An expositon of all St. Pauls epistles together with an explanation of those other epistles of the apostles St. James, Peter, John & Jude : wherein the sense of every chapter and verse is analytically unfolded and the text enlightened. / David Dickson ...

The Epistle of Paul to the HEBREWS, Analytically expounded.

THE CONTENTS.

ALthough Paul, (seeing hee knew himself hated by all the Hebrews, not yet converted, and suspected also by many of the weaker Beleevers, too much addicted to the observation of Legal Rites) chose to suppress his name in the beginning of this Epistle, that without prejudice they might the more easily entertain the Truth: yet without controversie, hee intimated his name by messengers, to some chief and eminent Brethren in the Church, to whose hands this Epistle was first to come, and that it was known, appears in the end of the Epistle. But after demonstration of the same Spirit in this as in the other of Paul's Epistles, the Authority of the Apostle Peter may satisfie us, who by a singular providence of God, in the third Chapter of his second Epistle, to the same scattered Hebrews, wit∣nesseth concerning the Epistle of Paul written to the same, which was in their hands, and openly acknowledged to bee Pauls, which Epistle Peter there commends, with the rest of Paul's Epistles, as divinely inspired by the same

Spirit of Wisdome, as now brought into the Canon of the Scripture, and unanimously with his other Epistles acknow∣ledged and received by the Church; wee must of necessity own this for the very Epistle, unless wee will undervalue the faithfulness of the Church, and the Providence of God, in keeping the Canon of the Scripture, and the Oracles delivered to the Church.

The scope of the Epistle is this, To strengthen the Hebrews that were weak in faith, and for the most part addicted to legal Rites, not sufficiently instructed about the Excellency of Christ, and further also troubled every where with perse∣cutions by Infidels; and to encourage them against all fear, to perseverance in the faith, and obedience of the Gospel.

The parts of the Epistle (as of the other Epistles of Paul) are two; The one for the forming and confirming of their faith, to Chap. 12.

The other tends to holiness, and bringing forth fruits of faith in their lives and conversations, Chap. 12, 13.

As to what appertains to the Doctrine of faith, hee instructs the Hebrews how great the Excellency of Christ is, in his Prophetick and Priestly Office.

As for the Excellency of Christs Prophetical Office, hee shews it to bee incomparable, and far to exceed all, both Men and Angels, Chap. 1.

In the three next Chapters, hee makes a fourfold use of this Doctrine in a fourfold Exhortation.

The first Exhortation is, Not to Apostalize from the Christian faith.

2 That they detract not from the honour of Christ, because of his sufferings in the flesh, Chap. second.

3 That they constantly cleave to the Profession of the Christian faith, Chap. third.

4 That they make haste by faith to enter into the rest which God hath promised, whilest they hear the voyce of Christ, Chap. 4.

As to the Priestly Office of Christ, That the Iews ascribe not too much to the Levitical Priesthood, and pertinaciously adhere to the Ceremonies thereof; Hee proves Christ to bee the chief Priest, more excellent than any typical high Priest, even that true Melchizedeck; In the mean time hee rebukes the ignorance of the Hebrews, who could not compre∣hend the things hee had to say touching the Excellency of Christ, Chap. 5. From whence hee draws an Exhortation to growth in the knowledge and faith of the Gospel, Chap. 6.

Hee proceeds to demonstrate the eminency of Christ above the Levitical Priests, as well in respect to his Person, as also his Priestly Office, Chap. 7, 8, 9. And in the beginning of the tenth.

This Doctrine hee makes application of, exhorting them to go forward confidently and patiently in the profession of the true Religion, imitating the faithful Confessors and Martyrs, who departed in the faith, before the birth of Christ, in the latter end of Chap. 10, and Chap. 11.

In the second part of the Epistle divers Exhortations to Christian duties are laid down, which also may bee reckoned amongst the Uses which hee makes of the former Doctrine, Chap. 12, 13.

CHAP. I.

IN this Chapter hee proves by nine Arguments the in∣comparable Excellency of the Prophetical Office of Christ, especially because of his Deity. The last whereof is confirmed with eight Reasons.

Vers. 1. God who at sundry times, and in divers man∣ners, spake in time past unto the Fathers by the Prophets,

Arg. 1. Christ the Son of God is more excellent than all the Prophets, by whom God spake to the ancient Church, or the Fathers; hee hath made our condition under the Gospel, better than the condition of the Fa∣thers under the Law: For first they were Prophets by in∣spiration, not when they would, but as they were acted by the Spirit of Christ, and spake as the Ministers of God; but Christ is the Son of God, and chief of the Pro∣phets, who spake by his own Authority no less than in his Fathers Name. Secondly, Those Prophets were ma∣ny, by whom heretofore at sundry times, and in various wayes of Revelation, by parts and degrees, God mani∣fested to the Church the Doctrine of salvation: But the Son is one, by whom the Father once fully, plainly, and finally, hath declared to us (who live under the Gospel) his whole Will in the last times of the world: Therefore the excellency of his Prophetical Office is incomparable.

Vers. 2. Hath in these last dayes spoken to us by his Son, whom hee hath appointed heir of all things, by whom also hee made the worlds,

Arg. 2. Christ as hee is by nature born Heir, so also by the eternal appointment of God to his Mediatorship, and by special Covenant, hee is appointed Heir, or Lord Proprietor, of all the creatures in heaven and earth: Therefore his Excellency is incomparable.

By whom] Arg. 3. By him having his being from Eternity, the Father made the world, and all things in it, not as by an instrument, but as by his word, and Wis∣dome: Therefore his Excellency is incomparable.

Vers. 3. Who being the brightness of his glory, and the ex∣press image of his person, & upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high,

Arg. 4. Christ, so far as an imperfect similitude can manifest, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the brightness of his Fathers glory, or the beaming forth of his glorious nature, shi∣ning in light inaccessible: In, and of the Father, be∣gotten of the substance of the Father, who, although the Father never was without him, nor can bee, yet hee is distinct from the Father, and eternally undivided, by whom the Father reveals and communicates his glory, as the Sun by its shining is made conspicuous to us: There∣fore his Excellency is incomparable.

Image] Arg. 5. Christ is the express Image or Cha∣racter of the Person of the Father, i. e. (as much as an imperfect similitude can instruct us) hee is a distinct per∣son from the Father, resembling his Father in all things, of one and the same form or essence, who represents the Father to the life unto us, that we may acknowledge the Father to be such as the Son is: Therefore his Excellency is incomparable.

Upholding] Arg. 6. Christ upholds, supports, pre∣serves all creatures in heaven and earth, by the Divine word of his power, or the vertue of his Deity: There∣fore his Excellency is incomparable.

Purged] Arg. 7. Hee hath obtained, purchased the purging of our sins fully, as hee is the High Priest, God and man (receiving no assistance from any one) not by any legal Sacrifice, but by himself once offered upon the Cross: Therefore his Excellency is incomparable.

Sitteth] Arg. 8. After the expiation of our sins, by himself alone once made, hee sate down God-man, as King of the Church, at the right hand of the Majesty on high, reigning in equal honour and power with God the Father, and governing all things: Therefore his Excellency is incomparable.

Ver. 4. Being made so much better than the Angels, as he hath by inheritance obtained a more excellent name than they.

Arg. 9. Christ is so much more excellent than the An∣gels, by how much the name of Son is more excellent than the name of an Angel or Messenger: But the name of the Son of God belongs to Christ, and according to his Divinity by eternal Generation, the whole Divine Essence being communicated to him: And further ac∣cording

to his Humanity, not by Adoption, but this Name is given him by union, so that the same person which was the Son of God to bee incarnate, is now the Son of God incarnate, his humane Nature being taken unto the unity of the second Person.

Vers. 5. For unto which of the Angels said hee at any time, Thou art my Son, this day have I begotten thee: And again, I will bee to him a Father, and he shall bee to mee a Son?

This last Argument the Apostle confirms with eight Reasons, whereof the seven first are taken out of so many places of Scripture.

Reas. 1. From Psal. 2.7. Concerning Christ, saith God the Father, Thou art my Son, this day have I begotten thee. From which place the Deity of Christ is proved, that hee after another and higher manner is a Son, than any of the Angel••: A Son, to wit, by eternal Genera∣tion, which is confirmed out of Act. 3.33. and Rom. 1.4. where this place is applied to the manifestation of the Deity of Christ, which hee had from Eternity, before hee was manifested in his Resurrection from the dead: For had not Christ been in himself a Son, hee could not bee declared a Son to the world: And although in Scrip∣ture, some things are said to bee done when they are ma∣nifested: And so, This day have I begotten thee, will bee, This day have I declared thee to the world to bee my onely begotten Son: Yet [This day] ought not to signifie onely the time of Christs declaration, as a Son, but also his eternal and immutable Generation: For Eternity is very well expressed by This day, whereby the present day is signified, because Eternity is as one day, and alwayes wholly present, wherein there is nothing successive, or one after another, as in our time, but one constant per∣manency. And here also hee uses a word of the Preter∣tense, that although thou hearest of him as present, yet thou mayest understand his Generation perfectly past, or eternal, as the shining of the Sun is perfect, and yet it continually beams forth from the Sun: Therefore Christ is so much the more excellent above Angels, by how much a Son is more excellent than a Messenger.

And I will bee] Reas. 2. From 2 Sam. 7.19. Where in Solomon the type, God promises the sending of Messias, whom hee would openly acknowledge for his Son, and declare him so to the world.

Vers. 6. And again, when hee bringeth in the first-begotten into the world, hee saith, And let all the Angels of God worship him.

Reas. 3. From Psal. 97.7. When God was, as it were bringing his Son into the world, by his incarnation (as his first-born, or the heir of all things, because of his na∣tive right over all things) hee communicates to him, as his Essence, so the glory which is proper to God alone, commanding that even all the Angels should worship him: Therefore Christ is more excellent than the An∣gels.

Vers. 7. And of the Angels hee saith, who maketh his Angels spirits, and his Ministers a flame of fire.

Reas. 4. From Psal. 104.5. God hath secluded the An∣gels from divine glory or worship, and hath appointed them his Ministers, who (as the winds or flames) might serve him at his beck: Therefore Christ is more excel∣lent than the Angels.

Vers. 8. But unto the Son hee saith, Thy Throne, O God, is for ever and ever, a Scepter of Righteousness is the Scepter of thy Kingdome.

9. Thou hast loved righteousness and hated iniquity, therefore God, even thy God, hath anointed thee with the oyl of gladness above thy fellows.

Reas. 5. From Psal. 45.7, 8. God by the mouth of the Prophet witnesses concerning his Son: 1. That hee is God. 2. That hee hath an eternal Throne or Dominion over the Elect. 3. That by the Omnipotent grace of his Spirit, he perfects his subjects in righteousness, directing them justified by faith, in the right way to eternal life. 4. That Christ the Son of God, as hee is God, so hee was to become man, when these things were fore-told. 5. That one part of that Covenant of grace, which hee entred into with his Father, was, that as man, and the chief head of the Covenanters, his Father should bee his God. 6. That hee was to bee anointed with the unction of the Holy Ghost (by whom all joy and hap∣piness is communicated to his subjects) witho••t measure, that of his fulness, all his fellows, the Elect of God, might partake as much as is sufficient: Therefore Christ is more excellent than the Angels.

Vers. 10. And thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of thine hands.

11. They shall perish, but thou remainest, and they all shall waxe old as doth a garment.

12. And as a vesture shalt thou fold them up, and they shall bee changed; but thou art the same, and thy years shall not fail.

Reas. 6. From Psal. 102.25, 26. (1) The Son is Ie∣hovah, by Essence God, one with the Father and the Holy Ghost. (2) And the Creator of all things in hea∣ven and earth. (3) And eternally immutable in him∣self, alwayes the same: Therefore more excellent than the Angels.

Vers. 13. But to which of the Angels said hee at any time, Sit on my right hand, until I make thine ene∣mies thy footstool?

Reas. 7. From Psal. 110. Never to any of the Angels hath the Father communicated that equality of power and honour, and victory over all the common enemies of the Father, and of the Son, which hee hath to Christ the Messias, his Son, Mediator, and head of the Church: Therefore Christ is more excellent than the Angels.

Vers. 14. Are they not all ministring spirits, sent forth to minister for them, who shall bee heires of salva∣tion?

Reas. 8. All the Angels are ministring spirits, who are not onely bound to serve Christ, but also all the Elect, or faithful, who are designed of God, Heirs of eternal life: Therefore Christ is so much the more excellent, by how much the Name of the Son of God is more excel∣lent than the name of ministring spirits.

CHAP. II.

A Double Use follows of the former Doctrine, touch∣ing the Excellency of Christs Person and Prophetical Office.

The first, That they depart not from the truth of the Do∣ctrine it self, to vers. 6.

The other is, That they detract not from the reputation of Christ, because of his sufferings in the flesh, to the end.

Vers. 1. Therefore wee ought to give the more earnest heed to the things which wee have heard, le••t at any time wee should let them slip.

The Proposition of the first Use is this, It behoves us to hearken more attentively i. e. to beleeve and obey the Doctrine of Christ, or his Gospel.

The Arguments for the proof of this Proposition are eight.

The first Argument is contained in the word, There∣fore, Because already the excellency of Christs Pro∣phetical Office was shewn in the former Chapter: Therefore ought we the more attentively to hearken to his Doctrine.

Le••t at any time] Arg. 2. Unless wee attend diligently to his Doctrine, there is danger that wee let it slip, that the truth of it get from us, and that wee falling from it, bee undone: Therefore, &c.

Vers. 2. For if the word spoken by Angels was stedfast, and every transgression and disobedience,

received a just recompence of reward.

This hee confirms by a comparison of Law and Gos∣pel, wherein many other Arguments are comprehended.

Argum. 3. If the Law promulgated by the Ministry of Angels, or Messengers (whose service God made use of) was accounted firm, stable, authentick, divine and inviolable, much more the Gospel published by Christ the Son, ought to bee accounted such: Therefore ought yee to obey the Doctrine of Christ the Son of God.

And every] Argum. 4. If every transgression against the Law (which is the Doctrine of deserved death) received a just reward, or the recompence of a capital punishment, wee cannot escape destruction, if wee neglect the Gospel of free salvation: Therefore ought wee to give the more attention to the Gospel of Christ.

Vers. 3. How shall wee escape if wee neglect so great salvation, which at the first began to bee spoken by the Lord, and was confirmed unto us by them that heard him,

4. God also bearing them witness, both with signs, and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

Argum. 5. Confirming the former, The Gospel was immediately published by the Lord Jesus Christ himself, while hee was upon earth, and was preached to the Church with authority by the Apostles, who were eye and ear-witnesses of his Doctrine; And moreover it was confirmed, with all kinds of gifts of the Spirit, and seve∣ral miracles accompanying the preaching of the Apostles, the testimony of the divine Seal being added, as it were, from Heaven: Therefore except wee attend the more carefully to his Doctrine, wee cannot escape un∣punished for the neglect of so great salvation thus confir∣med unto us.

Vers. 5. For unto the Angels hath hee not put into sub∣jection, the world to come, whereof wee speak.

The new condition of the world under Messias, or the restoring of the world into the Grace of the Messias, (whereof wee spake from the sixt verse of the former Chapter) is not put in subjection unto Angels, but to Christ the Son of God: Therefore if it was a wickedness not to hearken attentively to Angels (which are servants) how much more hainous will it bee to despise the most powerful King of the restored world? The Church (as it were a new world, to bee gathered by the Gospel) or the new condition of the Creature under Messias, is cal∣led the World, Because all the glory which now appears in the Ornament of the Universe, shines more gloriously, when it is converted into our use by Christ: It is called the World to come, for the perfection of its renovation, yet not to bee perfectly so, but in the world to come; Christ indeed hath now begun to make all things new in his own, and for their sake, but what hee hath begun, hee will not compleatly perfect till the last day, when the Creature shall bee delivered from the bondage of corruption, into the liberty of the Glory of the Sons of God.

The Second Part.

Vers. 6. But one in a certain place testified, saying, what is man that thou art mindful of him; or the Son of man that thou visitest him?

Confirming this Argument hee passes to the second part of the Chapter, that hee may prove that the incar∣nation of Christ, or his sufferings in the flesh (which was an offence to the Hebrews) derogate nothing from the ex∣cellency of him: The Arguments produced to this end are fourteen, whence hee infers the conclusion to bee proved, in the first verse of the following Chapter, by an admonition to consider, what an one Christ is, i. e. how excellent hee is in the offices of his Apostleship, or of his Prophetical and Priestly office, wherein hee humbled himself and suffered.

Argum. 1. From Psal. 8.5. to this purpose, The man Christ is highly accounted of with God, and other men are subjected because of him, if the Majesty of God, and the Magnificence of his works, bee compared with the meanness of humane nature, or if it bee considered, how great God is, and how eminent his other works, and how mean and low man is: Therefore the excellency of Christ as man, ought not to bee lessened with us, because of the infirmities and sufferings of the humane nature which hee took.

Vers. 7. Thou madest him a little lower than the An∣gels, thou crownedst him with glory, and honour, and didst set him ruler over the works of thy hands.

Argum. 2. From Psal. 8.6. Although Christ in the time of his humiliation, was made lower than the An∣gels, in respect to his sufferings in the flesh, yet that hu∣miliation was not perpetual, but for a short time, and onely in part, in respect to the humane nature that suf∣fered: Because the price of Redemption being paid, hee was raised from the dead, exalted to the right hand of God, and crowned with glory and honour, declared Lord and King over all the works of God: Therefore wee ought not to detract from him because of his suffe∣rings in the flesh.

Vers. 8. Thou hast put all things in subjection under his feet. For in that hee put all in subjection under him, hee left nothing that is not put under him. But now wee see not yet all things put under him.

9. But wee see Iesus, who was made a little lower than the Angels, for the suffering of death, crowned with glory and honour, that hee by the Grace of God should taste death for every man.

Argum. 3. From Psal. 8.7. Christ is the Lord of An∣gels, even as hee is man; For God hath put all the works of his hands without exception, in subjection to him, and so amongst the rest, Angels: Therefore, &c.

But now] Argum. 4. Propounded by way of Solu∣tion to an Objection; Although yet wee see not all things subjected unto Christ, in respect to his members, which are daily opposed by very many enemies; Yet wee see, (not with the eyes of Faith onely, but even the light of reason by many tokens, and are convinced by the multi∣tude of miracles) Christ after his humiliation below the condition of Angels, now crowned with glory and honour, in his own person in Heaven, and sitting at the right hand of his Father, till all his enemies bee made his foot-stool, and thus wee see the victory of Christ be∣gun: Therefore wee must not detract any thing from the excellency of Christ, because of his sufferings, either in his own person, or in his members.

A little] Argum. 5. From the fore-telling of his hu∣miliation, Psal. 8.6. From the decree of God, and to the fulfilling the Prophecies of Christ, it behoved him to bee humbled, and suffer death, and to this end, in a sort to bee made lower than the Angels, that hee might suffer death: Therefore, &c.

Taste] Argum. 6. Not unadvisedly, or compelled by necessity did Christ suffer, but freely, or out of the gra∣cious good will of God towards us, hee tasted death for a short time, not for himself, but for all us, his Sons, that hee might bring us to salvation▪ as it is expounded in the following verse: Therefore his estimation is not to bee lessened, because of his sufferings in his assu∣med flesh.

Vers. 10. For it became him, for whom are all things, and by whom are all things, in bringing many Sons unto Glory, to make the Captain of their salvation perfect through sufferings.

Argum. 7. It was agreeable to the Glory of God, who is the Author and End of all things, seeing that his ju∣stice, mercy, wisdome, power, and the rest of his Attri∣butes, might bee manifested chiefly by the sufferings of Christ, that hee might consecrate, inaugurate, consum∣mate, and every waies make him meet to bee Cap∣tain

of our salvation, the more conveniently by affli∣ctions to bring many Sons, his Elect, to life and glory, not by his Doctrine onely, nor onely by the example of his life, but also by the merit of his death, undergone for the redeeming of them: Therefore his excellency ought not to bee abated because of his sufferings in the flesh.

Vers. 11. For both hee that sanctifieth, and they who are sanctified are all of one: For which cause hee is not ashamed to call them Brethren,

Argum. 8. The Redeemer and the Redeemed, Hee that sanctifies, and they that are sanctified, not onely by the decree of God, and the predictions of Scripture, but also from Justice it self, are of one and the same Nature, of the same Natural lump, derived from the same Adam: For the Justice and Wisdome of God required, that in the humane Nature, which had sinned, sin should bee punished: And therefore required that the Redeemer of men, should bee truly man: Therefore the reputation of Christ the Son of God, because of his assuming the in∣firmities of humane Nature, is not to bee diminished.

For which] Argum. 9. Confirming the former, The Messias would bee incarnate, that wee might bee his Brethren, and that hee might shew forth himself a Bro∣ther unto us; And although hee is the Son of God, yet hee is not ashamed to call the Redeemed, or Elect, his Brethren: Therefore the reputation of Christ is not to bee lessened because of his sufferings in humane flesh, but rather ought wee to boast in his relation to us, and to glorifie him so much the more, because of his sufferings for us.

Ver••. 12. Saying, I will declare thy name unto my Brethren, in the midst of the Church will I sing praise unto thee.

This Argument hee proves by three Testimonies of Scripture: The first is taken from Psal. 22.22. wherein Christ undertakes to pay the price of our Redemption, and promiseth to preach the Righteousness purchased by his Obedience to his Brethren the Elect, or the Church of the faithful, in whose Congregations, hee is present by his Spirit, even after his ascension, stirring up joy and thanksgiving in the hearts of the faithful, by the preaching of Righteousness.

Vers. 13. And again, I will put my trust in him: and again, Behold I, and the children which God hath given mee.

The second Testimony is taken from Psal. 18.3. whence Christ is proved to bee man, because put in the number of the Covenanters, depending upon God by Faith.

Again] Testimony the third, From Isa. 8.18. where Christ is brought in by the Prophet, associating himself with Children, as his Brethren; whom God had chosen, and given to him to bee redeemed and saved, whom hee presents with himself to the Father, to bee glori∣fied.

Vers. 14. Forasmuch then as the Children are parta∣kers of flesh and blood; hee also himself took part of the same, that through death hee might destroy him that had the power of death, that is, the Devil.

Argum. 10. Christ out of his love to the Elect, the Children of God, would partake of the same humane Nature with them, that hee might by his death satisfie for them, and so abolish the power of the Devil, which hee (as an exe••utioner) hath by the Law against all sin∣ners: Therefore the reputation of Christ is not to bee diminished because of his sufferings in the flesh.

Vers. 15. And deliver them, who through fear of death, were all their life time subject to bondage.

Argum. 11. Amongst the fruits and ends of Christs death this is one, that hee might deliver his from the fear of death, both temporal and eternal: under which fear all sinners are held all their life long, till they see themselves freed from sin and death, upon the merit of Christ dying for them: Therefore, &c.

Vers. 16. For verily hee took not on him the nature of Angels: but hee took on him the seed of Abra∣ham.

Argum. 12. Christ by assuming the seed of Abra∣ham, or humane nature into the unity of his person, wherein from eternity hee subsisted, he•• advanced the humane nature, in respect to priviledges▪ dignity and ho∣nour, above the Nature of Angels, which hee took not: Therefore the reputation of Christ is no•• to bee lessened because of his sufferings in the flesh.

Vers. 17. Wherefore in all things it behoved him to bee made like unto his Brethren, that hee might bee a merciful High Priest, in things pertaining to God, to make reconciliation for the sins of the people.

Argum. 13. Christ ought to bee made like his Bre∣thren the Elect, in Nature, Properties, Affections, and all infirmities, except sin, that his Brethren might bee the more certain and assured of his faithfulness and mer∣cy, in the exercise of his Priestly Office, and perpetual intercession with God for them: Therefore the excellen∣cy of Christ ought not to bee diminished because of his sufferings in the flesh.

Vers. 18. For in that hee himself hath suffered, being tempted, hee is able to succour them that are temp∣ted.

Argum. 14. Confirming the former, Christ by his suffering afflictions and temptations in the humane Na∣ture, was fitted by his experience of sufferings (in whom wee may trust) to bee able and willing to succour us un∣der the like trials: Therefore his reputation is not to bee diminished because of his sufferings in the flesh. And thus, as in the former Chapter, it was demonstrated that Christ is the true Son of God, so in this Chapter hee hath demonstrated him to bee the son of man; The one, true God-man; and hath removed the scandal of infir∣mities and sufferings of Christ in the flesh, which all the beleeving Hebrews did dash against.

CHAP. III.

THe excellency of the Prophetical Office and person of Christ being vindicated in the fore-going dis∣course, even under all his sufferings in the flesh; Hee exhorts them now to a consideration of this excellency, that they may hold fast the profession of the Christian Faith, and not apostatize from it, to this end producing fifteen Arguments.

Vers. 1. Wherefore holy Brethren, partakers of the hea∣venly calling, consider the Apostle, and High Priest of our Profession Christ Iesus.

The Proposition concerning the holding fast their Profession of the Faith is contained in an Exhortation to a serious consideration of Christ, the Apostle and High Priest of our Profession.

Argum. 1. Yee are sanctified, and by Faith made partakers of an effectual calling to heavenly things: Therefore you ought to hold fast the Profession of this Faith.

Apostle] Argum. 2. Yee have Jesus Christ the Son of God, the Apostle, or Teacher of your Faith, sent from God, and our High Priest, who hath expiated our sins by his blood; You have him, I say, the Author of this Profession: Therefore it is to bee held fast.

Vers. 2. Who was faithful to him that appointed him, as also Moses was faithful in all his house.

Argum. 3. Christ in the administration of his A∣postleship, and Priesthood committed to him, is not less faithful than Moses, who obtained testimony from God, that hee was faithful in all his house: Therefore ought yee to hold fast your Christian Profession, Because the Hebrews ascribed too much to Moses, and could hardly bee drawn away from Mosaical Ceremonies, that they

might bee brought to Christ: Therefore here on set purpose hee compares Christ with Moses.

Vers. 3. For this man was counted worthy of more glory than Moses, inasmuch as hee who hath build∣ed the house, hath more honour than the house.

Argum. 4. Christ is so much more excellent than Moses, and the whole Church also, by how much the builder of the house is more excellent than the house it self, or any part of it: Moses also is but a member of that Church, and a part onely of that house: Therefore the Profession of your Faith is to bee held fast.

Vers. 4. For every house is builded by some man, but hee that built all things is God.

Argum. 5. Confirming the former under the same comparison, As no house, not part of an house is built by it self, but by another man, so neither the Church, nor Moses, who is a member of the Church, is built by himself, but owes his building to some higher Architect: But Christ who is proved God, is the builder of the Church, and of every member of it, and also of all things: Therefore hee is more excellent than Moses, and the Faith and Profession of his Doctrine is to bee held fast.

Vers. 5. And Moses verily was faithful in all his house as a servant, for a testimony of those things which were to bee spoken after.

6. But Christ as a Son over his own house, whose house are wee, if wee hold fast the confidence, and the re∣joycing of the hope firm unto the end.

Argum. 6. Moses was faithful as a servant in anothers family, to testifie, and that indeed darkly, which after∣wards more fully and openly was to bee spoken of Christ, and his dominion: But Christ is faithful, as Son and Heir, who is over his house, and speaks from his own authority: Therefore Christ is more excellent than Mo∣ses, and the Profession of his Doctrine is to bee held fast.

Whose house] Argum. 7. If wee firmly hold fast the confidence and hope of eternal life, procured for us by Christ, and to bee communicated (in which hope wee now make our boast) wee shall declare our selves to bee his house, or his true Church, in which the Lord will dwell: Therefore the Profession of our Faith is to bee held fast.

Vers. 7. Wherefore as the Holy Ghost saith, Today if yee will hear his voice,

8. Harden not your hearts, as in the provocation, in the day of temptation in the wilderness,

9. When your Fathers tempted mee, proved mee, and saw my works, forty years.

Argum. 8. From Psal. 95.8, 9, &c. unless you hold fast the Faith of Christ, you will disobey the Holy Ghost, who in the Scripture forbids you to harden your hearts, when you hear the Word of God: Or, Reject not God speaking, or, Refuse not to subject your selves to his word: Therefore the Profession of the Christian Faith is to bee held fast.

As in] Argum. 9. From Exod. 17. You ought to at∣tend to the evil example of your Fathers, who out of un∣beleef tempted God in the desert, who in their sight, had made proof of his power and goodness, as his works te∣stified, for forty years: Therefore you ought to hold fast the Profession of your Faith.

Vers. 10. Wherefore I was grieved with that genera∣tion, and said, they do alway erre in their hearts, and they have not known my waies.

Argum. 10. From Psal. 95. Except you continue sted∣fast in the Faith, yee will bee Heirs of the wrath of God, denounced against an unbeleeving Nation, and you will fall under the same condemnation with your Fa∣thers, who affected errour in their hearts, no•• would they learn the waies of God: Therefore, &c.

Vers. 11. So I sware in my wrath, they shall not enter into my rest.

Argum. 11. Our of the same Psalm, unless you con∣tinue stedfast in the Faith, yee are in danger to bee shut out of the Kingdome of Heaven, or from Gods rest, by his oath being provoked to anger: Therefore, &c.

Vers. 12. Take heed Brethren, lest there bee in any of you an evil heart of unbeleef in departing from the Living God.

Argum. 12. From the application of the fore-men∣tioned example, propounded by way of Exhortation; un∣less every one of you take heed to your selves diligently, of that inbred wickedness and incredulity of heart, yee will without doubt fall from the Living God: Therefore yee ought with all watchfulness to hold fast the Faith.

Vers. 13. But exhort one another daily, while it is cal∣led to day, le••t any of you bee hardened through the deceitfulness of sin.

Argum. 13. It lyes upon every one of you, not onely to take heed to your selves lest yee faint, but also by mu∣tual Exhortations, while yee have opportunity, to do your indeavour, that none of you harden his heart by the deceitfulness of sin, in any wickedness, lest a defection in the business of Religion insue, upon a corrupt conversa∣tion: Therefore yee ought to endeavour that all and e∣very one of you bee stedfast in the Faith.

Vers. 14. For wee are made partakers of Christ, if wee hold the beginning of our confidence stedfast unto the end.

Argum. 14. No man is truly a partaker of Christ for the present, who holds not fast to the end that principle by which wee are supported, i. e. Faith, by which wee subsist in our spiritual life: Therefore ought, &c.

Vers. 15. While it is said, To day if yee will hear his voice, harden not your hearts, as in the provoca∣tion.

16. For some when they had heard, did provoke: how∣beit not all that came out of Egypt by Moses.

17. But with whom was hee grieved forty years? was it not with them that had sinned, whose carkasses fell in the wilderness?

18. And to whom sware hee that they should not enter into his rest, but to them that beleeved not?

19. So wee see that they could not enter in, because of unbeleef.

Argum. 15. Upon consideration of the circumstances of the Text in the fore-cited Psalm, to this purpose; From the words of the fore-quoted Psalm, vers. 15. wee may gather, that not all but some provoked God (for some per∣severed in the Faith of the Promises, vers. 16.) but they who provoked God, were onely those, who from their comming out of Egypt continued in their unbeleef to their lives end: and they which thus provoked God, hee flew them in his wrath in the wilderness, vers. 17. And being now condemned of unbeleef, hee shut them out from his rest with an oath, vers. 18. Who, seeing from the history wee understand, they could not enter into his rest, because of unbeleef, vers. 19. It necessarily follows, that you, as many of you (who are exempted from the wrath of God, and exclusion from his rest) as desire to bee saved with those that beleeve, and would not bee driven from Gods rest, with unbeleevers that are exclu∣ded, it behoves you to hold fast the Profession of your Faith.

CHAP. IV.

Vers. 1. LEt us therefore fear, lest a Promise being left us of entring into his rest, any of you should seem to come short of it.

Insisting upon the exposition and application of the place cited out of Psal. 95. hee exhorts them to hasten their entrance into the Rest of God, by Faith in Christ: By the Rest of God, hee means that spiritual and heaven∣ly Rest, wherein wee cease from sin, and enjoy tranquil∣lity

of conscience from peace towards God, and safely dwell under his shadow, the beginning whereof is in this life, and the perfection of it in the life to come: Wee enter into this rest more and more by faith, till at length wee obtain a full refreshment at the coming of our Lord. The Arguments of the Exhortation are Eleven.

Being left] Arg. 1. In the midst of the threatning, Psal. 95. vers. ult. There is a promise left to us beleevers of entring into Gods rest: Therefore you ought to make haste, that by faith yee may enter into that Rest.

Let us fear] Arg. 2. Unless you make haste in the race of your faith, to enter into the promised rest, there is danger, lest by your delay, you bee shut out, or bee found excluded: For a sloathful and idle faith is justly suspected: Therefore with fear (which whets on di∣ligence) you ought to hasten, that you may enter into Rest.

Vers. 2. For unto us was the Gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it.

Argum. 3. Confirming both the former, seeing the same Evangelical promise upon the same condition is preached as well to us as them, and the word heard did not profit them, who received it not mixed with faith, but onely those that imbraced it by faith: It will follow, that this promise of entring into rest; will neither profit us, unless by faith imbracing the promises, wee en∣deavour to enter into rest, and on the other side, it will follow, that the promise will advantage us, if wee bee careful to enter in by faith: Therefore wee must endeavour to enter in.

Vers. 3. For wee which have beleeved do enter into rest, as hee said, as I have sworn in my wrath, if they shall enter into my rest; although the works were finished from the foundation of the world.

4. For he spake in a certain place of the seventh day, on this wife, and God did rest the seventh day from all his works.

5. And in this place again, if they shall enter into my rest.

Arg. 4. Wee that beleeve in Christ, have an entrance into rest, opened to us by faith: Therefore let us hasten to persevere by faith, till wee obtain a full rest.

I have sworn] Arg. 5. Confirming the former, The Lord swearing in his wrath that unbeleevers shall bee shut out of his rest, on the contrary swears that beleevers shall bee admitted into his rest: Therefore beleeving Gods Oath, let us hasten more and more to enter into his rest.

The works] Hee explains the force of this Argument, vers. 10. three wayes; First, by shewing that Gods rest ex∣pressed in his Oath, Psal. 95.11. is not the rest of the se∣venth day, wherin God rested from the works of Creation, because those works being finished from the beginning of the world, vers. 3. the rest of the seventh day was cele∣brated, as it appears, Gen. 2. and so that rest of God is past, vers. 4. But in Psal. 95.11. David makes mention of another rest; Therefore here is not meant that first rest of God, celebrated upon the Sabbatism of the se∣venth day, vers. 5.

Vers. 6. Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached, entred not in because of unbeleef.

Secondly, Hee explains the Argument by declaring the consequence, which follows from this, that unbeleevers are excluded because of unbeleef, from entring into rest: It remains necessarily to bee gathered (saith hee) that some, i. e. the faithful, enter into it: For either belee∣vers or unbeleevers shall enter into the Kingdome of God: But unbeleevers shall not enter, but are excluded by the Oath of God: It remains that some, i. e. the faithful enter in.

Vers. 7. Again, hee limiteth a certain day, saying in David, to day, after so long a time; as it is said, To day if yee will hear his voyce, harden not your hearts.

Thirdly, By shewing that the rest of God expressed in his Oath, Psal. 95.11. is not that typical rest in the Land of Canaan, which hee proves, because David, Psal. 95.7, 8. defines a certain day, To day, so long a time after the rest of the seventh day, and after the peoples entrance into the Land of Canaan, viz. the day of Gods patience, so long, viz. as wee hear the voyce of God, so long as wee are admonished not to harden our hearts, so long as God offers to men that hear his voice, entrance into his rest, unless through unbeleef they harden their hearts: Therefore by Gods rest, the Prophet David doth not understand the typical rest of the Land of Canaan.

Vers. 8. For if Iesus had given them rest, then would hee not afterward have spoken of another day.

9. There remaineth therefore a rest to the people of God.

Whereof hee gives a reason, because if Ioshua, or ty∣pical Jesus had settled the people in Gods rest, which David promises, then David in no wise would have spo∣ken in the Psalm of another day afterwards, but vers. 8. hee speaks of it: Therefore some rest remains to the people of God, promised by David, besides that typical rest of the Land of Canaan.

Vers. 10. For hee that is entred into this rest, hee also hath ceased from his own works, as God did from his.

11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbe∣leef.

Arg. 6. Gods rest is the ceasing from our labour, as God rested from his works, or it is a ceasing from sin, troubles, vexing cares, and all our miseries: Therefore let us make haste to enter by faith into that rest, lest any of us with the rebellious Israelites bee excluded from Gods rest.

Vers. 12. For the Word of God is quick and powerful, and sharper than any two-edged sword, peircing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart.

Arg. 7. Confirming the former, after this manner, The word of God which calls us to his rest, with threatning of wrath except wee obey, hath now no less efficacy to save beleevers, and to destroy the unbeleevers, than it had long ago; let us therefore make haste, by faith to enter into that rest, lest wee perish, as hereto∣fore the unbeleever. There are three Epithites of the word: (1) It is quick, because it doth not lose its effi∣cacy with the Prophets that are mortal, who preach it, but retains its perpetual force and vertue to all ages, Zach. 1.5, 6. (2) It is powerful, because it is the Power and Arm of God to effect whatever it saith, whether for consolation, or terror. (3) More peircing than any two-edged sword, because as a two-edged sword peirceth into the most inward, hidden, and hardest parts of the body, so the word of God, by the perfect manifestation of light, pierceth into the most intimate secrets of the heart, which are meant by the marrow in the bones, and into all the most inward faculties of the soul, that it may discover the plottings of the sensitive soul, and of the intellective, what it intends, and what it pretends, what every one lusts after, and by what means it endea∣vours the attainment of what it intends. The word of God (I say) passes through all the faculties of the hu∣mane soul, that it may manifest to every one, if there bee any hypocrisie, or if there bee any root of bitterness or unbeleef lying hid, and that it may propose to every one according to the Rule, not only what is within in the thought of his heart, but also with what intention he thinks and wills; so that they who inwardly think of Aposta∣tizing,

or indulge the seeds of Apostacy within them, they cannot avoid the force of the Divine Word, or de∣cline its stroak by any Arts o•• Sophistry.

Vers. 13. Neither is there any Creature that is not ma∣nifest in his sight: but all things are naked and open∣ed unto the eyes of him with whom wee have to do.

Argum. 8. Confirming the former, God with whom wee have to deal, when wee have to do with his Word, sees all things, and what infidelity lurks within us under the vizor of an outward profession, because all things, even the inward secrets of the heart, are naked and open in his sight, as when a beast is so divided by the neck and mar∣row of the back, that all its bowels appear: Therefore ought wee to endeavour to ente•• into his rest by sincere Faith; no•• think yee to avoid the power of his threat∣nings if you do otherwise.

Vers. 14. Seeing then that wee have a great High Priest that is passed into the Heavens, Iesus the Son of God, let us hold fast our Profession.

Argum. 9. Wee have Jesus Christ the Son of God, the great High Priest, who hath now peirced the Heavens, and is entred into his Kingdome, that hee may open a passage unto us: Therefore holding fast the Profession of our Faith, let us endeavour to enter in.

Vers. 15. For we have not an High Priest which can not be touched with the feeling of our infirmities: but was in all points tempted like as wee are, yet without sin.

Argum. 10. By way of prevention of an Objection, Although the Majesty of Christ may strike us with a∣mazement, that wee unworthy sinners aspire not to that heavenly rest, where his holiness dwells, yet our High Priest is merciful, and sometime felt those temptations in his flesh which wee feel, yet without sin: Therefore wee may boldly press unto him, and wee ought to endea∣vour to enter into that rest.

Vers. 16. Let us therefore come boldly unto the Throne of Grace, that wee may obtain mercy, and finde Grace to help in time of need.

Argum. 11. God doth not sit in the Throne of Justice upon our approaches to him in Christ, but in the Throne of Grace, that hee may communicate help to us in time of need, under all our necessities: Therefore wee ought to come with boldness to the Throne of Grace, that wee may rest under the wings of the Propitiatory, which is the same with entring into Gods Rest by Faith.

CHAP. V.

THe Excellency of Christs Prophetical Office, and the necessity of cleaving to him, and his Doctrine (who is the Apostle and great Prophet of our Profession) hath been spoken to: The Excellency of his Priestly Office fol∣lows. There are two parts of the Chapter; In the first hee proves Christ to bee the chief and great Priest, more excellent than any typical Priest, that hee might instruct the Hebrews to moderate their thoughts about the Le∣vitical Priesthood, which they too highly esteemed of to the prejudice of Christ, to vers. 11. In the second part ••ee reproves the slothfulness of the Hebrews, that hee might render them more attentive to the following Do∣ctrine; And hee proves the Excellency of Christs Priest∣hood above the Levitical, by nine Arguments.

Vers. 1. For every High Priest taken from among men, is ordained for men in things pertaining to God, that hee may offer both gifts and sacrifices for sins.

2. Who can have compassion on the ignorant, and on them that are out of the way, for that hee himself also is compassed with infirmity.

3. And by reason hereof hee ought as for the people, so also for himself to offer for sins.

Argum. 1. The perfections which were required in the Levitical Priests, vers. 1, 2. were joyned with some notes of imperfection, and with the sins of the Priests, vers. 2, 3. Therefore Christ which was declared a Priest without sin, in the end of the former Chapter, is more excellent than the Levitical Priests.

Among men] The Perfections of the Levitical High Priest were four. (1) The Levitical Priest was taken from among men, and was chosen one of many. (2) Was ordained for men, in those things which appertained to God, i. e. That in the place and name of the people hee should administer about the worship of God, praying to him for the people, teaching the people in the name of God, and that hee should by all possible means promote the Glory of God, and the salvation of the people. (3) Hee offered gifts of inanimate things, and sacrifi∣ces of beasts, sometimes burnt-offerings, for the sins of the people, sometimes peace-offerings, for the obtaining of benefits, sometimes thank-offerings, for benefits re∣ceived, other whiles sacrifices for special sins, By all which the virtues of Jesus Christs Sacrifice was dimly shadowed out.

Have compassion] (4) The fourth perfection requisite in the Priestly Office, is a sympathy and commiseration proportioned to the greatness of the peoples misery, wherewith they ought to bee touched towards sinners, whether sinning out of ignorance, or voluntary errour and deliberate counsel.

For that] There are two notes of Imperfection in the Priest-hood. (1) That they themselves were obnoxious to the same infirmities, i. e. of ignorance, and errours, and the miseries consequent to sin.

So also] (2) This second n••••e demonstrates the for∣mer, That they are obliged out of duty to offer Sacrifices, no less for their own sins, than the sins of the people; This is the first Argument.

Vers. 4. And no man taketh this honour unto himself, but hee that is called of God as was Aaron.

5. So also, Christ glorifieth not himself to bee made an High Priest, but hee that said unto him, Thou art my Son, to day have I begotten thee.

Argum. 2. As the lawful Priests were called to the honour of this office, so Christ was not onely lawfully called by the Father, as Aaron, but also further was ac∣knowledged and declared the onely begotten Son of God, in this Priestly office: Therefore hee is much more ex∣cellent than the Levitical Priests. The Antecedent is proved out of Psalm 2. where the Father speaking to his Son, vers. 7. calls him his Son whom hee begot, before hee command him, vers. 8. to ask of him the ends of the earth, or intercede for the salvation of men, which are parts of the Priests office: Therefore in this Psalm, hee is not onely called by the Father to his Priestly office, but also is acknowledged his Son, and so more excellent than the Levitical Priests.

Vers. 6. As hee saith also in another place, Thou art a Priest for ever after the order of Melchisedec.

Argum. 3. From Psal. 110. Christ is appointed by the Father a Priest for ever, of whose Priest-hood there is no end, according to the order of Melchisedec the type: Therefore hee is more excellent than the Levitical High Priests.

Vers. 7. Who in the daies of his flesh, when hee had offered up prayers and supplications, with strong cry∣ing and tears unto him that was able to save him from death, and was heard in that hee feared.

Argum. 4. This Argument consists of five Branches, which may bee so many Arguments. (1) Christ is so the Son of God, that hee is man also, the Son in our flesh, the infirmiti••s whereof sometime hee felt, without sin, and so is a more excellent man than the Levitical Priests. (2) Hee offered up prayers and supplications, and himself to death, for his people, and so offered a more excellent Sacrifice than the Levitical Priests. (3) Hee interceded with a greater sense of our misery and guilt, with strong

crying and tears, and so in his sympathy towards us excel∣led the Levitical Priests. (4) With greater confidence hee pleaded our cause than any of the typical Priests could, even then when in the pangs of death, and sense of the Divine wrath or curse, due to our sins, his sanctified hu∣mane nature conflicted with the terrours of death. (5) Hee prayed with greater efficacy and fruit, than any typical Priest; For hee was freed according to his prayer, from fear, which the sight of an angry God put upon his sense, and holy reason, because having paid a sufficient price for us, all cause of anger and fear was taken a∣way: Therefore Christ is a far more excellent Priest than the Levitical Priests.

Vers. 8. Though hee were a Son, yet learned hee obe∣dience, by the things which hee suffered:

Argum. 5. Drawn from the former, which with the removal of the scandal of the Cross, shews also the excel∣lency of Christs Priest-hood; Christ was not imployed in beholding of the Sacrifices slain, and himself free from all suffering, as the Levitical Priests in the slaying of Sa∣crifices, but although hee was the Son of God, yet hee really felt by the sufferings in his body, and in his soul, how hard a matter it was to expiate our sins, taught by ex∣perience, what a difficult thing it was to perform expia∣tory obedience, even to the death of the Cross, for the appeasing of his Fathers wrath, and the satisfaction of Justice: Christ is therefore far more exellent than the Levitical Priests.

Vers. 9. And being made perfect, hee became the Au∣thor of eternal salvation unto all them that obey him,

Argum. 6. Christ the Chief Priest was every way com∣pleat and perfect, in whom there was not the least thing wanting, which is requisite in a Priest; For being now sanctified, or offered up for a Propitiatory Sacrifice to the Father, hee compleated the whole price of Redemption, or what remained, hee perfected in his last sufferings, of which price no part was paid by the Levitical Priests: Therefore hee is far more excellent than those Leviti∣cal Priests.

The Author] Argum. 7. Christ having fully paid the price of our Redemption, by his efficacious merit, be∣came and was declared the Author, Lord, Giver, and Finisher of eternal life to all that beleeve in him, and give up themselves to his instruction: Therefore Christ is far more excellent, &c.

Vers. 10. Called of God an High Priest after the order of Melchisedec.

Argum. 8. Confirming the former, Christ is called of God (whose word is effectual) a Priest after the order of Melchisedec, which order is far more excellent than that of Levi: Therefore Christ is the Chief Priest, far more excellent than the Levitical Priests.

Vers. 11. Of whom wee have many things to say, and hard to bee uttered, seeing yee are dull of hearing.

Argum. 9. The Doctrine of the excellency of Christs Priest-hood (especially as it is represented in the type of Melchisedec) is more ample and high than the Apostle can well declare to their capacity: Therefore hee is far more excellent than the Levitical Priests.

The Second Part.

The second part of the Chapter follows, wherein, from the Excellency of Christs Priest-hood, hee taxes the Hebrews with ignorance, and slowness of understand∣ing, in learning the mysteries of the Gospel: The Pro∣position containing this reproof is this, You Hebrews are to bee reproved for your slothfulness in not apprehending the mysteries of the Gospel, such as the Priest-hood of Christ is.

Vers. 12. For when for the time yee ought to bee Teachers, yee have need that one teach you again, which hee the first Principles of the Oracles of God, and are become such as have need of Milk, and not of strong meat.

Hee gives four Reasons of his reproof▪ Reas. 1. Be∣cause you have need of an Elementary, Catechetical and Childish kind of Doctrine, even now after that for the time which you have enjoyed the light of the Gospel, you might have learned many things, and have been able to instruct others.

Become] Reas. 2. Confirming the former, Because yee are Children and Infants in the knowledge of the Gos∣pel, who have need of Milk, or to bee instructed in the Principles of Doctrine, rather than of solid meat, or per∣fection of Doctrine.

Vers. 13. For every one that useth Milk is unskilful in the Word of Righteousness: For hee is a Babe.

Reas. 3. Proving the former, Because yee are un∣skilful in the Word of Righteousness: or yee do not well understand the Doctrine of Justification by Faith in Christ, but are ready to conjoyn the Ceremonies of the Law, with the Faith of Christ: Therefore are yee babes, and to bee reproved for your ignorance.

Vers. 14. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

Reas. 4. Explaining the latter part of the second Rea∣son, Because you want the property of those that are at full age; for men grown up delight in strong meat, or love the Doctrine which is more perfect. (2) They de∣light in frequent exercise. (3) By frequent exercise of themselves in the Doctrine of the Gospel, they have contracted an habit of saving Doctrine, not easily changeable, and they have their senses, or the faculties of their mind more ready to judge of the Truth and false∣hood of the Doctrine propounded, of the benefit of Truth, and the danger of errour, that they may follow that which is good, and avoid that which is evil: Such are not you Hebrews, although for the time, since your profession of the Faith, you might have been such: Therefore are you to bee reproved.

CHAP. VI.

FRom the former Reprehension of their slot••fulness, an Exhortation is drawn to perseverance, and making progress in the Faith of the Gospel.

Vers. 1. Therefore leaving the Principles of the Do∣ctrine of Christ, let us go on unto perfection, not lay∣ing again the foundation of Repentance from dead works, and of Faith towards God.

The Proposition is contained in the first words, Yee ought to persevere and make progress in the Faith of the Gospel: For to leave Catechetical Principles (which enters those that are unskilful in the Doctrine of Christ) is to presuppose, and grant, that they are acquainted with those rudiments already in some measure: Therefore hee that writes to them, need not stay in these things, but (leaving Principles) perswade them to perfection, i. e. to persevere and make progress in the Faith.

The Arguments of this Exhortation are fifteen.

Argum. 1. As the foundation of an House, so also of Religion is not to bee laid twice, but being once laid, wee must proceed in raising up the building: Therefore ought yee to persevere in the Faith of the Gospel. Hee reckons up six fundamental or Catechetical Doctrines. (1) Repentance from dead works, or from sins: This foundation comprehends the first Doctrine, touching the Law of God, of the knowledge of sin, and the deserved condemnation following, of grief for sin, and the desire of being freed from sin and death. (2) Faith towards God, which contains the Doctrine of Redemption by Christ, and life obtained by him, and of Faith in him to salvation.

Vers. 2. Of the Doctrine of Baptismes, and of laying on of hands, and of Resurrection of the dead, and of eternal judgement.

(3) The Doctrine of Baptisms, containing the ground of confirming faith by the Sacrament of Bap∣tism, and the Doctrine of Sanctification, and Affliction, or of bearing the Cross for the defence of the Gospel, which Doctrine is signified by Baptism. (4) The Doctrine of laying on of hands, which was anciently done in the be∣stowing the gifts of the Holy Ghost for the confirmation of the Divine truth of the Gospel, after an extraordinary manner, in the Primitive Church, now in an ordinary manner it is done in the Ordination of the Ministers of the Church, of whose Authority and Office, as anciently it belonged to all the Catechumeni, so now it appertains to all the faithful to see that they be rightly ordained, that they may the more cheerfully submit themselves in obe∣dience to Ecclesiastical Discipline. (5) The Doctrine of the Resurrection of the dead at the last day. (6) The sixt is of the last Iudgement, wherein eternal life shall bee alotted to the faithful, and eternal death to the wicked.

Vers. 3. And this will wee do, if God permit.

Arg. 2. To perseverance and progress in the faith of the Gospel; I an Apostle by the grace of God, shall, to my utmost, endeavour, that yee may persevere in the faith, so far as it shall seem good to God to bless my la∣bours in the Ministry: Therefore you ought to endea∣vour after perseverance and progress in the faith of the Gospel.

Vers. 4. For it is impossible for those, who were once in∣lightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,

5. And have tasted the good word of God, and the powers of the world to come,

6. If they shall fall away, to renew them again unto repentance, seeing they crucifie to themselves the Son of God afresh, and put him to an open shame.

Argum. 3. Whosoever do not persevere after such con∣viction of the Truth of the Gospel, as you have here de∣scribed, but start from the Principles of Faith, and slide into that unpardonable sin against the Holy Ghost, they cannot repent, nor bee saved: Therefore lest yee fall into this sin, yee ought to persevere, and make progress in the Faith of the Gospel.

They, against whom this commination is bent, are described by six Marks; (1) They are illuminated by the knowledge of the Gospel, by whose light the miser∣able condition of men, and the means of Redemption by Christ, may bee opened even to the unregenerate. (2) They have tasted the Heavenly gift, which may bee by the contemplation of Christ, and heavenly things re∣vealed▪ in the Gospel, for every the lightest taste of truth, sti••s up some rellish of it, although not alwayes solid and permanent. (3) They are made partakers of the Holy Ghost, which may bee by some gifts common both to the Rege∣nerate and unregenerate. (4) They have tasted the good word of God, which may bee by an historical faith of the Gospel, & an apprehension of the possibility of their own ••alvation, which that they may actually attain, they do not prosecute. (5) They have tasted the powers of the world to come, in some lighter joyes concerning the life to come, which may come to pass by a temporary faith▪ in those that receive the word in the stony ground with joy, Mat. 13.20. not only our of an apprehension of the possibility of their future salvation, but also the Probability, which they may willingly with Balaam wish for, and hope for with the foolish Virgins, though they have not renounced the world, and their wicked lusts. (6) After all these degrees of conviction, produced by the Holy Ghost, con∣cerning the truth of the Christian Religion, they fall away, or with a total, voluntary an•• malicious Apostacy (as will afterwards appear) they revolt from Christ.

Again] The punishment which hee threatens to these kinde of Apostates, is this, That their Repentance, and by consequence, salvation, is impossible, because ••fter this sin, Repentance never follows: The Reasons whereof are two; (1) From their malice against Christ, because by their malicious denial of the Son of God, once cru∣cified, they will not bee saved by his death, they abhor that way of salvation, upon which alone Repentance and salvation depends, and indeed, as much as in them lyes, they depose Christ from the Throne of his Celesti∣al glory, and if it were possible, would crucifie him again.

Put him] (2) Another Reason is taken from the scandal given, Because they expose Christ to ignominy, reproach, and the scoffes of Infidels, and that by a more cruel wickedness than they who at first through igno∣rance, hanged Christ upon the Cross.

Vers. 7. For the earth which drinketh in the rain that commeth o••t upon it, and bringeth forth herbs meet for them by whom it is d••••ssed, receiveth blessing from God.

Arg. 4. To perseverance: As the fruitful earth re∣ceives blessing from God, so persevering and proceed∣ing in the faith and obedience of the Gospel, yee re∣ceive blessing from God: Therefore ought yee to per∣severe.

Vers. 8. But that which beareth thorns and briars is rejected, and is nigh unto cursing, whose end is to bee burned.

Arg. 5. As the earth tilled, and often watered, which brings forth nothing but briars and thorns, is rejected, and nigh unto cursing, and at length is to bee burned: So A∣postates who have taken in the showres of the word of God, often coming upon them, and bring forth no good fruit, but fall back, and altogether Apostatize, are Repro∣bates, and being near unto cursing, shall utterly perish, as those who in respect to conversion and salvation are des∣perate.

Vers. 9. But beloved, wee are perswaded better things of you, and things that accompany salvation, though wee thus speak.

Hee comforts the beleeving Hebrews against the harshness of what he had said, and the supposition of their future Apostacy, which the Apostle might seem inwardly to surmise, had hee not cleared himself, and adds Arg. 6. Although I presupposed danger of your Apostacy, yet wee have perswaded us better concerning your faith and sincere obedience, and perseverance, and other graces, which have a necessary connexion with eternal salva∣tion: Therefore yee ought with so much the more courage to persevere.

Vers. 10. For God is not unrighteous, to forget your work and labour of love, which yee have shewed to∣ward his name, in that yee have ministred to the Saints, and do minister.

Arg. 7. Confirming the former, The Justice and Truth of God, will not suffer that the saving grace of God already bestowed upon you, and by your constant and effectual love towards the faithful, or Saints, hath been demonstrated by works, should bee forgotten, but will give you grace for grace, perseverance, and life eter∣nal, promised to you: Therefore, &c.

Vers. 11. And wee desire, that every one of you do shew the same diligence, to the full assurance of hope unto the end:

Arg. 8. By endeavouring after perseverance, yee shall gain more and more a certain perswasion of your hope: Therefore every one of you ought to endeavour after perseverance: And here the Exhortation to perseverance is expresly se•• down.

Vers. 12. That yee bee not sloathful, but followers of them, who through faith and patience inherit the promises.

Arg. 9. By shaking off your sloathfulness, in striving after a deeper knowledge of the Gospel, and proceeding in charity, you ought to imitate the holy Fathers, who persevering in faith and patience, have obtained the promised inheritance: Therefore labour yee after per∣severance.

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Vers. 13. For when God made promise to Abraham, because hee could swear by no greater, hee sware by himself,

14. Saying, Surely, blessing, I will bless thee, and multiplying I will multiply thee.

15. And so after hee had patiently indured, hee obtained the promise.

Argum. 10. The promise of the blessing being made unto the faithful, in the person of Abraham, the father of the faithful, and confirmed by the Oath of the great God, and experienced by Abrahams special experience, perseve∣ring patiently in faith and hope: Therefore in the faith of the promise, and hope of the blessing, in like manner ought ye to persevere patiently. That the force of this Ar∣gument may appear, yee ought to remember, that this pro∣mise made to Abraham concerning the blessing, is to bee understood not of the birth of Isaac onely, but of Christ which was to bee born of Isaac, and of free righteousness and life eternal to bee bestowed in Christ, not onely upon Abraham, but also upon him as the fa∣ther of the faithful, and upon all beleevers represented in his person, i. e. upon the true heirs of that promised bles∣sing; as the Apostle in this place, and otherwhere takes it for granted, and specially, Gal. 3.9, 10, 13, &c. hee expresly teaches.

Vers. 16. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife.

Argum. 11. Taken from the former, For as men swear by the greater, and an oath is used for confirmation, to end strife amongst them; So the promise of Blessed∣ness, or Righteousness, and Life freely to bee given in Christ, confirmed by the oath of the most High God to all the faithful in Abraham, ought to bee the end of con∣troversie betwixt God and the faithful, lest they stumble in the Faith of the Promise: Therefore yee beleeving Hebrews, thus confirmed, ought boldly to persevere in the Faith.

Vers. 17. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his counsel, confirmed it by an oath.

Argum. 12. Although the bare promise of blessedness had been sufficient, yet God moreover interposed his oath (as a pledge) that those of Isaac, Children and Heirs of the Promise, i. e. that hee might assure all the faithful, of the immutability of his counsel, and purpose to bless them: Therefore yee faithful Hebrews ought the more abundantly to bee confirmed, and persevere in the Faith of the Gospel.

Vers. 18. That by two immutable things, in which it was impossible for God to lye, wee might have a strong consolation, who have fled for refuge to lay hold up∣on the hope set before us.

Argum. 13. To this purpose, God hath sworn, to this end, that the faithful who endeavour to persevere, might fetch consolation, strong confidence, and solid rejoycing in God, from two immutable things, against all fear and misery: Therefore yee faithful Hebrews, being animated with this consolation, ought confidently to persevere. Hee describes the faithful Heirs of the Promise (who endea∣vour to persevere) by their property, that under the conscience of sin, and deserved anger, they flye unto Christ, that they may obtain the hope of eternal life which is promised in him: By the two immutable things, hee means (1) The Promise of God. (2) The Oath of God, whereby the faithful are ascertained of the third immutable thing, i. e. of the purpose and decree of God, for their salvation.

It was impossible] Hee gives a Reason of that two∣fold immutability, because it is impossible that God should lye, i. e. that hee should not perform what hee hath promised and also sworn.

Vers. 19. Which hope wee have as an Anchor of the soul, both sure and stedfast, and which entreth into that within the veil.

Argum. 14. Wee Beleevers have a lively hope, as a safe and firm Anchor of the fluctuating soul, cast within Heaven, which was prefigured by the veil of the Temple: Therefore ought yee constantly press towards the Ha∣ven of salvation with confidence. The Anchor of hope is called sure, because it safely preserves all that hope, for hope never maketh ashamed. It is called stedfast, both because it is never altogether dissolved, and because it abides firmly fixed and founded upon a Rock, leaning upon the omnipotency, truth, and goodness of God, and the merit of Christ.

Vers. 20. Whither the fore-runner is for us entred, even Iesus made an High Priest for ever after the order of Melchisedec.

Argum. 15. Jesus Christ is entred into Heaven for us Beleevers (which was prefigured by the High Priests entring within the veil, into the Holy of Holies) the fore-runner to prepare a place for us, and to intercede for us, that wee faint not in our race, being appointed by his Father, a Priest for ever, after the order of Mel∣chisedec: Therefore yee faithful Hebrews ought bold∣ly to persevere in the Faith of the Gospel.

CHAP. VII.

IN this Chapter hee prosecutes his intended speech con∣cerning Melchisedec, and also the Doctrine of the Ex∣cellency of Christ.

There are two parts of the Chapter: In the first hee proves the Excellency of Christ above the Levitical Priests in re∣spect to his person, to vers. 11. In the second, the Excellency of Christ above them in respect of his Priestly office, to the end. The dignity of Christs person is pro∣pounded, partly in the typical description of Melchisedec, partly in Arguments drawn from thence; And all the parts of the description concerning Melchisedec are taken typically; but concerning Christ truly and properly meant, as it appears in the end of vers. 3. The Marks of the Excellency of the Person of Christ typical∣ly propounded are thirteen.

Vers. 1. For this Melchisedec, King of Salem, Priest of the most High God, who met Abraham returning from the slaughter of the Kings, and blessed him:

Mark 1. As Melchisedec was a King in the type; so is Christ a King properly.

A Priest] Mark 2. As Meschisedec was typically Priest of the most High God; so Christ is Priest of the most High God, properly, and hee himself is the most High God.

Met] Mark 3. As Melchisedec met Abraham return∣ing from the slaughter of the Kings, and blessed him, as a type of Christ: so Christ is hee who onely can effectu∣ally bless those that beleeve in him.

Vers. 2. To whom also Abraham gave a tenth part of all: first being by interpretation King of Righteous∣ness, and after that also, King of Salem, which is King of Peace.

Mark 4. As Abraham acknowledged Melchisedec by his offering of tithes (which are properly due to God) to bee a Priest, and the type of Christ that was to come; So also therein hee acknowledged Christ the Priest of God, and God represented in the type.

First] Mark 5. As Melchisedec in the type, so Christ in truth, is first King of Righteousness, bestowing Righ∣teousness (for that Melchisedec the King signifies) then King of Salem, i. e. peace, or bestowing peace, which follows Righteousness imputed by Faith.

Vers. 3. Without Father, without Mother, without descent, having neither beginning of daies, nor end of life, but made like unto the Son of God abideth a Priest continually.

Mark 6. As Melchisedec in his typical state, or in his historical being, is without Father: So Christ as man, born of the Virgin, is truely without Father.

Mother] Mark 7. As Melchisedec in the type, so Christ in the truth of the thing, is without Mother.

Descent] Mark 8. As Melchisedec in his historical and typical being; So Christ as God in the truth of the things, is without descent or genealogy, without all Kindred, and naturall or earthly consanguinity.

Nor end] Mark 9. As Melchisedec in his historical and typical state; So Christ is truly eternal, without begin∣ning of daies, or end of life; wherefore they seem to bee over curious and bold, who dare to search after and de∣fine, even out of the Scripture, the Genealogy of Melchi∣sedec, which God hath purposely concealed.

Made like] That this comparison may bee known to bee solid, the Apostle shews, that all the parts of this de∣scription are to bee conceived typically, and in that as∣similation wherein hee represented the Son of God as Priest eternal.

Vers. 4. Now consider how great this man was, unto whom even the Patriarch Abraham gave the tenth of the spoils.

Mark 10. As Abraham (although Conqueror of so many Kings, and a Patriarch, or a most noble Prince of the Fathers) in paying tithes of the spoils, yet hee ac∣knowledgeth Melchisedec superiour to himself, viz. wherein Melchisedec was a type of Christ; So hee neces∣sarily acknowledged Christ represented in that type, much above himself.

Vers. 5. And verily they that are of the Sons of Levi, who receive the office of the Priest-hood, have a com∣mandement to take tithes of the people according to the Law, that is, of their Brethren, though they come out of the loyns of Abraham:

The Apostle proves this a mark of Christs excellency, from this, That Levi upon this very account is above his Brethren, because according to the command of God, hee received tithes of his Brethren: Therefore for the same reason Melchisedec i•• superior to Abraham, who of his own accord offering tithes acknowledged himself infe∣riour to Melchisedec.

Vers. 6. But hee whose descent is not counted from them, received tithes of Abraham, and blessed him that had the Promises.

Mark 11. Melchisedec, who is not reckoned amongst the stock of the Levites; did not onely receive tithes of Abraham, but also as superior, blessed Abraham, Abra∣ham himself, I say, who in the name of all the faithful, first received the Promises: Therefore Christ (whose type and shadow hee onely was) is much more excellent than both Abraham, and all the Levitical Priests, which sprung of him.

Vers. 7. And without all contradiction, the less is bles∣sed of the better.

Hee proves this to bee a mark of Excellency, from this, that it is without controversie, that the less is blessed by the greater: which is not to bee understood of the blessing of Praise, whereby wee bless God, not of the blessing of Charity, whereby wee pray for good things one to ano∣ther: but of the blessing of Power, whereby God effectu∣ally blesseth his, or of Authority, whether ordinary, where∣by Pastors and Parents by office commonly; or extraordi∣nary, whereby the Embassadors of God extraordinary, by special commission, apply the blessing of God to any one by prayer: In this kind hee that blesseth, as such an one, is greater than hee that is blessed.

Vers. 8. And here men that die, receive tithes •• but there hee receiveth them, of whom it is witnessed that hee liveth.

Mark 12. Melchisedec, although neither in a Physi∣cal state, nor Civil, yet in a typical and scriptural state, received tithes, as ever living, as the Image of the immortal God: But the Levites receive tithes, as mortal men: Therefore Christ represented by Melchisedec, who by nature is God truly immortal, compared with the Le∣vites, is far more excellent than they.

Vers. 9. And as I may so say, Levi also who receiveth tithes, payed tithes in Abraham:

10. For hee was yet in the loyns of his Father when Melchisedec met him.

Mark 13. Melchisedec as a type of Christ, and by con∣sequence Christ himself, the truth represented in Melchise∣dec, received tithes, not onely of Abraham, but also of Levi, who was in the loyns of Abraham, according to the account of Natural Generation, when Abraham offe∣red tithes to Melchisedec, and to Christ represented by him: Therefore the true Melchisedec, Christ, both in himself, and compared with the Levites, is far more ex∣cellent than they: It is true that Christ was to spring out of the seed of Abraham, when Abraham paid tithes to Melchisedec, but hee was not to spring of him, according to the account of the eternal Priest-hood of a Mediatour, whereof here hee speaks, nor according to the account of his Natural Generation, nor of his person simply, but onely according to his humane Nature, the matter of his flesh, wherein although Christ was to administer his Priest-hood, yet not as meer man, as the Levites, but as God-man, the God of Abraham, and Mediatour betwixt God and Abraham, in which respect Christ is not con∣tained in Abraham, but is opposed in the type of Melchi∣sedec, both to Abraham, and all others sprung from him, as above them, and far more excellent: Therefore the Argument strongly holds.

Vers. 11. If therefore perfection were by the Levitical Priest-hood (for under it the people received the Law) what further need was there that another Priest should rise after the order of Melchisedec, and not bee called after the order of Aaron?

Wee have spoken of the Excellency of Christ Per∣son: The second part of the Chapter follows, wherein the excellency of Christs Priest-hood is proved to bee a∣bove the Levitical Priest-hood; and that by seventeen Arguments.

Argum. 1. The perfection or effectual consumma∣tion of the worshipers of God, as to the expiation of sin, Justification, Sanctification, and Eternal life, could not bee obtained by the Levitical Priest-hood: Therefore the Levitical Priest-hood is imperfect, nor so excellent as the Priest-hood of Christ.

What further] Argum. 2. Confirming the former, If perfection could have been obtained by the Levitical Priest-hood, there was no need that another more excel∣lent Priest should arise, viz. Christ, after the order of Melchisedec, not after the order of Aaron; Hee leaves the Assumption to us to gather, which is this, But there was a necessity that a more excellent Priest should arise, as it appears from Psalm 110. Therefore perfection by the Levitical Priest-hood cannot bee obtained but by the Priest-hood of Christ, and therefore it is more excellent.

The people] A Reason confirming the Major Proposi∣tion. The Law was given under this Priest-hood, and the people were exercised in its Discipline, and whatsoe∣ver force the Law, or the Legal Covenant had, all this is ascribed by those that are zealous of the Law, that the worshipers by this Priesthood might bee perfected, but in vain: Therefore if by this Priest-hood, or the Law, or by the Legal Covenant joyned with it, the worshipers might obtain perfection, there had been no need of a more excellent Priest-hood, and another Law: But seeing that perfection by this Priest-hood could not be obtained, there was need of another more excellent.

Vers. 12. For the Priest-hood being changed, there is made of necessity a change also of the Law.

Argum. 3. Proving withall that Christ should arise a Priest after the order of Melchisedéc, not denominated af∣ter the order of Aaron, nor obnoxious to the Levitical Law: The changeableness and the changing of the Le∣vitical Priest-hood, hath drawn along with it the muta∣bility and change of the Levitical Law, or Legal Cove∣nant joyned with it, that another Priesthood might suc∣ceed,

and another Law, or another unchangeable Co∣venant: Therefore the changeable Levitical Priesthood is not so excellent as that of Melchisedec, or the immu∣table Priesthood of Christ.

Vers. 13. For hee of whom these things are spoken, per∣taineth to another tribe, of which no man gave atten∣dance at the Altar.

14. For it is evident that our Lord sprang out of Juda: of which tribe Moses spake nothing concerning Priesthood.

Argum. 4. Proving withall the Levitical Law was to bee changed with the Priesthood. Christ•• concerning whom these things are said in Psalm 110. belongs to a∣nother Tribe, and that the Principal and most worthy viz. Iudah (from whence it appears that our Lord sprang) whereof none attends at the Altar, none hath a∣ny command from Moses ••o exercise the Levitical Priest∣hood. Therefore Christs Priesthood being introduced, the Levitical is to bee done away, with the Levitical Ceremonial Law, and by consequence the Priesthood of Christ, which sprang of the Principal Tribe, is more excellent than the Levitical.

Vers. 15. And it is yet far more evident: For that af∣ter the similitude of Melchisedec there ariseth ano∣ther Priest.

Arg. 5. From the words of Psalm 110. proving the same that before, Christ is another Priest from the Levi∣tical, between whom and Melchisedec his type, there is a similitude. Therefore is follows that the Priesthood of Christ doth not hang upon the Levitical Law, and also because it is Melchisede••ian, it is far more excellent than the Levitical Priesthood.

Vers. 16. Who is made not after the Law of a carnal commandement, but after the power of an endless life.

Argum. 6. Christ is made a Priest, not according to the Law, which gave weak and carnal commandements, concerning bodily Ceremonies, as the Levitical Priests, but after the power and virtue of an immortal or indisso∣luble life, whereby Christ himself lives for ever, and can as the author of life effectually bestow eternal life: Therefore Christs Priesthood is more excellent than the Levitical.

Vers. 17. For hee testifieth, Thou art a Priest for ever after the order of Melchisedec.

Hee confirms this Argument from Psalm 110. wherein the Father declares his Son a Priest for ever after the order of Melchisedec, and by consequence declares the virtue of Christs Priesthood, to bee sufficient unto eter∣nal life.

Vers. 18. For there is verily a disanulling of the Com∣mandement going before, for the weakness and un∣profitableness thereof.

Argum. 7. Taken from the foresaid Psalm, The Law or Legal Covenant (with the Ceremonial Precepts, and the whole Levitical Priesthood, joyned to that Cove∣nant) by reason of the weakness and unprofitableness of it, in it self, for the expiation of sins, and the justifica∣tion of men, and the bestowing of eternal life, is abo∣lished by the introduction of an eternal Priesthood, viz. of Christ: Therefore the Priesthood of Christ is more excellent than the Levitical.

Vers. 19. For the Law made nothing perfect, but the bringing in of a better hope did: by the which wee draw nigh unto God.

Argum. 8. Confirming the former, The Law or Legal Covenant, under the Levitical Priesthood, although it was a School-master unto Christ, yet in it self, it made nothing perfect, it justified, sanctified, saved none; But the Priesthood of Christ, that better hope, or Gospel, that good prefigured and hoped for by the faithful under the Law, being now introduced in the room of the Levi∣tical Priesthood, or Legal Covenant; This (I say) brings perfection to the people of God, and puts them into good hopes of life: Therefore the Priesthood of Christ, &c.

By the which] Argum. 9. By the Priesthood of Christ (or by that hope, better than the Law or Levitical Priest∣hood) wee that are at a great distance from God by na∣ture, all of us come near unto God, to the Throne of his Grace, which was the priviledge of the Priests onely, or rather of the Chief Priest, under the Legal types: There∣fore the Priesthood of Christ, &c.

Vers. 20. And in as much as not without an oath hee was made Priest,

21. (For those Priests were made without an oath: but this with an oath, by him that said unto him, the Lord sware and will not repent, thou art a Priest for ever after the order of Melchisedec.)

Argum. 10. The Levitical Priests, without an oath, by a Law changeable at the pleasure of God the Law-giver, were made Priests: But Christ, as appears from Psal. 110. is declared a Priest for ever, by the oath of God the Fa∣ther: Therefore the Priesthood of Christ, &c.

Vers. 22. By so much was Iesus made a surety of a better Testament.

Argum. 11. Christ in his Priesthood is the Surety of a Covenant so much the more excellent, by how much the Priesthood confirmed with an oath is more excellent, than that which is mutable and commanded for a time: Therefore his Priesthood is more excellent: For where there is a Priest, there is a Covenant, the Surety whereof is a Priest, the Covenant being legal and vanishing, had for its Surety a typical Priest, which prefigured the true Priest Christ that was to come: But the Covenant of Grace, hath Christ the true Priest for its Surety, who first of all bound himself to give satisfaction to Divine Justice for our debt; furthermore that as the friends of God in the Covenant of Grace wee should walk to life eternal. There are other offices of a Surety, but these suffice for the opening of the present Argument.

Vers. 23. And they truly were many Priests, because they were not suffered to continue by reason of death.

24. But this man, because hee continueth ever, hath an unchangeable Priesthood.

Argum. 12. The Levitical Priests were many at one time, and successively followed one another, for one a∣lone could not undergo all things belonging to the of∣fice, and death did hinder that any one should abide long in his office: But Christ alone executes his Priestly Office for ever, having no Partner, or Successor, nor wanting any to substitute in his stead: Therefore his Priesthood is more excellent than the Levitical.

Vers. 25. Wherefore hee is able also to save them to the uttermost that come unto God by him, seeing hee ever liveth to make intercession for them.

Argum. 13. Following upon the former, Christ our Priest living for ever, and in the perpetual odour of his Sacrifice interceding for his, is able to save and perfect to the utmost, or every way to accomplish the sanctification and salvation of all the faithful, or of all that come in to him; But the Levitical Priests could not do that: Therefore his Priesthood is more excellent than the Le∣vitical.

Vers. 26. For such a•• High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens.

Argum. 14. Christ as a Priest, as it became our one∣ly Redeemer, hath more excellent qualities of his per∣son, and a more excellent condition than any of the Le∣vitical Priests: Therefore his Priesthood is more excel∣lent than theirs: As for the qualities of his person, (1) Hee is holy, both in his nature, and in his desire, wholly devoted to the glory of God the Father. (2) Hee is harmless, who doth injury to no man nor creature. (3) Hee is undefiled; first hee is free from the pollution or blot of all sin, both of his own and others. (4) Hee

is separated from sinners, i. e. No waies obnoxious to sin, or so far from sin, that hee cannot bee a sinner. As to the state or condition of his person, his is higher than the Heavens, and all creatures therein, for hee is raised above the Visible Heavens in his body, exalted to a fellowship with the Father in his Throne.

Vers. 27. Who needeth not daily as those high Priests, to offer up sacrifice, first for his own sins, and then for the peoples: for this he did once when he offered up himself.

Argum. 15. Following upon the former; Christ is not necessitated to offer Sacrifice for his own sins, who had none, or to offer Sacrifice often for the sins of the people, it was sufficient to offer himself once: But it was neces∣sary for the Levitical Priests, daily to offer, both for their own and the peoples sins: Therefore his priesthood is more excellent than the Levitical.

Offered up himself] Argum. 16. The Sacrifice of Christ was not of any cattel or brute beasts, but hee offer∣ed up himself, and to the offering of this Sacrifice, there could not bee any fitting and worthy Priest besides him∣self; hee alone offered up himself, but the Levitical Priests offered cartel, which men could perform: There∣fore Christs Priesthood is more excellent than the Levi∣tical.

Vers. 28. For the Law maketh men High-Priests which have infirmity, but the word of the oath which was since the Law, maketh the Son, who is consecrated for evermore.

Argum. 16. Is taken from a six-fold difference be∣twix•• the Levitical or Legal Priesthood, and the Evan∣gelical Priesthood of Christ. (1) The constitution of the Levitical Priesthood proceeds from the Law, which may bee changed; but the constitution of the Evangeli∣cal Priesthood, or of Christ, flows from the word of the Oath, which cannot bee changed, because the Oath of God is unchangeable. (2) The Levitical Law admitteth many to the Priesthood, the Gospel only one, that is Christ. (3) The Law admitteth one man to succeed a∣nother; the Gospel admitteth one only without a Succes∣sor, viz. Christ, the Son of God. (4) The Levitical Law admits men to bee Priests, that labour with infirmities, i. e. obnoxious to sin, who cannot make their Sacrifice ef∣fectual to appease God, or the blessing which they pro∣nounce, they cannot really confer upon those whom they bless; but the Evangelical Word hath ordained Christ (the Omnipotent Son of God) who is able in all things to make his Priesthood effectual. (5) The Law appoints temporary Priests, who are consecrated only for the short time of their life; but the Gospel hath the only Son; who is consecrated for ever. (6) The Levitical Law went before, nor was the Law Gods ultimate determina∣tion touching Priests; but the Gospel, or the word of the Oath, succeeded after the Law, as Gods ultimate deter∣mination: Therefore the Priesthood of Christ is more excellent than the Levitical: All tends to this, that the believing Hebrews, seeing the weakness and abolition of the Levitical Priesthood, and the excellency of Christs, might renounce their Legal Rites, and more firmly cleave unto Christ.

CHAP. VIII.

HEE prosecutes the same Argument: There are two parts of the Chapter: In the first he proves the excel∣lency of Christs Priesthood above the Levitical, in four Arguments, to vers. 7.

In the second hee proves the New Covenant to excel the Old: Concerning the whole Chapter he prefaceth, that in it is contained the summe of the whole comparison betwixt the Priesthood of Christ, and the Levitical.

Vers. 1. Now of the things which wee have spoken, this is the summe: wee have such an High-priest, who is set on the right hand of the Throne of the Majesty in the heavens.

Arg. 1. Christ our High-priest is such, and of so great dignity, that hee sits King at the right hand of the Throne of the Majesty of God the Father in the heavens, equal to the Father in power and glory; Hee leaves us the other part of the Comparison, as sufficiently clear, concerning the Levitical Priest, that hee is not such an one: Therefore the Priest-hood of Christ is more ex∣cellent than the Levitical.

Vers. 2. A Minister of the Sanctuary, and of the true Tabernacle, which the Lord pitched, and not man.

Arg. 2. Christ is the Minister of that Sanctuary in the heavens, where hee sits King in his Throne, and all holy things which appertain to the worship of God, and the salvation of man, not faintly, but effectually acting the part of a Priest in Heaven, although hee is a Royal Priest as to the dignity of his Person, and the manner of his Administration, yet as a Minister as pertaining to his Mediatory Office: Such are not the Levitical Priests on earth, but onely Ministers: Therefore the Priest-hood of Christ is more excellent than the Levitical.

Of the true Tabernacle] Arg. 3. Christ is in heaven the Minister of that true Tabernacle which the Lord hath pitched, and not man, viz. of his body (which Christ himself compared to a Tabernacle) and is figured by the typical Tabernacle: which true Tabernacle of his body, the Holy Ghost miraculously formed and pre∣pared for him in the womb of the Virgin: And Christ now ministring in Heaven, represents that body to the Father; and his Humanity wherein hee suffered, and of∣fers to him continually interceding for us in the same body. But the Levitical Priests are onely Ministers of the typical Tabernacle which man hath built: There∣fore, &c.

Vers. 3. For every High-priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man have somewhat also to offer.

Hee proves that Christ doth constantly offer up the true Tabernacle of his body to God the Father, by three Reasons:

Reas. 1. Because seeing that every Priest is ordained to offer up gifts and sacrifices, it is necessary that Christ have somewhat to offer; But besides his intercession, and the presenting of his sacrificed body to the Father, Christ hath nothing in Heaven which may reconcile God: Therefore the true Tabernacle of his body is that onely which Christ offers to God in the Celestial San∣ctuary.

Vers. 4. For if hee were on earth, hee should not bee a Priest, seeing that there are Priests that offer gifts according to the Law:

Reas. 2. Because if hee was on earth, hee could not bee a Priest by the Law, to offer, to wit, those things which the Law prescribes to the Priests, viz. Gifts▪ and typical Sacrifices: Therefore that true Tabernacle of his body onely remains, which Christ offers in his heavenly San∣ctuary.

Vers. 5. Who serve unto the example and shadow of heavenly things, as Moses was admonished of God, when hee was about to make the Tabernacle. For see (saith hee) that thou make all things according to the pattern shewed to thee in the Mount.

Reas. 3. Confirming the former, because Priests ac∣cording to the Law, serve on earth, onely unto the ex∣ample and shadow of heavenly things, for their Ministry was bound to the Tabernacle, or the Temple of Ieru∣salem, and is imployed in the administration of figures and typical Ceremonies, as it appears by the Levitical Law: Therefore Christ, seeing hee cannot offer up any typical Sacrifices by the Law, and if hee was upon earth, neither could hee bee a Priest by the Law, and seeing now hee is in heaven, and therein exercises his Priest-hood,

it is necessary that hee administer about those heavenly things, figured by those Legal shadows, to wit, the body and substance of all Ceremonies, which hee also doth, representing constantly the true Tabernacle of his body unto God, and dispensing unto us spiritual bene∣fits procured for us, by the offering of his body. The testimony proving the former is Exod. 25.40. from whence under the name of a Tabernacle, God will not onely have the Tabernacle, but all things appertaining to the Levitical Priest-hood, to bee representations of hea∣venly things, viz. Of Christs Priest-hood, and his be∣nefits.

Vers. 6. But now hath hee obtained a more excellent Ministry, by how much also hee is the Mediator of a better Covenant, which was established upon better promises.

Arg. 4. To prove the excellency of Christs Priest-hood above the Levitical, from the excellency of the New Covenant above the Old: Because Christ hath ob∣tained so much the more excellent Ministry above the Levitical, by how much the Covenant whereof Christ is Mediator is more excellent, and established upon better promises, than the Covenant was under the Le∣vitical Priest-hood, For the Covenant under the Levi∣tical Priesthood, as to its external form, was a Cove∣nant of Works, established upon Conditional promises of external things; but the Covenant under Christs Priest-hood, is the Covenant of Grace, freely promising Christ, with all his benefits, to Believers, or the parties in Covenant: And it is the Office of the Priest to inter∣cede betwixt God and men, and to confirm the Cove∣nants between them, by the offering of Sacrifice, as also to endeavour that men may enjoy the Divine Promises. Wherefore how much better the Covenants have been, by so much the Priest-hood it self is to be esteemed more excellent and worthy.

The Second Part.

Vers. 7. For if that First Covenant had been faultless, then should no place have been sought for the Second.

The second part of the Chapter follows; wherein hee confirms this Argument in the parts of it: First, hee proves that the New Covenant of the Gospel is more ex∣cellent than the old legal Covenant which is abolished: by six Reasons.

For if] Reas. 1. Grounded upon the Proposition con∣nexed; The former Covenant under the Levitical Priest-hood was imperfect, wherein something was want∣ing, and something might bee taxed, not indeed in respect to it self, but in respect to its efficacy and virtue, and that not from any fault in the Covenant, but because of the weakness of those that were under that Covenant: Therefore the former Covenant was less excellent than this that is New.

Then should no place] Reas. 2. Confirming the for∣mer, Because the former Covenant was to bee done away, and the New brought into its place, which had not been, had it not been imperfect: Therefore that former is more imperfect, and this New one more excellent.

Vers. 8. For finding fault with them, hee saith, Be∣hold the daies come (saith the Lord) when I will make a new Covenant with the house of Israel, and the house of Judah.

Reas. 3. Confirming the former Reasons, Because the former Covenant by reason of the weakness of the parties in Covenant to perform the Law, which was the condi∣tion of the Covenant, could not make the Covenanters faultless, or free them from the accusation of God: but a better Covenant and more efficacious was found out by God, for Justification, Sanctification, and Salvation: Therefore the former Covenant is less excellent than the New one.

Vers. 9. Not according to the Covenant that I made with their Fathers, in the day when I took them by the hand, to lead them out of the land of Egypt, be∣cause they continued not in my Covenant, and I re∣garded them not, saith the Lord.

Reas. 4. Because the New Covenant bears no simi∣litude with that Covenant which God made with the people in Mount Sinai, when hee brought them out of Egypt, whereof Ier. 31.31. For that, though it wanted not some obscurity in its signification of Grace which was to bee obtained in Christ, represented by the Sacrifices, yet it had the external form of a Legal Covenant, and an express condition of full Obedience, to bee performed to all Gods commandements, as appears by the form of it, Exodus Chap. 19. and 20. Ier. 17.23, 31, 32, &c. But the New Covenant (as will by and by appear) is free from the condition of works, both in respect to him that is to enter into covenant, as also in respect to him who made the covenant.

Because they] Reas. 5. The Covenanters according to the Old Covenant, may fall away, and have done so, and may frustrate that covenant, and have done so: But the New Covenant, as shall appear, is of perpetual Grace, according to which the true covenanters, or beleevers, have never fallen away, nor can they fall away, because of Gods Grace, nor can they frustrate the New Covenant▪ because of the fear which God puts into their hearts, that they may not depart from him, Ier. 32.40. Therefore the New Covenant is more excellent.

I regarded] Reas. 6. The Covenanters according to the Old Covenant, abusing the conjugal goodness of God, and committing adultery with other Gods in their Idolatry, according to the conjugal power and domi∣nion which God had over them, might justly bee despi∣sed, rejected and condemned by God: It is not thus with those that are under the New Covenant: There∣fore the New Covenant is more excellent, whereof Christ is the Mediatour and Surety.

Vers. 10. For this is the Covenant that I will make with the house of Israel after those daies, saith the Lord, I will put my Laws into their minds, and write them in their hearts: and I will bee to them a God, and they shall bee to mee a People.

Now hee proceeds to the proof of the other part of the Argument, viz. That the New Covenant is esta∣blished upon better promises, and that by reciting four absolute Promises, made to the Elect, or Beleevers.

I will put] The first promise is of Regeneration: which is nothing else but the inscription of the Law of God, first upon the mind, consisting in the renovation of the mind to the Image of God, after Righteousness and true Holiness.

And I will bee their God] The second promise is of perpetual communion with God, arising from the confe∣deration of Marriage right, whereby the people in cove∣nant become the possession of Gods peculiar love, and God becomes a blessed possession to his people, and both these God promiseth: I will bee their God (saith hee) and they shall bee my people, and I will account them for my people.

Vers. 11. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: For all shall know mee, from the least to the greatest.

The third promise is of continual instruction and teaching by the holy Ghost, so that they shall not fetch the knowledge of God from the decrees and opinions of men, nor shall hang their Faith upon the authority of mens teachings, nor shall stick in the bare speculation of those things they shall hear preached (as it befalls the unrege∣nerate, who live not under the New Covenant) but by the means of teaching which are of divine institution, they shall bee all (as well the least as the greatest) in∣structed in, and indued with a lively, effectual know∣ledge, love and observance of God; so that neither in it self, nor in the estimation of beleevers, hee that

plants, or hee that waters shall bee any thing, in compa∣rison with God: But God onely shall 〈◊〉〈◊〉 the teacher, who teacheth efficaciously, and gives the increase.

Vers. 12. For I will bee merciful to their unrighteous∣ness, and their sins, and their iniquities will I re∣member no more.

The fourth promise is of eternal remission of sins, where∣by God for the sake of Christs obedience, shews himself reconciled to the faithful that are in covenant.

Vers. 13. In that hee saith, A New Covenant, hee hath made the first Old. Now that which decayeth and waxeth old, is ready to vanish away.

From the words of Ieremy hee infers a twofold conse∣ctary: The first is the Legal or Levitical Covenant, be∣cause it is declared by the Prophet to bee Old, (in the Epithite New) it waxeth old, and is vanished.

Now that] The other Consectary drawn from hence, in the times of Ieremiah the Prophet, the Legal or Le∣vitical Covenant was neer its dissolution and vanishing, and by consequence after the comming of Christ, un∣der wh•••• all things become new, it expired. Than which nothing could be more effectually spoken, to move the Hebrews, that renouncing the Levitical Ceremonies, they would consecrate themselves wholly to Christ a∣lone.

CHAP. IX.

HEE prosecutes the Comparison of the Levitical Priest-hood with the Priesthood of Christ, and further shews the excellency of the Priesthood of Christ: There are two parts of the Chapter: In the first hee proves by fifteen Arguments, that the Priesthood of Christ is more excellent than the Levitical, to vers. 16. In the second part hee removes the scandal of the Cross, or of the death of Christ, by demonstrating the sufficiency and necessity of it, to the end.

Vers. 1. Then verily the first Covenant had also ordi∣nances of Divine service, and a worldly sanctua∣ry.

As to the first part, the seven first Arguments are so ma∣ny characters of the imperfection of the Levitical Priest-hood, from whence the excellency of Christs Priest-hood is commended.

Argum. 1. The first Covenant appertaining to the Le∣vitical Priesthood, had onely shadowed rites of Justifi∣cation, and an earthly Sanctuary: Therefore it follows, that the Priesthood of Christ (which contains true Ju∣stification according to the New Covenant, and an hea∣venly Sanctuary, as before was shewed) is much more excellent.

Vers. 2. For there was a Tabernacle made, the first, wherein was the Candlestick, and the Table, and the Shew-bread, which is called the Sanctuary.

Hee explains this Argument, First, By describing the parts of the Sanctuary, and the sacred things in it, fur∣ther hee describes the typical rites of Justification: The Tabernacle that Moses erected, had two parts: The fore-part was called the Holy, the inner part the Holy of Holies; in the fore-part, was the Candlestick, in the South part of the house set on the left hand: Against it in the North part of the house was the Table with the Shew-bread, so called, because they were set before God; by which was signified that light and life is vouch∣safed to them which come unto God; And in this part was the Altar of incense placed before the entrance to the inner part, whereby the offering of prayers was sig∣nified.

Vers. 3. And after the second veil, the Tabernacle which is called the Holiest of all.

The veil that hung in the entrance of this part, is here understood to bee the first veil. The other veil which divided the fore-part from the Holy of Holies, here 'tis called the middle veil, and the inner house which was behind that, is called the Holy of Holies; the fore-part figured out the Church upon earth, the hinder part figured Heaven, or the place wherein God manifests himself to the Church Triumphant.

Vers. 4. Which had the golden Censer, and the Ark of the Covenant over-laid round about with Gold, wherin was the golden Pot that had Manna, and Aarons Rod that budded, and the Tables of the Co∣venant.

In the Holy of Holies was (1) The Golden Censer, which was used by the High Priest entring in once a year, fit to signifie the intercession of Christ, praying for us, and making our prayers acceptable unto God. (2) There was the Ark of the Covenant, covered over with Gold, whence God uttered his voice; a fitting type of Christ the word incarnate, and opening the Counsel of God to us. (3) There was the pot of Manna, conveni∣ently signifying that hidden Manna (which God truly was in Christ to the faithful, for their food unto eter∣nal life.) (4) There was the Rod of Aaron that budded, fitly signifying the effectual blessing, which Christ gives to the labours of his Ministers. (5) The Tables of the Covenant were put into the Ark, which taught us that the fulfilling of the Law is onely to bee sought in Christ.

Vers. 5. And over it the Cherubims of glory shadowing the mercy-seat: of which wee cannot now speak par∣ticularly.

There were Angels, Cherubims, with wings towards each other, covering the Ark, between which wings God, as it were sa••e, and gave out answers when hee was enquired of; whereby the Ministery of Angels, wait∣ing upon CHRIST (The great mystery of godliness, dwelling in unapproachable light) was propounded in the type. And because here is enough said of the glory of the outward Tabernacle, or of the earthly place, the Apostle breaks off his discourse concerning the terrene Tabernacle.

Vers. 6. Now when these things were thus ordained, the Priests went alwaies into the first Tabernacle, ac∣complishing the service of God.

The place hath been spoken of, in the next place hee describes the shadowy rites of Justification, and first of all those which the Priests daily exercised in the fore-part of the Tabernacle, burning incense, taking care for bread for the furnishing of the Table, oyl for the Lamp, and the rest, according to the Law.

Vers. 7. But into the second went the High Priest alone once every year, not without blood, which hee offered for himself, and for the errours of the people.

Hee proceeds in describing the anniversary rites, which were of this sort. (1) The High Priest alone, without a∣ny companion. (2) Once a year, not oftener. (3) Ne∣ver without the offering the blood of a Calf, and an Hee-Goat, in a basin. (4) This blood hee offered for his own sins, great and small, and for the sins of the people. All these outward, worldly and shadowy things, were in no wise efficacious in themselves: For they prefigured the entring of Christ into Heaven, by his own blood, the true Propitiatory: This is the first Argument of the earthly imperfection in the Levitical Priesthood.

Vers. 8. The Holy Ghost this signifying, that the way into the holiest of all, was not yet made manifest, while as the first Tabernacle was yet standing.

Argum. 2. Propounded by way of exposition of the next mystery. In the time of the Levitical Priesthood, while it obtained a standing Tabernacle, and that Ce∣remonial worship about the Sanctuary, the way to Hea∣ven, or the true Sanctuary, was not manifestly declared, as it is now under the Priesthood of Christ, That which the Holy Ghost taught by excluding the Priests from the inward Sanctuary: by admitting the High Priest once a year, the Sanctuary remaining shut, all the year after:

Therefore the Priesthood of Christ is more excellent than the Levitical.

Vers. 9. Which was a figure for the time then present, in which were offered both gifts and Sacrifices that could not make him that did the service perfect, as pertaining to the conscience,

Argum. 3. The rites of the foresaid expiatory, and the other such exercises of the Levitical High Priest, were typical and parabolical, and a meer pattern of those things which were to bee performed by Christ: There∣fore the excellency of the Levitical Priesthood is no waies to bee equallized with the Priesthood of Christ.

For the time] Argum. 4. The things which were done by the High Priest, and the Levitical Priests, served onely for the time present of the Law institution, viz. in the infancy and beginning of the Church, wherein gifts and typical Sacrifices were offered: Therefore the Levitical Priesthood is far inferiour to the Priesthood of Christ.

Could not] Argum. 5. The gifts and sacrifices which were offered by the Levitical Priesthood, could not san∣ctifie the conscience of him that worshiped, or take away the evil conscience of sins committed: Therefore the Le∣vitical Priesthood, &c.

Vers. 10. Which stood onely in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of reformation.

Argum. 6. Confirming the former, Those things which were offered by the Levitical Priest, consisted onely in meats and drinks, and divers washings, and car∣nal rites, which did not commend a man to God, 1 Cor. 8.2. but onely they did these things, as sanctified in the flesh ceremonially, they might bee accounted pure wor∣shipers: Therefore the Levitical Priesthood is nothing, being compared to the Priesthood of Christ.

Until] Argum. 7. These gifts and sacrifices, and the o∣ther offices of the Levitical Priests, were imposed as a yoak and burden, onely till the time of Reformation, i. e. till the comming of Christ, who would reform the im∣perfect sacrifices and gifts of the old Priesthood, and they being abolished, hee would introduce a more perfect gift and sacrifice: Therefore the Priesthood of Christ is more perfect, &c.

Vers. 11. But Christ being come an High Priest of good things to come, by a greater and more perfect Taber∣nacle, not made with hands, that is to say, not of this building:

Argum. 8. Christ is the High Priest, not of types, but of spiritual good things, of Justification, Sanctification, and Salvation, which were figured by the types: There∣fore, &c.

By a greater] Argum. 9. Christ had a greater and more perfect Tabernacle, not made with hands, not of a common structure, viz. the Tabernacle of his body, which was formed in the womb of the Virgin by the Ho∣ly Ghost, after a special manner, without the spot of O∣riginal sin, in which Tabernacle the fulness of the God∣head dwels: Therefore his Priesthood is far more excel∣lent than, &c.

Vers. 12. Neither by the blood of Goats, and Calves: but by his own blood hee entred in once into the holy place, having obtained eternal redemption for us.

Argum. 10. Christ offered not the blood of Bulls or Goats, as the Levitical Priests, but his own blood, and the same is made the Priest and the Sacrifice: Therefore his Priesthood, &c.

Once] Argum. 11. Christ hath once entred into the true holy place, i. e. Heaven, and there abides, not of∣ten, as the Levitical Priests into the typical holy place: Therefore his Priesthood, &c.

Eternal] Argum. 12. Christ hath purchased eternal Redemption with his own blood, which was impossible for the Levitical Priests: Therefore his Priesthood is more excellent than, &c.

Vers. 13. For if the blood of Bulls, and of Goats, and the Ashes of 〈◊〉〈◊〉 Heifer sprinkling the unclean, sanctifi∣eth to the purifying of the flesh:

14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the Living God?

Shall purge] Argum. 13. Confirming the former, The blood of Christ purges the conscience, partly as the con∣science seeing full satisfaction made in the death of Christ to divine Justice for it self, closeth with its per∣fect discharge, and rests therein; partly as the power of sanctifying the heart to the service of God flowes from him.

For if] Hee confirms this Argument▪ a minori, The blood of Bulls and other types performed what they were appointed to, viz. Ecclesiastical purification of the out∣ward man, that hee might be sanctified to the works of external worship; how much more shall the blood of Christ the Antitype perform that, which is signified by the types, viz. The purifying of the conscience from sins, to the service of God? Sins are called dead works, be∣cause they deserve death, and make sinners guilty of death.

By the Spirit] Argum. 14. In the Sacrifice of Christ, the Eternal Spirit, or Christ as God, acted the chief parts of the Priest, and offered up himself as a man with∣out spot for a Sacrifice: Therefore his Priesthood is so much the more excellent than the Levitical, as God is more excellent than man, and his holy humanity than a beast.

Vers. 15. And for this cause hee is the Mediatour of the New Testament, that by means of death, for the redemption of the transgressions that were under the first Testament, they which are called might receive the promise of eternal inheritance.

Argum. 15. Under the Old Covenant, neither Re∣mission of sin, nor the Inheritance of Eternal Life, was given to them that were called, but for the sake of Christs death, interceding under the New Covenant, to which end, hee being now the Mediatour of the New Cove∣nant, is ordained for all them that are called: Therefore his Priesthood is more excellent than, &c.

The Second Part.

Vers. 16. For where a Testament is, there must also of necessity bee the death of the Testator.

The second part of the Chapter follows, wherein to take off the scandal of the Cross, hee first proves the ne∣cessity of Christs death, by six Arguments, to vers. 25. Furthermore the sufficiency of his offering once upon the Cross, hee proves it by five Arguments, to the end.

Argum. 1. The New Covenant of Christ, is the New Testament of Christ: Therefore it was necessary that the death of the Testator Christ should intercede.

Vers. 17. For a Testament is of force after men are dead: otherwise it is of no strength at all while the Testator liveth.

Argum. 2. Confirming the former, unless Christ had died, the Covenant or Testament had not been firm, for even amongst men a Testament is not valid while the Testator is alive, but onely after his death: For while hee lives it may be changed, but not when hee is dead: Therefore it was necessary that Christ should dye.

Vers. 18. Whereupon, neither the first Testament was dedicated without blood.

Argum. 3. As the Old Testament was not dedicated unto God, without typical blood; so neither the New Te∣stament can be dedicated or offered by way of satisfa∣ction for sinful men, without the true blood of Christ, the true Mediatour, the Antitype: Therefore it was ne∣cessary Christ should dye.

Vers. 19. For when Moses had spoken every Precept to all the people, according to the Law, hee took the

blood of Calves, and of Goats, with water and Scarlet wool, and hysop, and sprinkled both the book, and all the people,

20. Saying, This is the Blood of the Testament, which God hath enjoyned unto you.

Hee explicates and proves this Argument out of the History, Exod. 24. concerning the dedication of the first Tabernacle by Blood, where Moses sprinkled the Book of the Covenant, and the people, with the blood of Calves and Goats, withall expounding the signification and use of the ceremony, that that Blood was the Blood of the Covenant, or a symbol of the Covenant typically made in those ceremonies, and truly to bee fulfilled in the Blood of Christ.

Vers. 21. Moreover, hee sprinkled with blood both the Tabernacle, and all the Vessels of the Mini∣stery.

22. And almost all things are by the Law purged with blood; and without shedding of blood is no remis∣sion.

Argum. 4. As under the Law all things were purged either with blood, or washings, drawing virtue to purge from the Sacrifices, so that without typical shedding of blood, there was no remission of sins: So in the New Covenant, there can bee no remission of sins, but by the shedding of the Blood of Christ: Therefore the Death of Christ was necessary. The Tabernacle, and the Holy Vessels, which were in themselves without pollution, are said to bee sprinkled with blood, because in respect to us, were wee not purified by the Blood of Christ, all things become polluted unto us: Therefore the use of the most holy things must bee sanctified to us by Christ, other∣wise to the impure all things are impure, in as much as in all things, unbeleevers pollute themselves.

Vers. 23. It was therefore necessary that the patterns of things in the heavens should be purified with these, but the heavenly things themselves with better Sa∣crifices than these.

Argum. 5. If the types ought to bee purged with ty∣pical blood, heavenly things, signified by those types, ought to bee consecrated by better Sacrifices, i. e. with the Blood of the Mediator himself, who in his Virtue comprehends all Sacrifices; and by consequence the Death of Christ was necessary.

Vers. 24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven it self, now to appear in the presence of God for us.

Argum. 6. Confirming the former, Christ is not en∣tred into the typical Holy place, made with hands, but into heaven, signified by the holy place, that constant∣ly appearing there, hee might intercede for us: There∣fore it behoved him to offer up a more excellent Sacrifice, viz. himself, as much as heaven exceeds the earthly Holy place; and by consequence his death was necessary.

Vers. 25. Nor yet, that hee should offer himself often, a•• the High-Priest entereth into the Holy place, eve∣ry year with blood of others:

Now hee proves the sufficiency of the one Oblation of Christ upon the Cross, by five Arguments.

Argum. 1. Christ entred not often into the Terrestrial Sanctuary, that hee might often offer up himself, as the Levitical High-Priest, (who offered not his own, but o∣ther blood yearly) but is once entered into heaven: Therefore that one Oblation of himself upon the Cross, was sufficient, whereby hee was admitted into heaven.

Vers. 26. For then must hee often have suffered since the foundation of the world; but now once in the end of the world, hath hee appeared to put away sin by the Sacrifice of himself.

Argum. 2. Unless that one Oblation of Christ upon the Cross had been sufficient, hee must by often offering himself, die often from the beginning of the world; for if an Oblation of the Body of Chirst ought to have been often offered up for sin, it would have been necessary that the Oblation should have begun, at what time sin began to bee committed, i. e. from the beginning of the world, and from that time that Sacrifice ought to have been so often repeated, as new sins were committed after the Sacrifice, the courses of Sacrifice being acted over and over, without number. But this is absurd: Therefore his once offering up upon the Cross was sufficient.

But now once] Argum. 3. Christ in the fulness of time appeared, to that end, that by his one Oblation of him∣self, he might abolish the sins of his people, present, past, and to come; For to the obtaining and application of remis∣sion of sins, to the mortification and abolishing of sins, of all the Redeemed or Elect, there is virtue enough in the Death of Christ: Therefore his one Oblation is suffici∣ent.

Vers. 27. And as it is appointed unto men once to die, but after this the Iudgement;

28. So Christ was once offered to bear the sins of many, and unto them that look for him, shall hee appear the second time, without sin, unto Salvation.

Argum. 4. As it is appointed of God that all men shall once die, and after death come to Judgement, so it is ap∣pointed of God, that Christ should onely once offer up himself to expiate the sins of many, i. e. of his Elect, and that hee should come the second time judge both of quick and dead: Therefore his one Oblation of him∣self upon the Cross is sufficient.

The second time] Argum. 5. Christ coming the second time at the Day of Judgement, shall make it manifest to all the world, that hee with one Oblation of himself hath most fully satisfied for sin, and that the imputation of sin, and the punishment or misery, and whatever foot∣steps there are of sin, are removed from himself as the Surety, and from his, for whom hee stood engaged, and that Salvation is obtained for the faithful, who expect his coming: Therefore his once Oblation upon the Cross for our Redemption was compleat. It is said that Christ shall appear the second time, without sin, in re∣spect to his first coming, wherein though hee was most free from the pollution of sin inherent, yet hee was not free from the sins of others, or ours, which were imputed to him: And thereupon hee became obnoxious to infir∣mity and misery, till hee satisfied for our sins; but at the Day of Judgement hee shall appear in glory, which will testifie the total abolition of sin, and by consequence will demonstrate that that one Oblation upon the Cross, was abundantly sufficient to take away sin.

CHAP. X.

HEE proceeds to extol the Priest-hood of Christ a∣bove the Levitical. There are two parts of the Chapter: In the first hee proves, that the Sacrifice of Christ once made, was more excellent than all the Legal Sacrifices, to ver. 19. In the second part, hee makes use of this Doctrine, by way of exhortation to boldness and constancy in the profession of the Faith, and holi∣ness of life, with patience, to the end.

Vers. 1. For the Law having a shadow of good things to come, and not the very image of the things, can never with those Sacrifices which they offered year by year continually, make the comers thereunto per∣fect;

The Arguments for proving the excellency of the Sa∣crifice of Christ above the Levitical Sacrifices, are twelve:

Argum. 1. The Levitical Sacrifices prescribed in the ceremonial Law, only contained the shadow of the Sa∣crifice of Christ, and his benefits, not a lively representa∣tion of the things themselves, as it appears in the Mir∣rour of the Gospel from the things themselves, as now exhibited and considered in themselves: Therefore they

were far inferiour to the Sacrifice of Christ, represented by them.

Never] Argum. 2. Even the most excellent Levitical Sacrifices, yearly performed by the High-priest, could not justifie or sanctifie those for whom, or by whom, they were offered: Therefore they are inferiour to the Sacri∣fice of Christ.

Vers. 2. For then would they not have ceased to bee of∣fered; because that the worshippers once purged, should have had no more conscience of sin.

Argum. 3. Confirming the former, the Levitical Sa∣crifices, by their often repetition, argued their imperfecti∣on and weakness to justifie the sinners for whom they were offered: Therefore they were inferiour to Christs Sacrifice.

For then] A reason is given of the former; If those Sacrifices had justified the worshippers, the frequent of∣fering them had ceased, because the worshippers purged from the guilt of sin, and quieted in conscience, by one Oblation, had no need to repeat it often: But those Le∣vitical Sacrifices ceased not to bee often offered, because the Law commanded that it should bee so: Therefore those Sacrifices did not justifie their worshippers.

Vers. 3. But in those Sacrifices there is a remembrance again made of sins every year.

Argum. 4. Confirming the same thing, even their most principal Sacrifices amongst them, carried along with them a repeated mention of all sins past, which had been in vain, if by the former Sacrifices they had been a∣bolished: Therefore these Sacrifices were far inferiour to the Sacrifice of Christ.

Vers. 4. For it is not possible that the blood of Bulls and of Goats, should take away sins.

Argum. 5. Confirming also the second; These Sacri∣fices were meaner (as of beasts) than that they could take away sin: Therefore far inferiour to the Sacrifice of Christ.

Vers. 5. Wherefore when hee cometh into the world, hee saith, Sacrifice and Offering thou wouldest nor, but a body hast thou prepared mee.

6. In Burnt-offerings, and Sacrifices for sin, thou ••ast had no pleasure.

7. Then said I, Lo, I come (in the volume of the book it is written of mee) to do thy will, O God.

8. Above, when hee said, Sacrifice and Offering, and Burnt-offerings, and Offering for sin, thou wouldest not, neither hadst pleasure therein, which are offered by the Law:

9. Then said hee, Lo, I come to do thy will (O God:) hee taketh away the first, that hee may establish the second.

Hee proves this Argument from Psal. 40. Wherein Christ is introduced by the Prophet, as to the time hee was made man, and appeared in the flesh, publishing the abolition of Legal Sacrifices by his Father, and that in their stead, his obedience in the body was appointed, even to the Death of the Cross, in that hee saith, His ears were opened; or, God had prepared him a Body; by both phrases is signified, that the Son of God Incarnate, was formed to obedience unto his Father. Forseeing the Legal Sacrifices not accepted, as not able to expiate sins, hee offers himself up to death, according to the Will of his Father, according to the Prophecies, which in the volume of the books are contained concerning him; and so hee takes away the Levitical Sacrifices, that hee may establish the Sacrifice of Christ.

Vers. 10. By the which will wee are sanctified, through the offering of the Body of Iesus Christ once for all.

Argum. 7. By the Oblation of the Body of Christ, according to the Will of God, wee are Justified and San∣ctified, which could not bee justified nor sanctified by the Legal Sacrifices: Therefore the Sacrifice of Christ by Divine institution, is more excellent than the Leviti∣cal.

Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same Sacrifices which can never take away sins.

12. But this man, after hee had offered one Sacrifice for sins for ever, sat down on the right hand of God,

Argum. 8. The Priests offering the daily Sacrifice, daily stood, as Ministers labouring, and offering the same Sacrifices, ineffectual to take away sin: But Christ by one Oblation once offered, as Lord of Heaven and Earth, sat down, and Reigns as Partner of Glory with his Fa∣ther: Therefore his Sacrifice is more excellent than the Levitical.

Vers. 13. From henceforth expecting till his enemies be made his footstool.

Argum. 9. After the Sacrifice of Christ, nothing re∣mains to bee done for the expiation of the sins of Belie∣vers, or the Elect, only the subduing of the Devil, the World, sin dwelling in us, death, and a full subjection of the rest of ours and Christs enemies remains, that the Redeemed may enjoy a full happiness, being freed from all their enemies: Therefore his Sacrifice is more excel∣lent than the Levitical.

Vers. 14. For by one offering hee hath perfected for ever them that are sanctified.

Argum. 10. Confirming the former: The Oblation of Christ once made, hath an infinite virtue, not only to satisfie for the sins of the Elect, or Believers, who have devoted themselves in holiness unto God, but also effe∣ctually to bestow holiness and salvation, gradually to bee accomplished, and eternally to endure, upon all those which were, are, and shall bee hereafter: Therefore his Oblation is more excellent than the Levitical, and that being now offered up, nothing remains but the subduing of enemies, and the application of the benefits procured by that Oblation, for the good of the Elect.

Vers. 15. Whereof the Holy Ghost also is a witness to us: for after that hee had said before,

16. This is the Covenant that I will make with them after those daies, saith the Lord; I will put my Laws into their hearts, and in their minds will I write them:

17. And their sins and iniquities will I remember us more.

Argum. 11. The New Covenant founded on the Sa∣crifice of Christ, absolutely, without any condition, pro∣mises to all the Elect full Sanctification, I will put my Law, &c. and remission of sins, I will remember them no more; as the Holy Ghost testifies, Ier. 31.31. &c. Therefore the Sacrifice of Christ, &c.

Vers. 18: Now where remission of these is, there is no more offering for sin.

Argum. 12. That one Sacrifice of Christ obtains from God full pardon of sins to the faithful under the New Covenant, that hee neither leaves any place for the re∣petition of it, nor to any other offering for sin: There∣fore the Sacrifice of Christ is more excellent than the Levitical.

The Second Part of the Chapter.

Vers. 19. Having therefore, Brethren, boldness to enter into the Holiest by the Blood of Iesus,

The second pa•••• follows, wherein hee brings the precedent Doctrine into use, by way of exhortation, con∣sisting of divers branches, That with confidence in God, to ver. 23. promoting the work of Holiness in themselves particularly, and in all the members of the Church in ge∣neral, to ver. 26. they patiently and confidently perse∣vere in the Faith, unto the end. And briefly, this whole exhortation, may bee gathered into this Proposition; Yee ought with confidence patiently to persevere in your endea∣vours after holiness. The Arguments of this exhortati∣on, which prove and inforce this Proposition, are nine∣teen; whereof some alluding to types, so hee lays them

down, that withall hee may raise the minds of the He∣brews to the excellency of the thing signified.

Having] Argum. 1. Yee have together with us, bold∣ness by Faith in your prayers, in this life, of en∣tring into Heaven, and full possession after this life by approaching unto God himself: Therefore ought yee with boldness to persevere in the Faith.

By the blood] Argum. 2. By the blood or death of Je∣sus Christ, as by a full price of our Redemption and Re∣conciliation, this priviledge is procured for you, that in all your necessities, yee may freely open your minds to God: Therefore ought yee boldly to persevere.

Vers. 20. By a new and living way which hee hath consecrated for us, through the veil, that is to say, his flesh.

Argum. 3. Christ being made man, and uniting him∣self with us in our common nature, hath dedicated his flesh, or his humanity, to this use, that yee with us being advantaged with this communion of nature, by his Me∣diation, as by a new way, plain, safe, and living (which quickens those that walk in it, and refreshes the weary) yee may come unto God, as the Levitical High Priest entred by the veil into the Sanctuary: Therefore ought yee to persevere with confidence in God.

Vers. 21. And having an High Priest over the house of God:

Argum. 4. Wee have Christ our High Priest, who goes before us in the way, bearing the iniquity of the in∣feriour Priests, lest the things which are done amiss by us, in our imperfect services, might hinder our access to God, Therefore, &c.

Over the] Argum. 5. Wee have Christ, very tender towards us, over the house of God, who hath power to admit into Heaven whom hee will, and of assigning a place to them that are entered, as he please, and out of the treasury of his grace to bestow upon them as much as can be desired: Therefore, &c.

Vers. 22. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

23. Let us hold fast the Profession of our Faith without wavering: (for hee is faithful that promised.)

Argum. 6. The priviledge of a new and sincere heart is given to Beleevers, to a full assurance of Faith, and a peaceable conscience in Christ, and to holiness of life, which were signified by the Legal washings: yee there∣fore by Faith apprehending your priviledge with us, and applying to your selves the virtue of Christs blood, by Faith being assured, yee ought together with us, in San∣ctification of life, to approach nearer unto God, and to cleave unto him, that yee may the more boldly perse∣vere.

Faithful] Arg. 7. God who hath promised all grace to them that hope in him, that they may perseve••e to sal∣vation, is faithful: Therefore, &c.

Vers. 24. And let us consider one another, to provoke unto love, and to good works:

25. Not forsaking the assembling of our selves together, as the manner of some is, but exhorting one ano∣ther, and so much the more, as yee see the day ap∣proaching.

Argum. 8. Unless yee diligently take heed, that by all waies and means which make for your particular, or the Churches perseverance in general (viz. by considering one another, and exciting one another to love, and to good works, by attending publick meetings, and pre∣serving the unity of the Church, &c.) there is danger le••t a separation or Schism follow, and at length Aposta∣cy from the Faith, as experience testifies in the persons of some: Therefore, &c.

So much the more] Argum. 9. The day of judgement approacheth, wherein to those that persevere in, and apo∣statize from the Faith, a reward shall bee given accord∣ing to their works.

Vers. 26. For if wee sin wilfully after that wee have received the knowledge of the truth, there remaineth no more sacrifice for sins,

Argum. 10. Unless yee persevere in the Faith, or if after the acknowledgement of the truth of the Gospel, wilfully, or on set purpose yee fall back from the Gospel, (which is to sin against the Holy Ghost) there remains no more Sacrifice for sin, nor by consequence remission of sin, if so be yee rejecting Christ and his Sacrifice ma∣liciously, there is no more Sacrifice for sin left: There∣fore lest yee fall into this abysse, yee ought carefully to persevere.

Vers. 27. But a certain fearful looking for of judge∣ment, and fiery indignation, which shall devoure the adversaries.

Argum. 11. There abides for Apostates▪ who know∣ingly and willfully reject Christ, and maliciously betake themselves to the adversaries side, a fear of the dreadful judgement of God, and of eternal fire, which shall devoure all the enemies of Christ, and chiefly A∣postates: Therefore ought yee to persevere in the Faith.

Vers. 28. Hee that despised Moses Law, died without mercy, under two or three witnesses.

29. Of how much sorer punishment, suppose yee shall hee bee thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Covenant, wherewith hee was sanctified, an unholy thing, and hath done despite unto the spirit of grace?

Hee confirms this Argument with six Reasons. Reas. 1. Because the contemner of Moses Law, legally convicted, was adjudged to capital punishment, without mercy: Therefore much more is the Apostate to be destroyed.

Trodden under foot] Reas. 2. Because the Apostate is no less injurious to Christ, as much as lyes in him, than if hee should draw him from his Throne, and trample him under his feet.

Blood] Reas. 3. Because they esteem the most Holy blood of Christ (whereby once as to the outward man, or the outward Ecclesiastical Sanctification, they are se∣parated from the world, and in Baptism, consecrated un∣to God) as the blood of some common man.

Spirit] Reas. 4. Because they offer despite to the Ho∣ly Spirit, as if hee was a lyar, who convinceth them of the Deity and Divine power of Christ.

Vers. 30. For wee know him that hath said, Venge∣ance belongeth unto mee, I will recompence, saith the Lord: and again, the Lord shall judge his people.

Reas. 5. Because God professeth himself the reven∣ger of all sin, and of injuries done to his people, Deut. 32.35, 36. and much more of so horrible a sin against his Son, and also against the whole Church.

Vers. 31. It is a fearful thing to fall into the hands of the Living God.

Reas. 6. Because Apostates have not to do with mise∣rable mortals, but with the Living God, i. e. him that is omnipotent, and alwaies in readiness to revenge, into whose hands, as into the hands of an angry Judge, it is a fearful thing to fall: Therefore Apostates must expect nothing but the fearful judgement of God. Withall hee propounds,

Argum. 12. To perseverance in the Faith: Wilful Apostacy from the Faith is joyned with so many hainous Reproaches against Christ and the Holy Spirit: There∣fore take yee heed of Apostacy, and persevere yee con∣stantly in the Faith.

Vers. 32. But call to remembrance the former daies, in which after yee were illuminated, yee endured a great fight of afflictions:

33. Partly whilst yee were made a gazing stock, both by reproaches and afflictions, and partly whilst yee became companions of them that were so used.

34. For yee had compassion of mee in my bonds, and took joyfully the spoiling of your goods, knowing in your selves, that yee have in Heaven a better and an enduring substance.

Argum. 13. By suffering persecution for the Gospel, yee have long since given a famous proof of your constan∣cy in the Faith, hoping for that reward which is laid up for you in Heaven: Therefore ought yee hereafter to persevere constantly in the Faith. Hee opens this Argu∣ment, by minding them how presently upon their recei∣ving the Faith of Christ, being illuminated by the word and Spirit of God, they entred into a fight of grievous afflictions, as it were, vers. 32. Partly whilst they them∣selves were openly reproached by the enemies of the Gos∣pel, and oppressed with all kind of injustice and vio∣lence; Partly also, whilst they out of Christian sympathy joyned themselves as companions to those that were af∣flicted and oppressed for the Gospels sake, vers. 33. which hee makes apparent by experience, because whilst the Apostle was in bonds for the Gospel, the faithful Hebrews sympathized, and took the spoiling of their goods joyfully, not respecting earthly riches in compari∣son to the heavenly and eternal inheritance laid up for them in Heaven, vers. 34.

Vers. 35. Cast not away therefore your confidence which hath great recompence of reward.

Argum. 14. Constant perseverance in the Faith, hath a great recompence of reward: Therefore the Profession of your Faith is not to be cast away, but constantly to be held fast by you.

Vers. 36. For yee have need of patience, that after yee have done the will of God, yee might receive the Promise.

Argum. 15. If yee patiently persevere, yee shall re∣ceive eternal life, which is promised unto you, otherwise not: Therefore yee ought constantly and patiently to persevere in the Faith.

Vers. 37. For yet a little while, and hee that shall come will come, and will not tarry.

Argum. 16. Yee shall shortly have an end of your la∣bours, and yet want but little of the victory, yet a little while and God will set you at liberty from all trouble (as the Prophet Habak. 2.4. gives us notice:) There∣fore ought yee constantly to persevere.

Vers. 38. Now the Iust shall live by Faith, but if a∣ny man draw back, my soul shall have no pleasure in him.

Argum. 17. The Just shall live by Faith, not by the present possession of his hope, laying hold upon Life and Righteousness, no other waies but by Faith: Therefore yee ought to persevere in the Faith, that yee may obtain Righteousness and Life.

If any] Argum. 18. Hee that casts away his Faith, and is puffed up with carnal confidence of his own strength, or rests upon the power of any creature, is hateful to God, and his Saints: Therefore ought yee to persevere in the Faith.

Vers. 39. But wee are not of them who draw back unto perdition: but of them that beleeve, to the sa∣ving of the soul.

Argum. 19. I am perswaded, that wee who truly be∣leeve, are not of those reprobate Hypocrites, who in the day of temptation fall away, to their own perdition, but of those that are elected, whereof every one perseveres to the saving of his soul: Therefore ought yee boldly to persevere in the Faith.

CHAP. XI.

HEE proceeds to confirm his former exhortation to per∣severance in the Faith, with divers Arguments drawn from the properties and effects of Faith, Illustra∣ted from the manifold experience of the Saints: The Arguments of his Exhortation are twenty four, All which prove that Faith is to bee promoted, or that wee ought to persevere in the Faith, or live by it in the midst of afflictions.

Vers. 1. Now Faith is the substance of things hoped for, the evidence of things not seen.

Argum. 1. Faith embracing the promise concerning things hoped for, makes the things as it were present, and gives them a kind of subsistence, so far as it applies to us, the truth and power of God promising (in whose power the things promised are contained) and makes us as cer∣tain of the event, as if the things promised were actually performed: Therefore wee ought to live by Faith, and persevere in it.

And the] Argum. 2. Faith laying hold upon the Word of God, is a convincing demonstration of the truth of things past, present▪ and to come, which are not seen, or appear, and are justly esteemed by us most cer∣tain, because of the undoubted truth of the word of God: Therefore, &c.

Vers. 2. For by it the Elders obtained a good report.

Argum. 3. By Faith Beleevers are commended, justi∣fied, and proclaimed blessed by the Testimony of God, as it appears by ancient examples in the Scripture: There∣fore wee ought to live by Faith, and persevere in it, in the midst of afflictions.

Vers. 3. Through Faith wee understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear.

Argum. 4. Faith satisfies it self in the word of Al∣mighty God, concerning making the world out of no∣thing, or concerning the Creation of all things which wee see, out of no apparent or pre-existent matter: Therefore wee must live by Faith, and persevere in it, although wee see nothing of those things which are pro∣mised to us in the word of God: seeing God can effect our salvation promised to us out of things which appear not, no less by his word, than hee could create the world out of nothing.

Vers. 4. By Faith Abel offered unto God a more excel∣lent sacrifice than Kain, by which hee obtained wit∣ness, that hee was righteous, God testifying of his gifts: and by it hee being dead, yet speaketh.

The properties of Faith follow, which are illustrated by the special experience of the Saints, which hee dispo∣ses into four classes; as it were for orders sake: The first is of those which lived before the flood, to vers. 8. The second is of those which lived from the flood, till Israel went down into Egypt, to vers. 23. The third is of those that lived at their comming out of Egypt, to vers. 32. The fourth is of those that lived after, to the end.

The first in the first rank or classis is Abel, who is said by Faith to offer a more excellent Sacrifice than Cain, not onely ••hat Faith caused that hee should make choice of the best Sacrifice, which by the command of God, it was lawful for him to offer, but especially because by Faith in the thing signified, i. e. the MESSIAH, the immaculate Lamb of God promised, (who was to take away the sins of the world) hee fastened his eyes, and worshiped God in Spirit, whereas Cain stuck in the naked superficial Ceremony onely; And so Abel is declared ju∣stified by Faith, God giving testimony of the excellency of his Sacrifice which hee offered: By which Faith, al∣though dead, yet hee speaks, teaching by his example all in the Church, to beleeve in Christ, and to seal their Faith with the Martyrdome of blood, if it be the will of God.

Hence Argum. 5. The faithful are declared just by Faith, their offerings are accepted, their worship is ap∣proved of God, and posterity is edified by the example of Beleevers, as is manifest by the example of Abel: There∣fore ought wee to persevere in the Faith.

Vers. 5. By Faith Enoch was translated that hee

should not see death, and was not found, because God had translated him; for before his translation hee had this testimony, that hee pleased God.

6. But without Faith it is impossible to please him: for hee that cometh to God must believe that hee is, and that hee is a rewarder of them that diligently seek him.

Enoch follows in the second place, who is said by Faith to bee translated into life immortal, death, or the separa∣tion of his Soul from his body, not intervening, only a change made from mortal to immortal qualifications. He proves that this Translation was a fruit of Faith, because Enoch pleased God, or was approved, before the transla∣tion of him; and without faith it is impossible to please God, the reason whereof is given, because no man comes unto God, or is admitted into fellowship with him, un∣less hee subscribe to the All-sufficiency and goodness of God, by Faith, so as to apply that goodness of God to himself, which is offered him, and come unto God, desi∣rous of communion with him; for it is Faith alone that divests a man of all his own worth, and joyns him to God that is merciful, and full of compassion. Hence Argum. 6. By Faith wee obtain Eternal Life, as God hath testified to us in the translation of Enoch, who had hee not been indued with faith, had not pleased God, nor come unto him, nor had been admitted into heaven: Therefore ought wee to persevere in the Faith.

Vers. 7. By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by the which hee condemned the world, and became Heir of the Righteousness, which is by Faith.

Noah is the third, who warned of God concerning the coming of a Flood many years after, believed, and fear∣ed, and by the Command of God prepared an Ark, to the saving of his Family, whereby hee convinced the rest of the world then living with himself, of unbelief, and is declared the Heir of that Righteousness which is by Faith in Christ, who was represented by the Ark: Hence Argum. 7. By Faith wee are to take heed of the an∣ger of God, and diligently use the appointed means to Salvation, by which diligence wee convince the world of unbelief, and slothfulness, and testifie the truth of our Faith, whereby wee believe in Christ, and obtain the inheritance of Righteousness in him, as is manifest in the experience of Noah: Therefore wee ought to per∣severe in the Faith.

Vers. 8. By Faith Abraham, when hee was called to go out into a place, which hee should after receive for an inheritance, obeyed, and hee went out, not know∣ing whither hee went.

9. By Faieh hee sojourned in the Land of Promise, as in a strange Country, dwelling in Tabernacles with Isaac and Jacob, the Heirs with him of the same Promise.

10. For hee looked for a City which hath foundations, whose Builder and Maker is God.

The second Rank or Classis of Believers, which li∣ved to the time of Israels going down into Egypt, where∣of the first in order is Abraham, who by Faith left his Country, and followed God into a strange Land, lean∣ing upon the Promise of God for an inheritance to bee given him, uncertain in the mean time where hee should sojourn, ver. 8. By Faith also hee sojourned in the pro∣mised Land, dwelling in Tabernacles, as some Pilgrim and Stranger, as Isaac and Iacob his Posterity did, to whom the same promise of an Inheritance was made, ver. 9. For hee did not so much look at that typical Land of Canaan, as Heaven, represented by that Land of Promise, which is like a fenced and strongly founded City, whose Builder is God, and not man. Hence Argum. 8. By Faith wee being called of God, leave all earthly things, and content with our condition, (being according to the Will of God) whatever it is, wee so∣journ in this world, under hope of a most abiding Inhe∣ritance, to bee possessed by us in heaven, as appears in the example of Abraham: Therefore, &c.

Vers. 11. Through Faith also Sarah her self received strength to conceive Seed, and was delivered of a Child, when shee was past age, because shee judged him faithful, who had promised.

12. Therefore sprang there even of one, and him as good as dead, so many as the stars of the Sky in multitude, and as the Sand which is by the Sea shore, innumerable.

Before hee passes from what hee had to say of Abra∣ham, hee mentions the Faith of his Wife Sarah, whose Faith concurred with Abrahams, to apprehend the pro∣mise of the numerous Off-spring which should issue from him: Sarah by Faith leaning upon the truth of the Pro∣mise of God that is faithful and Almighty, though shee was barren and aged, and above the powers of nature, shee is made fit to conceive Seed, and to bring forth Isa∣ac, from Abraham already, in respect to children, as it were dead; and so the Promise of God concerning his innumerable Off-spring took effect. Hence Argum. 9. By Faith wee are fitted for the performance of those things, which far exceed humane strength, and to receive the accomplishment of Promises, incredible to carnal reason; as is apparent by the experience of Sarah: Therefore, &c.

Vers. 13. These all died in Faith, not having received the Promises, but having seen them afar off, and were perswaded of them, and imbraced them, and confessed that they were strangers and pilgrims on the earth.

Argum. 10. All these last recited, viz. Abraham with Sarah his Wife, and Isaac and Iacob, persevered in the Faith, even till death, neither did they enjoy the good things in this life, which God promised, only by Faith they saw the certainty of the things promised, and per∣swaded of them, saluted the good promises afar off, and stretching out, as it were, the Arms of Faith, imbraced them, thinking it enough that they should enjoy them af∣ter this life, professing themselves in the mean time, while they lived, that they were pilgrims and strangers in the earth: Therefore ought you to persevere in the Faith, and to live by Faith.

Vers. 14. For they that say such things, declare plain∣ly that they seek a Country.

15. And truly if they had been mindful of that Country, from whence they came out, they might have had op∣portunity to have returned:

16. But now they desire a better Country, that is an heavenly: wherefore God is not ashamed to bee call∣ed their God; for hee hath prepared for them a City.

Hee proves that while they lived upon earth, they did not obtain the promises, by two Reasons.

Reason 1. Because professing themselves strangers in the earth, they plainly shewed that they sought a Coun∣try, ver. 14. but not an earthly country, because they had opportunity of returning to it, if they had sought it, ver. 15. Therefore they sought an heavenly Country promised of God.

Wherefore] Reas. 2. God is not ashamed to bee called their God, whence hee gives us to understand, that hee had a City prepared for them, i. e. Heaven, and deter∣mined to raise them from the dead, that both in body and soul they might possess that desired Country, for as their God hee had prepared that City for them, so hee would bee called by them, Their God, that all may un∣derstand, that these Saints were not to bee separated from the society of God, which they sought.

Vers. 17. By Faith Abraham when hee was tried, of∣fered up Isaac; and hee that ••ad received the Pro∣mises, offered up his only begotten Son,

18. Of whom it was said, that in Isaac shall thy seed bee called.

19. Accounting that God was able to raise him up, e∣ven from the dead: from whence also hee received him in a figure.

The Arguments have been handled which were drawn from the common effect of the Faith of the Patriarchs: The Arguments follow, which are drawn from the pro∣per effects of the Faith of each of them; First hee com∣mends the Faith of Abraham, that when God tryed him, whether hee would beleeve the Promises, and also whether hee would in all things obey, hee forthwith of∣fered up Isaac for a burnt-offering; though his onely Son, although Abraham had immediate promises of mul∣tiplying his seed in this very Isaac, vers. 17. Although it was expresly said to him, of this very Son, that the bles∣sed seed, (in whom all Nations were to be blessed) should come of him, vers. 18. For by Faith Abraham reasoned, that God, who had brought forth Isaac from Parents past children, was able to raise him also out of the Ashes. And thus hee received Isaac snatched from the jaws of death, in a similitude, as it were raised from the dead, vers. 19.

Hence Argum. 11. By Faith all impediments are conquered in temptations, which may any waies hinder the performance of our obedience unto God, and that with most happy success, as is manifest by the experience of Abraham: Therefore, &c.

Vers. 20. By Faith Isaac blessed Jacob and Esau con∣cerning things to come.

21. By Faith Jacob when hee was a dying, blessed both the Sons of Joseph, and worshiped, leaning up∣on the top of his staff.

The example of Iacob follows, who when hee was a dying, by Faith comforted himself and his Sons, concern∣ing the blessings, which, according to the Promise of God, should come upon his Nephews and their posterity, and that with so much perswasion, that for joy hee wor∣shiped God, leaning upon his staffe by reason of the weakness of his body.

Hence Argum. 13. That by Faith they that are a dying may take comfort, and not onely comfort them∣selves, but also others concerning the blessings promised, as may be seen in the example of dying Iacob: There∣fore, &c.

Vers. 22. By Faith Joseph when hee dyed, made men∣tion of the departing of the children of Israel: and gave commandement concerning his bones.

Ioseph is named the last of the Patriarchs, whom nei∣ther his power, nor the abundance of good things which hee enjoyed in Egypt, could make unmindful or negli∣gent of the Promises of God, but being perswaded of the children of Israels going out of Egypt, and of the bring∣ing them into the Land promised to the Fathers (al∣though many years after) hee commanded that his bones should be carried out also, in testimony of his preferring the thing signified by the promised Land, before all earthly things: From whence,

Argum. 14. Faith overcomes length of time, before the accomplishment of the Promise, comming between, together with the commodities of this life, the corruption of death and the grave, and looks for a resurrection with the Saints, as wee see in the example of Ioseph dying: Therefore, &c.

Vers. 23. By Faith Moses when hee was born, was hid three months of his Parents, because they saw hee was a proper child, and they not afraid of the Kings commandement.

The third rank or classis of examples follows, from the times near the children of Israels departing out of Egypt, to the times of the Iudges; The first Example is of the Parents of Moses, who gathering from the beauty of the child Moses, that God had designed him for some emi∣nent imployment, by Faith hid him three months, all that time, not fearing the Kings command, they preserved him alive, whom the King (hee being a male-child) commanded to be cast into the river.

Whence Argum. 15. By Faith fear is overcome, which Tyrants by their unjust commands bring upon the faith∣ful, as is manifest in the example of Moses Parents: Therefore, &c.

Vers. 24. By Faith Moses when hee was come to years, refused to bee called the Son of Pharaohs Daugh∣ter,

25. Chusing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a sea∣son:

26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for hee had respect unto the recompence of reward.

The second Example is of Moses, the many acts of whose Faith are reckoned up, which carry the force of many Examples and Arguments. The first act of Faith in Moses is, that being come to years, and the use of Rea∣son and discretion, by Faith hee refused the royal rela∣tion, and had rather be called an Hebrew, than Pharaohs Nephew: which hee did not onely in word, but really, when leaving the Kings Palace, hee went forth to visit his Hebrew Brethren in affliction, nor returned hee again to the delights of the Court, vers. 24. The Apostle com∣mends this act upon a threefold account.

First, That hee chose rather all afflictions in banish∣ment, and to endure hard bondage, that hee might by any means be assistant to the people of God, rather than be wanting to his duty, and enjoy the pleasures of sin for a season, with the neglect of his duty, vers. 25.

Secondly, That hee accounted it greater riches to bee despised with the people of God, for their Faith in Christ that was to come, and so to bear his Cross, or the reproaches of Christ (upon whom those injuries which are done to his members fall as upon the head) than to be•• possessed of the treasures of Egypt in Pharaohs Court.

Thirdly, That hee supported himself with the hope of delivering the people of God, and expectation of the free reward, which God hath promised to give unto his servants: whence it appears that what hee hath spoken of Moses, was the effect of his Faith, vers. 26.

Hence Argum. 16. By Faith, Honour, and Riches, and other worldly allurements, wherewith unwary men are catched to their perdition, become vile, and affli∣ctions borne for the name of Christ, and communion with the Saints, and Christ himself, and an expectation of the reward promised to the afflicted servants of God, is glorious, as it clearly appears in the example of Moses: Therefore, &c.

Vers. 27. By Faith hee forsook Egypt, not fearing the wrath of the King, for hee endured, as seeing him who is invisible.

The second act of Moses Faith is, that trusting in the Promise of God, hee fore-shewed to Pharaoh, that a∣gainst his will, hee should bring the children of Israel out of Egypt, and deliver them from that bondage, both himself and all the people, to whom in their departing hee was Leader and Captain: This act is commended upon a twofold account. First, That hee feared not the wrath of the King, who might (had not God with-held him) having gathered together, and armed his forces, either have slain, or reduced a fearful and unwar∣like people (upon their departure) into more grievous bon∣dage. Secondly, That by Faith hee saw the power and faithfulness of the invisible God, and with this supported himself in all his straights, whence hee proves this act to be an effect of Faith.

Hence Argum. 17. By Faith wee beleeve the promised liberty of the children of God from the Kingdome of darkness, and wee conquer all fear, which the wrath, and armed force of tyrants can bring upon those who press after the heavenly inheritance, having our eyes al∣waies fastened upon the promised assistance of the in∣visible

God, as appears in the example of Moses: There∣fore, &c.

Vers. 28. Through Faith hee kept the Passeover, and the sprinkling of blood, lest hee that destroyed the first-born, should touch them.

The third act of Moses Faith is, that being certainly perswaded of the Promise of God, he celebrated the Passe∣over Feast in Egypt, and with the blood of the Paschal Lamb, took care that the doors of all the Israelites should be sprinkled: Promising in the name of God that they should be all delivered from the destroying Angel, (which was that night to slay all the first-born of the Egyptians) whose houses soever were marked with the blood of the Paschal Lamb.

Hence Argum. 18. By Faith, wee solemnize the Sacraments in the Church▪ and the publick worship of God; in witness of our hope of deliverance from de∣struction, wherein the unbeleeving world shall bee in∣volved, as appears in the example of Moses: There∣fore, &c.

Vers. 29. By Faith they passed through the Red-Sea, as by dry land, which the Aegyptians assaying to do, were drowned.

The third example is of the believing Israelites, to∣gether with Moses their Captain, who by Faith, as they durst enter into the open jaws of the waters divided, and take a long journey through the shadow of death, so they passed safe over the Red Sea, as upon dry ground: But the Aegyptians without the Promise of God, assaying to follow them, were drowned. Hence Argum. 19. By Faith wee undertake matters impossible to humane rea∣son, and pass through dangers, in which unbelievers pe∣rish, as appears in the peoples passage through the Red Sea: Therefore, &c.

Vers. 30. By Faith the walls of Jerico fell down, af∣ter they were compassed about seven daies.

The fourth example is of Ioshua, and the believing Israelites, who by Faith expecting the fall of the walls of Ierico, compassed them seven dayes with the Ark of the Covenant, and Rams horns, nor were they frustra∣ted in their hope. Hence Argum. 20. By Faith, Belie∣vers by their prayers, without all humane help, cast down the fenced Cities and Towers of their enemies, and o∣vercome them; as was proved in the example of the Is∣raelites, entering into the promised Land: Therefore, &c.

Vers. 31. By Faith the Harlot Rahab perished not with them that believed not, when shee had received the Spies with peace.

The fifth example is of the Faith of Rahab the Har∣lot, and Alien, in whom God looks at her endeavour to preserve the Spies as an effect of Faith, and passes by the lye which she told out of humane infirmity, but doeth not approve it; for they who have Faith, do not do all things of Faith: This Woman by Faith in the God of Israel, peaceably received, and privily sent away the Israelitish Spies, and was saved from perishing with her unbelieving Fellow-Citizens of Ierico. Hence Argum. 21. No precedent sins can hinder, but that they who fly unto God, and the fellowship of the true Church by Faith, are saved, and perish no•• with Infidels, as appears by the example of Rahab the Harlot, converted to the Faith: Therefore, &c.

Vers. 32. And what shall I more say? for the time would fail mee to tell of Gideon, and of Barak, and of Sampson, and of Jephthae, of David also and Samuel, and of the Prophets.

33. Who through Faith subdued Kingdomes, wrought righteousness, obtained promises, stopped the mouths of Lions,

34. Quenched the violence of fire, escaped the edge of the Sword, out of weakness were made strong, wax∣ed valiant in fight, turned to ••light the Armies of the Aliens.

35. Women received their dead, raised to life again.

The fourth Rank or Classis of examples follows, viz. of the faith of those who lived the remaining time after Ioshua, some of whose names he reckons up, six in num∣ber; and to these hee adjoyns the Prophets, and other Saints, who lived before Christ; whereof some, what were they not able to do by Faith? Others, what were they not able to suffer? Hee reckons up ten sorts of their actions. (1) Some by Faith subdued Kingdomes, as the fore-mentioned Iudges, and David the King. (2) O∣thers wrought righteousness, being tryed in difficult matters, as when David twice spared Saul, persecuting him in an hostile manner. (3) Some having overcome difficulties, constantly persevered, till the special promi∣ses made to them were performed, as David obtained the promised Kingdome by Faith. (4) Others by Faith stopped the mouths of Lions, as Sampson, David, Dani∣el, ver. 33. (5) Some by Faith quenched the violence of fire, as the three companions of Daniel. (6) Others e∣scaped the edge of the sword, or present death, as Elias flying from the threatnings of Iezabel. (7) Some ou•• of weakness were made strong, and recovered out of mortal diseases, as Hezekiah. (8) Others waxed valiant in fight, as Sampson and David. (9) Some put to flight the Armies of the Aliens, as Gideon, ver. 34. (10) O∣thers received their dead raised to life again, as the Widdow of Sarepta, the Hostess of Elias, and the Shu∣namite, the Hostess of Elizeus, ver. 35.

Vers. 35. — And others were tortured, not accepting deliverance: that they might obtain a better Resur∣rection,

And these are the kinds of their famous actions, where∣in the Saints excelled by Faith; then follows ten sorts of sufferings, in bearing of which with a good courage, some other servants of God were eminent, whom hee names not: But to question whether there were such, is impious, when the Holy Ghost is the Author, who cer∣tified Paul the Pen-man, concerning the truth of what he spake, so that there remains no place for doubting, or cu∣rious enquiring from what History hee fetched those things, seeing wee know this very Narration to bee be∣yond all exception; The first sort of sufferings; others were racked or stretched out by their tormentors, as a skin is stretched upon a Drum, and beaten with Clubs, till they swelled and died, who had the offer of delive∣rance, if they would deny the Faith; but upon that condition they refused deliverance, hoping for a Resur∣rection to a better life.

Vers. 36. And others had tryal of cruel mockings and scourgings; yea, moreover of bonds and imprison∣ment.

The second sort of sufferings; others endured mock∣ings. (3) Others were scourged. (4) Others also were laid in bonds. (5) And others imprisoned.

Vers. 37. They were stoned, they were ••awn asunder, were tempted, were slai•• with the sword; they wan∣dered about in Sheep-skins, and Goat-skins, being destitute, afflicted, tormented.

38. Of whom the world was not worthy: they wan∣dered in deserts, and in mountains, and in de••s and caves of the earth.

(6.) Some were sto••ed. (7) Some were sawn asunder. (8) Some were tempted, sometimes allured with promi∣ses, other while affrighted with threatnings, sometimes so∣licited with the importu••ity of friends, other whiles vex∣ed with Disputes and Sophistry, devised for opposing of the Faith; which kind of torment is more cruel than death to those that are conscious to their own weakness, and are afraid lest they should bee foiled by the tempta∣tion. (9) Some were slain with the sword. (10) Others to avoid death, wandered up and down, having no cer∣tain dwelling place, forced to change places, because of the Persecutors cruelty; for want of cloaths, they cove∣red their nakedness with sheep-skins and goat-skins▪ be∣ing

destitute of humane help, reduced to divers straights, and evil entreated by the world, where ever they came: so that they chose to live in mountains and deserts, in caves and dens of the earth, among wild-beasts rather than men; who that they might not seem forsaken in these afflictions, the Apostle declares, that man-kind, (which dealt so cruelly with them) was not worthy of the company of such precious servants of God. From all these wee shall briefly draw but one Argument, which for memories sake wee set down thus.

Argum. 22. What is there which God requires of us, that wee are not able to effect by Faith? What are wee not able to suffer, that God laies upon us? as appears by the experience of the faithful Saints. Therefore Faith is to be cherished, we ought to live by it, and to persevere in it.

Vers. 39. And these all having obtained a good re∣port through Faith, received not the Promise:

Argum. 23. All the Saints (whereof wee have spoken) by Faith were approved of God, justified, or God gave testimony to them, that they pleased him; although they had not that great Promise of Christs Incarnation, or of the seed of the woman compleated (wherein all the Pro∣mises are Yea and Amen) while they lived: Seeing therefore that they who lived in that obscurity, perseve∣red in all persecutions, constant in the Faith of Christ that was to come; how much more ought wee to perse∣vere, who see that Promise compleated in the Faith of Christ now exhibited?

Vers. 40. God having provided some better thing for us, that they without us should not be made perfect.

Hee answers a doubt; some may question why God de∣ferred the comming of Christ, or why hee was not ma∣nifested in the times of the Ancient Fathers: Hee an∣swers, adding Argum. 24. It seemed good to God, to vouchsafe us this happiness, that wee should see with our eyes, the fulfilling of all the Oracles and Types; the honour of seeing Christs day, and hearing the Gospel, hee vouchsafed this not to the Fathers, but reserved it for us: Therefore so much the more are wee obliged to per∣severe in the Faith of Christ, and the constancy of our Profession, to the honour of Christ.

Without us] Hee opens the Counsel of God, concern∣ning the reservation of the honour of seeing Christ exhi∣bited, to our times, and addeth Argum. 25. God would not have the Infant condition of the Church perfect before the exhibition of Christ, without the more com∣pleat condition of the Church after Christ, manifested in the Flesh; that the whole Church, as well before as after Christ might be one perfect man in Christ; nor would God that the faithful living under Legal types, should be otherwaies perfected, than by looking together with us, to the thing signified, which is exhibited in our times: Seeing therefore that they in the Infant condi∣tion of the Church, obtained perfect Righteousness and Salvation, by Faith, looking with us upon the thing signi∣fied by the Legal types, i. e. upon Christ that was to be manifested, as if he had been manifested already, and patiently persevered through all adversities; It will bee unworthy if wee persevere not constantly in the Faith of Christ, who is exhibited.

CHAP. XII.

THe other part of the Epistle follows, wherein di∣vers Exhortations to Christian duties are contained. There are three in this Chapter: The first is a consola∣tory Exhortation to patience and constancy in the Faith in adversity, to vers. 14. The second is to holy peace, vers. 14. The third is to hold fast the Doctrine of Grace, not abusing it, to the end. The first Exhortatory Propo∣sition, wherein the Apostle involves himself, and other Beleevers, is this, Yee ought to suffer afflictions pa∣tiently, and chiefly those, which happen to you for the Faiths sake. The Arguments that confirm this Propo∣sition are eleven.

Vers. 1. Wherefore, seeing wee also are compassed a∣bout with so great a cloud of witnesses, let us lay a∣side every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

This Proposition is inferred from the Precedent Cata∣logue of the faithful, set forth under the similitude of contenders running in a race, wee ought, casting aside all hinderances, constantly to run the race that is set before us.

Seeing so great] Argum. 1. Wee have the examples of all the faithful, dead before Christ was exhibited, who stand about us while w••e run the race, in a copious multitude, like a thick cloud, every one giving his te∣stimony touching the certainty of divine promises, touch∣ing the excellency of Faith, and Gods goodness, who will be witnesses against us, unless wee go forward through prosperity and adversity in our Christian race: Therefore wee ought constantly to go forward through all adversities.

Lay aside] That the Apostle might make the Exhor∣tation easier, and them more expedient for this race, hee admonishes them of shunning two impediments: the one outward, the other inward. The outward impediment is, that which is cast in their way from external things, riches, honours, and other earthly things, which ought not to be so much esteemed by us, but wee should be ready to renounce them, when and so far as they hinder our course in the obedience of Faith, for then they be∣come weights, which hee commands us to cast away. The internal impediment from inbred corruption or concupiscence dwelling in the flesh, which naturally cleaves to us, and may most easily ensnare us unawares unless wee take heed. And wee are said to cast away this sin, when wee take not care for the flesh, to fulfil the lusts thereof, neither are wee so vehemently desirous of this mortal life, but when God calls us wee are prepared to lay down this life, for so is inbred corruption cast a∣way, that it might not ensnare us in the tryals of Faith, for otherwise by no endeavours can it be altogether re∣pressed, so long as wee live in the flesh.

Vers. 2. Looking unto Iesus the Author and Finisher of our Faith, who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right hand of the Throne of God.

Argum. 2. Wee have Jesus Christ the Captain of our Faith, not onely for an example, but also for a chief help, who as hee is the Author, so is hee the finisher of our Faith, looking upon whom with the eyes of Faith, wee shall be able to run the race: Therefore wee must constantly go forward through all adversities.

Who for] Hee confirms this Argument by three Rea∣sons.

Reas. 1. Our Captain by reason of his desire of our salvation comes unto glory by the Cross; hee patiently endured the Cross, and contemned contempt, hee did not value the suffering of reproach, that hee might re∣deem us, and return a Conqueror to the possession of his glory, and that hee might lead us the same way after him, to the fellowship of his glory: Therefore Christ being our Captain, wee must go forward through the crosses and contempt of the world.

Vers. 3. For consider him that endured such contra∣diction of sinners against himself, lest yee bee weari∣ed and faint in your minds.

Reas. 2. Such is the excellency of Christ above us, such are his suffering••, which hee suffered for us from his most unworthy adversaries, that our sufferings, in our Christian warfare (seriously compared with Christs) might come to nothing: Therefore wee must eye his ex∣ample, and go forward through all adversities.

Le••t in your] Reas. 3. Unless yee borrow light from Christ, courage and strength through Faith in your race, yee are in danger in the midst of your race to bee discou∣raged

and lost: Therefore it behoves you constantly to eye Christ your Captain, and through Faith in him to go forward in your race.

Vers. 4. Yee have not yet resisted unto blood, striving against sin.

Argum. 3. Yee have not as yet poured forth your life and blood for Christ, as you are bound, if so his glory required it, in conflicting against sin, whereto your perse∣cutors have endeavoured to compel you: Therefore being ready to lay down your life, rather than sin, go yee forward through all adversities.

Vers. 5. And yee have forgotten the Exhortation which speaketh unto you as unto children, My Son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.

Argum. 4. Joyned with a reproof, The friendly ex∣hortation of God in the Scripture, speaking to you as un∣to sons, requireth of you, that yee neither contemn the chastisement of God in the hardness of your hearts, nei∣ther faint being chastised, by reason of the tenderness of your hearts, (which now yee seem to do) having forgot∣ten the divine Exhortation: Therefore yee are to bear afflictions patiently and constantly.

Vers. 6. For whom the Lord loveth, hee chasteneth, and scourgeth every Son whom hee receiveth.

7. If yee endure chastening, God dealeth with you, as with Sons: for what Son is hee whom the Father chasteneth not?

Argum. 5. Confirming the former; Chastisement is an effect of Divine love towards him whom God chastiseth: For chastening is for the amending of him that is chasti∣sed: Therefore you ought to bear afflictions patiently.

Scourgeth] Argum. 6. To bear afflictions patiently, is a sign of Adoption; God acknowledgeth no man for his adopted Son, whom hee doth not exercise with sharp afflictions, nor is any man excepted: Therefore that yee may be found with the mark of adoption upon you, and that yee may prove your selves the Sons of God, yee ought patiently to bear afflictions.

Vers. 8. But if yee bee without chastisement, whereof all are partakers, then are yee Bastards, and not Sons.

Argum. 7. They that are free from chastening, or they which do not suffer fatherly chastisement, are not the Sons of God; they together with hypocrites may have the outward and visible Church for their Mother, but they cannot have God for their Father: Therefore if you would not be accounted hypocrites and bastards yee ought to bear afflictions patiently.

Vers. 9. Furthermore, wee have had Fathers of our flesh, which corrected us, and wee gave them reve∣rence: shall wee not much rather bee in subjection to the Father of Spirits, and live?

Argum. 8. The Fathers of our flesh had power to cha∣stise us their Sons, and it was meet that wee should bear their chastisements, yea wee have born them with reve∣rence, how much more hath God the Father of our spirits power to chastise us, and wee are bound to bear his cha∣stisements patiently?

Live] Argum. 9. Wee shall obtain eternal life, if wee have born patiently Gods fatherly corrections: Therefore wee ought to bear them patiently.

Vers. 10. For they verily for a few daies chastened us after their own pleasure; but hee for our profit, that wee might bee partakers of his holiness.

Argum. 10. If wee have born the chastisements of our Parents, who for a short time in looking to our temporal good, oftentimes have for their own pleasure unjustly chastised us, wee ought much rather to suffer the chastise∣ments of God, who for a short time most prudently and justly chastises us for our spiritual profit, that hee may make us partakers of his holiness, or may sanctifie us to life eternal.

Vers. 11. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless, afterward it yeeldeth the peaceable fruit of Righteousness, unto them which are exercised thereby.

12. Wherefore lift up the hands, which hang down, and the feeble knees.

Argum. 11. Answering an Objection; Although for the present, in the opinion of the flesh, no chastening may seem to be matter of joy, but onely sadness? yet after∣wards it will be found by those that have been exercised, proved and subdued by it, that this Discipline did pro∣fit their composed and quiet minds, and it will appear that it hath promoted holiness or the fruit of Righteous∣ness: Therefore yee ought to suffer afflictions, and moreover to take courage, and compose your selves to go on constantly in the waies of the Lord; which is signified by the lifting up of the hands, which hang down, and feeble knees.

Vers. 13. And make straight paths for your feet, lest that which is lame bee turned out of the way: but let it rather bee healed.

Argum. 12. Unless you patiently suffer afflictions which come upon you for the Gospels sake, and go on stoutly in the Profession of the Faith in the waies or streigth paths of the Lord, there is very great danger lest halting and inclining to fall away (by reason of the afflictions, which yee suffer for the Faith) yee imme∣diately fall away indeed, and altogether turn a side out of the way, or renounce the Faith: Therefore admit yee of healing by the medicines of Faith and Christian Con∣solation: suffer afflictions patiently, couragiously con∣firm your feet in the waies of the Lord, and in his streight paths go forward.

Vers. 14. Follow Peace with all men, and Holiness, without which no man shall see the Lord:

Exhort. 2. That they endeavour to follow peace with all men, with those that are within the Church, as well as with those that are without, as much as possible, and also that they endeavour after holiness, so that whilst they study peace, they neglect not holiness, or by doing ill, or omitting good, they sin not to gratifie prophane men.

Without which] Hee gives the reason why hee joyns the study of holiness with peace: because without peace with men they may obtain eternal salvation, but they cannot be saved, or see the Lord without holiness, in whose sight, society, and fruition in Heaven, consists e∣ternal life.

Vers. 15. Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many bee defiled.

Exhort. 3. Lest any man fail of the Grace of God, or abuse it to prophaneness, which belongeth to every one, especially to Bishops or Governours of the Church, as the thing and words intimate, because as it is the du∣ty of all, so of these especially to study to purge the Church from corruptions of Doctrine, and manners, by Exhortation to mutual duties of charity, and by Eccle∣siastical Discipline. As for corruptions of Doctrine, hee commands them to look diligently, lest any man fail of the Grace of God, or of the sound Doctrine of Grace, or lest any man ascribe less unto Grace than is meet (and so failing of the truth, being left behind by others, who make progress in the Faith, either cannot or will not a∣gree with them in the Doctrine of Grace) hee fail of Grace, and so perish.

Lest any root] The Reasons of the Exhortation are six.

Reas. 1. Belonging to the first Branch, Because fail∣ing of Grace, or the Doctrine of Grace by Infidelity in any member of the Church, is like to a most bitter root springing up in the Church of God (which is the Vine∣yard or Garden of the Lord) whereby many in the Church may be troubled and infected.

Vers. 16. Lest there bee any fornicatour, or prophane

person, as Esau, who for one morsel of meat sold his birth-right.

As to what concerns corruptions of manners (from which also the way is open to falling from the Faith) hee forbids, lest there be any fornicatour amongst them, that is, that they should not suffer him, but cast out of the Church fornicatours, and prophane persons, who con∣temning heavenly priviledges, and the good things pro∣mised to the faithful and holy, do give up themselves to gluttony, to their bellies, and vi••ious pleasures, like E∣sau, who for one morsel of meat sold his birth-right: And so hee shewed himself to make more of his plea∣sure, than his birth-right, which was a pledge of the e∣verlasting inheritance, to be obtained by those that be∣leeve▪ upon the free Promise of God, and did cherish the hope thereof in the families of the Patriarches.

Vers. 17. For yee know how that afterward when hee would have inherited the blessing, hee was rejected, for hee found no place of Repentance, though hee sought it carefully with tears.

Reas. 2. Of the Exhortation pertaining to the second Branch, Because as it is known out of holy Writ, that Esau (when repenting, and afterwards weeping had soli∣cited his Father, that hee might by an hereditary right obtain the blessing) was repulsed and rejected from the blessing of the birth-right, so the prophane contemners of the grace and holiness of God, ought to fear (who whilest they hear the voice of God, harden their hearts, and do not repent when an occasion is offered) lest they be excluded from the mercy of God, and being shut out finde no place of repentance: Therefore the Church is to be purged from such corruptions.

Vers. 18. For yee are not come unto the Mount that might bee touched, and that burned with fire, nor unto blackness, and darkness, and tempest,

19. And the sound of a Trumpet, and the voice of words, which voice they that heard, intreated that the word should not bee spoken to them any more.

20. (For they could not endure that which was comman∣ded: and if so much as a beast touch the Mountain, it shall bee stoned, or thrust through with a dart.

21. And so terrible was the sight, that Moses said, I exceedingly fear and quake.)

Reas. 3. To this sense, Yee are not called to the Le∣gal Covenant, and its terrours, to vers. 22. but to the Covenant of Grace, and to the most sweet society of Christ and his Saints, to vers. 25. Therefore yee ought to look diligently lest any man fail of Grace, or lest any man bee prophane,, i. e. lest any man detract by his Infi∣delity from the Grace of God, into prophane licentious∣ness, which is the same with the Apostles conclusion in∣ferred, vers. 25. See that yee refuse not him, that is, Christ that speaketh, &c. The force of the Argument is this, If now (seeing that not fear, but love, not Justice, but Grace, not the Law, but Gospel offers it self to bee your leader in your way to Heaven) ye shall fail of Grace, or abuse it to prophaneness, it shall come to pass, that yee will be found to refuse and reject Christ speaking from Heaven, and most gently inviting you to the communion with himself and his Saints, which yee ought to have a care of. As for the Covenants of works, or the Law, hee sets down the terrible manner wherein the Law was delivered, of which description there are eight Branches.

(1) In the Covenant of works, or Legal Covenant there was a Mountain that might bee touched, or earth∣ly (whereto Heaven is opposed, or the heavenly Mount Zion, the Throne of Grace) as if hee had said, After yee beleeved in Christ, yee came not unto the Mount that might not be touched, and that which is earthly, the very sight whereof did affright, thereby the throne of Justice was represented, wherein God sitteth, when hee deals with the unregnerate man, that putteth confidence in his own strength, shining in the merit of his own works.

(2) In making that Covenant, the Mount burned with fire, whereby the anger of the Judge armed, and ready to consume sinners, trusting in their merits or works, or dealing with him from the Covenant of works.

(3) In making that Covenant, there was a whirle∣wind, darkness, and a tempest, whereby was represented the perplexed condition, amazement and horrour of the mind, whereby the soul of the sinner is repressed when the Judge shews to him out of the Law or Covenant of works, his justice and anger, according to the condition of the violated Covenant.

(4) In giving the Law there was the sound of a Trumpet, whereby was signified that all who are guilty of violating the Covenant of works, shall be cited, and of necessity appear before the Tribunal of God the supream Judge, and none escape.

(5) In making that Covenant there was a voice of words, by which was represented the Letter of the Law, reciting the duties wee were bound to, but not at all conferring strength for the performing of the things commanded.

(6) In making that Covenant, they who had heard the voice of words, intreated that the word should not bee spoken to them any more, whereby was signified the intolerable weight of multiplied guilt contracted by the violation of the Law, as also despair touching the fu∣ture performance of the Law incumbent upon the con∣science, when God deals with the sinner out of the Co∣venant of works. That which the Apostle here inti∣mates, when hee saies, For they could not endure that which was commanded.

(7) In making that Covenant, if so much as a beast had touched the Mountain, it was to bee stoned or thrust through with a dart, whereby was signified; First, That the sinner is excluded from all access to God, neither is it lawful that any sinner should approach to him, from the condition of this Covenant. Secondly, That both the sinner, and all things that belong unto him, his Oxen and Cattel are an abomination unto God. Thirdly, That the sinner is to perish miserably by this Covenant, i. e. with contempt and ignominy, as with stones and darts shot at his cursed and abominable head.

(8) In making that Covenant, so terrible was the sight, that Moses said, I exceedingly fear and quake, and confessed his horrour; whereby was also signified that the most holy or just men could not bee able to stand before God, if they should be dealt with according to the Co∣venant of works, as Psal. 143. v. 2. It is said, In thy sight shall no flesh living bee justified: This is the former part of the Argument, the summe whereof is this. God hath delivered you from the Covenant of works, and the terrours thereof.

Vers. 22. But yee are come unto Mount Sion, and unto the City of the Living God, the heavenly Jerusalem, and to an innumerable company of Angels:

23. To the general assembly, and Church of the first-born, which are written in Heaven, and to God the Iudge of all, and to the spirits of just men made perfect.

24. And to Iesus the Mediatour of the New Cove∣nant, and to the blood of sprinkling, that speaketh better things than that of Abel.

Now follows the second part of the Argument touch∣ing the Covenant of Grace, which God hath made with all the faithful, beleeving in Christ; but the condition and happiness of man, beleeving in Christ, and under the Covenant of Grace; is described, as it were by its own parts.

(1) After that yee beleeved in Christ being set at li∣berty from Mount Sinai, and from the Throne of Justice, yee came to Mount Sion, whereby was represented the Throne of Grace, wherein God shews himself pro∣pitious to all that come unto Christ.

(2) After that yee beleeved in Christ, being recalled

again from exilement, and errours in the desert of this world, yee are gathered again to your Head Christ, and to the City of refuge, to the possession of a quiet condi∣tion in Christ; yee being freed from anger and death, and reconciled to God, are made free of the City of the Living God, being delivered from the terrors of a just Judge, yee are admitted into Ierusalem, i. e. the Church of God, wherein yee see the visions of peace, being de∣livered from Hell, yee are also delivered from Levitical Ceremonies (which the inferiour and terrestrial Ierusa∣lem now, together with its children observes,) and are admitted to the priviledges of the heavenly Ierusalem the Church of the faithful, and to the Kingdome of Heaven.

(3) After that yee beleeved in Christ, being delive∣red from the society of Devils, obnoxious to sin and tor∣ments, yee are admitted into the society of an innume∣rable company of blessed Angels.

(4) After that yee beleeved in Christ, being called and separated from the society of Reprobates, wicked and banished men, or men secluded from the inheritance of eternal life, yee are come, and are admitted into the so∣ciety of the Catholick Church, to the general Assembly and Church of the Elect, who are restored to the right and priviledges of the first-born, that yee may bee Priests to God, and the portion of God, select from a∣mongst men.

(5) Yee that in times past did live amongst world∣ly men, whose portion is in this life, and whose names are written in the earth, now yee are found to be of the number of the Elect, and of those that were in times past written in Heaven, in the book of life a∣mongst the Elect, and those that are predestinated to the obtaining of glory and grace.

(6) Yee that were without God in the world, ene∣mies to him (and in times past hee was your angry Judge) now being reconciled to him, hee is your mer∣ciful Judge, who absolves you, and powerfully destroies your enemies.

(7) Yee that were in times past numbered in the Catalogue of the damned, and of those that perished; companions with the spirits of the wicked, who are now in prison, are made by the Covenant of Grace through Christ, the Brethren of those, which now possess Hea∣ven, and have their spirits perfected in Heaven, i. e. they being free from sin and misery, are plenarily justi∣fied and sanctified in their spirits.

(8) Yee being delivered from the Covenant of works, which admitted not a Mediatour, and also from the yoak of Ceremonies, have access to Jesus the Sa∣viour, who is the Mediatour and Surety of the New Co∣venant, who hath undertaken that yee shall perform what the Covenant requires of you, and doubtless▪ hee will make it good.

(9) Yee that are without Righteousness, and Holi∣ness, and polluted with all manner of sins, now by vir∣tue of the New Covenant yee are admitted to the sprink∣ling of the blood of Iesus Christ, the immaculate Lamb (by which yee are justified and sanctified, and preserved from the destroying Angel) whose blood, although it was shed for us, and our sins, yet it doth not cry against us, as the blood of Abel cryed against Cain the murderer, but it intercedes for us with God, that hee being merci∣ful to us, would grant us all things, which were bought by the price of his blood.

Vers. 25. See that yee refuse not him that speaketh: for if they escaped not who refused him that spake on earth, much more shall not wee escape, if wee turn a∣way from him that speaketh from Heaven.

The exhortatory Conclusion of the Argument follows, That under colour of some excuse they refuse not to o∣bey Christ, speaking to them in the Gospel, and inviting them to grace and holiness.

For if] The Reason of the fourth Exhortation is this; If the Israelites, despisers of Moses speaking on earth▪ have not escaped punishments, much less shall yee escape punishments, if yee shall despise Christ speaking from Heaven: Therefore yee ought to beware lest yee fail of this Grace, and lest yee abuse it even to pro∣phaneness.

Vers. 26. Whose voice then shook the earth; but now hee hath promised, saying, Yet once more I shake not the Earth onely, but also Heaven.

Hee confirms this Reason from the power of Christ, who in times past shook the earth or Mount Sinai with his voice, and shall also shake in the day of judgement, both Heaven and Earth, as hee hath fore-told by the Pro∣phet Haggai 2.6. which shall come to pass when the Hea∣ven and the Earth shall be burnt with fire, and whatso∣ever instability and corruptibility they have shall bee a∣bolished, that a new Heaven and a new Earth may suc∣ceed, wherein may dwell Righteousness, that is, where∣in the Saints being made immortal, may perpetually a∣bide.

Vers. 27. And this word, yet once more, signifieth the removing of those things that are shaken, as of those things that are made, that those things which cannot bee shaken may remain.

That wee may admit this sense, Hee expounds the words of the Prophet, which are so to be understood, because hee that is said once to shake the Heaven and the Earth, and not oftener, is said in that to remove those things that are unstable, and things that are made or created, as to their mutable condition, or mutable qua∣lities, that those things which cannot be shaken, and are immutable may succeed, such as all things will be in the glorious Kingdome of Christ.

Vers. 28. Wherefore wee receiving a Kingdome which cannot bee moved, let us have Grace, whereby wee may serve God acceptably with reverence, and god∣ly fear.

Hee deduces from hence the fifth Reason of the Exhor∣tation, Wee have right to the glorious Kingdome, which cannot be shaken, and is already by Faith received by us: Therefore the Doctrine of Grace, and study of holiness is to be held fast, or that which is the same, let us have Grace whereby wee may serve God acceptably with re∣verence and godly fear.

Vers. 29. For our God is a consuming fire.

The sixth Reason of the Exhortation, Against those which either do not hold fast the Grace of God, or abuse it to prophaneness. Our God is a consuming fire: Therefore let us hold fast Grace with endeavours after holiness. Who although hee profess himself the God of the faithful, yet hee will not suffer them to go unpunished▪ who counterfeit the Faith which they have not, or they who with Esau abuse the Doctrine of Grace, even to pro∣phane licentiousness.

CHAP. XIII.

THere are two parts of the Chapter. In the former part are contained seven Exhortations, to vers. 18. In the other is the conclusion of the Epistle

Vers. 1. Let brotherly love continue.

The first Exhortation is to Constancy in Charity to∣wards the Brethren▪ wherein hee secretly commends them, because they indeed hitherto had imbraced and suc∣coured for Christs sake the faithful, or brethren joyned to∣gether in Faith, and sincere Religion, and hee openly in∣treats them that they would go forward constantly, and undefatigably in that same virtue, Let (saith hee) bro∣therly love continue.

Vers. 2. Bee not forgetful to entertain strangers, for thereby some have entertained Angels unawares.

Exhort. 2. More specially, That they practice hospi∣tality, and kindness towards strangers and foreigners,

who want succour and consolation.

Thereby] The Argument to obedience of the Exhorta∣tion is onely one. Because some using hospitality, have entertained Angels, when they thought they had received men, as Abraham and Lot, Gen. 18, & 19. The force of the Argument is, Because more good is done in this kind than any one can easily imagine: For the Lord him∣self entertaineth any thing that is done in his name to poor Beleevers, Prophets, or Disciples.

Vers. 3. Remember them that are in bonds, as bound with them; and them which suffer adversity, as be∣ing your selves also in the body.

Exhort. 3. That they be moved in affection towards the Brethren, who are in bonds, especially for the sake of Re∣ligion, and so succour them, as if they themselves in like manner were bound, and cast into the same prison, and lay in the same bonds with them. Not so onely, but hee also exhorts them, that as members of the same mystical body, they would in some measure be so affected with the evil of the afflicted Brethren, as they would have others af∣fected towards them if they were in the same condition, Because so long as they lived, they bare about with them a mortal body, obnoxious to the same evils: For that which happens to one, may happen to another, and common infirmity ought to move compassion.

Vers. 4. Marriage is honourable in all, and the bed undefiled: but Whoremongers and Adulterers God will judge.

Exhort. 4. For the maintaining of Chastity, folded up in two Arguments confirming the Precept.

Argum. 1. To this sense, If any one hath not the gift of continency, God hath prepared a remedy and a safe refuge, viz. wedlock, and hath pronounced this condi∣tion of life honourable amongst all sorts of men, and the conjugal bed (used according to the purpose of God) to be holy and undefiled: Therefore Chastity is to bee regarded.

Whoremongers] Argum. 2. If any one neglects wed∣lock, which is the remedy of incontinency, and polluteth himself, either with fornication, being a single man, or with Adultery, being married, let him know (whosoever hee is) that Whoremongers and Adulterers God will judge: Therefore, &c.

Vers. 5. Let your conversation bee without Covetousness: and bee content with such things as yee have: For hee hath said, I will never leave thee, nor forsake thee.

6. So that wee may boldly say, The Lord is my helper, and I will not fear what man shall do unto mee.

Exhort. 5. To avoid Covetousness, Lest this vice corrupt their manners. The Reasons of the Exhortation are three.

The first is propounded under the form of a Precept. Those things that you have, ought to suffice you, whether yee have them from any honest vocation, they come from the Divine blessing, and with those yee ought to bee contented, and not to be troubled with the desire of having more: Therefore take heed of Covetousness.

For hee hath said] Reas. 2. Out of Ioshua vers. 5. In that promise ••hich God made to Ioshua in his calling, God propoundeth a general consolation to all his ser∣vants in their vocations, viz. that hee will not forsake, nor leave them in supplying them with any thing that is necessary: Therefore take heed of Covetousness.

So that] Reas. 3. It is no less for any Beleever than for David, in Psal. 118. vers. 6. to promise to himself with confidence, not onely necessary succour as to this present life, but also Gods help ready against all the oppositions of wicked men, who endeavour to take away from Gods servants their very lives, together with all their substance: Therefore Covetousness is to bee avoid∣ed.

Vers. 7. Remember them which have the rule over you, who have spoken unto you the word of God: whose Faith follow, considering the end of their conversation.

Exhort. 6. To the keeping the purity of the Gospel without the leaven of Jewish Doctrine; There are six Reasons of the Exhortation.

Faith follow] Reas. 1. Your Teachers, the Apostles, and other faithful Ministers of Christ, have preached no∣thing unto you but the word of God, and have propoun∣ded no end to themselves in their conversation, besides that which ought to be propounded by faithful teachers, viz. the glory of God, and your salvation: Therefore imitating their Faith, and looking to the end of their conversation, keep yee the purity of the Gospel, or the Doctrine of Faith.

Vers. 8. Iesus Christ the same yesterday, and today, and for ever.

Reas. 2. Jesus Christ whose Doctrine is preached to you by his Ministers, is no•• divers, but one, remaining the same for ever and ever: Therefore keep the purity of his Doctrine, and the unity of Faith with those your Teachers, which have preached to you the Word of God.

Vers. 9. Bee not carried about with divers and strange Doctrines: for it is a good thing that the heart bee esta••lished with Grace, not with meats, which have not profited them, that have been occupied there∣in.

Reas. 3. Propounded under the form of a Precept: There are divers and strange Doctrines, unknown to the Apostles, which Christ is not the Author of; if yee have hearkened to them, as the wind driveth the chaffe up and down the earth, or ships floating in the Sea, so they shall carry you about hither and thither, that yee shall hold fast nothing: Therefore be established in preserving the purity of the Gospel.

It is a good thing] Reas. 4. It is better (yea it is ab∣solutely good and saving) that yee seek the peace and establishment of your heart and conscience in the Grace of Christ, which onely his Gospel commends to you, and not in Legal Ceremonies, nor in observation of mean, daies, and the like: Wherein Righteousness least of all consists: Therefore keep the purity of Faith with∣out the leaven of the Jewish Teachers.

Which have not profited] Reas. 5. Confirming the former, from the experience of them that Judaize; Those Legal observations have profited nothing as to Righteousness, or Salvation, them that are much con∣versant, and have spent their time in them: Therefore keep the pure Faith of the Gospel from all leaven of this sort.

Vers. 10. Wee have an Altar, whereof they have no right to eat, which serve the Tabernacle.

Reas. 6. They that serve the Jewish Tabernacle after Christs comming, or they that pertinaciously cleave to Levitical Ceremonies, cannot bee partakers of Christ, which is the thing signified to us by the Altar, and Sa∣crifices, and other Levitical shadows, and is the true bo∣dy of them all: Therefore the Doctrine of Faith is to be preserved from the leaven of the Jewish Doctors, who thought that the observation of these Ceremonies was to be joyned with the Gospel. To which purpose the same Apostle saith, Gal. 5.2. If you bee circumcised, Christ shall profit you nothing, The reason whereof is this, The observers of Legal Ceremonies, or they that receive shadows now abolished, do in the prescribed distinction of meats, observation of Altars, Feasts, Jubilies, Holy water, Priests garments, and the like Ceremonies, re∣ally shew forth that the Sun of Righteousness is not yet risen, that Christ is nor yet come, that the Ceremonial Pedagogy is not yet abolished; but that still the time of shadows and signs, which were instituted onely to pre∣figure Christ, until the time of Reformation.

Vers. 11. For the bodies of these beasts, whose blood is brought into the Sanctuary by the High Priest

for sin, are burnt without the Camp.

12. Wherefore Iesus also▪ that hee might sanctifie the people with his own blood, suffered without the gate.

Hee proves that they are to bee excluded from Christ, who seek righteousness, or part of righteousness, in the shadows or works of the Law; because God hath pre-fi∣gured this in the type of the Expiatory Sacrifice; from Levit. 23.27. The blood of the Expiatory Sacrifice was brought by the High-Priest into the Sanctuary, but the flesh was wholly burnt with fire, neither did any thing thereof come to the Priests, as was given to them from the other Sacrifices. The Apostle affirms that this sig∣nified, that none of those who adhere to the Covenant of Works, could eat Christ, but were to bee excluded from communion with them, as many as do not firmly adhere to Christ, but seek even the least part of righteousness in the Levitical shadows, or works.

Without the Camp] God signified by this; First, That Christ was to suffer without the gates of Ierusalem, and that is plainly come to pass; for Christ was crucified without the gate. Secondly, That true expiation was to bee sought in the blood of the Messias, that suffered with∣out Ierusalem, (or the place consecrated for the Levitical worship) And the Apostle also doth teach, that Christ himself intended this, (having by his providence so di∣sposed of every thing, that hee should suffer without the City) viz. that Christ going without the gates to offer up himself, would by that very thing signifie, that there was no virtue of Justification or Sanctification to bee sought in any legal Rites, but only in his own blood, all those legal Rites being excluded.

Vers. 13. Let us go forth therefore unto him without the Camp, bearing his reproach.

14. For here have w••e no continuing City, but wee seek one to come.

15. By him therefore let us offer the Sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his Name.

16. But to do good, and to communicate, forget not, for with such Sacrifices God is well pleased.

From hence the sixth Exhortation is drawn to a pru∣dent imitation of Christ, going out of the City, and of∣fering up himself to his Father. This imitation consists in three things. (1) As Christ going without the City renounced the world, that hee might do his Fathers Will; so wee for his sake ought to renounce all worldly things, being ready to leave Father and Mother, family and goods, unless wee would bee accounted unworthy of his fellowship. (2) As Christ hath born his Cross, going out into an opprobrious place, Golgotha, so it behoveth us to bear Christs reproach, or our Cross, after him, that is, to prepare our selves to suffer banishments persecutions, reproaches, and miseries of that kind for his sake.

For not] He gives the reason of this branch, because we Believers know that those worldly things are momentary, and that there is not an abiding place for us on earth, but wee seek a City, that heavenly inheritance, to the ob∣taining of which, it becomes us to go out of the world with a ready mind, and to renounce worldly things.

By him] The third thing, in which wee ought to imi∣tate Christs suffering, is, that (resting in his intercessi∣on, merit, and worthiness) wee offer to God spiritual sa∣crifices, and acceptable, i. e. As Christ hath offered himself to God, that by his Passion hee might fulfill and abolish all Levitical types; so wee (whom hee hath made perfect by his alone Sacrifice, as to Justification, and hath sanctified us, as Priests consecrated to God, that legal sacrifices being abolished, wee might offer spiritu∣al sacrifices) ought to offer up our selves, as living Sa∣crifices for the serving of God; and also Sacrifices of Praise, Prayer, and Thanksgiving, which are our first fruits, our calves, and those spiritual sacrifices, which wee ought continually to offer to God through Christ, by whose merit wee and our obedience is made acceptable unto God.

To do good] Besides the calves of our lips, hee also commands us to do good, that is, to perform all duties of charity towards all▪ but most especially towards the houshold of Faith.

With such] Hee backs this part of the Exhortation with a strong reason, because these kind of sacrifices please God, or are acceptable to him, as the most sweet fruit of our Faith in Christ, and most evident testimo∣ny of our sincere love towards God, and our neigh∣bour.

Vers. 17. Obey them that have the rule over you, and submit your selves: For they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is un∣profitable for you.

Exhort. 7. That they perform diligently the duties which they owe to Pastours, and Governours, receiving them reverently as the Ministers of God, loving them for Gods works sake, which is in their hands, obeying them in all things, which they prescribe out of the Word of God, to bee believed or done in the Name of God, according to their office, endeavouring with as great thankfulness as may bee to recompence their labours and cares.

They watch] There are four arguments of the Exhor∣tation.

Argum. 1. The Ecclesiastical Ministers, your Lead∣ers, watch for you, praying, studying, disputing for you, preaching the Gospel, and exercising Ecclesiastical Disci∣pline amongst you for your good: Therefore obey them.

Account] Argum. 2. God requires an account of your souls from them, i•• but one perisheth by their fault: Therefore obey them, who undergo amongst you so dan∣gerous and hard a task.

That with joy] Argum. 3. If you obey as it becomes you, you will rejoyce your Pastours, and they will more cheerfully follow their work, but otherwise they will in∣deed do their duty, but heavily, and with sorrow; and so yee that ought to bee acceptable to them, will become the cruel tormentors of your Pastours: Therefore obey them.

For that] Argum. 4. Preventing an Objection: (if perchance any amongst them might not care for the trou∣bles, griefs and sorrows of their Pastours) it will turn to your hurt, if Gods Ministers are compelled to mourn through your fault, God will hear their groanings, and will severely vindicate the contempt of his Embassadors: Therefore obey them.

The Second Part.

Vers. 18. Pray for us: for wee trust wee have a good conscience in all things, willing to live honestly.

The other Part of the Chapter follows, wherein is contained the conclusion of the Epistle, whereof there are six Articles: In the first, Because it is the duty of all fellow-souldiers in the Army of the Church Militant, to pray mutually for one another. The Apostle after his manner, about the end of the Epistle, commends himself to the prayers of the faithful Hebrews, whom hee desires to pray, that God would bless him in all things, but e∣specially that hee might freely and fruitfully preach the Gospel: But hee speaks of himself in the plural num∣ber, as it appeareth out of the words that follow, which belong to his own person, from which it is manifest, that it was not unknown to the faithful Hebrews, that Paul was the Writer of the Epistle, which Peter also con∣firmeth unto us, although for the unbelieving Hebrews sake, whom hee endeavoured to win, hee did not prefix his name, (which was hateful to them) before this E∣pistle: The reasons why Paul would have them prays from himself are two.

Wee trust] Reason 1. Answering an Objection, be∣cause

although my reputation is abused by calumniatours, who are enemies of the Gospel, and cannot bear my preaching concerning the Grace of Christ, and free∣dome from the Covenant of Works, and Levitical Ce∣remonies, yet I am conscious to my self that I have due∣ly discharged my office, and of my innocent conversa∣tion, that I deserve ill of none, But hee speaks here most modestly concerning himself, lest hee should give any occasion of cavilling.

Rather] Reas. 2. Because if yee shall pray for mee, it will come to pass, that sooner than yee expect, and my prosperous condition may seem to permit, I may be restored to your Churches, from which I am detained longer than I would, being much hindered by divers im∣pediments.

Vers. 19. But I beseech you the rather to do this, that I may bee restored to you the sooner.

20. Now the God of Peace that brought again from the dead our Lord Iesus, that great Shepheard of the Sheep, through the blood of the everlasting Covenant,

21. Make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Iesus Christ, to whom bee glory for e∣ver and ever. Amen.

Artic. 2. Wherein premising the Arguments of his confidence that hee should be heard, the Apostle praies for the Hebrews, that God would fully sanctifie them, i. e. joyn them together, perfect, compose them as mem∣bers of one body, and make them compleat in every good work to do his will. Whereby hee intimates, that wee are unfit for every good work, Because, wee, as mem∣bers out of joynt, can neither do that which is our duty to do, nor concur with others to do or promote any good, until God draw us near unto himself, and joyns himself to us, unless hee moves our will, and incites us to will good; working in us both to will and to do, or to per∣form that, which hee himself commands to be done by his preceptive will: Which the Apostle more fully ex∣plains by adding the manner whereby God perfects them, Working (saith hee) in you that which is well pleasing in his sight through Iesus Christ, i. e. working efficaciously in you by his Grace, and through you, works that are pleasing to himself, and working every good work where∣by yee may please him: under which good necessarily are contained the principles of good actions, and name∣ly the very assent of the will, and its co-working. And hee adds through Iesus. (1) Because all those good works are purchased for us by the desert of Christs death. (2) They are derived to us through him as through a chanel. (3) Those good works are effected by him. (4) They are purged by him, and made acceptable: Therefore glory is attributed to God and Christ for ever, Amen. Hee useth four Arguments of his confidence in praying, vers. 20.

The God of Peace] Argum. 1. With relation to the peace of the Church, God is the God of Peace: There∣fore yee must confidently ask of God, that hee give you to endeavour after Peace amongst your selves, and to∣wards God in following after holines••.

Who hath brought again] Argum. 2. God hath brought again Christ from the dead: Therefore hee both can and will perfect you his sheep, and members of his body, in every good work, for which Christ is both dead and risen.

The great Shepheard] Argum. 3. Christ is that good Shepheard, and chief Pastor of his Sheep: Therefore it is to be expected from him, that hee sanctifie and fully perfect you his Sheep.

Through the blood] Argum. 4. The everlasting Cove∣nant is made touching the Redemption of the sheep, i. e. touching the perfecting of their holiness and salvation, and that is established by the blood of Christ: There∣fore yee shall be perfected in every good work by the Co∣venant.

Vers. 22. And I beseech you, Brethren, suffer the word of Exhortation, for I have written a Letter unto you in few words.

Artic. 3. In which hee praies for the Hebrews, that they not onely take in good part whatsoever may seem sharp in this hortatory Epistle, but also that they suffer and take well the word of Exhortation, wherein their ordinary Pastors were more especially to bring and ap∣ply those things to them.

For in few] The Reason of this Petition is, Because those things were more briefly written by the Apostle, without any allay, which might mollifie his reproofs, and they want explication, larger handling, a more ample and quick application from their ordinary Pastors.

Vers. 23. Know yee, that our Brother Timothy is set at liberty, with whom if hee come shortly, I will see you.

Artic. 4. Is joyful news of the setting Timothy at liber∣ty, being his daily companion, which hee knew was ac∣ceptable, for whom when they had heard that hee was in bonds, they grieved, and knowing that hee is at liberty, they may be refreshed. For the same end hee hopes that hee with Timothy shall come unto them.

Vers. 24. Salute all them that have the rule over you, and all the Saints. They of Italy salute you.

Artic. 5. Wherein are contained salutations: For first hee sends salutation to all the Pastors, and Gover∣nours of the Churches in Iudea: As also to other Be∣leevers, that they may know hee loves them all alike. In the third place hee salutes in the name of the Saints all the beleeving Hebrews in Italy.

Vers. 25. Grace be with you all. Amen.

Artic. 6. Wherein Paul after his accustomed seal, 2 Thes. 2.17. concludes the Epistle, wishing Grace to all, i. e. all saving gifts, or whatsoever was necessarily requi∣site to their perfection, from the fountain of Gods free goodness.

As for the subscription, after the Epistle, there is no credit to be given to it: For it is manifest out of this Chapter, vers. 23. that Timothy was absent when this E∣pistle was writ: Therefore the subscription seems to be added from some unskilful Scribe. And therefore wee omit them all.