditatis. 2. Principatum. 3. Sacerdotiùm. Capel., that is, of the Elect, who by the ſpecial grace of God have received many heavenly priviledges above other men, as the firſt-born among the Jews had above his brethren; and whoſe names are inrolled in Heaven, and they reckoned by God as free Denizens of his heavenly City, though they be not actually poſſeſs'd of the glory thereof(n)(n)Jam tum Deus illos habebat pro civibus coeleſtibus jure, etſi nondum poſſeſſione. Grot. Vide Luc. 10.20, Phil. 4.3. Apoc. 13.8.Luke 10:20Phil 4:3Rev 13:8 Nay further, hereby th…y come to have ſpiritual communion with God himſelf, the Judg of all, and with the Saints in bliſs, the ſpirits of juſt men made perfect, they being all Children of the ſame Father, and all united to the ſame Head, all Members of the ſame Body, and having all a ſpiritual animation by the ſame Spirit. Yea, by the Goſpel they are brought to Jeſus the Mediator of the New Covenant (not to Moſes the typical Mediator of the old) who hath eſtabliſhed it with his own blood. And to faith in this blood (wherewith their conſciences muſt be ſprinkled before they can be admitted into Heaven), they are brought by the Goſpel; which blood ſpeaks better things than the blood of Abel. For that cried for vengeance on Cain, but this for mercy on penitent believers**Or to the blood of ſprinkling that hath much more efficacy in it to obtain God's acceptance, than had the blood of Abel's Sacrifice, which was the firſt type of the blood of Chriſt; of which we read, and of which it is ſaid, That God had reſpect unto it, Gen. 4.4.Gen 4:4. Therefore he adviſes them to take heed they deſpiſe not Chriſt ſpeaking to them in the Goſpel. For if they were deſtroyed that contemned Moſes, who received his meſſage on earth, and delivered the Law only from Mount Sinai, then much ſeverer deſtruction is to be expected for them who d…ſpiſe Him who came down from Heaven, and received his meſſage in the boſome of his Father, Joh. 1.18, and doth now ſpeak to us from Heaven by his Spirit in his Apoſtles and other faithful Miniſters. And that he might further ſet out unto them the excellency of Chriſt's Perſon, and the dignity of his Goſpel, he ſhews them, that the voice (o)(o)Chriſt, as God, gave the Law by the miniſtry of Angels, Gal. 3.19. Cum lex eſt promulgata terrefecit terram, non Moſes non Angelus aliquis ſed, Dei filius.Gal 3:19of Chriſt in promulgating the Law, ſhook the earth, that is, Mount Sinai; but he promiſed by the Prophet Haggai, ch. 2. v. 7, That he would ſhake not only the earth, but heaven alſo; whi…h propheſie was partly fulfilled at his firſt coming in the fleſh(p)(p)Quae Chriſti adventu in terras aliquatenus impleta diximus ad Aggaeum; multo autem perfectius implebuntur in adventu ejus ad Judicium. Grot.. For then at his birth an extraordinary light ſhined about the Shepherds, Luk. 2.9; and an extraordinary Star appeared in the heavens, Mat. 2.29; and at his Baptiſm the heavens opened, Mat. 3.17; and at his Transfiguration a voice came out of the cloud, Mat. 17.5; and at his Paſſion the Sun was darkned, the Earth ſhook, and the Graves opened, and many dead Saints came out and appeared: And at the feaſt of Pentecoſt there came from Heaven a ſound, as of a ruſhing mighty wind, and the Holy Ghoſt in the ſhape of cloven fiery tongues reſting on the Apoſtles, and miraculouſly inabling them to ſpeak all languages, all Nations were ſhaken with the preaching of the Goſpel. But this prophecy ſhall be more perfectly fulfilled when Chriſt ſhall come to judgment, when heaven and earth p. 394ſhall be burnt with fire; and whatſ…ever corruptibility they have, ſhall be aboliſhed, 2 Pet. 3.7, that a new Heaven and a new Earth may ſucceed, wherein ſhall dwell righteouſneſs; that is, wherein the Saints being made immortal, and perfec…ly righteous, ſhall dwell and abide. The Apoſtle further commenteth upon theſe words of Haggai (following the Tranſlation of the LXX, in his quotation of them), and ſhews, that this word once more (p)(p)In Hebraeo eſt foreign adhuc unum modicum est, ſed videntur Graeci legiſſe foreign ſemel post. hac., doth intimate, that heaven and earth ſhall paſs away, and ſhall be wonderfully changed and altered(q)(q)Non mi rum hoc Nam in id facta eſt haec quam videmus machina, u… olim alteri meliori, & non immutandae locum faciat. Vide 2 Pet. 3.13. & Apoc. 21.1. Novis iſtis coelis & novae terrae perpetuitatem immutabilem pollicetur Deus Eſa. 66.22. ad conſum…nationem ſcil, ſaeculorum. Capel. Per foreign concutienda ſeu inſtabilia, intelligo coeli & terrae machinam, ut nunc eſt, corruptioni & vanitati obnoxia; quae vocat factitia quia creata a Deo: per foreign intelligo illam horribilem conflagrationem futuram in ſine mundi, quam aliquatenus repraeſentavit illa montis concuſſio in Legis promulgatione: per foreign coelum novum & terram novam, cum novis ſuis incolis, i. e. ut verbo dicam, regnum gloriae. Haec mihi videtur genuina hujus loci interpretatio. Paraeus in loc.2 Pet 3:13Rev 21:1Isa 66:22, in reſpect of their preſent ſtate; that they being removed, he may make a new Heaven and a new Earth, wherein his ſubjects may for ever abide under his Rule and Government. He concludes this matter with this ſerious exhortation, That ſeeing they had by faith in Chriſt obtained(r)(r)V. 28. foreign] i. e. cum habeamus cum obtineamus regnum, i. e. jus ad regnum illud. foreign] foreign pro foreign retineamus gratiam. Ut Ro. 15. v. 4. Spem illam teneamus. Per gratiam, intellige fidem ex gratiâ Dei profectam. Meton. efficientis. Piſc.Rom 15:4 a right to this glorious and immutable Kingdom [2 Pet. 1.11.], he adviſes them to hold faſt and improve the grace they had already received, that thereby they might be enabled to ſerve God acceptably, reverencing him in their hearts as their heavenly Father, and fearing to offend him. ſeeing he is to be their Judg. For he will be a conſuming-fire to all diſobedient impenitent ſinners, and will execute his wrath very ſeverely againſt all Apoſtates. From Ver. 14, to the end.

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

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

2. That they ſhould exerciſe Hoſpitality, and kindly entertain ſtrangers and baniſhed Chriſtians, who were oftentimes conſtrained to forſake their own Countrey, and knew not where to turn in; ſee Rom. 12.18. 1 Pet. 4.9. And to encourage them the more hereunto, he tells them, that ſome have hereby unawares entertained Angels (who at firſt did not diſcover themſelves), as Abraham (a)(a)Abraham & Lôt, cum primum exciperent Angelos. Arabes eos putarunt, quos quanquam ignotos multo cum honore exceperunt poſtea è nuntio quem adferebant, cognoverunt eſſe Angelos.Gen. 18.1; and Lot, Gen. 19.1.

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

4. Having in the former part of the Chapter commended Charity, Hoſpitality, and Compaſſion; in this verſe he commends Chaſtity; ſhewing the means whereby they may keep themſelves chaſt, which is by lawful Wedlock, which God allows to all ſorts and degrees of perſons, of what eſtate and calling ſoever they be [1 Tim. 4.1, 3.], and pronounces it an honourable p. 395condition of life; but declares, that Whoremongers and Adulterers God will judg(a)(a)foreign] Recte: Dei judicio reſervat illa flagitia, quae ſolent hominibus aliis eſſe abſcondita. Grot. Cubile impollutum] h. e. Sua natura purum eſt & licitum at que conceſſum, ita ut legitimo ejus uſu non polluatur conſcientia. Piſc..

5. He adviſes them to take heed of Covetouſneſs, leſt that vice corrupt their manners; and he preſcribes contentation with their preſent condition, and ſuch things as they have(b)(b)That which is paſt, cannot be recovered, and it is a folly to grieve for it: that which is to come, is uncertain; uncertain whether we ſhall get it, or how long we ſhall keep it. Therefore be content with thoſe things you at preſent have. Dr. Jones. His verbis excludit Apoſtolus, non ſedulam induſtriam, non providam ſagacitatem; ſed ſollicitam diffidentiam, cupeditatem inexpletam, ſemper que querulum faſtidium rerum praeſentium aut taedium. Capel., as a prime remedy againſt it. And to perſwade them thereunto, he tells them, that God hath promiſed, That he will never leave or forſake thoſe that truſt in him. For though this promiſe was made to Joſhua in particular [Joſ. 1.5.]; yet any of God's faithful ones may apply it to themſelves; and whoſoever truſteth in God, as Joſhua did, and repoſeth himſelf on his good Providence, ſhall find God to be with him, and that he will not fail or forſake him. So that having ſo gracious a promiſe, believers may boldly ſay as David ſaid of himſelf, Pſal. 118.6. The Lord is my helper, I will not fear what man can do unto me. From Ver. 1, to 7.

6. He commends to them the example of their Church-Rulers and Inſtructors (ſome of whom it ſeems were dead); adviſing them to imitate them in the ſtedfaſtneſs of their faith, and ſo ſets before them the holineſs of their converſation, and the happy iſſue**foreign contemplantes quis fuerit exitus converſationis ipſorum. Adfert rationem, cur eos imitari debeant à felici eorum exitu, beata que morte, quam contemplari eos jubet, eâ que ut Deo valde probatâ, moveri ad imitandam eorum vitam. Illyr. of it, viz. how after they had perſevered in the faith to the end, they dyed happily in the Lord, with evident proofs of his love and favour. And he ſhews them, they may fetch a ſtrong argument for their ſtedfaſtneſs in the faith, from the object of their faith, which is Jeſus Chriſt, who remains ſtill the ſame object of faith, the ſame means of ſalvation, the ſame foundation of his Church [1 Cor. 3.11.], the ſame in all his Offices, and the ſame in efficacy to all that believe in him, in all ages of the world, Rev. 13.8. And this being ſo, they had great reaſon to continue firm and conſtant in the faith of Chriſt, and to take heed of being carried away with new and ſtrange doctrines, which were very different from the Goſpel. And he further tells them, that 'tis good and profitable for them, that their hearts ſhould be eſtabliſhed with the true doctrine of the grace and mercy of God to us in Chriſt (which gives true reſt and quiet to the conſcience), and not think that the mingling the obſervation of ſome of the legal ceremonies (as the diſtinction of meats, &c.) with the Goſpel, is the right way to get peace and eſtabliſhment. For ſuch carnal rites and obſervances, as the diſtinction of meats(c)(c)The obſervation of the diſtinction of meats, cannot ſettle or eſtabliſh the heart in true and ſolid peace; but the grace of God in Chriſt, is the true Cordial that can ſtrengthen the heart; therefore he adviſes them to ſtick to that, and not to be carried away with other doctrines., he ſhews hath nothing profited, as to righteouſneſs and juſtification, thoſe that have moſt buſied themſelves about them, and have walked moſt ſtrictly in the obſervance of them. See Rom. 14.17. Col. 2.16.

And beſides the unprofitableneſs of theſe legal rites, he ſhews they bring great damage to the obſervers of them. For thereby they deprive themſelves of all benefit which they might otherwiſe receive from Chriſt. For, ſays he, (to ſpeak in terms agreeable to the Old Teſtament) We Chriſtians have an p. 400Altar, that is, a Sacrifice upon an Altar, viz. Jeſus Chriſt, that was ſacrificed on the Altar of his Croſs; of which ſacrifice they have no right to eat, that is, have no part in it, who ſerve the Tabercle (d)(d)Quia Tabernaculum cum toto cultu erat umbratile, Chriſtum venturum praefigurans, ut docuit ſuprà cap. 9, deſervire igitur Tabernaculo, h. e. Ceremoniàs obſervare poſt Chriſtum exhibitum, erat Chriſtum abnegare, & victimam ejus evertere. Paraeus. Dum figuram tenent, à veritate ſe faciunt alienos. Cluv Qui exhibito Chriſto adhuc deſerviunt tabernaculo, h e. ad…aerent ceremoniis legis at que in illis ſuam coram Deo juſtitiam quaerunt; illi non poſſunt edere de hoc altari ſpirituali, h. e. Non poſſunt reddi participes ſacrificii, & beneficiorum per Chriſti mortem partorum. Glaſs., that is, addict themſelves to the legal rites which were uſed in the Tabernacle, and belonged to the Ceremonial Law. The Tabernacle and Chriſt cannot ſtand together. If they will needs retain the ſhadow ſtill, they have no right to the body. And as the High-Prieſt, who ſerved in the Tabernacle, might not eat of the bodies of thoſe beaſts whoſe blood he brought once a year into the moſt holy place, to make atonement for ſin (Lev. 16.6, 24, 27.], they being to be burnt without the Camp**Cum dicit Apoſtolus, comburuntur extra castra non ſuum ſeculum propriè reſpicit, ſed Moſaicum, quo populus in deſerto môre militantium caſtrametabantur.: ſo they, who ſince Chriſt was exhibited, ſerve the Tabernacle, and adhere to the Levitical Ceremonies, cannot partake of Chriſt. For He, that he might fulfil the Type, and might ſanctifie (e)(e)Chriſtus ut ſanguine ſuo ſanstificaret, h. e. à peccatorum ſordibus ſanctos nos & puros redderet, &c. Zeger.his people with his own blood; that is, make a real atonement and expiation of their ſins by his own blood (which the High-Prieſt did only typically by the blood of beaſts), and that he might confer grace upon them, ſuffered death without the gates of Jeruſalem. And from Chriſt's going forth to ſuffer without the gates, and bearing his Croſs, he deduces this tropological or practical uſe, that thoſe that profeſs themſelves Chriſtians, ſhould forſake the legal ceremonies, which were adminiſtred within the Camp; and withdraw their hearts and affections from the world, and ſhould go forth to Chriſt; that is, cleave faſt to him and his doctrine, being ready to take up his Croſs, and bear reproach for his ſake. And he ſhews, their hearts ſhould be the more diſpoſed hereunto, becauſe of the uncertainty and inſtability of all things here below. Here we have no abiding City, but we ſeek and expect one to come (if we be ſuch as truly believe the Goſpel), which hath firm foundations, and is eternal in heaven, ſee Heb. 11.10, 16. And ſeeing Chriſt not only bore his Croſs, but offered up Himſelf a ſacrifice for our ſins, he exhorts theſe believing-Hebrews, and all Chriſtians, to offer up to God, in and through his mediation, the ſpiritual ſacrifices(f)(f)Non expiatoria, & meriti, quale Chriſti ſoliùs eſt, ſed Eucharistica & gratitudinis. Ea ſunt preces Eleemoſynae. of prayer and praiſe [1 Pet. 2.5.] and that continually**Jugiter] Ne putemus unquam nos ita perfunctos hoc officio ut deinceps non teneamur amplius eo …ungi. Vid. Theſ. 5.17., all the days of their lives; which ſacrifices are the calves or fruits(g)(g)Fructum labiorum nostrorum] Sic vocat preces, laudes, gratiarum actiones, quas labiis noſtris Deo offerimus confitentes nomini ejus, h. e. Deum pro acceptis beneficiis celebrantes: Sub ſpecie gratiarum actionis, non dubium quin totum genus invocationis, & precum comprehendat. Metaphoricè, preces & gratiarum actiones appellat vitulos labiorum, Hoſ. c. 14. v. 3.Hos 14:3 of their lips [Hoſ. 14.3.], whereby they confeſs and magnifie his bleſſed Name(h)(h)Nomen Dei paſſim ſumitur pro Deo. Vid. Rom. 15.9.Rom 15:9. And another ſacrifice which they muſt offer up to God, and which he will graciouſly accept (in and through Chriſt) is, beneficence and liberality to thoſe that are poor and neceſſitous [ſee Gal. 6.10. Phil. 4.18. Mat. 25.34, &c.]. From Ver. 7, to 17.

He begins now to draw to a concluſion of his Epiſtle; and having before, at v. 7, adviſed them to follow the example of their ſpiritual Guides and Inſtructors that were dead, and to imitate them in the ſtedfaſtneſs of their faith, and holineſs of their converſation; He exhorts them now to ſubmit themſelves, and to be obedient to their Paſtors and Teachers that were living, in all things they ſhould enjoin them according to the word of God. For he tells thew, Such as they, watch and take care for the good of their ſouls, as thoſe p. 401that muſt give account to God of the people committed to their charge [ſee Ezek. 3.18, 19. 1 Tim. 4.16. Iſa. 49.4.] He adviſes them therefore to be obedient to their directions, that ſo they may do their work with joy and comfort, and not with ſighing and complaining to God againſt the ſtubbornneſs and ſtiff-neckedneſs of their people; for thereby (beſides that they will diſhearten and diſcourage their Miniſters in their work) they will highly provoke God againſt themſelves for this their refractorineſs. Ver. 18.

He entreats them to remember him in their prayers. For whatever calumnies falſe Teachers might ſpread about of him concerning his rejecting the Levitical Ceremonies, &c, he hoped that he did endeavour to keep a good conſcience**Conſcience is a function of the underſtanding, whereby we apply the general knowledg that is in us, to our particular thoughts, words, and actions. The School men ſay, 'tis Applicatio ſcientia ad factum ſeu faciendum Neoterici, Est practicus ſyllogiſmus hominem excuſans aut accuſans.; and was willing in all things to walk uprightly according to God's will and command. And he beſeeches them the rather to pray for him, that the impediments of his coming to them being removed by their prayers, he might come the ſooner, and they might the ſooner enjoy the benefit of his preſence and company. He concludes his Epiſtle with a ſolemn prayer; humbly beſeeching God, the God of peace (who is both the Author and lover of peace and concord among Chriſtians, Rom. 15.33. and 16.20.) who raiſed Jeſus Chriſt from the dead, the great Shepherd of the ſheep (whom he redeemed by his own blood, whereby he ratified and confirmed the everlaſting(a)(a)Foedus aeternum eſt aeterna reconciliatio cum Deo ſanguine Chriſti ſancita, de quâ ſupra cap. 9. v. 12. dixerat Chriſtum ſemel per proprium ſanguinem in ſacrarium coeleſte ingreſſum aeternam nobis redemptionem parâſſe Covenant that ſhall never be altered), that he would pleaſe to frame and fit**foreign] Aptos vos reddat. them for every good work, and would accompliſh that in them which was yet wanting; and would work in them by his Spirit what ever was pleaſing in his ſight. And this he begs for them through the m…it and mediation of Jeſus Chriſt; to whom, as to true God(b)(b)This Praiſe in the Scripture is never aſcribed to any but to the true and eternal God., he ſhews all honour and glory ought for ever to be aſcribed. Laſt of all, he exhorts them to take kindly, and to make a right uſe of the exhortations and advice he had given them in this ſhort Epiſtle, wherein he had handled many weighty matters in few words, and had not dilated and enlarged upon them as he might have done. He ſends them the good news, That Timothy was now ſet at liberty, and gone forth, as 'tis probable, to preach the Goſpel; with whom (if he ſhortly return'd unto him) he hoped he ſhould come to them, being very deſirous to ſee them. And ſo with ſalutations to them all, but eſpecially to their Church-governours, not only from himſelf, but from ſeveral Chriſtians of Italy (who often viſited him at Rome in his impriſonment); and wiſhing unto them an encreaſe of grace, and an abundant ſenſe of the love and favour of God in Chriſt, he ſhuts up his Epiſtle. From Ver. 18, to the end.